This hypothesis, now more than a century old, would, if it rested on good evidence, explain how a single version of the various lays came to be accepted and received as authorised. The Greek world, by the theory, had only in various places various sets of incoherent chants _orally_ current on the Wrath of The public was everywhere a public of listeners, who heard the lays sung on rare occasions at feasts and fairs, or whenever a strolling rhapsodist took up his pitch, for a day or two, at a street corner. There was, by the theory, no reading public for the Homeric poetry. But, by the time of Pisistratus, a reading public was coming into existence. The tyrant had the poems collected, edited, arranged into a continuous narrative, primarily for the purpose of regulating the recitals at the Panathenaic festival. When once they were written, copies were made, and the rest of Hellas adopted these for their public purposes. On a small scale we have a case analogous. The old songs of Scotland existed, with the airs, partly in human memory, partly in scattered broadsheets. The airs were good, but the words were often silly, more often they were Fescennine--"more dirt than wit." Burns rewrote the words, which were published in handsome volumes, with the old airs, or with these airs altered, and his became the authorised versions, while the ancient anonymous chants were almost entirely forgotten. The parallel is fairly close, but there are points of difference. Burns was a great lyric poet, whereas we hear of no great epic poet in the age of Pisistratus. The old words which Burns's songs superseded were wretched doggerel; not such were the ancient Greek heroic lays. The old Scottish songs had no sacred historic character; they did not contain the history of the various towns and districts of Scotland. The heroic lays of Greece were believed, on the other hand, to be a kind of Domesday book of ancient principalities, and cities, and worshipped heroes. Thus it was much easier for a great poet like Burns to supersede with his songs a mass of unconsidered "sculdudery" old lays, in which no man or set of men had any interest, than for a mere editor, in the age of Pisistratus, to supersede a set of lays cherished, in one shape or another, by every State in Greece. This holds good, even if, prior to Pisistratus, there existed in Greece no written texts of Homer, and no reading public, a point which we shall show reasons for declining to concede.