ORPHIC CRITICAL TESTIMONY 223
OTTO KERN
HellenicGods.org
HOME GLOSSARY RESOURCE ART LOGOS CONTACT
For links to many more fragments: The Orphic Fragments of Otto Kern.
SUMMARY: This testimony, from the Souda, notes several different people with the name “Orpheus” and supplies a lengthy catalog of Orphic texts along with their possible authors.
ORPHIC CRITICAL TESTIMONY 223
Σοῦδα (Ἡσύχιος ὁ Μιλήσιος [not the author of the famous lexicon]) Herman Diels Die Fragmente der Vorsokratiker II3 163 n. 1:
a) Ὀρφεὺς Καμαριναῖος nr. 176.
“Orphéfs of Kamárina (Καμάρινα)”
b) Ὀρφεὺς Κικοναῖος ἢ Ἀρκάς <ἢ ?> ἐκ Βισαλτίας τῆς Θραικικῆς nr.197.
“Orphéfs the Kikonian or Arcadian or from Visaltía (Βισαλτία) of Thrace.”
c) Ὀρφεὺς Κροτωνιάτης nr. 177.
“Orphéfs of Krótôn (Κρότων)”
d) Ὀρφεὺς Λειβήθρων τῶν ἐν Θράικηι (πόλις δέ ἐστιν ὑπὸ τῆι Πιερίαι), υἱὸς Οἰάγρου καὶ Καλλιόπης· ὁ δὲ Οἴαγρος πέμπτος ἦν ἀπὸ Ἄτλαντος, κατὰ Ἀλκυόνην μίαν τῶν θυγατέρων αὐτοῦ (A. de Blumenthal Hellanicea 17). γέγονε δὲ πρὸ ιαʹ γενεῶν τῶν Τρωικῶν, καί φασι μαθητὴν γενέσθαι αὐτὸν Λίνου· βιῶναι δὲ γενεὰς θʹ (v. nrr. 7-9; Erwin Rohde Rhein. Mus. XXXVI 1881, 387 – Kl. Schr. I 8). οἳ δὲ ιαʹ φασίν.
ἔγραψε Τριασμούς (Kuester] τριασμούς codd.)· λέγονται δὲ εἶναι Ἴωνος τοῦ τραγικοῦ. ἐν δὲ τούτοις τὰ Ἱεροστολικὰ καλούμενα· Κλήσεις κοσμικαί (κτίσιν κόσμου Eschenbach Epigenes199). Νεωτευκτικά (Νεοτευκτικά codd.: Ναοτευκτικά v. Christian Lobeck Aglaophamus I 375). Ἱεροὺς λόγους ἐν ῥαψωιδίαις κδ΄, λέγονται δὲ εἶναι Θεογνήτου τοῦ Θεσσαλοῦ (nr. 196), οἱ δὲ Κέρκωπος τοῦ Πυθαγορείου (nr. 174). Χρησμούς, οἳ ἀναφέρονται εἰς Ὀνομάκριτον (nr. 184). Τελετάς, ὁμοίως δέ φασι καὶ ταύτας Ὀνομακρίτου (nr. 186). <Λιθικά* add. Bernhardy>· ἐν τούτοις δ’ ἐστὶ περὶ λίθων γλυφῆς, ἥτις Ὀγδοηκοντάλιθος ἐπιγράφεται. Σωτήρια· ταῦτα Τιμοκλέους τοῦ Συρακουσίου (nr. 178) λέγεται ἢ Περσίνου τοῦ Μιλησίου (nr. 201). Κρατῆρας ταῦτα Ζωπύρου (nr. 179) φασί· Θρονισμοὺς Μητρώιους καὶ Βακχικά· ταῦτα Νικίου τοῦ Ἐλεάτου φασὶν εἶναι (nr. 175). Εἰς Ἅιδου κατάβασιν· ταῦτα Ἡροδίκου τοῦ Περινθίου (nr. 199). Πέπλον καὶ Δίκτυον· καὶ ταῦτα Ζωπύρου τοῦ Ἡρακλεώτου (nr. 179), οἱ δὲ Βροντίνου (A] βροντίνου IBE, nr. 173). Ὀνομαστικὸν ἔπη ͵αςʹ, Θεογονίαν ἔπη ͵αςʹ (ex Lobone: Croenert Χάριτες für Friedrich Leo 1911, 126, 134)· Ἀστρονομίαν, Ἀμμοσκοπίαν? (Diels] ἀμοκοπίαι ἀμοκοπίαν codd.). Θυηπολικόν. Ὠιοθυτικὰ ἢ Ὠιοσκοπικά, ἐπικῶς. Καταζωστικόν. Ὕμνους. Κορυβαντικὸν καὶ Φυσικά, ἃ Βροντίνου φασίν (A] βροντίνου IBE, nr. 173, Croenert l. l. 127. 134).
“Orphéfs of Leivîthra (Λείβηθρα) in Thrace (the city is below Piæría [Πιερία]), the son of Íagros (Οἴαγρος) and Kalliópî (Καλλιόπη); Íagros was in the fifth generation from Átlas (Ἄτλας), through Alkyónî (Ἀλκυόνη), one of his (Átlas’) daughters. And he was born eleven generations before the battle of Troy, and they say he became a pupil of Línos (Λίνος); and he lived for nine generations, (v. nrr. 7-9; Erwin Rohde Rhein. Mus. XXXVI 1881, 387 – Kl. Schr. I 8) but some say eleven.
“He wrote On Triads (Τριαγμοῖς); but they are said to be by Íôn (ὁ Χῖος) the tragedian.
“And among them are those named The Sacred Vestments (Ἱεροστολικὰ),
“Cosmic Invocations (Κλήσεις κοσμικαί),
“On Temple-building (Νεωτευκτικά),
“The Sacred Discourses in 24 Rhapsodies (Ιεροὶ Λόγοι ἐν ῥαψωιδίαις κδ΄), but they are said to be by Thæógnîtos the Thessalian (Θεόγνητος ο Θεσσαλός; nr. 196), but others say Kǽrkôps (Κέρκωψ) the Pythagorean (nr. 174).
“Oracles (Χρησμοὶ), which are ascribed to Onomákritos (Ὀνομάκριτος; nr. 184).
“Sacred Rites (Τελεταί), but they say that these likewise were written by Onomákritos (nr. 186).
“<Of Stones (Λιθικά*)>: and among these is (a book) about the carving of stones, which is entitled Eighty-stone (Ὀγδοηκοντάλιθος).
“Deliverance (Σωτήρια): said to be by Timoklís the Syracusan (Τιμοκλῆς ὁ Συρακόσιος; nr. 178) or Pærsínos (Περσῖνος) the Milesian (nr. 201)
“Mixing Bowls (Κρατῆρες) which are said to be by Zóhpyros (Ζώπυρος; nr. 179).
“Enthronements of the Mother and the Vakkhic Rites (Θρονισμοὶ Μητρώιοι καὶ Βακχικά): these (poems) were written by Nikías of Ælǽa (Νικίας τοῦ Ἐλέα; nr. 175).
“The Descent to the Underworld (Εἰς Ἅιδου κατάβασιν): these (poems) were written by Îródikos (Ἡρóδιĸος) of Pǽrinthos (Πέρινθος) (nr. 199).
“The Robe and Net (Πέπλος καὶ Δίκτυον): these (poems) were also written by Zóhpyros of Îrakleias (Ζώπυρος τοῦ Ἡρακλείας; nr. 179), but some say Vrondínos (Βροντῖνος; nr. 173).
“The Naming (Ὀνομαστικὸς [ed. singular in the Souda but pl. Ὀνομαστικά in other sources]) in 1200 Heroic verses,
“Theogony (Θεογονία) in 1200 Heroic verses;
“Astronomy (Ἀστρονομία),
“Divination by Sand (Ἀμμοσκοπία) ?
“On Sacrifices (Θυηπολικόν). (ed. William Smith’s Dictionary of Greek and Roman Culture says that this was one of the types of books used by Orphic imposters)
“Divination by Eggs (ᾨοθυτικὰ or Ὠιοσκοπικά) in Heroic verse.
“On the Girding of Sacred Robes (Καταζωστικόν).
“Hymns (Ὕμνοι).
“On the Koryvandic (Κορυβαντικὸν) and the Physics (Φυσικά), which they say are by Vrondínos (Βροντῖνος).” (nr. 173)
(trans. by the author)
*Translator’s note: “However, it (ed. the Lithiká) does not really deserve a place in a discussion of Orphic literature, since it says nothing about Orpheus and makes no pretence of being by him. His name had become attached to it by the time of Tzetzes." (The Orphic Poems by M. L. West, Oxford Univ. Press, Oxford & New York, 1983, p. 36)”
e) Ὀρφεὺς Ὀδρύσης ἐποποιός v. nr. 198.
“Orphéfs (Ὀρφεύς) the Odrysian (Ὀδρύσης), an epic poet.”
B. Giseke Rhein. Mus. VIII 1853, 70. It is evident that vestiges of Epigenis lie hidden in catalog d, v. nrr. 222 (Clement of Alexandria Στρώματα). 229. On the titles of Orphic books and their remnants see v. P. II.
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.
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.