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

SUMMARY: This consists of several fragments which say that when Rhea gave birth to Zeus, she became Demeter.

145. (106. 128) σχόλιον Πρόκλου επὶ Κρατύλου Πλάτωνος 403 e (90, 28 Pasqu.):

ὅτι τὴν Δήμητρα Ὀρφεὺς μέν, τὴν αὐτὴν λέγων τῆι Ῥέαι εἶναι, λέγει ὅτι ἄνω μὲν μετὰ Κρόνου οὖσα ἀν | ^{91 Pasqu.} εκφοίτητος Ῥέα ἐστίν, προβάλλουσα δὲ καὶ ἀπογεννῶσα τὸν Δία Δημήτηρ. λέγει γάρ·

Ῥείη τὸ πρὶν ἐοῦσα, ἐπεὶ Διὸς ἔπλετο μήτηρ, Δημήτηρ γέγονε.

“That Dîmítîr (Δημήτηρ), Orphéfs indeed, by saying she is the same as Rǽa (Ῥέα), he means that when she is aloft with Krónos (Κρόνος), she is known as Rǽa, but when coming forth and generating Zefs (Ζεὺς), she is Dîmítîr. For he says:

“ ‘Formerly being (called) Rǽa, when she came to be the mother of Zefs, she became Dîmítîr.’ ” (trans. by the author)

The same in σχόλιον Πρόκλου επὶ Κρατύλου Πλάτωνος 401 c p. 80, 10 Pasqu.:

ὁ δ' Ὀρφεὺς τρόπον μέν τινα τὴν αὐτὴν εἶναι τὴν Δήμητρα τῆι ὅληι ζωιογονίαι, τρόπον δ' ἄλλον οὐ τὴν αὐτήν· ἄνω μὲν γὰρ οὖσα Ῥέα ἐστί, κάτω δὲ μετὰ τοῦ Διὸς Δημήτηρ· καὶ γὰρ τὰ παραγόμενα ὅμοιά εἰσιν τοῖς παράγουσιν καὶ σχεδὸν τὰ αὐτά.

“For while Orphéfs says that, in a way, Dîmítîr (Δημήτηρ) is the same as the whole generation of living creatures, but in another way, she is not the same; for when on high she is Rǽa (Ῥέα), but in the world below with Zefs, she is Dîmítîr; for indeed, the ones created are similar to those (who are) creating (them) and are almost the same.”

(trans. by the author)

Περὶ τῆς κατὰ Πλάτωνα θεολογίας Πρόκλου V 11 p. 267, 38:

καὶ δὴ καὶ (sc. Plato) ἐν Νόμοις τὰς Θεσμοφόρους θεὰς ἀνυμνῶν εἰς τὴν ἕνωσιν τῆς τε Δήμητρος καὶ τῆς Κόρης ἀναπέμπει πᾶσαν τὴν ἔνθεσμον ζωήν. ἐπεὶ κατ' Ὀρφέα τῶι μὲν Κρόνωι συνοῦσα κατὰ τὴν ἀκρότητα τὴν ἑαυτῆς ἡ μέση θεὸς Ῥέα καλεῖται, τὸν δὲ Δία παράγουσα καὶ μετὰ Διὸς ἐκφαίνουσα τούς τε ὅλους καὶ τοὺς μερικοὺς διακόσμους τῶν θεῶν Δημήτηρ. καὶ ἔστιν ὁ σύμπας τῆς μέσης ζωῆς διάκοσμος περιληπτικὸς τῶν τε ἄλλων Τιτανίδων, καὶ δὴ καὶ τῆς Δήμητρος. ταύτην γὰρ προεστήσατο μονάδα συναγωγὸν μέσην τῶν ἐν αὐτῆι πασῶν τάξεων, τῶν τε κρυφίων καὶ τῶν μεριζομένων περὶ τὰς γεννητικὰς τῆς θεοῦ δυνάμεις. τριτταὶ δέ εἰσιν ἑκάτεραι. καὶ τὴν μὲν ἄνω τριάδα συνάπτει τῷ Κρόνωι, τὴν δὲ κάτω συνυφαίνει τῆι δημιουργικῆι τάξει. | ²⁶⁸ μέσην δὲ οὖσαν τὴν Δημητριακὴν μονάδα συντεταγμένην, ἅμα καὶ ἐξηιρημένην ἀποφαίνει τοῦ δημιουργοῦ τῶν ὅλων. καὶ γὰρ ὑφίστησι Δία μετὰ τῆς ὅλης καὶ συναπογεννᾶι τῆν Κόρην μετὰ τοῦ Διός. ἡ μὲν οὖν μέση τῶν πατέρων πρόγονος θεὸς διὰ τούτων άνυμνείσθω τών λόγων.

“In the Laws likewise celebrating the legislative Goddesses, he refers the whole of a legitimate life to the union of Ceres (Δημήτηρ) and Proserpine (Περσεφόνη); since according to Orpheus this middle Goddess being conjoined with Saturn (Κρόνος) by her summit, is called Rhea (Ῥέα); but producing Jupiter (Ζεύς), and together with Jupiter unfolding the whole and partial orders of the Gods, she is called Ceres. And all the order of middle life is comprehensive of the other Titanidae, and likewise of Ceres. For it pre-established this monad as a middle collective of all the orders in it, both those that are occult (esoteric or secret), and those that are divided about the generative powers of the Goddess. Each of these powers, however, are triple. And this monad indeed conjoins the superior triad to Saturn, but weaves the inferior, together with the demiurgic order. It also evinces that the Cerealian (of Ceres, i.e. Δημήτηρ) monad being the middle, is co-arranged with, and is at the same time exempt from the demiurgus of wholes. For in conjunction with the whole order it constitutes, and together with Jupiter generates Proserpine. And thus we have celebrated the primogenial (first-born) Goddess who is the middle of the fathers.”

(trans. Thomas Taylor, 1816)

Compare to Φερεκύδης τμῆμα 1 (Diels II³ 202, 3; Βίοι καὶ γνῶμαι τῶν ἐν φιλοσοφίᾳ εὐδοκιμησάντων Διογένους Λαερτίου· Φερεκύδης 6):

Ζὰς μὲν καὶ Χρόνος ἦσαν ἀεὶ καὶ Χθονίη· Χθονίηι δὲ ὄνομα ἐγένετο Γῆ, ἐπειδὴ αὐτῆι Ζὰς γῆν γέρας διδοῖ.

“Indeed, Zas and Time and Kthónia (Χθονίη) always were; and Kthónia came to be called Earth when Zas gave her earth as a present.”

(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.

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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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