ORPHIC FRAGMENT 170 - OTTO KERN

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For links to many more fragments: The Orphic Fragments of Otto Kern.

SUMMARY: Both Diónysos (Διόνυσος) and Zefs (Ζεὺς) antecedently existed.

170. (71) σχόλιον Πρόκλου επὶ Τιμαίου Πλάτωνος 29 a. b (I 336, 6 Diehl):

πάλαι γὰρ ὁ θεολόγος ἔν τε τῷ Φάνητι τὴν δημιουργικὴν αἰτίαν ἀνύμνησεν· ἐκεῖ γὰρ ἦν τε καὶ προῆν, ὥσπερ ἔφη καὶ αὐτός·

Βρόμιός τε μέγας καὶ Ζεὺς ὁ πανόπτης,

ἵνα δὴ τῆς διττῆς δημιουργίας ἔχῃ τὰς οἱονεὶ πηγάς· καὶ ἐν τῷ Διὶ τὴν παραδειγματικήν· Μῆτις γὰρ αὖ καὶ οὗτός ἐστιν, ὥς φησι· καὶ Μῆτις πρῶτος γενέτωρ καὶ Ἔρως πολυτερπής (fr. 168 vs. 9), αὐτὸς δὲ ὁ Διόνυσος καὶ Φάνης καὶ Ἠρικεπαῖος συνεχῶς ὀνομάζεται.

“For the theologist (Ὀρφεύς) long before us, celebrates the demiurgic cause in Phanes (Φάνης). For there, as he says,

“ ‘the great Bromios (Διόνυσος), and all­-seeing Jupiter (Ζεὺς), was, and antecedently existed;’

“in order that he might have, as it were, the fountains of the twofold fabrication of things. He also celebrates the paradigmatic cause (Φάνης) in Jupiter. For again, he likewise is, as he says, Metis (Μῆτις) the first generator, and much­-pleasing Love (Ἔρως). He is also continually denominated by him, Dionysos, and Phanes, and Ericapæus (Ἠρικαπαῖος).” (trans. Thomas Taylor, 1820)

Idem in I. Alcibiad. 109 e p. 509, 9 Cous.:

κάλλιον δὲ συνάπτειν ἀμφοτέρους τοὺς λόγους· ἐν γὰρ τῶι Διὶ ὁ Ἔρως ἐστί. καὶ γὰρ Μῆτίς ἐστι πρώτως (l. πρῶτος) γενέτωρ καὶ Ἔρως πολυτερπής, καὶ ὁ Ἔρως πρόεισιν ἐκ τοῦ Διὸς καὶ συνυπέστη τῶι Διὶ πρώτως ἐν τοῖς νοητοῖς· ἐκεῖ γὰρ ὁ Ζεὺς ὁ πανόπτης ἐστὶ καὶ τοῦ Διὸς ἁβρὸς ῎Ερως (fr. 83), ὡς 'Ορϕεὺς ϕησι. συγγενῶς οὖν ἔχουσι πρὸς ἀλλήλους, μᾶλλον δὲ ήνωνται ἀλλήλοις καὶ φίλιος αὐτῶν ἑκάτερός ἐστι.


The story of the birth of the Gods: Orphic Rhapsodic 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.


The logo to the left 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             

 

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