Note 39 — Chapter X · THE ORPHICS

See the accounts given in Lob. 565 f.: they come from the Rhapsodiai. The fact that the origin of men and the doctrine of Metempsychosis as well were dealt with in the Rhaps. follows from Procl. in Rp. ii, 338 Kroll. It must, however, have been from older Orphic poetry—at any rate, not from the Rhaps.—that the story was derived by D. Chr. 30, 10 f. Plutarch, too, does at least refer to it: τὸ ἐν ἡμῖν ἄλογον καὶ ἄτακτον καὶ βίαιον οἱ παλαιοὶ Τιτᾶνας ὠνόμασαν, Es. Carn. 1, 7, p. 996 C; and possibly Opp., H. v, 9–10; Ael. fr. 89, p. 230, 19 f. Herch. (Lob. 567 g). Even the words of Xenokrates (fr. 20, p. 166 Heinze) seem to allude to this Orphic myth. Thus the Rhapsodiai in this case also were following older Orphic teaching and poetry. Orph. H. 37 derives from a later age. What Nic. Th. 8 ff. reproduces (mistakenly?) as Hesiodic tradition was perhaps really an echo of Orphic poetry. Was the derivation of Man from the Titans suggested by still earlier fancies such as e.g. meet us in passages like h. Hom. Ap. 335 (137) f.: Τιτῆνές τε θεοὶ τῶν ἒξ ἄνδρες τε θεοί τε—? This is not Homeric (for all the Homeric πατὴρ ἀνδρῶν τε θεῶν τε), though possibly it had a different sense from what it had for “Orpheus”.