The Tragedies of Euripides, Volume I.

217

The construction is, ειη αν εμοι αβιωτος τυχα βιου, ‛οστε τυχειν αυτης. MONK.

218

η, which land, together with the present earth.

219

On the Orphic abstinence from animal food, see Matth. apud Dind. Compare Porphyr. de Abst. ii. 3 sqq. B.

220

Αθικτος appears here to have an active sense. So in Soph. Œd. c. 1521. αθικτος ‛ηγητηρος. It is used in its more frequent sense (a passive) in v. 648, of this play. TR. Compare my note on Æsch. Prom. 110, p. 6, n. I. B.

221

Cf. Med. 169. Ζηνα θ' ‛ος ορκων θνατοις ταμιας νενομισται. B.

222

There are various interpretations of this passage. The Scholiast puts this sense upon it, Phædra was chaste (in your eyes), who had not the power of being chaste, I had the power, and is it likely that I did not exert it to good purpose? Others translate the former part of the passage with the Scholiast, but make ου καλως εχρωμεθα refer to the present time, had it to no good purpose, i.e. am not now able to persuade you of my innocence. Some translate εσωφροησεν, acted like a chaste woman. TR. There is evidently a double meaning, which is almost lost by translation. Theseus is not intended to understand this. B.

223

Cf. vs. 3. B.

224

Κληροι were the notes the augurs took of their observations, and wrote down on tablets. See Phœn. 852.

225

ξυνοικουρους appears to be metaphorically used, but I think the sense would be greatly improved by reading κακους, and taking ξυνοικουρους to mean "to dwell with him," referring it to ‛οστις. B.

226

But we must read γυμναδος ‛ιππου with Reiske, Brunot, and Dindorf. See his notes. ποδι must be joined with γυμ. ‛ιππου. B.

227

ποτμον αποτμον. B.

228

Αυταισιν αρβυλαισιν. Some have supposed αρβυλη to mean a part of the chariot, but this seems at variance with the best authorities (see Monk's note); perhaps the expression may mean what is implied in the translation; that Hippolytus did not wait to change any part of his dress. TR. But I agree with Dindorf, that αυταισιν is then utterly absurd and useless. The Scholiast seems correct in saying, ταις τον ‛αρματος περι την αντυγα, ενθα την οτασιν εχει ‛ο ‛ηνιοχος. B.

229

"Adeo ut deficerent a visu, ne cernere possem, Scironis alta." B.

230

Καχλαζω, a word formed from the noise of the sea – ‛ο γαρ ηχος του κυματος εν τοις κοιλωμασι των πετρων γινομενος, δοκει μιμεισθαι το καχλα, καχλα. —Etym. Mag.

231

Τρικυμιαι. See Blomfield's Glossary to the Prometheus, 1051.

232

Musgrave supposes that Hippolytus wound the reins round his body; but on this supposition, not to mention other objections, the comparison with the sailor does not hold so well. It is more natural to suppose that he leaned back in order to get a purchase: in this attitude he is made to describe himself in Ov. Met. xv. 519, Et retro lentas tendo resupinus habenas. If there be any doubt of εις τουμισθεν ‛ιμασιν being Greek, this objection is obviated by putting a stop after ‛ιμασιν, and making it depend on ‛ελκει.

233

i. e. in Crete. See Dindorf's note. B.

234

Εξοριζεται, valde prorumpit, liberat terminos, quibus hactenus septum fuit. REISKE.

235

Heath translates ανεκουφισθην adtollebam corpus, honoris scilicet gratia. Compare Iliad, Ο. 241. αταρ ασθμα και ‛ιδρως παυετ', επει μιν εγειρε Διος νοος αιγιοχοιο, which Pope translates,

"Jove thinking of his pains, they pass'd away:"

in which the idea is much more sublime; for there the thought of a Deity effects what the presence of one does here.

236

Probably meaning Adonis. See Monk. B.

237

Lactant. i. 10. "Quid Apollo? Nonne … turpissime gregem pavit alienum?" B.

238

Hygin. Fab. li. "Apollo ab eo in servitutem liberaliter acceptus." B.

239

Cf. Hippol. 1437. B.

240

No one will, I believe, object to this translation of ΘΑΝΑΤΟΣ; it seems rather a matter of surprise that Potter has kept the Latin ORCUS, a name clearly substituted as the nearest to ΘΑΝΑΤΟΣ of the masculine gender.

241

Cf. Æsch. Eum. 723 sqq. B.

242

It was customary to bury those, who died advanced in years, with greater magnificence than young persons.

243

The horses of Diomed, king of Thrace. The construction is, Ευρυσθεως πεμψαντος [αυτον] μετα ‛ιππειον οχημα [αξοντα] εκ τοπων δυσχει μερων Θρηικης. MONK.

244

On this custom, see Monk, and Lomeier de Lustrationibus § xxviii. B.

245

Perhaps, "as though all were over," B.

246

Casaubon on Theophr. § 16, observes that it was customary to place a large vessel filled with lustral water before the doors of a house during the time the corpse was lying out, with which every one who came out sprinkled himself. See also Monk's note, Kirchmann de Funeribus, iii. 9. The same custom was observed on returning from the funeral. See Pollux, viii. 7. p. 391, ed. Seber. B.

247

See Dindorf. B.

248

Potterus, Arch. Gr. mortuos a Græcis προνωπεις vocari tradit, quod solebant ex penitiore ædium parte produci, ac in vestibulo, i.e. προνωπιωι collocari: atque hunc locum adducit, sed frustra, ut opinor. Non enim mortua jam erat, nec producta, sed, ut recte hanc vocem interpretatur schol. εις θανατον προνενευκυια, i.e. morti propinqua. Proprie προνωπης is dicitur, qui corpore prono ad terram fertur, ut Æschyl. Agam. 242. Inde, quia moribundi virium defectu terram petere solent, ad hos designandos translatum est. KUINOEL.

249

The old word "dizening" is perhaps the most literal translation of κοσμος, which, however, here means the whole preparations for the funeral. Something like it is implied in Hamlet, v. 1.

… her virgin rites,

Her maiden strewments, and the bringing home

Of bell and burial. B.

250

Aristophanes is almost too bad in his burlesque, Equit. 1251. σε δ' αλλος τις λαβων κεκτησεται, κλεπτης μεν ουκ αν μαλλον, ευτυχης δ' ‛ισως. B.

251

Some would translate προνωπης in the same manner as in verse 144.

252

Conf. Ter.: Phorm. iv. 4, 5. Opera tua ad restim mihi quidem res rediit planissume.

253

Perhaps it is unnecessary to remark, that αβιωτον agrees with βιον implied in βιοτευσει.

254

‛οραι scilicet ‛ηλιος. MONK.

255

Cf. Hippol. 1372. B.

256

It must be remembered that to survive one's children was considered the greatest of misfortunes. Cf. Plaut. Mil. Glor. l. 1. "Ita ut tuum vis unicum gnatum tuæ Superesse vitæ, sospitem et superstitem." B.

257

Kuinoel carries on the interrogation to γαμους, and Buchanan has translated it according to this punctuation. Monk compares Iliad, p. 95; μηπως με περιστελωσ' ‛ενα πολλοι.

258

Compare my note on Æsch. Ag. 414 sqq. B.

259

These, my children.

260

Reiske proposes to read τεθριππα δε ζευγη τε και —And both from your chariot teams, and from your single horses cut the manes.

261

This festival was celebrated in honor of Apollo at Sparta, from the seventh to the sixteenth day of the month Carneus. See Monk. B.

262

On λιπαραις Αθαναις, see Monk. B.

263

Literally, the duplicate of such a wife.

264

αναξ πελτης, so αναξ κωπης in Æsch. Pers. 384, of a rower. Wakefield compares Ovid's Clypei dominus septemplicis Ajax. MONK.

265

Heath and Markland take τωι for τινι.

266

Cf. Theocrit. Id. i. 71 sqq. of Daphnis, τηνον μεν θωες, τηνον λυκοι ωρυσαντο, Τηνον χοι 'κ δρυμοιο λεων ανεκλαυσε θανοντα … πολλαι μεν παρ ποσσι βοες, πολλοι δε τε ταυροι, πολλαι δ' αυ δαμαλαι και πορτιες ωδυραντο. Virg. Ecl. v. 27 sqq. Calpurnius, Ecl. ii. 18. Nemesianus, Ecl. i. 74 sqq.; ii. 32. B.

267

αρδην γινεται απο του αιρειν. δηλοι δε το φοραδην. Schol.

268

Cf. Suppl. 773. "Αιδου τε μολπας εκχεω δακρυρροους, φιλους προσαυδων, ‛ων λελειμμενος ταλας ερημα κλαιω. See Gorius Monum. sive Columbar. Libert. Florent. mdccxxvii. p.186, who observes, "χαιρε was the accustomed salutation addressed to the dead. Catullus, Carm. xcvii. Accipe fraterno multum manantia fletu, atque in perpetuum frater HAVE, atque VALE." The same scholar compares a monument, apud Fabretti, cap. v. p. 392, n. 265,

D. MAVE SALVINIAOMNIUM. AMANTISSIMA. ETVALE,

which is very apposite to the present occasion. B.

269

Wakefield reads χαιρε καιν Αιδου δομοις; having in his mind probably Hom. Il. Ψ. 19. Χαιρε μοι ‛ω Πατροκλε, και ειν Αϊδαο δομοισι.

270

I should scarcely have observed that this is the proper sense of the imperfect, had not the former translator mistaken it. B.

271

Cf. Iph. Taur. 244. χερνιβας δε και καταργματα ουκ αν φθανοις αν ευτρεπη ποιουμενη. B.

272

An apparent allusion to the fable of Death and the Old Man. B

273

Aristophanes' version of this line is, ω παι, τιν αυχεις, ποτερα Λυδον η Φρυγα Μορμολυττεσθαι δοκεις. B.

274

Turned by Aristophanes into an apology for beating one's father, Nub. 1415. κλαουσι παιδες, πατερα δ' ου κλαειν δοκεις. See Thesmoph. 194. B.

275

Cf. Æsch. Choeph. sub init. and Gorius, Monum. Libert. p. 24. ad Tab. x. lit. A.

276

Theocrit. i. 27. Και βαθυ κισσυβιον κεκλυσμενον ‛αδει καρωι, Τω περι μεν χειλη μαρευεται ‛υψοθι κισσος. B.

277

Hamlet, v. 1.

– Hold off the earth awhile,

Till I have caught her once more in mine arms:

[ leaps into the grave.]

Now pile your dust upon the quick and dead. B.

278

Cf. vs. 195. ‛ον ου προσειπε και προσερρηθη παλιν. B.

279

Ορφεια γαρυς, a paraphrasis for Ορφευς.

280

αντιτεμων, μεταφορικως απο των τας ‛ριζας τεμνοντων και ‛ευρισκοντων. SCHOL. TR. Cf. on Æsch. Agam. 17. B.

281

In Phavorinus, among the senses of κλισια is κλινη και κλινητηριον.

282

It will be remembered that the tombs were built near the highways, with great magnificence, and sometimes very lofty, especially when near the sea-coast (cf. Æsch. Choeph. 351. D'Orville on Charit. lib. i. sub fin. Eurip. Hecub. 1273). They are often used as landmarks or milestones, as in Theocr. vi. 10, and as oratories or chapels, Apul. Florid, i. p.340, ed. Elm. B.

283

This appears the most obvious sense, as connected with what follows. All the interpreters, however, translate it, I thought myself worthy, standing, as I did, near thy calamities,(i.e. near thee in thy calamities,) to be proved thy friend.

284

In the same manner ‛ηβαι is used in Orestes, 687, ‛οταν γαρ ‛ηβαι δημος εις οργην πεσων.

285

i. e. the severed head of the Gorgon. Valckenaer observes, that this is an expression meaning facie aversa, and compares l. 465 of the Phœnissæ.

286

Winter's Tale, v. 3.

Start not: her actions shall be holy, as,You hear, my spell is lawful: do not shun her,Until you see her die again; for thenYou kill her double: Nay, present your hand:When she was young you woo'd her; now, in age,Is she become the suitor?

Compare also Much Ado about Nothing, v. 4. B.

287

‛αφαγνιζειν h. l. non purificare sed desecrare. Orcus enim, quando gladio totondisset Alcestidis capillos, eam diis manibus sacram dicaverat, quod diserte ‛ηγνισαι appellat noster, vide 75 – 77. Contraria igitur aliqua ceremonia desecranda erat, antequam Admeto ejus consuetudine et colloquio frui liceret. HEATH.

288

For illustrations of the fable of this play, compare Hyginus, Fab. clxxxiv., who evidently has a view to Euripides. Ovid, Metam. iii. fab. v. Oppian, Cyneg. iv. 241 sqq. Nonnus, 45, p. 765 sq. and 46, p. 783 sqq., some of whose imitations I shall mention in my notes. With the opening speech of this play compare the similar one of Venus in the Hippolytus.

289

Cf. vs. 176; and for the musical instruments employed in the Bacchanalian rites, vs. 125 sqq. Oppian, Cyn. iv. 243. νεβρισι δ' αμφεβαλοντο, και εστεψαντο κορυμβοις, Εν σπεϊ, και περι παιδα το μυστικον ωρχησαντο. Τυμπανα δ' εκτυπεον, και κυμβαλα χερσι κροταινον. Compare Gorius, Monum. Libert. et Serv. ad Tab. vii. p. 15 sq.

290

Such is the sense of συναψομαι, μαχην being understood. See Matthiæ.

291

Drums and cymbals were invented by the Goddess in order to drown the cries of the infant Jupiter. Minutius Felix, xxi. "Avido patri subtrahitur infans ne voretur, et Corybantum cymbalis, ne pater audiat, vagitus initus eliditur" (read audiat vagitus, tinnitus illi editur, from the vestigia of Cod. Reg.). Cf. Lactant. i. 13.

292

Cf. Homer, Hymn. in Cerer. 485. ολβιος, ‛ος ταδ' οπωπεν επιχθονιων ανθρωπων: ‛Ος δ' ατελης, ‛ιερων ‛οστ' αμμορος, ουποθ' ‛ομοιων Αισαν εχει, φθιμενος περ, ‛υπο ζοφωι ευρωεντι. See Ruhnken's note, and Valck. on Eur. Hippol.

293

This passage is extremely difficult. Πλοκαμων seems decidedly corrupt. Reiske would read ποκαδων, Musgrave λευκοτριχων πλοκαμοις μαλλων. Elmsley would substitute προβατων, "si προβατον apud Euripidem exstaret." This seems the most probable view as yet expressed. The εριοστεπτοι κλαδοι are learnedly explained by Lobeck on Ag. p. 375 sq., quoted by Dindorf. The μαλλωσις or insertion of spots of party-colored fur upon the plain skin of animals, was a favorite ornament of the wealthy. The spots of ermine similarly used now are the clearest illustration to which I can point. Lobeck also observes, "κατα βακχιουσθαι non bacchari significat, sed coronari."

294

These ladies seem to have been rather undomestic in character, as Agave makes this very fact a boast, vs. 1236.

295

Cf. Apollodor. l. i., § 3, interpp. ad Virg. G. iv. 152. Compare Porphyr. de Nymph. Antr. p. 262, ad. Holst. σπηλαια τοινυν και αντρα των παλαιοτατων πριν και ναους επινοησαι θεοις αφοσιουντων. και εν Κρητηι μεν κουρητων, Διϊ εν Αρκαδιαι δε, σεληνηι και Πανι Λυκειωι: και εν Ναξωι Διονυσωι. πανταχου δ' ‛οπου τον Μιθραν εγνωσαν, δια σπηλαιου τον θεον ‛ιλεουμενων. Cf. Moll. ad Longi Past. i. 2. p. 22 sq. ed. Boden.

296

Cf. Virg. Æn. iv. 301, and Ritterh. on Oppian, Cyn. i, 24.

297

Compare the epithet of Bacchus Ωμαδιος, Orph. Hymn. xxx. 5; l. 7, which has been wrongly explained by Gesner and Hermann. The true interpretation is given by Porphyr. de Abst. ii. 55, who states that human sacrifices were offered ωμαδιωι Διονυσωι the man being torn to pieces (διααπωντες).

298

Persius i. 92. "et lynceus Mænas flexura corymbis Evion ingeminat, reparabilis assonat Echo." Euseb. Pr. Ev. ii. 3, derives the cry from Eve!

299

I should read this line interrogatively, with Elmsley.

300

Quoted by Gellius, xiii. 18.

301

Elmsley would read μακρον το μελλον. Perhaps the true reading is μελλειν ακαιρον = it is no season for delay.

302

The construction is so completely akward, that I almost feel inclined to consider this verse as an interpolation, with Dindorf.

303

Compare Nonnus, 45. p. 765 4. Τειρεσιαν και Καδμον ατασθαλον ιαχε Πενθευς. Καδμε, τι μαργαινεις, τινι δαιμονι κωμον εγειρεις; Καδμε, μιαινομενης αποκατθεο κισσον εθειρης, Κατθεο και ναρθεκα νοοπλανεος Διονυσου… Νηπιε Τειρεσια στεφανηφορε ‛ριψον αηταις Σων πλοκαμων ταδε φυλλα νοθον στεφος, κ.τ.λ.

304

Compare the opinion of Perseus in Cicero de N.D. i. 15, with Minutius Felix, xxi.

305

Pseud-Orpheus Hymn. l. 6. παυσιπονον θνητοισι φανεις ακος.

306

Dindorf truly says that this passage smacks rather of Proclus, than of Euripides, and I agree with him that its spuriousness is more than probable. Had Euripides designed an etymological quibble, he would probably have made some allusion to Merus, a mountain of India, where Bacchus is said to have been brought up. See Curtius, viii. 10. "Sita est sub radicibus montis, quem Meron incolæ appellant. Inde Græci mentiendi traxere licentiam, Jovis femine liberum patrem esse celatum." Cf. Eustath. on Dionys. Perieg. 1159. Lucian. Dial. Deor. ix. and Hermann on Orph. Hymn. lii. 3.

307

The gift of μαντικη was supposed to follow initiation, and is often joined with the rites of this deity. Philostratus, Heroic. p. 22, ed. Boiss. ‛οτε δη και μαντικης σοφιας εμφορουνται, και το χρησμωδες αυταις προσβακχευει.

308

Cf. Hippol. 443. Κυπρις γαρ ου φορητον ην πολλη ‛ρυηι.

309

I have followed Matthiæ's interpretation of this passage.

310

See Hermann's note.

311

The fate of Actæon is often joined with that of Pentheus.

312

i. e. over-cunning in regard to religious matters. Cf. 200. ουδεν σοφιζομεσθα τοισι δαιμοσιν.

313

Probably a mere hyperbole to denote great fruitfulness. See Elmsley.

314

Cf. Hor. Od. iii. 21, 20.

315

I follow Dindorf in reading σοφα δ', but am scarcely satisfied.

316

Hence his epithet of Bacchus Νυκτελιος. See Herm. on Orph. Hymn. xlix. 3.

317

See my note on Æsch. Choeph. 7.

318

Cf Person Advers. p. 265. Hor. Ep. i. 16. 73 "Vir bonus et sapiens audebit dicere Pentheu, Rector Thebarum, quid me perferre patique Indignum coges? Adima bona, nempe pecus, rem, Lectos, argentum: tollas licet. In manicis et Compedibus sævo te sub custode tenebo. Ipse deus, simul atque volam, me solvet. Opinor, Hoc sentit: moriar. Mors ultima linea rerum est."

319

Punning on πενθος, grief. Cf. Arist. Rhet. ii. 23, 29.

320

i. e. of Parnassus. Elmsley (after Stanl. on Æsch. Eum. 22.) remarks that Κωρυκις πετρα means the Corycian cave in Parnassus, Κωρυκιαι κορυφαι, the heights of Parnassus.

321

Hermann and Dindorf correct Λοιδιαν from Herodot. vii. 127.

322

The earth and buildings were supposed to shake at the presence of a deity. Cf. Callimach. Hymn. Apol. sub init. Virg. Æn. iii. 90; vi. 255. For the present instance Nonnus, 45. p. 751.

ηδη δ' αυτοελικτος εσειετο Πενθεος αυλη,ακλινεων σφαιρηδον αναϊσσουσα θεμεθλων,και πολεων δεδονητο θορων ενοσιχθονι παλμωιπηματος εσσομενοιο προαγγελος.

323

The madness of Ajax led to a similar delusion. Cf. Soph. Aj. 56 sqq.

324

Compare a fragment of Didymus apud Macrob. Sat. v. 18, who states Αχελωον παν ‛υδωρ Ευριπιδης φησιν εν ‛Υψιπυληι. See also comm. on Virg. Georg. i. 9.

325

The reader of Scott will call to mind the fine description of Ireton lunging at the air, in a paroxysm of fanatic raving. See "Woodstock." So also Orestes in Iph. Taur. 296 sqq.

326

ανεισαν, solvuntur, liquescunt. BRODEUS.

327

Cf. Soph Ant. 243 sqq.

328

These two cities were in ruins in the time of Pausanias. See ix. 3. p. 714, ed. Kuhn.

329

Cf. Athenæus, p. 40. B. Terent. Eun. iv. 5. "Sine Cerere et Libero friget Venus." Apul Met. ii. p. 119, ed. Elm. "Ecce, inquam, Veneris hortator et armiger Liber advenit ultro," where see Pricæus.

330

More literally, perhaps, "keep it and be thankful."

331

Theocrit. i. 40. μεγα δικτυον ες βολον ‛ελκει.

332

But εκ των απειλων conveys a notion of change = instead of.

333

Elmsley remarks that ανθρωποισι belongs to both members of the sentence. I have therefore supplied. The sense may be illustrated from Hippol. 5 sq.

334

See Matthiæ.

335

i. e. step. This is ridiculed by Aristoph. Ran. 100, where the Scholiast quotes a similar example from our author's Alexandra.

336

Compare Havercamp on Lucret. ii. sub init.

337

Compare Virgil, Æn. iv. 469. "Et solem geminum, et duplices se ostendere Thebas." In the second passage of Clemens Alexandrinus quoted by Elmsley, γερων is probably a mistaken reference to Tiresias.

338

An obscure hint at the impending fate of Pentheus. Nonnus has led the way to the catastrophe by a graphic description of Agave's dream. Dionys. 45. p. 751.

339

φερομενος may mean either "carried in a litter," or "carried to burial." There is a somewhat similar play in the epigram of Ausonius, xxiii. "Mater Lacæna clypeo obarmans filium, cum hoc, inquit, aut in hoc, redi."

340

Burges more rightly reads ματρος τε Γας. See Elmsley's note.

341

As one must make some translation, I have done my best with this passage, which is, however, utterly unintelligible in Dindorf's text. A reference to his selection of notes will furnish some new readings, but, as a whole, quite unsatisfactory.

342

Compare the parallel account in Nonnus, 46. p. 784.

343

Alluded to by Oppian, Cyn. iv. 300. απτε σελας φλογερον πατρωιον, αν δ' ελεληξον Δαιαν, αταρτηρον δ' οπασον τισιν ωκα τυραννου. He then relates that Pentheus was transformed into a bull, the Mænads into panthers, who tore him to pieces.

344

στοχος is either the aim itself, or the mark aimed at, as in this passage, and Xenoph. Ages. 1. 25.

345

I have done my best with this extraordinary expression, of which Elmsley quotes another example from Archilochus Fragm. 36. Perhaps the notion of excessive rapidity is intended to be expressed.

346

θηρ seems metaphorically said, as in Æsch. Eum. 47. Nonnus, 45. p. 784, 23. above, 922.

347

Compare Nonnus, 46. p. 784.

Και τοτε μιν λιπε λυσσα νοοσφαλεος Διονυσου,και προτερας φρενας εσχε το δευτερον: αμφι δε γαιηιγειτονα ποτμον εχων κενυρην εφθεγξατο φωνην.* * * * * *μητερ εμη δυσμητερ απηνεος ιοχεο λυσσης,θηρα ποθεν καλεεις με τον ‛υιεα.

The whole passage is very elegant, and even pathetic.

348

Alluding to the horns of Bacchus. Cf. Sidon. Apoll. Burg. Pontii Leontii, vs. 26, "Caput ardua rumpunt Cornua, et indigenam jaculantur fulminis ignem." See some whimsical reasons for this in Isidor. Origg viii. 2. Albricus de Deor. Nu. xix. But compare above, vs. 920. Και ταυρος ‛ημιν προσθεν ‛ηγεισθαι δοκεις, και σωι κερατε κρατι προσπεφυκεναι.

349

Elmsley has rightly shown that ‛ελικα could not of itself mean "a bull" or "heifer," although Homer has ειλιποδας ‛ελικας βους. I have therefore followed Hermann, who remarks, "‛ελιξ seems properly to be meant for the clusters of ivy with which the thyrsus was entwined. Hence Agave says that she adorns the thyrsus with a new-fashioned wreath, viz. the head of her son." Such language is, however, more like the proverbial boldness of Æschylus, than the even style of our poet.