[892]. “Proved” by that old primitive-Aryan process now something discredited: danz is an imported word (meaning both song and dance). See Vigfusson’s Icelandic Dictionary, s.v. More formidable, but far from final, is the silence of the sagas.
[893]. A similar denial, not only of the original character of recorded ballads, but of the ballad habit itself, is made for Denmark by Professor G. Storm in his otherwise valuable book, Sagnkredsene om Karl den Store og Didrik af Bern hos de nordiske Folk, Kristiania, 1874, pp. 174 f.
[894]. See below on the schnaderhüpfl and stev.
[895]. Comparetti, Kalewala, 1892. pp. 3, 264 ff. The very name of the Finnish song is probably borrowed; but its original and native character is successfully defended by Comparetti, pp. 37, 272, against the attempt of Ahlqvist to prove alliteration in Finnish verse a loan from the Scandinavians.
[896]. Set forth in Tarde’s Les Lois de l’Imitation, Paris, 1890; but the best recent summary of his views is Les Lois Sociales, Paris, 1898. Special problems of the crowd as imitative, dangerous, weak, are treated in his Essais et Mélanges Sociologiques, Lyon-Paris, 1895. See also “Les deux Éléments de la Sociologie,” in Études de Psychologie Sociale, Paris, 1898, an address delivered in 1894 before the first international Congress of Sociology.
[897]. Les Lois de l’Imitation, p. 279. So p. 48,—“A l’origine un anthropoïde a imaginé ... les rudiments d’un langage.”
[898]. Of the Origin and Progress of Language, I. 318 ff.
[899]. He concedes that a different relation exists when two are working together at the same thing (Lois Soc., p. 129); although here are “model and copy,” suggestion at least.
[900]. Ibid., p. 159.
[901]. He sees light ahead for a world now hung in Schopenhauer-black; the infinitesimal shall cheer us. Ibid., pp. 87, 105, 110.