XVI.  Nor do those whom the Greeks worship as gods, and (to use their own expression) dæmons, need us in any respect for their accusers, but are convicted upon the testimony of their own theologians, some as subject to passion, some as given to faction, and full of innumerable evils and changes, and in a state of opposition, not only to one another, but even to their first causes, whom they call Oceani and Tethyes and Phanetes, and by several other names; and last of all a certain god who hated his children through his lust of rule, and swallowed up all the rest through his greediness that he might become the father of all men and gods whom he miserably devoured, and then vomited forth again.  And if these are but myths and fables, as they say in order to escape the shamefulness of the story, what will they say in reference to the dictum that all things are divided into three parts, Homer, Il., xiv., 189. and that each god presides over a different part of the Universe, having a distinct province as well as a distinct rank?  But our faith is not like this, nor is this the portion of Jacob, says my Theologian. Jer. x. 16.  But each of these Persons possesses Unity, not less with that which is United to it than with itself, by reason of the identity of Essence and Power. Petavius praises this dictum, De Trin., IV., xiii., 9.  And this is the account of the Unity, so far as we have apprehended it.  If then this account is the true one, let us thank God for the glimpse He has granted us; if it is not let us seek for a better.