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

SUMMARY: Fragment 36 makes reference to the three births of Dionysus: from Semele (Σεμέλη; "out of the mother"), from the thigh of Zeus, and from Persephone (Περσεφόνη; "torn asunder by the Titans").

36. Περί ευσέβειας Φιλοδήμου 44 p. 16, 1 Gomp. de triplici Bacchi ortu

<πρώτην τού> των τὴν ἐκ μ<ητρός>, ἑτέραν δὲ τ<ὴν ἐκ> τοῦ μηροῦ, <τρί>την δὲ τὴ<ν ὅτε δι>ασπασθεὶς ὑπὸ τῶν Τιτάνων Ῥέ<ας τὰ> μέλη συνθε<ίσης> ἀνεβίω[ι]. καὶ <ἐν> Μοψοπίαι δ' Εὐ<φορί>ω<ν (fr. 33 Scheidw.) ὁ>μολογεῖ <τού>τοις, <ὁ> δ' Ὀρ<φεὺς ἐν Ἅιδου> καὶ πάντα <χρόνον> ἐνδιατρε<ίβειν>.

“The first (birth) of these from the mother, whereas the latter from the thigh, and the third, (the child-God) who was torn asunder by the Titans, with the limbs that Rǽa assembled and brought back to life. And in Mopsopía (Attica, Μοψοπία), Efphoríôn (Εὐφορίων) is in agreement with this, and (of the story that) Orphéfs (Ὀρφεύς) lingered in Áïdîs (Hadês, Ἅιδης) the whole time.” (trans. by the author)

Prioris enuntiati suppl. fere omnia Gomperzius; posterior pars Wilamowitzio Herm. XXXIII 1898, 521 debetur excepto ἐνδιατρε<ίβειν> quod iam G. invenit. R. Philippson (v. Herm. LV 1920, 266) nunc per litteras mihi commendat κἀν <τῆι> Μοψοπίαι δ' Εὐ<φορί>ω<ν ὁ>μολογεῖ <τού>τοις, <ὁ> δ' Ὀρ<φεὺς νέρθε> καὶ πάντα <χρόνον> ἐνδιατρε<ίβειν φησίν> vel δ' Ὀρ<φεὺς> καὶ πάντα <χρόνον> ἐν <Ἅιδου> διατρε<ίβειν sc. φησίν>.

The story of the birth of the Gods: Orphic Rhapsodic 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

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