ORPHIC CRITICAL TESTIMONY 163
OTTO KERN
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THAMYRIS ET LINUS (Thamyris and Linus)
SUMMARY: This testimony, from the mathematician and music theorist Nichomachus of Gerasa, says that Orpheus transmitted knowledge of the lyre to Thamyris and Linus.
ORPHIC CRITICAL TESTIMONY 163
Ἐγχειρίδιον ἁρμονικῆς Νικομάχου τοῦ Γερασηνοὺ Musici scriptores Graeci ed. Karl von Jan 266, 2:
τὴν λύραν τὴν ἐκ τῆς χελώνης φασὶ τὸν Ἑρμῆν εὑρηκέναι καὶ κατασκευάσαντα ἑπτάχορδον παραδεδωκέναι τὴν μάθησιν τῶι Ὀρφεῖ. Ὀρφεὺς δὲ ἐδίδαξε Θάμυριν καὶ Λῖνον· Λῖνος Ἡρακλέα, ὑφʼ οὗ καὶ ἀνηιρέθη. ἐδίδαξε δὲ καὶ Ἀμφίωνα τὸν Θηβαῖον, ὃς ἐπὶ τῶν ἑπτὰ χορδῶν ἑπταπύλους τὰς Θήβας ὠικοδόμησεν. ἀναιρεθέντος δὲ τοῦ Ὀρφέως ὑπὸ τῶν Θραικικῶν γυναικῶν τὴν λύραν αὐτοῦ βληθῆναι (βληθῆναι] ἐκριφῆναι Ν) εἰς τὴν θάλασσαν, ἐκβληθῆναι δὲ εἰς Ἄντισσαν πόλιν τῆς Λέσβου. εὑρόντας δὲ ἁλιέας ἐνεγκεῖν τὴν λύραν πρὸς Τέρπανδρον, τὸν δὲ κομίσαι εἰς Αἴγυπτον. [εὑρόντα δὲ αὐτὸν secl. Ian] ἐκπονήσαντα ἐπιδεῖξαι τοῖς ἐν Αἰγύπτωι ἱερεῦσιν, ὡς αὐτὸν πρωθευρετὴν γεγενημένον. Τέρπανδρος μὲν οὕτω λέγεται τὴν λύραν εὑρηκέναι, Ἀχαιοὺς δὲ ὑπὸ Κάδμου τοῦ Ἀγήνορος παραλαβεῖν.
“They say that Ærmís (Ἑρμῆς) invented the lyre from the tortoise-shell, and having furnished it with seven strings, he transmitted this knowledge to Orphéfs (Ὀρφεύς). And then, Orphéfs instructed Thámyris (Θάμυρις) and Línos (Λίνος). Línos taught Îraklís (Ἡρακλῆς), by whom also he was killed. But he also instructed Amphíôn (Ἀμφίων) of Thívai (Θῆβαι), who, in view of the seven strings, built Thívai with seven gates. But when Orphéfs was killed by the Thracian women, his lyre was thrown into the sea, and was washed ashore in Antissa, a city of Lǽzvos (Λέσβος). Sailors, having found the lyre, offered it to Tǽrpandros (Τέρπανδρος), who carried it off to Egypt. Having perfected it, he showed it to the Egyptian priests, such that he came to be thought of as its first inventor. In this way, Tǽrpandros is said to have invented the lyre, and the Akhaií (Ἀχαιοί; the Achaeans, here meaning simply “the Greeks”) received it from Kádmos (Κάδμος), the son of Ayínôr (Ἀγήνωρ).”
(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.
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