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156 Asiatic Greeks, made near and current events even more attractive to the Greek fancy than what were supposed to be the real events of the Homeric poems, or what the new scientific spirit denounced as the falsehoods of those poems. Truth, for a season at least, became stranger and more fascinating than fiction. The geography and peoples of the Orient were brought home to the Greek fancy by Hecataeus; the story of that all-conquering folk, the Persians, by Xanthus the Lydian and Dionysius of Miletus. That story soon included the invasions of Europe by Darius and Xerxes, and the splendor of the story, even without the exaggerations which the lively Greek fancy was sure to give it, made the undertakings and achievements of the heroic age far less impressive than they had been. In time, Thucydides could allude to them with something of scorn. To put it briefly, the new critical spirit brought the truth of the Greeks' Ancient History, as it was presented in the Homeric poems, into doubt and disbelief, and the Modern History of the Greeks became so fascinating that it absorbed the active imagination of the race.

But the Ancient History of the Greeks never emancipated itself wholly from the influence of the epic poems. The revolt against it which we see in the chronological and didactic poems of Hesiod, poems which were to tell men the truth in contrast to the falsehoods of Homer, is still expressed in the same hexameter verse. And even the later mythographers, or logographers, such as Acusilaus, who retold the epic legends in prose, merely lifted the myths to a slightly higher level of credibility by naive rationalistic processes. The myths were not rejected, nor even approximately reduced to their historical meanings. The earliest rulers among men were still directly descended from gods, and a clumsy chronology by successive generations was made to show the connection of the great families of the present with these early demigods. Even Hellanicus, who established the first annual system of