He is mentioned, as having been twice in a state of [[1015]]death; which is represented as a twofold descent to the shades below. There is also an obscure piece of mythology about his wife, and a serpent; also of the Rhoia or Pomegranate: which seems to have been taken from some symbolical representation at a time, when the purport was no longer understood. The Orpheans dealt particularly in symbols, as we learn from Proclus. [[1016]]Ορφικοι δια συμβολον, Πυθαγορειοι δια εικονων, τα θεια μηνυειν εφιεμενοι. His character for science was very great; and Euripides takes particular notice of some antient tablets, containing much salutary knowledge, which were bequeathed to the Thracians by Orpheus: [[1017]]ἁς Ορφειη κατεγραψε γηρυς. Plato styles his works [[1018]]βιβλων ὁμαδον, a vast lumber of learning, from the quantity, which people pretended had been transmitted from him. He one while resided in Greece; and particularly at Thebes in Bœotia. Here he introduced the rites of Dionusus, and celebrated his Orgies upon mount [[1019]]Cithæron. He is said to have been the first who instituted those rites: and was the author of all mysterious worship. [[1020]]Πρωτος Ορφευς μυστηρια Θεων παρεδωκεν. All these were accompanied with science of another nature: for he is reputed to have been skilled in many arts.
From Thebes he travelled towards the sea-coast of Chaonia, in order to recover his lost Eurydice; who had been killed by a serpent. According to [[1021]]Agatharchides Cnidius it was at Aorthon in Epirus, that he descended for this purpose to the shades below. The same account is given by [[1022]]Pausanias, who calls the place more truly Aornon. In the Orphic Argonauts it is said to have been performed at Tænarus in [[1023]]Laconia. He likewise resided in Egypt, and travelled over the regions of Libya; and every where instructed people in the rites, and religion, which he professed. In the same manner he went over a great part of the world.
[[1024]]Ως ἱκομην επι γαιαν απειρετον, ηδε ποληας,
Αιγυπτῳ, Λιβυῃ τε, βροτοις ανα θεσφατα φαινων.
Some make Orpheus by birth a Thracian; some an Arcadian: others a Theban. Pausanias mentions it as an opinion among the [[1025]]Egyptians, that both Orpheus, and Amphion, were from their country. There is great uncertainty about his parents. He is generally supposed to have been the son of Œagrus, and Calliope: but Asclepiades made him the son of Apollo, by that [[1026]]Goddess. By some his mother was said to have been Menippe; by others [[1027]]Polymnia. He is also mentioned as the son of [[1028]]Thamyras. Plato differs from them all, and styles both Orpheus, and Musæus, [[1029]]Σεληνης και Μουσων εγγονοι, the offspring of the Moon, and the Muses: in which account is contained some curious mythology. The principal place of his residence is thought to have been in Pieria near mount Hæmus. He is also said to have resided among the Edonians; and in Sithonia, at the foot of mount Pangæus; also upon the sea-coast at Zona. In all these places he displayed his superiority in science; for he was not only a Poet, and skilled in harmony, but a great Theologist and Prophet; also very knowing in medicine, and in the history of the [[1030]]heavens. According to Antipater Sidonius, he was the author of Heroic verse. And some go so far as to ascribe to him the invention of letters; and deduce all knowledge from [[1031]]him.
Many of the things, reported to have been done by Orpheus, are attributed to other persons, such as [[1032]]Eetion, Musæus, Melampus, Linus, Cadmus, and Philammon. Some of these are said to have had the same [[1033]]parents. Authors in their accounts of Orpheus, do not agree about the manner of his [[1034]]death. The common notion is, that he was torn to pieces by the Thracian women. But, according to Leonides, in Laërtius, he was slain by lightning: and there is an [[1035]]epitaph to that purpose. The name of Orpheus is to be found in the lists of the Argonauts: and he is mentioned in the two principal poems upon that subject. Yet there were writers who placed him eleven generations before the war of Troy, consequently ten generations before that expedition. [[1036]]Γεγονε προ ια γενεων των Τρωικων—βιωναι δε γενεας θ· ὁι δε ια φησιν. He was born eleven ages before the siege of Troy, and he is said to have lived nine ages; and according to some eleven. This extent of [[1037]]life has been given him in order to bring him down as low as the aera of the Argonauts: though, if we may believe Pherecydes Syrus, he had no share in that expedition.
To remedy the inconsistences, which arise in the history of Orpheus, writers have supposed many persons of this name. Suidas takes notice of no less than four in [[1038]]Thrace. But all these will not make the history consistent. Vossius therefore, with good reason, doubts whether such a person ever existed. Nay, he asserts, [[1039]]Triumviros istos Poeseos, Orphea, Musæum, Linum, non fuisse: sed esse nomina ab antiquâ Phœnicum linguâ, quâ usi Cadmus, et aliquamdiu posteri. There is great truth in what Vossius here advances: and in respect to Orpheus, the testimony of Aristotle, quoted by him from Cicero, is very decisive. [[1040]]Orpheum poetam docet Aristoteles nunquam fuisse. Dionysius, as we learn from Suidas, affirmed the same thing. Palæphatus indeed admits the man; but sets aside the history. [[1041]]Ψευδης και ὁ περι του Θρφεως μυθος. The history too of Orpheus is nothing else but a fable. From what has been said, I think it is plain, that under the character of this personage we are to understand a people named [[1042]]Orpheans; who, as Vossius rightly intimates, were the same as the Cadmians. In consequence of this, there will sometimes be found a great similarity between the characters of these two persons.
I have shewn, that Colonies from [[1043]]Egypt settled in the region of Sethon, called afterwards Sethonia, upon the river Palæstinus. They were likewise to be found in the countries of Edonia, Pieria, and Peonia: in one of which they founded a city and temple. The Grecians called this city Orpheus: [[1044]]Ορφευς εστι πολις υπο τῃ Πιεριῃ. Orpheus is a city of Thrace, below Pieria. But the place was originally expressed Orphi, by which is meant the oracular temple of Orus. From hence, and from the worship here instituted, the people were styled Orphites, and Orpheans. They were noted for the Cabiritic mysteries; and for the Dionusiaca, and worship of Damater. They were likewise very famous for the medicinal arts; and for their skill in astronomy and music. But the Grecians have comprehended, under the character of one person, the history of a people. When they settled in Thrace, they introduced their arts, and their worship, among the barbarous [[1045]]natives, by whom they were revered for their superior knowledge. They likewise bequeathed many memorials of themselves, and of their forefathers, which were probably some emblematical sculptures upon wood or stone: hence we read of the tablets of Orpheus preserved in Thrace, and particularly upon mount [[1046]]Hæmus. The temple which they built upon this mountain seems to have been a college, and to have consisted of a society of priests. They were much addicted to celibacy, as we may judge from their history; and were, in great measure, recluses after the mode of Egypt and Canaan. Hence it is said of Orpheus, that he secreted himself from the world, and led the life of a [[1047]]Swan: and it is moreover mentioned of Aristæus, when he made a visit to Dionusus upon mount Hæmus, that he disappeared from the sight of men, and was never after [[1048]]seen. According to the most common accounts concerning the death of Orpheus, it was owing to his principles, and manner of life. He was a solitary, and refused all commerce with womankind: hence the Mænades, and other women of Thrace, rose upon him, and tore him to pieces. It is said, that his head, and lyre were thrown into the Hebrus; down which they were wafted to Lemnos. What is here mentioned of Orpheus, undoubtedly relates to the Orpheans, and to their temple upon mount Hæmus. This temple was in process of time ruined: and there is great reason to think, that it was demolished upon account of the cruelties practised by the priests, and probably from a detestation of their unnatural crimes, to which there are frequent allusions. Ovid having given a character of Orpheus, concludes with an accusation to this purpose.
[[1049]]Ille etiam Thracum populis fuit auctor amores
In teneros transferre mares: citraque juventam