[14\2: ~Êô\s . . . ap' Ôkeanoi=o rhoa/ôn ô/rnuth', hi/n' athana/toisi pho/ôs phe/roi êde\ brotoi=sin~, ~T~ 1 f.: cf. ~ps~ 244 (_h. Merc._, 184 f.). So also _h. Ven._, 224 ff., says of Tithonos: ~Êoi= terpo/menos chrusothro/nô| êrigenei/ê| nai=e par' Ôkeanoi=o rhoê=|s epi\ pei/rasi gai/ês~, in good Homeric style. It seems that the magic island Aiaia was considered the home of Eos (and of Tithonos): ~m~ 3: ~nê=so/n t' Aiai/ên, ho/thi t' Êou=s êrigenei/ês {82} oiki/a kai\ choroi/ eisi antolai\ êeli/oio~. I need not here go into the attempts made even in antiquity to explain the much-discussed difficulty introduced by this verse and to bring it into conformity with the westerly situation of Aiaia implied in the rest of the Odyssey. One thing is certain: the first composer of this verse thought of Aiaia as lying towards the east. Only the last resources of the commentator's art could situate the place of the "sun's uprising" and the "dwelling of the Dawn" in the west.] [15\2: Among innumerable unsuccessful attempts made by the ancients at finding an etymological derivation for the word ~Êlu/sion~ (Sch., ~d~ 563, Eust., p. 1509, Hesych., s.v., etc., also Cels. ap. Orig., _Cels._ vii, 28, p. 53 L.) occurs also the right one, _E.M._, 428, 36: ~para\ tê\n e/leusin, e/ntha hoi eusebei=s paragi/nontai~. The grammarians seem to have disputed over the question, did Menelaos live for ever in Elysion? It was agreed on all hands that he reached that abode alive, without separation of psyche from body; but the over-subtle thought that the prophecy meant that he too should die there though not in Argos--not that he should never die at all: so esp. _E. Gud._, 242, 2 ff. This was the opinion also of those who derived ~Êlu/sion~ from the fact that there the ~psuchai\ _lelume/nai_ tô=n sôma/tôn dia/gousi~: Eust., 1509, 29, _E.M._, etc. The etymology is as bad as the interpretation of the line. The line remained, however, throughout antiquity as a curiosity; intelligent readers understood the prophecy quite rightly as referring to the translation of Menelaos to everlasting life without separation of ~psuchê/~ from body; e.g. Porph. ap. Stob., _Ecl._ i, p. 422, 8 ff., W. So, too, those who gave the right interpretation of fact, but rested it upon the more dubious etymology: ~Êlu/sion oulu/sion, ho/ti ou dialu/ontai apo\ tô=n sôma/tôn hai psuchai/~. Hesych. (cf. _E.M._, 428, 34-5; Sch., ~d~ 563; Procl. on Hes., _Op._, 169).] [16\2: ~ou mê\n phai/netai/ ge (ho poiêtê/s) proagagô\n to\n lo/gon es ple/on hôs heu/rêma a/n tis oikei=on, prosapsa/menos de\ autou= mo/non ha/te es ha/pan ê/dê diabeboême/nou to\ Hellêniko/n~--to adopt the words that Pausanias (10, 31, 4) uses of a similar case.]