traces even to-day of the Thirty Years' War in its want of established norms, and early Christian dogma would have acquired a different shape if the oldest Scriptures, instead of being one and all written in Greek, and been set down in Syriac form like those of the Mandæans. But secondarily it means that world-history is dependent — to a degree that students have hitherto scarcely imagined — upon the existence of script as the essentially historical means of communication. The State (in the higher sense of the word) presupposes intercourse by writing; the style of all politics is determined absolutely by the significance that the politico-historical thought of the nation attaches in each instance to charters and archives, to signatures, to the products of the publicist; the battle of legislation is a fight for or against a written law; constitutions replace material force by the composition of paragraphs and elevate a piece of writing to the dignity of a weapon. Speech belongs with the present, and writing with duration, but equally, oral understanding pairs with practical experience, and writing with theoretical thought. The bulk of the inner political history of all Late periods can be traced back to this opposition. The ever-varying facts resist the "letter," while truths demand it — that is the world-historical opposition of two parties that in one form or another is met with in the great crises of all Cultures. The one lives in actuality, the other flourishes a text in its face; all great revolutions presuppose a literature.
The group of Western Culture-languages appeared in the tenth century. The available bodies of language — namely, the Germanic and Romance dialects (monkish Latin included) — were developed into script-languages under a single spiritual influence. It is impossible that there should not be a common character in the development of German, English, Italian, French, and Spanish from 900 to 1900, as also in the history of the Hellenic and Italic (Etruscan included) between 1100 and the Empire. But what is it that, irrespective of the area of extension of language-families or races, acquires specific unity from the landscape-limit of the Culture alone? What modifications have Hellenistic and Latin in common after 300 — in pronunciation and idiom, metrically, grammatically, and stylistically? What is present in German and Italian after 1000, but not in Italian and Rumanian? These and similar questions have never yet been systematically investigated.
Every Culture at its awakening finds itself in the presence of peasant-languages, speeches of the cityless countryside, "everlasting," and almost unconcerned with the great events of history, which have gone on through late Culture and Civilization as unwritten dialects and slowly undergone imperceptible changes. On the top of this now the language of the two primary Estates raises itself as the first manifestation of a waking relation that has Culture, that is Culture. Here, in the ring of nobility and priesthood, languages become Culture-languages, and, more particularly, talk belongs with the castle, and speech to the cathedral. And thus on the very threshold of evolution the
