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

SUMMARY: This set of quotations explain the symbolism of the myths which tell of the ravishing of Persephone.

195. (186. 210) σχόλιον Πρόκλου επὶ Κρατύλου Πλάτωνος 402 d p. 85, 18 Pasqu.:

ὅθεν καὶ ὁ θεολόγος τοὺς μὲν ἄκρους (that is to say Ζεὺς and Πλούτων) μετὰ τῆς Κόρης φησὶ τὰ τε πρῶτα καὶ τὰ έσχατα δημιουρχεῖν, τὸν δὲ μέσον (sc. Neptunum) καὶ ἄνευ ἐκείνης, ἀπὸ τοῦ σφετέρου κλήρου τὴν γεννητικὴν αἰτίαν συντάξαντα· διὸ καὶ φασὶν τὴν Κόρην ὑπὸ μὲν τοῦ Διὸς βιάζεσθαι, ὑπὸ δὲ τοῦ Πλούτωνος ἁρπάζεσθαι (v. fr. 192).

“Whence also the theologist Orpheus says, that the extremes (that is to say Ζεὺς and Πλούτων) fabricate in conjunction with Proserpine (Περσεφόνη) things first and last; the middle being co-arranged with generative cause from his own allotment, without Proserpine. Hence violence is said to have been offered to Proserpine by Jupiter (Ζεύς): but she is said to have been ravished by Pluto (v. fr. 192).”

(trans. Thomas Taylor, 1816)

Περὶ τῆς κατὰ Πλάτωνα θεολογίας Πρόκλου VI 11 p. 371, 11:

καὶ γὰρ ἡ τῶν θεολόγων φήμη τῶν τὰς ἁγιωτάτας ἡμῖν ἐν Ἐλευσῖνι τελετὰς (v. test. nr. 102 and fragment 23) παραδεδωκότων ἄνω μὲν αὐτὴν (sc. τὴν Κόρην) ἐν τοῖς μητρὸς οἴκοις μένειν φησίν, οὓς ἡ μήτηρ αὐτῆι (Platt Journ. Philol. Lond. XXVI 1899, 231; αὕτη e. Porti) κατεσκεύασεν ἐν ἀβάτοις ἐξηιρημένους τοῦ παντός, κάτω δὲ (κατὰ δὲ cod. Gottorp.; em. Portus) μετὰ Πλούτωνος τῶν χθονίων ἐπάργειν καὶ τοὺς τῆς γῆς μυχοὺς ἐπιτροπεύειν καὶ ζωὴν επορέγειν τοῖς ἐσχάτοις τοῦ παντὸς καὶ ψυχῆς μεταδιδόναι τοῖς παρ’ ἑαυτῶν ἀψύχοις καὶ νεκροῖς. οὗ δὴ καὶ θαυμάσειε ἂν, ὅπως ἡ Κόρη Διὶ μὲν καὶ Πλούτωνι σύνεστι, τῶι μὲν --- ὥς φασιν οἱ μῦθοι --- βιασαμένωι, τῶι δὲ ἁρπάσαντι τὴν θεόν.

“For the rumour of the theologists who delivered to us the most holy Mysteries in Eleusis (v. test. nr. 102 and fragment 23), says, that above indeed, Proserpine (Περσεφόνη) abides in the dwellings of her mother, which her mother (Platt Journ. Philol. Lond. XXVI 1899, 231; αὕτη e. Porti) had fabricated in inaccessible places, exempt from the universe, but that beneath she governs terrestrial concerns in conjunction (κατὰ δὲ cod. Gottorp.; em. Portus) with Pluto, rules over the recesses of the earth, extends life to the extremities of the universe, and imparts soul to things which are of themselves inanimate, and dead. Where also you may wonder that Proserpine associates with Jupiter (Ζεύς) indeed and Pluto, the former, as fables say violating, but the latter ravishing the Goddess,...”

(trans. Thomas Taylor, 1816)

Gruppe Griech. Mythol. II 1169 n. 7; 1523 n. 4; Poerner De Curetibus et Corybantibus 371.

ὕμνος Ὀρφέως 29.14 Φερσεφόνης·

ἁρπαγιμαῖα λέχη μετοπωρινὰ νυμφευθεῖσα. v. fragment 196.

“snatched up and given to the marriage bed in autumn.”

(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.

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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