from each other; so that, without ceasing to understand the same language, they no longer all speak it in the same manner. In these ages each nation is divided into a certain number of classes, which see but little of each other and do not intermingle. Each of these classes contracts, and invariably retains, habits of mind peculiar to itself, and adopts by choice certain words and certain terms, which afterwards pass from generation to generation, like their estates. The same idiom then comprises a language of the poor and a language of the rich, — a language of the citizen and a language of the nobility, — a learned language and a vulgar one. The deeper the divisions, and the more impassable the barriers of society become, the more must this be the case. I would lay a wager, that amongst the castes of India there are amazing variations of language, and that there is almost as much difference between the language of the Paria and that of the Brahmin as there is in their dress.
When, on the contrary, men, being no longer restrained by ranks, meet on terms of constant intercourse, — when castes are destroyed, and the classes of society are recruited and intermixed with each other, all the words of a language are mingled. Those which are unsuitable to the greater number perish: the remainder form a common store, whence every one chooses pretty nearly at random. Almost all the different dialects which divided the idioms of European nations are manifestly declining: there is no patois in the New World, and it is disappearing every day from the old countries.
The influence of this revolution in social conditions is as much felt in style as it is in phraseology. Not only does every one use the same words, but a habit springs up of using them without discrimination. The rules which style had set up are almost abolished: the line ceases to be drawn between expressions which seem by their very nature vulgar, and others which appear to be refined. Persons springing from different ranks of society carry the
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