This apparent arrest, in the ballad stage, of a story which seemed destined to become an epic, naturally suggests the vexed question of the author ship of the popular ballads. They are in a very real sense the songs of the people; they make no claim to individual authorship; on the contrary, the inference of what may be called community authorship is, in many instances, irresistible. They are the product of a social condition which, so to speak, holds song of this kind in solution; of an age in which improvisation, singing, and dancing are the most natural and familiar forms of expression. They deal almost without exception with matters which belong to the community memory or imagination; they constantly reappear with variations so noticeable as to indicate free and common handling of themes of wide local interest. All this is true of the popular ballad; but all this does not decisively settle the question of authorship. What share did the community have in the making of these songs, and what share fell to individual singers? Herder, whose conception of the origin and function of literature was so vitalizing in the general aridity of thinking about the middle of the last century, and who did even more for ballad verse in Germany than Bishop Percy did in England, laid emphasis almost exclusively on community authorship. His profound instinct for reality in all forms of art, his deep feeling for life, and the immense importance he attached to spontaneity and unconsciousness in the truest productivity made community authorship not only attractive but inevitable to him. In his pronounced reaction against the superficial ideas of literature so widely held in the Germany of his time, he espoused the conception of community authorship as the only possible explanation of the epics, ballads, and other folk-songs. In nature and popular life, or universal experience, he found the rich sources of the poetry whose charm he felt so deeply, and whose power and beauty he did so much to reveal to his contemporaries. Genius and nature are magical words with him, because they suggested such depths of being under all forms of expression; such unity of the whole being of a race in its thought, its emotion, and its action; such entire unconsciousness of self or of formulated aim, and such spontaneity of spirit and speech. The language of those times, when words had not yet been divided into nobles, middle-class, and plebeians, was, he said, the richest for poetical purposes. "Our tongue, compared with the idiom of the savage, seems adapted rather for reflection than for the senses or imagination. The rhythm of popular verse is so delicate, so rapid, so precise, that it is no easy matter to defect it with our eyes; but do not imagine it to have been equally difficult for those living populations who listened to, instead of reading it; who were accustomed to the sound of it from their infancy; who themselves