ORPHIC CRITICAL TESTIMONY 119
OTTO KERN
HellenicGods.org
HOME GLOSSARY RESOURCE ART LOGOS CONTACT
For links to many more fragments: The Orphic Fragments of Otto Kern.
SUMMARY: This testimony consists of two quotations from the great Neoplatonic philosopher Proclus. They discuss the meaning of the music of Orpheus, that people understood it in a fragmentary way. Proclus connects this to the dismemberment of Orpheus, which, he says, reflects the dismemberment of Dionysus, and that when the myth says that the head of Orpheus floated to Lesbos, it indicates that the Lesbian people received the highest share of his teaching.
ORPHIC CRITICAL TESTIMONY 119.
σχόλιον Πρόκλου επὶ Πολιτείας Πλάτωνος I 174, 21 William Kroll:
καὶ οὐκ Ὅμηρος μόνον καὶ Δημόδοκος ἐκεῖνος, ἀλλὰ καὶ Ὀρφεὺς μυθολογεῖται τοιαῦτα ἄττα τραγικῶς παθεῖν διὰ τὴν ἐν μουσικῆι τελέαν ζωήν· σπαραχθεὶς γὰρ καὶ μερισθεὶς παντοίως τὸν τῆιδε βίον ἀπολιπεῖν, ἐπειδὴ μεριστῶς οἶμαι καὶ διηιρημένως αὐτοῦ μετέσχον οἱ τότε τῆς μουσικῆς καὶ ὅλην ἅμα καὶ παντελῆ τὴν ἐπιστήμην οὐ δεδύνηνται δέξασθαι. τὸ δ’ οὖν ἀκρότατον αὐτῆς μέρος καὶ πρώτιστον οἱ τὴν Λέσβον οἰκοῦντες παρεδέξαντο· καί που διὰ τοῦτο καὶ τὴν κεφαλὴν ὁ μῦθος τὴν ἐκείνου σπαραχθέντος εἰς Λέσβον ἐξενεχθῆναί φησιν. ἀλλ’ Ὀρφεὺς μὲν ἅτε |175 Kroll τῶν Διονύσου τελετῶν ἡγεμὼν γενόμενος τὰ ὅμοια παθεῖν ὑπὸ τῶν μύθων εἴρηται τῶι σφετέρωι θεῶι (καὶ γὰρ ὁ σπαραγμὸς τῶν Διονυσιακῶν ἕν ἐστιν συνθημάτων), Ὅμηρος . . .
“And not only Ómiros (Ὅμηρος) and Dîmódokos (Δημόδοκος) suffered that*, but Orphéfs (Ὀρφεὺς) also, as is told in myths like these - those myths with a tragic end - through his life in music. For he left his life here torn apart and divided in every way. Since those who did this to him partook in his music in a divisible and fragmentary manner, they were not able to receive his knowledge of music both whole and complete. But, in fact, the inhabitants of Lǽzvos (Λέσβος) received the very first and highest share of it; and it is doubtless because of this that the myth of his dismemberment relates that the head was carried ashore to Lǽzvos. And since Orphéfs had become the leader of the Mysteries of Diónysos, he has been said in the myths to suffer the same things as his own God (and, in fact, dismemberment is a symbol of those things which belongs to Diónysos), Ómiros . . .”
(trans. by the author)
* The poets Ómiros and Dîmódokos both suffered blindness; similarly Orphéfs suffered from being torn apart by the Mainádæs (Μαινάδες = Maenads).
σχόλιον Πρόκλου επὶ Πολιτείας Πλάτωνος II 314, 24 William Kroll:
ἀποχρῆσθαι μὲν τοίνυν ἔοικεν τῶι κατὰ τὸν Ὀρφέα μύθωι δηλοῦντι τὴν ἐξηιρημένην αὐτοῦ μουσικὴν ἀπὸ τῆς θηλυπρεποῦς καὶ ὄντως κεχαλασμένης – ἔνθεος γὰρ ἦν, εἰ καὶ |315 Kroll μετὰ τὴν ἐκείνου τελευτὴν μεμερισμένως αὐτῆς μετέσχον (μετέσχεν Usen) – ὃ διὰ τῶν σπαραγμῶν οἱ μῦθοι δηλοῦσιν – καὶ τὸ κεφάλαιον αὐτῆς ἡ Λέσβος ὑπεδέξατο – τοῦτο <ὃ suppl. Schoell> δὴ κεφαλὴν Ὀρφέως προσειρήκασιν – ὅθεν καὶ ὄνομα ἔσχεν ἡ Λεσβία Μοῦσα καὶ τὸ μετὰ Λέσβιον ὠιδὸν εἰς παροιμίαν ἐξενίκησεν.
“Moreover, it seems likely he is using the myth concerning Orphéfs (Ὀρφεὺς) to explain that the music transcends itself from effeminacy and what is truly weak. For Orphéfs was inspired, despite the fact that after his death they only participated partially in what the myths reveal through the dismemberments. And Lǽzvos (Λέσβος) received the principal part of this; they called it ‘the very head of Orphéfs,’ whence also the Lǽzvian Muse bore the name and to which the expression ‘after the Lǽzvian singer’ won its way into legend.”
(trans. by the author)
V. nr. 135.
The story of the birth of the Gods: Orphic Theogony.
We know the various qualities and characteristics of the Gods based on metaphorical stories: Mythology.
Dictionary of terms related to ancient Greek mythology: Glossary of Hellenic Mythology.
Introduction to the Thæí (the Gods): The Nature of the Gods.
How do we know there are Gods? Experiencing Gods.
This logo is the principal symbol of this website. It is called the CESS logo, i.e. the Children of the Earth and the Starry Sky. The Pætilía (Petelia, Πετηλία) and other golden tablets having this phrase are the inspiration for the symbol. The image represents this idea: Earth (divisible substance) and the Sky (continuous substance) are the two kozmogonic substances. The twelve stars represent the Natural Laws, the dominions of the Olympian Gods. In front of these symbols is the seven-stringed kithára (cithara, κιθάρα), the the lyre of Apóllôn (Apollo, Ἀπόλλων). It (here) represents the bond between Gods and mortals and is representative that we are the children of Orphéfs (Orpheus, Ὀρφεύς).
PLEASE NOTE: Throughout the pages of this website, you will find fascinating stories about our Gods. These narratives are known as mythology, the traditional stories of the Gods and Heroes. While these tales are great mystical vehicles containing transcendent truth, they are symbolic and should not be taken literally. A literal reading will frequently yield an erroneous result. The meaning of the myths is concealed in code. To understand them requires a key. For instance, when a God kills someone, this usually means a transformation of the soul to a higher level. Similarly, sexual union with a God is a transformation.
We know the various qualities and characteristics of the Gods based on metaphorical stories: Mythology.
Dictionary of terms related to ancient Greek mythology: Glossary of Hellenic Mythology.
SPELLING: HellenicGods.org uses the Reuchlinian method of pronouncing ancient Greek, the system preferred by scholars from Greece itself. An approach was developed to enable the student to easily approximate the Greek words. Consequently, the way we spell words is unique, as this method of transliteration is exclusive to this website. For more information, visit these three pages:
Pronunciation of Ancient Greek
Transliteration of Ancient Greek
Pronouncing the Names of the Gods in Hellenismos
PHOTO COPYRIGHT INFORMATION: The many pages of this website incorporate images, some created by the author, but many obtained from outside sources. To find out more information about these images and why this website can use them, visit this link: Photo Copyright Information
DISCLAIMER: The inclusion of images, quotations, and links from outside sources does not in any way imply agreement (or disagreement), approval (or disapproval) with the views of HellenicGods.org by the external sources from which they were obtained.
Further, the inclusion of images, quotations, and links from outside sources does not in any way imply agreement (or disagreement), approval (or disapproval) by HellenicGods.org of the contents or views of any external sources from which they were obtained.
For more information: Inquire.hellenicgods@gmail.com
For answers to many questions: Hellenismos FAQ
© 2010 by HellenicGods.org. All Rights Reserved.