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

SUMMARY: Dîmítîr (Δημήτηρ) says to Kórî (Κόρη) that with Apóllôn (Ἀπόλλων) she will bring forth splendid children with faces of burning fire.

194. (274) σχόλιον Πρόκλου επὶ Κρατύλου Πλάτωνος 404 e p. 96, 13 Pasqu.:

πολλὴ γὰρ ἐστιν ἡ κοινωνία τῶν δύο τούτων σειρῶν, τῆς Κορικῆς λέγω καὶ τῆς Ἀπόλλωνιακῆς· ἡ μὲν γὰρ ἑνάς ἐστιν τῆς μέσης τριάδος τῶν ἀρχῶν καὶ ζωιογονικὰς προβέβληται δυνάμεις ἀφ' ἑαυτῆς· ὁ δὲ τὰς ἡλιακὰς ἀρχὰς εἰς μίαν ἕνωσιν ἐπιστρέφει, κατέχων τὴν τρίπτερον ἀρχήν, ὡς τὸ λόγιόν φησι (Kroll De orac. Chald. 36). προσεχῆ δὲ τὴν ὑπόστασιν ἔλαχον αἱ ἡλιακαὶ ἀρχαὶ μετὰ τὰς ζωιογονικάς· διὸ καὶ παρ᾽ Ὀρφεῖ ἡ Δημήτηρ ἐγχειρίζουσα τῆι Κόρηι τὴν βασιλείαν φησίν·

αὐτὰρ Ἀπόλλωνος θαλερὸν λέχος εἰσαναβᾶσα.

τέξεαι ἀγλαὰ τέκνα πυρὶ φλεγέθοντα προσώποις.

τοῦτο δὲ πῶς ἂν γένοιτο μὴ πολλῆς οὔσης τῆς κοινωνίας τῶνδε τῶν θεῶν;

“For great is the association between the two series, that is to say of Kórî (Κόρη) and Apóllôn (Ἀπόλλων); for (she is) the Henad of the middle triad of the first principles, and she dispenses life-generating forces from herself; while (Ἀπόλλων) unites the solar powers and converts them into one, possessing the three-winged principle, as is said in the (Chaldean) oracle. Thus the (next) adjoining place is apportioned to the solar powers along with the life-generating (powers); and, wherefore, from (the writings of) Orphéfs (Ὀρφεύς), Dîmítîr (Δημήτηρ) says, handing over the kingdom to Kórî:

“ ‘But going into the abundant bed of Apóllôn

You will deliver splendid children with faces of burning fire.’

“But how could this come to be without many things in common between these Gods?” (trans. by the author)

Ad hos versus explicandos affert R. Foerster (v. Abel p. 261 n.1) σχόλιον Πρόκλου επὶ Τιμαίου Πλάτωνος 40 b. c (III 140, 19 Diehl):

πάντων γὰρ τῶν ἐν οὐρανῶι θεῶν πρόοδοι γεγόνασιν εἰς τὴν γῆν καὶ ἀποπερατώσεις, καὶ ἔστιν ἐν αὐτῆι πάντα χθονίως, ὅσα ἐν οὐρανῶι οὐρανίως [εἰκότως]· καὶ γὰρ ἡ νοερὰ γῆ πάσας ὑποδέχεται τὰς πατρικὰς τοῦ οὐρανοῦ δυνάμεις καὶ ἔχει πάντα γεννητικῶς. οὕτως οὖν καὶ Διόνυσον χθόνιον ἐροῦμεν καὶ Ἀπόλλωνα χθόνιον, ὃς καὶ ὕδατα μαντικὰ πολλαχοῦ τῆς γῆς ἀναδίδωσι καὶ στόμια προφητεύοντα τὸ μέλλον. άλλους δὲ τόπους αὐτῆς καθαρτικοὺς ἢ κριτικοὺς ἢ ἰατικοὺς ἀποτελοῦσιν αἱ εἰς αὐτὴν καθήκουσαι παιώνιαι καὶ κριτικαὶ δυνάμεις.

(“Hence there is a terrestrial Ceres (Δημήτηρ) and Vesta (Ἑστία), and a terrestrial Isis, in the same manner as there is a terrestrial Jupiter (Ζεύς), and a terrestrial Hermes; these terrene deities being arranged about the one divinity of the earth; just as a multitude of celestial Gods proceeds about the one divinity of the heavens.”)

“For there are progressions and terminations of all the celestial Gods into Earth; and all things are in her terrestrially, which are contained in the heavens celestially. For the intellectual Earth receives the paternal powers of Heaven, and contains all things after a generative manner. Thus therefore, we say that there is a terrestrial Bacchus (Διόνυσος), and a terrestrial Apollo, who is the source of prophetic waters in many parts of the earth, and of openings which predict future events. But the Pæonian and judicial powers which proceed into it, render other places of it of a purifying or medicinal nature.”

(“All the other powers of Earth however, it is impossible to enumerate. For divine powers are indeed inexplicable. But the orders of angels and dæmons that follow these powers are still more numerous, and are circularly allotted the whole earth, and dance round its one divinity, its one intellect, and one soul.”)

Ad vs. 1 cf. Θεογονία Ἡσιόδου 939 ἱερὸν λέχος εἰσαναβᾶσα “She (Μαῖα), going up into his (Ζεύς) holy bed”, ad vs. 2 Hymn. LXX 6 de Furiis Proserpinae filiabus κυανόχρωτοι ἄνασσαι, ἀπαστάπτουσαι ἀπ' ὄσσων δεινὴν ἀνταυγῆ φάεος σαρκοφθόρον αἴγλην.

The story of the birth of the Gods: Orphic Rhapsodic 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.

The logo to the left 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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