HOME GLOSSARY RESOURCE ART LOGOS CONTACT

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

SUMMARY: These fragments use the word Wine to name Dionysus.

216. (202-204) σχόλιον Πρόκλου επὶ Κρατύλου Πλάτωνος 406 c p. 108, 13 Giorgio Pasquali:

ὅτι τὸν δεσπότην ἡμῶν Διόνυσον οἱ θεολόγοι πολλάκις καὶ ἀπὸ τῶν τελευταίων αὐτοῦ δώρων Οἶνον καλοῦσιν, οἷον Ὀρφεύς·

a Οἴνου δ’ ἀντὶ μιῆς τριπλῆν μετὰ ῥίζαν ἔθεντο·

καὶ πάλιν·

b Οἴνου πάντα μέλη κόσμωι λαβὲ καὶ μοι ἔνεικε·

καὶ αὖθις·

c Οἴνωι ἀγαιομένη κούρωι Διός.

“The theologians frequently call our lord Diónysos Wine, from his last gifts, such as when Orphéfs (Ὀρφεύς) says:

a ‘But instead of one, they placed three against the race of Wine.’

and again:

b ‘Take hold of all the limbs of Wine in the world and bring them to me.’

and again:

c ‘She was enraged at Wine, the son of Zefs (Ζεύς).’ ”

(trans. by the author)

σχόλιον Πρόκλου επὶ Κρατύλου Πλάτωνος 406 c p. 109, 9 Giorgio Pasquali:

ἐπειδὴ τοίνυν ἡ μεριστὴ δημιουργία πᾶσα τῆς Διονυσιακῆς ἐξήρτηται μονάδος, διαιροῦσα τοὺς μὲν μεθεκτοὺς ἐν τῶι κόσμωι νόας ἀπὸ τοῦ ὅλου νοῦ, τὰς δὲ πολλὰς ψυχὰς ἀπὸ τῆς μιᾶς, τὰ δ᾽ εἴδη τὰ αἰσθητὰ πάντα ἀπὸ τῶν οἰκείων ὁλοτήτων, διὰ δὴ τοῦτο καὶ αὐτὸν τὸν θεὸν Οἶνον προ<σ>ειρήκασιν οἱ θεολόγοι αὐτόν τε καὶ πάντα τὰ δημιουργήματα αὐτοῦ· πάντα γὰρ ἔκγονα τοῦ νοῦ, καὶ τὰ μὲν πορρώτερον τὰ δὲ ἐγγύτερον μετέχει τῆς μεριστῆς τοῦ νοῦ διανομῆς. ἀναλόγως οὖν ἐν τοῖς οὖσιν ὁ οἶνος ἐγγινόμενος ἐνεργεῖ, ἐν μὲν τῶι σώματι εἰδωλικῶς κατὰ οἴησιν καὶ φαντασίαν ψευδῆ, ἐν δὲ τοῖς νοεροῖς τὸ κατὰ νοῦν ἐνεργεῖν καὶ δημιουργεῖν, ἐπεὶ καὶ ἐν τῆι διασπαράξει τῶν Τιτάνων μόνη ἡ καρδία ἀδιαίρετος μεῖναι λέγεται, τουτέστιν ἡ ἀμερὴς τοῦ νοῦ οὐσία.

“Whereas therefore, all particulate creation is dependent upon the Dionysian monad, differentiating those intellects in the world which are capable of participation, from the universal mind, the many souls from the one, and all the sensible forms from familial universals. Because of this, the theologians address the God himself as Wine, both himself and all his creations; for they all spring from intellect, even though some partake in it at more of a distance and some nearer from the divisible distribution of mind. Certainly, wine functions as an analog of the generation into existing things, indeed in the body symbolically, it follows opinion and false appearance, but in the intellectual realm following activity and creation through the intellect. Therefore, (in the story where) the Titans tear apart (Diónysos), they say that only the undivided heart remained, (this being) the impartible essence of mind.”

(trans. by the author)

Lobeck I 563; Gruppe Griech. Culte u. Myth. I 647.

Συναγωγὴ Πασῶν Λέξεων κατὰ Στοιχεῖον Ἡσυχίου·

Οἶνος· Διόνυσος

(Dictionary entry) Wine: Diónysos

Usener Rhein. Mus. N. F. LIII 1898, 375 = Kl. Schr. IV 303; O. Hoefer ap. Rosch. III 799.

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.

SPELLING: HellenicGods.org uses the Reuchlinian method of pronouncing ancient Greek, the system preferred by scholars from Greece itself. An approach was developed to enable the student to easily approximate the Greek words. Consequently, the way we spell words is unique, as this method of transliteration is exclusive to this website. For more information, visit these three pages:

Pronunciation of Ancient Greek

Transliteration of Ancient Greek

Pronouncing the Names of the Gods in Hellenismos

PHOTO COPYRIGHT INFORMATION: The many pages of this website incorporate images, some created by the author, but many obtained from outside sources. To find out more information about these images and why this website can use them, visit this link: Photo Copyright Information

DISCLAIMER: The inclusion of images, quotations, and links from outside sources does not in any way imply agreement (or disagreement), approval (or disapproval) with the views of HellenicGods.org by the external sources from which they were obtained.

Further, the inclusion of images, quotations, and links from outside sources does not in any way imply agreement (or disagreement), approval (or disapproval) by HellenicGods.org of the contents or views of any external sources from which they were obtained.

For more information: Inquire.hellenicgods@gmail.com

For answers to many questions: Hellenismos FAQ

© 2010 by HellenicGods.org. All Rights Reserved.

HOME GLOSSARY RESOURCE ART LOGOS CONTACT