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 for they believe that their original inequality makes them quite incapable of being aided. It follows also that the educated classes are tempted rather to make use of them as they are and to let them be so used. Although even this consequence of the death of the language can be mitigated in the first years of the new nation by a humanitarian religion and by the lack of special skill among the higher classes, yet, as time goes on, this despising of the people will become more and more unconcealed and cruel. That is why the educated classes assume superiority and give themselves airs; and there is in addition a special reason closely connected with it which, as it has had a very extensive influence even on the Germans, must be mentioned here. It arises from the fact that in the beginning the Romans called themselves barbarians and their own language barbarous, as contrasted with the Greeks. In this they very ingenuously repeated what the Greeks had said about them. Afterwards the Romans handed on the description they had taken upon themselves, and found among the Teutons the same unquestioning simplicity as they themselves had shown towards the Greeks. The Teutons believed that the only possible way to get rid of barbarism was to become Romans. The immigrants to what was formerly Roman soil became as Roman as they possibly could. But in their imagination the term “barbarous” soon acquired the secondary meaning of “common, plebeian, and loutish,” and in this way “Roman,” on the contrary, became synonymous with “distinguished.” This way of looking at it affected the Teutonic languages in general and in particular; in general, since, when measures were taken deliberately and consciously to mould the language, they were directed towards throwing out the Teutonic roots and forming