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Orphic Hymns

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Orphic Hymns

The Orphic Hymns are a collection of eighty-seven ancient Greek hymns addressed to various deities, which were attributed in antiquity to the mythical poet Orpheus. They were composed in Asia Minor (located in modern-day Turkey), most likely around the 2nd or 3rd centuries AD, and were used in the rites of a religious community which existed in the region. The Hymns are among the few extant works of Orphic literature (the tradition of texts attributed to Orpheus in antiquity), and recent scholars have observed parallels between the collection and other Orphic works. The collection is preceded by a proem (or prologue), in which Orpheus addresses the legendary poet Musaeus, and calls upon around seventy deities to be present. The individual hymns in the collection, all of which are brief, typically call for the attention of the deity they address, before describing them and highlighting aspects of their divinity, and then appealing to them with a request. The descriptions of deities consist primarily of strings of epithets (titles or adjectives applied to gods), which make up a substantial portion of the hymns' content, and are designed to summon the powers of the god. The deity featured most prominently in the collection is Dionysus, who is the recipient of eight hymns, and is mentioned throughout the collection under various names. Most of the deities featured in the Hymns are derived from mainstream Greek mythology, and a number are assimilated with one another. The Orphic Hymns seem to have belonged to a cult community from Asia Minor which used the collection in ritual, and probably held Dionysus as their central god. The rite in which the Orphic Hymns featured was the teletḗ (τελετή, a term which usually refers to a rite of initiation into mysteries), and this ceremony appears to have taken place at night-time. Most hymns specify an offering to be made to the deity, which was probably burned during the performance of the hymn. Scholars have noted the apparent lack of Orphic doctrines in the Hymns, though certain themes and references have been interpreted as pointing to the presence of Orphic thought in the collection. No external references to the Orphic Hymns survive from antiquity, and they are first mentioned by the Byzantine writer John Diaconus Galenus (who has been dated to the 12th century AD). From perhaps as early as the 5th century AD, the Orphic Hymns were preserved in a codex which also included works such as the Orphic Argonautica and the Homeric Hymns. The first codex containing the Orphic Hymns to reach Western Europe arrived in Italy in the first half of the 15th century, and in 1500 the first printed edition of the Hymns was published in Florence. During the Renaissance, a number of scholars believed that the collection was a genuine work of Orpheus, while in the late 18th century a more sceptical wave of scholarship argued for a dating in late antiquity. In the late 19th and early 20th centuries, a number of inscriptions were discovered in Asia Minor, leading to the ritual function of the collection being established among classicists and historians of religion.

Tables

· List of the <i>Orphic Hymns</i>
1
1
No.
1
Title (usually including offering)
None
Addressee
Hecate
Identity of Addressee
Sepulchral goddess in Greek religion
Lines
10
Content
Connects her with Artemis, associates her with the Moon
2
2
No.
2
Title (usually including offering)
"Offering of Prothyraia, storax"
Addressee
Prothyraia
Identity of Addressee
Epithet of Hecate, Eileithyia, and Artemis
Lines
14
Content
Assimilates her with Artemis, celebrates her role in promoting childbirth
3
3
No.
3
Title (usually including offering)
"Offering of Nyx, firebrands"
Addressee
Nyx
Identity of Addressee
Personification of Night in the Theogony
Lines
14
Content
Describes her as mother of gods and men, calls her Cypris, an epithet of Aphrodite
4
4
No.
4
Title (usually including offering)
"Offering of Ouranos, frankincense"
Addressee
Uranus
Identity of Addressee
Father of the Titans in the Theogony
Lines
9
Content
Emphasises his antiquity, identifies him with the cosmos
5
5
No.
5
Title (usually including offering)
"Offering of Aither, saffron"
Addressee
Aether
Identity of Addressee
Uppermost level of the atmosphere
Lines
6
Content
Describes it as the dwelling of Zeus
6
6
No.
6
Title (usually including offering)
"Offering of Protogonos, myrrh"
Addressee
Protogonos
Identity of Addressee
Important god in Orphic literature
Lines
11
Content
Portrays him similarly to Orphic tradition, as born from an egg in a burst of light
7
7
No.
7
Title (usually including offering)
"Offering of the Stars, spices"
Addressee
Stars
Identity of Addressee
The stars, treated as divinities
Lines
13
Content
Describes them as children of Night, and as controlling human destiny
8
8
No.
8
Title (usually including offering)
"Offering for Helios, gum of frankincense"
Addressee
Helios
Identity of Addressee
God with a cult from at least Homer's time
Lines
20
Content
Describes him as a Titan, refers to him under the name Hyperion
9
9
No.
9
Title (usually including offering)
"Offering for Selene, spices"
Addressee
Selene
Identity of Addressee
Daughter of Hyperion in the Theogony
Lines
12
Content
Focuses on her astronomical role as the moon, calls her "mother of time"
10
10
No.
10
Title (usually including offering)
"Offering of Physis, spices"
Addressee
Physis
Identity of Addressee
Nature, sometimes a personification in philosophical literature
Lines
30
Content
Depicts Physis as a mysterious force which pervades the world
11
11
No.
11
Title (usually including offering)
"Offering of Pan, various"
Addressee
Pan
Identity of Addressee
God who is half-goat, initially from Arcadia
Lines
23
Content
Represents him as rustic god, who protects shepherds, and as a cosmic god
12
12
No.
12
Title (usually including offering)
"Offering of Herakles, frankincense"
Addressee
Heracles
Identity of Addressee
Greek hero who performs labours
Lines
16
Content
Describes him as a solar deity, seemingly identifies him with Apollo
13
13
No.
13
Title (usually including offering)
"Offering of Kronos, storax"
Addressee
Cronus
Identity of Addressee
Youngest of the Titans
Lines
10
Content
Addresses him as controller of the cosmos, and of natural activity
14
14
No.
14
Title (usually including offering)
"Offering of Rhea, spices"
Addressee
Rhea
Identity of Addressee
Titan and mother of Zeus
Lines
14
Content
Calls her the daughter of Protogonos, identifies her with Cybele
15
15
No.
15
Title (usually including offering)
"Offering of Zeus, storax"
Addressee
Zeus
Identity of Addressee
Ruler of the cosmos in the Theogony
Lines
11
Content
Characterises him similarly to the regular Greek tradition
16
16
No.
16
Title (usually including offering)
"Offering of Hera, spices"
Addressee
Hera
Identity of Addressee
Wife of Zeus, daughter of Cronus
Lines
10
Content
Identifies her with the air
17
17
No.
17
Title (usually including offering)
"Offering of Poseidon, myrrh"
Addressee
Poseidon
Identity of Addressee
God of the sea, brother of Zeus
Lines
10
Content
Addresses him as ruler of the sea, and as being able to shake the earth
18
18
No.
18
Title (usually including offering)
"For Pluto"
Addressee
Pluto
Identity of Addressee
Name for Hades, originally a separate god
Lines
19
Content
Describes him in his role as an underworld god
19
19
No.
19
Title (usually including offering)
"Offering of Zeus Keraunos, storax"
Addressee
Zeus Keraunios
Identity of Addressee
"Zeus the Thunderer"
Lines
23
Content
Provides a detailed physical description of the thunderbolt
20
20
No.
20
Title (usually including offering)
"Offering of Zeus Astrapeus, gum of frankincense"
Addressee
Zeus Astrapeus
Identity of Addressee
Zeus "of the lightning"
Lines
6
Content
Describes the sight and sound of Zeus's lightning, and its dangerous power
21
21
No.
21
Title (usually including offering)
"Offering of the Nephe, myrrh"
Addressee
Nephe
Identity of Addressee
Clouds
Lines
7
Content
Treats them as natural phenomena, producing rain and thunder
22
22
No.
22
Title (usually including offering)
"Offering of Thalassa, gum of frankincense"
Addressee
Thalassa
Identity of Addressee
Sea
Lines
10
Content
Identifies her with Tethys
23
23
No.
23
Title (usually including offering)
"Offering of Nereus: myrrh"
Addressee
Nereus
Identity of Addressee
Son of Pontus in the Theogony
Lines
8
Content
Associates him with earthquakes
24
24
No.
24
Title (usually including offering)
"Offering of the Nereids, spices"
Addressee
Nereids
Identity of Addressee
Daughters of Nereus and Doris
Lines
12
Content
Describes them as revealing the rite of Bacchus and Persephone
25
25
No.
25
Title (usually including offering)
"Offering of Proteus, storax"
Addressee
Proteus
Identity of Addressee
An "Old Man of the Sea" in the Odyssey
Lines
25
Content
Describes him as all-knowing, and asks him to give foresight
26
26
No.
26
Title (usually including offering)
"Offering of Ge, every seed except beans and spices"
Addressee
Gaia
Identity of Addressee
Earth, a mother goddess
Lines
11
Content
Describes her as providing nourishment, and also treats her as a cosmic body
27
27
No.
27
Title (usually including offering)
"Offering of the Mother of the Gods, various"
Addressee
Mother of the Gods
Identity of Addressee
Cybele, a Phrygian goddess
Lines
14
Content
Identifies her with Rhea, as well as Hestia
28
28
No.
28
Title (usually including offering)
"Offering of Hermes, frankincense"
Addressee
Hermes
Identity of Addressee
Son of Zeus and Maia
Lines
12
Content
Emphasises his role in the domain of language
29
29
No.
29
Title (usually including offering)
"Hymn of Persephone"
Addressee
Persephone
Identity of Addressee
Daughter of Zeus and Demeter, abducted by Hades
Lines
20
Content
Depicts her as dual, as both a fertility goddess and queen of the underworld
30
30
No.
30
Title (usually including offering)
"Offering of Dionysos, storax"
Addressee
Dionysus
Identity of Addressee
God described as being born three times
Lines
9
Content
Describes him as son of Zeus and Persephone, identifies him with Protogonos
31
31
No.
31
Title (usually including offering)
"Hymn of the Kouretes"
Addressee
Kouretes
Identity of Addressee
Group of men who noisily dance around the infant Zeus
Lines
7
Content
Connects them to mountains, uses epithets which allude to their part in Zeus's infancy
32
32
No.
32
Title (usually including offering)
"Offering of Athena, spices"
Addressee
Athena
Identity of Addressee
Major Greek deity, popular in cult
Lines
17
Content
In addition to typical descriptions, associates her with mountains and caves
33
33
No.
33
Title (usually including offering)
"Offering of Nike, manna"
Addressee
Nike
Identity of Addressee
Victory, daughter of Styx and Pallas
Lines
9
Content
Associates her with war
34
34
No.
34
Title (usually including offering)
"Offering of Apollo, manna"
Addressee
Apollo
Identity of Addressee
Major Greek god, son of Zeus and Leto
Lines
27
Content
Presents a traditional depiction, then addresses him as a cosmic solar god
35
35
No.
35
Title (usually including offering)
"Offering of Leto, myrrh"
Addressee
Leto
Identity of Addressee
Mother of Apollo and Artemis
Lines
7
Content
Emphasis her role as mother of her children
36
36
No.
36
Title (usually including offering)
"Offering of Artemis, manna"
Addressee
Artemis
Identity of Addressee
Sister of Apollo, connected with Asia Minor
Lines
16
Content
Depicts her traditionally, as a hunting goddess, and goddess of childbirth
37
37
No.
37
Title (usually including offering)
"Offering of the Titans, frankincense"
Addressee
Titans
Identity of Addressee
Twelve offspring of Earth and Sky
Lines
9
Content
Describes them as ancestors of all living creatures
38
38
No.
38
Title (usually including offering)
"Offering of the Kouretes, frankincense"
Addressee
Kouretes
Identity of Addressee
Group of men who noisily dance around the infant Zeus
Lines
25
Content
Portrays them as being winds, describes them as living on Samothrace
39
39
No.
39
Title (usually including offering)
"Offering of Korybant, frankincense"
Addressee
Corybant
Identity of Addressee
Singular form of "Corybantes", figures who worship Cybele
Lines
10
Content
Describes him as capable of dispelling fears
40
40
No.
40
Title (usually including offering)
"Offering of Demeter Eleusinia, storax"
Addressee
Eleusinian Demeter
Identity of Addressee
Major fertility deity, goddess of agriculture
Lines
20
Content
Describes her as the first to have harvested crops, calls her "torch-bearing"
41
41
No.
41
Title (usually including offering)
"Offering of Mother Antaia, spices"
Addressee
Mother Antaia
Identity of Addressee
Name for Demeter
Lines
10
Content
Describes her search for Persephone in the underworld
42
42
No.
42
Title (usually including offering)
"Offering of Mise, storax"
Addressee
Mise
Identity of Addressee
Goddess attested in Anatolian inscriptions
Lines
11
Content
Identifies her with Dionysus, describes her as the daughter of Isis
43
43
No.
43
Title (usually including offering)
"Offering of the Horai, spices"
Addressee
Horae
Identity of Addressee
Personifications of the seasons
Lines
11
Content
Connects them with nature, references Persephone's return from the underworld
44
44
No.
44
Title (usually including offering)
"Offering of Semele, storax"
Addressee
Semele
Identity of Addressee
Mother of Dionysus by Zeus
Lines
11
Content
Alludes to her death upon witnessing Zeus's true form
45
45
No.
45
Title (usually including offering)
"Hymn of Dionysos Bassareus Trieterikos"
Addressee
Dionysus Bassareus Trieterikos
Identity of Addressee
Manifestation of Dionysus
Lines
7
Content
References a "maenadic ritual", mentions Dionysus's thyrsus
46
46
No.
46
Title (usually including offering)
"Offering of Liknites, manna"
Addressee
Liknites
Identity of Addressee
Cult title of Dionysus
Lines
8
Content
Associates Dionysus with vegetation, describes Persephone as his nurse
47
47
No.
47
Title (usually including offering)
"Offering of Perikionios, spices"
Addressee
Perikionios
Identity of Addressee
Manifestation of Dionysus
Lines
6
Content
Describes his protection of Cadmus's palace
48
48
No.
48
Title (usually including offering)
"Offering of Sabazios, spices"
Addressee
Sabazius
Identity of Addressee
God from Phrygia, honoured in Greek cult
Lines
6
Content
Describes him as stitching Dionysus into his thigh
49
49
No.
49
Title (usually including offering)
"Offering of Hipta, storax"
Addressee
Hipta
Identity of Addressee
Goddess mentioned in Lydian inscriptions
Lines
7
Content
Describes her as rearing Dionysus, and as glorifying the rite of Sabazios
50
50
No.
50
Title (usually including offering)
"(Hymn) of Lysios Lenaios"
Addressee
Lysios Lenaios
Identity of Addressee
Two epithets of Dionysus
Lines
10
Content
Associates Dionysus with vegetation, calls him "Epaphian"
51
51
No.
51
Title (usually including offering)
"Offering of the Nymphs, spices"
Addressee
Nymphs
Identity of Addressee
Young women who are nature divinities
Lines
19
Content
Describes them as "nurses of Bacchus", and daughters of Oceanus
52
52
No.
52
Title (usually including offering)
"Offering of Trieterikos, spices"
Addressee
Trieterikos
Identity of Addressee
Dionysus, god of the trieterides
Lines
13
Content
Calls Dionysus "of many names", applies numerous epithets to him
53
53
No.
53
Title (usually including offering)
"Offering of Amphietes, everything except frankincense, and offer milk"
Addressee
Amphietes
Identity of Addressee
Dionysus
Lines
10
Content
Describes Dionysus as "chthonic", associates him with vegetation
54
54
No.
54
Title (usually including offering)
"Offering of Silenos, Satyros, Bakkhai, manna"
Addressee
Silenus, Satyrs, Bacchae
Identity of Addressee
Figures in the thiasos of Dionysus
Lines
11
Content
Describes Silenus as leading the Naiads and Bacchae in the Lenaian rite
55
55
No.
55
Title (usually including offering)
"For Aphrodite"
Addressee
Aphrodite
Identity of Addressee
Goddess of love and sex
Lines
29
Content
Calls Necessity her daughter, lists locations of significance to her
56
56
No.
56
Title (usually including offering)
"Offering of Adonis, spices"
Addressee
Adonis
Identity of Addressee
Fertility god, Near Eastern in origin
Lines
12
Content
Identifies him with Dionysus, says he is born of Persephone
57
57
No.
57
Title (usually including offering)
"Offering of Hermes Chthonios, storax"
Addressee
Hermes Chthonius
Identity of Addressee
Chthonic Hermes, associated with the dead
Lines
12
Content
Calls him the son of Dionysus and Aphrodite
58
58
No.
58
Title (usually including offering)
"Offering of Eros, spices"
Addressee
Eros
Identity of Addressee
One of the earliest gods in the Theogony
Lines
10
Content
Describes him as "playing" with gods and mortals, calls him "two-natured"
59
59
No.
59
Title (usually including offering)
"Offering of the Moirai, spices"
Addressee
Moirai
Identity of Addressee
The Fates, often three in number
Lines
21
Content
Tells of their cosmic abode, and how they look over mortals
60
60
No.
60
Title (usually including offering)
"Offering of the Charites, storax"
Addressee
Charites
Identity of Addressee
Female deities, often associated with the Horae
Lines
7
Content
Calls them daughters of Lawfulness (a Hora)
61
61
No.
61
Title (usually including offering)
"Hymn of Nemesis"
Addressee
Nemesis
Identity of Addressee
Goddess who punishes transgressive mortals
Lines
12
Content
Describes her as monitoring the speech and thoughts of mortals
62
62
No.
62
Title (usually including offering)
"Offering of Dike, frankincense"
Addressee
Dike
Identity of Addressee
Hora in the Theogony
Lines
11
Content
Refers to her "all-seeing eye", mentions her as having a place on Zeus's throne
63
63
No.
63
Title (usually including offering)
"Offering of Dikaiosyne, frankincense"
Addressee
Dikaiosyne
Identity of Addressee
Goddess difficult to distinguish from Dike
Lines
16
Content
Connects her with the image of scales
64
64
No.
64
Title (usually including offering)
"Hymn of Nomos"
Addressee
Nomos
Identity of Addressee
Law, sometimes the father of Dike or Dikaiosyne
Lines
13
Content
Describes him as law operating in the cosmic and mortal realms
65
65
No.
65
Title (usually including offering)
"Offering of Ares, frankincense"
Addressee
Ares
Identity of Addressee
God of war
Lines
9
Content
Calls him Cypris, an epithet of Aphrodite, and Lyaeus, an epithet of Dionysus
66
66
No.
66
Title (usually including offering)
"Offering of Hephaistos, gum of frankincense"
Addressee
Hephaestus
Identity of Addressee
Blacksmith god, often the son of Zeus and Hera
Lines
13
Content
Refers to Hephaestus as the element of fire, in the universe and the body
67
67
No.
67
Title (usually including offering)
"Offering of Asklepios, manna"
Addressee
Asclepius
Identity of Addressee
Divine physician, with some worship
Lines
9
Content
Calls him Paean, an epithet of Apollo, calls him Apollo's son
68
68
No.
68
Title (usually including offering)
"Offering of Hygeia, manna"
Addressee
Hygeia
Identity of Addressee
Health, often associated with Asclepius
Lines
13
Content
States that she is adored by everyone, except for Hades
69
69
No.
69
Title (usually including offering)
"Offering of the Erinnyes, storax and manna"
Addressee
Erinyes
Identity of Addressee
Female figures who enact vengeance upon criminals
Lines
17
Content
Places their home next to the River Styx, describes them similarly to the Moirai
70
70
No.
70
Title (usually including offering)
"Offering of the Eumenides, spices"
Addressee
Eumenides
Identity of Addressee
The "benevolent aspect" of the Erinyes
Lines
11
Content
Describes them as even more petrifying than in the previous hymn
71
71
No.
71
Title (usually including offering)
"Offering of Melinoe, spices"
Addressee
Melinoe
Identity of Addressee
Goddess with no literary attestation elsewhere
Lines
12
Content
Connects her with Hecate, describes her as Persephone's daughter
72
72
No.
72
Title (usually including offering)
"Offering of Tyche, frankincense"
Addressee
Tyche
Identity of Addressee
Goddess of fortune and fate
Lines
10
Content
Says she is born from the blood of Eubuleus, identifies her with Artemis
73
73
No.
73
Title (usually including offering)
"Offering of Daimon, frankincense"
Addressee
Daimon
Identity of Addressee
Figure similar to Tyche
Lines
9
Content
Calls him Zeus, applies the epithet ploutodoten ('giver of wealth') to him
74
74
No.
74
Title (usually including offering)
"Offering of Leukothea, storax"
Addressee
Leucothea
Identity of Addressee
Sea goddess
Lines
10
Content
Calls her a nurse of Dionysus, asks her to save boats at sea
75
75
No.
75
Title (usually including offering)
"Offering of Palaimon, manna"
Addressee
Palaemon
Identity of Addressee
Sea god, who was originally Melicertes
Lines
8
Content
Places him as part of the thiasos of Dionysus
76
76
No.
76
Title (usually including offering)
"Offering of the Muses, frankincense"
Addressee
Muses
Identity of Addressee
Daughters of Zeus and Persephone
Lines
12
Content
Describes them as teaching the mysteries
77
77
No.
77
Title (usually including offering)
"Offering of Mnemosyne, frankincense"
Addressee
Mnemosyne
Identity of Addressee
Mother of the Muses by Zeus
Lines
10
Content
Describes her as being able to revive memories
78
78
No.
78
Title (usually including offering)
"Offering of Eos, manna"
Addressee
Eos
Identity of Addressee
Dawn, who rises at the edge of the world each morning
Lines
13
Content
Describes the light she brings each day, and how she dispels sleep
79
79
No.
79
Title (usually including offering)
"Offering of Themis, frankincense"
Addressee
Themis
Identity of Addressee
One of the Titans, sometimes assimilated with Earth
Lines
12
Content
Calls her the first to establish oracular sites and the worship of Bacchus
80
80
No.
80
Title (usually including offering)
"Offering of Boreas, frankincense"
Addressee
Boreas
Identity of Addressee
North wind
Lines
6
Content
Describes him as hailing from Thrace
81
81
No.
81
Title (usually including offering)
"Offering of Zephyros, frankincense"
Addressee
Zephyrus
Identity of Addressee
West wind
Lines
6
Content
Puts emphasis on the sea
82
82
No.
82
Title (usually including offering)
"Offering of Notos, frankincense"
Addressee
Notus
Identity of Addressee
South wind
Lines
7
Content
Asks him to bring clouds which will produce rain
83
83
No.
83
Title (usually including offering)
"Offering of Okeanos, spices"
Addressee
Oceanus
Identity of Addressee
River encircling the world according to Homer
Lines
9
Content
Calls him the progenitor of the gods, describes him as encompassing the world
84
84
No.
84
Title (usually including offering)
"Offering of Hestia, spices"
Addressee
Hestia
Identity of Addressee
Goddess of the hearth
Lines
8
Content
Contains earth-related phrases which link her with Gaia and Hades
85
85
No.
85
Title (usually including offering)
"Offering of Hypnos, with poppy"
Addressee
Hypnos
Identity of Addressee
Sleep, twin brother of Death in the Iliad
Lines
10
Content
Calls him the brother of Death and Oblivion
86
86
No.
86
Title (usually including offering)
"Offering of Oneiros, spices"
Addressee
Oneiros
Identity of Addressee
A "disastrous" Dream
Lines
18
Content
Depicted as a bringer of revelations during sleep
87
87
No.
87
Title (usually including offering)
"Offering of Thanatos, manna"
Addressee
Thanatos
Identity of Addressee
Death, brother to Sleep and child of Night
Lines
12
Content
Asks him for a long life, describes him as dissolving (ἐκλύης) the bonds of life
No.
Title (usually including offering)
Addressee
Identity of Addressee
Lines
Content
Ref.
1
None
Hecate
Sepulchral goddess in Greek religion
10
Connects her with Artemis, associates her with the Moon
2
"Offering of Prothyraia, storax"
Prothyraia
Epithet of Hecate, Eileithyia, and Artemis
14
Assimilates her with Artemis, celebrates her role in promoting childbirth
3
"Offering of Nyx, firebrands"
Nyx
Personification of Night in the Theogony
14
Describes her as mother of gods and men, calls her Cypris, an epithet of Aphrodite
4
"Offering of Ouranos, frankincense"
Uranus
Father of the Titans in the Theogony
9
Emphasises his antiquity, identifies him with the cosmos
5
"Offering of Aither, saffron"
Aether
Uppermost level of the atmosphere
6
Describes it as the dwelling of Zeus
6
"Offering of Protogonos, myrrh"
Protogonos
Important god in Orphic literature
11
Portrays him similarly to Orphic tradition, as born from an egg in a burst of light
7
"Offering of the Stars, spices"
Stars
The stars, treated as divinities
13
Describes them as children of Night, and as controlling human destiny
8
"Offering for Helios, gum of frankincense"
Helios
God with a cult from at least Homer's time
20
Describes him as a Titan, refers to him under the name Hyperion
9
"Offering for Selene, spices"
Selene
Daughter of Hyperion in the Theogony
12
Focuses on her astronomical role as the moon, calls her "mother of time"
10
"Offering of Physis, spices"
Physis
Nature, sometimes a personification in philosophical literature
30
Depicts Physis as a mysterious force which pervades the world
11
"Offering of Pan, various"
Pan
God who is half-goat, initially from Arcadia
23
Represents him as rustic god, who protects shepherds, and as a cosmic god
12
"Offering of Herakles, frankincense"
Heracles
Greek hero who performs labours
16
Describes him as a solar deity, seemingly identifies him with Apollo
13
"Offering of Kronos, storax"
Cronus
Youngest of the Titans
10
Addresses him as controller of the cosmos, and of natural activity
14
"Offering of Rhea, spices"
Rhea
Titan and mother of Zeus
14
Calls her the daughter of Protogonos, identifies her with Cybele
15
"Offering of Zeus, storax"
Zeus
Ruler of the cosmos in the Theogony
11
Characterises him similarly to the regular Greek tradition
16
"Offering of Hera, spices"
Hera
Wife of Zeus, daughter of Cronus
10
Identifies her with the air
17
"Offering of Poseidon, myrrh"
Poseidon
God of the sea, brother of Zeus
10
Addresses him as ruler of the sea, and as being able to shake the earth
18
"For Pluto"
Pluto
Name for Hades, originally a separate god
19
Describes him in his role as an underworld god
19
"Offering of Zeus Keraunos, storax"
Zeus Keraunios
"Zeus the Thunderer"
23
Provides a detailed physical description of the thunderbolt
20
"Offering of Zeus Astrapeus, gum of frankincense"
Zeus Astrapeus
Zeus "of the lightning"
6
Describes the sight and sound of Zeus's lightning, and its dangerous power
21
"Offering of the Nephe, myrrh"
Nephe
Clouds
7
Treats them as natural phenomena, producing rain and thunder
22
"Offering of Thalassa, gum of frankincense"
Thalassa
Sea
10
Identifies her with Tethys
23
"Offering of Nereus: myrrh"
Nereus
Son of Pontus in the Theogony
8
Associates him with earthquakes
24
"Offering of the Nereids, spices"
Nereids
Daughters of Nereus and Doris
12
Describes them as revealing the rite of Bacchus and Persephone
25
"Offering of Proteus, storax"
Proteus
An "Old Man of the Sea" in the Odyssey
25
Describes him as all-knowing, and asks him to give foresight
26
"Offering of Ge, every seed except beans and spices"
Gaia
Earth, a mother goddess
11
Describes her as providing nourishment, and also treats her as a cosmic body
27
"Offering of the Mother of the Gods, various"
Mother of the Gods
Cybele, a Phrygian goddess
14
Identifies her with Rhea, as well as Hestia
28
"Offering of Hermes, frankincense"
Hermes
Son of Zeus and Maia
12
Emphasises his role in the domain of language
29
"Hymn of Persephone"
Persephone
Daughter of Zeus and Demeter, abducted by Hades
20
Depicts her as dual, as both a fertility goddess and queen of the underworld
30
"Offering of Dionysos, storax"
Dionysus
God described as being born three times
9
Describes him as son of Zeus and Persephone, identifies him with Protogonos
31
"Hymn of the Kouretes"
Kouretes
Group of men who noisily dance around the infant Zeus
7
Connects them to mountains, uses epithets which allude to their part in Zeus's infancy
32
"Offering of Athena, spices"
Athena
Major Greek deity, popular in cult
17
In addition to typical descriptions, associates her with mountains and caves
33
"Offering of Nike, manna"
Nike
Victory, daughter of Styx and Pallas
9
Associates her with war
34
"Offering of Apollo, manna"
Apollo
Major Greek god, son of Zeus and Leto
27
Presents a traditional depiction, then addresses him as a cosmic solar god
35
"Offering of Leto, myrrh"
Leto
Mother of Apollo and Artemis
7
Emphasis her role as mother of her children
36
"Offering of Artemis, manna"
Artemis
Sister of Apollo, connected with Asia Minor
16
Depicts her traditionally, as a hunting goddess, and goddess of childbirth
37
"Offering of the Titans, frankincense"
Titans
Twelve offspring of Earth and Sky
9
Describes them as ancestors of all living creatures
38
"Offering of the Kouretes, frankincense"
Kouretes
Group of men who noisily dance around the infant Zeus
25
Portrays them as being winds, describes them as living on Samothrace
39
"Offering of Korybant, frankincense"
Corybant
Singular form of "Corybantes", figures who worship Cybele
10
Describes him as capable of dispelling fears
40
"Offering of Demeter Eleusinia, storax"
Eleusinian Demeter
Major fertility deity, goddess of agriculture
20
Describes her as the first to have harvested crops, calls her "torch-bearing"
41
"Offering of Mother Antaia, spices"
Mother Antaia
Name for Demeter
10
Describes her search for Persephone in the underworld
42
"Offering of Mise, storax"
Mise
Goddess attested in Anatolian inscriptions
11
Identifies her with Dionysus, describes her as the daughter of Isis
43
"Offering of the Horai, spices"
Horae
Personifications of the seasons
11
Connects them with nature, references Persephone's return from the underworld
44
"Offering of Semele, storax"
Semele
Mother of Dionysus by Zeus
11
Alludes to her death upon witnessing Zeus's true form
45
"Hymn of Dionysos Bassareus Trieterikos"
Dionysus Bassareus Trieterikos
Manifestation of Dionysus
7
References a "maenadic ritual", mentions Dionysus's thyrsus
46
"Offering of Liknites, manna"
Liknites
Cult title of Dionysus
8
Associates Dionysus with vegetation, describes Persephone as his nurse
47
"Offering of Perikionios, spices"
Perikionios
Manifestation of Dionysus
6
Describes his protection of Cadmus's palace
48
"Offering of Sabazios, spices"
Sabazius
God from Phrygia, honoured in Greek cult
6
Describes him as stitching Dionysus into his thigh
49
"Offering of Hipta, storax"
Hipta
Goddess mentioned in Lydian inscriptions
7
Describes her as rearing Dionysus, and as glorifying the rite of Sabazios

References

  1. Athanassakis & Wolkow, p. 195; Morand 2001, pp. 185–188, 203.
  2. Linforth, p. 185.
  3. Ricciardelli 2000, p. xxxviii with n. 1.
  4. Lebreton, p. 202; Morand 2001, pp. 194, 199.
  5. Herrero de Jáuregui 2010a, p. 47; Morand 2001, p. 196. The view that the Hymns originated in Egypt, held by some as rece
  6. Galjanić, p. 122.
  7. Morand 2001, pp. 195, 302.
  8. Malamis, pp. 172–173; Linforth, p. 185.
  9. Morand 2001, pp. 196–197, 302–303; Galjanić, p. 123.
  10. Malamis, p. 197; Ricciardelli 2000, p. xxxiv. On the group which used the Hymns, as well the rite in which they played a
  11. Rudhardt 2008, Introduction, para. 5; Linforth, p. 185.
  12. Morand 2001, p. 303. On the public nature of ancient Greek sanctuaries, see Miles, para. 3.
  13. Morand 2001, p. 35. For an overview of the datings which were put forward from the 18th century through to the mid-20th
  14. Ricciardelli 2000, p. xxx.
  15. Malamis, p. 196; Otlewska-Jung, p. 77.
  16. Morand 2001, p. 303; Ricciardelli 2000, p. xxxi n. 2.
  17. Morand 2001, pp. 35, 303.
  18. Athanassakis & Wolkow, p. ix.
  19. Hunsucker, p. 23.
  20. Ricciardelli 2000, p. xxxi; Ricciardelli 2008, p. 327.
  21. Morand 2001, p. 304.
  22. Gordon, p. 36.
  23. Edmonds 2013a, p. 44.
  24. Malamis, pp. 450–451. Malamis suggests that the collection may have, alongside the Rhapsodies, been a "similarly compend
  25. Meisner 2018, pp. 1, 161.
  26. Hunsucker, p. 29.
  27. Malamis, p. 196. For example, see Graf 1992, p. 161; West 1983, p. 28. The majority of recent scholars, however, view th
  28. Malamis, p. 266.
  29. Ricciardelli 2008, p. 345. In the hymn to the Moirai, the characteristic strings of epithets, which typically constitute
  30. Malamis, pp. 268–269.
  31. Garezou, p. 91.
  32. Herrero de Jáuregui 2015, p. 230. On the variance of the title across the collection's manuscripts, see Malamis, p. 205;
  33. Ricciardelli 2008, p. 328. On the proem and its place in the collection, see § Structure and style.
  34. Edmonds 2013a, pp. 74–75.
  35. Edmonds 2013a, pp. 4–5 with n. 4.
  36. Morand 2001, p. 91.
  37. Morand 2015, p. 211.
  38. Herrero de Jáuregui 2015, p. 230.
  39. Morand 2015, p. 212; OH 76.10 (Athanassakis & Wolkow, p. 60; Quandt, p. 52).
  40. Herrero de Jáuregui 2015, p. 231; Morand 2015, p. 212; OH 24.12 (Athanassakis & Wolkow, p. 23; Quandt, p. 21).
  41. Meisner 2018, pp. 4–5.
  42. Rudhardt 2008, Introduction, para. 6, quoting Saffrey, p. 6.
  43. Morand 2001, p. 197; Rudhardt 2008, Introduction, paras. 6–7, Chapter II, passim; Rudhardt 1991, p. 282. For places in w
  44. Reece, p. 613.
  45. Malamis, pp. 388–389. For Malamis's discussion of the apparent parallels between the sequence of the hymns and the narra
  46. Fayant 2014, pp. 700–709.
  47. Fayant 2014, pp. 697–700. For Fayant's reconstruction of the cosmogony which she reads within the Hymns, see Fayant 2014
  48. Herrero de Jáuregui 2015, p. 229.
  49. Morand 2001, p. 89. For a discussion of Orphic hymns other than the collection of eighty-seven hymns, see Bernabé 2008,
  50. Malamis, p. 436; Herrero de Jáuregui 2010b, p. 90. The line quoted here is from Malamis.
  51. Malamis, p. 10.
  52. Athanassakis & Wolkow, p. 3. For the Greek text given here, see Quandt, p. 1.
  53. For the former, see Morand 2015, p. 209; Herrero de Jáuregui 2015, p. 224. For the latter, see Morand 2001, p. 36.
  54. West 1968, p. 288; Herrero de Jáuregui 2015, p. 232. According to Herrero de Jáuregui, this kind of address, from the te
  55. Ricciardelli 2000, p. xlii; Ricciardelli 2008, p. 329.
  56. Ricciardelli 2000, p. xliii; Ricciardelli 2008, p. 329.
  57. Herrero de Jáuregui 2015, p. 224.
  58. Ricciardelli 2000, pp. xliv–xlv.
  59. Morand 2015, p. 210 translates this term as "a ritual usually linked with sacrifice".
  60. West 1968, pp. 288–289. West argues that this poem was called Thuēpolikón (Θυηπολικόν), which is a title listed by the 1
  61. Malamis, p. 203. For example, see Gordon, p. 35; Fayant 2014, p. lxxxix; Ricciardelli 2008, p. 330.
  62. Morand 2015, pp. 210–211; Morand 2001, pp. 36–37.
  63. Otlewska-Jung, p. 77.
  64. Otlewska-Jung, p. 77 n. 1; Linforth, p. 180.
  65. Morand 2015, p. 213; Ricciardelli 2008, p. 329.
  66. Ricciardelli 2000, p. xliv.
  67. Ricciardelli 2000, p. xlii. Ricciardelli argues that the hymn to Hecate was originally separate from both the proem and
  68. Morand 2001, p. 43; Morand 2015, p. 213.
  69. Morand 2015, p. 213.
  70. Morand 2001, p. 43.
  71. Ricciardelli 2000, p. xli.
  72. Fayant 2014, p. xxxvii.
  73. Graf 2009, p. 172.
  74. Malamis, pp. 208–212. According to Graf, the myth of the dismemberment of Dionysus can also be seen in the order of Hymn
  75. Fayant 2014, p. lxii; Meisner 2014, p. 288. Fayant labels these sections, respectively, as A, B, C, B', and A'. These gr
  76. Malamis, p. 215. The three groups of deities in these sections are cosmic gods (Hymns 1–27), gods associated with the my
  77. Fayant 2014, pp. lxxx–lxxxii.
  78. Rudhardt 1991, p. 264; Rudhardt 2008, Chapter I, para. 21. Fayant prefers to see only two parts in each hymn, viewing th
  79. Morand 2001, pp. 41–42. For an outline of the ways in which various hymns deviate from this standard structure, see Rudh
  80. Morand 2001, pp. 42, 47.
  81. Ricciardelli 2000, p. xxxii; Morand 2001, p. 47.
  82. Morand 2001, p. 45. In several hymns the addressee is not named at all; see Morand 2001, p. 48. For example, Orphic Hymn
  83. Morand 2015, p. 215.
  84. Morand 2001, p. 75.
  85. Morand 2015, pp. 215–216.
  86. Morand 2001, p. 58. Some hymns also contain an intermediate request, which is located within the development; see Morand
  87. Morand 2001, p. 59.
  88. Rudhardt 2008, Chapter I, paras. 146–190.
  89. Morand 2001, p. 49. The point at which the request begins is almost always easily distinguishable; see Rudhardt 2008, Ch
  90. Morand 2001, pp. 49–50.
  91. Morand 2001, pp. 53–54; Hopman-Govers, p. 40.
  92. Ricciardelli 2008, p. 340; Morand 2001, p. 55.
  93. Ricciardelli 2008, pp. 340–341.
  94. Malamis, pp. 30–33. The division of the three parts of the hymn is based upon Malamis, pp. 464–465, 474.
  95. Gordon, p. 35; Ricciardelli 2008, p. 345; Rudhardt 2008, Introduction, para. 25; cf. Graf 1992, p. 161. Some scholars vi
  96. Athanassakis & Wolkow, p. 175. On dactylic hexameter as the metre of Homeric poetry, and its use in works attributed to
  97. Rudhardt 2008, Introduction, para. 26.
  98. Rudhardt 2008, Introduction, para. 18–9, 22; see also Hopman-Govers, p. 37.
  99. Morand 2001, pp. 81–88.
  100. Hopman-Govers, p. 44. On the role of epithets in the Hymns, see § Deities in the Hymns below.
  101. Malamis, p. 276.
  102. Morand 2010b, p. 157, et passim; Ricciardelli 2008, pp. 344–345.
  103. Ricciardelli 2008, pp. 343–344; Morand 2001, pp. 96–97.
  104. Malamis, p. 197; Ricciardelli 2000, p. xxxiv; Graf & Johnston, p. 155; Graf 2009, p. 170; Linforth, p. 186. For a discus
  105. Morand 2001, p. 238; cf. Graf & Johnston, p. 141, who describes the group as a "mystery association".
  106. Morand 2001, p. 286. The term appears twice, in OH 1 to Hecate, and OH 31 to the Kouretes. For an extensive discussion o
  107. Ricciardelli 2000, p. xxxv.
  108. Graf & Johnston, p. 155; Bremmer, p. 106; Morand, apud Malamis, p. 189; Ricciardelli 2008, p. 325. According to Morand 2
  109. Morand 2001, pp. 282–283.
  110. Morand 2001, pp. 235–237.
  111. Morand 2001, pp. 237–239.
  112. Morand 2001, pp. 240–242. The term means "clothed with mystical power", or "with the power of mysteries".
  113. Morand 2001, pp. 243–244.
  114. Martin, pp. 81–82; Malamis, p. 190.
  115. Malamis, p. 206; Morand 2001, p. 103.
  116. Morand 2001, pp. 101, 103; Ricciardelli 2000, p. xxxvii; Ricciardelli 2008, p. 335. Titles which include offerings conta
  117. Morand 2001, p. 103. For a discussion of these eight hymns, and the possible reasoning for them not having an offering,
  118. Morand 2001, pp. 150–151; Edmonds 2019, p. 164. Morand states that grain, the offering to Earth, might be the possible e
  119. Malamis, p. 206. For a discussion of these substances, see Morand 2001, pp. 118–126.
  120. Morand 2001, p. 324.
  121. Morand 2001, p. 324. For an extensive discussion of these offerings, see Morand 2001, pp. 126–137.
  122. Ricciardelli 2008, pp. 337–338.
  123. Malamis, p. 207 n. 30.
  124. Ricciardelli 2000, p. xxxvii; Morand 2001, pp. 151–152.
  125. Ricciardelli 2008, p. 333.
  126. Morand 2001, p. 140. On this term, see Versnel, p. 1480.
  127. Morand 2001, p. 140.
  128. Morand 2001, p. 141. Hunsucker, p. 36 suggests that the multitude of deities featured in the collection may indicate tha
  129. Morand 2001, pp. 141–142.
  130. Morand 2001, pp. 145–146.
  131. Henrichs, p. 671.
  132. Graf 2009, p. 171.
  133. Graf 2009, pp. 171–172.
  134. Graf 2009, pp. 175–176, 182; Graf & Johnston, p. 156; Malamis, p. 191. The term euántētos (εὐάντητος) is an epithet whic
  135. Malamis, pp. 48, 49.
  136. Morand 2001, p. 221.
  137. Ricciardelli 2008, p. 346; similarly, see also Rudhardt 2008, Introduction, para. 6; Morand 2001, p. 209.
  138. Parker, p. 487.
  139. Morand 2001, p. 209; Rudhardt 1991, p. 293.
  140. Veyne, pp. 12–13; cf. Vian 2014, p. 137.
  141. Morand 2001, pp. 209–230. In her discussion of the afterlife in the Hymns, she also considers the role of the underworld
  142. Rudhardt 1991, p. 269.
  143. Hopman-Govers, p. 40; Ricciardelli 2008, p. 346.
  144. Meisner 2018, p. 23.
  145. Morand 2001, pp. 216–217; Ricciardelli 2000, pp. 381–383; OH 37.1–2 (Athanassakis & Wolkow, p. 33; Quandt, p. 29).
  146. Ricciardelli 2008, p. 346; Morand 2001, pp. 151–152.
  147. Morand 2001, p. 152.
  148. Graf 2009, pp. 181–182; OH 58.9–10 (Athanassakis & Wolkow, p. 48; Quandt, p. 42). See also OH 61.11–2 (Athanassakis & Wo
  149. Graf 2009, p. 181 n. 58; Morand 2001, pp. 218–219. The phrase quoted here is from Graf.
  150. Guthrie 1930, p. 216; Hopman-Govers, p. 35; Ricciardelli 2008, p. 343.
  151. Morand 2015, p. 217; Ricciardelli 2000, pp. xxxi–xxxii; Morand 2010a, p. 144.
  152. Rudhardt 2002, p. 486; Morand 2007, p. 9. Rudhardt adds that such references would have been opaque to any reader withou
  153. Rudhardt 1991, p. 264.
  154. Ricciardelli 2008, pp. 341–342.
  155. Hopman-Govers, p. 37; Lebreton, p. 204.
  156. Hopman-Govers, p. 37.
  157. Fayant 2013, para. 18.
  158. Hopman-Govers, p. 37, citing Guthrie 1930, pp. 216–221.
  159. Lebreton, p. 204.
  160. Rudhardt 2008, Chapter I, paras. 229, 285; cf. Rudhardt 1991, pp. 265–268.
  161. Miguélez-Cavero, p. 179 with n. 25.
  162. West 1983, p. 29.
  163. Morand 1997, p. 169.
  164. Malamis, p. 358 with n. 82.
  165. Ricciardelli 2008, pp. 332, 343. The eight hymns to Dionysus, under various names, are those to Dionysus (Hymn 30), Mise
  166. Ricciardelli 2000, pp. xxxv–xxxvi; Ricciardelli 2008, p. 338.
  167. Rudhardt 2008, Chapter II, paras. 5, 51.
  168. Rudhardt 2008, Chapter II, para. 54.
  169. Morand 2007, p. 10.
  170. Rudhardt 2008, Chapter II, paras. 55–57; Rudhardt 2002, pp. 488–489.
  171. Rudhardt 2002, pp. 489–491; OH 30.6–7 (Athanassakis & Wolkow, p. 27; Quandt, p. 25), 44.3 (Athanassakis & Wolkow, p. 38;
  172. Rudhardt 2008, Chapter II, paras. 60–63; Rudhardt 2002, pp. 490–493.
  173. Rudhardt 2002, pp. 493–495; Rudhardt 2008, Chapter II, paras. 64–65. For a general outline of the myth of Dionysus's dis
  174. Rudhardt 2008, Chapter II, paras. 146–147. On this event following the birth from Semele, see Morand 1997, p. 176. This
  175. West 1983, pp. 253–254.
  176. Rudhardt 2008, Chapter II, para. 3; Athanassakis & Wolkow, p. xvi.
  177. Rudhardt 2008, Chapter II, para. 3.
  178. Morand 2010b, pp. 144, 146; Rudhardt 2008, Chapter II, paras. 12–19.
  179. Rudhardt 2008, Chapter II, para. 19.
  180. Rudhardt 2008, Chapter II, paras. 6, 22. The three hymns are those to Zeus (Hymn 15), Zeus Keraunios (Hymn 19), and Zeus
  181. Fayant 2014, pp. 700–703; OH 15.3–5 (Athanassakis & Wolkow, p. 17; Quandt, p. 15). On the Orphic myth of Zeus's swallowi
  182. Malamis, p. 187; Rudhardt 2008, Chapter II, paras. 81–88.
  183. Ricciardelli 2008, pp. 332–333; OH 18.12–15 (Athanassakis & Wolkow, p. 19; Quandt, pp. 17–18), 42.3–7 (Athanassakis & Wo
  184. Rudhardt 2008, Chapter II, paras. 186–195.
  185. Athanassakis & Wolkow, p. x. Mise and Hipta do have some attestation elsewhere in literature, whereas Melinoe, outside o
  186. Morand 2001, p. 198.
  187. Morand 1997, p. 174; Morand 2001, p. 174.
  188. Borgeaud 2008, para. 13.
  189. Rudhardt 1991, p. 273. Rudhardt 1991, pp. 273–274 also points out that deities who are identified with each other tend t
  190. Rudhardt 1991, p. 274; Morand 2001, p. 158; Morand 2010a, p. 152.
  191. Morand 2010a, p. 149, quoting Harrison, p. 625.
  192. Rudhardt 1991, p. 274; Morand 2010a, pp. 152–153.
  193. Sfameni Gasparro, pp. 442–446; Malamis, p. 194.
  194. Morand 2010a, pp. 146–148; Rudhardt 2008, Chapter II, paras. 74–76.
  195. Rudhardt 1991, pp. 275–276.
  196. Rudhardt 2008, Chapter II, paras. 145, 155.
  197. Rudhardt 2008, Chapter II, para. 155.
  198. Morand 2001, p. 158.
  199. For example, see Rudhardt 2008, Chapter II, para. 155 with n. 229, 177, 266.
  200. Quandt, pp. 6*, 13*. For this dating, see the "stemma général" in Vian 1980.
  201. Athanassakis & Wolkow, p. ix; Hunsucker, pp. 4–5.
  202. Ricciardelli 2000, pp. xlv–xlvi.
  203. Roilos, p. 232; Hunsucker, pp. 4–5 n. 3.
  204. Roilos, pp. 231–232. He has a terminus ante quem of the early 14th century, and West 1968, p. 288 n. 3 states that he "c
  205. West 1968, p. 288; Athanassakis & Wolkow, p. ix; Quandt, p. 3*.
  206. Hunsucker, p. 5; John Diaconus Galenus, on Hesiod's Theogony, 381 (Flach, p. 328).
  207. Hunsucker, p. 6; John Diaconus Galenus, on Hesiod's Theogony, 381 (Flach, p. 330).
  208. West 1968, p. 288.
  209. Morand 2001, p. 108.
  210. Fayant 2014, p. xxxv. On the relation of the Dionysiaca to the Orphic Hymns, see Otlewska-Jung, pp. 77–96.
  211. Càssola, p. lxv; cf. West 2003, p. 21, who states that this occurred "[s]ometime in late antiquity, or more likely in th
  212. Athanassakis & Wolkow, p. ix; Quandt, p. 10*. The codex also included the Homeric Hymns and the Hymns of Callimachus.
  213. Fayant 2014, p. xxxiv.
  214. Quandt, p. 10*; Athanassakis & Wolkow, p. ix. In total, there are six lost codices which we know of.
  215. Borgeaud 2014, p. 214; Athanassakis & Wolkow, p. ix; Fayant 2014, p. xxxiv. Quandt, pp. 3*–9* lists a total of thirty-se
  216. Malamis, p. 19.
  217. Malamis, p. 19, figure 1; Quandt, p. 45*. Quandt believed that all of the manuscripts descended from Ψ, though it has si
  218. Richardson, p. 33.
  219. Fayant 2014, p. xxxv.
  220. Malamis, p. 17. The codex also contained the Homeric Hymns, the Orphic Argonautica, and the hymns by Callimachus and Pro
  221. Malamis, p. 17.
  222. Pfeiffer, pp. lxxxi–lxxxii; Richardson, p. 33; West 2003, p. 22.
  223. Malamis, p. 18; Ricciardelli 2000, p. xlvi.
  224. Quandt, pp. 12*, 14*; Ricciardelli 2000, pp. xlvi–xlvii.
  225. Quandt, p. 11*.
  226. Ricciardelli 2000, p. xlvii; Quandt, p. 11*.
  227. Malamis, p. 19; West 1968, p. 291 with n. 2.
  228. Schwab, pp. 302–303 with n. 5; Hunsucker, p. 8 with n. 2. According to Hunsucker, Ficino probably made this translation
  229. Hunsucker, p. 9; Quandt, p. 5*. The edition also contained the Orphic Argonautica and the Hymns of Proclus.
  230. Malamis, p. 19; Ricciardelli 2000, pp. xlvi–xlvii.
  231. Hunsucker, pp. 9, 11.
  232. Athanassakis & Wolkow, p. ix. For a list of these editions, see Quandt, p. 58.
  233. Hunsucker, p. 9.
  234. Malamis, pp. 19–20.
  235. Malamis, p. 20.
  236. Malamis, p. 165 n. 115.
  237. Hunsucker, p. 1.
  238. Hunsucker, p. 12. For the date of Taylor's translation, see Malamis, p. 153 with n. 53.
  239. Malamis, p. 20; Hunsucker, p. 10 with n. 1.
  240. On the contribution of Paul Maas to Quandt's edition, see Morand 2017, paras. 2–3.
  241. Blanc, p. 301.
  242. Blumenthal, pp. 141–142; cf. Quandt, pp. 37*–38*.
  243. Bernabé 2015, n. 3.
  244. Borgeaud 2014, p. 215.
  245. Blanc, p. 301; Borgeaud 2014, p. 215.
  246. Malamis, p. 143.
  247. Hunsucker, p. 7; cf. Athanassakis & Wolkow, p. ix.
  248. Hunsucker, p. 7; Athanassakis & Wolkow, p. ix.
  249. Malamis, p. 142.
  250. Diller, p. 37; Woodhouse, p. 62; cf. Hladký, pp. 43, 265–266.
  251. West 1970, p. 304; Malamis, p. 19.
  252. Voss, pp. 232–233; Walker, pp. 101–103. The line quoted here is from Voss.
  253. Malamis, pp. 143–144.
  254. Malamis, p. 145.
  255. Malamis, pp. 145–148. For this dating, see Heinze, para. 1.
  256. Malamis, pp. 148–150.
  257. Hunsucker, p. 20.
  258. Malamis, pp. 150–151. For a discussion of this debate, see Edmonds 2013a, pp. 27–47.
  259. Malamis, p. 151.
  260. Hunsucker, pp. 30–31 n. 1 to p. 30.
  261. Malamis, p. 152.
  262. Malamis, pp. 152–153, 154.
  263. Malamis, p. 157. Malamis notes that both scholars were putting forward arguments which were bolstered by an early dating
  264. Hunsucker, p. 21; Malamis, pp. 158–159.
  265. Borgeaud 2014, pp. 214–215; Rudhardt 2008, Chapter II, para. 5.
  266. Malamis, p. 161.
  267. Malamis, p. 163.
  268. Malamis, p. 164.
  269. Ricciardelli 2000, p. xxxiv; Malamis, p. 164.
  270. Malamis, p. 165.
  271. Malamis, p. 166.
  272. Ricciardelli 2000, p. xxviii; Malamis, p. 166.
  273. Morand 2001, p. 252.
  274. Malamis, pp. 169–171.
  275. Malamis, pp. 171–172.
  276. Ricciardelli 2000, pp. xxviii–xxix.
  277. Linforth, p. 185; Malamis, p. 172. The sanctuary, which was unearthed in 1910, is a témenos (τέμενος). Among the deities
  278. Malamis, p. 173.
  279. Malamis, pp. 180–181.
  280. Malamis, pp. 174–175; Ricciardelli 2000, p. xxxvii.
  281. Ricciardelli 2000, p. xxxvii. For the quoted passage, see Guthrie 1952, p. 259.
  282. Hunsucker, pp. 25–25; Malamis, pp. 176–178.
  283. Graf 2009, p. 170; Malamis, pp. 184–185. Graf and Malamis are quoting West 1983, p. 29.
  284. Borgeaud 2014, p. 215; Malamis, pp. 184–185.
  285. Malamis, pp. 2, 196.
  286. Malamis, p. 204.
  287. In the manuscripts in which the Orphic Hymns survive, the hymn to Hecate is appended to the proem, without division, a s
  288. Athanassakis & Wolkow, pp. 73–74.
  289. Rudhardt 2008, Chapter II, paras. 218–219.
  290. Malamis, p. 27; Quandt, p. 3.
  291. Ricciardelli 2000, p. 238.
  292. Rudhardt 2008, Chapter II, para. 215.
  293. Malamis, p. 29; Quandt, pp. 3–4.
  294. Athanassakis & Wolkow, p. 76.
  295. Athanassakis & Wolkow, p. 77.
  296. Malamis, pp. 29, 31; Quandt, p. 4.
  297. Ricciardelli 2000, p. 246.
  298. Ricciardelli 2000, pp. 246–247.
  299. Malamis, p. 31; Quandt, p. 5.
  300. Ricciardelli 2000, p. 248.
  301. Rudhardt 2008, Chapter II, para. 25.
  302. Ricciardelli 2000, p. 251.
  303. Rudhardt 2008, Chapter II, para. 20.
  304. Malamis, pp. 31, 33; Quandt, pp. 6–7.
  305. Athanassakis & Wolkow, p. 84.
  306. Ricciardelli 2000, p. 256.
  307. Malamis, p. 33; Quandt, p. 7.
  308. Ricciardelli 2000, p. 259.
  309. Rudhardt 2008, Chapter II, para. 179.
  310. Malamis, p. 35; Quandt, pp. 8–9.
  311. Ricciardelli 2000, p. 265.
  312. Athanassakis & Wolkow, p. 90.
  313. Malamis, pp. 35, 37; Quandt, p. 9.
  314. Ricciardelli 2000, p. 270.
  315. Athanassakis & Wolkow, p. 92.
  316. Malamis, pp. 37, 39; Quandt, pp. 10–12.
  317. Ricciardelli 2000, p. 279.
  318. Rudhardt 2008, Chapter II, paras. 175–6.
  319. Malamis, pp. 41, 43; Quandt, pp. 12–13.
  320. Ricciardelli 2000, p. 286.
  321. Malamis, p. 244.
  322. Malamis, p. 41; Quandt, pp. 13–14.
  323. Athanassakis & Wolkow, p. 100.
  324. Alderink, p. 192.
  325. Malamis, p. 43; Quandt, p. 14.
  326. Rudhardt 2008, Chapter II, para. 144.
  327. Athanassakis & Wolkow, p. 103.
  328. Malamis, p. 43; Quandt, pp. 14–15.
  329. Athanassakis & Wolkow, p. 104.
  330. Rudhardt 2008, Chapter II, para. 34.
  331. Malamis, p. 45; Quandt, pp. 15–16.
  332. Ricciardelli 2000, p. 302.
  333. Ricciardelli 2000, pp. 302–304.
  334. Malamis, p. 45; Quandt, p. 16.
  335. Athanassakis & Wolkow, p. 108.
  336. Athanassakis & Wolkow, pp. 304–305.
  337. Malamis, p. 47; Quandt, p. 17.
  338. Athanassakis & Wolkow, p. 109.
  339. Ricciardelli 2000, pp. 307–308.
  340. Malamis, pp. 47, 49; Quandt, pp. 17–18.
  341. Malamis, p. 269 n. 263.
  342. Ricciardelli 2000, p. 315.
  343. Downey, p. 25. Different manuscripts provide the hymn with different titles, and it can be read as either Κεραυνίου Διός
  344. Athanassakis & Wolkow, p. 112.
  345. Malamis, pp. 49, 51; Quandt, pp. 18–19.
  346. Macedo, Kölligan & Barbieri, p. 50.
  347. Ricciardelli 2000, pp. 319–320.
  348. Malamis, p. 51; Quandt, p. 19.
  349. Athanassakis & Wolkow, p. 113.
  350. Malamis, p. 51; Quandt, p. 21.
  351. Athanassakis & Wolkow, p. 114.
  352. Malamis, p. 348.
  353. Malamis, pp. 51, 53; Quandt, p. 22.
  354. Ricciardelli 2000, p. 325.
  355. Athanassakis & Wolkow, p. 115.
  356. Malamis, p. 53; Quandt, p. 20.
  357. Ricciardelli 2000, p. 330.
  358. Malamis, p. 53; Quandt, pp. 20–21.
  359. Malamis, p. 236.
  360. Malamis, p. 55; Quandt, p. 21.
  361. Athanassakis & Wolkow, p. 117.
  362. Rudhardt 2008, Chapter II, para. 154.
  363. Ricciardelli 2000, p. 333.
  364. Malamis, p. 55; Quandt, p. 22.
  365. Athanassakis & Wolkow, p. 118.
  366. Rudhardt 2008, Chapter II, paras. 152–153, n. 229 to 155.
  367. Malamis, pp. 55, 57; Quandt, pp. 22–23.
  368. Ricciardelli 2000, p. 340.
  369. Malamis, p. 57; Quandt, p. 23.
  370. Athanassakis & Wolkow, p. 122.
  371. Rudhardt 2008, Chapter II, para. 135.
  372. Malamis, pp. 57, 59; Quandt, pp. 23–24.
  373. Ricciardelli 2000, p. 350.
  374. Ricciardelli 2000, pp. 350–351.
  375. Malamis, p. 59; Quandt, pp. 24–25.
  376. The Kouretes are also addressed in Orphic Hymn 38.
  377. Athanassakis & Wolkow, p. 127.
  378. Ricciardelli 2000, p. 356.
  379. Malamis, p. 61; Quandt, p. 25.
  380. Athanassakis & Wolkow, pp. 128–129.
  381. Ricciardelli 2000, p. 358.
  382. Malamis, pp. 61, 63; Quandt, pp. 25–26.
  383. Athanassakis & Wolkow, p. 132.
  384. Ricciardelli 2000, pp. 364–365.
  385. Malamis, p. 63; Quandt, p. 26.
  386. Athanassakis & Wolkow, p. 133.
  387. Athanassakis & Wolkow, pp. 133–134.
  388. Malamis, pp. 63, 65; Quandt, pp. 27–28.
  389. Athanassakis & Wolkow, p. 137.
  390. Ricciardelli 2000, p. 374.
  391. Malamis, p. 65; Quandt, p. 28.
  392. Ricciardelli 2000, p. 376.
  393. Rudhardt 2008, Chapter II, para. 210.
  394. Rudhardt 2008, Chapter II, para. 214.
  395. Rudhardt 2008, Chapter II, para. 210. The hymn brings attention to the apparent paradox of her being a goddess of childb
  396. Malamis, p. 67; Quandt, pp. 28–29.
  397. Ricciardelli 2000, p. 381.
  398. Faraone, p. 399.
  399. Morand 2001, pp. 216–217. According to Morand, as this places the Titans as ancestors of mankind, this passage is a poss
  400. Malamis, p. 67; Quandt, p. 29.
  401. The Kouretes are also addressed in Orphic Hymn 31.
  402. Ricciardelli 2000, p. 385.
  403. Malamis, p. 69; Quandt, p. 30.
  404. Athanassakis & Wolkow, p. 142. On the identity of the figure addressed here, see Ricciardelli 2000, p. 388.
  405. Ricciardelli 2000, p. 388.
  406. Malamis, p. 71; Quandt, p. 31.
  407. Athanassakis & Wolkow, p. 143.
  408. Athanassakis & Wolkow, p. 145.
  409. Malamis, pp. 71, 73; Quandt, pp. 31–32.
  410. Athanassakis & Wolkow, p. 146.
  411. Rudhardt 2008, Chapter II, para. 132.
  412. Rudhardt 2008, Chapter II, paras. 119–120, 122. According to Rudhardt, this hymn shows the influence of an Orphic versio
  413. Malamis, p. 73; Quandt, p. 32.
  414. Morand 2001, pp. 173–174.
  415. Morand 2001, pp. 169–170.
  416. Malamis, p. 73; Quandt, pp. 32–33.
  417. Athanassakis & Wolkow, p. 149.
  418. Ricciardelli 2000, pp. 403–404.
  419. Malamis, p. 75; Quandt, p. 33.
  420. Athanassakis & Wolkow, p. 151.
  421. Rudhardt 2002, p. 491.
  422. Malamis, p. 75; Quandt, pp. 33–34.
  423. Ricciardelli 2000, p. 409.
  424. Athanassakis & Wolkow, p. 152. Bassareus is a form of Dionysus in which he is wearing the fur of a fox, while Trieteriko
  425. Athanassakis & Wolkow, pp. 152–153.
  426. Malamis, p. 77; Quandt, p. 34.
  427. Ricciardelli 2000, p. 413.
  428. Athanassakis & Wolkow, p. 153. The name means "he who is in the liknon" (λίκνον), and was identified by the 5th- or 6th-
    https://en.wiktionary.org/wiki/liknon
  429. Athanassakis & Wolkow, p. 154.
  430. Malamis, p. 77; Quandt, pp. 34–35.
  431. Morand 2007, p. 12 n. 14.
  432. Athanassakis & Wolkow, p. 155. The name Perikionios, which means "which surrounds the column", was a cult epithet of Dio
  433. Ricciardelli 2000, p. 418.
  434. Malamis, p. 77; Quandt, p. 35.
  435. Athanassakis & Wolkow, p. 156.
  436. Rudhardt 2008, Chapter II, para. 60.
  437. Malamis, p. 79; Quandt, pp. 35–36.
  438. Morand 1997, p. 173.
  439. Morand 1997, p. 175.
  440. Malamis, p. 79; Quandt, p. 36.
  441. Athanassakis & Wolkow, p. 157.
  442. Athanassakis & Wolkow, p. 158.
  443. Edmonds 2013b, pp. 415–416.
  444. Edmonds 2013b, p. 415. Edmonds believes that this hymn, through its use of this epithet, is assimilating Dionysus with a
  445. Malamis, pp. 79, 81; Quandt, p. 36.
  446. Athanassakis & Wolkow, p. 159.
  447. Ricciardelli 2000, p. 428.
  448. Malamis, p. 81; Quandt, pp. 36–37.
  449. Ricciardelli 2000, p. 432. The trieterides (meaning "triennial") were festivals which took place every second year (and
  450. Ricciardelli 2000, p. 432.
  451. Malamis, pp. 81, 83; Quandt, pp. 37–38.
  452. Athanassakis & Wolkow, p. 163. For a discussion of this name, and its relation to the name of the previous hymn, see Ric
  453. Athanassakis & Wolkow, p. 163.
  454. Malamis, p. 83; Quandt, p. 38.
  455. Ricciardelli 2000, p. 439.
  456. Malamis, pp. 83, 85; Quandt, pp. 38–39.
  457. Athanassakis & Wolkow, p. 165.
  458. Athanassakis & Wolkow, pp. 167–168.
  459. Malamis, pp. 85, 87; Quandt, pp. 39–40.
  460. Ricciardelli 2000, p. 449.
  461. Malamis, p. 87; Quandt, pp. 40–41.
  462. Athanassakis & Wolkow, p. 170.
  463. Morand 2001, p. 336.
  464. Malamis, p. 89; Quandt, p. 41.
  465. Ricciardelli 2000, pp. 456–457.
  466. Athanassakis & Wolkow, p. 172.
  467. Malamis, p. 89; Quandt, pp. 41–42.
  468. Malamis, p. 267.
  469. Malamis, pp. 89, 91; Quandt, pp. 42–43.
  470. Athanassakis & Wolkow, p. 175.
  471. Ricciardelli 2000, p. 465.
  472. Malamis, p. 91; Quandt, p. 43.
  473. Athanassakis & Wolkow, p. 176.
  474. Ricciardelli 2000, p. 468.
  475. Malamis, p. 93; Quandt, pp. 43–44.
  476. Athanassakis & Wolkow, p. 178.
  477. Malamis, p. 93; Quandt, p. 44.
  478. Ricciardelli 2000, p. 472.
  479. Ricciardelli 2000, pp. 472–473.
  480. Malamis, p. 95; Quandt, p. 43.
  481. Athanassakis & Wolkow, pp. 180–181.
  482. Ricciardelli 2000, p. 476.
  483. Malamis, pp. 95, 97; Quandt, pp. 45–46.
  484. Athanassakis & Wolkow, p. 181.
  485. Athanassakis & Wolkow, p. 183.
  486. Malamis, p. 97; Quandt, p. 46.
  487. Ricciardelli 2000, p. 480.
  488. Malamis, p. 97; Quandt, p. 47.
  489. Athanassakis & Wolkow, p. 186.
  490. Athanassakis & Wolkow, p. 187.
  491. Malamis, p. 99; Quandt, p. 47.
  492. Ricciardelli 2000, p. 485.
  493. Ricciardelli 2000, p. 486.
  494. Malamis, p. 99; Quandt, p. 48.
  495. Athanassakis & Wolkow, p. 189.
  496. Ricciardelli 2000, p. 487.
  497. Malamis, pp. 99, 101; Quandt, pp. 48–49.
  498. Ricciardelli 2000, p. 492.
  499. Ricciardelli 2000, p. 492. Ricciardelli remarks that the nature of this description may indicate verses were swapped bet
  500. Malamis, p. 101; Quandt, p. 49.
  501. Athanassakis & Wolkow, p. 195. The only mention of Melinoe outside of the Orphic Hymns is in an inscription on a device
  502. Athanassakis & Wolkow, p. 196.
  503. Malamis, p. 103; Quandt, pp. 49–50.
  504. Ricciardelli 2000, p. 499.
  505. Malamis, p. 103; Quandt, p. 50.
  506. Ricciardelli 2000, p. 502.
  507. Athanassakis & Wolkow, pp. 199–200.
  508. Malamis, p. 105; Quandt, pp. 50–51.
  509. Athanassakis & Wolkow, p. 200.
  510. Athanassakis & Wolkow, p. 202.
  511. Ricciardelli 2000, p. 506.
  512. Malamis, p. 105; Quandt, p. 51.
  513. Athanassakis & Wolkow, pp. 200, 202. After being pursued by her crazed husband to the edge of a coastal cliff, Ino, clut
  514. Athanassakis & Wolkow, pp. 202–203.
  515. Malamis, pp. 105, 107; Quandt, pp. 51–52.
  516. Athanassakis & Wolkow, p. 203.
  517. Ricciardelli 2000, p. 510.
  518. Malamis, p. 107; Quandt, p. 52.
  519. Athanassakis & Wolkow, p. 206.
  520. Ricciardelli 2000, p. 512.
  521. Malamis, pp. 107, 109; Quandt, pp. 52–53.
  522. Ricciardelli 2000, pp. 514–515.
  523. Ricciardelli 2000, p. 515.
  524. Malamis, p. 109; Quandt, p. 53.
  525. Athanassakis & Wolkow, p. 209.
  526. Athanassakis & Wolkow, p. 211.
  527. Malamis, pp. 109, 111; Quandt, pp. 53–54.
  528. Ricciardelli 2000, p. 520.
  529. Athanassakis & Wolkow, p. 212.
  530. Malamis, p. 111; Quandt, p. 54.
  531. Ricciardelli 2000, p. 522.
  532. Athanassakis & Wolkow, p. 213.
  533. Ricciardelli 2000, p. 525.
  534. Malamis, pp. 111, 113; Quandt, p. 55.
  535. Ricciardelli 2000, p. 526.
  536. Malamis, p. 113; Quandt, p. 55.
  537. Athanassakis & Wolkow, p. 215.
  538. Malamis, p. 349.
  539. Malamis, p. 113; Quandt, pp. 55–56.
  540. Ricciardelli 2000, p. 531.
  541. Athanassakis & Wolkow, p. 216.
  542. Malamis, pp. 113, 115; Quandt, p. 56.
  543. Ricciardelli 2000, p. 533. Ricciardelli states that the hymn's addressee is similar to (though not the same as) the pers
  544. Tovar, p. 405.
  545. Malamis, p. 115; Quandt, pp. 56–57.
  546. Ricciardelli 2000, p. 536.
  547. Ricciardelli 2000, pp. 536–539.
  548. Malamis, p. 117; Quandt, p. 57.
  549. Malamis, p. 192.
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