conducted some skilful piece of moral diagnosis there attaches to his verdict some of the severity of a sermon. If you want to make men better you must uncover and scarify their sins.
Few Christian moralists deal much in eulogy, and Tacitus' diatribes are the more frequent and the more fierce because his was the morality not of Christ but of Rome. 'The Poor' are as dirt to him: he can stoop to immortalize some gleam of goodness in low life, but even then his main object is by scorn of contrast to galvanize the aristocracy into better ways. Only in them can true virtus grow. Their degradation seems the death of goodness. Tacitus had little sympathy with the social revolution that was rapidly completing itself, not so much because those who rose from the masses lacked 'blood', but because they had not been trained in the right traditions. In the decay of Education he finds a prime cause of evil. And being a Roman—wherever he may have been born—he inevitably feels that the decay of Roman life must rot the world. His eyes are not really open to the Empire. He never seems to think that in the spacious provinces to which the old Roman virtues had taken flight, men were leading happy, useful lives, because the strong hand of the imperial government had come to save them from the inefficiency of aristocratic governors. This narrowness of view accounts for much of Tacitus' pessimism.
Recognition of the atmosphere in which Tacitus wrote and the objects at which his history aimed helps
