Moreover, the Gods who are secondary to the demiurgus, have not a unical dominion over wholes as he has, nor do they antecedently assume the beginnings, middles and ends of all beings. But some of them indeed, preside over partial natures totally, as these three fathers; but others preside over wholes partibly, as those who pour upon all things the rivers of life, in a divided manner; and others preside over parts partibly, as the last of the demiurgi, and who are conversant with the world. The one and impartible demiurgus of wholes therefore, alone comprehends in himself, the beginning, middle, and end of all beings, and equally rules over all secondary natures according to one cause. But Justice follows him, bounding the desert of the whole of things, and circumscribing each thing in its proper limits. And these things the Athenian guest manifests in the above-mentioned words; but Orpheus clearly refers them to the whole demiurgus. For he says that total Justice follows him, now reigning over, and beginning to arrange and adorn the universe. Justice th’ abundant punisher of crimes, Aid and defence of all things, follows Jove. Moreover, that Jupiter comprehends the beginnings, middles and ends of wholes, the theologist says, in addition to these things, Jove’s the beginning, and the middle’s Jove, And all things flow from Jove’s prolific mind. And it appears to me that Plato looking to all the Grecian theology, and particularly to the Orphic-mystic discipline says, that God, according to the ancient assertion, possesses the beginning, middle, and end of all things, bounding the whole of things in a direct path, and proceeding circularly according to nature, and that he has Justice for his attendant, through which every thing that departs from the providential empire of Jupiter is converted to it, and obtains an appropriate end. Through these things therefore, we have reminded the reader, that the Athenian guest also looking to the whole demiurgus, proclaims things of this kind to his pupils. If however, these things are rightly determined, it is indeed entirely necessary to exempt the one demiurgus, according to essence, from these three [demiurgi]. For if one of them indeed, comprehends the beginnings of every thing in the world, but another the middles, and another, every where convolves the ends, is it not necessary that he who uniformly rules over the universe, should be established above divided causes? But, the Athenian guest gives to him a power generative of this triad [of demiurgi]. For if he comprehends the beginnings, middles, and ends of the whole of things, according to the primary cause indeed, he generates the demiurgus, who arranges and adorns first natures; but according to middle causes, the demiurgus who gives completion to the middle boundaries of fabrication; and according to the end, the demiurgus who adapts an appropriate production to the last of things.