HellenicGods.org - ORPHIC CRITICAL TESTIMONY 167

ORPHIC CRITICAL TESTIMONY 167

OTTO KERN

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

SUMMARY: This testimony, from the grammarian Servius, says that Musaeus was a theologian after Orpheus, who was his teacher, and that Orpheus dedicated his first poem, named Crater, to him. In another quotation, Cassiodorus, the Roman statesman and scholar, calls Musaeus the son of Orpheus.

ORPHIC CRITICAL TESTIMONY 167

Mousaios, the heir of the lyre of Orpheus nr. 136. Βιβλιοθήκη ἱστορικὴ Διοδώρου Σικελιώτου IV 25, 1 nr. 169. Servii Grammatici in Vergilii Aeneidem commentarii VI 667:

theologus fuit iste (Musaeus) post Orpheum et sunt variae de hoc opiniones: nam eum alii Lunae filium, alii Orphei volunt, cuius eum constat fuisse discipulum; nam ad ipsum primum carmen scripsit quod appellatur Crater.

“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)

Herman Diels Die Fragmente der Vorsokratiker II3 180 n. 7; v. P. II s. Κρατῆρες.

167 a. Cassiodorus Epist. Theoderic. var. II 40 p. 71, 9 Momms.:

Musaeum etiam, et artis Orphei filium et naturae, Maronis (Publii Vergilii Maronis Aeneis VI 667) praepotens lingua concelebrat.

“The very powerful tongue of Maro (ed. Vergil) celebrates also Musaeus, the son of Orpheus, and of art and of nature.”

(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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