ORPHIC FRAGMENT 85 - OTTO KERN

ORPHIC FRAGMENT 85 - OTTO KERN

HellenicGods.org

HOME GLOSSARY RESOURCE ART LOGOS CONTACT

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

SUMMARY: In this fragment, Mítis (Μῆτις) is identified with Phánîs (Φάνης).

85. (61) Kern. Ἑρμαϊκὰ XXIII 1888, 483 n. IV; Holwerda 308 (This quotation is frequently attributed to σχόλιον Πρόκλου επὶ Τιμαίου Πλάτωνος 31a (I 451, 6 Diehl), but that is incorrect; the quotation cannot be found in this commentary. It is due to a printing mistake in Kern.):

δαίμονα σεμνόν, Μῆτιν σπέρμα φέροντα θεών κλυτόν, ὅν τε Φάνητα πρωτόγονον μάκαρες κάλεον κατά μακρόν Ὄλυμπον

“Revered Goddess, Mítis (Μῆτις) bearing the seed of the glorious Gods, who was called Phánîs (Φάνης) the firstborn (πρωτογόνος) by the happy ones (μάκαρες) above in Ólymbos (Ὄλυμπος).” (trans. by the author)

compositum ex σχόλιον Πρόκλου επὶ Τιμαίου Πλάτωνος 31a (I 451, 6 Diehl):

ἀεὶ ἄπα τὸ δημιουργικὸν αἴτιον ὁμοιοῦται μὲν τῶι παραδειγματικῶι, πρόεισι δὲ εἰς πλῆθος ἀπὸ τῆς νοητῆς ἑνώσεως. Ταῦτα μὲν οὖν καὶ ἐν ἄλλοις. Ὅτι δὲ τὸ αὐτοζῶιον μονότητι καίρει, δεδήλωται καὶ διὰ τῶν Ὀρφικῶν θεολογιῶν· κύει γὰρ ὁ κατὰ τὸ ὠιὸν θεός, δηλονότι ζῶιον ἀφ' ἑαυτοῦ, καλεῖ δὲ ὅμως αὐτὸν

δαίμονα σεμνόν,

Μῆτιν σπέρμα φέροντα θεόκλυτον

“Hence, the demiurgic is always assimilated to the paradigmatic cause, but proceeds into multitude from intelligible union. These things, however, are also elsewhere discussed. But that the animal itself rejoices in onlyness, is also manifested through the Orphic theologies. For as Phanes is the offspring of an egg, it is evident that he is an animal. At the same time also, he is called by Orpheus

‘the happy and venerable

Metis, bearing the seed of the illustrious Gods’...”

(trans. Thomas Taylor, 1820)

et in σχόλιον Πρόκλου επὶ Κρατύλου Πλάτωνος 391 d. e p. 32, 29 Pasqu.:

καὶ διὰ τοῦτο καὶ ἡ τελεστικὴ πᾶσα μέχρι ταύτης ἄνεισι τῆς τάξεως ἐνεργοῦσα θεουργικῶς, | 33 Pasqu. ἐπεὶ καὶ Ὀρφεὺς πρώτην ταύτην ὀνόματί φησιν ὑπὸ τῶν ἄλλων καλεῖσθαι θεῶν· τὸ γὰρ ἀπ’ αὐτῆς προϊὸν φῶς γνωστὴν αὐτὴν τοῖς νοεροῖς καὶ ὀνομαστὴν ἀπέφηνεν. λέγει δ᾽ οὕτως·

Μῆτιν σπέρμα φέροντα θεῶν κλυτόν,

ὅν τε Φάνητα πρωτόγονον μάκαρες κάλεον κατὰ μακρὸν Ὄλυμπον·

ἀλλ᾽ ἐπὶ μὲν τῶν θεῶν ἥνωται τό τε ὀνομάζειν τοῦτο καὶ τὸ νοεῖν, καὶ ἀμφότερα διὰ τὴν τοῦ φωτὸς αὐτοῖς ὑπάρχει μετουσίαν, ὃ προΐεται πᾶσιν ὁ μέγιστος Φάνης.

“And through this and all the tælæstikí (τελεστικὴ), it rises up of itself as far as this order, acting theurgically, seeing that even Orphéfs (Ὀρφεὺς) says that this is the first (order) which the other Gods call themselves by name. For the light advancing forward exposed it to be knowable of itself by the intellectual, and named it (in such a way). And thus he says:

‘Mítis (Μῆτις) carries the glorious seed of the Gods,

and the happy ones (μάκαρες) on far Ólymbos called Phánis (Φάνης) the first-born (Πρωτόγονος).’

“But indeed, in respect of the Gods, this naming and perceiving are made one, and each through participation with the light itself to initiate, but which mighty Phánis then dispatches to all.” (trans. by the author)

et σχόλιον Πρόκλου επὶ Κρατύλου Πλάτωνος 391 p. 33, 20:

ἔστιν δ’ οὖν καὶ μένοντά τινα ὀνόματα ἐν τοῖς θεοῖς, δί ὧν οἱ καταδεέστεροι τοὺς προτέρους καλοῦσιν, ὥσπερ ἐπὶ τοῦ Φάνητός φησιν Ὀρφεύς

In any case, there are, also, fixed names of the Gods, by which those lower (deities) call those before themselves, as Orphéfs (Ὀρφεὺς) says in (the example) of Phánis (Φάνης).” (trans. by the author)

Vs. 2:

Μῆτιν σπέρμα φέροντα θεῶν, κλυτὸν (καὐτὸν codd.; Bentl.) Ἠρικεπαῖον

“Metis bearing the seed of Gods, famous Irikæpaios (Ἠρικαπαῖος).” (trans. by the author)

habet Ἀπορίαι καὶ λύσεις περὶ τῶν πρώτων ἀρχῶν εἰς τὸν Πλάτωνος Παρμενίδην Δαμασκίου 98 (I 251, 20 Rue.);

idem Μῆτιν - θεῶν. 89 (I 217, 27 Rue.)

et 63 (I 107, 13); σπέρμα - κλυτὸν.

σχόλιον Πρόκλου επὶ Τιμαίου Πλάτωνος 31 a (I 450, 11 Diehl).

Vs. 2. 3. ὅν τε Φάνητα - Ὄλυμπον.

σχόλιον Πρόκλου επὶ Κρατύλου Πλάτωνος 395 a p. 48, 16 Pasqu. et ὅν τε Φάνητα - κάλεον

idem in σχόλιον Πρόκλου επὶ Τιμαίου Πλάτωνος 41 a (III 209, 1 Diehl).

Cf. Ἀπορίαι καὶ λύσεις περὶ τῶν πρώτων ἀρχῶν εἰς τὸν Πλάτωνος Παρμενίδην Δαμασκίου 111 (I 286, 15 Rue.):

εἰ δὲ ὁ παρ’ Ὀρφεῖ πρωτόγονος θεὸς ὁ πάντων σπέρμα φέρων τῶν θεῶν ἀπὸ τοῦ ὠιοῦ πρῶτος ἐξέθορε καὶ άνέδραμε, τίς μηχανὴ τὸ μὲν ὠιὸν ἐξηγεῖσθαι τὸ ὄν, τὸν δὲ ἀπὸ τοῦ ὄντος έκθορόντα πρωτόγονον θεὸν ἀνυμνεῖν; πῶς δὲ ἔχει λόγον οὐσίας μὲν διττὰς ὑποτίθεσθαι, καὶ ζωὰς ὁμοίως, εἰ δὲ μή, νόας τε καὶ ψυχάς, τοὺς μὲν ἀμεθέκτους, τοὺς δὲ μεθεκτούς, ἑνάδας δὲ πάσας μεθεκτάς, ἐν αἷς μάλιστα τὸ ἀμέθεκτον ἔπρεπεν.

“But if, as in (the writings of) Orphéfs (Ὀρφεὺς), the first-born deity, bearing the seed of all the Gods, the first to have leapt away from the egg and rose up - indeed, how can such a contrivance prescribe the egg to be being, and to celebrate in song the first-born God as having leapt from being? And how indeed could one suggest an account which has twofold substances and similar (two-fold?) lives, if not minds and souls, then indeed, imparticiples and participles, and all participle henads, to exceedingly resemble the imparticiple?” (trans. by the author)

σχόλιον Πρόκλου επὶ Τιμαίου Πλάτωνος 29 a. b (I 336, 15 Diehl):

αὐτὸς δὲ (sc. ὁ Μῆτις) ὁ Διόνυσος καὶ Φάνης καὶ Ἠρικεπαῖος συνεχῶς ὀνομάζεται. πάντα ἄρα μετείληχεν ἀλλήλων τὰ αἴτια καὶ ἐν ἀλλήλοις ἐστίν, ὥστε καὶ ὁ τὸν δημιουργὸν λέγων ἐν αὐτῶι τὸ παράδειγμα περιέχεινἔστιν ὅπηι φησὶν ὀρθῶς, καθάπερ ὁ θεῖος Ἰαμβλιχος διατάττεται καὶ ὁ τὸ παράδειγμα δημιουργὸν ἀποφαινόμενος, ὥσπερ ὁ γενναῖος Ἀμέλιος. ἑώρα γὰρ ὃ μὲν ἐν τῶι παραδείγματι δημιουργικὸν ἰδίωμα προϋπάρχον·ἐχεῖ γὰρ ὁ πρώτιστός ἐστι Ζεὺς καὶ διὰ τοῦτο ἐποίει τὸν Φάνητα δημιουργόν· ὃ δὲ ἐν τῶι δημιουργῶι τὸ παράδειγμα· ἦν γὰρ καὶ ἐν τούτωι καταποθεὶς ὁ Μῆτις· καὶ διὰ τοῦτο εἰς ταὐτὸν ἦγε τῶι δημιουργικῶι τὸπαραδειγματικὸν αἴτιον.

“He is also continually denominated by him, Dionysius, and Phanes, and Ericapæus. All the causes therefore participate of each other, and are in each other; so that he who says as the divine Iamblichus, that the Demiurgus comprehends in himself the paradigm, and he who evinces, as the illustrious Amelius, that the paradigm is the Demiurgus, in a certain respect speak rightly. For the latter saw the demiurgic peculiarity pre-existing in the paradigm; for there the first Jupiter exists, and on this account he makes Phanes to be the Demiurgus; but the former saw the paradigm in the Demiurgus. For Metis also was in the Demiurgus, being absorbed by him. And on this account he considered the paradigmatic to be the same with the demiurgic cause.” (trans. Thomas Taylor, 1820)

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

Transliteration of Ancient Greek

Pronouncing the Names of the Gods in Hellenismos

PHOTO COPYRIGHT INFORMATION: The many pages of this website incorporate images, some created by the author, but many obtained from outside sources. To find out more information about these images and why this website can use them, visit this link: Photo Copyright Information

DISCLAIMER: The inclusion of images, quotations, and links from outside sources does not in any way imply agreement (or disagreement), approval (or disapproval) with the views of HellenicGods.org by the external sources from which they were obtained.

Further, the inclusion of images, quotations, and links from outside sources does not in any way imply agreement (or disagreement), approval (or disapproval) by HellenicGods.org of the contents or views of any external sources from which they were obtained.

For more information: Inquire.hellenicgods@gmail.com

For answers to many questions: Hellenismos FAQ

© 2010 by HellenicGods.org. All Rights Reserved.

HOME GLOSSARY RESOURCE ART LOGOS CONTACT

free hit counter
Web Analytics Made Easy - StatCounter