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I would suggest, however, that Statius also has his own specific metapoetic concerns in establishing a connection between Callimacheanism and Orphic 'poetics.
If we allow that Statius is alluding to the daimon Celmis, we can see certain themes emerging that fit in well with the Orphic concerns of the necklace description as a whole.
The second Orphic reference may be seen, I contend, in the necklace's green stones (smaragdi): ibi arcano florentes igne zmaragds/cingit (There he sets smaragdi flashing with mysterious fire, Theb.
2) tells us that there was confusion between Orphic, Pythagorean, Egyptian, and Phoenician rites.
As was the case with the adamas reference, we see here Statius using visual description to point to the Orphic Cretan tale.
The third Orphic reference is Gorgoneosque orbes (Gorgon eyes, Theb.
Now in Orphic lore, according to Proclus, Athena is "the leader of the Curetes" and is involved in their dance: (48)
Here we see an Orphic concern for Athena's association with the Curetes, and in particular with their dance.
The necklace's final Orphic gesture may be seen in the reference to the Apples of the Hesperides: hic flebile germen / Hesperidum (here the doleful fruit of the Hesperides, Theb.
122) Both Burkert (1962) and Huffman (1993) have already persuasively showed the difference between our oldest testimonies of Orphic and Pythagorean doctrines of soul and that of Plato, whose influence is also apparent in many later doxographers.