HellenicGods.org - 21. ΚΡΑΤΗΡ

THE ORPHIC FRAGMENTS

OF OTTO KERN

21. ΚΡΑΤΗΡ

CRATER (MIXING VESSEL)

HellenicGods.org

HOME GLOSSARY RESOURCE ART LOGOS CONTACT

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

Λόγος Στρώματα Κλήμεντος του Ἀλεξανδρέως I 21, 131, 3 (II 81, 8 Otto Stählin Clemens Alexandrinus) Orphic Critical Testimony nr. 222:

Κρατῆρα δὲ τὸν Ὀρφέως Ζωπύρου τοῦ Ἡρακλεώτου (Orphic Critical Testimony nr. 179):

“the Crateres of Orpheus the production of Zopyrus of Heraclea (they say to be).”

(trans. William Wilson, 1885)

Servii Grammatici in Vergilii Aeneidem commentarii VI 667 (Musaeus before all) Orphic Critical Testimony nr. 167:

theologus fuit iste post Orpheum et sunt variae de hoc opiniones: nam eum alii Lunae (endymionis add. F.; Lini Fabricius) filium, alii Orphei (orphi H; orfeum FC) volunt, cuius eum constat fuisse discipulum; nam ad ipsum (i. e. Musaeum) primum carmen scripsit, quod appellatur Crater (quod cratera appellauit M).

“He (Musaeus) was a theologian after Orpheus, and there are diverse opinions about him: for some consider him to be the son of the Moon (Luna), others of Orpheus, of whom it is well established that he was a pupil; for it was to him that he wrote the first poem, which is called Crater.”

(trans. by the author)

Hermann Diels in Die Fragmente der Vorsokratiker II³ 180 n. 7 shows that I misjudged in (my essay in) Archiv für Geschichte der Philosophie II 1889, 388 along with Franz Passow in Musaeos 1810, 51.

Souda (Adler nr. 654) Orphic Critical Testimony nrr. 179. C. T. 223 d; v. Κρατὴρ ὁ μικρότερος “The Little Kratír”:

Κρατῆρες· ταῦτα Ζωπύρου φασί

“Mixing Bowls (Κρατῆρες): which are said to be by Zóhpyros.”

Compare to σχόλιον Πρόκλου επὶ Τιμαίου Πλάτωνος 41 d (III 250, 17 Diehl):

ἐπεὶ καὶ ἄλλοι παραδέδονται κρατῆρες ὑπό τε Ὀρφέως καὶ Πλάτωνος· Πλάτων τε γὰρ ἐν Φιλήβωι (61 b. c) τὸν μὲν Ἡφαίστειον κρατῆρα παραδίδωσι, τὸν δὲ Διονυσιακόν, καὶ Ὀρφεύς οἶδε μὲν καὶ τὸν τοῦ Διονύσου κρατῆρα, πολλοὺς δὲ καὶ ἄλλους ἱδρύει περὶ τὴν Ἡλιακὴν τράπεζαν.

“... since other Craters also are delivered both by Orpheus and Plato. For Plato in the Philebus mentions two Craters, the one Vulcanian (Ἡφαίστειον), but the other Dionysiacal. And Orpheus knew indeed of the Crater of Bacchus, but he also establishes many others about the solar table.”

(trans. Thomas Taylor, 1820)

...a passage which the Neoplatonic Ἱεροὶ λόγοι (“Sacred Words”) is likely to have in mind; see Orphic fr. 217, and in the section entitled ΒΑΚΧΙΚΑ see Orphic fr. 241. Kern l. l. p. 392. The narration of Aridæus (who became Thespesius) on the crater of the Underworld (from Ἠθικὰ Πλουτάρχου· 44.22 Περὶ τῶν ὑπὸ τοῦ θείου βραδέως τιμωρουμένων) also looks to the Orphic doctrine (Albrecht Dieterich Nekyia p. 147), Cf. concerning this description of the Underworld look back to Orphic fr. 294.

Chapter IV (V) of the Hermetica with the title: Ἑρμοῦ πρὸς Τάτ, ὁ Κρατὴρ ἢ Μονάς “From Tat of Hermes, the Crater or the Monad” Richard Reitzenstein Poimandres: Studien zur griechisch-ägyptischen und frühchristlichen Literatur pp. 193-194. 214 n. 1.

See also Papyrus Berolinensis I Gustav Parthey vs. 308:

ὁρκίζω κρητῆρα θεοῦ πλοῦτον κατέχοντα

“I implore* the drinking-cup of God possessing wealth.”

(trans. by the author)

*or “I swear on”

See further on in the section entitled ΟΡΚΟΙ (p. 312 in the book) and Richard Reitzenstein Poimandres l. l. 100.

Christian Lobeck Aglaophamus I pp. 375. 731; Eugenius Abel Orphica frr. 159-169; Bernhard Ludwig Giseke Rheinisches Museum für Philologie vol. 8 1853, p. 118; Kern l. l. 387-393; Otto Gruppe Suppl. 698. 729 n. 1. 735; Erwin Rohde Psyche II⁶ p. 112 n. 1; Albrecht Dieterich l. l.; Eduard Norden in P. Virgilius Maro Aeneis Buch VI p. 47.

Fragments which are not extant. Whether Plato’s famous myth of psychogonia (the birth of the soul) has the flavor of Orphic doctrine, is very doubtful (Timaeus 35. 41 d; Christian Lobeck Aglaophamus I p. 736); see also Ulrich von Wilamowitz-Moellendorff Platon II¹ p. 264 n. 1.

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.

This logo 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.

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

Pronouncing the Names of the Gods in Hellenismos

PHOTO COPYRIGHT INFORMATION: The many pages of this website incorporate images, some created by the author, but many obtained from outside sources. To find out more information about these images and why this website can use them, visit this link: Photo Copyright Information

DISCLAIMER: The inclusion of images, quotations, and links from outside sources does not in any way imply agreement (or disagreement), approval (or disapproval) with the views of HellenicGods.org by the external sources from which they were obtained.

Further, the inclusion of images, quotations, and links from outside sources does not in any way imply agreement (or disagreement), approval (or disapproval) by HellenicGods.org of the contents or views of any external sources from which they were obtained.

For more information: Inquire.hellenicgods@gmail.com

For answers to many questions: Hellenismos FAQ

HOME GLOSSARY RESOURCE ART LOGOS CONTACT