This article is taken from the May 2023 issue of Fraternal Review titled, “Orphism and Freemasonry”.
A Short Introduction to the Orphic Tradition
The Orphic mystery tradition and religion is an ancient social and cultural expression that has its roots in the middle bronze age Greece and its sphere of influence spans through several eras and across several continents. As a mystery cult and a philosophical movement, from a literary point of view, it can be traced from the 6th century BCE onwards in the writings of the Presocratic philosophers and through texts that by tradition are attributed to Orpheus.
These include ancient theogonies and cosmogonies, literary fragments, hymns, and poems. The Orphic Hymns (6th – 5th c. BCE), the Derveni Papyrus (approx. 5th c. BCE), and the Orphic Gold Tablets are some of the more wellknown of the Orphic texts. Regarding Orpheus as a historical figure, it is noteworthy to mention that apart from Aristotle his existence was generally accepted by most ancient authors including Pindar, Plato, Aristophanes, and Proclus to mention a few. He was viewed by them not only as the founder of the Greek mysteries but also as a great religious authority and a reformer par excellence of the ancient Greek religion. The significance of this impression is apparent in the words of Aristophanes, who writes in his comedic play Frogs:
“Just consider how beneficial the noble poets have been from the earliest times. Orpheus revealed mystic rites to us, and taught us to abstain from killings; Musaeus instructed us on oracles and cures for diseases; Hesiod on agriculture, the seasons for crops, and ploughing”.
Orpheus in the West
The powerful influence of Orpheus can be seen most prominently in the foundation of the most famous of all institutions of antiquity, the Eleusinian Mysteries, which he is said to have founded. Original Orphic ideas concerning the Cosmos and its structure as well as notions regarding the nature and fate of the soul are evident throughout the history of Western civilization and more prominently in the philosophy of Pythagoras, Plato, and their successors.
Later, distinct Orphic ideas and practices such as the soul’s immortal nature, the belief in a supreme being, the dual nature of mankind, the doctrine of reincarnation, the importance of ritual purifications, and the emphasis of piety and virtue, found their way in the thought and writings of some of the most prominent figures in the West. Early Renaissance Greek scholars such as Georgius “Pletho” Gemistus and later humanists such as Marsilio Ficino and Giovanni Pico de la Mirandola, are only a few in a long list of intellectuals who passionately held the torch of the Orphic tradition in their own unique way during their lives and times. It is within the creative and innovative environment of the Renaissance humanists that the Orphic tradition found the most fertile ground for its seed to be planted. This seed was then nurtured and sprouted in the bosom of significant socio-cultural movements and mystery traditions of the time in the West, such as the revival of the Hermetic tradition, the 17th century Alchemists, the Order of the Rosy Cross, and the Freemasons.
Finally, it is worth mentioning that the Orphic Mystery tradition was fully revived in Greece by Spyridon Nagos, a renowned Mason and esoteric who lived during the early 1900s. Succeeding in his footsteps, his students and followers kept the Orphic Mystery tradition alive and passed it down to the present day in full completion. Important Orphic Freemasons, such as the late Spyrodemos Anemogiannis-Sinanidis and his successor in Greece, Evi Koumousi, have represented the Orphic tradition with great integrity to this day, leaving behind an illuminated sacred path for the next generation of Orphics to follow.
The Orphic Tradition and Freemasonry
Upon careful examination of the principals and tenets of the two traditions, several key points can be brought to light to highlight the direct or indirect influence of Orphic ideas in Freemasonry. Freemasonry from a philosophical point of view can be understood as a modern form of philosophical or mystical materialism. That characteristic is evident primarily in the identity of the demiurgic deity, the Supreme Architect of the Universe, which lies at the center of the Masonic tradition. In the context of the Orphic Theogonies Phanes – Zeus, the primordial God of creation builds the Universe out of the developing elemental matter (primordial cosmogonic Earth and Water). Similarly, in his dialogue the Timaeus, Plato’s Divine Craftsman—the Demiurge—also fashions the Universe and the World Soul out of the same primordial cosmogonic substances. Finally, in the context of Freemasonry the resemblances between the Orphic Phanes, Plato’s Demiurgic Craftsman, and the Masonic Supreme Architect of the Universe become immediately evident in the term “Architect” which betrays the view of deity as a Divine Artificer, a Demiurgic Craftsman Who builds with matter and Who is part of the natural world and not outside of it.
Continuing, it is important to mention two significant practices that have their ancient roots in the tradition of Orpheus and his Mysteries: the use of symbols and ritual drama. Orpheus was known for dressing the deepest theological, philosophical, and scientific values of his mysteries using symbols. He also did the same utilizing myths, allegories, and ritual drama performances that took place under the light of torches during nocturnal rites to bring them to life.
The symbols of the Sun and Moon, the Earth and Starry Heavens, The Net, the Pomegranate Seed, the Beehive, the Single Shoe, the Ear of Corn, and the equilateral triangle are only some of the distinctly ancient Orphic Eleusinian symbols that are an integral part of the Masonic tradition and philosophical thought. The equilateral triangle, for example, was used by the Pythagoreans to represent the Cosmos and the Greek goddess Athena, among other gods and goddesses from the Greek pantheon. The net, another ancient symbol, was understood by initiates who took part in the Greek Mysteries to symbolize the interconnectedness of all things and the heavens.
It is additionally important to remark that Orpheus did not engage in the above mentioned practices with the purpose of hiding the mysteries from the world. Instead, he preserved them in order to strengthen the effect they have on the initiate’s mind, body, and soul, while protecting them from the prying eyes of the profane. He used symbols to ignite the philosophical flame in the minds of the pious seekers while participation in the dramatic ritualistic illustrations aimed to elevate and unite the soul of the initiate with their Gods. Similarly, Freemasons also employ the use of symbols, myths, and ritual drama for related purposes and with the same instructive qualities as Orpheus and his followers did for thousands of years.
Ritual drama and theater were born, historically speaking, within the heavily ritualistic environment of the Orphic – Dionysiac tradition purposing to animate events from the lifecycle of God Dionysos. These ritualistic and theatrical reenactments meant for public display served another purpose. They were intended to not only honor God Dionysos; they were also a powerful means for purification and provided a form of therapy for the community or the city. This purpose was realized in a pragmatic way through the inherent cathartic qualities of laughter and tears the various characters, events, and music invoked from the audiences alike. In Masonry too some of the most important ideas of the craft are transmitted through dramatic illustrations such as in the Hiramic Drama, which is meant to invoke not only a purificatory and initiatory experience, but to also summon a transcendental emotional response in the mind of the newly made initiate.
In conclusion, while the Orphic Mysteries and Masonry are distinct movements with different historical and cultural contexts, they share some similarities in their beliefs and practices. Both center around the idea of personal growth and selfimprovement, and both place a strong emphasis on the importance of moral and ethical philosophy. Additionally, both use symbols and rituals to convey their ideas, which also indicates a shared interest in the symbolic and spiritual aspects of human experience.
- Antonios Chrysovergis (Tony Crisos)