Melinoë

Melinoë may derive from Greek mēlinos (μήλινος), "having the colour of quince", from mēlon (μῆλον), "tree fruit".[4] The fruit's yellowish-green colour evoked the pallor of illness or death for the Greeks. A name derived from melas, "black", would be melan-, not mēlin-.[5]

Following is the translation by Apostolos Athanassakis and Benjamin M. Wolkow, of the hymn to Melinoe:

I call upon Melinoë, saffron-cloaked nymph of the earth,
whom revered Persephone bore by the mouth of the Kokytos river
upon the sacred bed of Kronian Zeus.
In the guise of Plouton Zeus tricked Persephone and through wiley plots bedded her;
a two-bodied specter sprang forth from Persephone's fury.
This specter drives mortals to madness with her airy apparitions
as she appears in weird shapes and strange forms,
now plain to the eye, now shadowy, now shining in the darkness—
all this in unnerving attacks in the gloom of night.
O goddess, O queen of those below, I beseech you
to banish the soul's frenzy to the ends of the earth,
show to the initiates a kindly and holy face.[6]

Melinoë is the daughter of Persephone and was fathered by Zeus,[7] who tricked her by taking the form of Hades via "wily plots", indicating that in the hymn Persephone is already married to Hades. This is paralleled with another Orphic myth, the birth of Melinoë's brother Zagreus, who was conceived when Zeus, disguised as a serpent, deceived and mated with Persephone.[8]

A major contributory factor surrounding Melinoë's birth is the fact that Hades and Zeus were, at times, syncretised with each other.[9][10] The Orphics in particular believed that Zeus and Hades were the same deity and portrayed them as such.[11] Zeus was portrayed as having an incarnation in the underworld identifying him as literally being Hades and leading to Zeus and Hades essentially being two representations and different facets of the same god and extended divine power.[12][13] The Orphic Hymn to Melinoë also references this by mentioning that Persephone was impregnated upon the bed of Zeus Kronion in the Underworld by the River Cocytus. The hymn regarding Zeus taking on the form of Plouton before impregnating Persephone was very much related to the very nature of the way the gods were portrayed and worshiped in the Orphic Religion, as well as be the explanation for why both Hades and Zeus are considered to be the father of Melinoë; moreover it is believed that Persephone's resulting anger is derived from several things: the separation from her mother,[14][15] the loss of her virginity,[16] and the fact she had been impregnated,[17] thus bearing children from that union.[18]

Melinoë is born at the mouth of the Cocytus, one of the rivers of the underworld, where Hermes in his underworld aspect as psychopomp was stationed.[19] In the Orphic tradition, the Cocytus is one of four underworld rivers.[20]

Although some Greek myths deal with themes of incest, in Orphic genealogies lines of kinship express theological and cosmogonical concepts, not the realities of human family relations.[21] The ancient Greek nymphē in the first line can mean "nymph", but also "bride" or "young woman".[5] Thus Melinoë is described as such not in order to be designated as a divinity of lower status, but rather as a young woman of marriageable age; the same word is applied to Hecate and Tethys (a Titaness) in their own Orphic hymns.[22] As an underworld "queen" (Basileia), Melinoë is at least partially syncretized with Persephone herself.[23]

Melinoë is described in the invocation of the Orphic Hymn as κροκόπεπλος (krokopeplos), "clad in saffron" (see peplos), an epithet in ancient Greek poetry for moon goddesses.[24] In the hymns, only two goddesses are described as krokopeplos, Melinoë and Hecate.[25]

Melinoë's connections to Hecate and Hermes suggest that she exercised her power in the realm of the soul's passage, and in that function may be compared to the torchbearer Eubuleus in the mysteries.[26]

According to the hymn, she brings night terrors to mortals by manifesting in strange forms, "now plain to the eye, now shadowy, now shining in the darkness", and can drive mortals insane. The purpose of the hymn is to placate her by showing that the Orphic initiate understands and respects her nature, thereby averting the harm she has the capacity for causing.

The translation of Thomas Taylor (1792) has given rise to a conception of Melinoë as half-black, half-white, representing the duality of the heavenly Zeus and the infernal Hades. This had been the interpretation of Gottfried Hermann in his annotated text of the hymns in 1805.[27]

Bronze tablet (3rd century AD) from Pergamon invoking Melinoë along with Persephone and Leucophryne; the three goddesses pictured are labeled as Dione, Phoebe, and Nyche

Melinoë appears on a bronze tablet for use in the kind of private ritual usually known as "magic". The style of Greek letters on the tablet, which was discovered at Pergamon, dates it to the first half of the 3rd century AD. The use of bronze was probably intended to drive away malevolent spirits and to protect the practitioner. The construction of the tablet suggests that it was used for divination. It is triangular in shape, with a hole in the center, presumably for suspending it over a surface.

The content of the triangular tablet reiterates triplicity. It depicts three crowned goddesses, each with her head pointing at an angle and her feet pointing toward the center. The name of the goddess appears above her head: Dione (ΔΙⲰΝΗ), Phoebe (ΦΟΙΒΙΗ), and the obscure Nyche (ΝΥΧΙΗ). Amibousa, a word referring to the phases of the moon, is written under each goddess's feet. Densely inscribed spells frame each goddess: the inscriptions around Dione and Nyche are voces magicae, incantatory syllables ("magic words") that are mostly untranslatable. Melinoë appears in a triple invocation that is part of the inscription around Phoebe: O Persephone, O Melinoë, O Leucophryne. Esoteric symbols are inscribed on the edges of the triangle.[28]

• Phobetor
• Macaria

• Athanassakis, Apostolos N.; Wolkow, Benjamin M. (2013). The Orphic Hymns. Johns Hopkins University Press. ISBN 978-1421408828.
• Edmonds, Radcliffe G., "Orphic Mythology", in A Companion to Greek Mythology, edited by Ken Dowden and Niall Livingstone. Wiley-Blackwell; 1 edition (January 28, 2014). ISBN 978-1118785164.
• Hermann, G., Orphica, Leipzig, C. Fritsch, 1805. Internet Archive.
• Morand, Anne-France (2001). Études sur les Hymnes Orphiques Brill (in French). Brill. ISBN 978-9004120303.