The Gallican Psalter in the following: (I) Brit.
For details on the liturgical use of the Psalter in Christendom the reader may refer to Smith's Diet.
But when we look at the deeper side of the Messianic conception in the Psalter of Solomon, at the heartfelt longing for a leader in the way of righteousness and acceptance with God which underlies the aspirations after political deliverance, we see that it was in no mere spirit of accommodation to prevailing language that Jesus did not disdain the name in which all the hopes of the Old Testament were gathered up.
The Roman Psalter is glossed in the following MSS.: (I) Cotton Vesp. A.
Already in the 8th century Prudentius, bishop of Troyes, had in a Breviarium Psalterii made an abridgment of the Psalter for the laity, giving a few psalms for each day, and Alcuin had rendered a similar service by including a prayer for each day and some other prayers, but no lessons or homilies.
Lagarde, Psalter juxta Hebraeos, 154.
Albert Molnar had translated a French rhymed Psalter into Hungarian (1607) and this served as the basis for a literal translation made by Ianos Viski (1697).
We have already noticed the difficulty of supposing that the Elohistic Psalter was compiled in a place where a Jehovistic Psalter was already in use.
The first edition of a Danish Reineke Fuchs, by Herman Weigere, appeared at Lubeck in 1555, and the first authorized Psalter in 1559.
His Winter Psalter (1689), and the so-called Kingo's Psalter (1699), contained brilliant examples of lyrical writing, and an employment of language at once original and national.