Orphism (more rarely Orphicism; ) is the name given to a set of religious beliefs and practices originating in the ancient Greek and Hellenistic world, 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.
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 (), inherited from the Titans, and a divine spark or soul (), inherited from Dionysus. 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. Orphics believed that they would, after death, spend eternity alongside Orpheus and other heroes. The uninitiated (), they believed, would be reincarnated indefinitely.
History
Orphism is named after the legendary poet-hero Orpheus, who was said to have originated the Mysteries of Dionysus. However, Orpheus was more closely associated with Apollo than to Dionysus in the earliest sources and iconography. According to some versions of his mythos, he was the son of Apollo, and during his last days, he shunned the worship of other gods and devoted himself to Apollo alone.
Origins
Poetry containing distinctly Orphic beliefs has been traced back to the 6th century BC or at least 5th century BC, and graffiti of the 5th century BC apparently refers to "Orphics". The Derveni papyrus allows Orphic mythology to be dated to the end of the 5th century BC, and it is probably even older. Orphic views and practices are attested as by Herodotus, Euripides, and Plato. Plato refers to "Orpheus-initiators" (), and associated rites, although how far "Orphic" literature in general related to these rites is not certain.
Relationship to Pythagoreanism
Orphic views and practices have parallels to elements of Pythagoreanism, and various traditions hold that the Pythagoreans or Pythagoras himself authored early Orphic works; alternately, later philosophers believed that Pythagoras was an initiate of Orphism. The extent to which one movement may have influenced the other remains controversial. Some scholars maintain that Orphism and Pythagoreanism began as separate traditions which later became confused and conflated due to a few similarities. Others argue that the two traditions share a common origin and can even be considered a single entity, termed "Orphico-Pythagoreanism."
The belief that Pythagoreanism was a subset or direct descendant of Orphic religion existed by late antiquity, when Neoplatonist philosophers took the Orphic origin of Pythagorean teachings at face value. Proclus wrote: all that Orpheus transmitted through secret discourses connected to the mysteries, Pythagoras learnt thoroughly when he completed the initiation at Libethra in Thrace, and Aglaophamus, the initiator, revealed to him the wisdom about the gods that Orpheus acquired from his mother Calliope. In the fifteenth century, the Neoplatonic Greek scholar Constantine Lascaris (who found the poem Argonautica Orphica) considered a Pythagorean Orpheus. Bertrand Russell (1947) noted: The Orphics were an ascetic sect; wine, to them, was only a symbol, as, later, in the Christian sacrament. The intoxication that they sought was that of "enthusiasm," of union with the god. They believed themselves, in this way, to acquire mystic knowledge not obtainable by ordinary means. This mystical element entered into Greek philosophy with Pythagoras, who was a reformer of Orphism as Orpheus was a reformer of the religion of Dionysus. From Pythagoras Orphic elements entered into the philosophy of Plato, and from Plato into most later philosophy that was in any degree religious.