XX. ‘But the God IS, we are bound to assert; he is, with reference to no time but to that age wherein is no movement, or time, or duration; to which nothing is prior or subsequent; no future, no past, no elder, no younger, which by one long “now” has made the “always” perfect. Only with reference to this that which really is, is; it has not come into being, it is [Sidenote: B] not yet to be, it did not begin, it will not cease. Thus then we ought to hail him in worship, and thus to address him as “Thou Art”, aye, or in the very words of some of the old people, “Ei Hen”, “Thou art one thing”.[75] For the Divine is not many things, in the sense in which each one of us is made up of ten thousand different and successive states, a scrap-heap of units, a mob of individuals. No, that which is must be one, as that which is one is. Variety, any difference in being, passes to one side to produce that which is not. Therefore the first [Sidenote: C] of the names of the God is right, and the second, and the third. “Apollo” (Not-many) denies plurality and excludes multitude. Ieïus means one and one only; Phoebus, we know, is a word by which the ancients expressed that which is clean and pure, even as to this day the Thessalians, when their priests pass their solemn days in strict seclusion outside the temple, apply to them a verb formed from Phoebus. Now The One is transparent and pure, pollution comes by commixture of this with that, just as Homer,[76] you remember, says of ivory dyed red that it is stained, and dyers say of mingled pigments that they are [Sidenote: D] destroyed, and call the process “destruction”. Therefore it is the property of that which is indestructible and pure to be one and without admixture.