ORPHIC CRITICAL TESTIMONY 53

OTTO KERN

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


SUMMARY: This testimony consists of two quotations from Odes of Horace; the first says that the trees follow the tunes of Orpheus, the second says that not only the trees and the tiger follow him, but the guardian of Hades is subdued by him.

ORPHIC CRITICAL TESTIMONY 53.

Quintus Horatius Flaccus Carmina I 12, 6:

(Quem virum aut heroa lyra vel acri

tibia sumis celebrare, Clio?

quem deum? cuius recinet iocosa

nomen imago

aut in umbrosis Heliconis oris

aut super Pindo) gelidove in Haemo,

unde vocalem temere insecutae

Orphea silvae.*

(arte materna rapidos morantem

fluminum lapsus celeresque ventos,

blandum et auritas fidibus canoris

ducere quercus.)

To Augustus:

(“What man, what hero, O Clio, do you undertake to celebrate on the harp, or the shrill pipe? What god? Whose name shall the sportive echo resound,

either in the shady borders of Helicon, or on the top of Pindus,) or on cold Haemus? Whence the woods followed promiscuously the tuneful Orpheus*,

(who by his maternal art retarded the rapid courses of rivers, and the fleet winds; and was so sweetly persuasive, that he drew along the listening oaks with his harmonious strings.”)

(trans. Christopher Smart, 1830)

*Editor: Only the section in bold print is quoted in Kern, but I could not resist adding the surrounding material.

Quintus Horatius Flaccus Carmina III 11, 12:

tu potes tigris comitesque silvas

ducere et rivos celeres morari;

cessit immanis tibi blandienti

ianitor aulae.

“The wood, the tiger, at thy call

Have follow'd: thou caust rivers stay:

The monstrous guard of Pluto's hall

To thee gave way.”

(trans. John Conington, 1882)

...with the commentary by R. Heinze.


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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Pronunciation of Ancient Greek

Transliteration of Ancient Greek

Pronouncing the Names of the Gods in Hellenismos

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