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In the MS. reading (see cr. n.) “νύμφης” is a gloss on τάλιδος: but τῆς μελλογάμου should be retained. Except in the lexicons, “τᾶλις” occurs only here and in a verse of Callimachus, “αὐτίκα τὴν τᾶλιν παιδὶ σὺν ἀμφιθαλεῖ”, quoted by the Schol., who says, “τᾶλις λέγεται παρ᾽ Αἰολεῦσιν ὀνομασθεῖσά τινι νύμφη”. Hesychius has, “τᾶλις: μελλόγαμος παρθένος καὶ κατωνομασμένη τινί: οἱ δὲ γυναῖκα γαμετήν: οἱ δὲ νύμφην”. This shows that “τᾶλις” could mean, not only an affianced bride, but also a bride after marriage: just as “νύμφη” can mean either. The epithet τῆς μελλογάμου is not, then, superfluous; and “τῆς μελλονύμφου” in 633 is no argument against it. On the other hand τάλιδος, without the epithet, would have a crude effect. A passage in Pollux (3. 45) has been taken to prove that he had “τῆς μελλογάμου” in his text. It does not prove this,—nor the reverse. “τῆς μελλογάμου” in Pollux should be (as Semitelos saw) “τὴν μελλόγαμον”, and we should refer his words solely to v. 633. His point is simply that “ μελλόνυμφος” is more correct than “ μελλονύμφη”.—Curtius connects “τᾶλις” with “τέρ-ην”, tender; “θρόνα”, flowers: Sanskrit ta/r-una-s, youthful, tender, ta/l-unI, girl, young woman. He supposes the first idea to be that of a plant sprouting or blossoming (cp. “θάλος”). This at least agrees well with what we know as to the usage of “τᾶλις”.


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    • Sophocles, Antigone, 633
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