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

SUMMARY: In these fragments, Orpheus calls both Zeus and Dionysus young Gods.

207. (191) σχόλιον Πρόκλου επὶ Τιμαίου Πλάτωνος 42d (III 310, 30 Diehl):

τὸν γὰρ Διόνυσον οἱ θεολόγοι ταύτηι τῆι προσηγορίαι κεκλήκασιν, ὃ δέ ἐστι πάσης τῆς δευτέρας δημιουργίας μονάς· ὁ γὰρ Ζεὺς βασιλέα (fragment 208) τίθησι αὐτὸν | ^{311 Diehl} ἁπάντων τῶν ἐγκοσμίων θεῶν καὶ πρωτίστας αὐτῶι νέμει τιμάς·

καίπερ ἐόντι νέωι καὶ νηπίωι εἰλαπιναστῆι.

διὰ δὴ τοῦτο καὶ τὸν ῞Ηλιον νέον θεὸν (v. fragment 205) εἰώθασι καλεῖν --- καὶ ‘νέος ἐφ᾽ ἡμέρηι ἥλιοσ’, φησὶν Ἡράκειτος (Diels I³ 78 fr. 6*) ---, ὡς Διονυσιακῆς μετέχοντα δυνάμεώς.

“For theologists give this appellation to Bacchus (Διόνυσος), who is the monad of all the second fabrication. For Jupiter (Ζεὺς) established him the king (fragment 208) of all the mundane Gods, and distributed to him the first honours,

‘Tho’ young the God, and but an infant guest.’

On this account also, theologists are accustomed to call the sun a recent (νέος, young) God (v. fragment 205), and Heraclitus says (Diels I³ 78 fr. 6) that the sun is a ‘diurnal (i.e. of the day) youth’, as participating of Dionysiacal power.”

(trans. Thomas Taylor, 1820)

*Here follows the entire fragment of Irákleitos (Ἡράκλειτος). It was quoted in Μετεωρολογικά Ἀριστοτέλους B 2.355 a 13: ὁ ἥλιος οὐ μόνον, καθάπερ ὁ Ἡράκλειτός φησι, νέος ἐφ’ ἡμέρῃ ἐστίν, ἀλλ’ ἀεὶ νέος συνεχῶς. “The sun is not only young (or new, νέος) each day, as Irákleitos says, but always continually young.”

The same in σχόλιον Πρόκλου επὶ Παρμενίδου Πλάτωνος 127 b p. 686, 36 Cous.:

καὶ γὰρ αὐτὸν τὸν Δία καὶ τὸν Διόνυσον παῖδας καὶ νέους ἡ θεολογία καλεῖ·

καίπερ ὄντε νέω

φησὶν ὁ Ὀρ |^{687 Cous.} φεύς· καὶ ὅλως τὸ νοερὸν παρὰ τὸ νοητὸν καὶ παρὰ τὸ πατρικὸν παραβάλλοντες οὕτω καλοῦσιν. On the cheating of Próklos v. Kern Orpheus 56 n. 3. (Kern claims that the quotation from the commentary on the Timaios is correct, but this one from the Parmenides is deliberately wrong.)

“For even the theology calls both Zefs (Ζεύς) and Diónysos (Διόνυσος) children and youths:

‘Albeit both being young,’

says Orphéfs (Ὀρφεύς). And comparing alongside the whole intellectual, intelligible, and paternal order, they invoke them in this manner.”

(trans. by the author)

Lobeck I 553.

Compare on Βάκχος ap. Ioann. Diaon. to Θεογονία Ἡσιόδου 943 (verse further on s. LITTLE KRATÎR):

ταυρογενὴς Διόνυσος ἐυφροσύνην πόρε θνητοῖς ἡδίστην πάσηισί τ' ἐπ' εἰλαπίνηισι πάρεστι.

“Bull-born Diónysos offers sweet merriment to mortals and is present at all the solemn feasts.”

(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.

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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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