Last night’s reading (and I hope y’all don’t mind me sharing these little nuggets; come the new year I’ll return to long-form essays, etc.) turned up a passage relevant to the topic of soul-parts in Bacchic Orphism:
Their [στοιχεῖα i.e. “elements”] presence in the human body is likewise divine, expressed in an Orphic fragment mentioned by Lindsay. (45) The human head is equated with heaven, the eyes are the Sun and Moon, the intellect is fire, the shoulders and back are air, the stomach is earth, the legs are the sea, and the feet are Tartarus, the roots of the earth.
(45) Jack Lindsay, Origins of Astrology p. 117, quoting Kern, OF 168
This reminds me of Empedokles, whom I’ve previously discussed here and here.
Also, in another article – this time on the theurgic background of Viacheslav Ivanov’s poetry – I came across these relevant passages from Proclus’ On the Hieratic Art According to the Greeks:
But really on the earth there are to be seen suns and moons in a terrestrial manner, in the heavens (there are to be seen) all the plants, stones and animals in a celestial manner alive in a spiritual way. Having perceived these things, and bringing some heavenly things toward some (terrestrial) things and others toward others, the wise men of long ago summoned divine powers into the mortal place, having attracted them through likeness. (p. 148.19-23)
Hence, from what they saw, the authorities of the sacred art, mixing some things together and appropriately removing others, invented the service to the higher powers…They often made commingled images and incenses, mixing divided tokens into one and making by art the sort of thing that the divine contains according to its essence, insofar as it unites the plural powers, each of which division obscured, while mixture returned it to the form of its model. (150.24-26; 150.30-151.1-5)