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

SUMMARY: This group of fragments discuss the moon.

91. (81) σχόλιον Πρόκλου επὶ Τιμαίου Πλάτωνος 32b (II 48, 15 Diehl):

οἱ δὲ Πυθαγόρειοι ἔλεγον ἐν τῶι οὐρανῶι θεωρεῖσθαι τὰ στοιχεῖα διχῶς, ἄλλως μὲν πρὸ ἡλίου, ἄλλως δὲ μετὰ ἥλιον. γῆ μὲν γὰρ αἰθερία ἡ σελήνη· τοῦτο μὲν οὖν καὶ ὁ θεολόγος εἴρηκε σαφῶς·

μήσατο τʹ ἄλλην γαίαν ἀπείριτον, ἥν τε σελήνην ἀθάνατοι κλήιζουσιν, ἐπιχθόνιοι δέ τε μήνην, ἣ πόλλ' οὔρεʹ ἔχει, πόλλ' ἄστεα, πολλὰ μέλεθρα.

“The Pythagoreans however say, that the elements may be surveyed in the heavens in a twofold respect, in one way indeed prior to the sun, and in another after it: for the moon is ethereal earth. This therefore, the theologist clearly asserts. For he says:

‘Another boundless earth besides he made,

Which Gods Selene, mortals Mene call,

With num’rous houses, cities, mounts adorn’d.’ ”

(trans. Thomas Taylor, 1820)

Compare in the same text σχόλιον Πρόκλου επὶ Τιμαίου Πλάτωνος 36d (II 282, 11 Diehl):

καὶ τῶν θεολόγων τὴν σελήνην καλούντων γῆν διὰ τὴν τῆς γῆς ταύτης οἰκειότητα πρὸς αὐτήν· κοινὸν γοῦν αὐτοῖς τὸ ἀποκρύπτειν τὸ φῶς

“...theologists also calling the moon earth, through the alliance of the earth to it. Hence it is common to both of them to conceal the light.” (trans. Thomas Taylor, 1820)

And at 40 e (III 172, 18-21 Diehl):

ἔστι γὰρ καὶ ἐν γῇ οὐρανὸς καὶ ἐν οὐρανῷ γῆ, καὶ ἐνταῦθα μὲν ὁ οὐρανὸς χθονίως, ἐκεῖ δὲ οὐρανίως ἡ γῆ (καὶ γὰρ οὐρανίαν [καὶ] <γῆν> τὴν σελήνην Ὀρφεὺς προσηγόρευσε

“For Heaven (Οὐρανὸς) is in Earth (Γῆ), and Earth is in Heaven. And here indeed, Heaven subsists terrestrially, but there Earth celestially. For Orpheus calls the moon celestial earth.” (trans. Thomas Taylor, 1820)

Herm. IX; Lobeck I 499; Kern De Theogon. 53; Susemihl Ind. XV; Holwerda 308; Tannery Rev. philolog. XXI 1897, 191; Zeller Zeitschr. wissensch. Theologie XLII 1899, 235 = Kl. Schr. II 155; P. Capelle De luna stellis lacteo orbe animarum sedibus Diss. Hal. 1917, 3 n. 1.

Compare fragment 22 and Ἠθικὰ Πλουτάρχου· 26. 367 c. d Περὶ Ἴσιδος καὶ Ὀσίριδος:

οἱ δὲ τοῖσδε τοῖς φυσικοῖς καὶ τῶν ἀπ᾽ ἀστρολογίας μαθηματικῶν ἔνια μιγνύντες Τυφῶνα μὲν οἴονται τὸν ἡλιακὸν κόσμον, Ὄσιριν δὲ τὸν σεληνιακὸν λέγεσθαι. τὴν μὲν γὰρ σελήνην γόνιμον τὸ φῶς καὶ ὑγροποιὸν ἔχουσαν εὐμενῆ καὶ γοναῖς ζῴων καὶ φυτῶν εἶναι βλαστήσεσιν· τὸν δ᾽ ἥλιον κτλ.

“But those who join with these physiological accounts certain mathematical matters relating to astronomy suppose Typhon to mean the world of the sun, and Osiris that of the moon; for that the moon, being endued with a prolific and moistening light, is very favorable both to the breeding of animals and the springing up of plants; but the sun, having in it an immoderate and excessive fire, burns and dries up such things as grow up and look green, and by its scorching heat renders a great part of the world wholly uninhabitable, and very often gets the better of the moon.” (trans. William W. Goodwin, 1874)

The story of the birth of the Gods: Orphic Theogony.

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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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