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

SUMMARY: The first fragment states that both Dionysos and Zeus pre-existed their commonly known manifestations, and the second fragment, that Zeus and Eros are united to each other.

170. (71) σχόλιον Πρόκλου επὶ Τιμαίου Πλάτωνος 29 a. b (I 336, 6 Diehl):

πάλαι γὰρ ὁ θεολόγος ἔν τε τῷ Φάνητι τὴν δημιουργικὴν αἰτίαν ἀνύμνησεν· ἐκεῖ γὰρ ἦν τε καὶ προῆν, ὥσπερ ἔφη καὶ αὐτός·

Βρόμιός τε μέγας καὶ Ζεὺς ὁ πανόπτης,

ἵνα δὴ τῆς διττῆς δημιουργίας ἔχῃ τὰς οἱονεὶ πηγάς· καὶ ἐν τῷ Διὶ τὴν παραδειγματικήν· Μῆτις γὰρ αὖ καὶ οὗτός ἐστιν, ὥς φησι· καὶ Μῆτις πρῶτος γενέτωρ καὶ Ἔρως πολυτερπής (fragment 168 vs. 9), αὐτὸς δὲ ὁ Διόνυσος καὶ Φάνης καὶ Ἠρικεπαῖος συνεχῶς ὀνομάζεται.

“For the theologist (Ὀρφεύς) long before us, celebrates the demiurgic cause in Phanes (Φάνης). For there, as he says,

‘the great Bromios (Διόνυσος), and all­-seeing Jupiter (Ζεὺς), was, and antecedently existed (προῆν);’

“in order that he might have, as it were, the fountains of the twofold fabrication of things. He also celebrates the paradigmatic cause (Φάνης) in Jupiter. For again, he likewise is, as he says, Metis (Μῆτις) the first generator, and much­-pleasing Love (Ἔρως) (fragment 168 vs. 9). He is also continually denominated by him, Dionysos, and Phanes, and Ericapæus (Ἠρικαπαῖος).”

(trans. Thomas Taylor, 1820)

The same in σχόλιον Πρόκλου επὶ Ἀλκιβιάδου αʹ Πλάτωνος 109 e p. 509, 9 Cous.:

κάλλιον δὲ συνάπτειν ἀμφοτέρους τοὺς λόγους· ἐν γὰρ τῶι Διὶ ὁ Ἔρως ἐστί. καὶ γὰρ Μῆτίς ἐστι πρώτως (l. πρῶτος) γενέτωρ καὶ Ἔρως πολυτερπής, καὶ ὁ Ἔρως πρόεισιν ἐκ τοῦ Διὸς καὶ συνυπέστη τῶι Διὶ πρώτως ἐν τοῖς νοητοῖς· ἐκεῖ γὰρ ὁ Ζεὺς ὁ πανόπτης ἐστὶ καὶ τοῦ Διὸς ἁβρὸς ῎Ερως (fragment 83), ὡς 'Ορϕεὺς ϕησι. συγγενῶς οὖν ἔχουσι πρὸς ἀλλήλους, μᾶλλον δὲ ήνωνται ἀλλήλοις καὶ φίλιος αὐτῶν ἑκάτερός ἐστι.

“And it is better to join together both accounts; for Ǽrôs (Ἔρως) is within Zefs (Ζεὺς). In fact Mítis (Μῆτις) is first-begetter and much-delighting Ǽrôs, and Ǽrôs both proceeds from Zefs and coexists with Zefs primarily in the intelligibles; for all-seeing Zefs is in the intelligible world and pretty Ǽrôs is of Zefs (fragment 83), as Orphéfs (Ορϕεὺς) says. They are certainly of like kind to each other, but, better yet, they are united to each other, and each of them is the friend of the other.”

(trans. by the author)

Herm. VIII; Lobeck I 495.

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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