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Steropes, Arges. And these same ones are also said to be most excellent smiths in their craft, who by their own skill fashioned the thunder and the lightning for Zeus. They were called Cyclopes, according to Hesiod, because they had one round eye in their face, but according to Telephatus, because they inhabited a certain round island. 4.66 The sixty-sixth account is the one concerning purple dye. And it is this. In Tyre, by the shore, a shepherd's dog, while walking, found a sea-snail and ate it. Then the blood of the sea-snail stained the dog's mouth. And the shepherd, thinking the dog had been wounded, took a piece of wool and wiped away the blood from its mouth. And the dog was found to have nothing wrong with it, but the wool had taken on the purple color. Then, having recognized that the sea-snail had such a dyeing nature, he made this known to the public. And so they gathered the sea-snails in the sea, and manufactured purple dyes. 4.67 The sixty-seventh account is the one concerning agriculture and shipbuilding. And it is this, as it is told in myth. Demeter had a daughter, Persephone. Pluto abducted her. And Demeter, while wandering and searching for her daughter, came to Attica, and lodged with a certain Triptolemus in a village called Eleusis. She therefore learns from Triptolemus that Pluto abducted Persephone. And for this good deed she gives to Triptolemus the seeds, I mean wheat and barley, instructing him not to be jealous, but to go about and scatter the seeds to all people. so that they might learn to sow and to farm and to eat cultivated fruits. For long ago they ate acorns from oak trees; from this, from 'phegos' (oak), the word 'phagein' (to eat) is derived. And it is said that Triptolemus, taking a chariot of winged serpents, and taking Celeus along with him, thus traveled about, generously distributing the seeds. But the divine Gregory says that shipbuilding was also invented by the Athenians. But I think he is speaking about the art of naval warfare. For the Athenians are consummate naval warriors. For the Phoenicians are said to have been the first to build ships, and Semiramis, triremes. 4.68 The sixty-eighth account is the one concerning Celeus and Icarius. And concerning Celeus, we have spoken in the account before this one, that he traveled with Triptolemus giving out the seeds. But concerning Icarius, it is this. It is said that wine was invented by Dionysus, for which reason they also say Dionysus is the guardian of the vine. This Dionysus, therefore, having come to Athens and chanced upon a certain Icarius, gave him a vine-branch to plant. And he planted it, and cultivated wine, and both drank it himself, and gave it to some shepherds to drink. But the shepherds, having gotten drunk from unexpectedly drinking for the first time, thinking they had been poisoned by Icarius, kill him. And Erigone, his daughter, having learned through Icarius's dog that he was dead, lamented and was distressed. And the gods, pitying her for her suffering, transferred her to the heavens. And now, he says, Erigone is among the stars. But the saying, "A shameful Mystery has done these things to you," does not speak of Icarius, but of the mythology concerning Demeter. And she is said not only to have given them the seeds, but also to have taught a certain rite of mysteries, which the Greeks perform. For as among the God-taught Christians there is enlightenment, so among those people there is this sort of thing. And such a festival of the Greeks is called both Mysteries and Eleusinia and Demetria. 4.69 The sixty-ninth account is the one concerning worship and initiation. And it is this. It is said that Orpheus, being a Thracian by birth and having theologized the Greek mysteries, taught how and ... one ought to honor the gods. He therefore called this honoring of the gods "threskeuein" (to worship), as the discovery was Thracian. But others have derived etymologically that "threskeuein" is derived from a word like "theoderkeuein", that is, to see God. For "derkein" is to see. And "myeisthai" (to be initiated) is so called either from the mysteries and secret rites being performed, or because by closing the senses and going beyond all bodily imagination, they thus receive the divine illuminations. 4.70 The seventieth account is the one concerning the

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Στερόπης, Ἄργης. λέγονται δὲ οὗτοι αὐτοὶ καὶ ἐξοχώτατοι χαλκεῖς τὴν τέχνην, οἵτινες διὰ τῆς οἰκείας τέχνης τὴν βροντὴν καὶ τὴν ἀστραπὴν τῷ ∆ιὶ κατεσκεύασαν. Κύκλωπες δὲ ἐλέγοντο, ὡς μὲν Ἡσίοδος, ὅτι ἕνα εἶχον κυκλοτερῆ ὀφθαλμὸν ἐν τῇ ὄψει, ὡς δὲ Τηλέφατος, ὅτι κυκλοτερῆ τινα νῆσον ᾤκουν. 4.66 Ἑξηκοστὴ ἕκτη ἐστὶν ἱστορία ἡ περὶ τῆς ἀλουργίδος. ἔστι δὲ αὕτη. Ἐν Τύρῳ παρὰ τὸν αἰγιαλὸν κύων ποιμενικὴ πορευομένη εὑροῦσα κογχύλιον ἔφαγεν. εἶτα τὸ αἷμα τοῦ κογχυλίου ἔβαψε τῆς κυνὸς τὸ στόμα. ὁ δὲ ποιμὴν νομίζων πεπλῆχθαι τὴν κύνα, λαβὼν ἔριον, ἀπέμαξε τὸ αἷμα τοῦ στόματος. καὶ εὕρηται ἡ μὲν κύων μηδὲν ἔχουσα, τὸ δὲ ἔριον τὴν τῆς πορφύρας ἀναδεδεγμένον βαφήν. εἶτα ἐγνωκὼς ὅτι τὸ κογχύλιον τοιαύτην ἔχει φύσιν βαπτικήν, ἐδημοσίευσεν αὐτὸ τοῦτο. καὶ οὕτω συνέλεγον ἐν τῇ θαλάττῃ τὰ κογχύλια, καὶ κατεσκεύασαν τὰς πορφύρας. 4.67 Ἑξηκοστὴ ἑβδόμη ἐστὶν ἱστορία ἡ κατὰ τὴν γεωργίαν καὶ τὴν ναυπηγίαν. ἔστι δὲ αὕτη καθὼς μυθεύεται. Ἡ ∆ημήτηρ εἶχε θυγατέρα τὴν Περσεφόνην. ταύτην ἥρπασεν ὁ Πλούτων. περιϊοῦσα δὲ ἡ ∆ημήτηρ καὶ ζητοῦσα τὴν θυγατέρα, ἦλθεν εἰς τὴν Ἀττικήν, καὶ καταλύει παρὰ Τριπτολέμῳ τινὶ ἐν κώμῃ Ἐλευσῖνι οὕτω καλουμένῃ. μανθάνει οὖν αὕτη παρὰ τοῦ Τριπτολέμου ὅτι ὁ Πλούτων ἥρπασε τὴν Περσεφόνην. καὶ ὑπὲρ ταύτης τῆς εὐεργεσίας δίδωσι τῷ Τριπτολέμῳ τὰ σπέρματα, λέγω δὴ σῖτον καὶ κριθήν, ἐντειλαμένη μὴ φθονῆσαι, ἀλλὰ περιελθεῖν καὶ σκορπίσαι τὰ σπέρματα πᾶσιν ἀνθρώποις. ἵνα μάθωσι τὸ σπείρειν καὶ γεωργεῖν καὶ ἐσθίειν τοὺς ἡμέρους καρπούς. πάλαι γὰρ ἤσθιον τοὺς βαλάνους ἐκ τῶν φηγῶν· ἔνθεν ἀπὸ τῆς φηγοῦ τὸ φαγεῖν εἴρηται. λέγεται δὲ ὅτι ὁ Τριπτόλεμος, λαβὼν ἅρμα δρακόντων πτερωτῶν, συμπαραλαβὼν καὶ τὸν Κελεόν, οὕτως ἐπλανᾶτο φιλοτιμούμενος τὰ σπέρματα. Λέγει δὲ ὁ θεῖος Γρηγόριος ὅτι καὶ ἡ ναυπηγία παρὰ Ἀθηναίοις εὕρηται. οἶμαι δὲ αὐτὸν λέγειν περὶ τῆς ναυμαχικῆς τέχνης. ναυμάχοι γὰρ κατ' ἄκρον Ἀθηναῖοι. ναῦς γὰρ λέγονται πρῶτοι Φοίνικες ναυπηγήσασθαι, τριήρεις δὲ Σεμίραμις. 4.68 Ἑξηκοστὴ ὀγδόη ἐστὶν ἱστορία ἡ κατὰ τὸν Κελεὸν καὶ τὸν Ἰκάριον. Καὶ περὶ μὲν τοῦ Κελεοῦ εἴπομεν ἐν τῇ πρὸ ταύτης ἱστορίᾳ, ὅτι μετὰ τοῦ Τριπτολέμου ἐπλανᾶτο διδοὺς τὰ σπέρματα. περὶ δὲ τοῦ Ἰκαρίου ἐστὶν αὕτη. λέγεται ὅτι ὁ οἶνος παρὰ τοῦ ∆ιονύσου εὕρηται, διὸ καὶ ἔφορον τῆς ἀμπέλου λέγουσι τὸν ∆ιόνυσον. οὗτος οὖν ὁ ∆ιόνυσος ἐλθὼν ἐν Ἀθήναις Ἰκαρίῳτινὶ περιτυχών, δέδωκεν αὐτῷ κλῆμα ἀμπέλου φυτεῦσαι. καὶ ἐφύτευσε, καὶ ἐγεώργησεν οἶνον, καὶ ἔπιε καὶ αὐτός, καὶ δέδωκε καὶ ποιμέσι πιεῖν. οἱ δὲ ποιμένες μεθυσθέντες διὰ τὸ ἐκ παραδόξου πρῶτον πιεῖν νομίσαντες φαρμαχθῆναι παρὰ τοῦ Ἰκαρίου, ἀποκτείνουσιν αὐτόν. ἡ δὲ Ἠριγόνη, ἡ τούτου θυγάτηρ, διὰ τῆς κυνὸς τοῦ Ἰκαρίου γνοῦσα ὅτι τέθνηκεν, ἐποτνιᾶτο καὶ ἤσχαλλεν. καὶ ταύτην ἐλεήσαντες οἱ θεοὶ διὰ τὸ πάθος, μετέθηκαν αὐτὴν εἰς τὸν οὐρανόν. καὶ νῦν ἐστι, φησίν, ἐν τοῖς ἄστροις ἡ Ἠριγόνη. Τὸ δὲ λέγειν, Μυστήριον ὑμῖν αἰσχρὸν ταῦτα ἐποίησε, οὐ περὶ τοῦ Ἰκαρίου λέγει, ἀλλὰ περὶ τῆς κατὰ τὴν ∆ημήτραν μυθολογίας. λέγεται δὲ αὕτη οὐ μόνον δεδωκέναι αὐτοῖς τὰ σπέρματα, ἀλλὰ καὶ θεσμόν τινα μυστηρίων ἐδίδαξεν, ἅτινα τελοῦνται οἱ Ἕλληνες. ὡς γὰρ παρὰ τοῖς θεοδιδάκτοις Χριστιανοῖς ἐστι τὸ φώτισμα, οὕτω παρ' ἐκείνοις ἡ τοιάδε. ἡ δὲ τοιαύτη τῶν Ἑλλήνων ἑορτὴ λέγεται καὶ Μυστήρια καὶ Ἐλευσίνια καὶ ∆ημήτρια. 4.69 Ἑξηκοστὴ ἐνάτη ἐστὶν ἱστορία ἡ κατὰ τὸ θρησκεύειν καὶ τὸ μυεῖσθαι. ἔστι δὲ αὕτη. Λέγεται ὅτι Ὀρφεὺς, Θρᾷξ ὢν τὸ γένος καὶ θεολογήσας τὰ Ἑλλήνων μυστήρια, ἐδίδαξε πῶς τε καὶ ... δεῖ τιμᾶν θεούς. τοῦτο οὖν τὸ τιμᾶν θεοὺς ἐκάλεσεν θρησκεύειν, ὡς Θρᾳκίας οὔσης τῆς εὑρέσεως. ἄλλοι δὲ ἠτυμολόγησαν ὅτι τὸ θρησκεύειν παρῆκται ἀπὸ τοῦ οἱονεὶ θεοδερκεύειν, τουτέστι θεὸν ὁρᾶν. δέρκειν γάρ ἐστι τὸ ὁρᾶν. τὸ δὲ μυεῖσθαι εἴρηται ἢ παρὰ τὸ μυστήρια καὶ ἀπόρρητα τελεῖσθαι, ἢ διὰ τὸ μύοντας τὰς αἰσ θήσεις καὶ ἐπέκεινα γινομένους πάσης σωματικῆς φαντασίας οὕτως εἰσδέχεσθαι τὰς θείας ἐλλάμψεις. 4.70 Ἑβδομηκοστή ἐστιν ἱστορία ἡ περὶ τοῦ