Homer, Iliad14.56–61. The translation quoted here is that given by Lattimore, p. 301. According to Janko, p. 193 on lines 256–61, she likely saves him by making him invisible. Keightley, p. 45 sees no reason to believe that Hypnos is Nyx's daughter in this narrative, and also states "[t]he dwelling of both would seem to be on Olympos".
Meisner, pp. 95–6; Betegh, p. 154; Chrysippus, SVF636 (Arnim, p. 192) [= Philodemus, De pietate 14]. According to Meisner, while this fragment has been considered Orphic, "there is no compelling reason" to believe Chrysippus's source was an Orphic theogony. Bremmer 2008, p. 5 n. 23 states that the genealogy later given by Cicero (see above) "probably refers to this text".
Betegh, p. 158; Bernabé 2019, p. 110; Orphic fr. 10 Bernabé (I p. 21) [= Derveni papyrus, col. 14.6 (Kouremenos, Parássoglou and Tsantsanoglou, pp. 133)]. There is debate surrounding whether there was a father, and his identity. Bernabé and Cristobal, p. 88 argue that there was no father, while Betegh, p. 336 considers him to be Aether, and Almqvist, p. 88 suggests he is Phanes. In an earlier Orphic work, in which Nyx is again the first deity, scholars have proposed that she is the mother of Uranus, as well as Gaia; see Meisner, p. 95; Betegh, p. 147; West, pp. 117–9.
West, p. 70; Meisner, pp. 168–9; Orphic fr. 149 I Bernabé (I p. 146).
Homer, Iliad14.56–61. The translation quoted here is that given by Lattimore, p. 301. According to Janko, p. 193 on lines 256–61, she likely saves him by making him invisible. Keightley, p. 45 sees no reason to believe that Hypnos is Nyx's daughter in this narrative, and also states "[t]he dwelling of both would seem to be on Olympos".
West, p. 120; Meisner, p. 99; see also Kirk, Raven and Schofield, p. 17. For Oceanus and Tethys as primeval parents, see Fowler 2013, p. 11; West, pp. 119–20.
Fowler 2013, p. 7; Gantz, p. 2; Musaeus fr. 81 Bernabé (II.2 p. 40) [= Philodemus, De pietate 47 (Obbink, p. 351)].
Fowler 2013, p. 7; Epimenides fr. 46 II Bernabé (II.2 p. 154) [= Philodemus, De pietate 47 (Obbink, p. 351)]. The translation used here is that given by Obbink. According to Fowler, in his placement of Night, Epimenides' "inspiration surely came from Orphic theogony".
Fowler 2013, p. 8; Chrysanthou, p. 303; Meisner, p. 92; Epimenides fr. 46 I Bernabé (II.2 pp. 153–4) [= Damascius, De Principiis 124]. According to Fowler, Tartarus produces the two Titans either by a mother who "would have to be Night", or without a mother. The identity of the two Titans is also unclear: Fowler suggests Cronus and Rhea, and Oceanus and Tethys, as possibilities.
Meisner, pp. 95–6; Betegh, p. 154; Chrysippus, SVF636 (Arnim, p. 192) [= Philodemus, De pietate 14]. According to Meisner, while this fragment has been considered Orphic, "there is no compelling reason" to believe Chrysippus's source was an Orphic theogony. Bremmer 2008, p. 5 n. 23 states that the genealogy later given by Cicero (see above) "probably refers to this text".
Brisson 1995, pp. 3–4, I pp. 390–1, III pp. 38–9, IV pp. 2876–7; Bernabé 2004, p. 73 on fr. 64; Bernabé 2007, p. 128; see also West, p. 111. For discussions of whether Aristophanes' source is an Orphic theogony, see Betegh, pp. 148–9; Chrysanthou, pp. 301–3; Meisner, pp. 89, 92–4. Chrysanthou, p. 303 suggests that his source is Epimenides, but says it is "more probable that [he] has in mind an Orphic Theogony", while Betegh, p. 149 states that it is most likely he "created a comic pastiche of different theogonies".
Brisson 1995, pp. 3–4. The meaning of the term "wind-egg" here is not clear; see Meisner, pp. 89–90. Bremmer 2008, p. 15 (following Dunbar) states that it likely indicates that Night gives rise to the egg pathogenetically.
Meisner, p. 87; Orphic fr. 20 I Bernabé (I p. 35) [= Eudemus fr. 150 Wehrli = Damascius, De Principiis 124].
Meisner, p. 94; Fowler, p. 13; Orphic fr. 20 II Bernabé (I p. 35) [= Aristotle, Metaphysics 1071b 26]. The translation used here is that given by Fowler.
Orphic fr. 10 I Bernabé (I p. 21) [= Derveni papyrus, col. 14.6 (Kouremenos, Parássoglou, and Tsantsanoglou, pp. 133)]. The translation used here is that given by Meisner, p. 70.
Meisner, p. 82; Orphic fr. 6 I Bernabé (I p. 16) [= Derveni papyrus, col. 10.9–12 (Kouremenos, Parássoglou and Tsantsanoglou, pp. 80–1)].
Meisner, pp. 69, 71. Bernabé 2007, pp. 107–8 and Betegh, p. 121 see it as Uranus's phallus which Zeus swallows, while West, pp. 86–8 takes it to be the body of Phanes.
Meisner, p. 178; Orphic fr. 107 I Bernabé (I pp. 115–6). In Orphic fr. 97T Bernabé (I pp. 104–5), Malalas similarly states that Night exists in the beginning, alongside Chronos, Aether, and Chaos. See also Orphic fr. 107 III Bernabé (I p. 116).
Meisner, p. 206; Orphic fr. 112 II Bernabé (I p. 121).
Orphic fr. 123 I Bernabé (I pp. 128–9). According to Meisner, p. 195, Night is "the only one who can handle looking at him", while West, p. 70 states that he is "invisible except to Night".
Meisner, p. 208; Orphic frr. 163 (I p. 153), 164 II (I p. 154) Bernabé.
Meisner, p. 208; Orphic frr. 148 IV (I p. 145), 164 I Bernabé.
Meisner, p. 168; Betegh, p. 141; Orphic fr. 147 I Bernabé (I p. 144).
Meisner, p. 169; Orphic fr. 149 I Bernabé (I p. 146); see also Orphic fr. 174 I Bernabé (I p. 158), which calls Uranus the son of Night. The relationship between Uranus and Gaia is described as the first marriage, while that between Phanes and Night is not; see Betegh, p. 119; West, p. 71.
Meisner, pp. 168–9; Orphic frr. 98T I (I p. 105), II (I pp. 105–6), V (I p. 106), 174 (I p. 158) Bernabé. West, pp. 234–5 characterises the reign of Nyx as "entirely eventless".
Meisner, p. 205; Orphic fr. 112 I Bernabé (I p. 121).
Meisner, p. 206; Orphic fr. 112 II Bernabé (I . 121).
Meisner, p. 206; Orphic frr. 182 I (I p. 166), II (I p. 166) Bernabé.
Meisner, pp. 208, 216; Orphic fr. 209 I (I pp. 181–2), fr. 211 (I p. 183) Bernabé.
Honan, p. 29. The figure has also been identified as Persephone; see Ridgway, p. 57 n. 51 to p. 36. According to Honan, the snake is symbolic of the constellation Hydra, which Nyx pulls from the sky during the battle.
Bernabé 2004, pp. 72–3, p. 73 on fr. 64, p. 74 on fr. 65; Bernabé and Casadesús, pp. 295–6; Bernabé 2007, p. 128; Brisson 1995, pp. 3–4, I pp. 390–2, III pp. 38–9, IV pp. 2876–7; Calame, pp. 236–7; see also West, pp. 111–2.
Brisson 1995, pp. 3–4, I pp. 390–1, III pp. 38–9, IV pp. 2876–7; Bernabé 2004, p. 73 on fr. 64; Bernabé 2007, p. 128; see also West, p. 111. For discussions of whether Aristophanes' source is an Orphic theogony, see Betegh, pp. 148–9; Chrysanthou, pp. 301–3; Meisner, pp. 89, 92–4. Chrysanthou, p. 303 suggests that his source is Epimenides, but says it is "more probable that [he] has in mind an Orphic Theogony", while Betegh, p. 149 states that it is most likely he "created a comic pastiche of different theogonies".
Bernabé 2004, p. 72; Bernabé and Casadesús, pp. 295–6; Bernabé 2007, pp. 128–9.
Burkert, pp. 93, 95–6, 100; see Parmenides, fr. 1.9 Kirk, Raven and Schofield, pp. 242–3: "the daughters of the Sun made haste to escort me, having left the halls of Night". Burkert points to Stesichorus, fr. 17 Campbell, pp. 78, 79 (see above), which states that once Helios reaches the "depths of holy, dark night", he will see "his mother and wedded wife and dear children", as attestation of this elsewhere.
West, pp. 117–9. West takes this genealogy from Plato, Timaeus40e (pp. 86, 87) [= fr. 21 Bernabé (I p. 36)], which contains the same sequence of generations, excluding Night. West explains the absence of Night from the passage by arguing that in the Timaeus "night cannot be a god, being merely something produced by the earth's shadow and a unit of time".
Homer, Iliad14.56–61. The translation quoted here is that given by Lattimore, p. 301. According to Janko, p. 193 on lines 256–61, she likely saves him by making him invisible. Keightley, p. 45 sees no reason to believe that Hypnos is Nyx's daughter in this narrative, and also states "[t]he dwelling of both would seem to be on Olympos".
Betegh, p. 168; Almqvist, p. 87. Gaia is described as coming into existence after only Chaos, and produces Uranus without a father; see Hesiod, Theogony117, 126–7.
West, pp. 87–8; Betegh, p. 146. For the prophecy delivered by Gaia and Uranus, see Hesiod, Theogony886–900.
Betegh, p. 146; see also Almqvist, p. 87. For Gaia being given the newborn Zeus, see Hesiod, Theogony479.
