[309] Hesiod, Akusilaus and Pherekydês, ap. Schol. Apollôn. Rhod. iv, 57. Ἴν δ᾽ αὐτῷ θανάτου ταμίης. The Scholium is very full of matter, and exhibits many of the diversities in the tale of Endymiôn: see also Apollodôr i. 7, 5; Pausan. v. 1, 2; Conôn. Narr. 14.
[310] Theocrit. iii. 49; xx. 35; where, however, Endymiôn is connected with Latmos in Caria (see Schol. ad loc.).
[311] Pausan. v. 1. 3-6; Apollodôr. i. 7, 6.
[312] Apollodôr. ii. 5, 5; Schol. Apoll. Rhod. i. 172. In all probability, the old legend made Augeas the son of the god Hêlios: Hêlios, Augeas and Agamêdê are a triple series parallel to the Corinthian genealogy, Hêlios, Æêtês and Mêdia; not to mention that the etymology of Augeas connects him with Hêlios. Theocritus (xx. 55) designates him as the son of the god Hêlios, through whose favor his cattle are made to prosper and multiply with such astonishing success (xx. 117).
[313] Iliad, xi. 670-760; Pherekyd. Fragm. 57, Didot.
[314] Diodôr. iv. 13. Ὕβρεως ἕνεκεν Εὐρυσθεὺς προσέταξε καθᾶραι· ὁ δὲ Ἡρακλῆς τὸ μὲν τοῖς ὤμοις ἐξενεγκεῖν αὐτὴν ἀπεδοκίμασεν, ἐκκλίνων τὴν ἐκ τῆς ὕβρεως αἰσχύνην, etc. (Pausan. v. 1. 7; Apollodôr. ii. 5, 5).
It may not be improper to remark that this fable indicates a purely pastoral condition, or at least a singularly rude state of agriculture; and the way in which Pausanias recounts it goes even beyond the genuine story: ὡς καὶ τὰ πολλὰ τῆς χώρας αὐτῷ ἤδη διατελεῖν ἀργὰ ὄντα ὑπὸ τῶν βοσκημάτων τῆς κόπρου. The slaves of Odysseus however know what use to make of the dung heaped before his outer fence (Odyss. xvii. 299); not so the purely carnivorous and pastoral Cyclôps (Odyss. ix. 329). The stabling into which the cattle go from their pasture, is called κόπρος in Homer,—Ἐλθούσας ἐς κόπρον, ἐπὴν βοτανῆς κορέσωνται (Odyss. x. 411): compare Iliad, xviii. 575—Μυκηθμῷ δ᾽ ἀπὸ κόπρου ἐπεσσεύοντο πέδονδε.
The Augeas of Theocritus has abundance of wheat-land and vineyard, as well as cattle: he ploughs his land three or four times, and digs his vineyard diligently (xx. 20-32).
[315] The wrath and retirement of Phyleus is mentioned in the Iliad (ii. 633), but not the cause of it.
[316] These singular properties were ascribed to them both in the Hesiodic poems and by Pherekydês (Schol. Ven. ad II. xi. 715-750, et ad II. xxiii. 638), but not in the Iliad. The poet Ibykus (Fragm. 11, Schneid. ap. Athenæ. ii. 57) calls them ἅλικας ἰσοκεφάλους, ἐνιγυίους, Ἀμφοτέρους γεγαῶτας ἐν ὠέῳ ἀργυρέῳ.