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Orphic Hymns · 48 of 138 · tr. Thomas Taylor

Hymn X (part 2)

For the World is one, and only-begotten. Opusc. Mythol. p. 203. 131:17 Ver. 17] The sportive nymphs . This is because Pan rejoices in the exhalations produced from humid substances; without which the world cannot subsist. Phurnutus . 131:22 Ver. 22.] In caves obscure . A cave, as we learn from Porphyry, de Antro Nympharum, is an apt symbol of the material world; since it is agreeable at its first entrance on account of p. 132 its participation of form, but is involved in the deepest obscurity to the intellectual eye, which endeavours to discern its dark foundation. So that, like a cave, its exterior and superficial parts are pleasant; but its interior parts are obscure, and its very bottom, darkness itself. 132:23 Ver 23.] True serpent-horned Jove . The reason why Pan is horned, is, because Jove is the mingler of all things, according to Orpheus, as we learn from Jo. Diac. Allegor. in Hesiod. p. 305; and the word κερασήσ is as Gesner observes, derived from the verb κεράννυμι, to mingle: so that horns are an occult symbol of the mingling and tempering power of the demiurgus of the world. But the literal meaning of the word κερασήσ is horned serpent; and one of the heads of Protogonus is that of a serpent. We may add that Pan considered as the soul of the world, is with great propriety called Jove; since that appellation is given by Orpheus to the mundane soul.
Themes
Anthropomorphismtheology

Attributing human characteristics, emotions, or form to the divine; embodied divine imagery.

[auto] Pan is vividly described with physical attributes like 'Goat-footed, horned' and a 'throne,' central to the hymn's imagery.

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Demiurgecosmology

A secondary creator deity—often ignorant or malevolent—responsible for fashioning the material world, distinct from the supreme transcendent God.

[auto] The footnote explicitly identifies Jupiter/Pan as the 'demiurgus of the universe' responsible for creation ('from whom the world began').

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Unity Of Beingtheology

The doctrine that all existence is ultimately one substance or one divine reality; non-duality as a theological claim.

[auto] The passage explicitly identifies Pan as 'the substance of the whole' and states 'Pan... is the same with the Universe,' emphasizing non-duality.

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Related passages · 38 parallels
christian_mysticism|Pseudo-Dionysius: The Divine Names|Chapter 11, Section 1e
Hence the Good God is called the Fount, first, of the Very Primaries: then, of those creatures which share completely therein; then, of those which share partially therein. 484 484 Migne’s text here is corrupt, I have emended it. (1) The…”
Both passages discuss the concept of a divine or cosmic principle that permeates and sustains the world. Passage A describes Pan as the soul of the world, symbolizing the mingling and tempering power of the demiurgus, while Passage B discusses the Good God as the Fount of Very Goodness and Deity, from which all creation derives its existence and qualities. Both texts explore the idea of a transcendent yet immanent divine force.
christian_mysticism|The Life and Doctrines of Jacob Boehme|Chapter 1 (part 12)
56 Neither is such a state attained without a hard fight against the powers of darkness. "If any one desires to follow me, let him not be intoxicated by terrestrial thoughts and desires, but girded with the sword of the Spirit, because he…”
Both passages explore the concept of divine unity and the struggle to comprehend the infinite. Boehme discusses the inner spiritual battle and the expansion of the mind to understand divine truth, while the hymn to Pan describes the all-encompassing nature of the divine power that permeates and governs the universe.
christian_mysticism|The Life and Doctrines of Jacob Boehme|Chapter 6 (part 2)
"When the eternal Word moved, because of the malice of Lucifer, and for the purpose of expelling this evil guest from his residence into eternal darkness, the essence was rendered compact (coagulated). God was not willing to leave the mani…”
Both passages describe a divine force that is the substance of the whole universe and is responsible for creation. They also discuss the interaction between light and darkness, and the role of a divine being in bringing order out of chaos.
christian_mysticism|The Life and Doctrines of Jacob Boehme|Chapter 7 (part 4)
28.) "In Paradise the substance of the divine world penetrated the substance belonging to time, comparable to the power of the sun penetrating a fruit growing on a tree, and endowing it with such qualities as render it lovely to the sight a…”
Both passages describe a divine substance or power that permeates and sustains the world, creating harmony and beauty. They share a mystical view of the universe where the divine is intimately connected with the natural world.
christian_mysticism|The Life and Doctrines of Jacob Boehme|Chapter 7 (part 7)
The heart of God wanted to have him in Paradise and to reside in him, for it said, 'He is my image and likeness.' The kingdom of wrath wanted him, for it said, 'He is mine; for he has issued out of my fountain, out of the eternal mind of th…”
Both passages explore the concept of a divine entity that is interconnected with all aspects of creation. In Passage A, God and the kingdoms of wrath and the world claim Adam as their own, reflecting a divine presence in all aspects of existence. Similarly, Passage B describes Pan as the substance of the whole, encompassing all parts of the world and ruling over nature and mankind.
christian_mysticism|The Life and Doctrines of Jacob Boehme|Chapter 8 (part 2)
31.) "This terrestrial world is based upon the world of darkness, and if the good bad not been also embodied therein, there would be in it no other doing than that of the world of darkness; but this is prevented by the divine power and by t…”
Both passages describe a dualistic worldview where opposing forces (good/evil, light/darkness) coexist and interact. They also emphasize the role of a divine or spiritual power that influences the material world, though the specific deities and concepts differ.
christian_mysticism|The Life and Doctrines of Jacob Boehme|Chapter 8 (part 7)
The outbreathed desire—that is to say, the love of the divine power for nature, wherefrom nature and self-will have originated—is longing to get rid of the natural perverted self-will, and is destined, at the end of time, to be free of the…”
Both passages explore the interconnectedness of all things and the divine essence within nature. Boehme discusses the divine power and its manifestation in nature, while the hymn to Pan describes Pan as the substance of the whole universe, encompassing all parts. Both texts emphasize the unity and divine nature of the world.
christian_mysticism|The Life and Doctrines of Jacob Boehme|Chapter 10 (part 7)
It is not shown that Esau became subject to Jacob, but the story represents to us a spiritual symbol, showing how the kingdom of nature in man was to become subjected and to be made to submit in humility to the kingdom p. 214 of grace; how…”
Both passages explore the concept of a divine or universal force that governs and unifies the natural world. Passage A discusses the spiritual symbolism of Jacob and Esau, representing the kingdom of grace and nature, while Passage B describes Pan as the substance of the whole, encompassing all parts of the universe. Both texts emphasize the interconnectedness of all things and the divine order underlying nature.
egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 8 (part 7)
The sacred Form, beloved, terrible and mighty in his two risings (?), the lord of space, the mighty one of the form of Khepera, who came into existence through Khepera, the lord of the form of Khepera; when he came into being nothing existe…”
Both passages describe a divine being as the creator and sustainer of the universe, emphasizing its eternal nature and the provision of light and life. The passages share a similar reverence for a deity that encompasses and governs all aspects of existence.
egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 8 (part 8)
His name is gracious, and the love of him is sweet; and at the dawn all people make supplication unto him through his mighty power and terrible strength, and every god lieth in fear of him. He is the young bull that destroyeth the wicked,…”
Both passages describe a divine being that is the source and sustainer of the universe, with attributes of power, creation, and hidden nature. The passages share a mystical reverence for a supreme deity that transcends and encompasses all aspects of existence.
28 more
egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 10 (part 16)
Thou art one in thine attributes among the gods, thou beautiful bull of the company of the gods, thou chief of all the gods, lord of Maat , father of the gods, creator of men, maker of beasts and cattle, lord of all that existeth, maker of…”
Both passages describe a supreme deity as the creator and sustainer of the universe, emphasizing the divine's unity, omnipotence, and the interconnectedness of all creation. They share a monistic view of the divine, portraying the deity as the source and ruler of all things.
egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 14 (part 7)
Thou hast knit (10) together the mountains, thou has made mankind and the beasts of the field, thou hast created the heavens and the earth. Worshipped be thou whom the goddess Maat embraceth at morn and at eve. Thou dost travel across the…”
Both passages are hymns that praise a divine being as the creator and sustainer of the universe. They share themes of divine creation, eternal existence, and the reverence of the divine by all aspects of nature and humanity.
egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 14 (part 8)
, the netherworld), thou dost rise in the horizon of heaven and sheddest upon the world beams of emerald light; thou art born from the water, thou art sprung from Nu, who fostereth thee and ordereth thy members. O thou who art crowned king…”
Both passages describe a divine being as the creator and ruler of the universe, embodying the essence of all things. They share themes of divine birth, cosmic order, and the joyous response of the natural world and other deities to the divine presence.
egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 27 (part 2)
, Ra); Ani, triumphant in peace." Vignette: Ani, standing with both hands raised in adoration. Behind him is his wife: Ausar nebt per qematet en Amen Thuthu. Osiris, the lady of the house, priestess of Amen, Thuthu. Text [CHAPTER XV.]: (…”
Both passages invoke divine beings (Osiris in Passage A and Pan in Passage B) as creators and sustainers of the world, highlighting their omnipresent and omnipotent nature. They share a theme of divine light and protection, with hymns of praise and adoration.
egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 29 (part 2)
Text [CHAPTER CXXXIII.]: (1) TO BE SAID ON THE DAY OF THE MONTH.[2] (2) Osiris Ani, the scribe, triumphant in peace, triumphant, saith: "Ra riseth (2) in his horizon, and the company of his gods follow after the god when he appeareth from h…”
Both passages are hymns that praise a divine being associated with creation and the cosmos. They share themes of adoration, the divine's role in sustaining life, and the seeker's desire for protection and guidance in the afterlife or life's journey.
egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 34 (part 4)
I am the lord of millions of years. I make my nest in the limits of heaven. I descend unto the earth of Seb (14). I do away with my faults. I behold my father, the lord of Mash; and his body breatheth in Annu. I am provided with what I…”
Both passages describe a divine being that is the substance of the whole universe, encompassing all parts of creation. They also emphasize the divine power's role in creation and its eternal nature, though they come from different mystical traditions (Egyptian and Orphic).
egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 35 (part 1)
PLATE XXVIII. Vignette: A heron. Text [CHAPTER LXXXIV.]: (I) THE CHAPTER OF CHANGING INTO A HERON. Saith Osiris, the scribe Ani: (2) "I have gotten dominion over the beasts which are brought for sacrifice, with the knife held at their he…”
Both passages describe a divine being that is intrinsic to the creation and sustenance of the world. The Egyptian text speaks of the Soul as the creator and sustainer of the universe, while the Orphic hymn describes Pan as the substance of the whole, encompassing all parts of the world. Both texts emphasize the divine's role in maintaining cosmic order and fertility.
egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 38 (part 7)
My reins (8) are the reins of the lords of Kher-aba. My breast is the breast of the awful and terrible One. My belly and my backbone are the belly and backbone of Sekhet. My buttocks (9) are the buttocks of [1. For the text, see Naville…”
Both passages describe a divine being as being composed of or connected to various parts of the world or cosmos. The Egyptian Book of the Dead identifies the body parts of Osiris with different deities and cosmic elements, while the Hymn to Pan describes Pan as the substance of the whole, encompassing all parts of the world.
egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 38 (part 8)
I am he who riseth and shineth; the wall of walls; the only One, [son] of an only One. Ra (24) never lacketh his form, he never passeth away, he never passeth away. Verily, I say: I am the plant which cometh forth from Nu, and my mother i…”
Both passages describe a divine being that embodies and unifies various aspects of the natural world and the cosmos. The Egyptian Book of the Dead passage identifies the deceased with various gods representing different body parts, while the Hymn to Pan describes Pan as the substance of the whole, encompassing all parts of the world.
egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 43 (part 41)
Later in the XVIIIth, or early in the XIXth dynasty, we find Osiris called "the king of eternity, the lord of everlastingness, who traverseth millions of years in the duration of his life, the firstborn son of the womb of Nut, begotten of S…”
Both passages describe a divine being as the creator and ruler of the universe, emphasizing their power over all elements and their role in maintaining cosmic order. The passages share a similar reverence for the divine and the depiction of the deity as the source of life and light.
egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 43 (part 62)
The Australian blacks kill a man, cut out his caul-fat, and rub themselves with it, "the belief being that all the qualifications, both physical and mental of the previous owner of the fat, were communicated to him who used it"; see Fraser,…”
Both passages describe a divine figure that embodies the universe and encompasses all parts of creation. Unas in the Egyptian Book of the Dead and Pan in the Orphic Hymn are depicted as all-encompassing, primordial beings that contain the essence of all things.
egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 43 (part 98)
It has been urged that the Egyptians never advanced to pure monotheism because they never succeeded in freeing themselves from the belief in the existence of other gods, but when they say that a god has "no second," even though they mention…”
Both passages describe a supreme deity as the creator and sustainer of the universe, emphasizing the divine's unity, omnipotence, and the interconnectedness of all creation. The passages share a monotheistic or henotheistic perspective, highlighting the divine's role in maintaining cosmic order and providing for all beings.
egyptian|The Egyptian Heaven and Hell|Chapter 14 (part 1)
FIFTH DIVISION OF THE TUAT. I. THE KINGDOM OF SEKER ACCORDING TO THE BOOK AM-TUAT. This DIVISION, or HOUR, or CIRCLE, as it is described in the text, is called AMENT, and it contains the secret ways, and the doors of the hidden chamber o…”
Both passages describe a divine being that is central to the creation and sustenance of the world. In Passage A, AFU-RA is depicted as a god who navigates through a challenging realm, while in Passage B, Pan is described as the substance of the whole universe, encompassing all parts of nature. Both texts emphasize the divine power's role in maintaining cosmic order and protecting humanity.
egyptian|The Egyptian Heaven and Hell|Chapter 16 (part 1)
FIFTH DIVISION OF THE TUAT. II. THE KINGDOM OF KHENTI-AMENTI-OSIRIS ACCORDING TO THE BOOK OF GATES. The FIFTH, like the FOURTH DIVISION of the BOOK OF GATES, in no way resembles that in the BOOK AM-TUAT, and it has nothing whatsoever to…”
Both passages describe a divine being that governs and unifies the cosmos. In Passage A, AFU-RA is depicted as a god who guides the souls through the afterlife and maintains cosmic order, while in Passage B, Pan is described as the 'substance of the whole' and the 'world's great ruler,' embodying the universe and its various parts. Both texts emphasize the divine being's role in maintaining and guiding the natural and supernatural worlds.
hermeticism|Corpus Hermeticum 11: The Hymn|Section 1b
It <i.e., Soul> fills it <i.e., the Body of the Cosmos> from within, and from without encircles it, making the All to live. Without, this vast and perfect Life [encircles] Cosmos; within, it fills [it with] all lives; above, in Heaven, con…”
Both passages describe a divine power that pervades and animates the entire cosmos, with the divine being the source of all life and order. They share a pantheistic view where the divine is immanent in all aspects of creation.
hermeticism|Corpus Hermeticum 11: The Hymn|Section 1e
And, thus, think from thyself, and bid thy soul go unto any land, and there more quickly than thy bidding will it be. And bid it journey oceanwards; and there, again, immediately 'twill be, not as if passing on from place to place, but as…”
Both passages emphasize the omnipresent and all-encompassing nature of the divine. The Corpus Hermeticum passage encourages the individual to transcend physical limitations to know God, while the Hymn to Pan describes Pan as the substance of the whole, encompassing all parts of the world.
neoplatonism|Select Works of Plotinus|Select Works, Section 118
Section 15 15. According to Plato, lots and choice play a part [in the determination of human conditions] before the Spindle of Necessity is turned; that once done, only the Spindle-destiny is valid; it fixes the chosen conditions irretriev…”
Both passages describe a unified, interconnected cosmos governed by a divine principle. Plotinus discusses the Soul governing the All, while the Hymn to Pan describes Pan as the substance of the whole, with all parts of the world obeying his general sway.
neoplatonism|Select Works of Plotinus|Select Works, Section 192
Section 5 5. Now, once Happiness is possible at all to Souls in this Universe, if some fail of it, the blame must fall not upon the place but upon the feebleness insufficient to the staunch combat in the one arena where the rewards of excel…”
Both passages describe the cosmos as a unified, divine entity that encompasses all parts of creation. They share the concept of a higher power that governs and harmonizes the entire universe, with the cosmos being a reflection of this divine order.
neoplatonism|Select Works of Plotinus|Select Works, Section 200
Section 13 13. And we must not despise the familiar observation that there is something more to be considered than the present. There are the periods of the past and, again, those in the future; and these have everything to do with fixing w…”
Both passages discuss the unity and interconnectedness of all things within the universe. Passage A from Plotinus describes the Reason-Principle as the sovereign that creates all things in a graded succession, while Passage B from the Hymn to Pan portrays Pan as the substance of the whole, encompassing all parts of the world. Both texts emphasize the divine order and the interconnected nature of existence.
neoplatonism|Select Works of Plotinus|Select Works, Section 227 (part 1)
Section 6 6. What then, in sum, is to be thought of Love and of his "birth" as we are told of it? Clearly we have to establish the significance, here, of Poverty and Possession, and show in what way the parentage is appropriate: we have a…”
Both passages discuss the concept of a universal soul or divine power that permeates all of existence. Plotinus describes the All-Soul and its relationship with individual souls and love, while the hymn to Pan portrays Pan as the substance of the whole universe, encompassing all parts of nature and providing a refuge from human fears.
neoplatonism|Select Works of Plotinus|Select Works, Section 250 (part 1)
Section 18 18. The Ideal Principle possessing the Intellection [= Idea, Noesis] of Magnitude- assuming that this Intellection is of such power as not merely to subsist within itself but to be urged outward as it were by the intensity of it…”
Both passages explore the concept of a fundamental, all-encompassing principle that underlies and animates the universe. Plotinus discusses the Ideal-Principle and Matter, while the Hymn to Pan describes Pan as the substance of the whole, the general soul, and the ruler of all parts of matter. Both texts emphasize the unity and interconnectedness of all things.
neoplatonism|Select Works of Plotinus|Select Works, Section 251
Section 19 19. The Ideal Principles entering into Matter as to a Mother [to be "born into the Universe"] affect it neither for better nor for worse. Their action is not upon Matter but upon each other; these powers conflict with their oppon…”
Both passages explore the concept of a universal principle that underlies and permeates all of existence. Plotinus discusses the Ideal Principle and its manifestation in Matter, while the Hymn to Pan describes Pan as the substance of the whole, encompassing all parts of the world. Both texts emphasize the unity and interconnectedness of all things.
neoplatonism|Select Works of Plotinus|Select Works, Section 303
Section 16 16. The punishment justly overtaking the wicked must therefore be ascribed to the kosmic order which leads all in accordance with the right. But what of chastisements, poverty, illness, falling upon the good outside of all justic…”
Both passages discuss the concept of a universal principle or divine power that governs the natural order and the destiny of all entities. Passage A describes the Ineluctable, the Kosmic Law, which guides souls to their predetermined places, while Passage B describes Pan as the substance of the whole, the general soul that inspires and governs all parts of the world. Both emphasize the idea of a natural, inevitable order guided by a higher power.
neoplatonism|Select Works of Plotinus|Select Works, Section 305
Section 18 18. There remains still something to be said on the question whether the soul uses deliberate reason before its descent and again when it has left the body. Reasoning is for this sphere; it is the act of the soul fallen into perp…”
Both passages explore the concept of a unified, divine principle that permeates and governs the cosmos. Passage A discusses the descent of souls and their connection to the Intellectual Realm, while Passage B describes Pan as the substance of the whole universe, encompassing all parts of nature and matter.
neoplatonism|Select Works of Plotinus|Select Works, Section 488
Section 10 10. This is why Zeus, although the oldest of the gods and their sovereign, advances first [in the Phaidros myth] towards that vision, followed by gods and demigods and such souls as are of strength to see. That Being appears befo…”
Both passages describe a divine unity and interconnectedness of all things. Plotinus speaks of a realm where all beings are transparent and interconnected, while the Hymn to Pan describes Pan as the substance of the whole, encompassing all parts of the universe.
neoplatonism|Select Works of Plotinus|Select Works, Section 663
Section 24 24. But ourselves- how does it touch us? We may recall what we have said of the nature of the light shining from it into Intellectual-Principle and so by participation into the soul. But for the moment let us leave that aside and…”
Both passages describe a unifying, all-encompassing divine principle that encompasses and sustains the entire cosmos. Plotinus' passage discusses the primal, all-including Life and Intellectual-Principle, while the Hymn to Pan describes Pan as the substance of the whole, the general soul, and the ruler of the world. Both texts emphasize the unity and interconnectedness of all things within this divine principle.
taoism|Tao Te Ching|Chapter 39
The things which from of old have got the One (the Tao) are-- Heaven which by it is bright and pure; Earth rendered thereby firm and sure; Spirits with powers by it supplied; Valleys kept full throughout their void All creatures which throu…”
Both passages describe a unifying principle or divine power that underlies and sustains the entire cosmos. The Tao Te Ching speaks of the Tao as the source of all things, while the Hymn to Pan describes Pan as the substance of the whole, encompassing all parts of the world. Both emphasize the interconnectedness and interdependence of all elements within the universe.
western_esoteric|Transcendental Magic II: The Ritual (Éliphas Lévi)|Introductione
Here is the common translation of the sacred text: “Now, the serpent was more subtle than any beast of the field which the Lord God had made.” But this is what Moses says: This signifies, according to the version of Fabre d'Olivet: “Now, or…”
Both passages discuss the concept of a divine or cosmic force that is symbolized by a serpent or horned figure, representing the soul of the world or a universal agent. The passages share a mystical and allegorical interpretation of divine forces and their manifestations.