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Tiresias: The Ancient Mediterranean Religions Source Database



8490
Orphic Hymns., Fragments, 58-60
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14 results
1. Hebrew Bible, Genesis, 1.1-1.3 (9th cent. BCE - 3rd cent. BCE)

1.1. וַיִּקְרָא אֱלֹהִים לַיַּבָּשָׁה אֶרֶץ וּלְמִקְוֵה הַמַּיִם קָרָא יַמִּים וַיַּרְא אֱלֹהִים כִּי־טוֹב׃ 1.1. בְּרֵאשִׁית בָּרָא אֱלֹהִים אֵת הַשָּׁמַיִם וְאֵת הָאָרֶץ׃ 1.2. וַיֹּאמֶר אֱלֹהִים יִשְׁרְצוּ הַמַּיִם שֶׁרֶץ נֶפֶשׁ חַיָּה וְעוֹף יְעוֹפֵף עַל־הָאָרֶץ עַל־פְּנֵי רְקִיעַ הַשָּׁמָיִם׃ 1.2. וְהָאָרֶץ הָיְתָה תֹהוּ וָבֹהוּ וְחֹשֶׁךְ עַל־פְּנֵי תְהוֹם וְרוּחַ אֱלֹהִים מְרַחֶפֶת עַל־פְּנֵי הַמָּיִם׃ 1.3. וּלְכָל־חַיַּת הָאָרֶץ וּלְכָל־עוֹף הַשָּׁמַיִם וּלְכֹל רוֹמֵשׂ עַל־הָאָרֶץ אֲשֶׁר־בּוֹ נֶפֶשׁ חַיָּה אֶת־כָּל־יֶרֶק עֵשֶׂב לְאָכְלָה וַיְהִי־כֵן׃ 1.3. וַיֹּאמֶר אֱלֹהִים יְהִי אוֹר וַיְהִי־אוֹר׃ 1.1. In the beginning God created the heaven and the earth." 1.2. Now the earth was unformed and void, and darkness was upon the face of the deep; and the spirit of God hovered over the face of the waters." 1.3. And God said: ‘Let there be light.’ And there was light."
2. Diodorus Siculus, Historical Library, 1.92.3, 3.62.6, 3.62.8, 5.75.4 (1st cent. BCE - 1st cent. BCE)

1.92.3.  For this reason they insist that Orpheus, having visited Egypt in ancient times and witnessed this custom, merely invented his account of Hades, in part reproducing this practice and in part inventing on his own account; but this point we shall discuss more fully a little later. 3.62.6.  And though the writers of myths have handed down the account of a third birth as well, at which, as they say, the Sons of Gaia tore to pieces the god, who was a son of Zeus and Demeter, and boiled him, but his members were brought together again by Demeter and he experienced a new birth as if for the first time, such accounts as this they trace back to certain causes found in nature. 3.62.8.  And with these stories the teachings agree which are set forth in the Orphic poems and are introduced into their rites, but it is not lawful to recount them in detail to the uninitiated. 5.75.4.  As for Dionysus, the myths state that he discovered the vine and its cultivation, and also how to make wine and to store away many of the autumn fruits and thus to provide mankind with the use of them as food over a long time. This god was born in Crete, men say, of Zeus and Persephonê, and Orpheus has handed down the tradition in the initiatory rites that he was torn in pieces by the Titans. And the fact is that there have been several who bore the name Dionysus, regarding whom we have given a detailed account at greater length in connection with the more appropriate period of time.
3. Apollodorus, Bibliotheca, 1.5.1 (1st cent. CE - 2nd cent. CE)

1.5.1. Πλούτων δὲ Περσεφόνης ἐρασθεὶς Διὸς συνεργοῦντος ἥρπασεν αὐτὴν κρύφα. Δημήτηρ δὲ μετὰ λαμπάδων νυκτός τε καὶ ἡμέρας κατὰ πᾶσαν τὴν γῆν ζητοῦσα περιῄει· μαθοῦσα δὲ παρʼ Ἑρμιονέων ὅτι Πλούτων αὐτὴν ἥρπασεν, ὀργιζομένη θεοῖς κατέλιπεν 1 -- οὐρανόν, εἰκασθεῖσα δὲ γυναικὶ ἧκεν εἰς Ἐλευσῖνα. καὶ πρῶτον μὲν ἐπὶ τὴν ἀπʼ ἐκείνης κληθεῖσαν Ἀγέλαστον ἐκάθισε πέτραν παρὰ τὸ Καλλίχορον φρέαρ καλούμενον, ἔπειτα πρὸς Κελεὸν ἐλθοῦσα τὸν βασιλεύοντα τότε Ἐλευσινίων, ἔνδον οὐσῶν γυναικῶν, καὶ λεγουσῶν τούτων παρʼ αὑτὰς καθέζεσθαι, γραῖά τις Ἰάμβη σκώψασα τὴν θεὸν ἐποίησε μειδιᾶσαι. διὰ τοῦτο ἐν τοῖς θεσμοφορίοις τὰς γυναῖκας σκώπτειν λέγουσιν. ὄντος δὲ τῇ τοῦ Κελεοῦ γυναικὶ Μετανείρᾳ παιδίου, τοῦτο ἔτρεφεν ἡ Δημήτηρ παραλαβοῦσα· βουλομένη δὲ αὐτὸ ἀθάνατον ποιῆσαι, τὰς νύκτας εἰς πῦρ κατετίθει τὸ βρέφος καὶ περιῄρει τὰς θνητὰς σάρκας αὐτοῦ. καθʼ ἡμέραν δὲ παραδόξως αὐξανομένου τοῦ Δημοφῶντος (τοῦτο γὰρ ἦν ὄνομα τῷ παιδί) ἐπετήρησεν ἡ Πραξιθέα, 1 -- καὶ καταλαβοῦσα εἰς πῦρ ἐγκεκρυμμένον ἀνεβόησε· διόπερ τὸ μὲν βρέφος ὑπὸ τοῦ πυρὸς ἀνηλώθη, ἡ θεὰ δὲ αὑτὴν ἐξέφηνε.
4. Cornutus, De Natura Deorum, 30 (1st cent. CE - 1st cent. CE)

5. New Testament, Philippians, 2.7 (1st cent. CE - 1st cent. CE)

2.7. but emptied himself, taking the form of a servant, being made in the likeness of men.
6. New Testament, John, 3.14-3.15 (1st cent. CE - 1st cent. CE)

3.14. As Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up 3.15. that whoever believes in him should not perish, but have eternal life.
7. Athenagoras, Apology Or Embassy For The Christians, 20 (2nd cent. CE - 2nd cent. CE)

20. If the absurdity of their theology were confined to saying that the gods were created, and owed their constitution to water, since I have demonstrated that nothing is made which is not also liable to dissolution, I might proceed to the remaining charges. But, on the one hand, they have described their bodily forms: speaking of Hercules, for instance, as a god in the shape of a dragon coiled up; of others as hundred-handed; of the daughter of Zeus, whom he begot of his mother Rhea; or of Demeter, as having two eyes in the natural order, and two in her forehead, and the face of an animal on the back part of her neck, and as having also horns, so that Rhea, frightened at her monster of a child, fled from her, and did not give her the breast (θηλή), whence mystically she is called Athêlâ, but commonly Phersephoné and Koré, though she is not the same as Athênâ, who is called Koré from the pupil of the eye - and, on the other hand, they have described their admirable achievements, as they deem them: how Kronos, for instance, mutilated his father, and hurled him down from his chariot, and how he murdered his children, and swallowed the males of them; and how Zeus bound his father, and cast him down to Tartarus, as did Ouranos also to his sons, and fought with the Titans for the government; and how he persecuted his mother Rhea when she refused to wed him, and, she becoming a she-dragon, and he himself being changed into a dragon, bound her with what is called the Herculean knot, and accomplished his purpose, of which fact the rod of Hermes is a symbol; and again, how he violated his daughter Phersephoné, in this case also assuming the form of a dragon, and became the father of Dionysus. In face of narrations like these, I must say at least this much, What that is becoming or useful is there in such a history, that we must believe Kronos, Zeus, Koré, and the rest, to be gods? Is it the descriptions of their bodies? Why, what man of judgment and reflection will believe that a viper was begotten by a god (thus Orpheus: - But from the sacred womb Phanes begot Another offspring, horrible and fierce, In sight a frightful viper, on whose head Were hairs: its face was comely; but the rest, From the neck downwards, bore the aspect dire of a dread dragon ); or who will admit that Phanes himself, being a first-born god (for he it was that was produced from the egg), has the body or shape of a dragon, or was swallowed by Zeus, that Zeus might be too large to be contained? For if they differ in no respect from the lowest brutes (since it is evident that the Deity must differ from the things of earth and those that are derived from matter), they are not gods. How, then, I ask, can we approach them as suppliants, when their origin resembles that of cattle, and they themselves have the form of brutes, and are ugly to behold?
8. Clement of Alexandria, Exhortation To The Greeks, 2.16.1 (2nd cent. CE - 3rd cent. CE)

9. Hippolytus, Refutation of All Heresies, 5.19.19 (2nd cent. CE - 3rd cent. CE)

10. Irenaeus, Refutation of All Heresies, 5.19.19 (2nd cent. CE - 3rd cent. CE)

11. Theophilus, To Autolycus, 3.2 (2nd cent. CE - 3rd cent. CE)

3.2. For it was fit that they who wrote should themselves have been eye-witnesses of those things concerning which they made assertions, or should accurately have ascertained them from those who had seen them; for they who write of things unascertained beat the air. For what did it profit Homer to have composed the Trojan War, and to have deceived many; or Hesiod, the register of the theogony of those whom he calls gods; or Orpheus, the three hundred and sixty-five gods, whom in the end of his life he rejects, maintaining in his precepts that there is one God? What profit did the sph rography of the world's circle confer on Aratus, or those who held the same doctrine as he, except glory among men? And not even that did they reap as they deserved. And what truth did they utter? Or what good did their tragedies do to Euripides and Sophocles, or the other tragedians? Or their comedies to Meder and Aristophanes, and the other comedians? Or their histories to Herodotus and Thucydides? Or the shrines and the pillars of Hercules to Pythagoras, or the Cynic philosophy to Diogenes? What good did it do Epicurus to maintain that there is no providence; or Empedocles to teach atheism; or Socrates to swear by the dog, and the goose, and the plane-tree, and Æsculapius struck by lightning, and the demons whom he invoked? And why did he willingly die? What reward, or of what kind, did he expect to receive after death? What did Plato's system of culture profit him? Or what benefit did the rest of the philosophers derive from their doctrines, not to enumerate the whole of them, since they are numerous? But these things we say, for the purpose of exhibiting their useless and godless opinions.
12. Arnobius, Against The Gentiles, 5.21 (3rd cent. CE - 4th cent. CE)

13. Himerius, Orations, 8.57 (4th cent. CE - 4th cent. CE)

14. Orphic Hymns., Fragments, 306, 310-313, 319, 325-327, 330, 34-39, 530, 57, 59-60, 303



Subjects of this text:

subject book bibliographic info
apollo, apollonian, apolline Bernabe et al., Redefining Dionysos (2013) 420
athena Bernabe et al., Redefining Dionysos (2013) 420; de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 61
athens de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 61
creator archons, serpent Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 85
creator archons, yhwh ( Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 85
demeter Bernabe et al., Redefining Dionysos (2013) 420; de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 61
derveni papyrus deJauregui, Orphism and Christianity in Late Antiquity (2010), 328
dionysos, death Bernabe et al., Redefining Dionysos (2013) 420
dionysos, dionysos epaphios/epaphian Bernabe et al., Redefining Dionysos (2013) 420
dionysos, nurse of Bernabe et al., Redefining Dionysos (2013) 420
dionysos, rebirth Bernabe et al., Redefining Dionysos (2013) 420
dionysos Bernabe et al., Redefining Dionysos (2013) 420
dionysus, birth de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 61, 62
dionysus, death de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 61
dionysus, dismemberment de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 62
dionysus, zagreus de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 61
dionysus deJauregui, Orphism and Christianity in Late Antiquity (2010), 328
dismemberment Bernabe et al., Redefining Dionysos (2013) 420
earth Bernabe et al., Redefining Dionysos (2013) 420
egypt, egyptian Bernabe et al., Redefining Dionysos (2013) 420
egypt/egyptian de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 58
eleusis, eleusinian Bernabe et al., Redefining Dionysos (2013) 420
ennoia Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 85
epaphos Bernabe et al., Redefining Dionysos (2013) 420
eubuleus Bernabe et al., Redefining Dionysos (2013) 420
gaia Bernabe et al., Redefining Dionysos (2013) 420
hades god Bernabe et al., Redefining Dionysos (2013) 420
henotheism deJauregui, Orphism and Christianity in Late Antiquity (2010), 179
io Bernabe et al., Redefining Dionysos (2013) 420
isis Bernabe et al., Redefining Dionysos (2013) 420
kore Bernabe et al., Redefining Dionysos (2013) 420
light Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 85
moluchtas Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 85
monotheism deJauregui, Orphism and Christianity in Late Antiquity (2010), 179, 328
musaeus deJauregui, Orphism and Christianity in Late Antiquity (2010), 179
myth, mythical Bernabe et al., Redefining Dionysos (2013) 420
orpheus, transmitter of mysteries de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 58
orpheus de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 58
orphic, see hieros logos de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 61
orphic, see titans, zagreus de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 61
osiris, death Bernabe et al., Redefining Dionysos (2013) 420
osiris Bernabe et al., Redefining Dionysos (2013) 420; de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 58, 61
panorphism / orpheoscepticism deJauregui, Orphism and Christianity in Late Antiquity (2010), 328
persephone de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 61
phallus, phallic Bernabe et al., Redefining Dionysos (2013) 420
phanes / protogonos de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 58
plato / (neo-)platonism deJauregui, Orphism and Christianity in Late Antiquity (2010), 179
reincarnation deJauregui, Orphism and Christianity in Late Antiquity (2010), 328
renaissance deJauregui, Orphism and Christianity in Late Antiquity (2010), 179
rhapsodies deJauregui, Orphism and Christianity in Late Antiquity (2010), 179
rhea Bernabe et al., Redefining Dionysos (2013) 420
serpent, christ Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 85
serpent, creator Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 85
serpent, other Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 85
sethians, sethianism Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 85
soul Bernabe et al., Redefining Dionysos (2013) 420
spirit, cosmic/primordial/archontic Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 85
theogonies deJauregui, Orphism and Christianity in Late Antiquity (2010), 179
titans deJauregui, Orphism and Christianity in Late Antiquity (2010), 328
triptolemos Bernabe et al., Redefining Dionysos (2013) 420
unity' Bernabe et al., Redefining Dionysos (2013) 420
water, primeval Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 85
yhwh/yahweh Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 85
zeus Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 85; deJauregui, Orphism and Christianity in Late Antiquity (2010), 179, 328