[401]. “Una creazione spontanea essenzialmente etnica.”
[402]. Histoire Poétique de Charlemagne, p. 2.
[403]. Romania, XIII. 617.
[404]. Ibid., p. 603.
[405]. Hist. Po. Charl., p. 11.
[406]. Driver, Introduction to the Literature of the Old Testament, p. 389, sums up for a modified acceptance of this theory. It seems clear that some of the Psalms are distinctly individual in every way, and as clear that many others are congregational and communal.
[407]. “Ueber das Ich der Psalmen,” Zeitschrift für die alttestamentliche Wissenschaft, VIII. (1888), 49-148. Against him in toto is Dr. Robertson, The Poetry and the Religion of the Hebrews, 1898. See pp. 20 ff., 260 ff.
[408]. Religion of Israel to the Exile, p. 198.
[409]. Robertson’s objection to this is trivial (work quoted, p. 283), and shows a total lack of insight into the conditions of old communal song. “It is becoming more and more plain,” says Donovan, Lyre to Muse, p. 162, “that individuals could have had little to do with forming the fashions and manner of Hebrew song.” It sprang from the choral dance of the people, which later times called “idolatrous.”
[410]. Vore Folkeviser fra Middelalderen, Copenhagen, 1891, an admirable book. See particularly, p. 39; also Talvj, Charakteristik, p. 340.