The Historians' History of the World 03

But quite new germs of national poetry were also unfolded under them and by their means. For they were already the fosterers of the worship of Dionysus [or Bacchus], and at the latter’s festivals were developed not only the choral dance and choral song of the Dithyrambus, which Arion had invented and Lasus further improved, but mimic representations were added to them, in which masked choruses appeared, and singers who assumed a rule opposite the choruses, spoke to the latter and conducted conversations with them. Thus an action, a drama, developed itself, and after the thing had been invented it was freed from the bacchanalian material and changed in contents as in masks; the whole cycle of heroic legends was gradually drawn on for dramatic treatment, and the founder of this Dionysian play was Thespis of Icaria.

Thus the Pisistratidæ collected the after-echoes of the epic, fostered the existing art of song in its full blossom, and called forth by their patronage a new and genuinely Attic branch of national art, that drama which united both lyric and epic. Besides this the best architects, Antistates, Callicrates, Antimachides, Porinus, and sculptors were busily employed on the Olympieum and Hecatompedon, and the best experts of their time at the great hydraulic constructions. The most eminent men of all faculties learnt to know each other and interchanged their experiences. But there was also no lack of friction and mutual jealousy, and Lasus did not shrink from publicly reproaching Onomacritus, who had attempted to serve his master by means of forged oracles, with abuse of the princely confidence, and thus to bring about his banishment.

Under such conditions, where everything depended on the ambitious whims of a self-seeking ruling family, how could it fail to happen that many underhand transactions should take place? Even in the arrangement of the Orphic teachings, the traces of wilful forgery were brought home to the sycophantic Onomacritus. Nevertheless the reputation of the Pisistratidæ still remains that of extreme integrity. They clearly recognised the vocation of Athens to unite and cultivate everything that was of national importance, and within a short time and by incredible industry they attained results which have never been effaced.

To the regent himself indeed, no more than to other tyrants was granted the peaceful enjoyment of his success; he continually felt that he trod on the brink of a volcano. Every popular commotion, every aspiring family, every unwonted stroke of fortune attained by an Athenian was pain and grief to him.

This is shown by the petty and superstitious means, which this powerful man employed to quiet his mind. He allowed himself to be pleased when Athenians who had conquered at Olympia caused the name of Pisistratus to be called out instead of their own, as was done by Cimon, called Coalemos, the half-brother of Miltiades, on the occasion of his second triumph (Ol. 63; 528 B.C.), when in recognition of this loyalty he was recalled from banishment. With anxious care inquiries were ceaselessly made after sayings of the gods which might give security of a long duration for the dynasty; and since the tyrant, being himself envious and jealous, felt that he was continually beset by the malevolence of strangers, he had the image of a locust fastened to the wall of his princely citadel, to serve as a defence against the evil glance of envy. Yet in advanced years, Pisistratus might confidently expect that his son and grandson, who were both gifted with talent for rule and took part in the government under him, would remain true to his policy to preserve the dynasty to which Athens was so much indebted at home and abroad. In this hope he died at a great age, surrounded by his family. (Ol. 63, 527 B.C.). Hippias succeeded to the power of the tyranny, in accordance with his father’s will; and the brothers, as they had promised their father, stood firmly by one another. To the gentle and refined Hipparchus there was no hardship in being second; he employed his position for the exercise of the peaceful side of power.d

FOOTNOTES

[16] The procession of the goddess of Reason in the first French Revolution solves the difficulty that perplexed Herodotus.

CHAPTER XIV. DEMOCRACY ESTABLISHED AT ATHENS