HellenicGods.org - ORPHIC FRAGMENT 190

ORPHIC FRAGMENT 190

OTTO KERN

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

SUMMARY: This fragment states that Core is only-begotten.

190. (185) σχόλιον Πρόκλου επὶ Τιμαίου Πλάτωνος 31 b (I 457, 14 E. Diehl):

τὸ μὲν ‘μονογενὲς’ τὴν μοναδικὴν αἰτίαν ἀπεικονίζεται καὶ τὴν <τῶν add. Diehl> ὅλων ἐπικρατοῦσαν οὐσίαν ἐνδείκνυται· καὶ γὰρ ὁ θεολόγος οὕτως τὴν Κόρην μουνογένειαν εἴωθε προσαγορεύειν, ὡς τῶν ἐγκοσμίων ἁπάντων ἡγεμονικῶς προϊσταμένην καὶ τῶν μονογενῶν ζώιων αἰτίαν· τὰς γὰρ μὴ μονογενεῖς ἡ μετ' αὐτὴν ὑφίστησιν θεός (sc. Δημήτηρ), ἀλόγους οὔσας. μονογενῆ δ' οὖν καλεῖ καὶ ἐκεῖνος διὰ ταῦτα τὴν Κόρην, καίτοι καὶ ἄλλην θεότητα (sc. Δία καὶ Πλούτωνα) παραγαγὼν ἀπὸ τῶν αὐτῶν αἰτίων τῆι Κόρηι.

“The only-begotten indeed, adumbrates (foreshadows or symbolizes) the monadic cause, and indicates an essence which is comprehensive of all secondary natures, and has dominion over wholes. For the theologist is accustomed to call Proserpine only-begotten; as presiding in a leading and ruling manner over all mundane natures, and as the cause of only-begotten animals. For the Goddess who is posterior to her gives subsistence to the animals that are not only-begotten, as being irrational. The theologist therefore, on this account calls Proserpine only-begotten, though he produces another divinity from the same causes as he produced Proserpine.”

(trans. Thomas Taylor, 1820)

Herm. XXXIV p. 492; Lobeck I 545.

ὕμνος Ὀρφέως 29.2 Ὕμνος Περσεφόνης· μουνογένεια θεά; v. also Θεογονία Ἡσιόδου 426· μουνογενὴς of Ἑκάτη, imitated in Ἀργοναυτικὰ Ἀπολλωνίου Ῥοδίου 847· μουνογένειαν and 1035· μουνογενῆ, both of Ἑκάτη.

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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