ORPHIC FRAGMENT 211 - OTTO KERN

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

SUMMARY: The role of Apóllôn (Ἀπόλλων) after the dismembering of Diónysos (Διόνυσος). 

211. (193. 207) σχόλιον Ὀλυμπιοδώρου επὶ Φαίδωνος Πλάτωνος 67 c p. 43, 14 Norv.: 

πῶς δὲ ἄρα οὐ τὰ Ὀρφικὰ ἐκεῖνα παρωιδεῖ νῦν ὁ Πλάτων, ὅτι ὁ Διόνυσος σπαράττεται μὲν ὑπὸ τῶν Τιτάνων, ἑνοῦται δὲ ὑπὸ τοῦ Ἀπόλλωνος; διὸ συναγείρεσθαι καὶ ἀθροίζεσθαι, τουτέστιν ἀπὸ τῆς Τιτανικῆς ζωῆς ἐπὶ τὴν ἑνοειδῆ. καὶ ἡ Κόρη δὲ κατάγεται μὲν εἰς Ἅιδου, ἀνάγεται δὲ πάλιν καὶ οἰκεῖ, ἔνθα πάλαι ἦν, ὑπὸ τῆς Δήμητρος· (διὸ καὶ τὸ 'οἰκεῖν'· παρωιδεῖ γὰρ πανταχοῦ τὰ Ὀρφέως.) 

But did not Plátôn, as a matter of fact, imitate the Orphiká, where Diónysos is torn to pieces by the Titánæs (Τιτάνες), but is made one again by Apóllôn (Ἀπόλλων)? ...wherefore the assembling and gathering, is a way of saying to depart from the Titanic life to one of unity. And Kórî (Κόρη) descends down into Aidîs (Ἅιδης), but is led back to her home, that home of olden time, by Dîmítîr (Δημήτηρ); (on which account also [meaning] ‘the home;’ but he [Πλάτων] appropriates ideas from Orphéfs [Ὀρφεύς] everywhere.) (trans. by the author) 

σχόλιον Πρόκλου επὶ Τιμαίου Πλάτωνος 35 b (II 198, 2 Diehl): 

ἥκει μὲν οὖν τῆι ψυχῆι καὶ ἀπὸ τῶν ὑπερτέρων αἰτίων οὗτος ἀριθμός (sc. ἑπτάς), ὥσπερ καὶ τριάς αὕτη μὲν ἀπὸ τῶν νοητῶν, ἐκεῖνος δὲ ἀπὸ τῶν νοερῶν, ἥκει δὲ καὶ ἀπὸ τούτων τῶν θεῶν, ἵνα τὸν μὲν εἰς ἑπτὰ μοίρας μερισμὸν ἔχηι σύνθημα τῆς Διονυσιακῆς σειρᾶς καὶ τοῦ μυθευομένου σπαραγμοῦ --- καὶ γὰρ ἔδει νοῦ μετέχουσαν αὐτὴν Διονυσιακοῦ καί, ὡς Ὀρφεύς φησιν, ἐπὶ τῆς κεφαλῆς φέρουσαν (sc. Hiptam fr. 199) τὸν θεὸν διηιρήσθαι κατ' εκείνον ---, τὴν δὲ ἐν ταύταις ταῖς μοίραις ἁρμονίαν ἔχει τῆς Ἀπολλωνιακῆς τάξεως σύμβολον· καὶ γὰρ ἐν ἐκείνοις συνάγων καὶ ἑνίζων τὰ μερισθέντα τοῦ Διονύσου μέλη κατὰ τὴν βούλησιν τοῦ πατρὸς οὗτός ἐστιν θεός. 

“This number (7), indeed, in the same manner as the triad, is imparted to the soul from superior causes; the latter from intelligible, but the former from intellectual natures. And it is also imparted from these very divinities [Ἀπόλλων καὶ Διόνυσος], in order that by a division into seven parts, the soul may have a signature of the Dionysiacal series, and of the fabulous laceration of Bacchus (Διόνυσος). For it is necessary that it should participate of the Dionysiacal intellect; and as Orpheus says, that bearing the God on its head, it should be divided conformably to him. But it possesses harmony in these parts, as a symbol of the Apolloniacal order. For in the lacerations of Bacchus, it is Apollo who collects and unites the distributed parts of Bacchus, according to the will of the father [Ζεύς].” (trans. Thomas Taylor, 1820) 

σχόλιον Πρόκλου επὶ Ἀλκιβιάδου αʹ Πλάτωνος 103 a p. 391, 9 Cous.:

καὶ μοι δοκεῖ, καθαπερ Όρφεὺς ἐφίστησι τῶι βασιλεῖ Διονύσωι τὴν μονάδα τὴν Ἀπολλωνιακὴν, ἀποτρέπουσαν αὐτὸν τῆς εἰς τὸ Τιτανικὸν πλῆθος προόδου καὶ τῆς ἐξαναστάσεως τοῦ βασιλείου θρόνου, καὶ φρουροῦσαν αὐτὸν ἄχραντον ὲν τῆι ἑνώσει.

“In my opinion, Orphéfs (Ὀρφεύς) places upon Diónysos Vasiléfs (Διόνυσος βασιλεύς) the Apollonian monad, turning him away from the multitude of advancing Titans, and from rising up from his kingly throne, and he (Ἀπόλλων) keeps watch over him, undefiled, in oneness.” [1] (trans. by the author)

NOTE: 

[1] Coming from a commentary on Ἀλκιβιάδης αʹ Πλάτωνος, after expressing this opinion, Próklos identifies the personal ἀγαθός δαίμων (of Alkiviádîs) as corresponding to Apóllôn (Ἀπόλλων), and the power of the dialectic of Sôkrátîs (Σωκρᾰ́της) as analogous to Diónysos.


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.

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