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.