(Now besides those whom I have mentioned, there is in the heavens a great multitude of gods who have been recognised as such by those who survey the heavens, not casually, nor like cattle. For as he divides the three spheres by four through the zodiac,(724) which is associated with every one of the three, so he divides the zodiac also into twelve divine powers; and again he divides every one of these twelve by three, so as to make thirty‐six gods in(725) all. Hence, as I believe, there descends from above, from the heavens to us, a three‐fold gift of the Graces: I mean from the spheres, for this god, by thus dividing them by four, sends to us the fourfold glory of the seasons, which express the changes of time. And indeed on our earth the Graces imitate a circle(726) in their statues. And it is Dionysus who is the giver of the Graces, and in this very connection he is said to reign with Helios. Why should I go on to speak to you of Horus(727) and of the other names of gods, which all belong to Helios? For from his works men have learned to know this god, who makes the whole heavens perfect through the gift of intellectual blessings, and gives it a share of intelligible beauty; and taking the heavens as their starting‐ point, they have learned to know him both as a whole and his parts also, from his abundant bestowal of good gifts. For he exercises control over all movement, even to the lowest plane of the universe. And everywhere he makes all things perfect, nature and soul and everything that exists. And marshalling together this great army of the gods into a single commanding unity, he handed it over to Athene Pronoia(728) who, as the legend says, sprang from the head of Zeus, but I say that she was sent forth from Helios whole from the whole of him, being contained within him; though I disagree with the legend only so far as I assert that she came forth not from his highest part, but whole from the whole of him. For in other respects, since I believe that Zeus is in no wise different from Helios, I agree with that ancient tradition. And in using this very phrase Athene Pronoia, I am not innovating, if I rightly understand the words:) Ἵκετο δ᾽ ἐς Πυθῶνα καὶ ἐς Γλαυκῶπα Προνοίην. (“He came to Pytho and to grey‐eyed Pronoia.”(729)) [C] οὕτως ἄρα καὶ τοῖς παλαιοῖς ἐφαίνετο Ἀθηνᾶ Πρόνοια σύνθρονος Ἀπόλλωνι τῷ νομιζομένῳ μηδὲν Ἡλίου διαφέρειν. μή ποτε οὖν καὶ θείᾳ μοίρᾳ τοῦτο Ὅμηρος· ἦν γάρ, ὡς εἰκός, θεόληπτος· ἀπεμαντεύσατο πολλαχοῦ τῆς ποιήσεως· (This proves that the ancients also thought that Athene Pronoia shared the throne of Apollo, who, as we believe, differs in no way from Helios. Indeed, did not Homer by divine inspiration—for he was, we may suppose, possessed by a god—reveal this truth, when he says often in his poems:) Τιοίμην δ᾽ ὡς τίετ᾽ Ἀθηναίη καὶ Ἀπόλλων,(730) (“May I be honoured even as Athene and Apollo were honoured”)