ORPHIC CRITICAL TESTIMONY 148
OTTO KERN
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For links to many more fragments: The Orphic Fragments of Otto Kern.
HOMINUM NOMINA AB ORPHEO DEDUCTA (Names of men derived from Orpheus)
SUMMARY: This testimony consists of several instances in ancient texts of various people named Orpheus.
ORPHIC CRITICAL TESTIMONY 148
Of Argus: W. Vollgraff Mnemos. N. S. XLVII 1919, 253, XXV A 15 in a list of actors from the 2nd or 1st century C. A.:
Ὀρφεὺς Ὀρφέως Αἰγιράτης.
“Orpheus, the son of the Argive Orpheus.”
In Samos (Σάμος) or Cyzicus (Κύζικος): Mordtmann Athen. Mitt. X 1885, 19 n. 7 on a small brick of the Roman Imperial age:
Διονύσιος Ὀρφέος.
“Dionýsios, son of Orpheus.”
Adding a dubious inscription from Maroneia: S. Reinach Bull. corr. Hell. V 1881, 90 n. 3 = Munro Journ. Hell. Stud. XVI 1896, 320 n. 23 (cippus ornamented with palmettes of the Flavian era):
ΟΡΦΕΙΚΑΙΣΙΑΥ. ἡ ἀδελφὴ Φλ. Ἀπολλωνία ὁ δῆμος Φλ. Ῥηγίλλαν ὁ δῆμος.
“Ὀρφεικαισἰαυ. Sister Flavia Apollônía demos Flavian Regilla the demos.”*
*Translator’s note: I cannot find anything definitive concerning the first word Ὀρφεικαισἰαυ other than it may be some kind of dedication to Orpheus or someone named Orpheus or someone with an Orphic quality. The rest of the inscription seems to be saying that it was made by “sister Apollônía” from the Flavian demos of Regilla.
Otto Gruppe as found in Rosch. III 1086.
I also add this from John Anthony Cramer Anecdota Græca – Bibliothecarum Oxoniensium II 293, 32:
Ὀρφειός (v. Ὀρφεος nr. 150)· ἔστιν δὲ ὄνομα ποιητοῦ ὃς διὰ στίχων ἐγράφη τὰ κατὰ Ἡρακλέα (v. nr. 160 a).
“Orpheus (v. nr. 150): is the name of a poet who through verses has written about Îraklís (Ἡρακλῆς. V nr. 160 a).”
(trans. by the author)
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
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