form of government. Even the ideal discussion between the counsellors of Dareios as to the good and evil of each (iii. 80–82) has its counterpart in the debate between Creon and Hæmon, (Antig., 660–740,) in which the one maintains the principle of order, and the other that of freedom; and when they speak out more clearly it is in the same tone. "Athens, before great, now being freed from tyrants, became greater." . . . . (Herod., v. 66.) "It is clear that a constitutional government is a gain everywhere. . . . The Athenians, freed from their tyrants, came to be the foremost state of Greece," (v. 78.) "Many and evil are the things which the tyrant does, puffed up with pride," (iii. 80.)
"Pride begets the mood of tyrant power."
—Œd. King, 872.
"But whoso to a tyrant wends his way
Becomes his slave, although he go as free."
—Fragm., 711.
The induction might, I believe, be carried further.[1] The instances that have been given are enough to show, not indeed that one copied from the other, or had read his works, but that the two men must have had some knowledge of each other, must have met and exchanged their information and their thoughts on the great questions of their time. It is characteristic of the genius of the poet that he makes the know-
- ↑ It would seem, e.g., from a passage referred to, though not quoted by Seneca, (Hist. Nat., xiii.) that Sophocles had spoken, in some lost play, of the causes of the inundation of the Nile, as Herodotos does in B. II.
