Orphism (religion)

Orphic mosaics were found in many late-Roman villas.

Orphism (more rarely Orphicism; Ancient Greek: Ὀρφικά, romanizedOrphiká) is the name given to a set of religious beliefs and practices[1] originating in the ancient Greek and Hellenistic world,[2] associated with literature ascribed to the mythical poet Orpheus, who descended into the Greek underworld and returned. This type of journey is called a katabasis and is the basis of several hero worships and journeys. Orphics revered Dionysus (who once descended into the Underworld and returned) and Persephone (who annually descended into the Underworld for a season and then returned). Orphism has been described as a reform of the earlier Dionysian religion, involving a re-interpretation or re-reading of the myth of Dionysus and a re-ordering of Hesiod's Theogony, based in part on pre-Socratic philosophy.[3]

The suffering and death of the god Dionysus at the hands of the Titans has been considered the central myth of Orphism. According to this myth, the infant Dionysus is killed, torn apart, and consumed by the Titans. In retribution, Zeus strikes the Titans with a thunderbolt, turning them to ash. From these ashes, humanity is born. In Orphic belief, this myth describes humanity as having a dual nature: body (Ancient Greek: σῶμα, romanizedsôma), inherited from the Titans, and a divine spark or soul (Ancient Greek: ψυχή, romanizedpsukhḗ), inherited from Dionysus.[4] In order to achieve salvation from the Titanic, material existence, one had to be initiated into the Dionysian mysteries and undergo teletē, a ritual purification and reliving of the suffering and death of the god.[5] Orphics believed that they would, after death, spend eternity alongside Orpheus and other heroes. The uninitiated (Ancient Greek: ἀμύητος, romanizedamúētos), they believed, would be reincarnated indefinitely.[6]

  1. ^ Sexuality in Greek and Roman Culture by Marilyn B. Skinner, 2005, page 135, "[…] of life, there was no coherent religious movement properly termed 'Orphism' (Dodds 1957: 147–9; West 1983: 2–3). Even if there were, […]"
  2. ^ Three Faces of God by David L. Miller, 2005, Back Matter: "[…] assumed that this was a Christian trinitarian influence on late Hellenistic Orphism, but it may be that the Old Neoplatonists were closer […]"
  3. ^ A. Henrichs, "'Hieroi Logoi' and 'Hierai Bibloi': The (Un) Written Margins of the Sacred in Ancient Greece," Harvard Studies in Classical Philology 101 (2003): 213-216.
  4. ^ Sandys, John, Pindar. The Odes of Pindar including the Principal Fragments. Cambridge, MA: Harvard University Press; London, William Heinemann Ltd, 1937.
  5. ^ Ana Isabel Jiménez San Cristóbal, Rituales órficos (Madrid: Universidad Complutense de Madrid, 2006);
  6. ^ Proclus, Commentary on the Republic of Plato, II, 338, 17 Kern 224.

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