Chapter VII: Plotinos's Indebtedness to Numenius (2)

[317] Bouillet observes that this book is only a feeble outline of some of the ideas developed in vi. 7, 8, and 9. The biographical significance of this might be as follows. As in the immediately preceding books Plotinos was harking back to Numenius's doctrines, he may have wished to reconcile the two divergent periods, the Porphyrian monism of vi. 7 and 8, with the earlier Amelian dualism of vi. 9. This was nothing derogatory to him; for it is well known that there was a difference between the eclectic monism of the young Plato of the Republic, and the more logical dualism of the older Plato of the Laws. This latter was represented by Numenius and Amelius; the former--combined with Aristotelian and Stoic elements--by Porphyry. Where Plato could not decide, why should we expect Plotinos to do so? And, as a matter of fact, the world also has never been able to decide, so long as it remained sincere, and did not deceive itself with sophistries, as did Hegel. Kant also had his "thing-in-itself"--indeed, he did little more than to develop the work of Plotinos.

[318] As the Stoics would say.

[319] Which is one of the three hypostases, ii. 9.1 and v. 1.

[320] We see here Plotinos feeling the approach of this impending dissolution.

[321] Arranged by Bouillet in the order of the Enneads they summarize.

[322] Passages in quotation marks are from the text of Plotinos.

[323] See i. 2.3.

[324] See i. 2.4.

[325] See i. 2.4.

[326] See i. 2.6.

[327] See i. 2.7.

[328] See i. 2.7.

[329] See i. 2.5.

[330] See i. 8.1.

[331] See 36.38.

[332] These are the three divine hypostases, i. 8.2; ii. 9.1.

[333] See ii. 2.2.

[334] See v. 3.6.

[335] See iii. 7.2.

[336] See iii. 7.2.

[337] A pun on "noein" and "nous."

[338] See v. 3.10-12.

[339] See v. 6.11, 12, 13.

[340] See v. 4.3, 2, 12.

[341] See v. 4.4, 9.

[342] See vi. 4.9.

[343] See vi. 4.16.

[344] See iii. 5.7-9. from Plato.

[345] See vi. 2; vi. 5.

[346] See vi. 5.1.

[347] See vi. 4.4.

[348] See vi. 5.2.

[349] See vi. 5.3, 6.

[350] See vi. 5.4.

[351] See vi. 8.4.

[352] See vi. 5.12.

[353] See iv. 8.1.

[354] See iv. 8.1.

[355] See 23.

[356] Stobaeus, Ecl. Phys., i. 52, ed. Heeren.

[357] See iv. 3.23.

[358] In his book "On the Soul."

[359] See i. 1.12.

[360] See ii. 6.1.

[361] See Ennead, i. 1.

[362] Stobaeus, Ecl. Physicae, i. 52, p. 878.

[363] Of Human Nature, xv.

[364] de Anima, ii. 3.

[365] Stobaeus, Eclogae Physicae, i. 52. p. 894.

[366] On Human Nature, 2.

[367] See Plotinos, ii. 7.1; Porphyry, Principles, 17, 18, 21, 22, 36, 38.

[368] See iv. 3.20.

[369] See ii. 3.5.

[370] See iv. 3.20.

[371] In his treatise on Providence; Photius, Biblioteca, 127, 461.

[372] i. 1.8; Num. 10.

[373] i. 1.10.

[374] 25.4.a.

[375] 38; 53.

[376] i. 8.1; Num. 16.

[377] i. 8.2.

[378] in v. 5.1.

[379] Num. 27.a.8.

[380] 27.b.10.

[381] Num. 36,a.

[382] In i. 8.3.

[383] Num. 16.

[384] i. 8.4.

[385] 11.

[386] Num. 16.

[387] Num. 15.16.

[388] i. 8.6.

[389] 16.

[390] i. 8.7.

[391] 1.8.10.

[392] 18.

[393] ii. 9.

[394] ii. 4.1.

[395] ii. 4.5.

[396] ii. 4.6.

[397] ii. 4.7.

[398] Num. 32, 18.

[399] Num. 48.

[400] Num. 14.

[401] i. 8.7, with ii. 4.7.

[402] In ii. 4.15, 16.

[403] heterotês.

[404] ii. 5.

[405] In ii. 5.3.

[406] Num. 20.

[407] iii. 6.6 to end.

[408] iii. 6.12.

[409] iii. 6.11, 12.

[410] 33.

[411] iii. 8.13.

[412] iii. 6.19.

[413] iii. 6.11.

[414] iii. 6.9.

[415] iii. 6.7, 18; with Num. 12, 15, 17.

[416] iii. 6.6.

[417] iii. 6.13; Num. 12; 30.

[418] iii. 6.18; v. 1.1, etc.

[419] iii. 6.6, 13; see ii. 5.3, 5.

[420] iii. 6.14.

[421] iii. 6.11, as against Num. 14, 16.

[422] In iii. 6.6, 8, 10.

[423] In iii. 6.6.

[424] iii. 6.7, 13; see ii. 5.5.

[425] iii. 6.13, 6, 16, 17, 18.

[426] iii. 6.15.

[427] iii. 6.19.

[428] iii. 6.15.

[429] In ii. 5.5.

[430] v. 1.7; iii. 5.6.

[431] iv. 4.13.

[432] In iv. 4.15.

[433] vi. 3.7.

[434] v. 1.7.

[435] i. 8.

[436] ii. 4.

[437] ii. 5.

[438] iii. 6.

[439] In iv. 4.13.

[440] Life of Plotinos, 24, 25.

[441] Vit. Plot. 4, 5, 13, 17.

[442] Ib. 6.

[443] 26.

[444] 14.

[445] 17, 18, 21.

[446] 1, 2, 7.

[447] 14.

[448] 10.

[449] See Daremberg, s. v.

[450] 18.

[451] 17.

[452] 3.

[453] As may be seen in Daremberg's Dictionary of Antiquities, s. v.

[454] Ib. 24.

[455] In c. 8.

[456] c. 10.

[457] 48. Plot. i. 1.2, 12, etc.

[458] Enn. i. 1.2; Num. 29; i. 1.7.

[459] i. 1.3; see Num. 32.

[460] i. 1.7, 12.

[461] 53.

[462] i. 1.13.

[463] 30.21.

[464] i. 1.12.

[465] iv. 8, or even iv. 3.12-18.

[466] 2.9.10.

[467] 1.4.8, 16.

[468] 1.7.3.

[469] Porphyry, Biography 2.

[470] Cave of the Nymphs, 54.

[471] Plato, p. 147.

[472] Rep. iv. 9.

[473] Plut. Def. Or. 17.

[474] To hegemonikon. Enn. ii. 4.2.

[475] ii. 5.3.

[476] ii. 5.5.

[477] vi. 3.7.

[478] In i. 8.3.

[479] In i. 8.10.

[480] 3.6, 14.

[481] 1.8, 13.

[482] 2.9.2.

[483] Num. 26.

[484] Enn. iii. 6.6, 7.

[485] de Mund. iv. 21.

[486] Chaignet, H. Ps. d. G., v. 138.

[487] Proclus, in Parm. vi. 27.

[488] Energeia and dynamis.

[489] 5.1.7, 19.

[490] iii. 5.3.

[491] Ib. 4.7.

[492] Ib. 9.

[493] v. 3.5.

[494] i. 4.14.

[495] iii. 5.6.

[496] 1.1.8.

[497] i. 8.2.

[498] In i. 4.10.

[499] In ii. 9.1.

[500] iii. 3.4.

[501] iii. 2.11.

[502] i. 4.9.

[503] H. Ps. d. Gr. iv. 244.

[504] Enn. vi. 4.9.

[505] Chaignet, ib., iv. 337; Enn. v. 1.7, 10.

[506] ii. 9.1, 2.

[507] See McClintock and Strong, B. T. & E. Encyclopedia, s. v.

[508] Enn. vi, 5.7.

[509] vi. 2.8, 9.

[510] See iv. 4.26; vi. 7.12, 13.

[511] See i. 8.4.

[512] See iv. 2.15.

[513] See iv. 3.9.

[514] See vi. 4.14; vi. 5.6; i. 1.9.

[515] Rom. vii. 7.25.

[516] See v. 1.10.

[517] See iv. 8.5, 6, and iv. 7.13, 14, and iii. 6.14.

[518] See i. 8.13

[519] iv. 3.11.

[520] vi. 1.10.

[521] ii. 1.4.

[522] v. 1.1, v. 4.2, v. 8.11, i. 4.11, v. 1.7, vi. 8.4, iv. 8.4.

[523] i. 1.9 and 12.

[524] x. 2, Enn. ii. 9.13.

[525] Biography, 16.

[526] See v. 8.8.

[527] See viii. 5.12.

[528] See vi. 8.9.

[529] See vi. 7.17.

[530] See v. 5.3.

[531] Rev. iv. 6; see iii. 2.11.

[532] See ii. 9.5; Rev. xxi. 1.

[533] See iii. 2.15.

[534] See v. 3.8.

[535] See i. 8.6.

[536] See iv. 3.6; Jno. xiv. 2.

[537] See iii. 2.4, and Rom. iii. 20.

[538] See vi. 8.15, and Rom. viii. 39.

[539] See v. 5.11, and 1 Cor. xi. 22.

[540] See ii. 1.4, and 2 Cor. xii. 2.

[541] See vi. 2, and Gal. iv. 9.

[542] See ii. 9.6, and i. Tim. 1.4.

[543] See ii. 9.14, and Mark vi. 7.

[544] See v. 3.17, and Mk. ix. 43, 45.

[545] See v. 9.5, and Mt. xxiv. 13.

[546] See vi. 9.9; vi. 5.12, and Acts xvii. 28.

[547] See v. 8.12, and Heb. ii. 11-17

[548] See vi. 7.29, and Jas. i. 17.

[549] Luke xi. 13.

[550] See i. 6.9; ii. 4.5.

[551] v. 5.13.

[552] ii. 9.4.

[553] iv. 3.11.

[554] ii. 9.5.

[555] iv. 8.9.

[556] v. 9.4.

[557] See iii. 8.4; iv. 2.1; vi. 7.8.

[558] See ii. 4.5; v. 7.3; vi. 8.20.

[559] See vi. 6.11.

[560] See vi. 8.20.

[561] See iv. 3.17; vi. 4.9.

[562] See v. 3.15.

[563] See vi. 7.1.

[564] See v. 2.1.

[565] See v. 1.6.

[566] See i. 4.9.

[567] See iii. 8.3.

[568] See vi. 2.8, 9.

[569] See iii. 8.10; ii. 9.2.

[570] See iv. 7.10; v. 1.4; vi. 7.2.

[571] See ii. 9.2.

[572] See vi. 5.7.

[573] iii. 6.6 to end.

[574] N. 20.6.

[575] ii. 9.10.

[576] i. 8.4; ii. 9.2, 10; vi. 7.5, with N. 26.3.

[577] ii. 9.6, with N. 36.

[578] iv. 3.17, with N. 26.3.

[579] v. 3.9; v. 5.7; vi. 5.5.

[580] ii. 9.1; but see ii. 9.8; iv. 8.3, etc.

[581] iv. 3.17.

[582] 46-54.

[583] 49, 50; or, 22%.

[584] 46-48, 51-54; or, 88%.

[585] 22-33, 12 books.

[586] 23, 26, 27, 31, 32, 33; or, 50%.

[587] 22, 24, 25, 28, 29, 30; or, 50%.

[588] 33-45, 12 books.

[589] 34, 37, 38, 39, 43, 44.

[590] 35, 36, 40, 41, 42, 45.

[591] v. 1.9.

[592] v. 5.6; N. 42, 67.

[593] v. 4.2 and N. 15-17.

[594] v. 8.5; v. 9.3; vi. 6.9; and N. 20.

[595] i. 8.6; i. 4.11; iii. 3.7; and N. 16, 17.

[596] vi. 8.19; and N. 10; 32.

[597] v. 1.6; with N. 14.

[598] v. 1.9; with N. 36, 39.

[599] vi. 4.16; iv. 3.11.

[600] N. 54.

[601] N. 49a.

[602] vi. 5.9; and N. 46.

[603] iii. 6.

[604] N. 44.

[605] ii. 7.2; vi. 1.29; and N. 44.

[606] In meaning at least.

[607] iv. 7.2, 3; and N. 44.

[608] iv. 7.2, 3; v. 9.3; N. 40.

[609] Philebus, in iv. 3.1.

[610] vi. 2.21.

[611] i. 2.6; v. 3.17; iii. 4.

[612] vi. 3.16.

[613] i. 6.6.

[614] N. 31.22; 33.8.

[615] iv. 8.2; i. 8.2; v. 5.3; vi. 7.42; and N. 27a. 8.

[616] v. 1.4, and N. 19.

[617] v. 8.3; ii. 9.3, 8.

[618] i. 8.6 and N. 10.

[619] vi. 2.2 and N. 14.

[620] vi. 5.6 and N. 42, 67.

[621] v. 8.3; iii. 4.2; N. 27a. 8.

[622] iii. 8.8; iv. 3.1, 8; vi. 8.7; and N. 27b. 9.

[623] Still, see 30.

[624] iv. 8.2; vi. 9.9; N. 29.

[625] iii. 2.4; v. 1.6; v. 5.7; and N. 29.18.

[626] i. 8.4; ii. 9.2, 10; vi. 7.5 and N. 26.3; 27a. 10.

[627] vi. 5.6; and N. 37, 63.

[628] iv. 7.1; vi. 5.10; and N. 12.8.

[629] vi. 4.10; vi. 5.3; ii. 9.7; with N. 12, 22.

[630] v. 8.13; and N. 26.3.

[631] iii. 2.2; with N. 16, 17.

[632] iii. 1.22; iv. 2.1, 2; iv. 7.2; and N. 38.

[633] ii. 9.7; v. 6.6; vi. 5.3; and N. 12, 15, 22, 26.3.

[634] iv. 3.8; vi. 7.3; and N. 48.

[635] iv. 3.11; with N. 32.

[636] iv. 3.17, 21; with N. 32.

[637] iv. 3.17; with N. 26.3.

[638] iv. 7; and N. 44.

[639] N. 55.

[640] ii. 7.2; vi. 1.29; and N. 44.

[641] iv. 7.3; vi. 3.16; and N. 44.

[642] ii. 3.9; iii. 4.6; and N. 46, 52, 56.

[643] Still, see i. 1.9; iv. 3.31; vi. 4.15; and N. 53.

[644] i. 1.12; ii. 3.9; ii. 9.2; iv. 3.31; iv. 2.2; and N. 53.

[645] iv. 3.31; with N. 32.

[646] N. 52.

[647] i. 1.10; iv. 7.8; v. 8.3.

[648] iii. 4.4; and N. 15.

[649] N. 15.

[650] ii. 9.5.

[651] i. 3.1.

[652] i. 3.2.

[653] i. 3.3.

[654] v. 9.1.

[655] iv. 4.10; with N. 12.

[656] iv. 3.25; with N. 25.

[657] ii. 9.11; i. 6.7; vi. 7.34; vi. 9.11; with N. 10.

[658] iv. 8.8; and N. 51.

[659] iv. 8.1; and N. 62a.

[660] iv. 8.1; quoting Empedocles; N. 43.

[661] iv. 2.2; and N. 27b.

[662] iv. 3.21; and N. 32, 36, 16.

[663] N. 26.

[664] iv. 3.17.

[665] ii. 3.8; iii. 3.4; N. 36, 53.

[666] ii. 9.6.

[667] v. 9.5; and N. 28.

[668] iv. 7.14; and N. 55, 56.

[669] 61, 62a.

[670] ii. 9.14.

[671] 10.

[672] iii. 6.6 to end.

[673] 14, 15, 16, 17, 44.

[674] vi. 1, and passim.

[675] ii. 3.16; ii. 4.16; ii. 5.2; and N. 55.

[676] i. 8.15; i. 1.9; i. 4.10; iv. 3.3, 30.31; vi. 8.3; iv. 7.8; and N. 2, 3, 4.7 and 24.

[677] vi. 5.6; and N. 42, 67.

[678] All of ii. 6; iii. 6.6; iii. 7.5; iii. 8.9; iv. 3.9; iv. 3.24; v. 3.6, 15, 17; v. 4.1, 2; v. 5.10, 13, 55; v. 8.5, 6; v. 9.3; vi. 2.2, 5, 6, 8, 9, 13; vi. 3.6, 16; vi. 6.10, 13, 16; vi. 7.41; vi. 9.2, 3.

[679] v. 9.3; and N. 21, 22.

[680] v. 4.2; and N. 10; vi. 6.9; and N. 34.

[681] vi. 6.9; N. 10, 21.

[682] v. 1.5; vi. 5.9; vi. 6.16; and N. 46.

[683] vi. 6.16; and N. 60.

[684] vi. 2.9; and N. 26.

[685] vi. 4.2.

[686] ii. 4.5; iv. 8.7; v. 5.4; and N. 36b.

[687] iv. 3.1; v. 4.2; and N. 36c?

[688] ii. 5.3; and N. 14, 16, 26.

[689] v. 4.2; v. 5.4; and N. 14.

[690] ii. 9.1; and N. 25.

[691] iii. 8.9; iii. 9.1; v. 1.8; and N. 36, 39.

[692] v. 5.3; and N. 36, 39.

[693] i. 3.4; and N. 10, 13.

[694] ii. 4.9; ii. 7.2; vi. 1.29; vi. 3.16; and N. 44.

[695] iv. 9.4; and N. 44.

[696] iii. 4.1; and N. 44.

[697] iv. 6.7; and N. 44.

[698] iv. 3.20; and N. 12, 44.

[699] N. 20.

[700] N. 21.

[701] iii. 7.3, 5; and N. 19.

[702] N. 55, 56; 57.

[703] iii. 4.2; and N. 57.

[704] i. 8.2; iii. 2.16; iv. 7.14; vi. 6.16; vi. 7.6; and N. 32.

[705] v. 1.1; and N. 17, 26.

[706] vi. 5.3; vi. 7.31; and N. 11, 15, 16, 17, 12.7, 22, 26.

[707] i. 8.3; v. 5.13; and N. 15, 16, 49b.

[708] i. 4.11; i. 8.6, 7; ii. 3.18; iii. 2.5, 15; iii. 8.9; and N. 16, 17, 18.

[709] i. 8.7; iii. 2.2, N. 15, 17. Alexander of Aphrodisia taught this world was a mixture; ii. 7.1; iv. 7.13.

[710] iv. 9.4; v. 16; and N. 26.

[711] Plotinos passim; N. 25.

[712] vi. 1.23; and N. 18. Also vi. 9.10, 11.

[713] Passim; N. 10, 37, 63.

[714] v. 8.1; and N. 43.

[715] iii. 9.3; and N. 31.

[716] vi. 2.7; vi. 3.27; and N. 19.4, 20; 27a; 30.

[717] iii. 7.3; iv. 4.33; and N. 30.

[718] ii. 4.2-5; ii. 5.3; v. 4.2; and N. 26.

[719] ii. 4.12; etc.

[720] ii. 4.6; and N. 11, 18.

[721] ii. 6.2; and N. 12.8; 18.

[722] ii. 4.10; and N. 12, 16, 17.

[723] v. 1.6; vi. 9.10, 11; and N. 10.

[724] vi. 4.2; vi. 9.3; and N. 10.

[725] iv. 7.3; and N. 13, 27, 44.

[726] iv. 4.16; and N. 46.

[727] Might it mean an angle, and one of its sides?

[728] iii. 4.2; and N. 27.

[729] iv. 8.5, 6; and N. 27b.

[730] v. 9.6; and N. 23.

[731] v. 1.5.

[732] vi. 7.17, 36; vi. 9.9; and N. 29.

[733] iii. 4.2; iv. 3.11; v. 8.3; v. 1.2; and N. 27b.

[734] iii. 4.6; and N. 35a.

[735] vi. 7.1; and N. 27a, b.

[736] Creation or adornment, ii. 4.4, 6; iv. 3.14; and N. 14, 18.

[737] i. 1.3; iv. 3.17, 21; and N 32.

[738] Bouillet ii. 520.

[739] ib. ii. 584.

[740] ib. ii. 607.

[741] ib. ii. 597.

[742] ib. ii. 561.

[743] B. iii. 638-650.

[744] ib. 651-653.

[745] ib. 654-656.

[746] Bouillet ii. 520.

[747] ib. ii. 562.

[748] ib. ii. 585.

[749] ib. ii. 588.

[750] Biog. 8, 13.

[751] Biog. 17, 18.

[752] Biog. 24.

[753] iii. 7.1, 4.

[754] v. 8.4.

[755] v. 8.5, 6.

[756] iii. 5.8.

[757] vi. 3.8.

[758] i. 8.7; ii. 4.4; iii. 8.11; iv. 8.13; v. 9.8. 4.4; iii. 8.11; v. 8.13; v. 9.8. 1.11.

[762] v. 5.5.

[763] vi. 1.23.

[764] ii. 9.4.

[765] v. 5.1.

[766] iii. 5.3.

[767] v. 5.5.

[768] v. 3.5, 6.

[769] vi. 1.15.

[770] iii. 5.9, 10.

[771] iv. 3.14.

[772] iv. 7.4; ii. 6.2; iii. 2.17.

[773] iv. 4.29.

[774] v. 9.5.

[775] iv. 9.3.

[776] vi. 1.18.

[777] vi. 8.18.

CONCORDANCE TO PLOTINOS.

Of the two numbers in the parenthesis, the first is the chronological book number, the second is the reference's page in this translation.

A

Abandonment by Providence, even of the mediocre, impossible, iii. 2.9
(47-1058).

Ability or desire is the limit of man's union with the divinity, v.
8.11 (31-569).

Absolute Beauty is a formless shape, vi. 7.33 (38-754).

Absolute Evil is the goal of the degenerate soul, i. 8.15 (51-1163).

Absolute Existent is preceded by contingent, vi. 1.26 (42-881).

Abstraction is method of reaching divinity, vi. 8.21 (39-811).

Abstraction of qualities ends in thing-in-itself, ii. 4.10 (12-207).

Abstraction of the form produces thought of infinite, vi. 6.3
(34-646).

Abundance and Need, myth of, iii. 6.14 (26-375).

Abundance (Poros), myth of, iii. 5.2-10 (50-1125 to 1140).

Academy, vi. 1.14, 30 (42-863, 888).

Accidents are received by the soul from matter, v. 9.14 (5-117).

Accidents, is the fifth physical category of Plotinos, vi. 3.3
(44-937).

Accomplishments are only temporary crutches for development, i. 4.16
(46-1040).

Accretion, foreign, is the nature of ugliness, i. 6.5 (1-48).

Accretions to soul, and body, are removed from soul by philosophic
"separation," i. 1.12 (53-1204).

Action and experience does not include prediction with its
responsiveness, and is underlayed by transmission, reception, and
relation, vi. 1.22 (42-874).

Action and experiencing, Aristotelian category, vi. 1.15 (42-863).

Action and passion iii. 3.2 (48-1078).

Action and reaction form but a single genus, vi. 1.19 (42-870).

Action and suffering cannot be separate categories, but are subsumed
under movement, vi. 1.17 (42-866).

Action does not figure among true categories, vi. 2.16 (43-920).

Action is natural on both wholes and parts, iv. 4.31 (28-487).

Action, uniform, is exerted by body and varied by the soul, iv. 7.4
(2-62).

Actions, some appear imperfect when not joined to time, vi. 1.19
(42-868).

Actions do not control freedom of will and virtue, vi. 8.5 (39-779).

Active life predisposes to subjection to enchantments, iv. 4.43
(28-507).

Activity of soul is triple: thought, self-preservation and creation,
iv. 8.3 (6-125).

Actors good and bad, are rewarded by the manager: so are souls, iii.
2.17 (47-1072).

Actual, everything is actual in the intelligible world, ii. 5.3
(25-346).

Actual matter cannot be anything, as it is non-being, ii. 5.2, 4
(25-343 to 347).

Actuality and potentiality, iii. 9.8 (13-225).

Actuality and potentiality are inapplicable to the divinity, ii. 9.1
(33-600).

Actualization, continuous, constitutes Intelligence, iv. 7.13 (18),
(2-84); iv. 8.6, 7 (6-129, 130).

Actualization is a far better category than doing or acting, vi. 1.15
(42-863).

Actualization is prior to potentiality (devolution), iv. 7.8 (11),
(2-74).

Actualization of soul in life, is the sole use of its existence, iv.
8.5 (6-127).

Actualization, single and simple, iv. 7.12 (17), (2-83).

Actualization when appearing is harmonized to its seminal reason, vi.
3.16 (44-960).

Actualizations are none of bodies that enter into a mixture, iv. 7.8
(10), (2-72).

Actualizations are the condition of Intelligence, because its thought
is identical with its essence, v. 9.3 (5-104).

Actualizations, permanent, form the hypostasis, v. 3.12 (49-1111).

Actualizations, relative, are sensations, not experiences, iv. 6.2
(41-831).

Acuteness may destroy excessive ecstatic vision, v. 8.11 (31-570).

Administration by Jupiter does not imply memory, iv. 4.9 (28-453).

Admiration of his handiwork, by the Creator, refers to the
world-model, v. 8.8 (31-564).

Admiration of the world, by Plato, supplements his hatred of the
body, ii. 9.17 (33-633).

Adrastea, law of, is justice, ii. 3.8 (52-1173); iii. 2.4, 13
(47-1049 to 1062).

Adulteries not produced by planet-positions, ii. 3.6 (52-1171).

Adumbrations of superior principles, i. 6.8 (1-52).

Advantages resulting from ecstasy, v. 8.11 (31-570).

Aeon Jesus, is unaccountable, ii. 9.1 (33-601).

Aeon, see eternity, throughout, iii. 7.1 sqq (45-985).

Aesthetic sense appreciates beauty, i. 6.2 (1-42).

Affection and weaknesses of man subject him to magic, iv. 4.44
(28-508).

"Affection of matter," definition of soul; if such, whence is she?
iv. 7.3.d (2-59).

Affections are common to soul and body; not all are such, i. 1.5
(53-1197).

Affections caused by incorporeal's affective part, iii. 6.4 (26-357).

Affections, derivation of qualities from them is of no importance,
vi. 1.11 (42-857).

Affections of soul, like a musician playing a lyre, iii. 6.4 (26-358).

Affections produced by "tension" in lyre-strings, iv. 7.8 (2-75).

Age, pun on "aeons," iii. 7.4 (45-992).

Aggregate, composite, see "combination," i. 1.1 (53-1191).

Aggregate individual, formed by uniting of soul and body, i. 1.6
(53-1197).

Aggregate of molecules could not possess life and intelligence, iv.
7.2, 3 (2-57).

Agriculture, v. 9.11 (5-114).

Aid to magnitude-perception, is color-difference, ii. 8.1 (35-681).

Air and fire, action of, not needed by Heaven, ii. 1.8 (40-826).

Air contained in intelligible world, vi. 7.11 (38-720).

Air not necessary, even for hearing, iv. 5.5 (29-523).

Air, relation to light, iv. 5.6 (29-524).

Air, useless as transmitting medium, iv. 5.3 (29-519).

Alexander of Aphrodisia's theory of mixture, iv. 7.2, 8 (2-58, 72);
iii. 1.7 (3-96).

Alienation, v. 1.10 (10-190).

All in all, iii. 8.8 (30-543); iv. 3.8 (27-402).

All is intelligence, vi. 7.17 (38-729).

All things are united by a common source, vi. 7.12 (38-721).

All things, how the same principle can exist in them, vi. 4.6
(22-295).

All things, is the soul, iii. 4.3 (15-236).

All things, transcended by their principle, v. 2.1 (11-193).

Alone with the alone, i. 6.7 (1-50); vi. 7.34 (38-757); vi. 9.11
(9-172).

Aloneness of Supreme, v. 1.6 (10-182).

Alteration, definition of, vi. 3.22 (44-973).

Alteration, not constituted by composition and decomposition, vi.
3.25 (44-978).

Alteration of soul, Stoic conception, opposed, iii. 6.3 (26-355).

Alternate living in Intelligence and world, by soul, iv. 8.4 (6-126).

Alternate rising and falling of soul when in body, iii. 1.8 (3-97).

Amphibians, souls are, iv. 8.48 (6-126).

Analogy explains prediction, iii. 3.6 (48-1086).

Analogy only allows us to attribute physical qualities to the
Supreme, vi. 8.8 (39-785).

Analysis, contingency is eliminated in, vi. 8.14 (39-798).

Analyze, object of myths, iii. 5.10 (50-1138).

Anger localized in the heart, iv. 3.23 (27-426); iv. 4.28 (28-481).

Anger-part of earth, iv. 4.28 (28-482).

Anger-part of soul explained, iii. 6.2 (26-354).

Anger-power, does not originate in body, iv. 4.28 (28-481).

Anger-trace of the soul, originates in growth and generative power,
iv. 4.28 (28-481).

Animal, existing is intelligence (Plato) iii. 9.1 (13-220).

Animal nature formed by light of soul, i. 1-7 (53-1198).

Animal nature, how it is generated, i. 1.12,(53-1205).

Animal, relation of, to human nature, i. 1.7 (53-1199).

Animal, the living, i. 1.5 (53-1196).

Animal, what is it, i. 1.1 (53-1191).

Animals, all are born from essence, vi. 2.21 (43-929).

Animals, are they happy? i. 4.1 (46-1019).

Animals, distinction to the whole, i. 1.7 (53-1199).

Animals, do they possess right to living well, i. 4.2 (46-1020).

Animals, four kinds, seen in intelligence, iii. 9.1 (13-221).

Animals, individual and universal, exist later than number, vi. 6.15
(34-668).

Animals, irrational, must exist within intelligence, vi. 7.8 (38-713).

Animals, lower nature of, ridiculous to complain of, iii. 2.9
(47-1059).

Animals, many are not so irrational as different, vi. 7.9 (38-714).

Animals, their animating principle, i. 1.10 (53-1204).

Animated, universe was always, iv. 3.9 (27-404).

Animating principle of animals, i. 1.11 (53-1204).

Answers, how they come to prayers, iv. 4.41 (28-505).

Antechamber of good is intelligence, v. 9.2 (5-104).

Anterior things can be only in lower principles, iv. 4.16 (28-461).

Anteriority in intelligible, is order not time, iv. 4.1 (28-443).

Anxiety absent from rule of world by soul, iv. 8.2 (6-122).

Aphrodite, see Venus, pun on, iii. 5.8 (50-1137).

Apollo, name of Supreme, v. 5.6 (32-584).

Apostasy of soul from God, v. 1.1 (10-173).

Appearance, by it only does matter participate in the intelligible,
iii. 6.11 (26-369).

Appearance, magnitude is only, iii. 6.18 (26-381).

Appearance, makes up unreal sense objects, iii. 6.12 (26-371).

Appearance of intelligence in the intelligible, v. 3.8 (49-1102).

Apperception-unity, iv. 4.1 (28-442).

Appetite is the actualization of lustful desire, iv. 8.8 (6-132).

Appetite keeps an affection, not memory, iv. 3.28 (27-435).

Appetite located in combination of body and soul, iv. 4.20 (28-468).

Appetite not simultaneous with desire, i. 1.5 (53-1197).

Appetite noticed only when perceived by reason or interior sense, iv.
8.8 (6-132).

Appetite, when swaying soul, leaves it passive, iii. 1.9 (3-98).

Apportionment of spirit, iv. 7.8 (2-68).

Appreciation of self, v. 1.1 (10-174).

Approach, how the body approaches the soul, vi. 4.15 (22-309).

Approach impossible in connection with non-spatial intelligible
light, v. 5.8 (32-587).

Approach of soul to good, by simplification, i. 6.6 (1-50).

Approach to Supreme is sufficient talk of Him, v. 3.14 (49-1114).

Approach to the First, manner of, v. 5.10 (32-591).

Approach to the soul, which is lowest divine, v. 1.7 (10-186).

Approaching of soul's rejection of form, proves formlessness of the
Supreme, vi. 7.34 (38-756).

Archetype of the world, the intelligible is, v. 1.4 (10-178).

Archetype, universal, contained by intelligence, v. 9.9 (5-112).

Archetypes, vi. 5.8 (23-322).

Aristotelian category of When? vi. 1.13 (42-860).

Aristotelian distinction, actuality and potentiality, ii. 5.1
(25-341).

Aristotle was wrong in considering rough, rare and dense qualities,
vi. 1.11 (42-857).

Art intelligible, creates the artist and later nature, v. 8.1
(31-552).

Art makes a statue out of rough marble, v. 8.1 (31-552).

Artificial movements, vi. 3.26 (44-980).

Artist of the universe is the soul, iv. 7.13 (2-84).

Arts, auxiliary, which help the progress of nature, v. 9.11 (5-115).

Arts, dependent on the soul, v. 9.14 (5-118).

Arts, most achieve their own ends, iv. 4.31 (28-488).

Arts, some, merely earthly, others more intelligible, v. 9.11 (5-114).

Ascended soul, not even, need be divided, iv. 4.1 (28-442).

Ascension of sign, absurd, ii. 3.6 (52-1171).

Ascension of soul in ecstasy, vi. 9.11 (9-170).

Ascension to Divinity, iv. 7.10 (2-79).

Ascension towards divinity, process of life, i. 6.7 (1-50).

Ascent cannot stop with the soul, why? v. 9.4 (5-106).

Ascent of life witnessed to disappearance of contingency, vi. 8.15
(39-801).

Ascent of the soul psychologically explained, vi. 4.16 (22-310).

Aspects and houses, absurdity, ii. 3.4 (52-1168).

Assimilation depends on taking a superior model, i. 2.7 (19-267).

Assimilation of matter, not complete in earthly defects, v. 9.12
(5-115).

Assimilation to divine, key of vision to ecstasy, i. 6.9 (1-53).

Assimilation to divinity, is flight from world, i. 2.5 (19-263).

Assimilation to divinity, is soul's welfare and beauty. i. 6.6 (1-49).

Assimilation to divinity results only in higher virtues, i. 2.1
(19-256).

Assimilation to Supreme, by homely virtues, indirectly, i. 2.3
(19-260).

Astrologers make cosmic deductions from prognostication, iii. 1.2
(3-89).

Astrological influence is merely an indication, iv. 4.34 (28-494).

Astrological influence, partly action, partly significance, iv. 4.34
(28-495).

Astrological power not due to physical soul, iv. 4.38 (28-501).

Astrological system of fate, iii. 1.5 (3-92).

Astrological theories absurd, ii. 3.6 (52-1171).

Astrological views of Venus, Jupiter and Mercury, ii. 3.5 (52-1169).

Astrologically, divine would be blamed for unjust acts, iii. 2.10
(47-1059).

Astrology confuted, leaves influence of world-soul, iv. 4.32 (28-490).

Astrology replaced by natural production of souls, iv. 4.38 (28-501).

Astrology replaced by radiation of good and characteristic figures,
iv. 4.35 (28-498).

Astrology reveals teleology, ii 3.7 (52-1172).

Astrology, signs only concatenations from universal reason, iv. 4.3
(28-502).

Astrology, truth of, judgement of one part by another, ii. 3.7
(52-1173).

Athens, vi. 1.14 (42-863).

Atomism, does not demand a medium for vision, iv. 5.2 (29-516).

Atoms, iii. 1.2 (3-88).

Atoms do not explain matter, ii. 4.7 (12-204).

Atropos, ii. 3.15 (52-1182).

Attachment to centre constitutes divinity, vi. 9.8 (9-163).

Attention, condition of perception, v. 1.12 (10-191).

Attracting all things, does the power and beauty of essence, vi. 6.18
(34-678).

Attribute, fourth physical category of Plotinos, vi. 3.3 (44-937).

Attributing qualities to good, would degrade it, v. 5.13 (32-595).

Audacity not in higher soul, see boldness, i. 1.2 (53-1192).

Audacity the cause of human apostasy, v. 1.1 (10-173); v. 2.2
(11-195).

Author of this perfection must be above it, vi. 7.32 (38-752).

Autocracy of divinity, vi. 8.21 (39-810).

Aversion for ugliness, explains love of beauty, i. 6.5 (1-47).

Avoid magic enchantments, how to, iv. 4.44 (28-510).

Avoidance of passions, is task of philosophy, iii. 6.5 (26-358).

Bacchus, mirror of, iv. 3.12 (27-409).

Ballet, vi. 9.8 (9-165); vi. 2.11 (43-912).

Ballet dancer, iii. 2.17 (47-1071).

Bastard, reason goes beyond corporeity, ii. 4.12 (12-212).

Bastard reasoning, is abstraction reaching thing in itself, ii. 4.10,
12 (12-207, 212); i. 8.9, 10 (51-1156); vi. 8.8 (39-786).

Bath-tub, simile of, vi 9.8 (9-163).

Beauties, moral, more delightful than sense-beauties, i. 6.4 (1-46).

Beautification, by descent upon object of reason from divine, i. 6.2
(1-43).

Beautiful, inferior to good, v. 5.12 (32-593).

Beautiful, most things, such only by participation, i. 6.2 (1-43).

Beautiful, nothing more could be imagined than the world, ii. 9.4
(33-606).

Beautiful, the Supreme, of three ranks of existence, vi. 7.42
(38-770).

Beautiful, what is its principle, i. 6.1 (1-41).

Beauty, v. 1.11 (10-189).

Beauty absolute, is a formless shape, vi. 7.33 (38-754).

Beauty and good, identical, i. 6.6 (1-51).

Beauty and power of essence attracts all things, vi. 6.18 (34-678).

Beauty appreciated by an aesthetic sense, i. 6.3 (1-43).

Beauty belongs to men, when they belong to and know themselves, v.
8.13 (31-574).

Beauty classified along with the relatives, vi. 3.11 (44-952).

Beauty comes from form imparted by originator, v. 8.2 (31-553).

Beauty consists in kinship to the soul, i. 6.2 (1-42).

Beauty consists in participation in a form, i. 6.2 (1-43).

Beauty does not figure among true categories, vi. 2.17 (43-920).

Beauty does not possess extension, iv. 7.8 (2-69).

Beauty, emotions of, caused by invincible soul, i. 6.5 (1-46).

Beauty essential is Supreme, the shapeless shaper, and the
transcendent, vi. 7.33 (38-754).

Beauty external, appreciation of, depends on cognition of interior
beauty, v. 8.2 (31-554).

Beauty external, partial, does not mar beauty of universe, ii. 9.17
(33-634).

Beauty, highest conceivable, is the model, v. 8.8 (31-564).

Beauty, if it is a genus, must be one of the posterior ones, vi. 2.18
(43-923).

Beauty inferior to good, i. 6.9 (1-54).

Beauty in last analysis is intelligible, v. 8.3 (31-555).

Beauty in nothing if not in God v. 8.8 (31-564).

Beauty intelligible, v. 8 (31).

Beauty intelligible, does not shine merely on surface, v. 8.10
(31-568).

Beauty interior, could not be appreciated, without interior model, i.
6.4 (1-45).

Beauty is creating principle of primary reason, v. 8.3 (31-555).

Beauty is immortal, iii. 5.1 (50-1124).

Beauty is inherent wisdom, v. 8.2 (31-554).

Beauty is symmetry, acc. to Stoics, opposed, i. 6.1 (1-41).

Beauty is unseen, in supreme fusion, v. 8.11 (31-570).

Beauty, love for, explained by aversion for opposite, i. 6.5 (1-47).

Beauty makes being desirable, v. 8.9 (31-565).

Beauty model, is intelligence, hence very beautiful, v. 8.13 (31-573).

Beauty not in physical characters, but in color form, v. 8.2 (31-553).

Beauty of body need not imply attachment thereto, ii. 9.17 (33-634).

Beauty of daily life reviewed, in sight, sound, science and morals,
i. 6.1 (1-40).

Beauty of soul is as the matter to the soul, v. 8.3 (31-555); 6.6
(1-43).

Beauty of world, even added to, iv. 3.14 (27-412).

Beauty primary, chiefly revealed in virtuous soul, v. 8.3 (31-555).

Beauty, shining, highest appearance of vision of intelligible wisdom,
v. 8.10 (31-568).

Beauty that is perceivable is a form, beneath super beautiful, v. 8.8
(31-564).

Beauty transition from sense to intellectual, i. 6.2 (1-43).

Beauty visible, is effect and image of the intelligible, iii. 5.1
(50-1122).

Becoming, v. 1.9 (10-187).

Begetter of intelligence must be simpler than it, iii. 8.8 (30-542).

Begetter of intelligence reached by intuition, not reason, iii. 8.8
(30-543).

Begetting, eternal, is the world, ii. 9.3 (33-604).

Begetting, lower forms of, due to seminal reasons, iii. 8.7 (30-541).

Begetting Son, by Supreme, result of ecstasy, v. 8.12 (31-572).

Beginning, Heaven has none, proves its immortality, ii. 1.4 (40-818).

Begotten, nothing is in universal soul, vi. 4.14 (22-307).

Begotten what is, not seminal reason, contains order, iv. 4.16
(28-461).

Being, v. 1.5, 8 (10-181 and 186).

Being, above intelligent life, iii. 6.6 (25-360).

Being, actualized, less perfect than essence, ii. 6.1 (17-245).

Being and actualization, constitute self-existent principle, vi. 8.7
(39-784).

Being and essence identical with unity, vi. 9.2 (9-149).

Being and quiddity earlier than suchness, ii. 6.2 (17-248).

Being cannot be ascribed to matter, vi. 3.7 (44-944).

Being cannot precede such being, ii. 6.2 (17-248).

Being contains its cause, vi. 7.3 (38-704).

Being desirable because beautiful, v. 8.9 (31-566).

Being distinguished into four senses, vi. 1.2 (42-839).

Being, every one, is a specialized organ of the universe, iv. 4.45
(28-510).

Being in the intelligible is generation in the sense-world, vi. 3.1
(44-933).

Being is very wisdom, v. 8.4, 5 (31-559).

Being loves essence as entire, vi. 5.10 (23-325).

Being lower form of, possessed by evil, i. 8.3 (51-1145).

Being of a soul, iv. 1. (4-100).

Being of a thing displayed by its energy, iii. 1.1 (3-87).

Being physical, is that which is not in a subject, vi. 3.5 (44-941).

Being physical, principle of all other things, vi. 3.4 (44-940).

Being present everywhere entire, only solution of a puzzle, vi. 5.3
(23-317).

Being primary and secondary, divided by no substantial differences,
vi. 3.9 (44-949).

Being supra lunar, is deity, in intelligible, iii. 5.6 (50-1132).

Being supreme, not dependent on it, therefore above it, vi. 8.19
(39-807).

Being the basis of judgment, in things participating in being, vi.
5.2 (23-315).

Being universal, description of, vi. 4.2 (23-286).

Being, universal, is undividable, vi. 4.3 (22-288).

Beings, all are contemplation, iii. 8.7 (30-542).

Beings, all contained by intelligence generatively, v. 9.6 (5-109).

Benefits are granted to men through the world-soul's mediation, iv.
4.30 (28-486).

Better nature of man, not dominant because of subconscious nature,
iii. 3.4 (48-1081).

Bewitched, gnostics imagine intelligible entities can be, ii. 9.14
(33-627).

Beyond first, impossible to go, vi. 8.11 (39-791).

Bile, fulfils unique role in universe, ii. 3.5 (52-1171).

Birds, overweighted like sensual men, v. 9.1 (5-102).

Birth of subordinate deities, inhering in Supreme, v. 8.9 (31-566).

Birth of subordinate divinities does not affect power of Supreme, v.
8.9 (31-565).

Birth of time reveals nature, iii. 7.10 (45-1005).

Blamed for its imperfections, the world should not be, iii. 2.3
(47-1046).

Blank, mental, differs from impression of shapeless, ii. 4.10
(12-208).

Boast of kinship with divinities, while not being able to leave body,
ridiculous, ii. 9.18 (33-637).

Bodies added, introduce conflicting motions, ii. 2.2 (14-231).

Bodies, classification of, vi. 3.9 (44-948).

Bodies classified, not only by forms and qualities and specific
forms, vi. 3.10 (44-950).

Bodies could not subsist with power of universal Soul iv. 7.3 (2-60).

Bodies, different kinds of, why souls take on, iv. 3.12 (27-410).

Bodies, even simple, analyzed into form and matter, iv. 7.1 (2-56).

Bodies, human, more difficult to manage than world-body iv. 8.2
(6-121).

Bodies of souls, may be related differently, iv. 4.29 (28-485).

Bodies simple, could not exist, without world-soul iv. 7.3 (2-60).

Bodies, souls descend into, why and how? iv. 3.8 (27-401).

Body, activated only by incorporeal powers, iv. 7.8 (2-70).

Body alone visible, reason why soul is said to be in it, iv. 3.20
(27-419).

Body and soul, consequences of mixture, i. 1.4 (53-1194).

Body and soul forms fusion, iv. 4.18 (28-465).

Body and soul mixture impossible, i. 1.4 (53-1195).

Body and soul primitive relation between, i. 1.3 (53-1194).

Body and soul relation between iv. 3.19 (27-418).

Body, anger-power, does not originate in it, iv. 4.28 (28-480).

Body as rationalized matter, ii. 7.3 (37-696).

Body can lose parts, not the soul, iv. 7.5 (2-63).

Body cannot possess virtue, iv. 7.8 (2-69).

Body cannot think, iv. 7.8 (2-68).

Body contains one kind of desires, iv. 4.20 (28-468).

Body cosmic, perfect and self-sufficient, iv. 8.2 (6-122).

Body could not have sensation, if soul were corporeal, iv. 7.6 (2-65).

Body differs from real man, i. 1.10 (53-1202).

Body, does the anger-power originate in it? iv. 4.28 (28-480).

Body, even simple, composed of form and matter, iv. 7.1 (2-56).

Body exerts a uniform action; soul a varied one, iv. 7.4 (2-62).

Body, eyes of, to close them, method to achieve, i. 6.8 (1-52).

Body grows a little after departure of soul, iv. 4.29 (28-485).

Body has single motion, soul different ones, iv. 7.5 (2-62).

Body, how it approaches the soul, vi. 4.15 (22-309).

Body in soul, not soul in body, iii, 9.3 (13-222); iv. 3.22 (27-423).

Body is composite, therefore perishable, iv. 7.1 (2-56).

Body is instrument of the soul, iv. 7.1 (2-56).

Body is not us but ours, iv. 4.18 (28-465).

Body part of ourselves, i. 1.10 (53-1203); iv. 7.1 (2-56).

Body is proximate transition of the soul, iv. 3.20 (27-420).

Body is tool and matter of soul, iv. 7.1 (2-56).

Body is within soul, iv. 3.20 (27-419).

Body managed by reasoning hence imperfectly, iv. 8.8 (6-132).

Body management, only one phase of excursion of procession, iv. 8.7
(6-131).

Body needs soul for life, iv. 3.19 (27-418).

Body never entirely entered by the soul, iv. 8.8 (6-132).

Body not a vase for the soul, iv. 3.20 (27-420).

Body not constituted by matter exclusively, iv. 7.3 (2-60).

Body of demons is air or fire-like, iii. 5.6 (50-1133); ii. 1.6
(40-823).

Body of elements, common ground of, makes them kindred, ii. 1.7
(40-824).

Body penetrated by soul, but not by another body, iv. 7.8 (2-72).

Body relation to soul, is passage into world of life, vi. 4.12
(22-304);

Body, separation of soul from it, i. 1.3 (53-1193).

Body sick, soul devoted to it, iv. 3.4 (27-395).

Body, superior and inferior of soul, related in three ways, iv. 4.29
(28-485).

Body, the soul uses as tool, i. 1.3 (53-1193).

Body throughout all changes, soul powers remain the same, iv. 3.8
(27-402).

Body used for perception makes feeling, iv. 4.23 (28-475); iv. 7.8
(2-68).

Body, will of stars, do not sway earthly events, iv. 4.34 (28-494).

Body's composition demands the substrate, ii. 4.11 (12-209).

Body's elements cannot harmonize themselves, iv. 7.8 (2-75).

Body's size nothing to do with greatness of soul, vi. 4.5 (22-293).

Boldness, see Audacity; i. 1.2 (53-1192).

Bond of the universe is number, vi. 6.15 (34-670).

Born philosophers alone, reach the higher region, v. 9.2 (5-103).

Both men, we always should be, but are not, vi. 4.14 (22-308).

Boundary of intelligible, location of soul, iv. 8.7 (6-131).

Brains, seat of sensation, iv. 3.23 (27-425).

Brothers of Jupiter unissued yet, v. 8.12 (31-572).

Brutalization or divinization is fate of three men in us, vi. 7.6
(38-708).

Calypso, i. 6.8 (1-53).

Capacity, limits participation in the one, vi. 4.11 (22-302).

Care divine, exemption from certain classes, heartless, ii. 9.16
(33-631).

Care for individual things, draws soul into incarnation, iv. 8.4
(6-124).

Career of the soul, what hell means for it, vi. 4.16 (22-312);

Castration indicates sterility of unitary nature, iii. 6.19 (26-385).
v. 8.13 (31-573).

Categories, v. 1.4 (10-180); v. 3.15 (49-1116).

Categories, Aristotelian and Stoic, vi. 1.1 (42-837).

Categories, Aristotelian neglect intelligible world, vi. 1.1 (42-831).

Categories cannot contain both power and lack of power, vi. 1.10
(42-852).

Categories cause one to produce manifoldness, v. 3.15 (49-1116).

Categories, four of Stoics, evaporate, leaving matter as basis, vi.
1.29 (42-885).

Categories, if where and place are different categories, many more
may be added, vi. 1.14 (42-862).

Categories, movement and difference applied to intelligence, ii. 4.5
(12-202).

Categories of Plotinos do not together form quality, vi. 2-14
(43-918).

Categories of Plotinos, five, why none were added, vi. 2.9 (43-907).

Categories of Plotinos, six, ii. 4.5 (12-202); ii. 6.2 (17-248); v.
1.4 (10-180); vi. 2.1, 8, 9 (43-891, 904).

Categories of quality, various derivatives of, vi. 3.19 (44-967).

Categories of Stoics enumerated, vi. 1.25 (42-878).

Categories, physical, fourth and fifth, refer to the first three, vi.
3.6 (44-943).

Categories, physical, of Plotinos, enumerated, vi. 3.3 (44-937).

Categories, separate, action and suffering cannot be, vi. 1.17
(42-866).

Categories, single, could not include intelligible and sense being,
vi. 1.2 (42-839).

Categories, six, from which all things are derived, v. 1.4 (10-180).

Categories, sources of characteristics, in intelligible, v. 9.10
(5-113).

Categories, unity is not one, arguments against, vi. 2.10 (43-910).

Categories far better than doing or acting actualization, vi. 1.15
(42-863).

Categories, having cannot be, because too various, vi. 1.23 (42-876).

Categories of something common is absurd, vi. 1.25 (42-878).

Categories, why movement is, vi. 3.21 (44-971).

Cause absent, in Supreme, v. 8.7 (31-563).

Cause coincides with nature in intelligible, vi. 7.19 (38-735).

Cause, everything has, iii. 1.1 (3-86).

Cause, is Supreme, of Heraclitus, iii. 1.2 (3-88).

Cause, of affections, though corporeal, iii. 6.4 (26-356).

Cause of procession of world from unity, v. 2.1 (11-193).

Cause, suitability of, puts Supreme beyond chance, vi. 8.18 (39-806).

Cause ultimate, is nature, iii 1.1 (3-87).

Cause why souls are divine, v. 1.2 (10-175).

Causeless origin, really is determinism, iii. 1.1 (3-86).

Causes, any thing due to several, ii. 3.14 (52-1180).

Causes for incarnation are twofold, iv. 8.1, 5 (6-119, 128).

Causes of deterioration, iii. 3.4 (48-1083).

Causes of things in the world, possible theories, iii. 1.1 (3-86).

Causes proximate are unsatisfactory, demanding the ultimate, iii. 1.2
(3-88).

Causes ulterior always sought by sages, iii. 1.2 (3-88).

Cave, Platonic simile of world, iv. 8.1, 4 (6-120, 126).

Celestial divinities, difference from inferior, v. 8.3 (31-556).

Celestial light not exposed to any wastage, ii. 1.8 (40-827).

Celestial things last longer than terrestrial things, ii. 1.5
(40-819).

Centre is father of the circumference and radii, vi. 8.18 (39-804).

Centre of soul and body, difference between, ii. 2.2 (14-230).

Ceres, myth of soul of earth, iv. 4.27 (28-480).

Certain, conception limiting objects, vi. 6.13 (34-663).

Chains bind soul in incarnation, iv. 8.4 (6-126).

Chains, golden, on captive, as beauty is on matter, i. 8.15 (51-1163).

Chains that hold down Saturn, v. 8.13 (31-573).

Chance, apparent, is really Providence, iii. 3.2 (48-1078).

Chance banished by form, limit and shape, vi. 8.10 (39-789).

Chance, cause of suitability and opportunity, puts them beyond it,
vi. 8.17 (39-804).

Chance could not cause the centre of circular of intelligence, vi.
8.18 (39-804).

Chance does not produce supreme being, vi. 8.11 (39-792).

Chance is not the cause of the good being free, vi. 8.7 (39-783).

Chance, men escape by interior isolation, vi. 8.15 (39-800).

Chance, no room for in Supreme, assisted by intelligence, vi. 8.17
(39-804).

Chance, Supreme could not possibly be called by any one who had seen
it, vi. 8.19 (39-807).

Change, how can it be out of time, if movement is in time, vi. 1.16
(42-864).

Change, is it anterior to movement? vi. 3.21 (44-972).

Change must inevitably exist in Heaven, ii. 1.1 (40-813).

Changeable, desires are, iv. 4.2 (28-469).

Changeableness, self-direction of thought is not, iv. 4.2 (28-444).

Changes of fortune, affect only the outer man, iii. 2.15 (47-1067).

Changes of the body, do not change soul powers, iv. 3.8 (27-402).

Changes, ours, world-souls unconscious of, iv. 4.7 (28-450).

Chaos, usual starting point, causes puzzle of origin of God, vi. 8.11
(39-792).

Character, human, result of former lives, iii. 3.4 (48-1083).

"Characteristic, certain," a spiritualization of terms, ii. 4.1
(12-197); v. 1.4 (10-180).

Characteristic, if anything at all, is a reason spiritual, v. 1.4
(10-180).

Chariot, God traverses heaven in one, iv. 3.7 (27-399).

Chastisement of souls psychologically explained, vi. 4.16 (22-310).

Chemical mixture described, iv. 7.8 (2-72).

Chief, the great Jupiter, third God, iii. 5.8 (50-1136).

Choir of virtues (Stoic), vi. 9.11 (9-170).

Choosing is essence of consciousness, iv. 4.37 (28-500).

Chorus, see Ballet, vi. 9.8 (9-165).

Circe, i. 6.8 (1-53).

Circle, iii. 8.7 (30-543); v. 1.7, 11 (10-184, 191).

Circular movement is that of soul, vi. 9.8 (9-162, 164); ii. 2.1
(14-227); iv. 4.16 (28-462).

Circular movement of heavens, ii. 2.2 (14-230).

Circulating around heavens, iii. 4.2 (15-234).

Cities haunted by divinities, vi. 5.12 (23-332).

Classification of purification, result of virtue, i. 2.4 (19-260).

Climate, a legitimate governing cause, iii. 1.5 (3-93).

Close eyes of body, method to achieve ecstasy, i. 6.8 (1-52).

Closeness to divinity, permanent result of ecstasy, v. 8.11 (31-570).

Clotho, ii. 3.15 (52-1182).

Coelus, (Uranus), v. 8.13 (31-573).

Co-existence of unity and multiplicity demands organization in
system, vi. 7.10 (38-716).

Cognition, how it operates, v. 5.1 (32-575).

Cognition of intelligible objects, admits no impression, iv. 6.2
(41-832).

Cold is not method of transforming breath into soul, iv. 7.8 (2-68).

Collective nouns prove independent existence, vi. 6.16 (34-672).

Combination begotten by the soul, its nature, vi. 7.5 (38-708).

Combination contains one kind of desires, iv. 4.20 (28-468).

Combination is a physical category, vi. 3.3 (44-937).

Combination of body and soul, appetites located in, iv. 4.20 (28-468).

Combination of soul and body as mixture, or as resulting product, i.
1.1 (53-1191).

Combination, see Aggregate, 1.11.

Combination, third physical category (53-1191). of Plotinos, vi. 3.3
(44-937).

Commands himself, Supreme does, vi. 8.20 (39-809).

Common element, growth in increase and generation, vi. 3.22 (44-975).

Common ground of the elements make them kindred, ii. 1.7 (40-824).

Common part, function of, i. 1.10 (53-1203).

Common to soul and body, not all affections are, i. 1.5 (53-1197).

Communion of ecstasy, vi. 9.11 (9-170).

Communion with the divine, as of Minos with Jupiter, vi. 9.7 (9-162).

Comparative method of studying time, iii. 7.6 (45-996).

Complaining of the world, instead of fit yourself to it, ii. 9.13
(33-625).

Complaint, grotesque to wisdom of creator, iii. 2.14 (47-1063).

Complaint of lower nature of animals ridiculous, iii. 2.9 (47-1059).

Complement of being called quality only by courtesy, vi. 2.14
(43-918).

Composite aggregate, see combination, i. 1.2 (53-1191).

Composite is body, therefore perishable, iv. 7.1 (2-56).

Composite of form and matter is everything, v. 9.3 (5-104).

Compositeness not denied by simplicity of the intelligent, vi. 7.13
(38-722).

Compositeness of knower not necessarily implied by knowledge, v. 3.1
(49-1090).

Composition and decomposition are not alterations, vi. 3.25 (44-979).

Composition and decomposition, explanation of, vi. 3.25 (44-978).

Comprising many souls makes soul infinite, vi. 4.4 (22-291).

Compulsory, memory is not, iv. 4.8 (28-451).

Concatenation from universal reason are astrological signs, iv. 4.38
(28-501).

Concatenation in all things is the universe, v. 2.2 (11-196).

Concatenation of causes is Chrysippus's fate, iii. 1.2, 7 (3-89, 96).

Conceiving principle is the world-soul, iii. 9.1 (13-221).

Concentricity of all existing things, v. 3.7 (49-1101); v. 5.9
(32-587).

Conception, true, is act of intuition, i. 1.9 (53-1202).

Conformity to the universal soul, implied they do not form part of
her, iv. 3.2 (27-389).

Connection between sense and intelligible worlds is triple nature of
man, vi. 7.7 (38-711).

Connection with infinite is Chrysippus's fate, iii. 1.2 (3-89).

Consciousness, iii. 9.9 (13-226).

Consciousness, constituted by timeless memory, iv. 3.25 (27-429).

Consciousness depends on choosing, iv. 4.37 (28-500).

Consciousness, etymologically, is sensation of manifoldness, v. 3.13
(49-1113).

Consciousness is not a pre-requisite of happiness or virtue and
intelligence, i. 4.9, 10 (46-1033).

Consciousness is unitary, though containing the thinker, ii. 9.1
(33-601).

Consciousness, local and whole, relation between not applicable to
soul, iv. 3.3 (27-392).

Consciousness of higher soul-part dimmed by predominance or
disturbance of lower, iv. 8.8 (6-132).

Consciousness of self, lost in ecstasy, v. 8.11 (31-569).

Consciousness, unity limits principles to three, ii. 9.2 (33-602).

Consciousness would be withdrawn by differentiating reason, ii. 9.1
(33-602).

Contemplating intelligence, is horizon of divine approach, v. 5.7
(32-587).

Contemplating the divinity, a Gnostic precept, ii. 9.15 (33-630).

Contemplation, v. 1.2, 3 (10-175, 177); v. 3.10 (49-1106).

Contemplation, aspired to, by even plants, iii. 8.1 (30-531).

Contemplation, everything is, iii. 8 (30).

Contemplation, goal of all beings, iii. 8.7 (30-540).

Contemplation, immovable results in nature and reason, iii. 8.2
(30-533).

Contemplation includes nature and reason, iii. 8.2 (30-533).

Consequence of derivative goods of third rank, i. 8.2 (51-1144).

Consequences of mixture of soul and body, i. 1.4 (53-1194).

Constitution, of universe, hierarchical, vi. 2.1 (13-892).

Consubstantial, v. 1.4 (10-180).

Contemplation, constitution of even lower forms, iii. 8.1 (30-531).

Contemplation of intelligence, demands a higher transcending unity,
v. 3.10 (49-1106).

Contemplation of itself made essence intelligence, v. 2.1 (11-193).

Contemplation only one phase of excursion of procession, iv. 8.7
(6-131).

Contemplation the goal of all kinds and grades of existence, iii. 8.6
(30-540).

Contemplation's preparation is practice, iii. 8.5 (30-538).

Contemporaneous is life of intelligence, iii. 7.2 (45-989).

Contemporary are matter and the informing principles, ii. 4.8
(12-206).

Contingence applicable to Supreme, under new definition only, vi. 8.8
(39-785).

Contingence not even applies to essence, let alone super-essence, vi.
8.9 (39-787).

Contingency, disappearance of, witnessed to by ascent of life, vi.
8.15 (39-801).

Contingency illuminated in analysis, vi. 8.14 (39-798).

Contingent existence, precedes absolute, vi. 1.26 (42-881).

Continuance need not interfere with fluctuation, ii. 1.3 (40-816).

Continuity between nature and elements, there is none, iv. 4.14
(28-459).

Continuous procession, necessary to Supreme, iv. 8.6 (6-129).

Contraries, are those things that lack resentments, vi. 3.20 (44-968).

Contraries passing into each other, Heraclitus, iv. 8.1 (6-119).

Contraries teach appreciation, iv. 8.7 (6-131).

Contrariness is not the greatest possible difference, vi. 3.20
(44-968).

Contrary contained in reason, constitute its unity, iii. 2.16
(47-1069).

Conversion effected by depreciation of the external and appreciation
of herself, v. 1.1 (10-174); see v. 1.7.

Conversion of soul towards herself, only object of virtue, i. 4.11
(46-1035).

Conversion of souls, iv. 3.6, 7 (27-397, 399); iv. 8.4 (6-126).

Conversion of super-abundance, back towards one, v. 2.1 (11-194).

Conversion produced by purification, i. 2.4 (10-261).

Conversion to good and being in itself depends on intelligence, vi.
8.4 (39-778).

Conversion towards divinity, result of ecstasy, v. 8.11 (31-570).

Co-ordination of universe, truth of astrology, ii. 3.7 (52-1173).

Corporeal, if soul is, body could not possess sensation, iv. 7.6
(2-65).

Corporeity is nonentity because of lack of unity, iii. 6.6 (26-362).

Corporeity not in matter of thing itself, ii. 4.12 (12-212).

Correspondence of sense-beauty, with its idea, i. 6.2 (1-43).

Cosmic intellect, relation with individual, i. 1.7 (53-1199).

Counterfeit implied by true good, vi. 7.26 (38-743).

Courage is no longer to fear death, i. 6.6 (1-49).

Courage of soul's anger part explained, iii. 6.2 (26-354).

Creation by divinity glancing at intelligence above, iv. 3.11
(27-408).

Creation by foresight, not result of reasoning, vi. 7.1 (38-699).

Creation by mere illumination, gnostic, opposed, ii. 9.11 (33-621).

Creation drama, the world-soul could not have gone through, ii. 9.4
(33-605).

Creation is effusion of super-abundance, v. 2.1 (11-194).

Creation limited to world-soul because nearest to intelligible world,
iv. 3.6 (27-397).

Creation of sense-world, not by reflection, but self-necessity, iii.
2.2 (47-1044).

Creation of world, how it took place, v. 8.7 (31-562).

Creation, why denied human souls, iv. 3.6 (27-397).

Creative is the universal soul, not preservative, ii. 3.16 (52-1183).

Creative motives, ii. 9.4 (33-605).

Creator admires his handiwork, v. 8.8 (31-564).

Creator and preserver, is the good, vi. 7.23 (38-740).

Creator and world, are not evil, ii. 9 (33).

Creator is outside of time, iii. 7.5 (45-994).

Creator so wise that all complaints are grotesque, iii. 2.14
(47-1063).

Creator testified to, by the world, iii. 2.3 (47-1047).

Creator's universality, overcame all obstacles, v. 8.7 (31-562).

Creator's wisdom makes complaints grotesque, iii. 2.14 (47-1063).

Credence of intelligence in itself, v. 5.2 (32-578).

Crimes should not be attributed to the influence of sublunary
divinities, iv. 4.31 (28-489).

Criticism of world is wrong, v. 8.8 (31-565).

Culmination, ii. 3.3 (52-1165).

Cup, cosmic, in Plato, iv. 8.4 (6-127).

Cupid and Psyche, vi. 9.9 (9-166).

Curative, the, is a prominent element of life, iii. 3.5 (48-1084).

Cutting off every thing else, is means of ecstasy, v. 3.7 (49-1121).

Cybele, iii. 6.19 (26-385).

Daemon helps to carry out chosen destiny, iii. 4.5 (15-239).

Daemon is next higher faculty of soul, iii. 4.3 (15-235).

Daemon is the love that unites a soul to matter, iii. 5.4 (50-1130).

Daemon may remain after death or be changed to Daemon superior to
predominating power, iii. 4.6 (15-239).

Daemon of souls is their love, iii. 5.4 (50-1130).

Daemon's all, born of Need and Abundance, iii. 5.6 (50-1131).

Daemons and deities, difference between, iii. 5.6 (50-1131).

Daemons are individual, iii. 4 (15).

Daemons both related and independent of us, iii. 4.5 (15-239).

Daemons even in souls entering animal bodies, iii. 4.6 (15-240).

Daemons follow Supreme, v. 8.10 (31-567).

Daemon's guidance does not hinder responsibility, iii. 4.5 (15-238).

Daemons in charge of punishment of soul, iv. 8.5 (6-128).

Dance, prearranged, simile of star's motion, iv. 4.33 (28-492).

Darkness, existence of, must be related to the soul, ii. 9.12
(33-624).

Darkness, looking at, cause of evil of soul, i. 8.4 (51-1147).

Death, after, colleagues in government of world, iv. 8.4 (6-125).

Death, after, discursive reason not used, iv. 3.18 (27-416).

Death, after, judgment and expiation, iii. 4.6 (15-240).

Death, after, man becomes what he has lived, iii. 4.2 (15-234).

Death, after, memory may last, if trained, iii. 4.2 (15-234); iv. 4.5
(28-448).

Death, after, rank depends on state of death, i. 9 (16).

Death, after, recognition and memory, iv. 4.5 (28-447).

Death, after, soul goes to retribution, iii. 2.8 (47-1056).

Death, after, where does the soul go, iii. 4.6 (15-240); iii. 2.8
(47-1056).

Death, at, memories of former existences are reproduced, iv. 3.27
(27-433).

Death better than disharmony, iii. 2.8 (47-1057).

Death, how the soul splits up, iii. 4.6 (15-241).

Death is only separation of soul from body, i. 6.6 (1-50).

Declination, ii. 3.3 (52-1165).

Decomposible, soul is not, merely because it has three parts, iv.
7.14 (2-84).

Decomposition and composition are not alteration, vi. 3.25 (44-979).

Decomposition and composition, explanation of, vi. 3.25 (44-978).

Defects, not in intelligible world, v. 9.14 (5-117).

Defects such as limping, do not proceed from intelligence, v. 9.10
(5-113).

Degeneration of races, implied by determinism, ii. 3.16 (52-1184).

Degeneration of soul is promoted by looking at darkness, i. 8.4
(51-1147).

Degrees, admitted of, by quality, vi. 3.20 (44-970).

Degrees, different, of the same reality, are intelligence and life,
vi. 7.18 (38-732).

Degrees of ecstasy, vi. 7.36 (38-760).

Deities and demons, difference between, iii. 5.6 (50-1131).

Deities, second rank, are all visible super-lunar deities, iii. 5.6
(50-1132).