SON OF ZEUS
He who Gives the Wine-Aithír
Oὐδέν ἄρᾶ οὕτως βεβαίως δεδήσεται οὐ νόσῳ οὐκ ὀργῇ οὐ τύχῃ οὐδεμίᾳ, ὁ μή οἷον τ᾽ ἐσται λῦσαι τῷ Διονύσῳ.
"Nothing, mark you, can be so firmly bound, not sickness, nor anger, nor bad luck, such that it could not be disentangled by Diónysos." (Αἴλιος Ἀριστείδης 2.331K, trans. by the author)
DIÓNYSOS (Dionysus; Gr. Διόνυσος, ΔΙΟΝΥΣΟΣ. Correct pronunciation: The D in Diónysos is pronounced like the soft th in thee, not like the hard th in thesis. The accent is on the second syllable: thee-OH-nee-sohs.) Diónysos is commonly called by the name Vákkhos (Βάκχος) or Anglicized as Bacchus.
THE THREE BIRTHS OF DIÓNYSOS
There are two major traditions regarding the birth and early life of Diónysos: he is said to have been born of both Pærsæphónî (Persephonê, Περσεφόνη) and also of Sæmǽli (Semelê, Σεμέλη). There are other myths giving him different mothers, but the vast majority of authors follow these two major traditions. They are not just different and conflicting stories, but, rather, they represent two separate degrees in his progression as a God. And there is yet another birth, the birth of Diónysos from the leg of Zefs; this is why in the Orphic hymn to the God (O.H. 30.2), he is called Thrice-born (Τρίγονος). Some scholars say that the birth of Diónysos by Pærsæphónî is the Orphic and mystical nativity, in contrast to the story of his birth by Sæmǽlî, which is thought of as belonging more to the common or popular religion. This is understandable, because the birth by Pærsæphónî is frequently mentioned in ancient literature considered Orphic, while the surviving fragments do not mention the story of Sæmǽlî directly. In reality, both of the mythologies are one tradition; they are both mystic and, as it is said, all the Mystíria (Mysteries, Μυστήρια) have Orphéfs (Orpheus, Ὀρφεύς) at their source.
The birth of Diónysos by Pærsæphónî:
According to Orphic hymn 29 and many other sources, Diónysos is the son of Zefs and Pærsæphóni  by which (in Nόnnos) he is known as Zagréfs (Ζαγρεὐς). This birth is called the first influence of Zefs on the soul of Diónysos.
Mighty Zefs united with Pærsæphónî in the form of a serpent. From this union, Zagréfs was born. Zefs was delighted with his son and enthroned him, giving him his thunderbolts and presenting him to the Gods as their king .
1. Mirror (Ǽsoptron, Ἔσοπτρον)
2. Knuckle-Bone (Astrágalos, Ἀστράγαλος)
3. Sphere or Ball (Sphaira, Σφαῖρᾰ)
4. Top (Rómvos, Ρόμβος)
5. Apples (Míla, Μῆλα)
6. Cone (Kóhnos, Κῶνος [Orphic verses] or Stróvilos, Στρόβιλος [Clement])
7. Pókos (Πόκος, tuft of hair)
Zagréfs, fascinated, gazed into the mirror. The Titánæs grasped him and prepared him for a great sacrifice. They cut him into pieces, carefully preserving the heart and limbs. They then took the remaining parts, boiled them, and placed them on spits. These they roasted, and from this they ate a portion . Zefs smelled the savor of the ritual and, recognizing what had occurred, sent Athîná (Athena, Ἀθηνᾶ) who retrieved his still-beating heart, bringing it to her father in a silver casket . The limbs of Zagréfs were entrusted to Apóllôn (Apollô, Ἀπόλλων) by Zefs and he interred them at Mount Parnassós (Parnassus, Παρνασσός) .
Mighty Zefs struck the Titánæs with a thunderbolt and from the soot that fell from their burnt bodies he fashioned a new generation of creatures, the Titanic Age, who have immortal souls but who are chained to a sorrowful circle of births and deaths, sometimes being reborn male, sometimes female, and they become tiny things such as insects and worms, and animals of every kind and large animals of every kind, as well as human beings . This creation was the best possible universe constrained by natural laws. Our Kózmos (cosmos, κόσμος) is one of surpassing beauty, yet it is filled with endless pain and suffering. Regarding this sad state of affairs, Zefs, with infinite compassion for his creatures, conceived a wondrous solution.
The birth of Diónysos by Sæmǽlî:
Now we continue with what is to many readers the more familiar mythology. This is the story of how Diónysos was produced from the union of Zefs and Sæmǽlî, the daughter of Kádmos (Cadmus, Κάδμος) and Armonía (Harmony, Ἁρμονία) . This birth is called the second influence of Zefs on the soul of Diónysos.
Aphrodítî (Aphroditê, Ἀφροδίτη) united with Árês (Άρης) and gave birth to Armonía. Armonía was given in marriage to Kádmos  and they produced several children, but the most beautiful was a daughter whom they named Sæmǽlî . Mighty Zefs fell in love with Sæmǽlî, impregnated her with the heart of Zagréfs, and promised her anything she desired. Íra (Hêra, Ήρα), having discovered the liaison between her husband and the girl, obtained work in the household, disguised as a simple housemaid. She now gained Sæmǽlî's confidence and the girl told her of the promise Zefs gave to her. Íra then tricked Sæmǽlî into asking Zefs to appear to her in the same form that he had appeared to Íra when Zefs had courted the great Goddess. Sæmǽlî took her advice and made the request to Zefs. Unable to refuse because of his oath, Zefs came with his chariot and lightning and thunder. Overwhelmed by the majesty of Zefs, Sæmǽlî died in the blazing flames.
The birth of Diónysos by Zefs:
Zefs now rescued the fetus of Diónysos and sewed the little God into his very own thigh. When the gestation of the infant was up, Zefs undid the stitches and gave birth to Diónysos . Thus, from the heart of Zagréfs a new Diónysos is born who, with Pærsæphónî, will teach men Mysteries, rites and sacrifices to free them from the circle of births .
Zefs entrusted the child to mighty Ærmís (Hermês, Ἑρμῆς). Ærmís gave the boy-God Diónysos to Athámas (Ἀθάμας) and his wife Inóh Lefkothǽa (Inô Leukothea, Ἰνώ Λευκοθέα), who was sister of Sæmǽlî and the daughter of Armonía and Kádmos. Ærmís made them disguise Diónysos as a girl for safekeeping, but Íra saw through their ruse and drove Inóh and Athámas mad. Therefore, Zefs transformed Diónysos into a kid goat and Ærmís took the yearling away and left him in the guardianship of the nymphs of Nýsa (Νῦσα) in Asia .
THE CELEBRATION OF THE EPIPHANY OF DIÓNYSOS
The epiphany or birthday of Diónysos is celebrated on December 25, or rather, beginning at sundown on the 24th (the Greek religious day begins at sundown, not midnight). This is the commencement of what is called The Twelve Days of Diónysos. There are some who deny that the Christian Christmas holiday could conceal the ancient celebration of the birth of Diónysos, but there is significant evidence for this, much of which is demonstrated on the page for this holiday. Modern Greeks are well aware that Christmas “hides” the ancient holiday and have a history of celebrating it since antiquity.
DIÓNYSOS IS NOT AN OLYMPIAN
Diónysos is one of the most important deities in the pantheon of Ællînismόs (Hellênismos, Ἑλληνισμός), the ancient Greek religion, but he is not one of the Twelve Olympian Gods. The suggestion that Æstía (Ἑστία) stepped down and gave her seat to Diónysos is an absurd invention of the English novelist and classicist Robert Graves in his book The Greek Myths. While his interpretations are often interesting and entertaining, there is no convincing evidence for this idea in antiquity and it is erroneous for many reasons. As just one example, if Diónysos is an Olympian, the Twelve Gods lose their symmetry, for the Olympians consist of six female and six male deities, worshiped in pairs. Many of those who love Diónysos have found Robert Graves’ opinion all over the Internet and suppose it would be a kind of demotion to think that he is not an Olympian, but this too is a huge misunderstanding. It could be said that Orphism is the religion of Diónysos, but the Orphic tradition teaches that he is not an Olympian. The theology of the religion is logical and consistent; it is important that his position and function be understood in relationship to the whole. It is not arbitrary or a matter of opinion. Many people think that there is no theology in Ællînismόs, and that too is a mistake. Diónysos plays a very special role. As you read this brief essay, it is the aspiration of this author that you will begin to understand how hugely important this God is to our religion, despite the fact that he is not an Olympian.
THROUGH DIÓNYSOS ZEFS ACTS ON EARTH
Zefs (Ζεύς), the king and father of Gods and men, the highest of all deities, acts on the soul by means of his son Diónysos. Zefs acts on Earth by means of Diónysos. Zefs is the divine Aithír (Αἰθήρ). Diónysos is the divine Aithír. Diónysos is the action of Zefs on Earth.
DIÓNYSOS AND THE SIX VASILEIS
Diónysos is the final constituent of the evolutionary progression of Aithír known as the dynasty of the Six Vasileis (Βασιλεῖς [Βασιλεύς is singular]), the Six Kings: Phánîs (Φάνης), Nyx (Νύξ), Ouranós (Οὐρανός), Krónos (Κρόνος), Zefs, and Diónysos.
THE ORPHIC HYMNS TO DIÓNYSOS
There are more hymns to Diónysos in the collection known as the Orphic hymns, than to any other deity. In a way, you could say that all of them are, ultimately, in praise of this God, but the principal hymn to Diónysos is number 30. In old editions of Thomas Taylor the hymn was numbered 29 (To Bacchus). All the hymns in these editions are off by one increment (this numbering problem has been corrected in the Prometheus Trust publication of Taylor's translations entitled Hymns and Initiations).
Next follows a list of all the Orphic hymns which relate, in one way or another, to Diόnysos.
29. PÆRSÆPHÓNÎ (Persephonê, Περσεφόνη)
30. DIÓNYSOS (Dionysus, Διόνυσος)
42. MÍSA (Misa, Μίσα)
44. SÆMǼLÎ (Semelê, Σεμέλη)
45. DIÓNYSOS VASSARǼÔS (Dionysus Bassareus, Διόνυσος Βασσαρέως)
46. LIKNÍTÎS (Liknitês, Λικνίτης)
47. PÆRIKIÓNIOS (Pericionius, Περικῑόνιος)
48. SAVÁZIOS (Sabazius, Σαβάζιος)
49. ÍPTA (Ἵπτα)
50. LYSÍOS-LINAIOS (Lysius Lênaeus, Λυσίος Ληναίος)
52. TRIÆTÎRIKÓS (Trietêricus, Τριετηρικός)
53. AMPHIÆTOUS (Amphietous, Ἀμφιετοῦς)
54. SEILÎNÓS, SÁTYROS, VÁKKHAI (Seilênus, Satyrus, Bacchae, Σειληνός, Σάτυρος, Βάκχαι)
74. LEFKOTHǼA (Leucothea, Λευκοθέα)
75. PALAIMÔN (Palaemon, Παλαίμων)
DIÓNYSOS IN ICONOGRAPHY
In Iconography, Diónysos is depicted in several ways: Diónysos the infant, Diónysos the beautiful long-haired youth, and Diónysos the mature bearded and richly adorned God. He often holds a fennel staff with a pine-cone at its end called the Thýrsos (Θύρσος). His head is almost always crowned with grape-leaves and even bunches of grapes, although at times he bears a royal crown. Sometimes Diónysos is wearing the skin of a panther. In his entourage can be found Mainádæs (Maenads, Μαινάδες), his female devotees, and Sátyri (Satyrs, Σάτυροι). He can be seen riding a tiger, or even a lion, an ass, or a panther. Diónysos is often portrayed holding a wine-cup.
DIÓNYSOS AND THE BIRTH OF THEATER
The origins of Theater in the western hemisphere have their roots in ancient Greece, with their source the festivals of Diónysos called the Rural Dionýsia (Διονύσια). It is said that the plays began as performances of religious hymns by groups of men in goat-masks, the goat being sacred to the God.
THE ETYMOLOGY AND MEANING OF THE NAME OF DIÓNYSOS
The etymology of the name Diónysos (Διόνυσος) is Διός (genitive of Zefs) + οἶνος (wine), “the Wine of Zefs.”
Diós is the name used to designate the dividing (Dionysian) power of Zefs; the name Zefs itself is used to designate the uniting (Apollonian) power of the God.
The word Diónysos can have several meanings:
1) Diónysos is the action of Zefs on the soul and in the world.
2) Any deified soul is a Diónysos, referred to in the feminine because she has accepted the influence of Zefs on her soul, but such a Diónysos is not necessarily the Diónysos (as in 3 below).
3) Diónysos is a personal God, a particular God, one of the Six Kings (Βασιλεῖς). Who is the Diónysos? Diónysos Vasiléfs is the successor, the successor to Zefs . What does this mean? Zefs acts through Diónysos who embodies his will and is king.
DIÓNYSOS BRINGS US WINE
Wine or Ínos (οἶνος) and its intoxicating character is a major symbol in Hellenic mythology, but it must be understood that it is metaphorical. Its primary association is with Diónysos. Wine is representative of the divine Aithír (Αἰθήρ), of the influence of Zefs on the soul. Dark red sweet wine is symbolic of the blood , the Ikhóhr (Ιχώρ) of Diónysos, and therefore used in libation as a type of sacrifice. As the Titánæs (Titans, Τιτᾶνες) ate of his body in a great sacrifice, we partake of the God's essence by drinking the wine.
The poet Nónnos in the 12th book of his Διονυσιακά tells the story of how the Thrakian Sátyros (Satyr, Σάτυρος) Ámbælos (Ἄμπελος, “grapevine”), a lover of Diónysos, was killed by a bull. The God revived his beloved companion in the form of the grapevine from which the wine comes forth. In the same chapter Nónnos refers to wine as Ikhóhr. 
WHO IS DIÓNYSOS?
Looking around the various websites and discussion groups, we find Diónysos described as the king of drunkenness and irrationality. He is often contrasted with his brother Apóllôn who exemplifies moderation and reason. While it can be understood where these ideas come from (Nietzsche and others with roots in Plutarch), somehow the reality of who this God is escapes such reduction, but his purpose is clearly stated in the Orphic fragments and elsewhere. Nónnos (Νόννος) writes of Sæmǽli, that her son loosens our sufferings and brings great joy to both Gods and men. 
Why has Diónysos come? The Orphic Rhapsodic Theogony is very clear. Zefs has created a new generation of beings, our generation. This is the best generation possible constrained by natural laws, constrained by laws to which even the Gods are subject. Although we have opportunities to experience the wondrous beauty that our world offers, there is also gripping pain. We have immortal souls, but we have mortal bodies. If we live a long life, old age will rob us of our beauty and health. Eventually sickness or violence takes us down. After death our souls wander to find new bodies and we repeat this cycle endlessly, becoming male and female and every kind of creature in a relentless circle of births (κύκλος γενέσεως). This process is not voluntary, but Zefs foresaw our lot; he looked upon his children with great compassion and devised a plan: Zefs conceived a great son, Diónysos, who has come to us with his Mysteries to free us from the sorrowful cycle of births . Diónysos is the fulfillment of the providence of Zefs. Diónysos is the action of Zefs working on earth in a magnanimous plan to save us from our suffering.
FESTIVALS OF DIÓNYSOS
This is a short list of festivals celebrated currently by own community. There are many others:
Please also visit the following related links:
 Citations regarding the parentage of Zagréfs-Diónysos:
Kern Orphic Frag. 58 (41) Πρεσβεία περί των Χριστιανών Ἀθηναγόρου 20 p. 22, 10 Schw.:
εἶθ´ ὅτι Φερσεφόνῃ τῇ θυγατρὶ ἐμίγη βιασάμενος καὶ ταύτην ἐν δράκοντος σχήματι, ἐξ ἧς παῖς Διόνυσος αὐτῷ·
"...how he (Ζεύς) violating mingled with his daughter Pærsæphóni and again in the form of a serpent, thereby became the father of Diónysos;" (trans. by the author)
Orphic Hymn Ὕμνος Περσεφόνης 29.8:
μῆτερ ἐριβρεμέτου πολυμόρφου Εὐβουλῆος
“mother of loud-thundering many-formed Évvoulefs” (trans. by the author. Εὐβουλεύς is an epithet of Diónysos)
Orphic Hymn 30.6-7:
 Διονυσιακά Νόννου 6.155-168 includes the story of the seduction of Pærsæphónî as well as the birth and kingship of Zagréfs.
Kern Orphic frag. 207. (191) σχόλιον Πρόκλου επί Τιμαίου Πλάτωνος 42d (III 310, 30 Diehl)
ὁ γὰρ Ζεὺς βασιλέα (fr. 208) τίθησι αὐτὸν | 311 Diehl ἁπάντων τῶν ἐγκοσμίων θεῶν καὶ πρωτίστας αὐτῶι νέμει τιμάς·
“For Zefs set him up as king of all the Gods of the world and dispensed to him foremost honors.” (trans. by the author)
Kern Orphic frag. 208. (190) σχόλιον Πρόκλου επί Κρατύλου Πλάτωνος 396b p. 55, 5 Pasq. in which Próklos directly quotes the Orphic text:
κλῦτε, θεοί· τόν δ' ὔμμιν ἐγὼ βασιλήα τίθημι
(Zefs speaks) "Hear me, you Gods: this one (Διόνυσος) I establish as king." (trans. by the author)
 Kern Orphic frag. 34. (196) Λόγος Προτρεπτικὸς πρὸς Ἕλληνας Κλήμεντος του Ἀλεξανδρέως II 17, 2-18, 1 (I 14, 7 Staeh):
Τὰ γὰρ Διονύσου μυστήρια τέλεον ἀπάνθρωπα: ὃυ εἰσέτι παῖδα ὄντα ἐνόπλῳ κινήσει περιχορευόντων Κουρήτων, δόλῳ δὲ ὑποδύντων Τιτάνων, ἀπατήσαντες παιδαριώδεσιν ἀθύρμασιν, οὗτοι δὴ οἱ Τιτᾶνες διέσπασαν, ἔτι νηπίαχον ὄντα, ὡς ὁ τῆς Τελετῆς ποιητὴς Ὀρφεύς φησιν ὁ Θρᾴκιος·
κῶνος καὶ ῥόμβος καὶ παίγνια καμπεσίγυια, μῆλά τε χρύσεα καλὰ παῤ Ἑσπερίδων λιγυφώνων.
καὶ τῆσδε ὑμῖν τῆς τελετῆς τὰ ἀχρεῖα σύμβολα οὐκ ἀχρεῖον εἰς κατάγνωσιν παραθέσθαι: ἀστράγαλος, σφαῖρα, στρόβιλος, μῆλα, ῥόμβος, ἔσοπτρον, πόκος.
"The mysteries of Dionysus are of a perfectly savage character. He was yet a child and the Curetes were dancing around him with warlike movement, when the Titans stealthily drew near. First they beguiled him with childish toys, and then, --- tore him to pieces, though he was but an infant. Orpheus of Thrace, the poet of the Initiation, speaks of the
Top, wheel and jointed dolls, with beauteous fruit
Of gold from the clear-voiced Hesperides.
And it is worth while to quote the worthless symbols of this rite of yours in order to excite condemnation: the knuckle-bone, the ball, the spinning-top, apples, wheel, mirror, fleece!
(trans. G. W. Butterworth, 1919.)
Arnobius of Sicca, the Berber early Christian apologist, gives a shorter list (Adversus Nationes 5.19.): Mirror, Dice, Balls, Tops, Golden Apples, and Hoops.
 Hidden in this mythology, the Titánæs, whose name, according to Θεογονία Ἡσιόδου 207, is derived from τιταίνω ("to stretch"), are opening ("stretching") the seven centers of Diónysos' soul. Citations:
Kern Orphic frag. 34: the Titánæs (Titans) tore him apart. See note 3 above.
Kern Orphic frag. 35: the Titánæs tore him apart, boiled the parts (not the heart), roasted them on spits, and ate a portion. See note 5 below.
Kern Orphic frag. 210. (198. 199) σχόλιον Πρόκλου επί Τιμαίου Πλάτωνος 35 a (II 145, 18 Diehl):
μούνην γὰρ κραδίην νοερὴν λίπον
“for the intellectual heart alone was left behind” (trans. by the author)
ἑπτὰ δὲ πάντα μέλη κούρου διεμοιρήσαντο
“all the seven parts of the boy they divided” (trans. by the author)
Kern Orphic frag. 214. (200) Λόγος Ἱμερίου 9.4:
ἦν νέος ἔτι Διόνυσος καὶ κατὰ τοῦ θεοῦ τὸ τῶν Τελχίνων γένος ἐφύετο· ηὐξάνετο Βάκχος καὶ Τιτάνες πάντες διερρήγνυντο φθόνωι· τέλος δέ, μὴ στέγειν δυνάμενοι, διασπάσαι τοῦτον ἠθέλησαν, τέχνας δ' ἐμελέτων καὶ φάρμακα καὶ κέντρα διαβολῆς καὶ φύσεως μαγγανεύματα
"Diónysos was yet young and the race of Tælkhínæs (Τελχῖνες) rained upon the God; this while Vákkhos was growing up and all the Titánæs were bursting with envy; whereas this outcome, unable to prevent, they desired to tear him apart, they contrived skillfulness and poisons and tortures of enmity and trickery." (trans. by the author)
ὁ γὰρ Ζεὺς ἐποπτεύων ἑώρα πάντα καὶ τὸν Διόνυσον ἐγείρας, ὡς λόγος
"For overseeing Zefs, witnessing all, raised Diónysos from the dead, that he may have esteem" (trans. by the author)
Hyginus Fabulae 155 Iovis Filii:
Liber ex Proserpina, quem Titanes carpserunt.
"Diónysos (Liber) by Pærsæphóni (Proserpine or Persephone), the Titánæs tore him apart." (trans. by the author)
Διονυσιακά Νόννου 6.169-173:
Ἑλλάδος Περιήγησις Παυσανίου, Book 7 Ἀχαΐας 18.4:
ὁπόσα δὲ οἱ Πατρεῖς περὶ Διονύσου λέγουσι, τραφῆναί τε αὐτὸν ἐν τῇ Μεσάτει καὶ ἐνταῦθα ἐπιβουλευθέντα ὑπὸ Τιτάνων ἐς παντοῖον ἀφικέσθαι κίνδυνον, οὐκ ἐναντιούμενος τοῖς
“As for the many tales from the people of Pátrai (Πάτραι) concerning Diónysos, that he was raised in Mæsátis (Μεσάτις) and there coming into all sorts of danger from the plotting of the Titánæs, I will not oppose...” (trans. by the author)
Ἑλλάδος Περιήγησις Παυσανίου, Book 8 Ἀρκαδίας 37.5:
παρὰ δὲ Ὁμήρου Ὀνομάκριτος παραλαβὼν τῶν Τιτάνων τὸ ὄνομα Διονύσῳ τε συνέθηκεν ὄργια καὶ εἶναι τοὺς Τιτᾶνας τῷ Διονύσῳ τῶν παθημάτων ἐποίησεν αὐτουργούς.
From Ómiros (Homer, Ὅμηρος) Onomákritos derived the name of the Titánæs and in the rites he created for Diónysos he rendered the Titánæs the source of Diónysos’ afflictions. (trans. by the author)
 Kern Orphic frag. 35. (200) Λόγος Προτρεπτικὸς πρὸς Ἕλληνας Κλήμεντος του Ἀλεξανδρέως II 18, 1. 2 (I 14, 16 Staeh):
Ἀθηνᾶ μὲν οὖν τὴν καρδίαν τοῦ Διονύσου ὑφελομένη Παλλὰς ἐκ τοῦ πάλλειν τὴν καρδίαν προσηγορεύθη: οἱ δὲ Τιτᾶνες, οἱ καὶ διασπάσαντες αὐτόν, λέβητά τινα τρίποδι ἐπιθέντες καὶ τοῦ Διονύσου ἐμβαλόντες τὰ μέλη, καθήψουν πρότερον: ἔπειτα ὀβελίσκοις περιπείραντες ‘ὑπείρεχον Ἡφαίστοιο.' Ζεὺς δὲ ὕστερον ἐπιφανείς ῾εἰ θεὸς ἦν, τάχα που τῆς κνίσης τῶν ὀπτωμένων κρεῶν μεταλαβών, ἧς δὴ τὸ ‘γέρας λαχεῖν' ὁμολογοῦσιν ὑμῶν οἱ θεοἴ κεραυνῷ τοὺς Τιτᾶνας αἰκίζεται καὶ τὰ μέλη τοῦ Διονύσου Ἀπόλλωνι τῷ παιδὶ παρακατατίθεται καταθάψαι. ὁ δέ, οὐ γὰρ ἠπείθησε Διί, εἰς τὸν Παρνασσὸν φέρων κατατίθεται διεσπασμένον τὸν νεκρόν.
“Now Athena made off with the heart of Dionysus, and received the name Pallas from its palpitating. But the Titans, they who tore him to pieces, placed a caldron upon a tripod, and casting the limbs of Dionysus into it first boiled them down; then, piercing them with spits, they ‘held them over Hephaestus (ed. this God is associated with fire).’ Later on Zeus appeared; perhaps, since he was a God, because he smelt the steam of the flesh that was cooking, which your Gods admit they ‘receive as their portion.’ He plagues the Titans with thunder, and entrusts the limbs of Dionysus to his son Apollo for burial. In obedience to Zeus, Apollo carries the mutilated corpse to Parnassus and lays it to rest.”
(Trans. G. W. Butterworth, 1919.)
Kern Orphic frag. 210: See note 4 above. Kern Orphic frag. 35: See note 5 above.
Kern Orphic frag. 216. (202-204) σχόλιον Πρόκλου επί Κρατύλου Πλάτωνος 406c p. 108, 13 Pasqu.:
Οἴνου πάντα μέλη κόσμωι λαβὲ καὶ μοι ἔνεικε·
“Seize accordingly all the limbs of Wine and bring them to me.” (trans. by the author)
 Kern Orphic frag.140 σχόλιον Πρόκλου επί Πολιτείας Πλάτωνος II 74, 26 Kr.
ὁ μὲν θεολόγος Ὀρφεύς τρία γένη παραδέδωκεν ἀνθρώπων· πρώτιστον τὸ χρυσούν, ὅπερ ὑποστῆσαι τὸν Φάνητά φησιν· δεύτερον τὸ ἀργυροῦν, οὗ φησιν ἄρχαι τὸν μέγιστον Κρόνον· τρίτον τὸ Τιτανικόν, ὅ φησιν ἐκ τῶν Τιτανικών μελῶν τὸν Δία συστήσασθαι.
"The theologian Orphéfs (Ὀρφεύς) taught that there are three generations of men: the very first a golden age, which, he says, Phánîs (Φάνης) was the very one to create; the second is silver, where he says that the sovereignty was with mighty Krónos (Κρόνος); the third is the Titanic age, he says, which Zefs (Ζεύς) composed from the limbs of the Titans ."(trans. by the author)
Kern Orphic frag. 223. (224) σχόλιον Πρόκλου επί Πολιτείας Πλάτωνος II 339, 17 Kr.:
Orphic frag. 224. (222. 223) σχόλιον Πρόκλου επί Πολιτείας Πλάτωνος II 338, 10 Kr.:
Orphic frag. 228. Ἀνθολογία of Vettius Valens IX 1 p. 330, 23 Kr. (v etiam Catalog. cod. astrolog. Graec. V 2, 49):
Orphic frag. 233. (76) Χρονογραφία Ἰωάννου Μαλάλα IV 91 p. 74 Dind. ~ Georg. Cedrin. Histor. compend. I 103 Bekk., v. etiam Suid. s. :
Ὀρφεύς. τὸ δὲ τῶν ἀνθρώ πων γένος εἶπεν ὑπ' αὐτοῦ τοῦ θεοῦ πλασθέντα ἐκ γῆς καὶ ψυχὴν ὑπ' αὐτοῦ λαβόντα λογικήν
“He (Orphéfs) said that the race of men was formed by God from earth and received from him a soul that is rational” (trans. by the author)
 "... and Harmonia whom high-spirited Cadmus made his wife." (Θεογονία Ἡσιόδου 938 trans. Evelyn-White, 1914)
 "After his (Κάδμος) servitude (ed. for having slew the dragon of Áris) Athena procured for him the kingdom, and Zeus gave him to wife Harmonia, daughter of Aphrodite and Ares....And to Cadmus were born daughters, Autone, Ino, Semele...." (Βιβλιοθήκη Ἀπολλοδώρου Book 3.4.2, trans. by J. G. Frazer, 1921)
 "But Zeus loved Semele and bedded with her unknown to Hera. Now Zeus had agreed to do for her whatever she asked, and deceived by Hera she asked that he would come to her as he came when he was wooing Hera. Unable to refuse, Zeus came to her bridal chamber in a chariot, with lightnings and thunderings, and launched a thunderbolt. But Semele expired of fright, and Zeus, snatching the sixth-month abortive child from the fire, sewed it in his thigh. ....... But at the proper time Zeus undid the stitches and gave birth to Dionysus, and entrusted him to Hermes." (Βιβλιοθήκη Ἀπολλοδώρου Book 3.4.3, trans. by J.G. Frazer, 1921.)
 Kern Orphic frag. 229 σχόλιον Πρόκλου επί Τιμαίου Πλάτωνος 42c. d (III 297, 3 Diehl):
“…those initiated by Orphéfs into the Mysteries of Diónysos and Kóri, pray they may procure along with:
κύκλου τ' ἂν λήξαι καὶ ἀναπνεύσαι κακότητος
“the end of the circle (ed. of births) and respite from misery.” (trans. by the author)
Kern Orphic frag. 230 σχόλιον Σιμπλικίου επί Περὶ οὐρανοῦ Ἀριστοτέλους II 1, 284 a 14 (377, 12 Heib.):
Kern Orphic frag. 232. (208) σχόλιον Ὀλυμπιοδώρου επί Φαίδωνος Πλάτωνος Β ιά p. 87, 13 Norv.:
 "And he conveyed him to Ino and Athamas, and persuaded them to rear him as a girl. But Hera indignantly drove them mad, and Athamas hunted his elder son Learchus as a deer and killed him, and Ino threw Melicertes into a boiling cauldron, then carrying it with the dead child she sprang into the deep. And she herself is called Leucothea, and the boy is called Palaemon, such being the names they get from sailors; for they succour storm-tossed mariners. And the Isthmian games were instituted by Sisyphus in honour of Melicertes. But Zeus eluded the wrath of Hera by turning Dionysus into a kid, and Hermes brought him to the nymphs who dwelt at Nysa in Asia, whom Zeus afterwards changed into stars and named them the Hyades." (Βιβλιοθήκη Ἀπολλοδώρου Book 3.4.3, trans. by J.G. Frazer, 1921.)
 See above note 2 as well as the below citations:
σχόλιον Πρόκλου επί Κρατύλου Πλάτωνος:
"For Night (Nyx) receives the sceptre from Phanes; Heaven (Ouranós) derives from Night, the dominion over wholes; and Bacchus (Diónysos) who is the last king of the Gods receives the kingdom from Jupiter (Zeus). For the father (Zeus) establishes him in the royal throne, puts into his hand the sceptre, and makes him the king of all the mundane Gods.
κλῦτε, θεοί· τόν δ' ὔμμιν ἐγὼ βασιλήα τίθημι
'Hear me ye Gods, I place over you a king.' " (trans. Thomas Taylor, 1816)
Kern Orphic frag. 218 states that Diónysos ruled after Zefs. See note 2 above.
Διονυσιακά Νόννου 6.164-168, 10.292-299, and at 39. 70-73 speaks of the child-God Zagréfs carrying the thunderbolts, the symbol of Zefs’ power.
σχόλιον Πρόκλου επί Τιμαίου Πλάτωνος:
"Orpheus delivers the kings of the Gods, who preside over the universe according to a perfect number; Phanes (Φάνης), Night (Νύξ), Heaven (Οὐρανός), Saturn (Κρόνος), Jupiter (Ζεύς), Bacchus (Διόνυσος). For Phanes is first adorned with a scepter, is the first king, and the celebrated Ericapæus (Ἠριϰεπαῖος). But the second king is Night, who receives the sceptre from the father Phanes. The third is Heaven, invested with government from Night. The fourth Saturn, the oppressor as they say of his father. The fifth is Jupiter, the ruler of his father. And the sixth of these is Bacchus."
(The Mystical Hymns of Orpheus by Thomas Taylor, 1787, p. 119; in a footnote to hymn 6. Πρωτογόνου.)
 Διονυσιακά Νόννου 12.316.
 Διονυσιακά Νόννου 12.293.
 Διονυσιακά Νόννου 7.367.
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.
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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.
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