If, likewise, it should be asked why Plato does not mention the kingdoms of Phanes and Night, to whom we have said Jupiter and Juno are analogous? It may be readily answered, that the tradition of Orpheus contains these; on which account Plato celebrates the kingdom of Heaven and Earth as the first, the Greeks being more accustomed to this than to the Orphic traditions; as he himself says in the Cratylus, where he particularly mentions the Theogony of Hesiod, and recurs as far as to this kingdom according to that poet. Beginning, therefore, from this Theogony as more known, and assuming Heaven and Earth as the first kingdoms above the world, he produces the visible Heaven and Earth analogous to those in the intellectual order, and celebrates the latter as the most ancient of the Gods within the former. From these also, he begins the Theogony of the sublunary Gods. These things, however, if divinity pleases, will be manifest from what follows. At present we shall only add, that it is requisite to survey all these names divinely or dæmoniacally, and according to the allotments of these divinities in the four elements. For this ennead is in ether and water, in earth and in air, all-variously, according to the divine, and also according to the dæmoniacal peculiarity. And again, these names are to be surveyed aquatically and aerially, and likewise in the earth terrestrially, in order that all of them may be every where, according to an all-various mode of subsistence. For there are many modes of providence divine and dæmoniacal, and many allotments according to the division of the elements. CHAPTER XXVIII.