ORPHIC FRAGMENT 183 - OTTO KERN

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

SUMMARY: Zefs (Ζεύς) was full of desire for Dióhnî (Διώνη), and his seed flew into the sea. From his seed, foam arose, which, in the Spring, gave birth to Pándîmos Aphrodítî (Πάνδημος Ἀφροδίτη).

183. (140) σχόλιον Πρόκλου επὶ Κρατύλου Πλάτωνος 406c, p. 110, 23 Pasqu.:

τὴν δὲ δευτέραν Ἀφροδίτην παράγει μὲν ὁ Ζεὺς ἐκ τῶν ἑαυτοῦ γεννητικῶν δυναμένων, συμπαράγει δ' αὐτῶι καὶ ἡ Διώνη· πρόεισι δ' ἡ θεὸς ἐκ τοῦ ἀφροῦ κατὰ τὸν αὐτὸν τῆι πρεσβυτέραι τρόπον. λέγει δ' οὕτως καὶ περὶ ταῦτης ὁ αὐτὸς θεολόγος (v. fr. 127)·

τὸν δὲ πόθος πλέον εἷλ', ἀπὸ δ' ἔκθορε πατρὶ μεγίστωι
αἰδοίων ἀφροῖο γονή, ὑπέδεκτο δὲ πόντος
σπέρμα Διὸς μεγάλου· περιτελλομένου δ' ἐνιαυτοῦ
ὥραις καλλιφύτοις τέκ' ἐγερσιγέλωτ' Ἀφροδίτην ἀφρογενῆ. 

“But indeed, Zefs (Ζεύς) brought forth the second Aphrodítî (Πάνδημος) from his own abilities of generation, but Dióhnî (Διώνη) herself also provides influence. The Goddess (Ἀφροδίτη) advances from the foam following in the same manner as her forebear (Οὐρανία). The same theologian (Ὀρφεύς) also speaks about her thus:

“Then love seized him (Ζεύς) greatly, while from the mighty Father leapt forth
from his genitals the foamy seed; then the sea received
the seed of great Zefs; and having gone round a year,
in the season of beautiful begetting he bore laughter-rousing Aphrodítî, the foam-born.” (trans. by the author)


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; Gr. 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; Gr. κιθάρα), the the lyre of Apóllohn (Apollo; Gr. Ἀπόλλων). It (here) represents the bond between Gods and mortals and is representative that we are the children of Orphéfs (Orpheus; Gr. 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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