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πατρὸς μὲν οὖσακ.τ.λ.” The simplest account of the “μέν” is that “Ἰόλη δὲ καλουμένη” ought to have followed, but, owing to the fact that her name is primarily in question, the second clause be came Ἰόλη ᾿καλεῖτο. The ποτέ belongs in sense to ᾿καλεῖτο, not to οὖσα: the imperf. refers to her former condition in her own home: cp. 301ἦσαν”.

Ἰόλη: “ϝιόλα” on the vase from Caere mentioned above (265 f. n.). Cp. Hes. fr. 45 (ap. schol. on 266 above), “τοὺς δὲ μεθ᾽ ὁπλοτάτην τέκετο ξανθὴν Ἰόλειαν” | “Ἀντιόχη”. Curtius (Etym. § 590) accepts the connection with “ἴον”. Some mythologists regard Iolè as ‘the violet dawn,’ who is wedded to the rising sun (Hyllus) after his precursor (Heracles) has passed away in fiery glory (Paley, Introd. to Tr., p. 204). The poet, at least, is innocent of such symbolism.

τῆς: 47 n.

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    • Sophocles, Trachiniae, 301
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