of eternal permanency. But prior to both these is the immortality of
daemons; for these neither verge to mortality, nor are they filled with
the nature of things which are generated and corrupted. More venerable,
however, than these, and essentially transcending them, is the
immortality of divine souls, which are primarily self-motive, and contain
the fountains and principles of the life which is attributed about
bodies, and through which bodies participate of renewed immortality. And
prior to all these is the immortality of the gods: for Diotima in the
Banquet does not ascribe an immortality of this kind to demons. Hence
such an immortality as this is separate and exempt from wholes. For,
together with the immortality of the gods, eternity subsists, which is
the fountain of all immortality and life, as well that life which is
perpetual, as that which is dissipated into nonentity. In short,
therefore, the divine immortal is that which is generative and connective
of perpetual life. For it is not immortal, as participating of life, but
as supplying divine life, and deifying life itself.

Imparticipable, [Greek: To amethekton]. That which is not consubsistent
with an inferior nature. Thus imparticipable intellect is an intellect
which is not consubsistent with soul.

Intellectual Projection, [Greek: noera epibole]. As the perception of
intellect is immediate, being a darting forth, as it were, directly to
its proper objects, this direct intuition is expressed by the term
projection.

The Intelligible, [Greek: To noeton]. This word in Plato and Platonic
writers has a various signification: for, in the first place, whatever is
exempt from sensibles, and has its essence separate from them, is said to
be intelligible, and in this sense soul is intelligible. In the second