Moreover, if eternity has the same ratio to intelligible animal, which time has to that which is sensible, but the universe proximately participates of time (for time was generated together with the universe) it is certainly necessary that animal itself should primarily participate of eternity. Eternity therefore is beyond the first paradigm. For eternity indeed measures the existence of animal itself: but animal itself is measured and filled with perpetuity from it. To which may be added, that we assert eternity to be the cause of immortality to all things. Hence eternity is that which is primarily immortal. For as that which is primarily being is the cause of existence to all things, but that which is effective of form is itself prior to other forms, so that which is the cause of perpetuity and immortality, is itself primarily immortal. The dæmoniacal Aristotle also rightly calls eternity immortal and divine, and that from whence the existence and life of all things are suspended. If however it is that which is primarily immortal, and not according to participation, but is as it were immortality and perpetuity, it will be life, possessing from itself the ever, and exuberantly scattering the power of perpetuity, and extending it to other things, so far as each is naturally adapted to receive it. For the immortal is in life, and subsists together with life. Hence Socrates in the Phædo,[189] after many and beautiful demonstrations of the psychical immortality, says, “God therefore, my dear Cebes, and the form itself of life, are much more immortal.” Hence, intelligible life, and the God who is connective of this life, primarily possess the immortal, and are the fountain of the whole of perpetuity. But this is eternity. Eternity therefore has its subsistence in life, and will be established in the middle of the intelligible order.

Farther still, it is necessary to assert that intelligible eternity is one of these three things, viz. that it subsists either according to being, or according to life, or according to intelligible intellect. But being, as the Elean guest says, according to its own nature, neither stands still, nor is moved. For if being is being to all things, and essence is a thing of this kind, much more must this be the case with intelligible essence and that which is primarily being. For they are nothing else than essence only. But being unfolds motion and permanency, and the other genera of beings, in the second and third progressions of itself. The first being therefore, as we have said, is at one and the same time exempt from motion and permanency. But eternity according to Timæus abides in one. Hence also time imitates in its motion the intelligible permanency of eternity. Eternity therefore does not subsist according to that which is primarily being, nor yet according to intelligible intellect.[190] For neither is soul time, which is moved through the whole of time. And in short, in divine beings, that which is participated is every where established above that which participates. But the eternal participates of eternity, just as that which is temporal participates of time. Eternity therefore is prior to intelligible intellect, and posterior to being; so that it is established in the middle of the intelligible breadth. And as animal itself is eternal, so likewise eternity is that which is always being. For as animal itself participates of eternity, so eternity participates of being, and is the cause of existence, of perpetual life, and intellection, and measures the essences, powers and energies of all things.