It is necessary however, to know thus much concerning Apollo, that according to the first and most natural conception, his name signifies the cause of union, and that power which collects multitude into one; and this mode of speculation concerning his name harmonizes with all the orders of the God. But Socrates alone considers his more partial powers: for the multitude of the powers of Apollo are not to be comprehended, nor described by us. For when will man who is merely rational, be able to comprehend not only all the peculiarities of Apollo, but all those of any other God? Theologists indeed deliver to us a great multitude of Apolloniacal peculiarities; but Socrates now only mentions four of them. For the world is as it were a decad, being filled from all productive principles, receiving all things in itself, and being converted to the proper principle of the decad, of which the tetrad proximately contains the cause, but in an exempt manner the monad. And the former without separation and occultly, but the latter with separation; just as Apollo proximately unites the multitude of mundane natures, but the demiurgic intellect exemptly. Why then does Socrates use an order of this kind? For beginning from the _medicinal_ power of the god, and proceeding through his _prophetic_ and _arrow-darting_ powers, he ends in his _harmonic_ power. We reply, that all the energies of this god, are in all the orders of beings, beginning from on high and proceeding as far as to the last of things; but different energies appear to have more or less dominion in different orders. Thus for instance the _medicinal_ power of Apollo is most apparent in the sublunary region, for There slaughter, rage, and countless ills beside, Disease, decay, and rottenness reside.[112] And as these are moved in an inordinate manner, they require to be restored from a condition contrary, into one agreeable to nature, and from incommensuration and manifold division, into symmetry and union. But the _prophetic_ energy of the god is most apparent in the heavens; for there his enunciative power shines forth, unfolding intelligible good to celestial natures, and on this account he revolves together with the sun, with whom he participates the same intellect in common; since the sun also illuminates whatever the heavens contain, and extends a unifying power to all their parts. But his _arrow-darting_ energy mostly prevails among the _liberated_ gods; for there ruling over the wholes which the universe contains, he excites their motions by his rays, which are always assimilated to arrows, extirpates every thing inordinate, and fills all things with demiurgic gifts. And though he has a separate and exempt subsistence, he reaches all things by his energies.