(104) Morning and evening are and reach up from the earth to the moon only, and take their original from the light of the sun, and this makes evening and morning, as also the outward day, and the outward dark night, as every one knoweth.

(6) But the variety of disposition arises from inordinate affection to material things. And for this reason, as they appear to me, to have called night Euphrone; since then the soul, released from the perceptions of sense, turns in on itself, and has a truer hold of intelligence (Fronhsis). Wherefore the mysteries are for the most part celebrated by night, indicating the withdrawal of the soul from the body, which takes place by night. "Let us not then sleep, as do others; but let us watch and be sober. For they that sleep, sleep in the night; and they that are drunken, are drunken in the night. But let us who are of the day be sober, putting on the breastplate of faith and love, and as an helmet the hope of salvation." And as to what, again, they say of sleep, the very same things are to be understood of death. For each exhibits the departure of the soul, the one more, the other less; as we may also get this in Heraclitus: "Man touches night in himself, when dead and his light quenched; and alive, when he sleeps he touches the dead; and awake, when he shuts his eyes, he touches the sleeper." "For blessed are those that have seen the Lord," according to the apostle; "for it is high time to awake out of sleep. For now is our salvation nearer than when we believed. The night is far spent, the day is at hand. Let us therefore cast off the works of darkness, and put on the armour of light." By day and light he designates figuratively the Son, and by the armour of light metaphorically the promises.

(58) And there shall be a light that never endeth, And to a limit (lit. 'number') of days they shall not come, For the darkness shall first have been destroyed, [And the light established before the Lord of Spirits] And the light of uprightness established for ever before the Lord of Spirits.

(17) Sun and Moon - one* the day, the other the night, bow to the dust in adoration; and from their worship comes their movement. It is God who has spread out the day in whiteness, it is he who has folded up the night and blackened it.

(72) And on that night has the night decreased in length by a †ninth† part, and the night has become eleven parts and the day seven parts.

(103) Though this great work in man has remained hidden till this very day, yet God be praised, it will now once be day, for the dayspring or morningredness breaketh forth. The breaker through, or opener of the innermost birth, sheweth and presenteth itself with its red, green and white flag, in the outermost birth upon the rainbow. Observe: Now thou objectest, How then could there be day and night, and not also morning and evening? Answer.

(72) And on that day the night becomes longer than the day, and night becomes longer than night, and day shorter than day till the thirtieth morning, and the night amounts exactly to ten parts and the day to eight parts.

(72) And the length of the day and of the night, and the shortness of the day and of the night arise--through the course of the sun these distinctions are made (lit. 'they are separated').

(102) But there was day and night, which I will here declare according to my knowledge: Thou must here once more open wide the eyes of thy spirit, if thou intendest to understand it; if not, then thou wilt remain blind.

(14) Are there not twelve hours in the day? If any man walk in the day, he stumbleth not, because he seeth the light of this world. But if a man walk in the night, he stumbleth, because there is no light in him.

(49) That is that which the Lord commanded thee that thou shouldst observe it between the evenings.

(72) And on that day the night decreases in length, and the night amounts to ten parts and the day to eight.

(3) I must work the works of him that sent me, while it is day: the night cometh, when no man can work. As long as I am in the world, I am the light of the world.

(8) ¶Watch therefore: for ye know not what hour your Lord doth come.

(5) "Then you don't think that I have sought?" "Yes, if you think you do not know." So with the lamps of the wise virgins, lighted at night in the great darkness of ignorance, which the Scripture signified by "night." Wise souls, pure as virgins, understanding themselves to be situated amidst the ignorance of the world, kindle the light, and rouse the mind, and illumine the darkness, and dispel ignorance, and seek truth, and await the appearance of the Teacher.

(72) On that day the day becomes longer than the night, and the day becomes double the night, and the day becomes twelve parts, and the night is shortened and becomes six parts.

(99) The writer, Moses, saith, [Gen. i.] God separated the light from the darkness, and called the light day, and the darkness night, so out of evening and morning the first day came to be.

(4) But when the sun has set, Yajnavalkya, what light does a person here have? ' 'The moon, indeed, is his light/ said he, c for with the moon, indeed, as his light one sits, moves around, does his work, and returns/ ' Quite so, Yajnavalkya.

(72) On that day the day is equalized with the night, [and becomes of equal length], and the night amounts to nine parts and the day to nine parts.

(101) For evening and morning were not before the time of the sun and stars, which most certainly and really were first created but on the fourth day, which I shall demonstrate from an assured, certain ground, concerning the creation of the sun and stars.