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τύχοιμ᾽ ἂν εἰπών, be right in calling. Aesch. Ag. 1232τί νιν καλοῦσα δυσφιλὲς δάκος” | “τύχοιμ᾽ ἄν”; So “κυρῶSoph. El. 663.For the doubled “ἄν”, cp. Soph. O. T. 339 n.

σχῆμα κ.τ.λ. The sense is, “σχῆμα στολῆς ὑπάρχει Ἑλληνικόν, προσφιλέστατον ἐμοί”. But, instead of that, we have σχῆμα ὑπάρχει (“σχῆμα”) Ἑλλάδος στολῆς, and the epithet (“προσφιλέστατον”), which would more naturally go with “σχῆμα”, is joined to “στολῆς”:—‘the fashion is, to begin with, (“ὑπάρχει”,) that of Hellenic garb,—the garb which I love best.’ The “σχῆμα” (habitus) denotes the general ‘fashion,’ or effect to the eye: “στολὴ Ἑλλάς” refers to the actual garments distinctive of Hellenes, such as “χιτών” and “ἱμάτιον”. Cp. Eur. fr. 476 “Τευθράντιον δὲ σχῆμα Μυσίας χθονός” (the fashion of garb worn by the people of Teuthrania in Mysia). In I. T. 246 “ποδαποί; τίνος γῆς ὄνομ᾽ ἔχουσιν οἱ ξένοι”; Monk conjectured “σχῆμ̓” for “ὄνομ̓”.—Nauck rejects this verse, because the hero loves the land, not the clothes, of Hellas; and because he cannot yet be sure that these Greeks are friends.


hide References (3 total)
  • Commentary references from this page (3):
    • Aeschylus, Agamemnon, 1232
    • Sophocles, Electra, 663
    • Sophocles, Oedipus Tyrannus, 339
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