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and this has been said by us, but nevertheless we also say it now. Among the Phrygians, Rhea, the mother of the gods, was honored. Celebrating her festival, they would cut their own thighs and shoulders. And others would play the flute so that the pain of the cutting might be stolen away by the pleasure of the flutes. 4.60 The sixtieth story is about the casting out of the bastards to Cynosarges. And it is this. Cynosarges was a place in Athens where bastards were judged, whether he was truly the son of a certain man. And among the Athenians they also called the freedmen bastards. And these were bastards in comparison to those who were free by birth. And these also were judged and examined, whether they had been completely freed. The place was called Cynosarges from this: when a sacrifice was being made in a nearby temple, a dog, entering, snatched meat from the sacrifice, and brought it to this place. And there a certain temple was built and it was called Cynosarges, as if kynosarkes, from the flesh and the dog. And later, when the K was removed, the G entered. 4.61 The sixty-first story is about the Xanthus and the Chalcis. Homer: Whom the gods call Xanthus, but men Scamander. And again: The gods call it Chalcis, but men Cymindis. Therefore the divine teacher mocks them. 4.62 The sixty-second story is about Palamedes. And it is this. It is said that Palamedes, being an Euboean by birth (and Euboea is an island opposite Attica), discovered counting and playing draughts and the use of many other methods. And this Palamedes is one of those who campaigned against Ilium. And he died at Troy through the plot of Odysseus. For he had Odysseus as an enemy for such a reason: When Agamemnon was urging Odysseus to the expedition against Troy, and Odysseus was not wanting to go, and feigned madness, and taking a donkey and an ox, and supposedly plowing in a pretense of madness, Palamedes proved that he was not really mad. And he proved it by placing his son Telemachus before the plow. Then Odysseus, coming to the child, raised the plow so that he might not strike the child, and it was known that he was sane. So Odysseus, nursing this wrath at Troy, makes a forged letter from Priam to Palamedes about the betrayal of the Greeks, and he places it in the tent of Palamedes. Later, when an accusation was made against Palamedes as a traitor, the letter was found; and he was killed by Agamemnon and all the Greeks. 4.63 The sixty-third story is about the jackdaw and its feathers. And it is a certain myth like this. There was, it is said, a contest about the beauty of birds, and Zeus was the judge of the contest. And a day was appointed on which the birds had to assemble before Zeus. On the day before the appointed day, the birds, going to the rivers, washed their feathers in the streams so that the natural beauty of each might shine through. But the jackdaw (and this bird is very small in body, but uncomely in appearance) putting on itself the feathers that had fallen by the waters, came itself also before Zeus, as if to receive the prize for beauty. But when a wind blew this way and scattered the foreign feathers, it was found stripped of beauty; and having the ugliness that surrounded it by nature, it thus reaped its shame. 4.64 The sixty-fourth story is about the old woman whose shoulder was shaken. And it is this. A certain woman, called Sibylla as some say, but Phimonoë as others say, and Philyra as still others say, was shaken by a certain youth. But the woman reacted rather insolently toward the youth and insulted him. And the insult that was spoken was a metrical verse; and since the harmony of the old woman's speech pleased those present, they took the meter of the verse. And thus matters concerning verses were artfully contrived. 4.65 The sixty-fifth story is about the Cyclopes. And it is this. In the island of Sicily, around its mountainous regions, it is said that the Cyclopes came to be, practicing a pastoral life, but living rather violently. And these are said to be man-eaters and to have devoured the companions of Odysseus. And three of them are said to be the most excellent, Brontes,

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καὶ αὕτη μὲν εἴρηται ἡμῖν, ὅμως δὲ καὶ νῦν εἴπομεν. Παρὰ τοῖς Φρυξὶν ἐτιμᾶτο ἡ Ῥέα ἡ μητὴρ τῶν θεῶν. ταύτῃ πανηγυρίζοντες, κατέτεμνον ἑαυτῶν τοὺς μηροὺς καὶ τοὺς ὤμους. ἄλλοι δὲ ηὔλουν ἵνα ὑποκλέπτηται διὰ τῆς τῶν αὐλῶν ἡδονῆς ἡ τῆς κατατομῆς ἀνία. 4.60 Ἑξηκοστή ἐστιν ἱστορία ἡ τὸ ἀπερρίφθαι τοὺς νόθους εἰς Κυνόσαργες. ἔστι δὲ αὕτη. Κυνόσαργες τόπος ἦν ἐν Ἀθήναις ἐν ᾧ οἱ νόθοι ἐκρίνοντο, εἰ τοῦδε ὄντως γέγονεν υἱός. ἐκάλουν δὲ παρ' Ἀθηναίοις καὶ τοὺς ἀπελευθέρους νόθους. νόθοι δὲ καὶ οὗτοι ὡς πρὸς τοὺς ἐκ γεννητῆς ἐλευθέρους. καὶ οὗτοι δὲ ἐκρίνοντο καὶ ἐδοκιμάζοντο, εἰ ὅλως ἠλευθερώθησαν. Κυνόσαργες δὲ ἤκουσεν ὁ τόπος ἀπὸ τούτου· θυσίας πλησίον ἐν ἱερῷ γινομένης, εἰσελθὼν κύων ἥρπασε κρέα τοῦ θύματος, καὶ ἤγαγεν ἐν τούτῳ τῷ τόπῳ. καὶ ἐκεῖ ἐκτίσθη τις νεὼς καὶ ἐκλήθη Κυνόσαργες, οἱονεὶ κυνόσαρ κες, ἀπὸ τῶν σαρκῶν καὶ τοῦ κυνός. ὕστερον δὲ τοῦ Κ ἐξελθόντος, εἰσῆλθε τὸ Γ. 4.61 Ἑξηκοστὴ πρώτη ἐστὶν ἱστορία ἡ κατὰ τὸν Ξάνθον καὶ τὴν Χαλκίδα. Ὅμηρος· Ὃν Ξάνθον καλέουσι θεοί, ἄνδρες δὲ Σκάμανδρον. καὶ πάλιν· Χαλκίδα κικλήσκουσι θεοί, ἄνδρες δὲ Κύμινδιν. διαπαίζει οὖν αὐτοὺς ὁ θεῖος διδάσκαλος. 4.62 Ἑξηκοστὴ δευτέρα ἐστὶν ἱστορία ἡ περὶ τοῦ Παλαμήδους. ἔστι δὲ αὕτη. Λέγεται ὅτι ὁ Παλαμήδης, Εὐβοεὺς ὢν τὸ γένος (Εὔβοια δὲ νῆσος ἀπαντικρὺ τῆς Ἀττικῆς), εὗρε τὸ ἀριθμεῖν καὶ τὸ ταβλίζειν καὶ χρῆσθαι ἄλλαις πολλαῖς μεθόδοις. οὗτος δὲ ὁ Παλαμήδης εἷς ἐστι τῶν συστρατευσαμένων ἐπὶ τὸ Ἴλιον. ἀπέθανε δὲ ἐν Τροίᾳ κατὰ ἐπιβουλὴν τοῦ Ὀδυσσέως. Ὀδυσσέα γὰρ εἶχεν ἐχθρὸν διὰ τοιαύτην αἰτίαν· τοῦ Ἀγαμέμνονος προτρεπομένου τὸν Ὀδυσσέα ἐπὶ τὴν περὶ Τροίαν ἔξοδον, καὶ μὴ θέλων ἀπελθεῖν ὁ Ὀδυσσεὺς καὶ μανίαν προσποιησάμενος καὶ λαβὼν ὄνον καὶ βοῦν, καὶ δῆθεν ἀροτριῶν ἐν μανίας προσποιήσει, ὁ Παλαμήδης ἤλεγξεν ὅτι δὴ οὐ μαίνεται. ἤλεγξε δὲ αὐτὸν Τηλέμαχον τὸν υἱὸν αὐτοῦ προθεὶς πρὸ τοῦ ἀρότρου. εἶτα φθάσας ὁ Ὀδυσσεὺς περὶ τὸ παιδίον, ἐπῆρε τὸ ἄροτρον ἵνα μὴ πλήξῃ τὸ παιδίον, καὶ ἐγνώσθη ὅτι νηφάλιός ἐστιν. ταύτην οὖν τὴν μῆνιν μηνιῶν ὁ Ὀδυσσεὺς ἐν τῇ Τροίᾳ, ποιεῖ πλαστὴν ἐπιστολὴν ἀπὸ Πριάμου ὡς πρὸς τὸν Παλαμήδην περὶ προδοσίας τῶν Ἑλλήνων, καὶ ὑποτίθησιν ἐν τῇ τοῦ Παλαμήδους σκηνῇ. ὕστερον κατηγορίας γενομένης κατὰ Παλαμήδους ὡς προδότου, εὑρέθη ἡ ἐπιστολή· καὶ τέθνηκεν ὑπὸ Ἀγαμέμνονος καὶ πάντων τῶν Ἑλλήνων. 4.63 Ἑξηκοστὴ τρίτη ἐστὶν ἱστορία ἡ κατὰ τὸν κολοιὸν καὶ τὰ πτερὰ αὐτοῦ. ἔστι δὲ αὕτη μῦθός τις τοιόσδε. Κρίσις ἦν, φησί, περὶ κάλλους ὀρνέων, καὶ ὁ Ζεὺς διαιτητὴς ὑπῆρχε τῆς κρίσεως. ἦν δὲ ὁρισθεῖσα ἡ ἡμέρα ἐν ᾗ ἔδει συναλισθῆναι τὰ ὄρνεα παρὰ τὸν ∆ία. τῇ προτεραίᾳ δὲ τῆς ὁρισθείσης ἡμέρας παρὰ τοὺς ποταμοὺς φοιτήσαντα τὰ ὄρνεα τοῖς νάμασιν ἀπενίζοντο τὰ πτερὰ ἵνα τὸ φυσικὸν ἑκάστῳ διαλάμψῃ κάλλος. ὁ δὲ κολοιὸς (ἔστι δὲ τοῦτο τὸ ὄρνεον εὖ μάλα μικρὸν μὲν τὸ σῶμα, ἀκαλλὲς δὲ τὸ εἶδος) τῶν ἐκπεσόντων παρὰ τοῖς ὕδασι πτερῶν περιθεὶς ἑαυτῷ, ἧκε καὶ αὐτὸς παρὰ τὸν ∆ία, ὡς ληψόμενος τοῦ κάλλους τὸ νικητήριον. ἀνέμου δὲ ὧδε πνεύσαντος καὶ ἀποσκεδάσαντος τὰ ἀλλόφυλα τῶν πτερῶν, γυμνὸς εὑρέθη τοῦ κάλλους· ἔχων δὲ τὴν ἐκ φύσεως αὐτῷ περικειμένην ἀμορφίαν, οὕτω τῆς αἰσχύνης ἀπήλαυσεν. 4.64 Ἑξηκοστὴ τετάρτη ἐστὶν ἱστορία ἡ περὶ τῆς γραὸς τῆς διασεισθείσης τὸν ὦμον. ἔστι δὲ αὕτη. Γυνή τις καλουμένη ὥς τινες λέγουσι Σίβυλλα, ὡς δὲ ἄλλοι Φιμονόη, ὡς δὲ ἕτεροι Φίλυρα, ἐσείσθη παρά τινος νεανίσκου. ἡ δὲ γυνὴ ὑβριστικώτερον ἠνέχθη πρὸς τὸν νεανίσκον καὶ ὕβρισεν αὐτόν. ἦν δὲ ἡ ὕβρις ἡ λεχθεῖσα ἔμμετρος στίχος· καὶ τῆς ἁρμονίας τοῦ λόγου τῆς γραὸς ἀρεσάσης τοῖς παρισταμένοις, τὸ μέτρον τοῦ στίχου ἔλαβον. καὶ οὕτως ἐτεχνώθη τὰ περὶ τοὺς στίχους. 4.65 Ἑξηκοστὴ πέμπτη ἐστὶν ἱστορία ἡ κατὰ τοὺς Κύκλωπας. ἔστι δὲ αὕτη. Ἐν τῇ Σικελίᾳ τῇ νήσῳ περὶ τὰ ὀρεινὰ αὐτῆς λέγονται γενέσθαι οἱ Κύκλωπες, ποιμενικὸν μὲν βίον ἐπιτηδεύοντες, ζῶντες δὲ βιαιότερον. λέγονται δὲ οὗτοι ἀνθρωποφάγοι εἶναι καὶ κατεδηδοκέναι τοὺς τοῦ Ὀδυσσέως ἑταίρους. τρεῖς δὲ αὐτῶν λέγονται οἱ ἐξοχώτατοι, Βρόντης,