For after a certain manner, these as being the works of the father are indissoluble; and they are saved from themselves and through his will. And again, they are in a certain respect dissoluble, because they are bound by him; and he contains the productive principle of those simple natures from which they are composed. Every thing, therefore, which is bound is dissoluble; and this is also the case with the works of the father. For these are, all bodies, the composition of animals, and the number of participated souls. But intellects which ride as it were in souls as in a vehicle, cannot be called the works of the father; for they were not generated, but were unfolded into light in an unbegotten manner, as if fashioned within the adyta of his essence, and not proceeding out of them. For there are no paradigms of these, but of middle and last natures; since soul is the first of images. But the wholes such as animals, the participants of soul and intellect, and generated natures, derive their subsistence from intellectual paradigms, of which animal itself is the comprehending cause. Bodies, therefore, are bound through analogy; for this is the most beautiful bond of them. But animals are bound with animated bonds. And souls which contain something of a partible nature are bound by media, [viz. by geometrical, arithmetical and harmonical ratios;] for Plato calls these and all the productive principles of which the soul consists, bonds. Hence the indissoluble in the mundane Gods subsists according to nature; for each of them is generated indissoluble; such being the works of the father through the power, which he contains. They are also indissoluble from the demiurgic will, since they are of a composite nature, and possess the indissoluble with a bond. But there is likewise in a certain respect a dissolution of them, so far as they consist of things of a simple nature, of which the father contains in himself the definite causes. At one and the same time, therefore, they are indissoluble and dissoluble. They are not, however, so indissoluble as the intelligible; for that is indissoluble through transcendency of simplicity. But these are at the same time indissoluble and dissoluble, as consisting of simple natures, and as being perpetually bound. For all the natures that are bound being dissoluble, such as are perpetual, possessing through the whole of time, beauty from the intelligible, divine union, and demiurgic harmony, are indissoluble. But mortal natures are dissoluble alone, because they are connected with the deformity and inaptitude of matter. And the former indeed are beautifully harmonized through the union inserted in them by their harmonizing cause; but this is not the case with the latter, on account of the multitude of causes which no longer insert in them a similar union;[77] for their union is dissipated through the multitude which is mingled in their composition: so that they are very properly allotted a remitted[78] harmony.