 Rosenstock-Huessy’s Christianity has to be seen in light of his treating all past human formations (whether of the tribe, the empire, the polis, etc.) as vital compounds formed by the vocabularies, with all the expectations and summonings, of the people constituting them. These vocabularies expressed the underlying realities which made them possible. Thus talk of Jesus’ divinity in Europe in the Middle Ages was connected with, and testified to, the everyday world of churches through hymns, paintings, oaths and social office. Likewise Zeus and Athena were the conditions of the Greeks making the world they made, just as Horus and Osiris and the ka were for the Egyptians. Their social classes, political powers, oaths, buildings, paintings, music etc. were not something extraneous to the powers they summoned, spoke of, or revered in their day-to-day actions. These respective ages and the creations which defined them were impossible without the gods and the extraterrestrial powers that infused these worlds. And with Rosenstock-Huessy, whether he was talking about burial sites and totems, or Horus, and Osiris and the bestowing of the ka upon the Pharaoh, or Homer and the Greek pantheon, or the Jewish decision to abandon the ways of empire, he was primarily undertaking an archaeological act of linguistic and sociological excavation to show his readers what trials each people were responding to and how they had all founded new forms of life which still resonate through our lives today, if we are but attentive enough to notice.