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

SUMMARY: Fragment 62 states that Orpheus claimed that he did not invent his stories, but, rather, that he learned these things by petitioning the Titan Phívos (Φοῖβος, i.e. Apóllôn).

62. Χρονογραφία Ἰωάννου Μαλάλα IV 88-92 p. 72, 16 Dind. (test. nr. 21) ~ Georg. Cedren. Histor. compend. I 101, 11 Bekk. vs. 1-3 etiam ap. Tzetz. Exeges. in Iliad. 53, 17 Herm.:

μετὰ δὲ βραχὺ ἡγήσατο τοῦ Ἰσραὴλ Γεδεών. ἐν αὐτῷ δὲ τῷ χρόνῳ ἦν

Ὀρφεὺς ὁ Θρᾴξ, ὁ λυρικὸς Ὀδρυσαῖος (v. test. nr. 233 e), ὁ σοφώτατος καὶ περιβόητος ποιητής· ὅστις ἐξέθετο θεογονίαν καὶ κόσμου κτίσιν καὶ ἀνθρώπων πλαστουργίαν, εἰρηκὼς ἐν τῇ ἀρχῇ τοῦ συντάγματος αὐτοῦ, ὅτι ἐκ τῆς ἰδίας αὐτοῦ ἐνθυμήσεως οὐκ ἐξέθετό τί ποτε περὶ θεοῦ ἢ τῆς κοσμικῆς κτίσεως, ἀλλ᾽ εἶπεν ὅτι | 73 Dind. αἰτησαμένου διὰ ἰδίας αὐτοῦ εὐχῆς μαθεῖν παρὰ τοῦ Φοίβου Τιτᾶνος Ἡλίου τὴν θεογονίαν καὶ τὴν τοῦ κόσμου κτίσιν καὶ τίς ἐποίησεν αὐτήν. ἐμφέρεται γὰρ ἐν τῇ αὐτοῦ ἐκθέσει διὰ ποιητικῶν στίχων οὕτως·

Ὦναξ, Λητοῦς υἱέ, ἑκατηβόλε, Φοῖβε κραταιέ,

ὦ δέσποτα, ἡμέρας υἱέ, ὁ τὰ πάντα πόρρωθεν ταῖς ἀκτῖσί σου τοξεύων, ἀμίαντε καὶ δυνατέ,

πανδερκές, θνητοῖσι καὶ ἀθανάτοισιν ἀνάσσων,

ὁ τὰ πάντα ἐπιβλέπων, θνητῶν καὶ ἀθανάτων βασιλεύων,

Ἥλιε χρυσέαισιν ἀειρόμενε πτερύγεσσιν,

Ἥλιε τιμίαις εἰς τὸν ἀέρα ὑψούμενε πτέρυξι,

δωδεκάτην δὴ τήνδε παραί σεο ἔκλυον ὀμφήν,

δωδεκάτην δὴ ταύτην παρά σου ἤκουσα θείαν φωνήν,

σεῦ φαμένου· σὲ δέ γ' αὐτόν, ἑκηβόλε, μάρτυρα θείην. σοῦ εἰρηκότος μοι, σὲ δ᾽ αὐτὸν τὸν ἀπὸ μακρόθεν λάμποντα τίθημι.

καὶ ἄλλους δὲ πολλοὺς περὶ τούτου εἶπε στίχους ὁ αὐτὸς Ὀρφεύς· ἔφρασε δὲ ὡς ἐκ τῶν προειρημένων στίχων ποιητικῶν ἐξέθετο· καὶ οὐκ ἐνεδέχετο ἐντάξαι τὸ πλῆθος τῶν στίχων | 74 Dind. ἐν τῇ συγγραφῇ ταύτῃ. Vs. 1-3 praebet etiam ex eodem fonte Μαρτύρ. τῆς Ἁγ. Αἰκατερίνης III 11 p. 51 Viteau ἔπειτα Ὀρφεύς ὁ περίβλεπτος ἐν τῇ αὐτοῦ Φεογονίαι οὕτω πως ἀπευχαριστῶν τῷ Ἀπόλλωνι· Ὦ ἄνα ... πτερύγεσσιν.

“But shortly after, Gideôn (Γεδεών) became the leader of Israel. Whereas (living) at that time was Thrakian Orphéfs (Ὀρφεὺς), the Odryssian (Thrakian) lyrist, a wise and famous poet. He expounded the origin of the Gods and the creation of the kózmos and the generation of mankind, proclaiming at the beginning of his treatise, that from his own personal conception he assuredly did not invent anything concerning God or the creation of the world, but that he learned by petitioning through his own prayer from the Titan Phívos (Φοῖβος, i.e. Apóllôn), the Sun, the origin of the Gods and the creation of the world and who of his own accord produced it. For he gave an account of his own exposition through lines of verse in this manner:

Oh Lord, son of Lîtóh (Lêtô, Λητώ), far-shooter, mighty Phívos (Φοῖβος),

Oh Master, son of day, shooting from afar, you, in every way release rays, undefiled and powerful.

All-seeing, ruling over mortals and immortals,

Looking over everything attentively, king of mortals and immortals,

Sun, risen above on golden wings,

Sun, you fly high with wings through the air,

I hear your voice issuing forth twelve times,

I hear the divine utterance issuing forth twelve times.

Thus saying of you: but indeed of yourself, you who attain your aim, divine witness. Of you I am speaking, whereas your radiance shining from afar I set apart from myself.

And Orphéfs himself uttered yet many other lines; whereas he spoke (in like manner) as set forth in those lines of verse above; and it is not possible to cite here such a great number of verses.” | 74 Dind. in the book in this way. Vs. 1-3 praebet etiam ex eodem fonte (provides even from the same source) "Witness.” The Ἀγρυπνία Ἁγίας Αἰκατερίνης (a book) 3.11 p. 51 Viteau “Thereupon much-admired Orphéfs, in the theogonies attributed to him, in this manner showed gratitude to v; O king ... with wings.”

(trans. by the author)

Ad vs. 1 v. Πρός Αυτόλυκον τοῦ Θεοφίλου Ἀντιοχείας III 17 p. 128 b (230 Otto):

οὐχὶ καὶ οἱ ποιηταὶ Ὅμηρος καὶ Ἡσίοδος καὶ Ὀρφεὺς ἔφασαν ἑαυτοὺς ἀπὸ θείας προνοίας μεμαθηκέναι;

“And did not the poets Homer and Hesiod and Orpheus profess that they themselves had been instructed by Divine Providence?” (trans. Marcus Dods, 1885)

et fr. 49 init.; ad vs. 3 cf. cod. Monac. 70 Hermeticum ab Heegio Catal. codic. astrol. graec. VIII 2, 156, 6 editum:

ὁρκίζω σε Ἥλιε ἄψαυστε, ἀκατέργαστε, ἡμεροφεγγής, εἰς τὸν χρονικόν σου κύκλον καὶ εἰς τοὺς τέσσαράς σου καιροὺς καὶ εἰς τὴν ὁδόν σου καὶ εἰς τὰς ἀκτῖνάς σου καὶ εἰς τὰς πτέρυγάς σου καὶ εἰς τὰς ἐνεργείας σου καὶ εἰς τὰ ὀνόματά σου ταῦτα·

“I beseech you, oh sacred Ílios (Ἥλιος), untarnished, shining through the day, to your circle of time, your four seasons, your (celestial) road, your beams, your wings, your activities, and to your (many) names: etc.” (trans. JVK)

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.

The logo to the left 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; Gr. 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; Gr. κιθάρα), the the lyre of Apóllohn (Apollo; Gr. Ἀπόλλων). It (here) represents the bond between Gods and mortals and is representative that we are the children of Orphéfs (Orpheus; Gr. 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.

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

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