II. Ἐφημερίδες

(Ephemerides)

OTTO KERN

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

The title of this astrological poem is only recorded three times by Χιλιάδες τοῦ Ἰωάννου Τζέτζου XII 399 vs. 146 (compare earlier in Kern p. 268), in the Prolegomena to Ἔργα καὶ Ἡμέραι Ἡσιόδου 18 (Thomas Gaisford Poetæ Minores Græci II 21) fr. 271, at Νεφέλαι Ἀριστοφάνους 1178 (fr. 279).

σχόλιον Πρόκλου επὶ Ἔργων καὶ Ἡμερῶν Ἡσιόδου 763 briefly points out the subject (Thomas Gaisford Poetæ Minores Græci II 414, 29):

αἱ περὶ τῆς τῶν ἡμερῶν ἐκλογῆς καὶ ἀπεκλογῆς παραινέσεις ἔχουσι μὲν τὰς ἀρχὰς ἐκ τῶν παρατηρήσεων, ἄλλαι δὲ παρ’ ἄλλοις ἐκράτησαν, ἐπεὶ καὶ παρ’ Ὀρφεῖ τινες αὐτῶν διακρίσεις καὶ ἐν τοῖς Ἀθηναίων πατρίοις (sc. Φιλόχορος and Ἀμφοτερός compare to vs. 808 Thomas Gaisford Poetæ Minores Græci II 441, 17) διωρίσθησαν, αἱ μὲν ἀγαθαί τινες, αἱ δὲ φαῦλαι, μέσαι δέ τινες εἶναι. καὶ οὐχ ὅλας ἡμέρας μόνον ὑπέλαβόν τινες εὐκαιρίαν ἔχειν πρὸς καταρχάς τινων πράξεων, ἀλλὰ καὶ μόρια τῆς ἡμέρας, ὅτε μὲν τὰ ἑωθινὰ ἐπαινοῦντες, ὅτε δὲ τὰ |^{415 Gaisf.} περὶ δείλην ὀψίαν, ὅπου δὲ καὶ τοῖς μὲν θεοῖς οἰκεῖα τὰ πρὸς μεσημβρίαν εἰρήκασιν, ἥρωσι δὲ τὰ μετὰ μεσημβρίαν (Christian Lobeck Aglaophamus I 411; fr. 24 Ab.).

“The recommendations concerning the selection and rejection of days have their origin from observations, but some (days) hold sway over others, since also with Orphéfs (Ὀρφεύς) and in the hereditary customs of the Athenians, determinations were appointed, some (days) which were good, but others bad, and others neither good nor bad. And not only entire days hold favor before commencing some action, but also parts of the day, sometimes commending early morning, but sometimes for late evening, and, whereas, they have also said that towards midday is suitable to the Gods, but after midday to the Heroes.”

(trans. by the author)

Christian Lobeck Aglaophamus I 411; fr. 24 Ab.

Proclus is similar to Ἔργα καὶ Ἡμέραι Ἡσιόδου verse 822:

αἵδε μὲν ἡμέραι εἰσὶν ἐπιχθονίοις μέγ’ ὄνειαρ,

αἱ δ’ ἄλλαι μετάδουποι, ἀκήριοι, οὔ τι φέρουσαι.

ἄλλος δ’ ἀλλοίην αἰνεῖ, παῦροι δὲ ἴσασιν.

ἄλλοτε μητρυιὴ πέλει ἡμέρη, ἄλλοτε μήτηρ

“These days are a great blessing to men on earth; but the rest are changeable, luckless, and bring nothing. Everyone praises a different day but few know their nature. Sometimes a day is a stepmother, sometimes a mother.”

(trans. Hugh G. Evelyn-White, 1914)

Proclus’ comment on the above verse (Thomas Gaisford Poetæ Minores Græci II 445, 18):

καὶ γὰρ Ὀρφεὺς εἶπε περὶ τῶν ἡμερῶν τούτων, ἄλλας ἐπαινῶν καὶ ἄλλας ἐκβάλλων. καὶ Ἀθηναῖοι κατὰ τὴν παρατήρησιν ἴδια περὶ αὐτῶν ἐδόξασαν.

“For Orphéfs (Ὀρφεὺς) also spoke about these days, commending some and rejecting others. Even the Athenians held their own opinion concerning them, through observation.”

(trans. by the author)

Compare Mανουὴλ Μοσχόπουλος to vs. 822 (Thomas Gaisford Poetæ Minores Græci II 446, 20; Christian Lobeck Aglaophamus I 413).

Tzetzes on the same verse (Thomas Gaisford Poetæ Minores Græci II 445, 27):

συμπεράνας τὴν τῶν ἡμερῶν διδασκαλίαν νῦν ἐπιλογικῶι κεφαλαίωι ἐπαναληπτικῶς λέγει (sc. Ἡσίοδος)· αἵδε μὲν ἡμέραι ἀνύσιμοι, αἱ δὲ λοιπαὶ ἀποφράδες· ἄλλος δ᾽ ἄλλην αἰνεῖ. τοῦτο δέ φησιν, ὅτι Ὀρφεὺς ἄλλας παραδίδωσιν, ἑτέρας δὲ ὁ Μελάμπους. ὀλίγοι δὲ γινώσκουσι τὸ ἀληθές· ἡ γὰρ ἡμέρα ὅτε μὲν συνεργεῖ καί ἐστι μήτηρ, ὅτε δὲ ἐναντιοῦται, καὶ δοκεῖ μητρυιά (Christian Lobeck Aglaophamus I 429; fr. 24 Ab.).

“Having concluded the teaching of the days to its terminal basis by repetition, now he (Ἡσίοδος) says: these are the efficacious days, but the remaining are unlucky: and one praises the other. He says this, because Orphéfs (Ὀρφεὺς) hands down some, but Mælámpous (Μελάμπους) the others. But few people recognize what is true; for there are times when the day assists you and is a mother, but there are times the day opposes you, and seems a stepmother (Christian Lobeck Aglaophamus I 429; fr. 24 Ab.).”

(trans. by the author)

Μέθοδος περὶ τῶν τῆς Σελήνης προγνώσεων Μελάμποδος “Inquiry of the prognoses of the Moon by Melampus” is found in the Catalogus codicum astrologorum Graecorum IV 110; compare to Josef Heeg 33 n. 5. Próklos seems to follow Ploutarkhos: Richard Reitzenstein Nachr. Goett. Ges. Wiss. 1906, 40.

Compare to Codex Vaticanus Graecus 1056 apud Catalogus Codicum Astrologorum V 3, 90ss:

Ἐκλογαὶ τῶν ἡμερῶν ἀπὸ τῶν τῆς Σελήνης μονῶν

“The choices of the days from the phases of the Moon.”

(trans. by the author)

And Αἱ ἀπὸ τῶν ζωιδίων ἐκλογαί

“The choices of days from the signs of the zodiac.”

(trans. by the author)

And Αἱ ἐκλογαὶ τῶν ἡμερῶν ἐκ τοῦ εἶναι τὴν Σελήνην εἰς ἕκαστον τῶν δώδεκα ζωιδίων, ἥτις ἐκλογή ἐστι παὶ πλατυτέρα.

“The choices of days are from (the phases) of the Moon for each of the twelve signs of the zodiac, a choice which is in some way widespread.”

(trans. by the author)

(Catalogus Codicum Astrologorum Graecorum V 3 p. 90 ss.; Josef Heeg Diss. 33. 71)

The same text, at 39. 45., holds the opinion that the Alexandrian age knew this Orphic poem.

Compare also to Juvenalis II Satirae VI 569:

hae tamen ignorant quid sidus triste minetur

Saturni, quo laeta Venus se proferat astro, 570

quis mensis damnis, quae dentur tempora lucro:

illius occursus etiam uitare memento,

in cuius manibus ceu pinguia sucina tritas

cernis Ephemeridas, quae nullum consulit et iam

consulitur, quae castra viro patriamque petente 575

non ibit pariter numeris revocata Thrasylli.

ad primum lapidem vectari cum placet, hora

sumitur ex libro; si prurit frictus ocelli

angulus, inspecta genesi collyria poscit.

“And yet your Tanaquil does not herself understand the gloomy threats of Saturn, or under what constellation Venus will show herself propitious, which months will be months of losses, which of gains; but beware of ever encountering one whom you see clutching a well-worn calendar (ed. Ephemeris) in her hands as if it were a ball of clammy amber; one who inquires of none, but is now herself inquired of; one who, if her husband is going forth to camp, or returning home from abroad, will not bear him company if the numbers of Thrasyllus call her back. If she wants to drive as far as the first mile-stone, she finds the right hour from her book; if there is a sore place in the corner of her eye, she will not call for a salve until she has consulted her horoscope”

(trans. G. G. Ramsay, 1918)

And Ammianus Marcellinus Rerum Gestarum XXVIII 4, 24 (II 472, 6 Clark):

multi apud eos negantes esse superas potestates in caelo, nec in publicum prodeunt nec prandentnec lavari arbitrantur se cautius posse, antequam Ephemeride scrupulose siscitata didicerint, ubi sit verbi gratia signum Mercurii, vel quotam cancri sideris partem polum discurrens obtineat luna.

“Many of them, who deny that there are higher powers in heaven, neither appear in public nor eat a meal nor think they can with due caution take a bath, until they have critically examined the calendar and learned where, for example, the planet Mercury is, or what degree of the constellation of the Crab the moon occupies in its course through the heavens.”

(trans. John C. Rolfe, 1939)

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.

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