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90 CHAPTER <strong>10</strong><br />

<strong>the</strong> ancient Orphic order, while Plato interprets <strong>the</strong> supposed<br />

Homeric genealogy by approximating it to <strong>the</strong> Hesiodic. He accepts<br />

<strong>the</strong> Hesiodic pre-eminence <strong>of</strong> Sky <strong>and</strong> Earth but separates <strong>the</strong> couple<br />

<strong>of</strong> Ocean <strong>and</strong> Tethys from <strong>the</strong> o<strong>the</strong>r (according to Hesiod) Titans<br />

following <strong>the</strong> Homeric precept (\øηÓe˜ ıÂáÓ Á¤ÓÂÛȘ, apple¿ÓÙÂÛÛÈ<br />

Á¤ÓÂÛȘ, ηd M‹ÙËÚ TËı‡˜). The fact that in Homer Cronos <strong>and</strong> <strong>the</strong><br />

Titans are called OéÚ·Ó›ˆÓ˜ should be explained as referring to<br />

descent from a gr<strong>and</strong>fa<strong>the</strong>r, not to fa<strong>the</strong>rhood. We have in <strong>the</strong><br />

Timaeus <strong>the</strong>refore, a blend <strong>of</strong> <strong>the</strong> Homeric, Hesiodic <strong>and</strong> Orphic lines<br />

<strong>of</strong> succession which in all likelihood has been facilitated by a text<br />

influenced by Orphism (hence Phorcys’ Titanic position). Because <strong>of</strong><br />

that Plato was able to ascribe <strong>the</strong> source <strong>of</strong> this <strong>the</strong>ogony in general<br />

terms to <strong>the</strong> self-genealogised descendants, âÎÁfiÓÔ˘˜ <strong>of</strong> gods. In<br />

Homer Phorcys is a Lord <strong>of</strong> <strong>the</strong> sea (Odyssey, · 72: ºfiÚ΢ÓÔ˜ ı˘Á¿-<br />

ÙËÚ êÏe˜ àÙÚ˘Á¤ÙÔÈÔ Ì¤‰ÔÓÙÔ˜), <strong>the</strong> old one <strong>of</strong> <strong>the</strong> sea, ï «apple·Ï·Èe˜<br />

Ùɘ ı·Ï¿ÛÛ˘» (ν 96, 345: ºfiÚ΢ÓÔ˜ ‰¤ Ù›˜ âÛÙÈ ÏÈÌcÓ êÏ›ÔÈÔ Á¤ÚÔ-<br />

ÓÙÔ˜). His sovereign jurisdiction over <strong>the</strong> sea seemed to some<br />

Alex<strong>and</strong>rian grammarians to be incompatible with Poseidon’s proper<br />

authority 49 . But Phorcys is Á¤ÚˆÓ, <strong>the</strong> ancient sovereign figure, a pre-<br />

Olympian deity 50 . It remains controversial whe<strong>the</strong>r he should be<br />

included with <strong>the</strong> Titans (as in <strong>the</strong> Oprhic tradition) or related to a<br />

separate line <strong>of</strong> descent (as in Hesiod).<br />

15. The pressure for differentiating Ocean from <strong>the</strong> Titans (so that<br />

he may assume a higher ontological base) was also felt in that kind <strong>of</strong><br />

Orphism that accepted <strong>the</strong> Hesiodic view which equated him with <strong>the</strong><br />

Titans, namely in <strong>the</strong> Sacred Doctrines in ΚΔ΄ Rhapsodies. Here<br />

Ocean is included among <strong>the</strong> seven male Titans (<strong>and</strong> Tethys among<br />

<strong>the</strong> corresponding female ones), OF 114. But he is <strong>the</strong> only one from<br />

among <strong>the</strong>m that does not participate in <strong>the</strong> impious act against <strong>the</strong><br />

fa<strong>the</strong>r Sky that Cronos, persuaded by <strong>the</strong>ir common mo<strong>the</strong>r Earth,<br />

conceives <strong>and</strong> executes with <strong>the</strong> help <strong>of</strong> his bro<strong>the</strong>rs; Ocean stays alo<strong>of</strong><br />

at home, instead, enraged with his mo<strong>the</strong>r <strong>and</strong> furious against his<br />

bro<strong>the</strong>rs. OF 135:<br />

öÓı’ ·sÙ’ \øηÓe˜ ÌbÓ âÓd ÌÂÁ¿ÚÔÈÛÈ öÌÈÌÓÂÓ<br />

ïÚÌ·›ÓˆÓ appleÔÙ¤ÚˆÛÂ ÓfiÔÓ ÙÚ¿appleÔÈ, j apple·Ù¤Ú· nÓ<br />

Á˘ÒÛFË Ù ‚›Ë˜ ηd àÙ¿Ûı·Ï· ψ‚‹Û·ÈÙÔ

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