 Classical Review, ii. (1888) p. 222.
121. Compare Hyginus, Fab. 28.
122. As to Endymion and the Moon, see Ap. Rhod., Argon. iv.57ff., with the Scholiast; Paus. 5.1.4; Mythographi Graeci, ed Westermann, pp. 319ff., 324; Hyginus, Fab. 271. The present passage of Apollodorus is quoted almost verbally by Zenobius, Cent. iii.76, but as usual without mention of his authority. The eternal sleep of Endymion was proverbial. See Plat. Phaedo 72c; Macarius, Cent. iii.89; Diogenianus, Cent. iv.40; Cicero, De finibus v.20.55; compare Cicero, Tusc. Disp. i.38.92.
123. Compare Paus. 5.1.8; Conon 14.
124. As to Evenus and Marpessa, see Scholiast on Hom. Il. ix.557; Eustathius on Hom. Il. ix.557 p. 776; Plut. Lives. 40; Hyginus, Fab. 242 (who calls Evenus a son of Herakles). According to the first two of these writers, Evenus, like Oenomaus, used to set his daughter's suitors to run a chariot race with him, promising to bestow her on the winner; but he cut off the heads of his vanquished competitors and nailed them to the walls of his house. This seems to be the version of the story which Apollodorus had before him, though he has abridged it.
125. Compare Scholiast on Hom. Il. ix.557 (who cites Simonides); Eustathius on Hom. Il. ix.557 p. 776; Tzetzes, Scholiast on Lycophron 561; Paus. 5.18.2.
126. Paus. 3.13.8 agrees with Apollodorus in saying that Leda was the daughter of Thestius, who was a son of Agenor, who was a son of Pleuron; and he cites the epic poem of Areus as his authority for the genealogy.
127. Compare Hyginus, Fab. 129.
128. So Romulus is said to have killed Remus for leaping over the rising wall of Rome (Livy i.7.2).
129. See Apollod. 2.7.5, with the note.
130. The whole of the following account of the life and death of Meleager is quoted, with a few verbal changes and omissions, by Zenobius, Cent. v.33. The story is told by Bacch. 5.93ff., ed. Jebb; and, though without any express mention of the burning brand or of Meleager's death, by Hom. Il. 9.529-599. Compare Diod. 4.34; Ov. Met. 8.270ff.; Lactantius Placidus on Statius, Theb. ii.481; Scriptores rerum mythicarum Latini, ed. Bode, i. pp. 46ff. (First Vatican Mythographer 146). It was made the theme of tragedies by Sophocles and Euripides. See Nauck, TGF, 2nd ed. (Leipsig, 1889), pp. 219ff., 525ff.; The Fragments of Sophocles, ed. A. C. Pearson, ii.64ff.
131. For the story of the burning brand on which the life of Meleager depended, see also Aesch. Lib. 604ff.; Bacch. 5.136ff., ed. Jebb; Diod. 4.34.6ff.; Paus. 10.31.4; Ant. Lib. 2; Dio Chrysostom lxvii. vol. ii. p. 231, ed. L. Dindorf; Scholiast on Hom. Il. ix.534; Ov. Met. 8.445-525; Hyginus, Fab. 171, 174; Lactantius Placidus on Statius, Theb. ii.481; Scriptores rerum mythicarum Latini, ed. Bode, i. p. 47 (First Vatican Mythographer 146). The story belongs to a widespread class of tales concerned with the “external soul,” or the belief that a person's life is bound up with an animal or object outside of his own body. See Balder the Beautiful, ii.94ff.
132. For lists of the heroes who hunted the Calydonian boar, see Ov. Met. 8.299ff.; Hyginus, Fab. 173.
133. The following account of the death of Meleager is substantially that of Hom. Il. 9.529ff.
134. From Calydon, then besieged by the Curetes.
135. The birds called in Greek meleagrides, guinea-fowl (Numida sp.). See Ant. Lib. 2; Ael., Nat. Anim. iv.42; Ov. Met. 8.533-546; Hyginus, Fab. 174; Pliny, Nat. Hist. x.74, xxxvii.40. Worshippers of Artemis strictly abstained from eating the bird; the reason of the abstention was known to the natives of Leros, one of the Sporades (Ael., Nat. Anim. iv.42). The birds were kept in the sanctuary of the Maiden (Artemis?) in that island, and were tended by the priests (Athenaeus xiv.71, p. 655 C). It is said that it was Artemis who turned the sisters of Meleager into birds by touching them with a rod, after which she transferred them to the island of Leros (Ant. Lib. 2) On the birds see D'Arcy Wentworth Thompson, Glossary of Greek Birds (Oxford, 1895), pp. 114ff.
136. Compare Diod. 4.35.1ff., according to whom Periboea alleged tha