It is to this schism that one should ascribe the famous dispute which was raised, it is said, between Bacchus and Apollo concerning the possession of the tripod of Delphi.[29] The poetic fable woven from this subject was made to preserve the remembrance of the moral incident and not of the physical event; for at this remote epoch, when verse only was written, history, ever allegorical, treated only of moral and providential matters, disdaining all physical details deemed little worthy of occupying the memory of men. However that may be, it appears certain, notwithstanding this schism, that the cult of the Thracians dominated Greece for a long time. The new source of poetry opened at Delphi and on Mount Parnassus, destined in time to become so celebrated, remained at first somewhat unknown. It is worthy of observation that Hesiod, born in the village of Ascra, a short distance from Delphi, makes no mention either of the oracle or of the temple of Apollo. All that he said of this city, which he named Pytho, has reference to the stone which Saturn had swallowed, believing to devour his son.[30] Homer does not mention this Pytho in the _Iliad_; he mentions in the _Odyssey_ an oracle delivered by Apollo upon Parnassus. For a long time, the peoples of Greece, accustomed to receive from the ancient mountains of Thrace both their oracles and their instructions, turned toward that country and neglected the new sacred mount. This is why the most ancient traditions place in Thrace, with the supremacy of cult and sacerdotalism, the cradle of the most famous poets and that of the Muses who had inspired them: Orpheus, Musæus, Thamyris, and Eumolpus were Thracians. Pieria, where the Muses were born, was a mountain of Thrace; and when, at length, it was a question of rendering to the gods a severe and orthodox cult, it was said that it was necessary to imitate the Thracians, or, as one would say in French, _thraciser_.[31]