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

SUMMARY: Phanes has the heads of animals: a ram, a bull, a serpent, and a lion.

79. (63) σχόλιον Πρόκλου επὶ Τιμαίου Πλάτωνος 30c. d (I 427, 20 Diehl):

τοιαῦτα γὰρ περὶ αὐτοῦ καὶ ὁ Ὀρφεύς ἐνδείκνυται περὶ τοῦ Φάνητος θεολογῶν. πρῶτος γοῦν ὁ θεὸς παρ᾽ αὐτῶι ζώιων κεφαλὰς φέρει πολλάς·

βρίμας ταυρείους ἀφιεὶ<ς> χαροποῦ τε λέοντος ^[1]

καὶ πρόεισιν ἀπὸ τοῦ πρωτογενοῦς ὠιοῦ, ἐν ὧι σπερματικῶς τὸ ζῶιόν ἐστιν, ὃ καὶ ὁ Πλάτων συνιδὼν αὐτοζῶιον |^{428 Diehl} προσηγόρευσε τὸν μέγιστον τοῦτον θεόν· τί γὰρ διαφέρει ἢ τὴν κρύφιον αἰτίαν ὠὸν καλεῖν ἢ τὸ ἐκφανὲν ἀπ᾽ ἐκείνης ζῶιον; τί γὰρ ἂν ἐξ ὠοῦ γένοιτο τῶν πάντων πλὴν ζώιου; ἦν δὲ τὸ ὠιὸν ἐκεῖνο τοῦ τε Αἰθέρος ἔγγονον καὶ τοῦ Χάους, ὧν ὁ μὲν κατὰ τὸ πέρας ἵδρυται τῶν νοητῶν, τὸ δὲ κατὰ τὸ ἄπειρον· ὁ μὲν γάρ ἐστι ῥίζωμα τῶν πάντων (v. Empedocl. supra p. 148), τῶι δὲ οὐδὲν πεῖραρ ὑπῆν fr. 66 b.

“For Orpheus also indicates things of this kind about it, when theologizing concerning Phanes. The first God therefore, with him, has the heads of many animals, viz.

‘of a ram, a bull, a serpent, and a fierce lion.’^[2]

He also proceeds from the primogenial egg, in which the animal exists spermatically; and Plato knowing this calls this mighty God animal itself. For what difference is there between calling an occult cause an egg, or that which is unfolded into light from it, an animal? For what can be generated from the egg of all things, but an animal? This egg however, was the offspring of Ether and Chaos, the former of which is established conformably to the bound, but the latter to the infinity of intelligibles. For the former is the root of all things, but the latter has not any boundary.” (trans. Thomas Taylor, 1820)

NOTES:

[1] “roaring like a bull and a fierce lion.” (trans. by the author)

[2] Taylor is here translating from a slightly different manuscript. From a note in the original publication of Taylor: “This is an Orphic line, which is not noticed either by Gesner or Hermann in their collection of Orphic fragments. It is however in the printed original in a defective state: for it is, καὶ ἰὰς ταυριους ὄφιας, χαρόπου τε λέοντος. But from Eschenbach, who quotes it from a manuscript, it may be amended as follows: κριοῦ καὶ ταύρου, ὄφιος, χαρόπου τε λέοντος.”

Herm. 503 n. 9; Lobeck I 490.

NOTES:

[1] “roaring like a bull and a fierce lion.” (trans. by the author)

[2] Taylor is here translating from a slightly different manuscript. From a note in the original publication of Taylor: “This is an Orphic line, which is not noticed either by Gesner or Hermann in their collection of Orphic fragments. It is however in the printed original in a defective state: for it is, καὶ ἰὰς ταυριους ὄφιας, χαρόπου τε λέοντος. But from Eschenbach, who quotes it from a manuscript, it may be amended as follows: κριοῦ καὶ ταύρου, ὄφιος, χαρόπου τε λέοντος.”

Ὕμνος Ὀρφέως VI Πρωτογόνου “Protogónos” (fragment 87) vs. 3 ταυροβόαν “from the voice of a bull” (fragment 54 p. 131): τετρακέρατος “four-horned” (fragment 77).

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.

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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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