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Themis, a study of the social origins of Greek ... - Warburg Institute

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32 The Dithyramb, hpufxevov and Drama [cn.<br />

Aristotle in a famous sentence has left us his views as to <strong>the</strong><br />

origin <strong>of</strong> tragedy. ' Tragedy—as also Comedy,' he says in <strong>the</strong><br />

Poetics 1<br />

,<br />

' was<br />

at first mere improvisation. The one originated<br />

tvith <strong>the</strong> leaders <strong>of</strong> <strong>the</strong> dithyramb, <strong>the</strong> o<strong>the</strong>r wr ith those <strong>of</strong><br />

<strong>the</strong> phallic songs which are still in use in many <strong>of</strong> our cities.'<br />

Dithyramb and drama alike may seem for <strong>the</strong> moment alien<br />

to <strong>the</strong> subject <strong>of</strong> our last chapter, but it will soon appear that<br />

an enquiry into <strong>the</strong>ir origin and interaction will throw fresh<br />

light on <strong>the</strong> relations between <strong>the</strong> Kouros and <strong>the</strong> Kouretes,<br />

and will go far to illuminate <strong>the</strong> strange conjunction <strong>of</strong> <strong>the</strong><br />

stage <strong>of</strong> Phaedrus.<br />

What <strong>the</strong>n is <strong>the</strong> Dithyramb ? What element in it caused<br />

this parting <strong>of</strong> <strong>the</strong> w Tays between it and comedy ? Something<br />

<strong>the</strong>re must have been that differentiated it out from <strong>the</strong> common<br />

phallic mime, some seed <strong>of</strong> beauty and solemn significance that<br />

was to blossom into tragedy, <strong>the</strong>re to find what Aristotle 2 calls its<br />

glials, and <strong>the</strong>n to cease.<br />

Plato 3 is our single and sufficient direct authority. In discussing<br />

<strong>the</strong> various sorts <strong>of</strong> odes he says, ' Some are prayers to <strong>the</strong> gods,<br />

and <strong>the</strong>se are called by <strong>the</strong> title hymns; o<strong>the</strong>rs <strong>of</strong> an opposite<br />

sort might best be called dirges, ano<strong>the</strong>r sort are paeans, and<br />

ano<strong>the</strong>r—<strong>the</strong> birth <strong>of</strong> Dionysos I suppose— is called Dithyramb.'<br />

Plato throws out this all-important statement with a touch <strong>of</strong><br />

indifference (o2/i.at), as <strong>of</strong> a thing accredited, but too technical to<br />

be interesting. Scholars 4<br />

,<br />

guiltless <strong>of</strong> any knowledge <strong>of</strong> initiation-<br />

ceremonies, have usually assumed that Plato has been misled by<br />

<strong>the</strong> false etymology <strong>of</strong> <strong>the</strong> Double Door. Is it not at least as<br />

possible that this false etymology arose, in part <strong>of</strong> course from<br />

<strong>the</strong> form <strong>of</strong> an ancient ritual title misunderstood, but in greater<br />

part from <strong>the</strong> fact that Plato's statement is literally true, that <strong>the</strong><br />

Pitbyramb WI'A.'s miirmally t,hp Sana <strong>of</strong> <strong>the</strong> Birth {<br />

1 iv. 12 yev<strong>of</strong>iivr] (5 :<br />

) ovv air' dpxns avToax e ° Laa" rl- K Vj Kal o.vtt) Kai r\ KuipLtpdia, Kai rj p.ev<br />

dirb twv i^ap\6vTU}v t'ov didvpa/xfiov, g 5e dirb tuiv to. (paWiKa a. Zti Kai vvv iv woWais<br />

twv noXtuv dicLfiivei vafxi'^optva.<br />

2 op. cit. Kai 7ro\\ds /xerajioXas pLtTa(3a\ovoa ; q rpayuidia tiravaaTO eirel ecrx e T V"<br />

avTrjs

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