ORPHIC FRAGMENT 240
OTTO KERN
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For links to many more fragments: The Orphic Fragments of Otto Kern.
SUMMARY: This fragment states that the Orphics suspect that by the phrase “the mind of matter” is meant none other than Dionysus, who being born undivided, is divided and returns whole.
240. (206) Macrobii Ambrosii Theodosii In somnium Scipionis I 12, 11, compare to fragment 213:
haec est autem hyle, quae omne corpus mundi, quod ubicumque cernimus, ideis inpressa formavit. sed altissima et purissima pars eius, qua vel sustentantur divina vel constant, nectar vocatur et creditur esse potus deorum, inferior vero atque turbidior potus animarum. et hoc est quod veteres Lethaeum fluvium vocaverunt. ipsum autem Liberum patrem Orphici νοῦν ὑλικὸν suspicantur intellegi qui ab illo individuo natus in singulos ipse dividitur. ideo in illorum sacris traditur Titanio furore in membra discerptus et frustis sepultis rursus unus et integer emersisse quia νοῦς, quem diximus, mentem vocari, ex individuo praebendo se dividendum et rursus ex diviso ad individuum revertendo et mundi inplet officia et naturae suae arcana non deserit.
“However, this is matter, cast with ideas, which has fashioned the whole body of the world, wherever we see it. But its highest and purest part, whereby the divine realms are either sustained or by which they stand firm, is called nectar and is supposed to be the drink of the Gods, while the lower and turbid, in truth, is called the drink of souls. And this is what the ancients called the River Lethe. But it is suspected by the Orphics that by “the mind of matter”(νοῦν ὑλικὸν), what is meant is Father Liber (Διόνυσος) himself, who, born an undivided being, divides itself into single parts. For that reason, in their sacred rites, it is handed down that he, having been torn into pieces by the rage of the Titans, the parts buried, came back again, one and unhurt, because νοῦς, which, as we have said, is called mind, offering itself undivided to division, and having been divided, coming back undivided, fulfills its worldly functions and does not forsake its secret nature.”
(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.
This logo is the principal symbol of this website. It is called the CESS logo, i.e. the Children of the Earth and the Starry Sky. The Pætilía (Petelia, Πετηλία) and other golden tablets having this phrase are the inspiration for the symbol. The image represents this idea: Earth (divisible substance) and the Sky (continuous substance) are the two kozmogonic substances. The twelve stars represent the Natural Laws, the dominions of the Olympian Gods. In front of these symbols is the seven-stringed kithára (cithara, κιθάρα), the the lyre of Apóllôn (Apollo, Ἀπόλλων). It (here) represents the bond between Gods and mortals and is representative that we are the children of Orphéfs (Orpheus, Ὀρφεύς).
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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