αὐτὰ … ταῦτα: the commands for which he asks (598). Instead of saying, ‘I have been preparing this robe, in order that you may take it,’ she says: ‘I have been busied about the charge to be given to you,—so that you may take this robe.’—For καὶ before πράσσω, cp. 314.— ἠγορῶ: the only part of the epic “ἀγοράομαι” found in Trag.: Her.6. 11 has “ἠγορόωντο”. ταναϋφῆ, woven long, “ποδήρη”. Wunder's restoration of this word, in place of τόνδε γ᾽ εὐϋφῆ, is confirmed by two facts: (1) there was a mysterious variant ἀϋφῆ, explained by “λεπτοϋφῆ”: (2) ταναϋφῆ, explained by “λεπτοϋφῆ”, occurs in Hesychius, Suidas, and Photius. It may be added that the γε of the vulgate, if not impossible, is at least suspicious. πέπλον: Eustath. p. 599.44 refers to this passage as one in which “πέπλος” is part of a man's dress, alluding also to I. A. 1550, where a “πέπλος” is worn by Agamemnon. The Homeric “πέπλος” belongs to women only; hence the schol. here objects to the word. “χιτών” is, in fact, the proper term for the long robe sent to Heracles: “πέπλος”, when used with ref. to it (674, 758, 774), is rather a general word for a stately garment.—She now hands to Lichas the casket (622) containing the robe. Hence the repeated τόνδε (instead of “αὐτόν”) in 604 is natural.
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