to us; would this be so very wrong, and could those opponents, who, of course, for their own part may likewise think what they will, take it amiss that we should be of this opinion? But no, we must not dare to think that. We must at the same time recognize how wrong it is ever to have a will other than theirs, and to resist them; we must bless our defeats as the best thing that could happen to us, and bless them as our greatest benefactors. It cannot be otherwise, and they hope this much of our good sense. But why should I go on expounding what was expounded with great exactness almost two thousand years ago, for example, in the Histories of Tacitus? That opinion of the Romans as to the relationship of the conquered barbarians towards them, an opinion which in their case was founded on a view of things that had some excuse, the opinion that it was criminal rebellion and insurrection against divine and human laws to offer resistance to them, and that their arms could bring nothing but blessing to the nations, and their chains nothing but honour—it is this opinion that has been formed about us in these days; with great good-nature they expect us to hold it about ourselves, and they assume in advance that we do hold it. I do not take these utterances as evidence of arrogance and scorn; I can understand how such opinions may be held in earnest by people who are very conceited and narrow-minded, and how they can honestly impute the same belief to their opponents, just as I believe that the Romans really thought so; but I only raise a doubt as to whether those among us, whose conversion to that way of thinking is for ever impossible, can reckon upon an agreement of any kind whatever.
207. We shall bring the deep contempt of foreigners upon ourselves if in their hearing we accuse each other,
