If, however we are right in these assertions, these divinities have every where an analogous subsistence; and he who wishes to survey the progressions of them into the heavens, or the sublunary region, should look to the first and principal causes of their kingdoms. For from thence, and according to them, their generation is derived. Some, therefore, say, that Plato omits to investigate the Gods who are analogous to the two kings in the heavens, I mean Phanes and Night. For it is necessary to place them in a superior order, and not among the mundane Gods; because prior to the world, they are the leaders of the intellectual Gods, being eternally established in the adytum, as Orpheus says of Phanes, who by the word adytum signifies their occult and immanifest order. Whether, therefore, we refer the circulation of same and different, mentioned by Plato in this dialogue, to the analogy of these, as male and female, or paternal and generative, we shall not wander from the truth. Or whether we refer the sun and moon, as opposed to each other among the planets, to the same analogy, we shall not err. For the sun indeed through his light preserves a similitude to Phanes, but the moon to Night. Jupiter, or the demiurgus, in the intellectual, is analogous to Phanes in the intelligible order. And the vivific crater Juno is analogous to Night, who produces all life in conjunction with Phanes from unapparent causes; just as Juno is parturient with, and emits into light, all the soul contained in the world. For it is better to conceive both these as prior to the world; and to arrange the demiurgus himself as analogous to Phanes; since he is said to be assimilated to him according to the production of wholes; but to arrange the power conjoined with Jupiter, (i.e. Juno) and which is generative of wholes, to Night, who produces all things from the father Phanes. After these, however, we must consider the remaining, as analogous to the intellectual kingdoms.