venerates, though as he says, they are sports, through these Gods [Bacchus and Venus] being lovers of sport. For as he says of the terminations of the other Gods, that they are terrible, and that they avenge and punish, and thus give perfection to souls; as for instance, that Justice follows Jupiter, the avenger of the divine law, and that this divinity is benevolent to those whose manners are orderly, and who live according to intellect, but that she is baneful to those who mingle their life with insolence and ignorance, till she has entirely subverted them, their houses and cities;--in like manner, he venerates the terminations of Bacchus and Venus, which produce γλυκυθυμια _sweetness of sensation_; every where purifying our conceptions concerning the Gods, and preparing us to understand that all things look to the best end, whatever it may be. For because the terminations of these divinities strengthen the infirmity of the mortal nature, and alleviate corporeal molestation, on this account the Gods the causes of these things, are φιλοπαιγμονες lovers of sport. Hence, of statues, they make some of them laughing and dancing, and exhibiting relaxation, but others austere, astonishing, and terrible to the view, analogously to the mundane allotments of the Gods. But theologists frequently call Bacchus _wine_, from the last of his gifts, as for instance, Orpheus, Οινου παντα μελη κοσμῳ λαβε, και μοι ενεικε. i.e. “Take all the members of _Wine_ [that are distributed] in the world, and bring them to me.” If however the God is thus denominated, certainly his first and middle energies will be thus called, as well as his last; so that Socrates now looking to this calls the God διδοινυσος, beginning from wine, which as we have said manifests all the powers of Bacchus. Thus also in the Phædrus, Socrates calls Love in common _great_, both that which is divine, and that which is a lover of body. By this epithet _wine_ therefore, we must understand that the peculiarity of a partial intellect, is in common presented to our view. For the word οιουν _such as_, is nothing else than intellectual form separated from a total intellect, and in consequence of this becoming participated, particular and _alone_. For an all-perfect intellect is all things, and energizes according to all things with invariable sameness: but a partial and participated intellect, is indeed all things, but this according to one form, such as a solar, lunar, or mercurial form. This therefore, the peculiarity of which is to be separated from the rest, wine indicates, signifying an intellect _such as_, and _particular_. (σημαινων τον οιον και τινα νουν)