The Thracian Orphism teaches that in the beginning was the Great Mother Goddess. She is the Universe: she conceives alone and gives birth to her first-born son who is sun in daytime and fire at night (impersonated by Zagreus or Sabazios). Thracian Orphism is directly related to Pythagoras. The latter did not like the structure of the cosmos ordered by the concept of anthropomorphic Olympic gods. Pythagoras designated the components of the Orphic cosmos by numbers and – at a later stage – his system was connected to the music tones. Air is “re”, Earth is “mi”, Water is “fa” and Fire is “sol”. The Air embraces the Earth like in Hesiod's theogony but Orphism teaches that the force of fertility belongs to the Water, which is also purifying. Then Energy is born, which Fire, Sun and Son of the Great Mother Goddess. Therefore, a fifth tone is added to the first four: “la”, which is her sound.

The Cosmos seems complete but it is not because the oral tradition of Orphism also settles the earthly matters. The first-born Son will copulate with the Great Mother Goddess in an Orphic incest. This immaterial act will be done in the morning, at sunrise, or at sunset when sunrays transpierce the earth. Their fusion sounds in “si” followed by “do”. Then comes the maturity of the embryo, which will be born together with the tone “la”. This is the birth of the Son of the Son, his PAIS (child and servant); the birth of the doctrinal king-priest, the organizer of the socium who is a circle – the Sun. This imaginary circle is constantly traced by the king moving through his residences-temples. There he performs the ritual of death and rebirth by sacrificing a horse. The first four tones contain the whole cosmic structure: 4 contains 1, 2 and 3, and 4+3+2+1=10. Ten comprises three phases: 4+3+3. The trinity is proclaimed typical Indo-European structure.

In the Thracian society, it is the king-priest who makes the connection between the two worlds. The orphic 4+3+3 phase rhythm is thought through numbers and tones; it can be heard and seen by those initiated to the mystery. It probably incorporates another doctrinal polysemy, which is the addition and interpretation of Pythagoras. In this doctrine the unit (monad) is the absolute unity – it is the male principle. Two is dyad – the female principle. Three is monad and dyad in the same time and it symbolizes the first surface. Four (tetrad) is 2+2, the graded nature, i.e. the absolute equality. Five (pentad) is 2+3, sensuality; six (hexad) is growing into a man and maturity. Seven (heptad) is 4+3 – arranged nature and symmetry, and in the Orphic religion – incest between the Mother Goddess and the Son. Eight (octad) is balance, nine (ennead) is equal to two men or three times three. Ten (decade) closes the cycle of the doctrine by a triumph of the Son of the Son of the Great Mother Goddess who is the sum of the female and male principle of the cosmos, their unity and sense. The structure of the world is complete. The king-priest is born and he is the only mediator between the two worlds. An inscription from the Rogozen Treasure brings an irrefutable confirmation to the thesis, which is brilliantly defended by Alexander Fol.