ORPHIC CRITICAL TESTIMONY 164
OTTO KERN
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For links to many more fragments: The Orphic Fragments of Otto Kern.
SUMMARY: This testimony gives several examples showing a strong connection between Orpheus and Linus.
ORPHIC CRITICAL TESTIMONY 164
Linus and Orpheus are very often placed together (v. nrr. 8-9. 15. 22. 27), for example Publii Vergilii Maronis Eclogae IV 55:
non me carminibus vincet nec Thracius Orpheus
nec Linus, huic mater quamvis atque huic pater adsit,
Orphei Calliopea, Lino formosus Apollo.
“nor Thracian Orpheus should out-sing me then,
nor Linus, though his mother this, and that his sire should aid
—Orpheus Calliope, and Linus fair Apollo.”
(trans. J. B. Greenough, 1895)
Eclogae Nemesiani I 24:
namque fuit dignus senior, quem carmine Phoebus,
Pan calamis, fidibus Linus aut Oeagrius Orpheus
concinerent totque acta viri laudesque sonarent.
“The old man deserved that the poetry of Phoebus,
the reeds of Pan, and the lyre of Linus or of Orpheus, son of Oeagrus,
should join in his praises and should extort all the glorious deeds of the hero.”
(trans. J. Wight Duff and Arnold M. Duff, 1934-5 but in the Public Domain)
Διονυσιακὰ Νόννου XLI 375*:
Ὀρφεὺς μυστιπόλοιο θεηγόρα χεύματα μολπῆς
καὶ Λίνος εὐεπίην Φοιβήιος.
“Orpheus, (invented) the streams of priestly sacred song,
and Linos, sacred to Apollo, (invented) euphony.”
(trans. by the author)
*Translator’s note: This is part of a list of the inventions of various deities; so, for instance, Pan (invented) the syrinx, Heliconian Hermes (invented) the harp, etc.
Contrary to the above, we find Linos to be the teacher of Orpheus in Βιβλιοθήκη ἱστορικὴ Διοδώρου Σικελιώτου III 67, 2 nr. 43:
τὸν δὲ Λίνον ἐπὶ ποιητικῆι καὶ μελωιδίαι θαυμασθέντα μαθητὰς σχεῖν πολλούς, ἐπιφανεστάτους δὲ τρεῖς, Ἡρακλέα, Θαμύραν (Θάμυριν CF) [καὶ del. Vog.] Ὀρφέα.
“Linus also, who was admired because of his poetry and singing, had many pupils and three of greatest renown, Heracles, Thamyras, and Orpheus.”
(trans. Charles Henry Oldfather, 1935 but in the Public Domain)
On the poem of Orpheus Σφαῖρα εἰς τὸν Λίνον v. in Part II (PARS POSTERIOR FRAGMENTA ORPHICORUM) see 27. Σφαῖρα.
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.
This logo 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, 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, κιθάρα), the the lyre of Apóllôn (Apollo, Ἀπόλλων). It (here) represents the bond between Gods and mortals and is representative that we are the children of Orphéfs (Orpheus, 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.
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