[1] That is, the Kerkopes (for whom cf. e.g. kappa 1410); they were "a race of mischievous dwarfs connected by legend with Heracles" (LSJ s.v.). For the story see Apollodoros 2.6.3 (web address 1 below). For the phrase "market of Kerkopes" as meaning "knaves' market" see Diogenes Laertius 9.114; also Zenobius 1.5 and other paroemiographers.

cf. Diogenianus 4.76, etc.
[1] cf. kappa 1405, kappa 1406, kappa 1407, kappa 1408, kappa 1409, kappa 1410.
[2] See epsilon 3717, epsilon 3718.

cf. Pausanias the Atticist epsilon83; Lexica Segueriana 257.13; Hesychius epsilon7129; Harpokration s.v. *eu)ru/baton. "Eurybatos" was a popular by-word for "scoundrel" since at least the time of Demosthenes (On the Crown 18.24: web address 1) and Aeschines (Against Ctesiphon 3.137: web address 2). See also epsilon 3715, epsilon 3716, epsilon 3717, phi 770.
[1] Ephorus FGrH 70 F58c; cf. Diodorus Siculus 9.32.1 (web address 3; = Constantine Porphyrogenitus, Excerpta de virtutibus 2.220); Harpokration s.v. *eu)ru/baton; Lexica Segueriana 188.10.
[2] Diotimus was a Hellenistic poet and author of several epigrams in the Greek Anthology. This is apparently the only surviving fragment of an epic in hexameters by him (fr. 2 Kinkel, 394 Lloyd-Jones/Parsons).
[3] Nicander fr. 112 Gow-Scholfield The epithet *ai)gi/neon (translated here as "Aiginian") is unattested elsewhere and of uncertain meaning. Perhaps = 'Aiginetan', from Aigina [Myth, Place] (see Suetonius On Blasphemies 4 on the Kerkopes as founders of islands). Gow and Scholfield obelize the term as corrupt.
[4] Aristotle, On Justice fr. 84 (see note 7 below).
[5] Douris FGrH 76 F20. For the companion in question, who is named 'Eurybates' (*eu)ruba/ths) in mss of Homer, see Homer, Odyssey 19.247 (web address 4). See also epsilon 3716.
[6] Aristophanes fr. 184 Kock, now 198 K.-A.
[7] Suetonius, On Blasphemies 4, and Gregory of Corinth (Walz Rhetorici Graeci 7.1277) ascribe this anecdote to Aristotle (see note 4). For an alternative version, in which Eurybatos shows his guards how to dig through a wall with his bronze hand, see Lexicon Patmense s.v. eu)ruba/tou pra=gma (on Demosthenes 18.24, cited above).

The name derives from ke/rkos "tail" (kappa 1402, kappa 1403) and the Kerkopes were mythological dwarvish and simian beings, associated with Thermopylae and Euboea, who feature in myths of Heracles and Omphale. See Lucian, Alexander, or The False Prophet, ps.-Apollonius, Bibliotheca 2.6.3. See also alpha 301, epsilon 3718, and kappa 1406.
[1] That is "Stick" and "Anvil".
[2] For "Black-bottom" [*Mela/mpuc] see mu 449, where the name seems to be identified not with Heracles, but with the Kerkopes (or a similar race of mythological mischief-makers). cf. ps.-Nonnus, Scholia mythologica 4.9 (on Gregory of Nazianzus PG 36.1005c-d).
[3] Xenagoras FGrH 240 F28. A similar account appears in Harpokration and Photius. See also the scholia to Lucian, Alexander, or The False Prophet 6-8.
[4] Zenobius 1.5 and 5.10.
[5] Zenobius. 4.50. See also kappa 1407.

[1] Pausanias the Atticist kappa26, and similarly elsewhere (see the references at Photius, Lexicon kappa606 Theodoridis). For this nominative plural headword see already kappa 1405.
[2] A fragment of hexameter poetry (Kinkel EGF p. 70) attributed to the Homeric Cercopes by T.W. Allen in his OCT edition of Homer (V, p. 160). H. Erbse, in his edition of Pausanias, marks the puzzling phrase e)/rg' e)a/santas "permitting ... acts" as corrupt. (Adler notes Bernhardy's emendation to e)rgasiw=ntas.)

The verb is found in the proverb collector Zenobius (4.50), whom the Suda cites verbatim. It is frequently commented on by lexicographers, grammarians and other paroemiographers, e.g.: Diogenianus, Hesychius, the Lexica Segueriana, Photius, Eustathius, Gregorius (Patriarch Gregory II), Michael Apostolius. The Suda's infinitive, here, was once regarded as an unattributable fragment of Attic comedy: adespota fr. 1036 Kock, but not registered by K.-A.
The verb clearly derives from ke/rkwy (i.e. only indirectly from ke/rkos): either the mythical man-monkeys (kappa 1405, kappa 1406), or the more prosaic long-tailed ape of the same name. (The ambiguity of the noun is noted in kappa 1410.) LSJ s.v. derives the verb from the latter meaning: "play the ape", not "the Kerkops".
The lexicographic tradition of the verb diverges around two forms: the infinitive attested here, and the plural present participle kerkwpi/zontes given in kappa 1409 (q.v.). The major tradition from Zenobius onwards is the infinitive, which is glossed around notions of malice (be treacherous, deceive, flatter), consistent with the description of the Kerkopes, and the first gloss of ke/rkwy in kappa 1410, as "cheat".
The participle kerkwpi/zontes is given in Hesychius and Photius (cf. kappa 1409), and is associated with mockery. The second sense is consistent with the perception of monkeys and apes as mimics, and the association is made explicit from Photius onwards.
It seems likely, given this divergence, that different lexicographers were merely guessing at the meaning of the verb from the time of Zenobius (whose etymology from ke/rkos was already fanciful). One tradition guessed that it involved the Kerkopes, hence deceit (or flattery, through Zenobius' wagging tail); another guessed it involved the kerkops ape, hence mimicry. Because the sense "ape" appears to be late (see kappa 1410), Hesychius' derivation is probably wrong. Semonides' kerkwpi/a (fr.34) is glossed in LSJ as "trickiness", which is consistent with ke/rkwy = "knave", the sense used here.

In its zoological application, specifically (according to LSJ s.v.) the long-tailed cicada. Photius, Lexicon kappa605 Theodoridis has the gloss missing here: "[a creature] like a cicada which emits a single sound"; and see also Hesychius kappa2342.
Note also upper-case Kerkope, a courtesan mentioned in Philaeterus fr. 9 Kock (in Athenaeus, Deipnosophists 13.587E-F = 13.52 Kaibel): "isn't Kerkope already three thousand years old, and Diopeithes' daughter, the repulsive Telesis, another ten thousand?". The Lexica Segueriana gloss thus: "name of a courtesan, so called because of her malignity. For kerkôpes are evil-doing men". (On the Kerkopes see kappa 1405, kappa 1406. The association is also made by the Etymologicum Magnum s.v. *ke/rkwpes, who suggest Kerkope might be their mother.)

The common noun ke/krwy had both of the senses given. That of "knave" (as an extension of the Kerkopes: kappa 1405, kappa 1406) is the usual sense in antiquity (LSJ s.v. I). The sense "ape" turns up in Byzantine Greek, based on the fact that the Kekropes were man-monkeys. LSJ s.v. II cites only an instance in the astrological corpus published by Manitius; but the sense is clear in John Lydus (6 CE), On Months 3.11: "and that is why the Egyptians have the custom of honouring the ibis and the kerkôps; for both animals are considered in concord with the Moon".
On Kekrops (the second vowel is omicron) see kappa 1272.
[1] Gloss taken from Photius and the Lexica Segueriana, and similarly elsewhere.

So poorly attested that A. Meineke suggested the name is a corruption of Hermippos (epsilon 3044). Registered, nevertheless, at Kassel-Austin, PCG 7.3. If authentic, undatable.
[1] See generally kappa 1405, kappa 1406.