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For links to many more fragments: The Orphic Fragments of Otto Kern.

SUMMARY: These fragments say that Hipta (Hippa) is the soul of the universe, or the head of the soul; she dwells on Mount Tmolus with Sabazios (Ζεύς).

199. (207) σχόλιον Πρόκλου επὶ Τιμαίου Πλάτωνος 34b (II 105, 28 Ernst Diehl):

ὁ δέ γε ἡμέτερος καθηγεμὼν (sc. Iamblichus) προσφυέστερον τοῖς τοῦ Πλάτωνος ῥήμασιν ἐποιεῖτο τὴν ἐξήγησιν· τῆς γὰρ τοῦ παντὸς ψυχῆς ἐχούσης μέν τι καὶ ὑπερκόσμιον καὶ ἐξηιρημένον τοῦ παντὸς, καθὸ συνῆπται πρὸς τὸν νοῦν, ὃ δὴ κεφαλὴν αὐτῆς ὅ τε Πλάτων ἐν τῷ Φαίδρωι (248a) | ^{106 Diehl} καὶ ὁ Ὀρφεὺς ἐν τοῖς περὶ τῆς Ἵπτας (PQ] Ἵππας vulgo) λόγοις (v. p. 141) προσωνόμασεν.

“Our preceptor (Iamblichus) however, interprets the middle in a way more accommodated to the words of Plato. For since the soul of the universe has indeed that which is supermundane, and exempt from the universe, according to which it is conjoined to intellect, which Plato in the Phaedrus (248a) and Orpheus in what he says about Hippa, denominate (v. p. 141) the head of the soul.”

(trans. Thomas Taylor, 1820)

σχόλιον Πρόκλου επὶ Τιμαίου Πλάτωνος 30 b (I 407, 22 Ernst Diehl):

(καὶ οὐχ ὁ μὲν Πλάτων οὕτως,) ὁ δὲ Ὀρφεὺς τρόπον ἕτερον· ἀλλ' εἴ με δεῖ τοὐμὸν εἰπεῖν, διὰ τούτων καὶ ἡ τοῦ θεολόγου διάνοια γίγνεται καταφανής. ἡ μὲν γὰρ Ἵπτα τοῦ παντὸς οὖςα ψυχὴ καὶ οὕτω κεκλημένη παρὰ τῶι θεολόγωι τάχα μὲν ὅτι καὶ ἐν ἀκμαιοτάταις κινήσεσιν αἱ νοήσεις αὐτῆς οὐσίωνται, τάχα δὲ καὶ διὰ τὴν ὀξυτάτην τοῦ παντὸς φοράν, ἧς ἐστιν αἰτία, λίκνον ἐπὶ τῆς κεφαλῆς θεμένη (compare in σχόλιον Πρόκλου επὶ Τιμαίου Πλάτωνος 35b [II 198, 9 Diehl] ἐπὶ τῆς κεφαλῆς φέρουσαν τὸν θεόν and II 222, 20 τὴν ἑαυτῆς κεφαλὴν ἐνιδρύσασα) καὶ δράκοντι αὐτὸ περιστέψασα τὸν κραδιαῖον ὑποδέχεται Διόνυσον· τῶι γὰρ ἑαυ | ^{408 Diehl} τῆς θειοτάτωι γίγνεται τῆς νοερᾶς οὐσίας ὑποδοχὴ καὶ δέχεται τὸν ἐγκόσμιον νοῦν. ὃ δὲ ἀπὸ τοῦ μηροῦ τοῦ Διὸς πρόεισιν εἰς αὐτήν -- ἦν γὰρ ἐκεῖ συνηνωμένος -- καὶ προελθὼν καὶ μεθεκτὸς αὐτῆς γεγονὼς ἐπὶ τὸ νοητὸν αὐτὴν ἀνάγει καὶ τὴν ἑαυτοῦ πηγήν· ἐπείγεται γὰρ πρὸς τὴν μητέρα τῶν θεῶν καὶ τὴν Ἴδην (compare fragment 105), ἀφ᾽ ἧς πᾶσα τῶν ψυχῶν ἡ σειρά. διὸ καὶ συλλαμβάνειν ἡ Ἵππα λέγεται τίκτοντι τῶι Διί· ὡς γὰρ εἴρηται πρότερον (30b), νοῦν ἄνευ ψυχῆς ἀδύνατον παραγενέσθαι τωι, τοῦτο δὲ ὅμοιον τῶι παρ᾽ Ὀρφεῖ·

γλυκερὸν δὲ τέκος Διὸς ἐξεκαλεῖτο,

τοῦτο δὲ ἦν ὁ κοσμικὸς νοῦς Δΐιος ὤν, κατὰ τὸν ἐν τῶι Διὶ μείναντα προελθών.

“(Nor does Plato speak after this manner,) and Orpheus after another; but if it be requisite to give my opinion, the conceptions of the theologist become manifest through what is here said. For Hippa (Ἵπτα) who is the soul of the universe, and is thus called by the theologists, perhaps, because her intellectual conceptions are essentialized in the most vigorous motions, or perhaps on account of the most rapid lation (i.e. motion of a celestial object from one place to another) of the universe, of which she is the cause, ­- placing a testaceous (i.e. shell-like or brick-red) vessel on her head, and encircling the fig leaves that bind her temples (compare in σχόλιον Πρόκλου επὶ Τιμαίου Πλάτωνος 35b [II 198, 9 Diehl] ‘bearing the God on its head’ and II 222, 20 ‘establishing its head in [intellect]’), with a dragon, receives Dionysius [or Bacchus]. 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 (Ζεύς). For there it was united with Jupiter, but proceeding from thence and becoming participable 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 (compare to fragment 105), from which all the series of souls is derived. Hence also, Hippa is said to have received Dionysus when he was brought forth from Jupiter. For as Plato before observed (30b), it is impossible for intellect to accede to anything without soul. But this is similar to what is asserted by Orpheus; by whom also Dionysus is called:

‘the sweet offspring of Jupiter.’

“This however, is the mundane intellect, which proceeds into light conformably to the intellect, which proceeds into light conformably to the intellect that abides in Jupiter.”

(trans. Thomas Taylor, 1820)

Herm. XXIV. XLIII; Lobeck I 582; Luebbert De Pindaro theologiae Orphicae censore Index Bonnens. 1888/1889 p. XX; Holwerda 364; Kern Genethliakon für Robert 90.

ὕμνος Ὀρφέως 48 Σαβαζίου (Quandt De Baccho ab Alexandri aetate in Asia minore culto. Diss. Hal. XXI 1912, 257)·

κλῦθι, πάτερ, Κρόνου υἱέ, Σαβάζιε, κύδιμε δαῖμον,

ὃς Βάκχον Διόνυσον, ἐρίβρομον, εἰραφιώτην

μηρῶι ἐγκατέραψας, ὅπως τετελεσμένος ἔλθηι

Τμῶλον ἐς ἠγάθεον παρά θ' Ἵπταν καλλιπάρηιον.

ἀλλά, μάκαρ, Φρυγίης μεδέων, βασιλεύτατε πάντων,

εὐμενέων ἐπαρωγὸς ἐπέλθοις μυστιπόλοισιν.

“Hear me, illustrious father, dæmon fam'd.

Great Saturn's offspring, and Sabasius nam'd;

Inserting Bacchus, bearer of the vine,

And founding God, within thy thigh divine,

That when mature, the Dionysian God

Might burst the bands of his conceal'd abode,

And come to sacred Tmolus, his delight,

Where Ippa dwells, all beautiful and bright.

Come blessed Phrygian God, the king of all,

And aid thy Mystics, when on thee they call.”

(trans. Thomas Taylor, 1792)

ὕμνος Ὀρφέως 49 Ἵπτας (Quandt 258):

Ἵπταν κικλήσκω, Βάκχου τροφόν, εὐάδα κούρην,

μυστιπόλον τελεταῖσιν ἀγαλλομένην Σάβου ἁγνοῦ,

νυκτερίοις τε χοροῖσιν ἐριβρεμέταο Ἰάκχου.

κλῦθί μευ εὐχομένου, χθονία μήτηρ, βασίλεια,

εἴτε σύ γ' ἐν Φρυγίηι κατέχεις Ἴδης ὄρος ἁγνὸν,

ἢ Τμῶλος τέρπει σε, καλὸν Λυδοῖσι θόασμα·

ἔρχεο πρὸς τελετὰς ἱερῶι γήθουσα προσώπωι.

“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 mother, mighty queen,

Whether on Phrygia's holy mountain seen,

Or if to dwell in Tmolus thee delights,

With holy aspect come, and bless these rites.”

(trans. Thomas Taylor, 1792)

The authentic name of the nurse of Vákkhos (Βάκχος) is reconstructed by los. Keil out of two inscriptions to Mother Ípta in Maionía (Μαιονία, Lydia, or the city in Lydia) discovered in Ouranos sur Graser Philologenversammlung 1909, 102 (Keil et de Premerstein Denschr. Akad. Wien Phil. – hist. Kl. LIV 1911, 85 n. 169):

Με<λ>τινη Μητρᾶ Μητρὶ Ἵπτᾳ εὐχήν

“Mother Mæltinî (Μελτινη) a prayer to Mother Ípta.”

and 96 n. 188:

Μητρὶ Ἵπτᾳ καὶ Διεὶ Σα<βαζίῳ>);

“To Mother Ípta and Zefs Savázios”

v. Kern Genethl. 90.

The story of the birth of the Gods: Orphic 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.

How do we know there are Gods? Experiencing Gods.

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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.

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