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

SUMMARY: These three fragments discuss the role of Apollo during and after the dismembering of Dionysus.

211. (193. 207) σχόλιον Ὀλυμπιοδώρου επὶ Φαίδωνος Πλάτωνος 67 c p. 43, 14 William Norvin:

πῶς δὲ ἄρα οὐ τὰ Ὀρφικὰ ἐκεῖνα παρωιδεῖ νῦν ὁ Πλάτων, ὅτι ὁ Διόνυσος σπαράττεται μὲν ὑπὸ τῶν Τιτάνων, ἑνοῦται δὲ ὑπὸ τοῦ Ἀπόλλωνος; διὸ συναγείρεσθαι καὶ ἀθροίζεσθαι, τουτέστιν ἀπὸ τῆς Τιτανικῆς ζωῆς ἐπὶ τὴν ἑνοειδῆ. καὶ ἡ Κόρη δὲ κατάγεται μὲν εἰς Ἅιδου, ἀνάγεται δὲ πάλιν καὶ οἰκεῖ, ἔνθα πάλαι ἦν, ὑπὸ τῆς Δήμητρος· (διὸ καὶ τὸ ‘οἰκεῖν’· παρωιδεῖ γὰρ πανταχοῦ τὰ Ὀρφέως.)

But did not Plátôn, as a matter of fact, imitate the Orphiká, where Diónysos is torn to pieces by the Titánæs (Τιτάνες), but is made one again by Apóllôn (Ἀπόλλων)? ...wherefore the assembling and gathering together, is a way of saying to depart from the Titanic life to one of unity. And Kórî (Κόρη) descends down into Aidîs (Ἅιδης), but is led back to her home, that home of olden time, by Dîmítîr (Δημήτηρ); (on which account also [meaning] ‘the home;’ but he [Πλάτων] appropriates ideas from Orphéfs [Ὀρφεύς] everywhere.)

(trans. by the author)

σχόλιον Πρόκλου επὶ Τιμαίου Πλάτωνος 35 b (II 198, 2 Ernst Diehl):

ἥκει μὲν οὖν τῆι ψυχῆι καὶ ἀπὸ τῶν ὑπερτέρων αἰτίων οὗτος ὁ ἀριθμός (sc. ἡ ἑπτάς), ὥσπερ καὶ ἡ τριάς αὕτη μὲν ἀπὸ τῶν νοητῶν, ἐκεῖνος δὲ ἀπὸ τῶν νοερῶν, ἥκει δὲ καὶ ἀπὸ τούτων τῶν θεῶν, ἵνα τὸν μὲν εἰς ἑπτὰ μοίρας μερισμὸν ἔχηι σύνθημα τῆς Διονυσιακῆς σειρᾶς καὶ τοῦ μυθευομένου σπαραγμοῦ --- καὶ γὰρ ἔδει νοῦ μετέχουσαν αὐτὴν Διονυσιακοῦ καί, ὡς Ὀρφεύς φησιν, ἐπὶ τῆς κεφαλῆς φέρουσαν (i.e. Ἵπτα fr. 199) τὸν θεὸν διηιρήσθαι κατ' εκείνον ---, τὴν δὲ ἐν ταύταις ταῖς μοίραις ἁρμονίαν ἔχει τῆς Ἀπολλωνιακῆς τάξεως σύμβολον· καὶ γὰρ ἐν ἐκείνοις ὁ συνάγων καὶ ἑνίζων τὰ μερισθέντα τοῦ Διονύσου μέλη κατὰ τὴν βούλησιν τοῦ πατρὸς οὗτός ἐστιν ὁ θεός.

“This number (7), indeed, in the same manner as the triad, is imparted to the soul from superior causes; the latter from intelligible, but the former from intellectual natures. And it is also imparted from these very divinities [Ἀπόλλων καὶ Διόνυσος], in order that by a division into seven parts, the soul may have a signature of the Dionysiacal series, and of the fabulous laceration of Bacchus (Διόνυσος). For it is necessary that it should participate of the Dionysiacal intellect; and as Orpheus says, that bearing the God on its head (i.e. Ἵπτα fr. 199), it should be divided conformably to him. But it possesses harmony in these parts, as a symbol of the Apolloniacal order. For in the lacerations of Bacchus, it is Apollo who collects and unites the distributed parts of Bacchus, according to the will of the father [Ζεύς].”

(trans. Thomas Taylor, 1820)

σχόλιον Πρόκλου επὶ Ἀλκιβιάδου αʹ Πλάτωνος 103 a p. 391, 9 Victor Cousin:

καὶ μοι δοκεῖ, καθαπερ Όρφεὺς ἐφίστησι τῶι βασιλεῖ Διονύσωι τὴν μονάδα τὴν Ἀπολλωνιακὴν, ἀποτρέπουσαν αὐτὸν τῆς εἰς τὸ Τιτανικὸν πλῆθος προόδου καὶ τῆς ἐξαναστάσεως τοῦ βασιλείου θρόνου, καὶ φρουροῦσαν αὐτὸν ἄχραντον ὲν τῆι ἑνώσει.

“And in my opinion, Orphéfs (Ὀρφεύς) places upon King Diónysos (Διόνυσος βασιλεύς) the Apollonian monad, turning him away from the multitude of advancing Titans, and (preventing him) from rising up from his kingly throne, and he (Ἀπόλλων) keeps watch over him, undefiled, in unity.” ^[1]

(trans. by the author)

[1] Translator’s note: After expressing this opinion, Próklos identifies the personal ἀγαθός δαίμων (of Alkiviádîs) as corresponding to Apóllôn (Ἀπόλλων), and the power of the dialectic of Sôkrátîs (Σωκρᾰ́της) as analogous to Diónysos.

Herm. 508 n. 17; Lobeck I 553.

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

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Dictionary of terms related to ancient Greek mythology: Glossary of Hellenic Mythology.

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