about bodies is the corporeal-formed life proceeding from the mundane soul, and which has the relation of splendour to it. For intellect is analogous to the sun; soul, to the light proceeding from the sun; and a divisible life to the splendour proceeding from light. Proclus observes on the above cited words of Plato, that they are conformable to the Orphic traditions. “For, says he,[165] Orpheus does not predicate the impartible of every intelligible or intellectual order, but according to him there are certain natures superior to this appellation, in the same manner as others are superior to other names. For king and father are not adapted to all the divine orders. Where, therefore, according to Orpheus, shall we first survey the impartible, in order that we may understand the divine conception of Plato? Orpheus therefore establishes one demiurgus of every divisible fabrication, analogous to the one father who generates the total fabrication, and from him produces the whole intellectual mundane multitude, the number of souls, and corporeal compositions. And this one demiurgus indeed (i.e. Bacchus) generates all these unitedly; but the Gods that surround him, divide and separate his fabrications. Orpheus however says, that all his other fabrications were distributed into parts by the Gods whose characteristic is of a dividing nature; but that his heart alone was preserved impartible, through the providence of Minerva. For since he gives subsistence to intellects, souls and bodies; but souls and bodies indeed, receive in themselves an abundant division and distribution into parts, intellect remaining united and indivisible, being all things in one, and comprehending total intelligibles in one intellection;--this being the case, he says that the intellectual essence alone, and the intellectual number was saved entire by Minerva. For says he, The intellectual heart alone was left, directly calling it intellectual.