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

SUMMARY: In the cave (of Nyx) the Father (Phanes) made (all things).

97. (84) σχόλιον Πρόκλου επὶ Τιμαίου Πλάτωνος (I 312, 5 Diehl):

κρεῖττον δὲ τοῦ ποιητικοῦ τὸ πατρικόν· διόπερ ἐν τοῖς μέσοις, εἰ καὶ ἄμφω καθ' ἑκάτερον, ἀλλὰ μᾶλλον μὲν πατὴρ ὁ πρότερος· ἔστι γὰρ πέρας τοῦ πατρικοῦ βυθοῦ (Kroll De orac. Chald. 18) καὶ ἡ πηγὴ τῶν νοερῶν· μᾶλλον δὲ ποιητὴς ὁ δεύτερος· ἔστι γὰρ μονὰς τῆς ὅλης δημιουργίας. ὅθεν, οἶμαι, καὶ ἐκεῖνος μὲν καλεῖται Μῆτις, οὗτος δὲ Μητιέτης, καὶ ὁρᾶται μὲν ἐκεῖνος, ὁρᾶι δὲ οὗτος, καὶ καταπίνεται μὲν ἐκεῖνος, ἐμφορεῖται δὲ οὗτος τῆς ἐκείνου δυνάμεως, καὶ ὅπερ ἐκεῖνος ἐν τοῖς νοητοῖς, τούτο οὗτος ἐν τοῖς νοεροῖς ἐστί· πέρας γὰρ ὃ μὲν τῶν νοητῶν, ὃ δὲ τῶν νοερῶν ἐστι θεῶν· καὶ περὶ ἐκείνου μέν φησιν Ὀρφεύς·

ταῦτα πατὴρ ποίησε κατὰ σπέος ἠεροειδές.

“The paternal, however, is more excellent than the effective. Hence in the media, though both are in each, yet the former is more father than maker. For it is the boundary of the paternal depth, and the fountain of intellectuals. But the second is more maker than father. For it is the monad, of total fabrication. Hence I think the former is called Metis, but the latter Metietes. And the former indeed is seen, but the latter sees. The former also is absorbed, but the latter is replete with the power of the former. And what the former is in intelligibles, that the latter is in intellectuals. For the former is the boundary of the intelligible, but the latter of the intellectual Gods. Concerning the former likewise, Orpheus says,

‘In a dark cavern these the father made.’ ”

(trans. Thomas Taylor, 1820)

Herm. VI vs. 1; Lobeck I 501; Kern De Theogon. 15. 105; Holwerda 310; Dieterich Nekyia 159 n. 1.

Compare Kroll Chaldean Oracles 46:

ταῦτα πατὴρ ἐνόησε, βροτὸς δέ οἱ ἐψύχωτο

“These things the father intended, and thus the mortal was animated.” (trans. by the author)

ὕμνος Ὀρφέως 13.5 Κρόνου:

αἰῶνος Κρόνε παγγενέτωρ

“Oh, Krónos, father of life*” (trans. by the author)

* αἰῶνος could be translated as “time,” “aeon,” “eternity,” etc.

Explaining that κατὰ σπέος (“down” or “in the cavern”) is clearly the μυχοὺς (“hollow”) of Phærækýdîs (Φερεκύδης) already demonstrated in Lobeck I 501 n. d. v. Kern De Theogon. 105.

The story of the birth of the Gods: Orphic 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.

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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