Chapter VII: Plotinos's Indebtedness to Numenius (4)

Infinity of parts of the Supreme, v. 8.9 (31-566).

Infra-celestial vault of Theodore of Asine ("invisible place") v.
8.10 (31-567); ii. 4.1 (12-198).

Inhering in Supreme, is root of power of divinities, v. 8.9 (31-566).

Initiative should not be overshadowed by Providence, iii. 2.9
(47-1057).

Insanity even, does not justify suicide, i. 9 (16).

Inseparable from their beings are potentialities, vi. 4.9 (22-298).

Instances of correspondence of sense beauty with its idea, i. 6.3
(1-44).

Instrument of soul is body, iv. 7.1 (2-56).

Intellect, cosmic relation with individual, i. 1.8 (53-1200).

Intellect did not grasp object itself, i. 1.9 (53-1201).

Intellection neither needed nor possessed by good, iii. 8.11 (30-549).

Intellection would be movement or actualization on Aristotelian
principles, vi. 1.18 (42-867).

Intellectual differences between world-soul and star-soul, iv. 4.17
(28-463).

Intellectualized, and ennobled is soul, scorning even thought, vi.
7.35 (38-757).

Intellectualizing habit that liberates the soul is virtue, vi. 8.5
(39-780).

Intellectual life possesses the reasons or ideas, vi. 2.21 (43-927).

Intelligence, always double as thinking subject and object thought,
v. 3.5, 6 (49-1096); v. 4.2 (7-136); v. 6.1 (24-334).

Intelligence and life mus be transcended by good, v. 3.16 (49-1117).

Intelligence and life only different degrees of the same reality, vi.
7.18 (38-732).

Intelligence and soul contained in intelligible world, besides ideas,
v. 9.13 (5-116).

Intelligence as a composite, is posterior to the categories, vi. 2.19
(43-924).

Intelligence as demiurgic creator, v. 1.8 (10-186).

Intelligence as matter of intelligible entities, v. 4.2 (7-136).

Intelligence as vision of one, v. 1.7 (10-185).

Intelligence assisting Supreme, has no room for chance, vi. 8.17
(39-804).

Intelligence begets world-souls and individual souls, vi. 2.22
(43-929).

Intelligence cannot be first, v. 4.1 (7-135).

Intelligence category, v. 1.4 (10-180).

Intelligence conceived of by stripping the soul of every
non-intellectual part, v. 3.9 (49-1104).

Intelligence consists of intelligence and love, vi. 7.35 (38-758).

Intelligence contains all beings, generatively, v. 9.6 (5-109).

Intelligence contains all intelligible entities, by its very notion,
v. 5.2 (32-578).

Intelligence contains all things conformed to the good, vi. 7.16
(38-727).

Intelligence contains the infinite as friendship, vi. 7.14 (38-725).

Intelligence contains the infinite as simultaneous of one and many,
vi. 7.14 (38-725).

Intelligence contains the universal archetype, v. 9.9 (5-112).

Intelligence contains the whyness of its forms, vi. 7.2 (38-732).

Intelligence contemplating, is horizon of divine approach, v. 5.7
(32-586).

Intelligence could not have been the last degree of existence, ii.
9.8 (33-614).

Intelligence destroyed by theory that truth is external to it, v. 5.1
(32-576).

Intelligence develops manifoldness just like soul, iv. 3.5 (27-396).

Intelligence did not deliberate before making sense-man, vi. 7.1
(38-698).

Intelligence differentiated into universal and individual, vi. 7.17
(38-729).

Intelligence, divine nature of, i. 8.2 (51-1143).

Intelligence does not figure among true categories, vi. 2.17 (43-921).

Intelligence dwelt in by pure incorporeal souls, iv. 3.24 (27-427).

Intelligence evolves over the field of truth, vi. 7.13 (38-723).

Intelligence, good and soul related by light, sun and moon, v. 6.4
(24-337).

Intelligence has conversion to good and being in itself, vi. 8.4
(39-778).

Intelligence, how it makes the world subsist, iii. 2.1 (47-1043).

Intelligence, how though one, produces particular things, vi. 2.21
(43-926).

Intelligence, ideas and essence, v. 9 (5-102).

Intelligence identical with thought, as far as existence, v. 3.5
(49-1096).

Intelligence, image of one, v. 1.7 (10-185).

Intelligence implies aspiration, as thought is aspiration to the
good, iii. 8.11 (30-548).

Intelligence implies good, as thought is aspiration thereto, v. 6.5
(24-338).

Intelligence in actualization, because its thought is identical with
its essence, v. 9.5 (5-107).

Intelligence in relation to good. i. 4.3 (46-1024).

Intelligence is all, vi. 7.17 (38-729).

Intelligence is goal of purification, i. 2.5 (19-263).

Intelligence is matter of intelligible entities, v. 4.2 (7-136).

Intelligence is the potentiality of the intelligences which are its
actualizations, vi. 2.20 (43-925).

Intelligence itself is the substrate of the intelligible world, ii.
4.4 (12-199).

Intelligence, life of, is ever contemporaneous, iii. 7.2 (45-989).

Intelligence, like circle, is inseparably one and many, iii. 8.8
(30-543).

Intelligence may be denied liberty, if granted super-liberty, vi. 8.6
(39-782).

Intelligence, multiplicity of, implies their mutual differences, vi.
7.17 (38-730).

Intelligence must remain immovable to act as horizon, v. 5.7 (32-586).

Intelligence not a unity, but its manifold produced by a unity, iv.
4.1 (28-443).

Intelligence not constituted by things in it, v. 2.2 (11-196).

Intelligence not ours, but we, i. 1.13 (53-1206).

Intelligence passes from unity to duality by thinking, v. 6.1
(24-333).

Intelligence potential and actualized in the soul, vi. 6.15 (34-669).

Intelligence primary knows itself, v. 3.6 (49-1099).

Intelligence proof of its existence and nature, v. 9.3 (5-104).

Intelligence ranks all else, v. 4.2 (7-136).

Intelligence relation to intelligible, iii. 9.1 (13-220).

Intelligence's existence proved by identity of its thought and
essence, v. 9.3 (5-104).

Intelligence shines down from the peak formed by united souls, vi.
7.15 (38-726).

Intelligence supreme, is king of kings, v. 5.3 (32-579).

Intelligence's working demands a supra-thinking principle, v. 6.2
(24-334).

Intelligence that aspires to form of good is not the supreme, iii.
8.11 (30-548).

Intelligence thinks things, because it possesses them, vi. 6.7
(34-653).

Intelligence unites, as it rises to the intelligible, iv. 4.1
(28-442).

Intelligence, which is free by itself, endows soul with liberty, vi.
8.7 (39-983).

Intelligence world, in it each being is accompanied by its whyness,
vi. 7.2 (38-702).

Intelligent life beneath being, iii. 6.6 (26-361).

Intelligent animals are distinct from the creating image of them, vi.
7.8 (38-712).

Intelligible animals are pre-existing, vi. 7.8 (38-712).

Intelligible animals do not incline towards the sense-world, vi. 7.8
(38-712).

Intelligible beauty, v. 8 (31-551).

Intelligible believed in by those rising to the soul, vi. 9.5 (9-156).

Intelligible contains the earth, vi. 7.11 (38-718).

Intelligible does not descend; sense-world rises, iii. 4.4 (15-237).

Intelligible entities are not outside of the good, v. 5 (32-575).

Intelligible entities are veritable numbers, vi. 6.14 (34-668).

Intelligible entities contained by very motion of intelligence, v.
5.2 (32-578).

Intelligible entities do not exist apart from their matter,
intelligence, v. 4.2 (7-138).

Intelligible entities eternal and immutable, not corporeal, iv. 7.8
(2-69).

Intelligible entities, gnostics think they can be bewitched, ii. 9.14
(33-627).

Intelligible entities higher and lower, first and second, v. 4.2
(7-135).

Intelligible entities must be both, identical with and different from
intelligence, v. 3.10 (49-1108).

Intelligible entities not merely images, but potentialities for
memory, iv. 4.4 (28-446).

Intelligible entities presence implied by knowledge of them, v. 5.1
(32-575).

Intelligible entities return not by memory, but by further vision,
iv. 4.5 (28-447).

Intelligible entity what, and how it is it, vi. 6.8 (34-654).

Intelligible essence, both in and out of itself, vi. 5.3 (23-316).

Intelligible essence formed by adding eternity to essence, vi. 2.1
(43-892).

Intelligible eternity in not an accident of, but an intimate part of
its nature, iii. 7.3 (45-989).

Intelligible has eternity as world-soul is to time, iii. 7.10
(45-1007).

Intelligible, how participated in by inferior nature, vi. 5.11
(23-329).

Intelligible in it, cause coincides with nature, vi. 7.19 (38-735).

Intelligible in it, stability does not imply stillness, vi. 3.27
(44-982).

Intelligible line exists in the intelligible, vi. 6.17 (34-674).

Intelligible line posterior to number, vi. 6.17 (34-674).

Intelligible man, scrutiny of, demanded by philosophy, vi. 7.4
(38-705).

Intelligible matter, ii. 4.1 2 (12-197, 198); iii., 8.11 (30-548).

Intelligible matter composite of form and matter, ii. 4.4 (12-200).

Intelligible matter is not potential, ii, 5.3 (25-345).

Intelligible matter is not shapeless, ii. 4.3 (12-198).

Intelligible matter is shaped real being, ii. 4.5 (12-201).

Intelligible matter, why it must be accepted, iii. 5.6 (50-1132).

Intelligible number infinite because unmeasured, vi. 6.18 (34-676).

Intelligible numbers, vi. 6.6 (34-651).

Intelligible parts of men unite in the intelligible, vi. 5.10
(23-327).

Intelligible Pythagorean numbers discussed, vi. 6.5 (34-649).

Intelligible relation to intelligence, iii. 9.1 (13-220).

Intelligible remains unmoved, yet penetrates the world, vi. 5.11
(23-328).

Intelligible, shared by highest parts of all men, vi. 7.15 (38-726).

Intelligible, spherical figure the primitive one, vi. 6.17 (34-675).

Intelligible terms, only verbal similarity to physical, vi. 3.5
(44-941).

Intelligible, to them is limited difference in effects, vi. 3.17
(44-964).

Intelligible unity and decad exist before all numbers, vi. 6.5
(34-650).

Intelligible, what is being in it is generation in the sense-world,
vi. 3.2 (44-935).

Intelligible world and sense-world, connection between man's triple
nature, vi. 7.7 (38-711).

Intelligible world archetype of ours, v. 1.4 (10-178).

Intelligible world contains air, vi. 7.11 (38-720).

Intelligible world contains beside ideas, soul and intelligence, v.
9.13 (5-116).

Intelligible world contains earth, vi. 7.11 (38-718).

Intelligible world contains fire, vi. 7.11 (38-719).

Intelligible world contains water, vi. 7.11 (38-720).

Intelligible world, could it contain vegetables or metals, vi. 7.11
(38-717).

Intelligible world is model of this universe, vi. 7.12 (38-720).

Intelligible world, description of, v. 8.4 (31-557).

Intelligible world has more unity than sense-world, vi. 5.10 (23-327).

Intelligible world, how infinity can subsist in, vi. 6.3 (34-645).

Intelligible world, in it everything is actual, ii. 5.3 (25-346).

Intelligible world is complete model of this universe, vi. 7.12
(38-720).

Intelligible world, man relation to, vi. 4.14 (22-308).

Intelligible world, stars influence is from contemplation of, iv.
4.35 (28-496).

Intelligible world, we must descend from it to study time, iii. 7.6
(45-995).

Interior characteristics necessary to happiness, i. 4.3 (46-1023).

Interior life, rather than exterior, is field of liberty, vi. 8.6
(39-781).

Interior man, v. 1.10 (10-189).

Interior model, cause of appreciation of interior beauty, i. 6.2
(1-45).

Interior vision, how trained, i. 6.9 (1-53).

Intermediary between form and matter, are sense-objects, iii. 6.17
(26-381).

Intermediary body not necessary for vision, iv. 5.1 (29-514, 515).

Intermediary elemental soul, also inadmissible, ii. 9.5 (33-607).

Intermediary of reason is the world-soul, iv. 3.11 (27-407).

Intermediary position of Saturn, between Uranus and Jupiter, v. 8.13
(31-573).

Intermediary sensation, demanded by conceptive thoughts, iv. 4.23
(28-472).

Intermediate is human nature, suffering with whole, but acting on it,
iv. 4.45 (28-511).

Intermediate is the soul's nature, iv. 8.7 (6-130).

Intermediate sense shape on which depends sensation, iv. 4.23
(28-473).

Internal and external evil, relation between, i. 8.5 (51-1149).

Internecine war is objection to Providence, iii. 2.15 (47-1065).

Internecine warfare necessary, iii. 2.15 (47-1065).

Interpenetration of everything in intelligible world, v. 8.4 (31-557).

Interpreter of reason is the world-soul, iv. 3.11 (27-407).

Interrelation of supreme and subordinate divinities dynamic (birth)
or mere relation of parts and whole dynamic? v. 8.9 (31-566).

Intimacy of itself is the good of a thing, vi. 7.27 (38-744).

Intuition, omniscient, supersedes memory and reasonings, iv. 4.12
(28-457).

Intuitionally, the soul can reason, iv. 3.18 (27-417).

Intuition's act is true conception, i. 1.9 (53-1202).

Involuntariness to blame spontaneity, iii. 2.10 (47-1060).

Irascible part of earth, iv. 4.28 (28-481).

Irrational claims of astrologers, iii. 1.6 (3-95).

Isolated, pure soul would remain, iv. 4.23 (28-473).

James-Lange theory of emotions refuted, i. 1.5 (53-1196).

James-Lange theory taught, iv. 4.28 (28-480, 481).

Jar, residence or location of generation is matter, ii. 4.1 (12-197);
iii. 6.14 (26-376); iv. 3.20 (27-420).

Jealousy does not exist in divine nature, iv. 8.6 (6-129).

Judgment and soul, passibility of, iii. 6.1 (26-350).

Judgment, mental, reduces multitude to unity, vi. 6.13 (34-664).

Judgment of one part by another, truth of astrology, ii. 3.7 (52-1172).

Judgment of soul and other things in purest condition only, iv. 7.10
(2-80).

Judgment of soul condemns her to reincarnation, iv. 8.5 (6-128).

Judgment, time of, between incarnations, iii. 4.6 (15-240).

Jupiter, v. 1.7 (10-185); v. 8.1 (31-552); v. 8.10 (31-568); iii. 5.2
(50-1126); v. 5.3 (32-580); v. 8.4 (31-558); iv. 3.12 (27-409); vi.
9.7 (9-162).

Jupiter, as demiurge, as world-soul, and as governor, iv. 4.10
(28-454).

Jupiter life's infinity destroys memory, iv. 4.9 (28-453).

Jupiter the greatest chief, or third God, is the soul, iii. 5.8
(50-1136).

Jupiter, two-fold, celestial and earthly, iii. 5.2 (50-1126).

Jupiter, Venus and Mercury, also considered astrologically, ii. 3.5
(52-1170).

Jupiter's administration above memory, iv. 4.9 (28-453).

Jupiter's garden is the reason begets everything, iii. 5.9 (50-1137).

Jupiter, two-fold, celestial and earthly, iii. 5.2 (50-1126).

Justice, v. 1.11 (10-190); v. 8.4, 10 (31-557, 567); i. 6.4 (1-61).

Justice, absolute, is indivisible, i. 2.6 (19-265).

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

Justice extends into past and future, iii. 2.13 (47-1062).

Justice, golden face of, vi. 6.6 (34-652); i, 6.4 (1-61).

Justice incarnate, is individual, i. 2.6 (19-265).

Justice is no true category, vi. 2.18 (41-923).

Justice, like intellectual statue, was born of itself, vi. 6.6
(34-652).

Justice not destroyed by superficiality of punishments, iii. 2.15
(47-1066).

Justice of God vindicated by philosophy, iv. 4.30, 37 (28-486, 500).

Justice seated beside Jupiter, v. 8.4 (31-558).

Juxtaposition, ii. 7.1 (37-691); iv. 7.3 (2-59).

Kinds of men, three, v. 9.1 (5-102).

King of kings, v. 5.3 (32-579).

Kings, men are, v. 3.4 (49-1094).

King, universal, stars followers of, ii. 3.13 (52-1179).

Kinship divine, recognition of, depends on self-knowledge, vi. 9.7
(9-161).

Kinship of human soul with divine, v. 1.1 (10-173).

Kinship to world-soul shown by fidelity to one's own nature, iii. 3.1
(48-1077).

Kinship with beautiful world scorned by gnostics, ii. 9.18 (33-635).

Kinship with depraved men accepted, ii. 9.18 (33-636).

Know thyself, iv. 3.1 (27-387); vi. 7.41 (38-769).

Knowledge of better things, cleared up by purification, iv. 7.10
(2-80).

Knowledge of good attained experience of evil, iv. 8.7 (6-131).

Knowledge of intelligible entities implies their presence, v. 5.1
(32-575).

Knowledge, true, shown not by unification, not revelation of divine
power, ii. 9.9 (33-617).

Kronos, of Uranus, iii. 5.2 (50-1126).

Label, is good, a common quality or a common label, vi. 7.18 (38-733).

Lachesis, ii. 3.15 (52-1182).

Land marks on path to ecstasy, i. 6.9 (1-54).

Last degree of existence could not have been existence, ii. 9.8
(33-614).

Last stage of soul-elevation, is vision of intelligible wisdom, v.
8.10 (31-567).

Law, natural directs soul. ii. 3.8 (52-1173).

Law of the order of the universe, why souls succumb to it, iv. 3.15
(27-413).

Laws, natural, which carry rewards, may be neglected by good, iii.
2.8 (47-1055).

Leakage (flow of or escape), ii. 1.6, 8 (40-822); v. 1.6 (10-182);
vi. 5.10 (23-327); v. 1.6 (10-182).

Leakage, none in radiation of soul (see wastage), vi. 4.5, 10
(22-293, 301); vi. 5.3 (23-317).

Leakage, none with celestial light, ii. 1.8 (40-784).

Leave not world, but be not of it, i. 8.6 (51-1150).

Leibnitz, theory of indiscernibles, v. 7.2 (18-254).

Legislator, intelligence, v. 9.5 (5-108).

Leisure in life of celestial Gods, v. 8.3 (31-556).

Lethe, iv. 3.26 (27-432).

Letters in which to read nature, iii. 3.6 (48-1087).

Letters in which to read nature, are stars, ii. 3.7 (52-1172); iii.
1.6 (3-95).

Liberation of soul effected by virtue as intellectualizing habit, vi.
8.5 (39-779).

Liberty, vi. 8 (39-773).

Liberty depends on intelligence, vi. 8.3 (39-777).

Liberty, does it belong to God only, or to all others also? vi. 8.1
(39-773).

Liberty lies in following reason, iii. 1.9, 10 (3-97, 98).

Liberty may be denied to intelligence, if granted super-liberty, vi.
8.6 (39-781).

Liberty must be for men, if it is for the divinities, vi. 8.1
(39-782).

Liberty not for the depraved who follow images, vi. 8.3 (39-777).

Liberty refers to the interior life, rather than to the exterior, vi.
8.6 (39-781).

Liberty would be destroyed by astrology. iii. 1.7 (3-96).

Life and intelligence could not inhere in molecules, iv. 7.2 (2-58).

Life and thought, different grades of, iii 8.7 (30-540).

Life changed from an evil to a by virtue, i. 7.1 (54-1208).

Life, drama of, roles played badly by evil, iii. 2.17 (47-1071).

Life interpenetrates all, and knows no limits, vi. 5.12 (23-330).

Life is actualization of intelligence, vi. 9.9 (9-165).

Life is below good, iii. 9.9 (13-225).

Life is perfect when intelligible, i. 4.3 (46-1024).

Life is presence with divinity, vi. 9.9 (9-165).

Life of intelligence is ever contemporaneous, iii. 7.2 (45-989).

Life, thought and existence, contained in primary existence, ii. 4.6
(12-203); v. 6.6 (24-339).

Life's ascent, witness to, is disappearance of contingency, vi. 8.15
(39-801).

Light abandoned by source does not perish, but is no more there, iv.
4.29 (28-484); iv. 5.7 (29-526).

Light and fire celestial, nature of, ii. 1.7 (40-825).

Light and form, two methods of sight, v. 5.7 (32-586).

Light as actualization is incorporeal, iv. 5.7 (29-527).

Light celestial, not exposed to any wastage, ii. 1.8 (40-826).

Light emanates from sun, v. 3.12 (49-1112).

Light emitted by the soul forms animal nature, i. 1.7 (53-1198).

Light exists simultaneously within and without, vi. 4.7 (22-295).

Light from sun exists everywhere, vi. 4.6 (22-296).

Light in eye, v.7 (32-586); v. 6.1 (24-334); iv. 5.4 (29-500).

Light intelligible, v. 5.8 (32-587).

Light intelligible is not spatial, has no relation to place, v. 5.8
(32-587).

Light intermediary is unnecessary, being a hindrance, iv. 5.4
(29-521).

Light is composite of light in eye and light outside, v. 6.1 (24-334).

Light, is it destroyed when its source is withdrawn or does it follow
it? iv. 5.7 (29-526).

Light, objective and visual, mutual relation of, iv. 5.4 (29-520).

Light, objective, does not transmit by relays, iv. 5.4 (29-522).

Light, relation to air, iv. 4.5, 6 (29-524).

Light, visual, not a medium, iv. 5.4 (29-522).

Lighting fire, from refraction, generation illustrates, iii. 6.14
(26-376).

Limit lower, of divine things, the soul, v. 1.7 (10-186).

Limit of union with divinity, desire or ability, v. 8.11 (31-570).

Limitless is supreme, vi. 7.32 (38-753).

Limits, none known by life, vi. 5.12 (23-330).

Line intelligible, posterior to number, vi. 6.17 (34-674).

Liver, location of growth, iv. 3.23 (27-426).

Liver, seat of soul's desire, iv. 4.28 (28-480).

Lives, former, cause human character, iii. 3.4 (48-1083).

Living being, no evil is unalloyed for it, i. 7.3 (54-1210).

Living well not explainable by reason, i. 4.2 (46-1022).

Living well not extended to all animals, i. 4.2 (46-1020).

Localization of soul open to metaphysical objections, iv. 3.20
(27-419).

Location does not figure among true categories, vi. 2.16 (43-919).

Location for the things yet to be produced is essence, vi. 6.10
(34-657).

Location of form (see residence), iii, 6.14 (26-376).

Location of soul is principle that is everywhere and nowhere, v. 2.2
(11-195).

Location of world is in soul and not soul in body, iv, 3.9 (27-405).

Logos, intermediary, also unaccountable, ii. 9.1 (33-601).

Logos, form of, character, role and reason, iii. 2.17 (47-1071).

Lost wings, has soul, in incarnation, i. 8.14 (51-1161).

Love as God, demon and passion, iii. 5.1 (50-1122).

Love as recognition of hidden affinity, iii. 5.1 (50-1122).

Love based on unity and sympathy of all things, iv. 9.3 (8-142).

Love causes, four, divine, innate notion, affinity and sentiment of
beauty, iii. 5.1 (50-1123).

Love, celestial, must abide in intelligible with celestial soul, iii.
5.3 (50-1128).

Love, higher, is celestial, iii. 5.3 (50-1128).

Love, how transformed into progressively higher stages, v. 9.2
(5-103).

Love is a gad-fly, iii. 5.7 (50-1134).

Love is both material and a demon, iii. 5.10 (50-1140).

Love is both needy and acquisitive, iii. 5.7 (50-1134).

Love is not identical with the world, iii. 5.5 (50-1130).

Love, like higher soul, inseparable from its source, iii. 5.2
(50-1126).

Love, lower, beauty, celestial, v. 8.13 (31-573).

Love, lower, corresponding to world-soul, iii. 5.3 (50-1128).

Love must exist because the soul does, iii. 5.10 (50-1139).

Love, myth of birth, significance, iii. 5.10 (50-1139).

Love of beauty explained by aversion for ugliness, i. 6.5 (1-47).

Love possesses divine being, iii. 5.3 (50-1127).

Love, working as sympathy, affects magic, iv. 4.40 (28-503).

Love or Eros, iii. 5 (50-1122).

Love that unites soul to good is deity, iii. 5.4 (50-1130).

Love that unites soul to matter is demon only, iii. 5.4 (50-1130).

Lover, divine, waits at the door, vi. 5.10 (23-325).

Lover, how he develops, v. 9.2 (5-103).

Lover, how he is attracted by beauty of single body, i. 3.2 (20-271).

Lover, how he uses to intelligible world, i. 3.2 (20-271).

Lover, simile of, in seeing God, vi. 9.4 (9-155).

Lovers are those who feel sentiments most keenly, i, 6.4 (1-46).

Lover's beauty in virtues transformed to intellectual, i. 3.2
(20-271).

Lover's beauty transformed into artistic and spiritual virtues, i.
3.2 (20-271).

Loves contrary to nature are passions of strayed souls, iii. 5.7
(50-1135).

Loves implanted by nature are all good, iii. 5.7 (50-1136).

Loves in the evil charged down by false opinions, iii. 5.7 (50-1136).

Lower form of being possessed by evil, i. 8.3 (51-1145).

Lower forms of contemplation, iii. 8.1 (30-531).

Lower natures, good is for them, not for itself, vi. 7.4 (38-706).

Lower things follow higher, i. 8.1 (51-1142).

Lowest degree of being is evil, hence necessary, i. 8.7 (51-1146).

Lyceum, vi. 1.14, 30 (42-862, 888).

Lynceus, whose keen eyes pierce all, symbol of intelligible world, v.
8.4 (31-558).

Lyre, badly tuned, cannot produce harmony, vi. 3.13 (44-961); ii.
3.13 (52-1180).

Lyre played by musician, like affections of the soul, iii. 6.4
(26-358).

Lyre, simile of striking single cord, vi, 5.10 (23-326).

Made himself, divinity has, does not cause priority, vi. 8.20
(39-808).

Magic, based on sympathy, iv. 9.3 (8-142).

Magic enchantments described, iv. 9.3 (8-142).

Magic, escaped by honesty, iv. 4.44 (28-509).

Magic occurs by love, working as sympathy, iv. 4.40 (28-503).

Magic power over honesty, iv. 4.44 (28-509).

Magic power over man by its affections and weakness, iv. 4.44
(28-508).

Magnanimity interpreted as purifications, i. 6.6 (1-49).

Magnitude an aid to differences of color, ii. 8.1 (35-681).

Magnitude is an image formed by reflection of universal beings, iii.
6.17 (26-380).

Magnitude is only appearance, iii. 6.18 (26-381).

Magnitude of matter derived from seminal reasons, iii. 6.15 (26-377).

Magnitude, why could the soul have none, if it filled all space, vi.
4.1 (22-285).

Magnitudes and numbers are of different kind of quality, vi. 1.4
(42-843).

Man as soul subsisting in a special reason, vi. 7.5 (38-707).

Man in himself, vi. 7.4 (38-706).

Man is defined as reasonable soul, vi. 7.4 (38-706).

Man is perfected through his evils, ii. 3.18 (52-1187).

Man produces seminal reason, ii. 3.12 (52-1178).

Man, relation of, to the intelligible world, vi. 4.14 (22-308).

Man's triple nature is connection between sense and intelligible
world, vi. 7.7 (38-711).

Management of body by reasoning, of world by intelligence, iv. 8.8
(6-132).

Manager, rewards and punishes, good and bad actors, iii. 2.17
(47-1071).

Managing part of soul, discredited, iv. 2.2 (21-280).

Manicheans, wine divided in jars theory of reflected, iv. 3.2, 20
(27-390).

Manifold contains unity of manner of existence, vi. 4.8 (22-296).

Manifold could not exist without something simple, v. 6.3 (24-336).

Manifold, how intelligence became, v. 3.11 (49-1108).

Manifold, how it arises from the one Intelligence, vi. 2.21 (43-926).

Manifold, if it passed into unity, would destroy universe, iii. 8.10
(30-547).

Manifold is unity of apperception, iv. 4.1 (28-442).

Manifold not explained by supreme unity, v. 9.14 (5-1116).

Manifold, nothing, could exist without something simple, v. 6.3
(12-336).

Manifold of intelligence produced by unity, iv. 4.1 (28-443).

Manifold unity, only for examination are its parts apart, vi. 2.3
(43-897).

Manifoldness, v. 3.16 (49-1118).

Manifoldness contained by universal essence, vi. 9.2 (9-149).

Manifoldness developed by soul, as by intelligence, iv. 3.6 (27-398).

Manifoldness must pre-exist, vi. 2.2 (43-894).

Manifoldness of any kind cannot exist within the first, v. 3.12
(49-1110).

Manifoldness of unity, vi. 5.6 (23-321).

Manifoldness produced by one because of categories, v. 3.15 (49-1116).

Manifoldness, why it proceeded from unity, v. 2.1 (11-193).

Manner of existence determines how unity is manifold, vi. 4.8
(22-296).

Many and one inseparably, is intelligence, iii. 8.8 (30-543).

Many and one, puzzle of decides genera of essence, vi. 2.4 (43-898).

Marriages, presided over by lower love, iii. 5.3 (50-1129).

Mars, relations to Saturn illogical, ii. 3.5 (52-1169).

Mass is source of ugliness, v. 8.2 (31-554).

Master, even beyond it, is the Supreme, vi. 8.12 (39-793).

Master of himself power is the Supreme, vi. 8.10 (39-790).

Masters of ourselves are even we, how much more Supreme, vi. 8.12
(39-793).

Mastery of these corporeal dispositions is not easy, i. 8.8 (51-1154).

Material, gnostic distinction of men, ii. 9.18 (33-637).

Materialism, polemic against, iv. 7 (2-56).

Materialists cannot understand solid things near nonentity, iii. 6.6
(26-361).

Materialists support determination, iii. 1.2 (3-88).

Mathematical parts not applicable to soul. iv. 3.2 (27-389).

Matter acc. to Empedocles and Anaximander, ii. 4.7 (12-204).

Matter alone could not endow itself with life, iv. 7.3 (2-60).

Matter an empty mirror that reflects everything, iii. 6.7 (26-363).

Matter and form in all things, iv. 7.1 (2-56).

Matter and form intermediary between is sense object, iii. 6.17
(26-381).

Matter as deprivation still without qualities, i. 8.11 (51-1157).

Matter as mirror, not affected by the object reflected, iii. 6.7
(26-363).

Matter as mother, nurse, residence and other nature, iii. 6.19
(26-384).

Matter as residence of generation. iii. 6.13 (26-373).

Matter as substrate and residence of forms, ii. 4.1 (12-197).

Matter as the infinite in itself, ii. 4.15 (12-216).

Matter, born of world-soul, shapeless, begetting principle, iii. 4.1
(15-233).

Matter, both kinds, relation of, to essence, ii. 4.16 (12-219).

Matter cannot be affected, as cannot be destroyed, iii. 6.8 (26-365).

Matter cannot be credited with being, vi. 3.7 (44-944).

Matter cannot be the primary principle, vi. 1.26 (42-881).

Matter contained in the soul from her looking at darkness, i. 8.4
(51-1147).

Matter contemporarily with the informing principle, ii. 4.8 (12-206).

Matter, corporeal and incorporeal, ii. 4.1 (12-198).

Matter, cult of implies ignoring soul and intelligence, vi. 1.29
(42-887).

Matter derives its being from intelligibles, vi. 3.7 (44-944).

Matter, descent into, is fall of the soul, i. 8.14 (51-1161).

Matter, difference from form, due to that of intelligible sources,
vi. 3.8 (44-946).

Matter existed from all eternity, iv. 8.6 (6-130).

Matter, first physical category of Plotinos, vi. 3.3 (44-937).

Matter, how to see the formless, a thing of itself, i. 8.9 (51-1156).

Matter (hypostatic), existence as undeniable as that of good, i. 8.15
(51-1162).

Matter, if primary, would be form of the universe, iii. 6.18 (26-382).

Matter, impassible, because of different senses of participation,
iii. 6.9 (26-366).

Matter, incorporeal (Pyth. Plato, Arist.), ii. 4.1 (12-198).

Matter, incorruptible, exists only potentially, ii. 5.5 (25-348).

Matter, intelligible, ii. 4.3 (12-198); ii. 5.3 (25-345); iii. 5.7
(50-1134).

Matter, intelligible, entities to reach sense-matter, iii. 5.7
(50-1154).

Matter, intelligible, is not potential, ii. 5.3 (25-345).

Matter, intelligible, why it must be accepted, iii. 5.6, 7 (50-1133).

Matter is born shapeless, receives form while turning to, ii. 4.3
(12-198).

Matter is both without qualities and evil, i. 8.10 (51-1156).

Matter is bottom of everything, ii. 4.5 (12-201).

Matter is cause of evils, even if corporeal, i. 8.8 (51-1153).

Matter is disposition to become something else, ii. 4.13 (12-214).

Matter is improved by form, vi. 7.28 (38-745).

Matter is incorporeal, ii. 4.9 (12-206).

Matter is nonentity, i. 8.5 (51-1148).

Matter is non-essential otherness, ii. 4.16 (12-218).

Matter is not a body without quality, but with magnitude, vi. 1.26
(42-880).

Matter is not being and cannot be anything actual, ii. 5.4 (25-347).

Matter is not composite, but simple in one, ii. 4.8 (12-205).

Matter is not wickedness, but neutral evil, vi. 7.28 (38-746).

Matter is nothing actually, ii. 5.2 (25-343).

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

Matter is real potentially, ii. 5.5 (25-348).

Matter is relative darkness, ii. 4.5 (12-201).

Matter is secondary evil, i. 8.4 (51-1155).

Matter is unchangeable because form is such, iii. 6.10 (26-368).

Matter left alone as basis after Stoic categories evaporate, vi. 1.29
(42-886).

Matter magnitude derived from seminal reason, iii. 6.15 (26-377).

Matter may exist yet be evil, i. 8.11 (51-1158).

Matter, modified, is Stoic God, vi. 12.7 (42-881).

Matter must be possible because its qualities change, iii. 6.8
(26-366).

Matter necessary to the world; hence good implies evil, i. 8.7
(51-1152).

Matter not in intelligible world, v. 8.4 (31-557).

Matter nothing real actually, ii. 5.4 (25-347).

Matter of demons is not corporeal, iii. 5.7 (50-1135).

Matter participates in existence, without participating it, iii. 6.14
(26-376)

Matter participates in the intelligible, by appearance, iii. 6.11
(26-369).

Matter, participation of, in ideas, vi. 5.8 (23-321)

Matter possesses no quality, ii. 4.8 (12-205); iv. 7.3 (2-59).

Matter qualified as seminal reasons, vi. 1.29

Matter rationalized is body, ii. 7.3 (37-696).

Matter received forms until hidden by them, v. 8.7 (31-562).

Matter, relation of, to reason, illustrates that of opinion to
imagination, iii. 6.15 (26-377).

Matter, since cannot be destroyed, cannot be affected, iii. 6.8
(26-365).

Matter things mingled, contain no perfection, iii. 2.7 (47-1053).

Matter's generation, consequence of anterior principles, iv. 8.6
(6-130).

Matter's primitive impotence before generation, iv. 8.6 (6-130).

Mechanism of ecstasy, v. 8.11 (31-569).

Medicine, v. 9.11 (5-114).

Mediocre, evil men even, never abandoned by Providence, iii. 2.9
(47-1058).

Mediation of soul between indivisible and divisible essence, iv. 2
(21-276).

Mediation of world-souls, through it, benefits are granted to men,
vi. 4.12, 30 (28-457, 486).

Medium cosmologically necessary, but affects sight only slightly, iv.
5.2 (29-517).

Medium needed in Platonism, Aristotelianism, Stoicism, iv. 5.2
(29-516).

Medium not needed in Atomism and Epicurianism, iv. 5.2 (29-516).

Medium of sight, Aristotle's unnecessary iv. 5.1 (29-515).

Medium, though possible, hinders organs of sight, iv. 5.1 (29-514).

Medium, untroubled, is the world-soul, iv. 8.7 (6-130).

Medium's absence would only destroy sympathy, iv. 5.3 (29-519).

Medium's affection does not interfere with vision, iv. 5.3 (29-520).

Memories not needed, unconscious prayer answered by Stars, iv. 4.42
(28-505).

Memories of the past do not increase happiness, i. 5.9 (36-689).

Memory, iv. (27-428).

Memory and reasoning, not implied by world-soul's wisdom, iv. 4.12
(28-457).

Memory and reasoning suspended by omniscient intuition, iv. 4.12
(28-457).

Memory and sensation iv. 6 (41-829).

Memory and sensation, Stoic doctrines of, hang together, iv. 6.1
(41-829).

Memory acts through the sympathy of the soul's highest self, iv. 6.3
(41-832).

Memory, actualization of the soul, iv. 3.25 (27-429).

Memory belongs to divine soul, and to that derived from world-soul,
iv. 3.27 (27-433).

Memory belongs to imagination, iv. 3.29 (27-433).

Memory belongs to the soul alone, iv. 3.26 (27-432).

Memory, both kinds, implies both kinds of imagination, iv. 3.31
(27-438).

Memory definition depends on whether it is animal or human, iv. 3.25
(27-429).

Memory does not belong to appetite, iv. 3.28 (27-434).

Memory does not belong to the power of perception, iv. 3.29 (27-435).

Memory does not belongs to the stars, iv. 4.30 (28-441).

Memory impossible to world-souls to whom there is no time but a
single day, iv. 4.7 (28-450).

Memory inapplicable to any but time limited beings, iv. 3.25 (27-428).

Memory is not identical with feeling or reasoning, iv. 3.29 (27-436).

Memory limited to souls that change their condition, iv. 4.6 (28-448).

Memory may be reduced to sensation, iv. 3.28 (27-434).

Memory needs training and education, iv. 6.3 (41-835).

Memory, none in stars, because uniformly blissful, iv. 4.8 (28-452).

Memory not an image but a reawakening of a faculty, iv. 6.3 (41-833).

Memory not as high as unreflective identification, iv. 4.4 (28-445).

Memory not, but an affection, is kept by appetite, iv. 3.28 (27-434).

Memory not compulsory, iv. 4.8 (28-451).

Memory not exercised by world-souls and stars' souls, iv. 4.6
(28-449).

Memory not intelligible because of simultaneity, iv. 4.1 (28-441).

Memory of soul in intelligible world, iv. 4.1 (28-441).

Memory peculiar to soul and body, iv. 3.2 (27-430).

Memory, possession of, not caused by incarnation of soul, iv. 3.26
(27-431).

Memory problems depend on definition, iv. 3.25 (27-429).

Memory, timeless, constitutes self-consciousness, iv. 3.25 (27-429).

Memory when beyond, helped by training here below, iv. 4.5 (28-447).

Memory would be hindered if soul's impressions were corporeal, iv.
7.6 (2-66).

Men are kings, v. 3.4 (49-1094).

Men both, we are not always as we should be, vi. 4.14 (22-308).

Men escape chance by interior isolation, vi. 8.15 (39-800).

Men non-virtuous, do good when not hindered by passions, iii. 1.10
(3-98).

Men of three kinds, sensual, moral and spiritual, v. 9.1 (5-102).

Men seek action when too weak for contemplation, iii. 8.4 (30-536).

Men sense and intelligible, difference between, vi. 7.4 (38-705).

Men, three in each of us, vi. 7.6 (38-708).

Men, three in us, fate of them is, brutalization or divinization, vi.
7.6 (38-709).

Men, three kinds of, v. 9.1 (5-102).

Mercury, Jupiter and Venus, also considered astrologically, ii. 3.5
(52-1169).

Metal is to statue as body to soul, iv. 7.8 (2-76).

Messengers of divinities are souls incarnated, iv. 3.12, 13 (27-409);
iv. 8.5 (6-127).

Metaphorical is all language about the Supreme, vi. 8.13 (39-795).

Method of creation, ii. 3.17 (52-1186).

Method of ecstasy is to close eyes of body, i. 6.8 (1-52).

Methods of dialectic differ with individuals, i. 3.1 (20-269).

Methods of participation in good, i. 7.1 (54-1208).

Metis or prudence (myth of), iii. 5.5 (50-1130).

Microcosm, iv. 3.10 (27-406).

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

Minerva, vi. 5.7 (23-321).

Minos, vi. 9.7 (9-162).

Miracle, matter participates in existence, while not participating in
it, iii. 6.14 (26-376).

Mire, unruly, soul falls into, when plunging down, i. 8.13 (51-1160).

Mirror, iv. 3.30 (27-437); iv. 5.7 (29-528).

Mirror empty, reflects everything like matter, iii. 6.7 (26-363).

Mirror, simile of, i. 4.10 (46-1034).

Misfortune and punishment, significance of, iv. 3.16 (27-414).

Misfortune, experience of, does not give senses to man, vi. 7.1
(38-697).

Misfortune foreseen by God, not cause of human senses, vi. 7.1
(38-697).

Misfortune none too great to be conquered by virtues, i. 4.8
(46-1031).

Misfortune to the good only apparent, iii. 2.6 (47-1051).

Mithra, simile of, used, iii. 2.14 (47-1064).

Mixture, consequences of soul and body, i. 1.4 (53-1195).

Mixture, elements are not, but arise from a common system, ii. 1.7
(40-824).

Mixture explained by evaporation (Stoic), ii. 7.2 (37-694).

Mixture limited to energies of the existent, iv. 7.2, 8 (2-58, 68).

Mixture of intelligence and necessity, i. 8.7 (51-1152).

Mixture of soul and body impossible, i. 1.4 (53-1194).

Mixture of soul divisible, ii. 3.9 (52-1176).

Mixture of unequal qualities, ii. 7.1 (37-693).

Mixture that occupies more space than elements, ii. 7.1 (37-693).

Mixture, theory of, of Alexander of Aphrodisia, ii. 7.1 (37-691); iv.
7.2 (2-58).

Mixture to the point of total penetration, ii. 7 (37-691).

Modality, should not occupy even third rank of existence, vi. 1.30
(42-887).

Model, v. 8.8 (31-564).

Model for producing principle, is form, v. 8.7 (31-561).

Model, image bound to it by radiation, vi. 4.10 (22-300).

Model, interior, cause of appreciation of interior beauties, i. 6.4
(1-45).

Model of reason, is the universal soul, iv. 3.11 (27-407).

Model of the old earth, gnostic, ii. 9.5 (33-607).

Model of the universe is intelligible world, vi. 7.12 (38-720).

Model, previous, object's existence implies, vi. 6.10 (34-658).

Model, superior, method of producing assimilation, i. 2.7 (19-267,
268).

Modesty is part of goodness, ii. 9.9. (33-616).

Modification derived from foreign sources, i. 1.9 (53-1202).

Modified matter, is Stoic God, vi. 1.27 (42-881).

Molecules could not possess life and intelligence, iv. 7.2 (2-57).

Monism of the Stoics breaks down just like dualism, v. 1.27 (42-883).

Moon, limit of world-sphere, ii. 1.5 (40-820).

Moon, sun and light universe like, v. 6.4 (24-337).

Moral beauties, more delightful than sense-beauties, i. 6.4 (1-45).

Moral men, v. 9.1 (5-102).

Moral men become superficial, v. 9.1 (2-102).

Moralization, iv. 4.17 (28-464).

Moralization decides government of soul, iv. 4.17 (28-464).

Mortal, either whole or part of us, iv. 7.1 (2-56).

Mother, nurse, residence and other nature is matter, iii. 6.18
(26-384).

Motion, how imparted to lower existences, ii. 2.2 (14-231).

Motion is below the One, iii. 9.7 (13-225).

Motion of fire, is straight, ii. 2.1 (14-228).

Motion of soul is circular, ii. 2.1 (14-229).

Motion, single, effected by body, and different ones by soul, iv. 7.4
(2-62).

Motion spontaneous, of universal soul, immortalizes heaven, ii. 1.4
(40-818).

Motions, conflicting, due to presence of bodies, ii. 2.2 (14-231).

Motions, different, caused by soul, iv. 7.5 (2-62).

Motive, essential to determination, iii. 1.1 (3-87).

Motives of creation ii. 9.4 (33-605).

Movement, v. 1.4 (10-180).

Movement and rest, destruction also inapplicable, ii. 9.1 (33-600).

Movement and stability exist because thought by intelligence, vi. 2.8
(43-904).

Movement another kind of stability, vi. 2.7 (43-903).

Movement cannot be reduced to any higher genus, vi. 3.21 (44-971).

Movement, circular of the soul, iv. 4.16 (28-462).

Movement divided in natural, artificial and voluntary, vi. 3.26
(44-980).

Movement does not beget time, but indicates it, iii. 7.11 (45-1009).

Movement for sense objects, vi. 3.23 (44-976).

Movement, how can it be in time if changes are out of time, vi. 1.16
(42-864).

Movement is a form of power, vi. 3.22 (44-973).

Movement is active for, and is the cause of other forms, vi. 3.22
(44-974).

Movement, is change anterior to it? vi. 3.21 (44-972).

Movement measured by space because of its indetermination, iii. 7.11
(45-1011).

Movement measures time, and is measured by it, iii. 7.12 (45-1011).

Movement of combination, vi. 3.25 (44-978).

Movement of displacement is single, vi. 3.24 (44-927).

Movement, of its image time, is eternity, iii. 7, int. (45-985).

Movement of the heavens, ii. 2 (14-227).

Movement of the soul is attributed to the primary movement, iii. 7.12
(45-985).

Movement, persistent, and its interval, are not time, but are within
it, iii. 7.7 (45-999).

Movement, three kinds, ii. 2.1 (14-227).

Movement, under it, action and suffering may be subsumed, vi. 1.17
(42-866).

Movement, why it is a category, vi. 3.20 (44-971).

Multiple unity, iv. 9.1 (8-139).

Multiple unity, radiation of, v. 3.15 (49-1115).

Multiplicity could not be contained in the first, vi. 7.17 (38-729).

Multiplicity demands organization in system, vi. 7.10 (38-716).

Multiplicity of intelligences implies their natural differences, vi.
7.17 (38-730).

Multitude, how it precedes from the One, v. 9.14 (5-116); vi. 7
(38-697).

Multitude is distance from an unity, and is an evil, vi. 6.1 (34-643).

Multitude of ideas of the good, vi. 7 (38-697).

Muses, v. 8.10 (31-569); iii. 7.10 (45-1005).

Music makes the musician, v. 8.1 (31-552).

Musician educated by recognizing truths he already possesses, i. 3.1
(20-270).

Musician, how he rises to intelligible world, i. 3.1 (20-270).

Musician led up by beauty, i. 3.1 (20-270).

Mutilation of Saturn typifies splitting of unity, v. 8.13 (31-573).

Mysteries, v. 3.17 (49-1120).

Mysteries, ancient, their spiritual truth, vi. 9.11 (9-169).

Mysteries purify and lead to nakedness in sanctuary, i. 6.6 (1-50).

Mystery of derivation of Second from First, v. 1.6 (10-181).

Mystery rites explain secrecy of ecstasy, vi. 9.11 (9-169).

Mystery teachings of hell, i. 6.6 (1-49).

Myths explained by body's approach to the soul, iii. 5.10 (50-1138).

Myths, object of, is to analyze and distinguish, iii. 5.10 (50-1139).

Myths of ithyphallic Hermes, iii. 6.19 (26-385).

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

Myths, see Abundance, Need of, iii. 6.14 (26-375).

Nakedness follows purification in mysteries, i. 6.6 (1-50).

Names of Supreme approximations, v. 5.6 (32-584).

Narcissus, i. 6.8 (1-52); v. 8.2 (31-554).

Narcissus followed vain shapes, i. 6.8 (1-52).

Natural characteristics, derived from categories in intelligible, v.
9.10 (5-113).

Natural law, by it all prayers are answered, even of evil, iv. 4.42
(28-505).

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

Nature and elements, there is continuity between, iv. 4.14 (28-459).

Nature, and origin of evils, i. 8 (51-1142).

Nature as weaker contemplation, iii. 8.4 (30-535).

Nature betrayed, but not affected by stars, iii. 1.6 (3-95).

Nature, capable of perfection as much as we, ii. 9.5 (33-607).

Nature, cause coincides with it in intelligible, vi. 7.19 (38-735).

Nature contemplation in unity, iii. 8 (30-542).

Nature, contrary to loves, are passions of strayed souls, iii. 5.7
(50-1135).

Nature dominates in plants, but not in man, iii. 4.1 (15-233).

Nature first actualization of universal soul, v. 2.1 (11-194).

Nature is immovable as a fall, but not as compound of matter and
form, iii. 8.2 (30-533).

Nature is ultimate cause, iii. 1.1 (3-87).

Nature law directs soul, ii. 3.8 (52-1173).

Nature, lowest in the world-soul's wisdom, iv. 4.13 (28-458).

Nature of divine intelligence, i. 8.2 (51-1143).

Nature of evil, i. 8.3 (51-1144).

Nature of intelligence proved, v. 9.3 (5-104).

Nature of soul is intermediate, iv. 8.7 (6-130).

Nature of Supreme, i. 8.2 (51-1144).

Nature of universal soul, i. 8.2 (51-1144).

Nature posterior to intelligence, iv. 7.8 (2-78).

Nature reason is result of immovable contemplation, iii. 8.2 (30-533).

Nature, relation of animal to human, i. 1.7 (53-1199).

Nature sterility indicated by castration, iii. 6.19 (26-384).

Nature, Stoic name for generative power in seeds, v. 9.6 (5-110).

Nature, to what part belongs emotions? i. 1.1 (53-1191).

Nature's mother is universal reason and father the formal reasons,
iii. 8.4 (30-535).

Nature's progress aided by auxiliary arts, v. 9.11 (5-114).

Necessary, begetting of Second by First, v. 4.1 (7-135).

Necessary things are those whose possession is unconscious, i. 4.6
(46-1027).

Necessity, characteristic of intelligence, v. 3.6 (49-1100).

Necessity does not include voluntariness, iv. 8.5 (6-127).

Necessity, Heraclitian, iii. 1.4 (3-91).

Necessity mingled with reason, iii. 3.6 (48-1080).

Necessity of continuous procession to Supreme, iv. 8.5 (6-129).

Necessity of existence of the First, v. 4.1 (7-134).

Necessity of illumination of darkness must have been eternal, ii.
9.12 (33-623).

Necessity, spindle of, Platonic, iii. 4.6 (15-242); ii. 3.9 (52-1171).

Nectar, iii. 5.7 (50-1133).

Nectar is memory of vision of intelligible wisdom, v. 8.10 (31-569).

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

Need, or Poros, iii. 5.2, 5, 6, 7, 10 (50-1125 to 1135).

Negative necessary to a definition, v. 5.6 (32-584).

Neutral evil is matter, vi. 7.28 (38-746).

New things, unnoticed, their perception not forced, iv. 4.8 (28-450).

New world arises out of Jupiter begotten by result of ecstasy, v.
8.12 (31-572).

Night objects prove uselessness of sight medium, iv. 5.3 (29-519).

Non-being is matter, cannot be anything actual, ii. 5.4 (25-347).

Nonentity has intelligent life beneath being, iii. 6.6 (26-360).

Nonentity is matter, i. 8.5 (51-1150).

Normative element of life, is Providence, iii. 3.5 (48-1084).

Noses, pug, and Roman, due to matter, v. 9.12 (5-115).

Nothing is contained in One; reason why everything can issue from it,
v. 2.1 (11-193).

Notions, scientific, are both prior and posterior, v. 9.7 (5-110).

Nowhere and everywhere is Supreme, inclination and imminence, vi.
8.16 (39-801).

Number and unity proceed from the One and many beings, vi. 6.10
(34-659).

Number as universal bond of universe, vi. 6.15 (34-670).

Number can be said to be infinite, vi. 6.19 (34-674).

Number, category, v. 1.4 (10-180).

Number exists for every animal and the universal animal, vi. 6.15
(34-668).

Number follows and proceeds from essence, vi. 6.9 (34-655).

Number is not in quantity, vi. 1.4 (42-842).

Number, posterior to, is intelligible line, vi. 6.17 (34-674).

Number, what is it to infinite? vi. 6.2 (34-644).

Number within is the number, constituted with our being, vi. 6.16
(34-673).

Numbers, vi. 6 (34-651).

Numbers and dimensions are so different as to demand different
classification, vi. 2.13 (43-916).

Numbers and ideas, identification of, vi. 6.9 (34-656).

Numbers and magnitudes, are of different kinds of quantity, vi. 1.4
(42-843).

Numbers are not quantity in themselves, vi. 1.4 (42-842).

Numbers form part of the intelligible world, vi. 6.4 (34-647).

Numbers, intelligible, are identical with thought, v. 5.4 (32-582).

Numbers intelligible, difficulties connected with, vi. 6.16 (34-671).

Numbers must exist in the primary essence, vi. 6.8 (34-654).

Numbers participated in by objects, vi. 6.14 (34-667).

Numbers, principle is unity's form, v. 5.5 (32-583).

Numbers, Pythagorean, intelligible discussed, vi. 6.5 (34-649).

Numbers, quantitative, v. 5.4 (32-583).

Numbers, regulated generation of everything, vi. 6.15 (34-670).

Numbers, soul as v. 1.5 (10-187); vi. 5.9 (23-324).

Numbers split the unity into plurality, vi. 6.9 (34-656).

Numbers, two kinds, essential and unitary, vi. 6.9 (34-657).

Numbers, veritable, are intelligible entities, vi. 6.14 (34-668).

Numenian name of Divinity, Essence and Being, v. 9.3 (5-104); v. 8.5
(31-560); vi. 6.9 (34-656).

Numerals, veritable, of the man in himself, are essential, vi. 6.16
(34-672).

Nurse, mother, residence and other nature is matter, iii. 6.19
(26-384).

Object itself did not grasp intellect, i. 1.9 (53-1201).

Objective justice and beauty to which we are united, v. 1.11 (10-190).

Objective world subsists even when we are distracted, v. 1.12
(10-191).

Objects existence implies a previous model, vi. 6.10 (34-658).

Objects outside have unitary existence, vi. 6.12 (34-662).

Objects participate in numbers, vi. 6.14 (34-667).

Obstacle to divinity is failure to abstract from Him, vi. 8.21
(39-811).

Obstacle to the soul is evil, i. 8.12 (51-1159).

Obstacles lacking to creator, because of his universality, v. 8.7
(31-562).

Omnipresence explained by possession of all things, without being
possessed by them, v. 5.9 (32-589).

One, v. 4; v. 4.2 (7-134, 136).

One and Good, vi. 9 (1-47).

One and many, like circle, is intelligence, iii. 8.8 (30-543).

One and many, puzzle of, decides genera of essence, vi. 2.4 (43-898).

One for Supreme, is mere negation of manifold, v. 5.6 (32-585).

One, independent of the one outside, vi. 6.12 (34-661).

One is all things, but none of them, v. 2.1 (11-193).

One is everywhere by its power, iii. 9.4 (13-224).

One is formless, v. 5.6 (32-585).

One is nowhere, iii. 9.4 (13-224).

One is super-rest and super-motion, iii. 9.7 (13-225).

One not absolute, but essentially related to one examined, vi. 2.3
(43-896).

One not thinker, but thought, itself, vi. 9.6 (9-160).

One present without approach, everywhere though nowhere, v. 5.8
(32-587).

One related in some genera, but not in others, vi. 2.3 (43-896).

One so far above genera is not to be counted, vi. 2.3 (43-895).

One, the soul, like divinity, always is, iv. 3.8 (27-402).

One within us, independent of the one outside, vi, 6.12 (34-661).

Opinion as sensation, v. 5.1 (32-576).

Opinion, in relation to imagination, illustrates that of matter to
reason, iii. 6.15 (26-377).

Opinions, false, are daughters of involuntary passions, i. 8.4
(51-1147).

Opportunity and suitability, cause of, put them beyond change, vi.
8.18 (39-806).

Opposition, ii. 3.4 (52-1168).

Opposition among inanimate beings (animals and matter), iii. 2.4
(47-1048),

Optimism right, v. 5.2 (32-579).

Order, cosmic, is natural, iv. 3.9 (27-404).

Order exists only in begotten, not in seminal reason, iv. 4.16
(28-461).

Order in the hierarchy of nature, ours cannot be questioned, iii. 3.3
(48-1079).

Order is anteriority in the intelligible, iv. 4.1 (28-443).

Order, priority of, implies conception of time, iv. 4.16 (28-461).

Organ, the universe, every being is, iv. 4.45 (28-510).

Organs alone, could be affected, iii. 6.2 (26-354).

Origin and nature of evils, i. 8 (51-1142).

Origin, causeless, really is determinism, iii. 1.1 (3-86).

Origin of God, puzzling, by our starting from chaos, vi. 8.11
(39-792).

Origins of evil, sins and errors, i. 1.9 (53-1201).

Otherness is characteristic of matter, ii. 4.13 (12-214).

Ours is not intelligence, but we, i. 1.13 (53-1206).

Ours, why discursive reason is, v. 3.3 (49-1093).

Outer man, only, affected by changes of fortune, iii 2.15 (47-1067).

Pair, vi. 7.8; vi. 2.11; v. 1.5; vi. 7.39.

Pair or dyad, v. 5.4 (32-582).

Pandora, iii. 6.14 (26-375); iv. 3.14 (27-412).

Panegyrists, who degrade what they wrongly praise, v. 5.13 (32-596).

Pangs of childbirth, v. 5.6 (32-585).

Paris, iii. 3.5 (48-1085).

Part in scheme, soul must fit itself to, iii, 2.17 (47-1071).

Partake of the one according to their capacities, vi. 4.11 (22-302).

Partial only should be the influence of universe, iv. 4.34 (28-494).

Participation by matter in the intelligible, only by appearance, iii.
6.11 (26-369).

Participation can be only in the intelligible, vi. 4.13 (22-306).

Participation in good, two methods of, i. 7.1 (54-1208).

Participation in sense-objects by unity is intelligible, vi. 6.13
(34-664).

Participation in the world of life is merely a sign of extension, vi.
4.13 (22-306).

Participation, method of, inferior in intelligible, vi. 5.12 (23-329).

Participation of matter in existence and opposite, iii. 6.4 (26-357).

Participation of matter in ideas, proves simile of head with faces,
vi. 5.8 (23-321).

Participations, difference of senses of, allows matter to remain
impassible, iii. 6.9 (26-366).

Partition of fund of memory between the two souls, iv. 3.31 (27-439).

Parts, actual division in, would be denial of the whole, iv. 3.12
(27-390).

Parts can be lost by body, not by soul, iv. 7.5 (2-63).

Parts divisible and indivisible, in the whole of a soul, iv. 3.19
(27-419).

Parts, in incorporeal things, have several senses, iv. 3.2 (27-390).

Parts, as wine in jars, Manichean theory, rejected, iv. 3.20 (27-421).

Parts, mathematical, not applicable as a soul, iv. 3.2 (27-390).

Parts of a manifold unity are a part only, for examination, vi. 2.3
(43-897).

Parts of Supreme, mere, subordinate divinities, denied, v. 8.9
(31-566).

Parts, physical, term limited, iv. 3.2 (27-389).

Passage into world of life is body's relation to the soul, vi. 4.12
(22-304).

Passibility of judgment and of soul, iii. 6.1 (26-350).

Passing of intelligence from unity to duality, by thinking, v. 6.1
(24-333).

Passion as category (see action), vi. 1.17 (42-866).

Passional changes in body, not in passional part of soul, iii. 6.3
(26-356).

Passional love elevating, though open to misleading temptations, iii.
5.1 (50-1124).

Passionate love twofold, sensual and beautiful, iii. 5.1 (50-1122).

Passions affect soul differently from virtue and vice, iii. 6.3
(26-356).

Passions arise from seminal reasons, ii. 3.16 (52-1184).

Passions felt by soul, without experiencing them, iv. 4.19 (28-466).

Passions, how they penetrate from the body into the soul, i. 1.3
(53-1194).

Passions involuntary are mothers of false opinions, i. 8.4 (51-1147).

Passions, modes of feeling, i. 1.1 (53-1191).

Passions not caused by soul, ii. 3.16 (52-1184).

Passions of strayed souls are loves contrary to nature, iii. 5.7
(50-1135).

Passions of universe produced by body of stars, ii. 3.10 (52-1177).

Passions reduced external images, iii. 6.5 (26-358).

Passions, Stoic theory of, opposed, iii. 6.3 (26-355)

Passions, their avoidance, task of philosophy, iii. 6.5 (26-358).

Passions, what suitable to earth, iv. 4.22 (28-471).

Passive, really, is soul, when swayed by appetites, iii. 1.9 (3-98).

Path of simplification to unity, vi. 9.3 (9-152).

Path to ecstasy, land marks, i. 6.9 (1-54)

Penetration into inner sanctuary, yields possession of all things, v.
8.11 (31-570).

Penetration of body by soul, but not by another body, iv. 7.8 (2-72).

Penetration of body by soul proves the latter's incorporeality, iv.
7.8 (2-72).

Penetration, total, impossible in mixture of bodies, iv. 7.8 (2-72).

Penetration, total, mixture, to the point of, ii. 7 (37-691).

Penia, or need, myth of, iii. 5.25 (50-1130)

Perception of new things, not forced, iv. 4.8 (28-450).

Perception of the Supreme, its manner, v. 5.10 (32-591).

Perfect happiness attained when nothing more is desired, i. 4.4
(46-1026).

Perfect is primary nature (Plotinic); not goal of evolution (Stoic),
iv. 7.8 (2-73).

Perfect life consists in intelligence, i. 4.3 (46-1024).

Perfect life, its possession, i. 4.6 (46-1027).

Perfection not to be sought in, material things, iii. 2.7 (47-1053).

Perfection of a picture make shadows necessary, iii. 2.11 (47-1060).

Perfection of the universe, evils are necessary, ii. 3.18 (52-1187).

Perfection of universe, object of incarnation, iv. 8.5 (6-128).

Perfection's author must be above it, vi. 7.32 (38-752).

Perishable is body, because composite, iv. 7.1 (2-56).

Permanence, the characteristic of absolute good, i. 7.1 (54-1209).

Perpetuates itself by form, does heaven, through influx, ii. 1.1
(40-813).

Perpetuity and eternity, difference between, iii. 7.4 (45-991).

Persistence of changeable, iv. 7.9 (2-78).

Perspective, ii. 8 (35-680).

Perspective, various theories of, ii. 8.1 (35-680).

Persuasion, characteristic of soul, v. 3.6 (49-1099).

Perversity of soul induces judgment and punishment, iv. 8.5 (6-128)

Pessimism wrong, v. 5.2 (32-579).

Phidias sculpts Jupiter not from sense imitation, v. 8.1 (31-552).

Philonic distinction between God, and the God, vi. 7.1 (38-697).

Philosopher, being already virtuous, needs only promotion, i. 3.3
(20-272).

Philosopher, how he rises to intelligible world, i. 3.3 (20-271).

Philosopher is already disengaged and needs only a guide, i. 3.3
(20-271).

Philosophers born, alone reach the higher region, v. 9.2 (5-103).

Philosophers, how they develop, v. 9.2 (5-103).

Philosophers justify justice of God, iv. 4.30 (28-486).

Philosopher's mathematics followed by pure dialectics as method of
progress, i. 3.3 (20-272).

Philosopher's method of disengagement is mathematics as incorporeal
science, i. 3.3 (20-271).

Philosopher's opinions about time to be studied, iii. 7.6 (45-995).

Philosophy contains physics, ethics, i. 3.5 (20-273).

Philosophy exact root of psychology, ii. 3.16 (52-1183).

Philosophy lower part of dialectic, i. 3.5 (20-273).

Philosophy separates soul from her image, vi. 4.16 (22-310).

Philosophy's task is avoidance of passions, iii. 6.5 (26-358).

Phoebus inspires men to interior vision, v. 8.10 (31-569).

Physical categories are matter, form, combination, attributes and
accidents, vi. 3.3 (44-938).

Physical categories of Plotinos, vi. 3 (44-933).

Physical genera of, are different from those of the intelligible, iv.
3.1 (27-387).

Physical life, can it exist without the soul? iv. 4.29 (28-485).

Physical, not mental being, affected by stars, iii. 1.6 (3-95).

Physical powers do not form a secondary quality, vi. 1.11 (42-856).

Physical qualities applied to Supreme only by analogy, vi. 8.8
(39-785).

Physical soul, production due to, not astrological power, iv. 4.38
(28-501).

Physical souls, various, how they affect production, iv. 4.37
(28-500).

Physical terms, only verbal similarity to intelligible, vi. 3.5
(44-941).

Physical theories, absurd, iii. 1.3 (3-89).

Physically begun, spiritual becomes love, vi. 7.33 (38-755).

Physician's fore-knowledge, simile of Providence, iii. 3.5 (48-1085).

Picture of the structure of the universe, ii. 3.18 (52-1187).

Picture, perfection of, demands shadow, iii. 2.11 (47-1060).

Picture that pictures itself is universe, ii. 3.18 (52-1188).

Pilgrim soul is in the world, ii. 9.18 (33-635).

Pilot governs the ship, relation of soul to body, i. 1.3 (53-1194);
iv. 3.21 (27-422).

Place has no contrary, vi. 3.12 (44-954).

Place or time do not figure among true categories, vi. 2.16 (43-919).

Place or where is Aristotelian category, vi. 1.14 (42-862).

Planet calculations, ii. 3.6 (52-1171).

Plant positions producing adulteries, absurd, ii. 3.6 (52-1171).

Planning of the world by God, refuted, v. 8.7 (31-561, 563).

Plants, do they admit of happiness, i. 4.1, 2 (46-1019 to 1021).

Plants even aspire to contemplation, iii. 8.1 (30-531).

Plato departed from, in categories, vi. 2.1 (43-891).

Plato not only hates body, but admires world, ii. 9.17 (33-633).

Plato uncertain about time, iii. 7.12 (45-1012).

Platonic basis of anti-gnostic controversy, v. 8.7 (31-561).

Plato's authority, restored, v. 1.8 (10-186).

Plato's language doubtful, iii. 6.12 (26-372); vi. 7.30 (38-749).

Pleasure an accessory to all goods of the soul, vi. 7.30 (38-749).

Pleasure, because changeable and restless, cannot be the good, vi.
7.27 (38-745)

Pleasure, good's independence from, is temperate man, vi. 7.29
(38-747).

Pleasure may accompany the good, but is independent thereof, vi. 7.27
(38-745).