ORPHIC FRAGMENT 61 - OTTO KERN

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


SUMMARY: Fragment 61 states that Orpheus calls Phánîs (Φάνης) "son of the God," and that Diónysos (Διόνυσος) is addressed as Phánîs and "son of God."


61. Θεοσοφία Αριστόκριτου Μανιχαίου Tubing. 61 p. 116, 15 Buresch (cf. supra p. 141):

ὅτι ἐν πολλοῖς Φάνητα φερωνύμως ὁ Ὀ. προσαγορεύει τὸν μονογενῆ, τὸν υἱὸν τοῦ θεοῦ. οἴεται υὰρ αὐτῶι πρέπειν τὸ ὄνομα ὡς ἀϊδίως καὶ ἀοράτως πανταχοῦ φαίνοντι καὶ ὡς πᾶσι τὸ ἐκ μὴ ὄντων φανῆναι παρασχομένῳ. μεμνημένος οὖν πολλαχῇ τοῦ μυθευομένου Διός

|117 Bur. καὶ τοῦ Διονύσου, ὃν Φάνητα προσαγορεύει, δημιουργὸν πάντων αὐτὸν εἰσάγει τὸν Φάνητα ὡσανεὶ τὸν τοῦ θεοῦ υἱόν, δὶ’ οὗ τὰ πάντα ἐφάνη, διὸ καὶ ἐν τῆι τετάρτηι ῥαψωιδίαι πρὸς Μουσαῖον οὕτω λέγει·

ταῦτα νόωι πεφύλαξο, φίλον τέκος, ἐν πραπίδεσσιν,
εἰδός περ μάλα παλαίφατα κἀπὸ Φάνητος


“Whereas well-named Phánis (Φάνης) has many (names), Orphéfs (Ὀρφεύς) addresses him with one: son of the God. I think for myself the name which is fitting is “everlasting” and “he who makes appear what was everywhere invisible,” and all these are derived from φαίνω (“bring to light, cause to appear”) thus providing recollection in diverse manners that of famous Zefs (Ζεὺς).

And who then (is) Diónysos? He (too) is addressed as Phánis, (he) who brings forth the sole Dimiourgós (Demiurge) of all, Phánis, as it were, son of God, he who makes all appear, wherefore he (Ὀρφεύς) said to Mousaios in the Fourth Rhapsody:

“These things keep watch in your mind, beloved child, (and) in your heart, knowing very well (things) of long ago from Phánis.” (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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