priest and poet; and so on. It should be added that one of the functions of the clergyman has been the writing of laudatory hymns—hymns composed now by ordained ecclesiastics, now by dissenting ministers. These facts, joined with facts of recent times, make it clear that as in pagan societies, so in Christian societies, the priest-poet, appointed eulogizer of the deity he serves, is the first poet; and that the poets we distinguish as secular have gradually arisen by differentiation from him.
Along with the divergence of secular poets from sacred poets there have arisen divergences within the assemblage of secular poets themselves. There have come the mainly epic, as Milton; the didactic, as Pope; the satiric, as Butler; the descriptive, as Wordsworth; the comic, as Hood.
From those official praisers of the hero or god whose laudations take the form of speech, non-rhythmical or rhythmical, we pass to those whose laudations take the form of mimetic actions—who express the triumphs of the deified ruler by imitations of his deeds. United as the two originally were, they diverge and develop along their respective lines.
Existing savages yield illustrations of the primitive union of vocal laudation and mimetic laudation. Concerning the Point Barrow Eskimo we read:—
More detailed evidence is supplied by an official account of the Navajo Indians, from which here are relevant passages:—
"Hasjelti Dailjis, in the Navajo tongue, signifies the dance of Hasjelti, who is the chief or rather the most important and conspicuous of the gods. The word dance does not well designate the ceremonies, as they are in general more histrionic than saltatory. . . . The personation of the various gods and their attendants and the acted drama of their mythical adventures and displayed powers exhibit features of peculiar interest. . . . Yet, from what is known of isolated and fragmentary parts of the dramatized myths, it is to he inferred that every one of the strictly regulated and prescribed actions has or has had a special significance, and it is obvious that they are all maintained with strict religious scrupulosity."
And it is added that each of these observances "clearly offers a bribe or proposes the terms of a bargain to the divinities."
Noting next the evidence furnished by Ancient India, we are led to infer that there, as elsewhere, the triumphal reception of a conqueror was the observance from which sprang the dramatic art, along with the arts we have thus far contemplated. Weber writes—
