[21\2: One might even suspect that Menelaos is translated to everlasting life not merely because he has Helen, Zeus' daughter, to wife: ~hou/nek' e/cheis Hele/nên~ as Proteus tells him, but in _imitation_ of a much earlier mythical tradition, according to which Helen herself was translated and made immortal. No ancient tradition reports the _death_ of Helen--with the exception of the absurd invention of Ptolemaios Chennos (Phot. _Bibl._, p. 149_a_, 37 Bk.; 42; 149_b_, 1 ff.) and the not very superior aetiological myth in Paus. 3, 19, 10. On the other hand, we often hear of her deification, living on the island Leuke or else in the Islands of the Blest. It was not unnatural that mythological tradition should have at an early period set free the most "daemonic" of women from the usual fate of mankind and that Menelaos should rather have followed her example than she his (as Isoc. 10, 62, definitely says).] [22\2: Cf. Tylor, ii, 85: J. G. Müller, _Ges. d. Americ. Urrelig._, 660 f.; Waitz, _Anthrop._ v, 2, 114; vi, 302, 307.] [23\2: We are told that Rhadamanthys was once conveyed by the Phaeacians to Euboea ~epopso/menos Tituo\n Gaiê/ïon huio/n~ (~ê~ 321 ff.). We have no grounds and no right to complete this story by supposing that this was when Rh. already lived in Elysion. To regard the Phaeacians as a sort of "ferry-folk of the dead" connected in some way with Elysion is pure unsupported fancy.] [24\2: The possessor of ~athanasi/a~ did not necessarily possess also ~du/namin iso/theon~ (Isoc. 10, 61).] [25\2: To identify ~Ortugi/ê~, ~o~ 404, with Delos, and ~Suri/ê~ with the island Syros as the older commentators and K. O. Müller, _Dorier_, i, 381 [? not in _E.T._], did, is impossible on account of the addition of the words ~ho/thi tropai\ êeli/oio~ alone. These show that Syrie was far away in the fabulous west, the only possible place for such a wonderland. It is evident that Ortygia is originally a purely mythical spot, sacred to Artemis and no more certainly fixed in one place than the Dionysian Nysa, and for that reason always to be found wherever the cult of Artemis was especially popular, in Aetolia, Syracuse, Ephesos, or Delos. Delos is clearly distinguished from O. in _h. Ap._ 16, and only later identified with O. (Delos being considered the older name, O. Schneider, _Nicandr._, p. 22, n.), when Artemis had been brought into closer connexion with Apollo, and even then not invariably. Thus in Homer Ortygia _never_ clearly = Delos.] {84} [26\2: ~A/rtemis de\ autê\n hexarpa/xasa eis Tau/rous metakomi/zei~ (cf. the ~mete/thêken auto\n ho theo/s~ of Enoch, Gen. 5^24) ~kai\ atha/naton poiei=, e/laphon de\ anti\ tê=s ko/rês pari/stêsi tô=| bômô=|~, Procl., _Chrest._ ap. Kinkel _Epic. Fr._, p. 19: [Apollod.] _Epit._ iii, 22. Wagn.] [27\2: ~tou/tô| (tô=| Me/mnoni Êô\s para\ Dio\s aitêsame/nê athanasi/an di/dôsi~ says Proclus with regrettable brevity (p. 33, Kinkel).]