180. Actaeon.

    Actaeon, son of Aristaeus and Autonoe, a shepherd, saw Diana bathing and desired to ravish her. Angry at this, Diana made horns grow on his head, and he was devoured by his own dogs.

181. Diana

    When Diana, wearied from constant hunting in the thickly shadowed valley of Gargaphia, in the summertime was bathing in the stream called Parthenius, Actaeon, grandson of Cadmus, son of Aristaeus and Autonoe, sought the same place for cooling himself and the dogs which he had exercised in chasing wild beasts. He caught sight of the goddess, and to keep him from telling of it, she changed him into a stag. As a stag, then, he was mangled by his own hounds. Their names were (these are all male): Melampus, Ichnobates, [Echnobas], Pamphagos, Dorceus, Oribasus, Nebrophonus, Laelaps, Theron, Pterelas, Hylaeus, Nape, Ladon, Poemenis, [Therodanapis], Aura, Lacon, Harpyia, Aëllo, Dromas, Thous, Canache, Cyprius, Sticte, Labros, Arcas, Agriodus, Tigris, Hylactor, Alce, Harpalus, Lycisa, Melaneus, Lachne, Leucon. Likewise three who devoured him — females: Melanchaetes, Agre, Theridamas, Oresitrophos. Other authors give these names too: Acamas, Syrus, Leon, Stilbon, Agrius, Charops, Aethon, Corus, Boreas, Draco, Eudromus, Dromius, Zephyrus, Lampus, Haemon, Cyllopodes, Harpalicus, Machimus, Ichneus, Melampus, Ocyddromus, Borax, Ocythous, Pachylus, Obrimus; and females: Argo, Arethusa, Urania, Theriope, Dinomache, Dioxippe, Echione, Gorgo, Cyllo, Harpyia, Lynceste, Leaena, Lacaena, Ocypete, Ocydrome, Oxyrhoes, Orias, Sagnos, Theriphone, Volatos, Chediaetros.

— translations by Mary Grant, The Myths of Hyginus, University of Kansas Humanistic Studies, 34 (Lawrence: 1960).

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Notes by Mary Grant, ad loc:

On 180: "Actaeon is said (Diod, Sic. IV. 81. 4) to have desired marriage with Diana — a story which the author of this chapter mixed with the well-known one where he sinned only in seeing the goddess nude.

“The American sculptor, Paul Manship, has a bronze group of Actaeon and his dogs, in which he has skillfully shown the psychology of the metamorphosis — the animal “change” in Actaeon’s features with the sprouting of horns on his head. Late Classical writers, playing with such themes, were often interested in more than the physical transformation. Ovid is a conspicuous example. Shelley’s simile [Adonais271-79]— the attempt to flee from his own thoughts, Actaeon-like — is a striking utilization of the ancient myth. The tabu of looking at a nude woman — part of the Lady Godiva theme — is C312.1.1 in the Thompson Index. See note on the Hagnodice story in Fab. CCCLXXIV. Other themes are D661. Transformation as punishment, and Q 415.1.1. Actaeon transformed toa deer and eaten by own dogs.”[Ref’s to C312.1.1, D 661, and Q415.1.1 are to Stith Thompson, Motif-index of folk-literature; a classification of narrative elements in folk-tales, ballads, myths, fables, mediaeval romances, exempla, fabliaux, jest-books, and local legends, 6 vols. (Bloomington, 1932-36).

On 181: “Rose believes that a passage in Ovid (Met. III. 155 ff.) was the direct source for the first five sentences of this story. Though Ovid does not mention the nae of the spring, there is convincing verbal resemblance in the description of the locality, Diana’s fear that Oactaen may tell, and incontrovertible evidence in the catalogue of the dogs. Rose offers neat proof tha thte persons making this catalogue had two plans, on to keep to Ovid’s order, the other to divide the dogs in male and female lists. But ignorance of Greek enedings hindered this last plan considerably; three male dogs are listed as female, and the error is clearly betrayed by a mistaking of Latin neuter adjectives for feminine singular ones. “Agre” is incorrectly placed.

 “Ovid’s skill in handling the names of the dogs may be some justification for the stupid habit of compiling this list and similar ones.” [Parts of this note are incomprehensible.]