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.