After this, it follows in the next place, that we should consider the uniform, the indissoluble, and that which has an invariable sameness of subsistence, from the same causes, and these as the precursors of, and pervading through all the divine orders. For the uniform, indeed, has the highest subsistence, is present with the divine monad, and appears to be especially adapted to that which is primarily being,[131] and in which also every participable genus of unities ends. For _the one_ is prior to these, as will be evident as we proceed. But the indissoluble is the second. For it comprehends and binds the extremes according to divine union; since the dissoluble is such as it is through the want of connexion and of a power which collects multitude into one. And that which has an invariable sameness of subsistence is eternal, and is full of the perpetuity of the Gods; from which also the participation of immortality and eternal sameness is derived to other things. The uniform, therefore, pertains to the same thing as the divine; but the indissoluble to the same thing as the immortal; and that which has an invariable sameness of subsistence we must refer to the intelligible. And do you not see how these are severally after a manner co-adapted to each other? For the first of these, through the first unity which is participated by being is, as it is fit it should be, uniform. For if a God subsists according to _the one_, that which is divine will doubtless be uniform. But that which through one cause of life is immortal, is also similarly indissoluble. For life is the bond of dissoluble natures; which also Timæus indicating to us, opposes the dissoluble to the immortal: “for you are not immortal, says the demiurgus, yet you shall never be dissolved, nor be subject[132] to the fatality of death.” Every thing mortal, therefore, is dissoluble; but the immortal is indissoluble. That, however, which has a renovated immortality is for the same reason neither indissoluble, nor mortal. For being in the middle of both it is neither of the extremes, according to each opposition. But the third of these being established according to the plenitude of whole intelligibles subsists at once and is invariably the same. For the intelligible is the cause of sameness and of eternal permanency; and intellect through this is entirely eternal. These triads, therefore, proceed from the first and most principal causes, in the same manner as we demonstrated of the before-mentioned triads. But these things, indeed, we shall consider hereafter.