If therefore the impartible heart is intellectual, it will evidently be intellect and an intellectual number; not indeed every intellect, but the mundane; for this is the impartible heart, since the divided God was also the fabricator of this. Orpheus therefore calls the impartible essence of Bacchus intellect. But he denominates the life which is divisible about body, which is physical, and pregnant with seeds, the genitals of the God. And he says that Diana who presides over all the generation in nature, and is the midwife of physical productive principles, extends these genitals, distributing as far as to subterranean natures, the prolific power of the God. But all the remaining body of Bacchus was, he says, the psychical essence, this also being divided into seven parts. For they divided all the seven parts of the boy, says the theologist, speaking of the Titans; just as Timæus divides the soul into seven parts. And perhaps Timæus, when he says that soul is extended through the whole world, will remind the followers of Orpheus of the Titannic division, through which soul is not only spread round the universe like a veil, but is also extended through it. Very properly therefore, does Plato call the essence which is proximately above soul, an impartible essence. And in short, he thus denominates the intellect which is participated by soul, following the Orphic fables, and wishing to be as it were an interpreter of what is said in the mysteries.” And thus much concerning Bacchus, or the monad of the mundane Gods. CHAPTER XXXIV.