In Germany, the movement that set in so powerfully with the Gothic tribal laws (_Sachsenspiegel_, 1230; _Schwabenspiegel_, 1274) frittered itself away to nullity. A host of petty civic and territorial rights went on springing up until indignation with the facts induced an unreal political romanticism in dreamers and enthusiasts, the Emperor Maximilian among them, and law came under attack with the rest. The Diet of Worms in 1495 framed its “_Kammergerichtsordnung_”[115] after an Italian model. Now there was not only the “Holy Roman Empire” on German ground, but “Roman law” as German common-law. The old German procedures were exchanged for Italian. The judges had to study their law beyond the Alps, and obtained their experience not from the ambient life, but from a logic-chopping philology. In this country alone are to be found, later, the ideologues for whom the _Corpus Juris_ is an ark to be defended against the profanation of realities. What, in fact, was it that under the high-sounding name passed into the intellectual keeping of a handful of Gothic men? About 1100, at the University of Bologna, a German, Irnerius, had made that unique manuscript of the Pandects the object of a veritable Scholasticism. He transferred the Lombard method to the new text, “the truth of which, as a _ratio scripta_, was believed in as implicitly as the Bible and Aristotle.”[116] Truth!--but the Gothic understanding, tied to the Gothic life-content, was incapable even of distantly guessing at the spirit of these texts, for the principles fixed in them were the principles of a civilized and megalopolitan life. This school of the glossators, like Scholasticism in general, stood under the spell of concept-realism; as they held the genuine real, the substance of the world, to be not in things, but in universal concepts, so they maintained that the law was to be found not in custom and usage as displayed in the despised[117] _Lombarda_, but in the manipulation of abstract notions. Their interest in the book was purely dialectical[118]--never was it in their minds to apply their work to life. It was only after 1300, and then slowly, that their anti-Lombard glosses and summæ made their way into the cities of the Renaissance. The jurists of the Late Gothic, above all Bartolus, had fused canon and Germanic law into one whole with a definitely practical intention, and into it they brought ideas of actuality--here, as in Dracon’s code and the Imperial Edicts from Theodosius to Justinian, the actuality of a Culture that is on the threshold of its “Late” stage. It was _the creation of Bartolus that became effective_ in Spain and Germany as “Roman law”; only in France did the jurists of the Baroque, after Cujacius and Donellus, get back from the Scholastic to the Byzantine text.