immortality.”[328] And again: “The mind is an offshoot from the divine and happy soul (of God), an offshoot not separated from Him, for nothing divine is cut off and disjoined, but only extended.”[329] And again, in expounding the words, “They have forsaken me, the fountain of life” (Jeremiah ii. 13), he says: “Only God is the cause of soul and life, especially of rational soul and reasonable life; but He Himself is more than life, being the ever-flowing fountain of life.”[330] This is monistic. But the theory of the origin of the sensible world is dualistic. The matter upon which He acted was outside Him. “It was in itself without order, without quality, without soul, full of difference, disproportion, and discord: it received a change and transformation into what was opposite and best, order, quality, animation, identity, proportion, harmony, all that is characteristic of a better form.”[331] He himself did not touch it. “Out of it God begat all things, Himself not touching it: for it was not right that the all-knowing and blessed One should touch unlimited and confused matter: but He used the unbodied Forces whose true name is the Forms (ἰδέαι), that each class of things should receive its fitting shape.”[332] These unbodied Forces, which are here called by the Platonic name of Forms, are elsewhere spoken of in Stoical language as Reasons (λόγοι), sometimes in Pythagorean language as Numbers or Limits, sometimes in the language of the Old Testament as Angels, and sometimes in the language of popular mythology as Dæmons.[333] The use of the two names Force and Form, with the synonyms which are interchanged with each of them, expresses the two sides of the conception of them. They are at once the agents or instruments by means of which God fashioned the world, and also the types or patterns after which He fashioned it.[334]