Chapter VII: Plotinos's Indebtedness to Numenius (5)

Pleasure strictly, has nothing to do with happiness, i. 5.4 (36-685).

Pleasures of virtuous men are of higher kinds, i. 4.12 (46-1036).

Plotinos forced to demonstration of categories by divergence from
Plato, vi. 2.1 (43-891).

Plotinos's genera of sensual existence, iv. 3 (27-387).

Poros or Abundance, myth of, iii. 5.2, 5 (50-1125 to 1131).

Possession by divinity is last stage of ecstasy, v. 8.10 (31-569).

Possession of perfect life, i. 4.4 (46-1026).

Possession of things causes intelligence to think them, vi. 6.7
(34-653).

Potential, intelligible matter is not, ii. 5.3 (25-345).

Potentialities are inseparable from their beings, vi. 4.9 (22-298).

Potentiality and actuality not applicable to divinity, ii. 9.1
(33-599).

Potentiality, definition of, ii. 5.1 (25-341).

Potentiality exists only in corruptable matter, ii. 5.5 (25-348).

Potentiality explains miracle of seeds containing manifolds, iv. 9.5
(8-146).

Potentiality producing, not becoming, is the soul, ii. 5.3 (25-345).

Poverty caused by external circumstances, ii. 3.8 (52-1174).

Power and beauty of essence attracts all things, vi. 6.18 (34-678).

Power, lack of, cannot fall under same categories as power, vi. 1.10
(42-852).

Power, master of himself, really is the Supreme, vi. 8.10 (39-788).

Power of divinities lies in their inhering in the Supreme, v. 8.9
(31-565).

Powers though secret, in everything, iv. 4.37 (28-500).

Practice is only a preparation for contemplation, iii. 8.6 (30-538).

Prayed to, sun as well as stars may be, iv. 4.30 (28-486).

Prayers, all made in accordance with natural law, answered, iv. 4.42
(28-506).

Prayers answered by stars unconsciously, iv. 4.42 (28-505).

Prayers, how they are answered, iv. 4.41 (28-505).

Prayers of even the evil are answered, iv. 4.42 (28-506).

Predict, stars do, because of souls imperfection, ii. 3.10 (52-1177).

Prediction implies that future is determined, iii. 1.3 (3-90).

Prediction, not by works, but by analogy, iii. 3.6 (48-1080).

Prediction, with its responsiveness, do not fall under action and
experience, vi. 1.22 (42-875).

Predisposition of active life subjection to enchantments, iv. 4.43
(28-508).

Predisposition to magic by affections and weaknesses, iv. 4.44
(28-508).

Predominant soul part active while others sleep and (see managing
soul) appear exterior, iv. 2.2 (21-279); iii. 4.2 (15-234).

Predominating part, Stoic, iii. 3.2 (48-1078).

Predominating principle directs universe, ii. 3.8 (52-1173).

Preparation for contemplation is practice, iii. 8.6 (30-538).

Preponderance spiritual method of becoming wise, i. 4.14 (46-1037).

Presence of God, everywhere entire, explained as infinite, vi. 5.4
(23-318).

Presence of intelligible entities implied by knowledge of them, v.
5.1 (32-575).

Presence the one identical essence everywhere, entirely, vi. 4
(22-285).

Presences, different kinds of, vi. 4.11 (22-302).

Present, eternal, v. 1.4 (10-179).

Preservative not, is universal soul, but creative. ii. 3.16 (52-1183).

Preserver and creator is the good, vi. 7.23 (38-740).

Preserving, begotten Son, as result of ecstasy, v. 8.12 (31-571).

Priam, misfortunes of, i. 4.5 (46-1027).

Pride is folly, ii. 9.9 (33-618).

Primary essence, numbers must exist in it, vi. 6.8 (34-654).

Primary evil is evil in itself, i. 8.3 (51-1146).

Primary evil is lack of measure, i. 8.8 (51-1155).

Primary evil of soul, i. 8.5 (51-1148).

Primary existence will contain thought, existence and life, ii. 4.6
(12-203); v. 6.6 (24-339).

Primary movement said to underlie movement of soul, iii. 7.12
(45-1013).

Primitive one is a spherical figure and intelligible, vi. 6.17
(34-675).

Primitive relation between soul and body, i. 1.3 (53-1194).

Principle, a supra-thinking, necessary to the working of
intelligence, v. 6.2 (24-334).

Principle and end simultaneous in Supreme, v. 8.7 (31-563).

Principle, independent, is human soul, iii. 1.8 (3-97).

Principle of all, though not limited thereby, is the one, v. 3.11
(49-1109).

Principle of beauty, what is it? i. 6.1 (1-40).

Principle one self-existent constituted by being an actualization,
vi. 8.7 (39-784).

Principle, primary, matter cannot be, vi. 1.26 (42-879.)

Principle, simultaneous, above intelligence and existence, iii. 7.2
(45-989).

Principle, super-essential, does not think, v. 6.1 (24-333).

Principle, the first, must be one exclusively, which would make
thought impossible, v. 6.1 (24-335).

Principle, the first, thinking, is the second principle, v. 6.1
(24-335).

Principle, the second, the first thinking principle, is, v. 6.1
(24-335).

Principles, divine, enumerated, vi. 7.25 (38-741).

Principles limited to three, ii. 9.2 (33-602).

Principles, lower, contain only anterior things, iv. 4.16 (28-461).

Principles, single, of universe, ii. 3.6 (52-1171).

Priority not applied in the divinity because he made himself, vi.
8.20 (39-808).

Prison of soul, is body, iv. 8.11 (6-120).

Priority of soul to body, iv. 7.2 (2-58).

Privation is nonentity, adds no conceit, ii. 4.14 (12-215).

Privation of form of matter, ii. 4.13 (12-213).

Privation of qualities; not a quality, ii. 4.13 (12-213).

Privation relative is impossible, i. 8.12 (51-1158).

Process, vi. 3.1 (44-933); iv. 8.6 (6-129).

Process from unity to duality, v. 6.1 (24-338).

Process, natural, only affected by starvation, ii. 3.12 (52-1178).

Process of purification of soul and its separation from body, iii.
6.5 (26-359).

Process of soul elevation, v. 3.9 (49-1106).

Process of unification, v. 5.4 (32-581).

Process of vision and hearing, iv. 5 (29-514).

Process of wakening to reality, v. 5.11 (32-592).

Process, triune, also implies identity and difference, vi. 9.8
(43-905).

Processes of ecstasy by purification, i. 6.6, 8, 9 (1-49).

Procession by it, soul connects indivisible and divisible essence,
iv. 2.1 (21-276).

Procession, continuous, necessary to the Supreme, iv. 8.6 (6-129).

Procession from one of what is after it, v. 4 (7-134).

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

Procession is universal, from first to last, v. 2.2 (11-195).

Procession of intelligence is an excursion down and up, iv. 8.7
(6-131).

Procession of soul, iv. 8.5 (6-128).

Procession of the world-soul, iii. 8.5 (30-537).

Procession of world from unity, cause. v. 2.1 (11-193).

Procreation, he not desiring it, aspires to higher beauty, iii. 5.1
(50-1123).

Procreativeness inherent (see radiation, exuberant, super-abundant),
v. 4.1 (7-135).

Prodigal, return, i. 6.8 (1-53).

Prodigal son, v. 1.1 (10-173).

Produced by stars, which is and what is not, ii. 3.13 (52-1178).

Producing potentiality, not becoming, is the soul, ii. 5.3 (25-346).

Production due to some physical soul not astrological power, iv. 4.38
(28-501).

Production of the things located is essence, vi. 6.10 (34-657).

Progress possible, argument against suicide, i. 9 (16-243).

Progressively higher stages of love, v. 9.2 (5-103).

Progressively, world-soul informs all things, iv. 3.10 (27-406).

Prometheus, iv. 3.14 (27-412).

Prometheus of flight leaves soul unharmed from incarnation, iv. 8.5
(6-128).

Proofs for existence and nature of intelligence, v. 9.3 (5-104).

Proportion, Stoic principle of beauty, not ultimate, but derivative,
i. 6.1 (1-41).

Providence accused by slavery of good and victory of evil, iii. 2.6
(47-1052).

Providence, chief of all, iii. 3.2 (48-1079).

Providence consists of appointed times in life, should be observed,
i. 9 (16-243).

Providence does not abandon even the mediocre, iii. 2.9 (47-1058).

Providence does not explain prediction but analogy, iii. 3.6
(48-1086).

Providence, double, particular and universal, iii. 3.4 (48-1081).

Providence embraces everything below, iii. 2.7 (47-1054).

Providence, fore knowledge of, like unto a physician, iii. 3.5
(48-1085).

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

Providence is not particular, because world had no beginning, iii.
2.1 (47-1043).

Providence is prevision and reasoning, iii, 2.1 (47-1042).

Providence is unpredictable circumstance changing life, iii. 4.6
(15-242).

Providence may appear as chance, iii. 3.2 (48-1078).

Providence, objection to by internecine war, iii. 2.15 (47-1064).

Providence problems solved by derivation of reason from intelligence,
iii. 2.16 (47-1068).

Providence should not overshadow initiative, iii. 2.9 (47-1057).

Providence, the plan of the universe is from eternity, vi. 8.17
(39-803).

Providence, twofold, exerted by twofold soul, iv. 8.2 (6-122).

Prudence interpreted as purification, i. 6.6 (1-49).

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

Psychic, gnostic distinction of men, ii. 9.18 (33-635).

Psychologic elements, sensation, faculties of generation and
increase, and creative power, i. 1.8 (53-1200).

Psychologic elements, soul gives life to, i. 1.8 (53-1200).

Psychological effect of vision of intelligible wisdom, v. 8.10
(31-568).

Psychological faculty, on which is the freedom of will based, vi. 8.2
(39-775).

Psychological questions, iv. 3 (27-387).

Psychological study of, outline, iv. 2.1 (21-276).

Psychological theory of quality, vi. 1.12 (42-858).

Psychology, common part, its function, i. 1.10 (53-1203).

Psychology, does ratiocination belong to same principles as passions,
i. 1.1 (53-1191).

Psychology (every man double), composite animal, real man or
reasonable soul, ii. 3.9 (52-1176).

Psychology, exact root of philosophy, ii. 3.16 (52-1183).

Psychology, explanation of anger parts, courage, iii. 6.2 (26-354).

Psychology, inquiring principle, i. 1.1 (53-1191).

Psychology obeys the precept "Know thyself," iv, 3.1 (27-387).

Psychology of demons, iv. 4.43 (28-507).

Psychology of earth, iv. 4.27 (28-479).

Psychology of sensation, iv. 3.26 (27-430).

Psychology of vegetative part of soul, iv. 4.28 (28-481).

Psychology thought, its nature and classification, i. 1.1 (53-1191).

Pun between science and knowledge, v. 8.4 (31-559).

Pun on aeon, as age or eternity, iii. 7.1 (45-986).

Pun on "agalmata," v. 8.5, 6 (31-560).

Pun on Aphrodite, as delicate, iii. 5.8 (50-1137).

Pun on being, intelligible, vi. 3.8 (44-947).

Pun on creation and adornment, ii. 4.4 (12-214); i. 8.7 (51-1152).

Pun on difference in others, ii. 4.13 (12-214).

Pun on "dii" and "diken," v. 8.4 (31-558).

Pun on "doxa," v. 5.1 (32-578).

Pun on Egyptian hieroglyphics and statues (see "agalmata").

Pun on "eidos" and "idea," v. 9.8 (5-111); vi 9.2 (9-149).

Pun on "einai" and "henos," v. 5.5 (32-584).

Pun on forms and statues, v. 8.5 (31-560).

Pun on heaven, world, universe, animal and all, ii. 1.1 (40-814).

Pun on Hestia, and standing, v. 5.5 (32-584).

Pun on Hesis, vi. 1.23 (42-877).

Pun on "idea" and "eidos," see "eidos."

Pun on inclination, ii. 9.4 (33-605).

Pun on "koros," iii. 8.11 (30-550); v. 8.13 (31-573); v. 9.8 (5-111);
iv. 3.14 (27-412); i. 8.7 (51-1152).

Pun on love and vision, iii. 5.3 (50-1128).

Pun on "nous," "noesis," and "to noeton," v. 3.5 (49-1096 to 1099).

Pun on "paschein," experiencing, suffering, reacting, and passion,
vi. 1.15 (42-864).

Pun on Poros, iii. 5.9, 10 (50-1140).

Pun on Prometheus and Providence, iv. 3.14 (27-412).

Pun on reason and characteristic, iii. 6.2 (17-248); iv. 7.4 (2-61).

Pun on "schesis" and "schema," iv. 4.29 (28-484).

Pun on "Soma" and "sozesthai," v. 9.5 (5-109).

Pun on suffering, iv. 9.3 (8-143).

Pun on thinking, thinkable and intellection, vi. 1.18 (42-868).

Pun on timely and sovereign, vi. 8.18 (39-806).

Pun on unadorned and created, see "koros," i. 8.7 (51-1152).

Pun on Vesta and Hestia, v. 5.5 (32-584).

Punishable and impassible, soul is both. i. 1.12 (53-1204).

Punishment follows perversity of soul, iv. 8.5 (6-128).

Punishments and misfortunes, significance of, iv. 3.15 (27-414).

Pure thoughts is that part of the soul which most resembles
intelligence, v. 3.8 (49-1102).

Purification clears up mental knowledge, iv. 7.10 (2-80).

Purification, content of virtues, i. 6.6 (1-49).

Purification in mysteries, leads to nakedness, i. 6.6 (1-50).

Purification of soul like man washing off mud, i. 6.5 (1-48).

Purification produces conversion, and is used by virtue, i. 2.4
(19-261).

Purification of soul process involved, iii. 6.5 (26-359).

Purification's goal is second divinity intelligence, i. 2.6 (19-264).

Purification limit is that of the soul self-control, i. 2.5 (19-263).

Purity, condition of remaining in unity with the divinity, v. 8.11
(31-570).

Purpose of life, supreme, vision of God, i. 6.7 (1-50).

Puzzle of one and many decides of the genera of essence, vi. 2.4
(43-898).

Puzzle of origin of God due to chaos being starting point, vi. 8.11
(39-792).

Puzzle of soul being one, yet in all, iv. 3.4 (27-394).

Quadrature, ii. 3.4 (52-1168).

Qualities, sqq. vi. 1.10 (42-852).

Qualities admit of degrees, vi. 3.20 (44-970).

Qualities are accidental shapes of being, ii. 6.3 (17-250).

Qualities are acts of being, ii. 6.2 (17-249).

Qualities are incorporeal, vi. 1.29 (42-885).

Qualities, because they change, matter must be passible, iii. 6.8
(26-366).

Qualities classified as body and of soul, vi. 3.17 (44-963).

Qualities, distinction between qualities and complements of being,
ii. 6.1 (17-245).

Qualities, genuine, are not differential beings, vi. 1.10 (42-853).

Qualities, modal and essential, distinctions between, ii. 6.1
(17-246).

Qualities more essential than quantity, ii. 8.1 (35-680).

Qualities not all are reasons, vi. 1.10 (42-854).

Qualities not formed by union of four Plotinic categories, vi. 2.15
(43-918).

Qualities of sense, among them belong many other conceptions, vi.
3.16 (44-961).

Qualities, some are differences, vi. 3.18 (44-965).

Qualities, some differences are not, vi. 3.18 (44-966).

Qualities, their derivation from affection is of no importance, vi.
1.11 (42-857).

Qualities, ugly, are imperfect reasons, vi. 1.10 (42-855).

Quality, ii. 6 (17-245); iv. 7.5, 9, 10 (2-62 to 80).

Quality and matter form body, according to Stoics, iv. 7.3 (2-59).

Quality and thing qualified, relation between, vi. 1.12 (42-858).

Quality, by it all things depend on the good, i. 7.2 (54-1209).

Quality, by it, being differences are distinguished, vi. 3.17
(44-963).

Quality, category, various derivatives of, vi. 3.19 (44-967).

Quality consists of a non-essential character, vi. 1.10 (42-855).

Quality differences cannot be distinguished by sensation, vi. 3.17
(44-963).

Quality, intelligible and sense, difference between, ii. 6.3 (17-249).

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

Quality is not a power but disposition, form and character, vi. 1.10
(42-854).

Quality is only figurative name for complement of being, vi. 2.14
(43-918).

Quality none in matter, ii. 4.7 (12-204); iv. 7.3 (2-59).

Quality none in matter which is deprivation, i. 8.11 (51-1157).

Quality not a primary genus, because posterior to being, vi. 2.14
(43-917).

Quality not in matter is an accident, i. 8.10 (51-1157).

Quality, one, partaken of by capacity and disposition, vi. 1.11
(42-856).

Quality, physical need of supreme only by analogy, vi. 9.8 (9-164).

Quality, psychological theory of, vi. 1.12 (42-858).

Quality, secondary, not formed by physical powers, vi. 1.11 (42-856).

Quality, shape is not, vi. 1.11 (42-857).

Quality, according to the Stoics, vi. 1.29 (42-885).

Quality, there is only one kind, vi. 1.11 (42-856).

Quality, various terms expressing it, vi. 3.16 (44-960).

Quality, whether it alone can be called similar or dissimilar, vi.
3.15 (44-959).

Quality-less thing in itself, reached by abstraction, ii. 4.10
(12-207).

Quantity, vi. 1.4 (42-841).

Quantity a secondary genus, therefore not a first, vi. 2.13 (43-915).

Quantity admits of contraries, vi. 3.11 (44-953).

Quantity, Aristotelian criticized, vi. 1.4 (42-841).

Quantity, as equal and unequal, does not refer to the objects, vi.
1.5 (42-845).

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

Quantity, continuous and definite, have nothing in common. vi. 1.4
(42-841).

Quantity, definition of, includes large and small, vi. 3.11 (44-952).

Quantity, different kinds of, in magnitudes and numbers, vi. 1.4
(42-843).

Quantity, discrete, different from continuous, vi. 3.13 (44-955).

Quantity, elements of continuous, vi. 3.14 (44-955).

Quantity, if time is, why a separate category, vi. 1.13 (42-861).

Quantity in number, but not number in quantity, vi. 1.4 (42-842).

Quantity in quantative number, v. 5.4 (32-582).

Quantity is incorporeal, ii. 4.9 (12-207).

Quantity is speech, 1.5 (42-844).

Quantity less essential than quality, ii. 8.1 (35-680).

Quantity not qualities studied by geometry, vi. 3.15 (44-958).

Quantity, time is not, vi. 1-5 (42-844).

Question, not to be asked by our order in nature, iii. 3.3 (48-1079).

Quiddity and being earlier than suchness, ii. 6.2 (17-248).

Quintessence, ii. 1.2 (40-815); ii. 5.3 (25-346).

Radiation joins image to its model, vi. 4.10 (22-300).

Radiation of an image is generation, v. 1.6 (10-182).

Radiation of good is creative power, vi. 7.37 (38-761).

Radiation of light, v. 5.7 (32-586).

Radiation of multiple unity, v. 3.15 (49-1115).

Radiation of stars for good, explains their influence, iv. 4.35
(28-497).

Radii centering, to explain, soul unifying sensations, iv. 7.6 (2-65).

Rank, v. 4.2 (7-136); v. 5.4 (32-581).

Rank after death, depends on state at death, hence progress must be
achieved, i. 9 (16-243).

Rank of souls, iv. 3.6 (27-397).

Rank, souls of the second, universal rank, are men, ii. 3.13
(52-1180).

Rank third, of existence, should not be occupied by modality, vi.
1.30 (42-887).

Rank third of souls, ii. 1.8 (55-1200).

Ranks in the Universe reasonable for souls to be assigned thereto,
iii. 2.12 (47-1061).

Ranks of existence, three, ii. 9.13 (33-626); iii. 3.3 (48-1079);
iii. 5.9 (50-1138); vi. 4.11 (22-302); vi. 5.4 (23-318).

Ranks of existence beneath the beautiful, vi. 7.42 (38-770).

Ratiocination, has no place even in the world-soul, iv. 4.11 (28-455).

Ratiocination, souls can reason intuitionally without, iv. 3.18
(27-416).

Rationalized matter, body as, ii. 7.3 (37-696).

Reaction or suffering, definition of, vi. 1.21 (43-872).

Reactions, need not be passive, but may be active, vi. 1.21 (42-870).

Real man and we, distinctions between, i. 1.10 (53-1202).

Real man differs from body, i. 1.10 (53-1203).

Reality, same different degrees of, are intelligence and life, vi.
7.18 (38-732).

Reason and form possessed by everything, ii. 7.3 (37-696).

Reason as a whole, vi. 5.10 (23-326).

Reason as derived from intelligence, iii. 2.16 (47-1068).

Reason cannot be deduced from atoms, iii. 1.2 (3-88).

Reason, differentiated, would deprive the soul of consciousness, ii.
9.1 (33-602).

Reason discursive is not used during discarnation, iv. 3.18 (27-416).

Reason divine is to blame, iv. 2.10 (47-1059).

Reason followed, is secret of freedom, iii. 1.9 (3-97).

Reason has no extension, iv. 7.5 (2-64).

Reason in head, not in brain, iv. 3.23 (27-425).

Reason, its influence is only suggestive, i. 2.5 (19-264).

Reason no explanation of living well, i. 4.2 (46-1022).

Reason not resulted in foresight of creation, vi. 7.1 (38-697).

Reason not sufficient explanation of living well, i. 4.2 (46-1022).

Reason or ideas possessed by intellectual life, vi. 2.21 (43-927).

Reason, seminal iv. 7.2 (2-58).

Reason, seminal, produces man, ii. 3.12 (52-1178).

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

Reason, total of the universe, ii. 3.13 (52-1178).

Reason unites the soul divided by bodies, iv. 9.3 (8-142).

Reason, universal, is both soul and nature, iii. 8.3 (30-533).

Reason used only while hindered by obstacles of body, iv. 3.18
(27-416).

Reasonable for souls to be assigned to different ranks, iii. 2.12
(47-1061).

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

Reasoning and foresight are only figurative expressions, vi. 7.1
(38-699).

Reasoning and memory not implied by world-soul, wisdom, iv. 4-12
(28-457).

Reasoning and memory superseded by world-soul's wisdom, iv. 4.12
(28-456).

Reasons are the actualization of the soul that begets the animal, vi.
7.5 (38-707).

Reasons, double, iii. 3.4 (48-1081).

Reasons, not all are qualities, vi. 1.10 (42-854).

Reasons, unity constituted by contained contraries, iii. 2.16
(47-1069).

Reception, transmission, relation, underlies action and experience,
vi. 1.22 (42-874).

Receptivity accounts for divinity's seeing by individuals, vi. 5.12
(23-330).

Receptivity determines participation in the one, vi. 4.11 (22-331).

Receptivity is limit of participation in divine, iv. 8.6 (6-129).

Reciprocal nature of all things, iii. 3.6 (48-1080).

Recognition of divine kinship depends of self knowledge, vi. 9.7
(9-163).

Recognition of each other by souls, descending from intelligibles
into heaven, iv. 4.5 (28-447).

Redemption of world by world-soul, v. 1.2 (10-175).

Reduction to unity, v. 3.6 (49-1099).

Reflection, not, but self-necessity, cause of creation of
sense-world, iii. 2.2 (47-1044).

Reflects everything, does the empty mirror of matter, iii. 6.7
(26-363).

Reformatory, are hell's torments, iv. 4.45 (28-511).

Refraction, lighting fire from, illustrates generation, iii. 6.14
(26-376).

Refreshment not needed by stars, which are inexhaustible, ii. 1.8
(40-827).

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

Reincarnation is result of soul-judgments, iv. 8.5 (6-128).

Rejection of form of approaching souls proves formlessness of the
Supreme, vi. 7.34 (38-756).

Relation, vi. 1.6 (42-845).

Relation between external and internal, i. 8.5 (51-1149).

Relation is a habit or manner of being, vi. 3.27 (44-981).

Relation is an appendage existing only among definite objects, vi.
2.16 (43-919).

Relation of good, intelligence and soul like light, sun and moon, v.
6.4 (24-337).

Relation primitive between soul and body, i. 1.3 (53-1194).

Relation, Stoic, category confuses the new with the anterior, vi.
1.31 (42-888).

Relations are simultaneous existences, vi. 1.7 (42-848).

Relations, are they subjective of objective? vi. 1.7 (42-847).

Relay of sensation from organ to directing principle, impossible, iv.
7.7 (2-67).

Relay transmission, iv. 2.2 (21-280); iv. 5.4 (29-522).

Relays in spreading light, v. 3.9 (49-1105).

Remember itself, the soul does not even, iv. 4.2 (28-443).

Remembers, soul becomes that which she does, iv. 4.3 (28-445).

Reminiscences of intelligible entities, v. 9.5 (5-107).

Repentances of gnostics, opposed, ii. 9.6 (33-608).

Repugnance natural to study of unity, vi. 9.3 (9-15).

Resemblance lacking, makes contraries, vi. 3.20 (44-970).

Resemblance of intelligible to earthly based on the converse
(Platonic), v. 8.6 (31-561).

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

Resemblance to divinity, result of homely virtues, i. 2.1 (19-257).

Resemblance, two kinds, effect and cause or simultaneous effects, i.
2.2 (19-258).

Residence and substrate of forms to matter, ii. 4.1 (12-197).

Residence demanded by forms, against Moderatus of Gades, ii. 4.12
(12-211).

Residence, mother, nurse or other nature is matter, iii. 6.18
(26-382).

Residence of eternal generation is matter, iii. 6.13 (26-373).

Residence of form is matter as image of extension, ii. 4.11 (12-210).

Residence of universal soul is heaven, immortalizing it, ii. 1.4
(40-817).

Responsible for our ills, Gods are not, iv. 4.37 (28-500).

Responsible, spontaneity not affected by involuntariness, iii. 2.10
(47-1060).

Responsibility depends solely on involuntariness, vi. 8.1 (39-774).

Responsibility not injured by guidance of Daemon, iii. 4.5 (15-238).

Responsibility not to be shifted from responsible reason, iii. 2.15
(47-1065).

Rest, v. 1.4 (10-178); v. 3.7 (49-1101).

Rest and motion below one, iii. 9.7 (13-225).

Rest and movement distinction also inapplicable, ii. 9.1 (33-600).

Rest, as category, iii. 7.1 (45-987); vi. 2.7 (43-903).

Rest consists of change, iv. 8.1 (6-119).

Rest, intelligible, the form by which all consists, v. 1.7 (10-184).

Rest of Heraclitus, description of ecstatic goal, vi. 9.8 (9-165);
vi. 9.11 (9-170).

Resultance of causes is anything, ii. 3.14 (52-1181).

Results of ecstasy, remaining close to divinity, v. 8.11 (31-570).

Retirement of soul is to superior power, v. 2.2 (11-195).

Retribution divine, all are led to it by secret road, iv. 4.45
(28-511).

Return of prodigal, i. 6.8 (1-52).

Return of soul to intelligible by three paths, i. 3.1 (20-270).

Return of soul to its principle on destruction of body, v. 2.2
(11-195).

Revealers of the eternal, are sense-objects, iv. 8.6 (6-130).

Revelation of divine power expresses true knowledge, ii. 9.9 (33-617).

Rewards may be neglected by good, iii. 2.8 (47-1055).

Rhea, iii. 6.19 (26-385); v. 1.7 (10-185).

Riches, inequality of no moment to an eternal being, ii. 9.9 (33-616).

Ridiculous to complain of lower nature of animals, iii. 2.9 (47-1059).

Ridiculous to expect perfections, but deny it to nature, ii. 9.5
(33-607).

Right of leaving world reserved by wise men, i. 4.16 (46-1039).

Rises to the good, does the soul, by scorning all things below, vi.
7.31 (38-750).

Roads, secret, leads all to retribution, iv. 4.45 (27-511).

Rocks have greatest nonentity, iii. 6.6 (26-361).

Rush of soul towards the one, v. 3.17 (49-1120).

Same principle, how can it exist in all things? vi. 4.6 (22-295).

Same principle, how various things can participate, vi. 4.12 (22-303).

Same thing not seen in the Supreme by different persons, v. 8.12
(31-571).

Sample is only thing we can examine, v. 8.3 (33-555).

Sample that must be purified, is image of intelligence, v. 8.3
(31-555).

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

Sanctuary, inner, penetrations into, resulting advantage of ecstasy,
v. 8.11 (31-569).

Sanctuary of ecstasy, i. 6.8 (1-52); i. 8.7 (51-1152); v. 8.4
(31-557); vi. 9.11 (9-169).

Sanctuary of mysteries, i. 6.6 (1-50).

Satiety does not produce scorn, in the intelligible, v. 8.4 (31-558).

Satisfaction of desire to live is not happiness, i. 5.2 (36-684).

Saturn, v. 1.7 (10-185); v. 8.13 (31-573); iv. 4.31 (28-489).

Saturn and Mars, relations are quite illogical, ii 3.5 (52-1169).

Saturn held down by chains, v. 8.13 (31-573).

Saturnian realm, vi. 1.4 (10-178).

Scheme, part in it soul must fit itself to, iii. 2.17 (47-1071).

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

Science is either a movement or something composite, vi. 2.18
(43-923).

Science is present in the whole, potentially at least, v. 9.8 (5-111).

Science is the actualization of the notions that are potential
science, vi. 2.20 (43-925).

Science, part and whole in it not applicable to soul, iv. 3.2
(27-390).

Science's, greatest is touched with the good, vi. 7.3 (38-760).

Scorn not produced by satiety in the intelligible world, v. 8.4
(31-558).

Scorn of life implies good, vi. 7.29 (38-748).

Scorn of this world no guarantee of goodness, ii. 9.16 (33-630).

Scorning all things below, soul rises to the good, vi. 7.31 (38-750).

Sculptor, v. 9.3 (5-104).

Seal of wax, impressions on, are sensations, iv. 7.6 (2-66).

Second must be perfect, v. 4.1 (7-136).

Second necessarily begotten by first, v. 4.1 (7-135).

Second rank of universe, souls of men, ii. 3.13 (52-1180).

Secondary evil is accidental formlessness, i. 8.8 (51-1154).

Secondary evil is matter, i. 8.4 (51-1146).

Secondary evil of soul, i. 8.5 (51-1148).

Secrecy of mystery-rites explains ecstasy, vi. 9.11 (9-171).

Secret powers in everything, iv. 4.37 (28-500).

Secret road, leads all to divine retribution, iv. 4.45 (28-511).

Seeing God without emotion, sign of lack of unification, vi. 9.4
(9-155).

Seeking anything beyond life, departs from it, vi. 5.12 (23-331).

Seeming to be beautiful satisfies, but only being good satisfies, v.
5.12 (32-594).

Seems as if the begotten was a universal soul, vi. 4.14 (22-307).

Seen the Supreme, no one who has calls him chance, vi. 8.19 (39-807).

Self autocracy, vi. 8.21 (39-807).

Self-consciousness can exist in a simple principle, v. 3.1 (49-1090).

Self-consciousness consists of becoming intelligence, v. 3.4
(49-1096).

Self-consciousness is not needed by self-sufficient good, vi. 7.38
(38-763).

Self-consciousness is more perfect in intelligence than in the soul,
v. 3.6 (49-1098).

Self-consciousness result of ecstasy, v. 8.11 (31-570).

Self-control is assimilation to divinity, i. 2.5 (19-263).

Self-control limited by soul's purification, v. 2.5 (19-263).

Self-development, one object of incarnation, v. 8.5 (31-559).

Self-esteem, proper, v. 1.1 (10-173).

Self-existence possessed by essence, vi. 6.18 (34-678).

Self-glorified, image of a trap on way to ecstasy, v. 8.11 (31-569).

Self is the soul, iv. 7.1 (2-57).

Self-luminous statues in intelligible world, v. 8.4 (31-558).

Self-sufficiency of supreme, v. 3.17 (49-1120).

Self-victory over, mastery of fate, ii. 3.15 (52-1182).

Seminal reason, ii. 6.1 (17-246); iii. 1.8 (3-97).

Seminal reason does not contain order, iv. 4.16 (28-461).

Seminal reason harmonizes with its appearing actualization, vi. 3.16
(44-960).

Seminal reason produces man, ii. 3.12 (52-1178).

Seminal reasons, v. 8.2 (31-553); v. 7.1 (18-252).

Seminal reasons, as qualified matter would be composite and
secondary, vi. 1.29 (42-886).

Seminal reasons, cause of difference of things, v. 7.1 (18-251).

Seminal reasons cause the soul, ii. 3.16 (52-1184).

Seminal reasons may be contrary to soul's nature, but not to soul,
vi. 7.7 (38-710).

Sensation, v. 1.7 (10-184).

Sensation and memory, iv. 6 (41-829).

Sensation and memory, Stoic doctrines of, hang together, iv. 6.1
(41-829).

Sensation as dream of the soul, from which we must wake, iii. 6.6
(26-363).

Sensation cannot distinguish quality differences, vi. 3.17 (44-963).

Sensation cannot reach truth, v. 5.1 (32-576).

Sensations cause of emotion, iv. 4.28 (28-482).

Sensation equivalent to good, i. 4.2 (46-1021).

Sensation depends on sense-shape, iv. 4.23 (28-473).

Sensation, external and internal, i. 1-7 (53-1199).

Sensation implies the feeling soul, i. 1.6 (53-1198).

Sensation, intermediary, demands conceptive thought, iv. 4.23
(28-472).

Sensation is limited to the common integral parts of the universe,
iv. 5.8 (29-529).

Sensation must first be examined, iv. 4.22 (28-472).

Sensation not a soul distraction, iv. 4.25 (28-477).

Sensation not in head, but in brain, iv. 3.23 (27-425).

Sensation, psychology of, iv. 3.26 (27-430).

Sensation relayed from organ to directing principle impossible, iv.
7.7 (2-67).

Sensation taken as their guide, Stoic's fault, vi. 1.28 (42-884).

Sensations are actualizations, not only in sight, but in all senses,
iv. 6.3 (41-835).

Sensations are not experiences but relative actualizations, iv. 6.2
(41-831).

Sensations as impressions on seal of wax, iv. 7.5 (2-66).

Sensations distract from thought, iv. 8.8 (6-132).

Sense beauties, less delightful than moral, i. 6.4 (1-44).

Sense beauty, transition to intellectual, i. 6.3 (1-45).

Sense being, common element, in matter form and combination, vi. 3.4
(44-940).

Sense growth and emotions lead to divisibility, iv. 3.19 (27-418).

Sense objects are intermediate between form and matter, iii. 6.17
(26-381).

Sense objects, how are not evil, iii. 2.8 (47-1055).

Sense objects, men, v. 9.1 (9-148).

Sense objects, motion for, vi. 3.23 (44-976).

Sense objects reveal eternal, iv. 8.6 (6-130).

Sense objects unreal, made up of appearance, iii. 6.12 (26-371).

Sense organs, sense better without medium however passible, iv. 5.1
(29-515).

Sense power of soul deals only with external things, v. 3.2 (49-1091).

Sense qualities, many other conceptions belong among them, vi. 3.16
(44-961).

Sense shape, like tools, is intermediate, iv. 4.23 (28-473).

Sense world created not by reflection but self-necessity, iii. 2.2
(47-1044).

Sense world has less unity than intelligible world, vi. 5.10 (23-322).

Sense world, the generation in it, is what being is in the
intelligible, iv. 3.3 (27-392).

Senses, not given only for utility, iv. 4.24 (28-475).

Senses not given to man, from experience of misfortune, vi. 7.1
(38-697).

Senses of earth may be different from ours, iv. 4.26 (28-478).

Sentiments, most keenly felt, constitute people lovers, i. 6.4 (1-46).

Separation of soul from body, enables soul to use it, i. 1.3
(53-1193).

Separation of soul from body is death, i. 6.6 (1-49).

Separation of soul from body, process involved, iii. 6.5 (26-359).

Separation refers not only to body but accretions, i. 1.12 (53-1204).

Sex alone would not account for differences of things, v. 7.2
(18-252).

Shadows necessary to the perfection of a picture, iii. 2.11 (47-1060).

Shape is not a quality, but a specific appearance of reason, vi. 1.11
(42-857).

Shape is the actualization, thought the form of being, v. 9.8 (5-111).

Shape received from elsewhere, v. 9.5 (5-107).

Shapeless impressions of, differ from mental blank, ii. 4.10 (12-207).

Shapeless shaper, essential beauty and the transcendent to Supreme,
vi. 7.33 (38-754).

Sight, ii. 8 (35-680).

Sight, actualize as thought, v. 1.5 (10-181).

Sight and thought form but one, v. 1.5 (10-181).

Sight, sense of, does not possess the image seen within it, iv. 6.1
(41-829).

Sight, two methods of, form and light, v. 5.7 (32-586).

Significance of punishments and misfortunes, iv. 3.16 (27-414).

Silence, v. 1.2 (10-175).

Simile from lighting fire from refraction, iii. 6.14 (26-376).

Simile of abstraction, triangles, circles, iv. 7.8 (2-69).

Simile of badly tuned lyre cannot produce harmony, ii. 3.13 (52-1180).

Simile of captive in golden chains--matter, i. 8.15 (51-1163).

Simile of cave and grotto, iv. 8.1 (6-120).

Simile of center and circular intelligence, vi. 8.18 (39-804).

Simile of choral ballet, vi. 9.8 (9-165).

Simile of circles, v. 8.7 (31-563); iv. 4.16 (28-462).

Simile of clear gold, admitting its real nature, iv. 7.10 (2-81).

Simile of cosmic choric ballet, vi. 9.8 (9-165).

Simile of Cupid and Psyche, vi. 9.9 (9-167).

Simile of drama of life, allows for good and bad, iii. 2.18 (47-1072).

Simile of face in several mirrors, i. 1.8 (53-1200).

Simile of foreknowledge of physician to explain Providence, iii. 3.5
(48-1085).

Simile of guest and architect of house, ii. 9.18 (33-635).

Simile of head with three faces all round, vi. 5.7 (23-320).

Simile of light in air, as soul is present in body, iv. 3.22 (27-423).

Simile of light remaining on high, while shining down, iv. 8.3
(6-124).

Simile of light, sun and moon, v. 6.4 (24-337).

Simile of love that watches at door of the beloved, vi. 5.10 (23-325).

Simile of man fallen in mud, needing washing, i. 6.5 (1-48).

Simile of man with feet in bath tub, vi. 9.8 (9-163).

Simile of mirror, i. 4.10 (46-1034).

Simile of mob in assembly, vi. 4.15 (22-310).

Simile of net in the sea for universe in soul, iv. 3.9 (27-405).

Simile of opinion and imagination illustrates relation between matter
and reason, iii. 6.15 (26-377).

Simile of overweighted birds, sensual man, v. 9.1 (5-102).

Simile of peak, formed by uniting of souls, vi. 7.15 (38-726).

Simile of pilot governing the ship, i. 1.3 (53-1194).

Simile of platonic vision theory to explain simultaneity of unity and
duality, v. 6.1 (24-333).

Simile of prearranged dance as star's motion, iv. 4.33 (28-492).

Simile of radii around centre, iv. 2.1 (21-277).

Simile of radii centering, to explain unifying sensations, iv. 7.4
(2-277).

Simile of radii meeting in centre, i. 7.1 (54-1209).

Simile of ray from centre to circumference, iv. 1 (4-100).

Simile of science explains whole and part, iii. 9.3 (13-222); iv. 9.5
(8-145).

Simile of seal on wax, iv. 9.4 (8-144).

Simile of seed to explain unity of essence in many souls, iv. 9.5
(8-145).

Simile of spring of water, iii. 8.1 (30-547).

Simile of striking cord of a lyre, vi. 5.10 (23-326).

Simile of sun and light, vi. 5.5 (23-319).

Simile of the sun's rays, vi. 5.5 (23-319).

Simile of the tree of the universe, iii. 8.10 (30-547).

Simile of vine and branches, v. 3.7 (48-1088).

Simile, Platonic, of drivers of horses, ii. 3.13 (52-1179).

Simple and not compound is the Supreme, ii. 9.1 (33-599).

Simple bodies, their existence demands that of world-soul, iv. 7.2
(2-57).

Simple is the soul; composite the body, iv. 7.3 (2-59).

Simple nothing is, v. 9.3 (5-104).

Simple, without something simple nothing manifold could exist, ii.
4.3 (12-199).

Simple's existence necessary to that of one, v. 6.3 (24-336).

Simplification, approach of soul to good, i. 6.6 (1-50).

Simplification as path to unity, vi. 9.3 (9-152).

Simplification of ecstasy, super beauty and super virtue, vi. 9.11
(9-170).

Simplicity of principle, insures its freedom of action, vi. 8.4
(39-779).

Simplicity the intelligent, does not deny compositeness, vi. 7.13
(38-722).

Simplicity the intelligible, implies height of source, vi. 7.13
(38-722).

Simultaneity of end and principle in Supreme, v. 8.7 (31-563).

Simultaneity of everything in the intelligible world, iv. 4.1
(28-441).

Simultaneity of the intelligible permits no memory, iv. 4.1 (28-441).

Simultaneous giving and receiving by world-soul, iv. 8.7 (6-132).

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

Simultaneous unity and duality of thought, v. 6.1 (24-333).

Simultaneous within and without is vi. 4.7 (22-295).

Sin and justice, not destroyed by superficiality of misfortunes, iii.
2.16 (47-1067).

Sister beneficent, is world-soul to our soul, ii. 9.17 (33-633).

Situation, as Aristotelian category, vi. 1.24 (42-877).

Slavery of good, accuses Providence, iii. 2.6 (47-1062).

Socrates, i. 8.7; iii. 2.15; iv. 3.5; ii. 5.2; vi. 2.1; vi. 3.6, 15.

Socrates (as representative man), v. 1.4 (10-179); v. 7.1 (18-251).

Solid things, nearest nonentity, iii. 6.6 (26-361).

Solution of puzzle is that being is everywhere present, vi. 5.3
(23-317).

"Somewhat," a particle to modify, any statement about the supreme,
vi. 8.13 (39-797).

Son, begotten by supreme, report of ecstasy, see pun on "koros," iii.
8.11 (30-550); v. 8.12 (31-571).

Soul, after reaching yonder does not stay; reasons why, vi. 9.10
(9-168).

Soul alone possesses memory, iv. 3.26 (7-432).

Soul and body consequences of mixture, i. 1.4 (53-1194).

Soul and body form fusion, iv. 4.18 (28-465).

Soul and body mixture impossible, i. 1.4 (53-1195).

Soul and body, primitive relation between, i. 1.3 (53-1194).

Soul and body, relation between, vi. 3.19 (27-418).

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

Soul and judgment, passibility of, iii. 6.1 (26-350).

Soul and relation with God and individual, i. 1.8 (53-1200).

Soul and soul essence, distinction between, i. 1.2 (53-1192).

Soul and we, the relation between, i. 1.13 (53-1206).

Soul as divisible and indivisible, iv. 2.2 (21-279).

Soul as hypostatic actualization of intelligence, v. 1.3 (10-177).

Soul as number, v. 1.5 (10-180).

Soul becomes what she remembers, iv. 4.3 (28-445).

Soul begets her combination, its nature, vi. 7.5 (38-708).

Soul begets many because incorporeal, iv. 7.4 (8-144).

Soul being impassable, everything contrary is figurative, iii. 6.2
(26-354).

Soul both divisible and indivisible, iv. 1 (4-100).

Soul can penetrate body, iv. 7.8 (2-72).

Soul cannot be corporeal, iv. 7.8 (2-70).

Soul cannot be entirely dragged down, ii. 9.2 (33-603).

Soul cannot lose parts, ii. 7.5 (2-63).

Soul cannot possess evil within herself, i. 8.11 (51-1158).

Soul capable of extension, vi. 4.1 (22-286).

Soul celestial of world, iii. 5.3 (50-1128).

Soul, circular movement of, iv. 4.16 (28-462).

Soul, combination as mixture or resultant product, i, 1.1 (53-1191).

Soul conforms destiny to her character, iii. 4.5 (15-238).

Soul contains body, iv. 8.20 (27-421).

Soul-difference between individual universal, iv. 3.7 (27-399).

Soul directed by natural law, ii. 3.8 (52-1173).

Soul divisible, mixed and double, ii. 3.9 (52-1176).

Soul does not entirely enter into body, iv. 8.8 (6-132).

Soul does not even remember herself, iv. 4.2 (28-443).

Soul double, iii. 3.4 (48-1081); iv. 3.31 (27-438).

Soul descended into world vestige of, is Daemon, iii. 5.6 (50-1132).

Soul distraction, sensation is not, iv. 4.25 (28-477); iii. 4.6
(15-241).

Soul divisible, how she divides at death, iv. 1 (4-100).

Soul entire, fashioned whole and individuals, vi. 5.8 (23-322).

Soul essence derives from her being, vi. 2.6 (43-900).

Soul exerts a varied action, iv. 7.4 (2-62).

Soul feeling implied by sensation, i. 1.6 (53-1198).

Soul feels passions without experiencing them, iv. 4.19 (28-466).

Soul gives life to psychologic elements, i. 1.8 (53-1200).

Soul, good and intelligence related to light, sun and moon, v. 6.4
(24-337).

Soul governs body as pilot the ship, i. 1.3 (53-1194).

Soul, greatness of, nothing to do with size of body, vi. 4.5 (22-293).

Soul has double aspect, to body and to intelligence, iv. 8.7 (6-131).

Soul has no corporeal possibility, hence incorporeal, iv. 7.2 (2-57).

Soul has to exist in twofold sphere, iv. 8.7 (6-130).

Soul has various motions, iv. 7.5 (2-62).

Soul, healthy, can work, iv. 3.4 (27-395).

Soul, herself, body-user and combination of both, i. 1.1 (53-1191).

Soul, how can she remain impassible, though given up to emotion, iii.
6.1 (26-350).

Soul, how she comes to know vice, i. 8.9 (51-1155).

Soul human, as independent principle, iii. 1.8 (3-97).

Soul human, when in body, has possibilities up or down, iv. 8.7
(6-131).

Soul, if she were corporeal body, would have no sensation, iv. 7.6
(2-64).

Soul, immortal, i. 1.2 (53-1192).

Soul, impassibility of, iii. 6.1 (26-350).

Soul imperishable, iv. 7.12 (2-82).

Soul in body as form is in matter, iv. 3.20 (27-421).

Soul in body as whole in a part, iv. 3.20 (27-421).

Soul in the body as light in the air, iv. 3.22 (27-423).

Soul, individual, born of intelligence, vi. 2.22 (43-929).

Soul intelligence, good are like light, sun and moon, v. 6.4 (24-337).

Soul, intermediary elemental, also inadmissible, ii. 9.5 (33-607).

Soul invisible, cause of these emotions, i. 6.5 (1-46).

Soul is a definite essence, as particular being, vi. 2.5 (43-900).

Soul is a number, vi. 5.9 (23-324); v. 1.5 (10-180).

Soul is a simple actualization, whose essence is life, iv. 7.12
(2-83).

Soul is a simple (substance) the man himself, iv. 7.3 (2-59).

Soul is a whole of distinct divisible and indivisible parts, iv. 3.19
(27-419).

Soul is all things, iii. 4.3 (15-236).

Soul is artist of the universe, iv. 7.13 (2-84).

Soul is both being and life, vi. 2.6 (43-901).

Soul is both punishable and impassible, i. 1.12 (53-1204).

Soul is double (see Hercules), iv. 3.31 (27-438).

Soul is everywhere entire, iv. 7.5 (2-63).

Soul is free by intelligence, which is free by itself, vi. 8.7
(39-783).

Soul is formed governing the body (Aristotle), i. 1.4 (53-1195).

Soul is formed inseparable from body (Alexander of Aphrodisia), i.
1.4 (53-1195).

Soul is in body as pilot is in ship, iv. 3.21 (27-422); i. 1.3
(53-1194).

Soul is individuality, and is form and workman of body, iv. 7.1
(2-57).

Soul is infinite as comprising many souls, vi. 4.4 (22-296).

Soul is located, not in body, but body in soul, iv. 3.20 (27-423).

Soul is matter of intelligence (form), v. 1.3 (10-178).

Soul is neither harmony nor entelechy, iv. 7.8 (2-74).

Soul is partly mingled and separated from body, i. 1.3 (53-1193).

Soul is prior to body, iv. 7.8 (2-74).

Soul is substantial from one being, simple matter, iv. 7.4 (2-61).

Soul is the potentiality of producing, not of becoming, ii. 5.3
(25-346).

Soul, its being, iv. 1 (4-100).

Soul leaving body, leaves trace of life, iv. 4.29 (28-483).

Soul light forms animal nature, i. 1.7 (53-1198).

Soul, like divinity, is always one, iv. 3.8 (27-402).

Soul like face in several mirrors, i. 1.8 (53-1200).

Soul may be said to come and go, iii. 9.3 (13-223).

Soul may have two faults, iv. 8.5 (6-128).

Soul must be one and manifold, even on Stoic hypotheses, iv. 2.2
(21-281).

Soul must be stripped of form to shine in primary nature, vi. 9.7
(9-161).

Soul must first be dissected from body to examine her, vi. 3.1
(44-934).

Soul must fit herself to her part in the scheme, iii. 2.1, 7
(47-1071).

Soul necessary to unify manifold sensations, iv. 7.6 (2-65).

Soul needed by body for life, iv. 3.19 (27-418).

Soul not decomposable, iv. 7.1, 4 (2-84).

Soul not evil by herself but by degeneration, i. 8.4 (51).

Soul not in body as part in a whole, iv. 3.20 (27-421).

Soul not in body as quality in a substrate, iii. 9.3 (13-222).

Soul not in body, but body in soul, iv. 4.15 (28-460).

Soul not in time, though her actions and reactions are, v. 9.4
(5-106).

Soul not the limit of one ascent, why? v. 9.4 (5-106).

Soul obeys fate only when evil, iii. 1.10 (47-1060).

Soul of the unity, proves that of the Supreme, vi. 5.9 (23-323).

Soul originates movements, but is not altered, iii. 6.3 (26-355).

Soul power everywhere, localized in special organ, iv. 3.23 (27-424).

Soul power revealed in simultaneity of control over world, v. 1.2
(10-176).

Soul powers remain the same throughout all changes of body, iv. 3.8
(27-402).

Soul pristine, precious, v. 1.2 (10-176).

Soul, psychological distinctions in, i. 1.1 (53-1191).

Soul pure, would remain isolated, iv. 4.23 (28-473).

Soul puzzle of her being one, yet in all, iv. 3.4 (27-394).

Soul, rational, if separated what would she remember? iv. 3.27
(27-433).

Soul receives her form from intelligence, iii. 9.5 (15-224).

Soul related to it might have been darkness, ii. 9.12 (33-625).

Soul remains incorporeal, vi. 7.31 (38-750).

Soul rises to the good by scorning all things below, iv. 3.20
(27-422).

Soul said to be in body because body alone is visible, vi. 7.35
(38-757).

Soul scorns even thought, she is intellectualized and ennobled, iv.
3.4 (27-395).

Soul, sick, devoted to her body, iv. 4.1 (28-441).

Soul, speech in the intelligible world, ii. 9.2 (33-603).

Soul split into three, intelligible, intermediary and sense-world.

Soul symbolizes double Hercules, i. 1.13 (53-1206).

Soul, the two between them, partition the fund of memory, iv. 3.31
(27-439).

Soul, three principles, reason, imagination and sensation, ii. 3.9
(52-1175).

Soul, to which of ours does individuality belong, ii. 9.2 (33-603).

Soul, triune, one nature for three powers, iv. 9.5 (51-1163).

Soul unharmed, if her flight from here below is prompt enough, i.
7.26 (1-50).

Soul unity does not resemble reason unity, as it includes plurality,
vi. 2.6 (43-901).

Soul, universal, is everywhere entire, vi. 4.9 (22-300).

Soul uses the body as tool, i. 1.3 (53-1193).

Soul unconscious of her higher part, if distracted by sense, iv. 8.8
(6-132).

Soul will not seem entirely within us, if functions are not
localized, iv. 3.20 (27-419).

Soul's action divided by division of time, iv. 4.15 (28-460).

Soul's activity is triple: thinking, self-preservation and creation,
iv. 8.3 (6-125).

Soul's affection compared to lyre, iii. 6.4 (26-357).

Souls all are one in the world soul, but are different, iv. 9.1
(8-139).

Souls all have their demon which is their love. iii. 5.4 (50-1129).

Souls are as immortal as the one from whom they proceed, vi. 4.10
(22-301).

Souls are plural unity of seminal reasons, vi. 2.5 (43-899).

Souls are united by their highest, vi. 9.15 (38-726).

Souls as amphibious, iv. 8.4 (6-126).

Soul's ascension to eligible world, ii. 9.2 (13-222).

Soul's bodies may be related differently, iv. 4.29 (28-485).

Souls can reason intuitionally without ratiocination, iv. 3.18
(27-417).

Souls cannot lose parts, iv. 7.5 (2-63).

Soul's condition in higher regions, iii. 4.6 (15-240).

Soul conforms destiny to her character, iii. 4.5 (15-238).

Soul's conformity to universal, proves they are not parts of her, iv.
3.2 (27-389).

Soul's descent into body, iii. 9.3 (13-222).

Soul's desire, liver seat of, iv. 4.28 (28-480).

Soul's destiny depends on condition of birth of universe, ii. 3.14
(52-1181).

Souls develop manifoldness as intelligence does, iv. 3.5 (27-396).

Souls differ as do the sensations, vi. 4.6 (22-294).

Souls, difference between, iv. 3.8 (27-400).

Souls, do all form a single one, iv. 9 (8-139).

Soul's dream is sensation, iii. 6.6 (26-363).

Souls first go in Heaven in the intelligible world, iv. 3.17 (27-415).

Souls form a genetic but not numeric unity, iv. 9.1 (8-146).

Souls that enter into this world generate a love demon, iii. 5.6
(50-1132).

Soul's highest part always remains above body. v. 2.1 (11-194).

Soul's highest part, even whole, sees vision of intelligible wisdom,
v. 8.10 (31-568).

Souls, how they come to descend, iv. 3.13 (27-410).

Soul's immortality, iv. 7 (2-56).

Soul's incarnation is for perfection of universe, iv. 8.5 (6-127).

Souls incorporeal dwell within intelligence, iv. 3.24 (27-427).

Souls, individual, are the emanations of the universal, iv. 3.1
(27-388).

Soul's instrument is the body, iv. 7.1 (2-56).

Soul's lower part, in sense world, fashions body, v. 1.10 (10-190).

Souls may be unified without being identical, iv. 9.2 (8-140).

Soul's mediation between indivisible and divisible essence, iv. 2
(21-279).

Soul's memory in intelligible world, iv. 4.1 (28-441).

Soul's mixture of reason and indetermination, iii. 5.7 (50-1133).

Soul's multiplicity, based on their unity, iv. 9.4 (7-843).

Soul's nature is intermediate, iv. 8.7 (6-130).

Souls not isolated from intelligence during descent, iv. 3.12
(27-409).

Souls of stars and incarnate humans govern worlds untroubledly, iv.
8.2 (6-123).

Souls of the second universal rank are men, ii. 3.13 (52-1180).

Soul's powers differ and thence do not act everywhere, iv. 9.3
(8-143).

Soul's primary and secondary evil, iii. 8.5 (30-538).

Souls prognosticate but do not cause event, ii. 3.6 (52-1171).

Soul's purification and separation, iii. 6.5 (26-359).

Soul's relation to body is that of statue and metal, iv. 7.8 (2-176).

Soul's relation to intelligence is that of matter to form, v. 1.3
(10-178).

Souls resemble various forms of governments, iv. 4.17 (28-464).

Souls retain unity and differences, on different levels, iv. 3.5
(27-396).

Soul's separation from body enables her to use the body as tool, i.
1.3 (53-1193).

Souls show kinship to world by fidelity to their own nature, iii. 3.1
(48-1077).

Soul's superior and inferior bodies related in three ways, iv. 4.29
(28-485).

Souls that change their condition alone have memory, iv. 4.6 (28-448).

Souls united, intelligence shined down from the peak formed by them,
vi. 7.15 (38-726).

Souls united to world-souls by functions, iv. 3.2 (27-392).

Souls weakened by individual contemplation, iv. 8.4 (6-125).

Soul's welfare is resemblance to divinity, i. 6.6 (1-49).

Souls, why they take different kinds of bodies, iv. 3.12 (27-410).

Source, common, by it all things are united, vi. 7.12 (38-721).

Source, height of, implied by simplicity of the intelligible, vi.
7.13 (38-722).

Sowing of soul in stars and matter, iv. 8.45 (6-127).

Space, 5.1, 10.

Space, corporeal, iv. 3.20 (27-420).

Space has nothing to do with intelligible light, which is
non-spatial, v. 5.7 (29-526).

Space, result of procession of the universal soul, iii. 7.10
(45-1006).

Space said to measure movement because of its determination, iii.
7.11 (45-1011).

Species destroyed by fundamental unity, vi. 2.2 (43-894).

Spectacle Divine in ecstasy, vi. 9.11 (9-170).

Spectator of vision becomes participator, v. 8.10 (31-569).

Speech is a quantity, vi. 3.12 (44-954).

Speech is a quantity, classification of, vi. 3.12 (44-954).

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

Spherical figure, intelligible is the primitive one, vi. 6.17
(34-675).

Spindle of fate (significance), ii. 3.9 (52-1174); iii. 4.6 (15-242).

Spirit and its apportionment, iv. 7.8 (2-69).

Spirits inanimate, i. 4.7 (2-56).

Spiritual becomes love, begun physically, vi. 7.33 (38-755).

Spiritual body, ii. 2.2 (14-231).

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

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

Splendor, last view of revelation, v. 8.10 (31-567).

Splitting of intelligible principle, ii. 4.5 (12-202).

Splitting of unity typified by mutilation of Saturn, v. 8.13 (31-573).

Splitting up of soul at death, iii. 4.6 (15-241).

Spontaneity not affected by irresponsible, iii. 2.10 (47-1060).

Stability and essence, distinction between, vi. 2.7 (43-903).

Stability and movement exist because thought by intelligence, vi. 2.8
(43-904).

Stability another kind of movement, vi. 2.7 (43-903).

Stability, distinction from, vi. 3.27 (44-980).

Stability does not imply stillness in the intelligible, vi. 3.27
(44-982).

Stability of essence only accidental, vi. 9.3 (9-153).

Standard human cannot measure world soul, ii. 9.7 (33-612).

Star action mingled only affects already natural process, ii. 3.12
(52-1166).

Star-soul and world-soul intellectual differences, iv. 4.17 (28-463).

Stars affect physical, not essential being, iii. 1.6 (3-95).

Stars and world-soul are impassable, iv. 4.42 (28-506).

Stars answer prayers unconsciously, iv. 4.42 (28-505).

Stars are inexhaustible and need no refreshment, ii. 1.8 (40-827).

Stars are they animate?

Stars are they inanimate?

Stars, as well as sun, may be prayed to, iv. 4.30 (28-486).

Stars, body or will do not sway earthly events, iv. 4.35 (28-495).

Stars by their body produce only passions of universe, ii. 3.10
(52-1177).

Stars contain not only fire but earth, ii. 1.6 (40-821).

Stars do not need memories to answer prayers, iv. 4.42 (28-505).

Stars follow the universal kind, ii. 3.13 (52-1179).

Stars have no memory, because uniformly blissful, iv. 4.42 (28-505).

Stars influence is from contemplation of intelligible world, iv. 4.35
(28-496).

Stars motion compared to a prearranged dance, iv. 4.33 (28-492).

Stars natural radiation of good, explains their influence, iv. 4.35
(28-497).

Stars predict because of soul's accidents, ii. 3.10 (52-1177).

Stars serve as letters in which to read nature, iii. 1.6 (3-95).

Stars, souls govern worlds untroubled by, iv. 8.2 (6-123).

Stars sway general but not detailed fate, iv. 4.31 (28-487).

Stars, what is and what is not produced by them, ii. 3.13 (52-1178).

Statue, art makes out of rough marble, v. 8.1 (31-551).

Statue, composite of form and matter, v. 9.3 (5-504).

Statue, essential beings as statues, v. 8.4 (31-558).

Statue, heating of statue by metal only indirect, vi. 1.21 (42-874).

Statue, justice as self born intellectual statue, vi. 6 (34-653).

Statue, metal is not potentiality of statue, ii. 5.1 (25-342).

Statue, purified cleans within herself divine statues, v. 7.10 (2-81).

Statue, shining in front rank is unity, v. 1.6 (10-182).

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

Statues at entrance of temples left behind, vi. 9.9 (9-170).

Statues of palace of divinity, vi. 7.35 (38-758).

Sterility of nature indicated by castration, iii. 6.19 (26-385).

Still, why the heavens do not remain, ii. 9.1 (40-814).

Stillness, not implied by stability in the intelligible, vi. 3.27
(44-980).

Stoic explanation of beauty, symmetry, opposed, i. 6.1 (1-41).

Stoic four categories evaporate, leaving matter as basis, vi. 1.29
(42-886).

Stoic God is only modified matter, vi. 1.27 (45-881).

Stoic relation category confuses new with anterior, vi. 1.31 (42-888).

Stoics, v. 9.4 (5-106).

Stoics' fault is to have taken sensation as their guide, vi. 1.28
(42-884).

Stones growing while in earth, iv. 4.27 (28-479); vi. 7.11 (38-718).

Straight line represents sensation, while the soul is like a circle,
v. 1.7 (10-184).

Straight movement, vi. 4.2 (22-288); ii. 2.12 (14-231).

Studied world must be just as one would analyze the voice, vi. 3.1
(44-933).

Study of time makes us descend from the intelligible, iii. 7.6
(45-995).

Sub-conscious nature hinders dominance of better-self, iii. 3.4
(48-1081).

Subdivision infinite of bodies, leads to destruction, iv. 7.1 (2-56).

Subject, one's notion does not come from subject itself, vi. 6.13
(34-663).

Sublunar sphere, immortality does not extend to it, ii. 1.5 (40-820).

Sublunary divinities, crimes should not be attributed to, iv. 4.31
(28-489).

Substance as Stoic category would be split up, vi. 1.25 (42-878).

Substantial act or habitation is hypostasis, vi. 1.6 (42-845).

Substrate, iii. 3.6 (48-1087).

Substrate and residence of forms, is matter, ii. 4.1 (12-197).

Substrate demanded by process of elements, ii. 4.6 (12-203).

Substrate needed by composition of the body, ii. 4.11 (12-209).

Substrate not common to all elements, being indeterminate, ii. 4.13
(12-213).

Subsumed under being in essence not everything can, vi. 2.2 (43-893).

Successive enumeration inevitable in describing the eternal, iv. 8.6
(6-129).

Succumb to the law of the universe, why many souls do, iv. 3.15
(27-413).

Suchness, ii. 7.2 (37-701). (Whatness.)

Suchness later than being and quiddity, ii. 6.2 (17-248).

Suffering and action cannot be separate categories, vi. 1.17 (42-866).

Suffering of most men physical, virtuous man suffers least because
most suffering is physical, i. 4.13 (46-1036).

Suffering part of virtuous man is the higher, i. 4.13 (46-1036).

Suggestive is influence of reason, i. 2.5 (19-264).

Suicide, i. 9 (16-243).

Suicide breaks up the appointed time of life, i. 9 (16-244).

Suicide unavailable even to avoid insanity, i. 9 (16-244).

Suitability and opportunity, cause of, puts them beyond chance, vi.
8.18 (39-806).

Sun and ray, simile of, v. 5.7 (32-587); v. 3.9 (49-1105).

Sun as well as stars, may be prayed to, iv. 4.30 (28-486).

Sunlight exists everywhere, vi. 4.7 (22-296).

Sunrise only image for divine approach, v. 5.8 (32-588).

Superabundance, manner in which all things issue from one, v. 2.1
(11-194).

Super-beauty and super-virtue, vi. 9.11 (9-170).

Super-beauty of the Supreme, v. 8.8 (31-564).

Super-being achieved in ecstasy, vi. 9.11 (9-170).

Super-essential principle does not think, v. 6.1 (24-333).

Super-essentiality and super-existence of Supreme, v. 3.17 (49-1119).

Super-existence and super-essentiality of Supreme, v. 3.17 (49-1119);
v. 4.2 (7-137).

Super-existence of first principle, vi. 7.38 (38-763).

Super-form is uniform unity, vi. 9.3 (9-152).

Super-goodness is Supreme, vi. 9.6 (9-160).

Superior principle not always utilized, i. 1.10 (53-1203).

Superior would be needed if the good thought, vi. 7.40 (38-767).

Super-liberty may be attributed to intelligence, vi. 8.6 (39-782).

Super-master of himself is the Supreme, vi. 8.10 (39-790).

Super-rest, super-motion, super-thought is the one
super-consciousness and super-life, iii. 9.7, 9 (13-226).

Super-virtue, soul meets absolute beauty, vi. 9.11 (9-170).

Supra active, the good is, as supra-cogitative, v. 6.6 (24-338).

Supra cogitative, the good as, is also supra-active, v. 6.6 (24-338).