that time, and also indicates the singular and unique influence of Luther's Bible German on the German language. And only then is this fully understood when we consider (1) that the Bible was read in every Church service (matins, common service, vespers, weekday service), and thus also became part and parcel for those of the people who could not read, or were too poor to purchase a copy of their own; (2) that the Low German editions as to their language; and (3) that the Catholic Bibles (the Swiss Bibles also) as to their language were largely dependent on Luther's Bible, so that all circles of society stood directly under its influence. Compare herewith the investigations by Byland, Bachmann, Lindmeyr, Schroeder, Schaub, Jellinghaus, Neubauer, Risch, Breest.64b
Risch in his comprehensive essay (compare also Kuehn) calls attention to the fact that the student in following the "German Bible" in the Weimar edition can not only trace how Luther in the course of time much better commands the text, but also ever better and with increasing skill handles the German language. Here the development of the modern High German can be discerned as nowhere else, and one also sees his genius for language and his fidelity in the work for the language of his people in all its wonderful uniqueness. Overwhelming and humiliating alike it stands forth in bold relief.
Next to the translation of the Bible the Small Catechism claims attention, to show Luther's influence on the German language. This was recited daily in the homes, and read in nearly every service. It was the first and only German reader for many. It was committed to memory by all people. In many ways Luther's genius for language here is even more apparent than in
