Τότες τρανταφυλλένια μου βγαίνεις ἀπ’ τὴν καρδιά μου.
[1290] Theocritus XXI. 36 f.; Athenaeus 700 D; Pausan. I. 26. 7.
[1291] Frazer, in Journ. of Philol. XIV. 145 ff.
[1292] Plato, Phaedo 115 C ff.
[1293] Hom. Il. XXIII. 65 ff.
[1294] Hom. Il. XXIII. 72.
[1295] Cf. the constant contrast of αὐτὸς and ψυχή, as in Iliad I. 3–4, and twice in the passage before us, Il. XXIII. 65 f. and 106 f.
[1296] Hom. Od. XI. 489 ff.
[1297] Hom. Il. XVI. 857.
[1298] The few inconsistencies in the Odyssey, such as the physical punishment of Tityos, Tantalos, and Sisyphos (Od. XI. 576 ff.), or again the mention of the ‘asphodel mead’ (Od. XI. 539, XXIV. 13), are unimportant. They are, I think, adventitious Pelasgian elements in the Homeric scheme of the future life, and it may be noted that the Iliad is singularly free from them, while in Odyssey, Bk XI., where they chiefly occur, they are obviously incongruous with the general conception of the lower world.