FROM CHEREMON.

Χαιρήμων μὲν γὰρ καὶ οἱ ἄλλοι, οὐδ ̓ ἄλλο τι πρὸ τῶν δρωμένων κόσμων ἡγοῦνται, ἐν ἀρχῇ λόγων τιθέμενοι τους Αἰγυπτίων. οὐδ ̓ ἄλλους θεούς πλὴν τῶν πλανητῶν λεγομένων, καὶ τῶν συμπληρούντων τὸν ζωδιακὸν, καὶ ὅσοι τούτοις παρανατέλλουσι. Τάς τε εἰς τοὺς δεκανοὺς τιμὰς, καὶ τοὺς λεγομένους κραταιοὺς ἡγέμονας. ὧν τὰ ὀνόματα ἐν τοῖς ἀλμε-heroes, whose names appear in the νιχιακοῖς φέρεται, καὶ θερα- almanacks, are nothing else than πεῖαι παθῶν, καὶ ἀνατολαί, charms for the cure of evils, and obκαὶ δύσεις, καὶ μελλόντων σηservations of the risings and settings μειώσεις. Τώρα γὰρ τοὺς τὸν of the stars, and prognostications of ἥλιον δημιουργὸν φαμένους, καὶ future events. For it seems that they τὰ περὶ τὸν Οσιριν καὶ τὴν esteem the Sun to be the demiurgus, Ἴσιν καὶ πάντας τοὺς ἱερατι and hold that the legends about Osiris κοὺς μύθους, ἢ εἰς τοὺς ἀστέρας and Isis, and all other their mythoκαὶ τὰς τούτων φάνσεις καὶ logical fables, have reference either κρύψεις· καὶ ἐπιτολὰς ἑλιτε to the stars, their appearances and τομένους· ἢ εἰς τὰς τῆς σελή- occultations, and the periods of their νης αὐξήσεις καὶ μειώσεις ή risings, or to the increase and deεἰς τὴν τοῦ ἡλίου πορείαν ἢ τό crease of the moon, or to the cycles of γε νυκτερινὸν ἡμισφαιρίον, ἢ τὸ the sun, or the diurnal and nocturnal ἡμερινὸν, ἢ τόν γε ποταμὸν hemispheres, or to the river: in short, καὶ ὅλως πάντα εἰς τὰ φυσικὰ, that every thing of the kind relates καὶ οὐδὲν εἰς ἀσωμάτους καὶ merely to physical operations, and ζώσας οὐσίας ἑρμηνεύοντας. has no connexion or reference whatτῶν οἱ πλείους καὶ τὸ ἐφ' ἡμὶν ever to incorporeal and living esἐκ τῆς τῶν ἀστέρων ἀνῆψαν sences properly so called. Most of

Chæremon and others believe that nothing existed prior to the sensible worlds, and they place among the foremost of such opinions the senti ments of the Egyptians, who hold that there are no other gods than those which are called the planets, and the constellations of the Zodiac, and such as these. They say, also, that the honours paid to the ten great gods and those which are called

ORPHIC FRAGMENTS.

FROM ORPHEUS.*

Ζεὺς πρῶτος γένετο· Ζεὺς ὕστατος ἀρχικέραυνος,
Ζεὺς κεφαλὴ· Ζεὺς μέσσα, Διὸς δ' ἐκ πάντα τέτυκται.
Ζεὺς ἄρσην γένετο Ζεὺς ἄφθιτος † ἔπλετο νύμφη
Ζεὺς πυθμήν, - γαίης τε καὶ οὐρανοῦ ἀστερόεντος"
(Ζεὺς πνοὴ πάντων § Ζεὺς ἀκαμάτου πυρὸς ὁρμὴ
Ζεὺς πόντου ῥίζα· Ζεὺς ἥλιος ήδε σελήνη")
Ζεὺς βασιλεὺς· Ζεὺς αὐτὸς || ἁπάντων ἀρχιγένεθλος.
Ἐν κράτος, εἰς δαίμων γένετο, μέγας ἀρχὸς ἁπάντων.
Ἐν δὲ δέμας βασίλειον, ἐν ᾧ τάδε πάντα κυκλεῖται,
Πῦρ, καὶ ὕδωρ, καὶ γαῖα, καὶ αἰθήρ, νύξ τε καὶ ἦμαρ,
Καὶ Μῆτις πρῶτος γενέτωρ, καὶ Ἔρως πολυτερπής.
Πάντα γὰρ ἐν μεγάλῳ Ζηνὸς τάδε σώματι κεῖται.
Τοῦ δήτοι κεφαλὴν μὲν ἰδεῖν καὶ καλὰ πρόσωπα.
Οὐρανὸς αιγλήεις, ὃν χρύσεαι ἀμφὶς ἔπειραι,

"Αστρων μαρμαρέων περικαλλέες ἠερέθονται.

Eusebius and Proclus omit the fifth and sixth verses between the paren

theses. Aristotle places the fourth before the third.

† ἄμβροτος Aristot. Stob.

† λιμὴν Stob.

§ Herm. proposes ἀνεμών.

|| ἀρχος Aristot.

Η Proc. has also Ζηνὸς δ' ἐνὶ γαστέρι σύῤῥα πεφύκει.

PP

Ταύρεα δ ̓ ἀμφοτέρωθε δύο χρύσεια κέρατα.
̓Αντολίη τε δύσις τε θεῶν ὁδοὶ οὐρανιώνων.

*

Ομματα δ' ήέλιός τε, καὶ ἀντίοωσα σελήνη,

Νοῦς δέ γε ἀψευδὴς, βασιλήιος ἄφθιτος αιθήρ.

Zeus is the first. Zeus the thunderer, is the last.

Zeus is the head.

Zeus is the middle, and by Zeus all things

were fabricated.

Zeus is male, Immortal Zeus is female.

Zeus is the foundation of the earth and of the starry heaven.

Zeus is the breath of all things. Zeus is the rushing of inde

fatigable fire.

Zeus is the root of the sea: He is the sun and moon.

Zeus is the king; He is the author of universal life;

One Power, one Dæmon, the mighty prince of all things:
One kingly frame, in which this universe revolves,

Fire and water, earth and ether, night and day,

And Metis (Counsel) the primeval father, and all-delightful

Eros (Love).

All these things are united in the vast body of Zeus.

Would you behold his head and his fair face,

It is the resplendent heaven, round which his golden locks

Of glittering stars are beautifully exalted in the air.

On each side are the two golden taurine horns,

The risings and settings, the tracks of the celestial gods;
His

eyes the sun and the opposing moon;

His unfallacious Mind the royal incorruptible Ether.

Eus. Pr. Ev. III.-Proc. Tim.-Aristot. de Mund.

* Heringa proposes ἀνταυγοῦσα.

FROM ORPHEUS.

Πρῶτα μὲν ἀρχαίου Χάεος μελανήφατον ὕμνον,
Ὡς ἐπάμειψε φύσεις, ὥς τ ̓ οὐρανὸς ἐς πέρας ἦλθε
Γῆς τ ̓ εὐρυστέρνου γένεσιν, πυθμένα τε θαλάσσης
Πρεσβύτατόν τε καὶ αὐτοτελῇ πολύμητιν Ερωτα,
Όσσα τ ̓ ἔφυσεν ἅπαντα, διέκρινε δ ̓ ἄλλον ἀπ ̓ ἄλλου.
Καὶ Κρόνον αἰνολέτην, ὥς τ ̓ ἐς Δία τερπικέραυνον
Ἤλυθεν ἀθανάτων μακάρων βασιλήιος ἀρχή.

First I sung the obscurity of ancient Chaos,

How the Elements were ordered, and the Heaven reduced to bound;

And the generation of the wide-bosomed Earth, and the depth

of the Sea,

And Eros (Love) the most ancient, self-perfecting, and of manifold design;

How he generated all things, and parted them from one another. And I have sung of Cronus so miserably undone, and how the

kingdom

Of the blessed Immortals descended to the thunder-loving Zeus.

FROM ORPHEUS.

̓Αρχαίου μὲν πρῶτα Χάους ἀμέγαρτον* ἀνάγχην
Καὶ Κρόνον, ὃς ἐλόχευσεν ἀπειρεσίοισιν ὑφ ̓ ὁλκοῖς +
Αἰθέρα, καὶ διφυῆ περιωπέα, κυδρὸν Ἔρωτα
Νυκτὸς ἀειγνήτης πάτερα κλυτὸν ἂν ῥα Φάνητα
Οπλότεροι καλέουσι – βροτοὶ, πρῶτος γὰρ ἐφάνθη
Βριμους τ ̓ εὐδυνάτοιο γονὰς, ἤδ ̓ ἔργα ἀΐδηλα
Γηγενέων, οἱ λυγρὸν ἐπ ̓ Οὐρανοῦ ἐστάξαντο

Arg. 419.

* ἀτέχμαρτον ΑΙ.

† ἀπειρισίοις ὑπὸ κόλποις Αl.

Η κλήζουσι Αl.