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18 Let us try to see further into it. When was it instituted? Was there really a law at all, or only a gradual process which the tradition, as its habit is, has made into one definite act?

As for the date, the establishment of the custom is sure not to be earlier than the last person to whom it is ascribed; that is, it took place not before, but probably after, the reign of Hipparchus. Now, to make the works of the great Ionian poet an integral part of the most solemn religious celebration of Athens, is a thing which can only have taken place in a period of active fraternising with Ionia. That movement begins for Athens with the Ionian revolt; before 500 she had been ashamed of her supposed kinsmen; even Cleisthenes had abolished the Ionian tribe names. The year 499 opens the great Pan-Ionic period of Athenian policy, in which Athens accepts the position of metropolis and protectress of Ionia, absorbs Ionian culture, and rises to the intellectual hegemony of Greece. Learning and letters must have fled from Miletus at the turn of the sixth century, as they fled from Constantinople in the fifteenth , and Athens was their natural refuge. We shall see later the various great men and movements that travelled at this time from Asia to Athens. One typical fact is the adoption of the Ionian alphabet at Athens for private and literary use.

The native Athenian alphabet was an archaic and awkward thing, possessing neither double consonants nor adequate vowel-distinctions. The Ionian was, roughly, that which we now use. It was not officially adopted in Athens till 404—the public documents liked to preserve their archaic majesty—but it was in private use there during the Persian Wars; that is, it came over