ORPHIC FRAGMENT 40 - OTTO KERN

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

SUMMARY: This fragment talks about the curative effects of being struck by thunder. 

40. (256) σχολιαστής επί Ἀλκήστιδος Εὐριπίδου 1 (II 216 Schw.): 

Ἀπολλόδωρος (deest FHG I) δέ φησι κεραυνωθῆναι τὸν Ἀσκληπιὸν ἐπὶ τῶι τὸν Ἱππόλυτον ἀναστῆσαι, Ἀμελησαγόρας (FHG II 22 fr. 2) δὲ ὅτι Γλαῦκον, Πανύασσις (fr. 10 Ki.) <δὲ> ὅτι Τυνδάρεων, οἱ δὲ Ὀρφικοὶ ὅτι Ὑμέναιον, Στησίχορος δὲ ἐπὶ Καπανεῖ καὶ Λυκούργωι, Φερεκύδης δὲ ἐν τῆι ή τῶν Ἱστοριῶν (FHG I 71 fr. 8) <διὰ τὸ> τοὺς ἐν Δελφοῖς [φησι] θνήισκοντας αὐτὸν ἀναβιώσκειν, Φύλαρχος (FHG I 337 fr. 17) δὲ διὰ τοὺς Φινείδας, Τελέσαρχος (FHG IV 508 fr. 1) δὲ δι’ Ὠρίωνα, Πολύαρχος δὲ ὁ Κυρηναῖος (deest FHG IV 479) διὰ τὸ τὰς Προίτου θυγατέρας αὐτὸν ἰάσασθαι [κεραυνωθῆναί φησιν]. 

“But Apollódôros says that Asklîpiós was struck with thunderbolts, and by this (same means) Ippólytos (Ἱππόλυτος) was raised from the dead. But seeing that Amælîsagóras (Ἀμελησαγόρας), Gláfkon (Γλαῦκον), Panýassis (Πανύασσις), and in Tyndárôs (Τυνδάρεως), and the Orphic teachers Ymǽnaios (Ὑμέναιος), Stîsíkhoros (Στησίχορος), and in Kapanéfs (Καπανεύς) and Lykourgos (Λυκοῦργος), and Phærækýdîs (Φερεκύδης) in his histories, they say that in Dælphí (Δελφοῖ) the dying are brought back to life. (And also) Phýlarkhos (Φύλαρχος), and through them Phineidas (Φινείδας), Tælǽsarkhos (Τελέσαρχος), and in Ôríôn (Ὠρίων), Polýarkhos (Πολύαρχος) and Kyrînaios (Κυρηναῖος), by reason that the daughters of Prítos (Προῖτος) had been cured [by being thunderstruck, so they say].” (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, 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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