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

SUMMARY: In this fragment, Demeter says to Core that with Apollo she will bring forth splendid children with faces of burning fire.

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

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 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 oracle (Kroll De orac. Chald. 36*). Thus the (next) adjoining place is apportioned to the solar powers after 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)

* This oracle is numbered 168 in Majercik.

To explain these verses, R. Foerster (v. Abel p. 261 n.1) brings forward (this passage): σχόλιον Πρόκλου επὶ Τιμαίου Πλάτωνος 40 b. c (III 140, 19 Diehl**):

(καὶ εἶναι <καὶ> Δήμητραν χθονίαν καὶ Ἑστίαν καὶ Ἴσιν χθονίαν, ὥσπερ καὶ Δία χθόνιον καὶ Ἑρμῆν χθόνιον, περὶ τὴν μίαν θεότητα τῆς γῆς τούτων τεταγμένων τῶν χθονίων, ὥσπερ δὴ καὶ περὶ τὴν μίαν τοῦ οὐρανοῦ θεότητα προελήλυθε τὸ πλῆθος τῶν οὐρανίων θεῶν·)

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.

(ἀλλὰ τὰς μὲν χθονίας πάσας δυνάμεις ἐπεξελθεῖν ἀδύνατον· εἰσὶ γὰρ ἀπεριήγητοι μὲν αἱ θεῖαι, τούτων δὲ ἔτι πλείους αἱ συνεπόμεναι τάξεις αὐταῖς ἀγγέλων τε καὶ δαιμόνων, διαλαχοῦσαι τὴν γῆν κύκλῳ πᾶσαν καὶ περὶ τὴν µίαν αὐτῆς θεότητα χορεύουσαι καὶ τὸν ἕνα νοῦν καὶ τὴν µίαν ψυχήν.)

(“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.”)

III 140, 19 Diehl: “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.”)

(trans. Thomas Taylor, 1820)

**Editor’s note: The passage quoted by Kern begins with “III 140, 19 Diehl.” The material in parenthesis on either side of this quotation is the surrounding material found in the text, in both Greek and in English translation.

Lobeck I 544; Schuster 72 n. 4; Foerster Raub u. Rückkehr der Persephone 43 n. 2; Holwerda 367; Maaβ Orpheus 187 n. 26.

In respect to vs. 1 compare to Θεογονία Ἡσιόδου 939:

ἱερὸν λέχος εἰσαναβᾶσα.

“(Μαῖα) having gone up to his (Ζεύς) holy bed.”

In respect to vs. 2 compare ὕμνος Ὀρφέως 70.6, of the Εὐμενίδες, daughters of Περσεφόνη:

κυανόχρωτοι ἄνασσαι, ἀπαστράπτουσαι ἀπ’ ὄσσων

δεινὴν ἀνταυγῆ φάεος σαρκοφθόρον αἴγλην.

“Dark-colored queens, lightning flashing from your eyes

terrible, sparkling with light, flesh-consuming radiance.”

(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.

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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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