[998]. Mental Evolution in Man, p. 358, American ed.
[999]. Færøiske Quæder om Sigurd, etc., Randers, 1822. P. E. Müller wrote the preface and made the extracts from Lyngbye’s journal; so that the evidence is at first hand and by an exact observer. The remoteness of the place is equivalent to centuries in point of time. See, too, V. U. Hammershaimb, Færøsk Anthologi, Copenhagen, I. xli ff.
[1000]. See the author’s Old English Ballads, p. xxxiv.
[1001]. Popular Tales of the West Highlands, 2d ed., IV. 164 f.
[1002]. Described at length by Möbius in the “Ergänzungsband” for Zacher’s Zeitschrift f. d. deutsche Philologie, 1874, p. 54. For the débat, tenso, sirventes, jeu-parti, conflictos, and all the rest on romance ground, see Jeanroy, pp. 48 f., and Greif, Zst. f. vgl. Lit., N. F., I. 289.
[1003]. For Portugal, see Dr. C. F. Bellermann, Portug. Volkslieder u. Romanzen, Leipzig, 1874, p. viii.
[1004]. On ease of improvisation among the Finns proper, see Comparetti, Kalewala, p. 17.
[1005]. Chambers, Popular Rhymes of Scotland, pp. 166 f.
[1006]. Coussemaker, p. 271.
[1007]. Wallace is thinking of music and song in the nobler sense when he denies them to primitive races; and Wallaschek’s answer is conclusive, for it is based on evidence that all goes one way, Primitive Music, pp. 277 f. Another absurd reaction against romantic ideas is to deny lyric propensity to primitive folk and substitute an acute sense of “business.” So Norden, work quoted, I. 156, says the prayer of early man was anything but a “lyrical outpouring”; it was “a contract with deity, give and take.” But emotional fear and emotional thanks precede any such shrewd rationalism as this, if psychology is to be regarded, let alone ethnological evidence.