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ÍPTA - HIPTA - ΙΠΤΑ

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Ípta - (Ippa or Hipta; Gr. Ἵπτα, ΙΠΤΑ. Pronounced: EEP-tah. Latin: Ippa)

According to the story of the origin of the Gods, the Orphic Rhapsodic Theogony (See The Sixth King), the Goddess Ípta received the newborn infant Kradiaios (Gr. Κραδιαῖος)
[1] Diónysos (Gr. Διόνυσος), the son of Sæmǽli (Semele; Gr. Σεμέλη), from the thigh of Zefs (Zeus; Gr. Ζεύς) and placed him on her head in a red líknon (winnowing-basket; Gr. λίκνον) with a snake wound around it. She then went up to Mount Ídi (Ida; Gr. Ίδη) to the Mother of the Gods (MÍtir Thæóhn; Gr. Μήτηρ Θεῶν). There the baby Vákkhos (Bacchus; Gr. Βάκχος) was guarded by the Kourítæs (Couretes; Gr. Κουρῆτες). [2] 

Ípta is called the nurse of Diónysos (See the Orphic hymn just below.). She is a Khthonic Mother-Goddess associated with Mount Tmóhlos (Tmolus; Gr. Τμῶλος) in Lydía (Lydia; Gr. Λυδία) as is stated in her hymn:

"Great nurse of Bacchus, to my pray'r incline, for holy Sabus' secret rites are thine,

The mystic rites of Bacchus' nightly choirs, compos'd of sacred, loud-resounding fires:

Hear me, terrestrial (ed. Khthonic) mother, mighty queen, whether on Phyrgia's holy mountain seen,

Or if to dwell in Tmolus thee delights, with holy aspect come, and bless these rites" [3]


Ípta is also called Rhǽa (Rhea; Gr. Ῥέα) [4]

Próklos (Proclus; Gr. Πρόκλος) says that Ípta, as stated by Orphéfs (Orpheus; Gr. Ὀρφεύς) himself, is the soul of the world:

"For Ippa (ed. Ípta) who is the soul of the universe, and is thus called by the theologist (ed. Orphefs), perhaps because her intellectual conceptions are essentialized in the most vigorous motions, or perhaps on account of the most rapid lation (ed. conveyance or transportation) of the universe, of which she is the cause, - placing a testaceous (ed. shell-like or consisting of shells) vessel on her head (ed. the liknon), and encircling the fig leaves that bind her temples, with a dragon, receives Dionysius (ed. Vákkhos). [5]  For with the most divine part of herself, she becomes the receptacle of an intellectual essence, and receives the mundane intellect, which proceeds into her from the thigh of Jupiter (ed. Zefs). For there it was united with Jupiter, but proceeding from thence and becoming participable (ed. capable of being shared) by her, it elevates her to the intelligible, and to the fountain of her nature. For she hastens to the Mother of the Gods, and to mount Ida (ed. Mount Ídi), from which all the series of souls is derived.  Hence also, Ippa is said to have received Dionysius when he was brought forth from Jupiter." [6]


The story of the birth of the GodsOrphic Rhapsodic Theogony.
We know the various qualities and characteristics of the Gods based on metaphorical stories: Mythology
Dictionary of terms related to ancient Greek mythology: Glossary of Hellenic Mythology.

Introduction to the Thæí (the Gods): The Nature of the Gods.


NOTES:

(Abbreviations can be found at the bottom of this page: GLOSSARY HOME.)

[1] Diónysos is called Kradiaios, i.e. "of the heart," because he is conceived from the heart of Zagréfs (Zagreus; Gr. Ζαγρεύς). 
Lexicon entry: κρᾰδιαῖος, α, ον, of or belonging to the heart: metaph., κόσμου κ. κύκλον Procl.H.1.6. II. made of fig-shoots, λίκνον Orph.Fr.199; sed leg. το<ν> κ. Διόνυσον. (L&S p. 988, right column, edited for simplicity.)
- " 'Kradiaios' can have two meanings, and this is the key to the secret. It can be derived either from kradia ("heart") or from krade ("fig tree"); in the latter case, it means an object made from a fig branch or fig wood. According to one myth, Dionysos himself fashioned a phallus from fig wood for use in a mystic rite connected with his return from the under world....According to the sources the object that was preserved by Pallas Athena was the sacrificed he-goat's male organ...it is very likely that in place of the dried member, or along with it, a phallus of fig wood was used the following year in the ceremony serving to 'awaken' Liknites, the God lying in the liknon, the basket serving as a winnow." (Dionysos by Carl Kerényi, 1976, Princeton Univ. Press [Princeton NJ USA], p. 260)

[2] Source:The Orphic Poems by M.L. West, 1983; Sandpiper Books/Clarendon Press Oxford, 1998 edition, p. 74 (F), from West's reconstruction of the Rhapsodies narrative.

[3] Orphéfs Hymn to Ípta 49, trans. by Thomas Taylor 1792 in The Hymns of Orpheus, London England.

[4] Source: Dionysos by Carl Kerényi, 1976, Princeton Univ. Press, Princeton NJ USA, p. 275.

[5] This section of the quotation from Próklos...

"- placing a testaceous (ed. shell-like or consisting of shells) vessel on her head (ed. the líknon), and encircling the fig leaves that bind her temples, with a dragon, receives Dionysius (ed. Vákkhos)"

...is translated somewhat differently by Fátima Díez Platas in Tracing Orpheus: Studies of Orphic Fragments, 2011, Walter de Gruyter GmbH & Co. KG, Berlin/Boston, p. 133:

"having placed a winnowing basket on her head and wound it round with a snake, takes into care Dionysus, he of the heart; (...)"

The original Greek text of Proklos reads:

"λίκνον ἐπί τῆς κεφαλῆς θεμένη καὶ δράκοντι αὐτὸ περιστέψασα τὸν κραδιαῖον ὑποδέχεται Διόνυσον·"

[6] Próklos' Commentary on the Tímaios of Plátohn 1,407-1,408 [Diehl numbering],+ trans. Thomas Taylor, 1820. Found here in Proclus' Commentary on the Timæus of Plato2006 Prometheus Trust, Dorset UK, Vol. I; XV of the Thomas Taylor Series [TTS], pp. 374-375.


The logo to the left is the principal symbol of this website. It is called the CESS logo, i.e. the Children of the Earth and the Starry Sky. The 
Pætilía (Petelia; Gr. Πετηλία) and other golden tablets having this phrase are the inspiration for the symbol. The image represents this idea: Earth (divisible substance) and the Sky (continuous substance) are the two kozmogonic substances. The twelve stars represent the Natural Laws, the dominions of the Olympian Gods. In front of these symbols is the seven-stringed kithára (cithara; Gr. κιθάρα), the lyre of Apóllohn (Apollo; Gr. Ἀπόλλων). It (here) represents the bond between Gods and mortals and is representative that we are the children of Orphéfs (Orpheus; Gr. Ὀρφεύς). 



PLEASE NOTE: Throughout the pages of this website, you will find fascinating stories about our Gods. These narratives are known as 

, the traditional stories of the Gods and Heroes. While these tales are great mystical vehicles containing transcendent truth, they are symbolic and should not be taken literally. A literal reading will frequently yield an erroneous result. The meaning of the myths is concealed in code. To understand them requires a key. For instance, when a God kills someone, this usually means a transformation of the soul to a higher level. Similarly, sexual union with a God is a transformation.


The story of the birth of the Gods: Orphic Rhapsodic Theogony.
We know the various qualities and characteristics of the Gods based on metaphorical stories: Mythology
Dictionary of terms related to ancient Greek mythology: Glossary of Hellenic Mythology.

SPELLING: HellenicGods.org uses the Reuchlinian method of pronouncing ancient Greek, the system preferred by scholars from Greece itself. An approach was developed to enable the student to easily approximate the Greek words. Consequently, the way we spell words is unique, as this method of transliteration is exclusive to this website. For more information, visit these three pages: 

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