VOLUME
WORKS OF
IV.
PLOTINOS,
PLOTINOS
t
Complete Works
In Chronological Order, Grouped in Four Periods;
With
COMMENTARY by
PORPHYRY,
by JAMBLICHUS & AMMONIUS,
ILLUSTRATIONS
STUDIES in Sources,
INDEX of Subjects,
Development, Influence;
Thoughts and Words.
by
VoL
Comment.
COMPARATIVE MTKRATURK
V.
O. Box
)_>,
ALP1NK,
IM<KSS
N.J., U.S.A.
y,
i.4]
FIRST ENNEAD,
1019
BOOK FOUR.
DEFINITIONS OF HAPPINESS.
1.
The (Aristotelian) ideal of living well and hap
Should we, on that
piness are (practically) identical.
account, grant even to animals the privilege of achiev
ing happiness?
might we not say that they live
well, if it be granted them, in their lives, to follow the
course of nature, without obstacles?
For if to live
well consist either in pleasure (pleasant passions, as the
Epicureans taught), or in realizing one s own individual
aim (the Stoic ideal), then this living well is, in either
case, possible for animals, who can both enjoy pleasure,
and accomplish their peculiar aim. Thus singing birds
live a life desirable for them, if they enjoy pleasure,
and sing conformably to their nature.
If further we
should define happiness as achieving the supreme pur
pose towards which nature aspires (the Stoic ideal),
we should, even in this case, admit that animals share
Why
in
happiness
pose.
life
is filled
WORKS OF PLOTINOS
1020
[46
plants: for they also live, their life also has a purpose,
man
LIVING
2.
What
i.4]
1021
EVEN THEY
genus opposed to
piness to plants,
who
WORKS OF PLOT1NOS
1022
[46
seems
IS A SUFFICIENT EXPLANATION
OF LIVING WELL.
There
is
a greater chance of being right in the
that
opinion
happiness consists in the reasonable life,
;
nstead of mere life, even though united to sensation.
Still
even
should
be
Should we
this
theory must
explain
why
happiness
the
being reasonable,
because reason
more
skilful
jects
in discovering,
and
in
first
is
more
sagacious,
procuring the ob
needs of nature?
just as highly
if
it
were
in
function,
fect.
If
its
it
were
i.4]
1023
to the
of nature, nor among the objects necessary
satisfaction of its needs; it has nothing to do with them,
Otherwise, these philosophers
being far superior.
Until they
to
hard
be
explain its value.
would
pressed
of ob
discover some nature far superior to the class
life.
I hey
life.
that happiness is something different from
a pure
are then obliged to say that happiness resides
But the subject (to
quality, in the rational faculty.
which they should refer happiness) is the rational life,
ite
since happiness can belong only to the totality (of
really limit the life
therefore,
to
They
reason)
joined
kind of life; not that they
they speak of to a certain
life (lite
have the right to consider these two kinds of
WORKS OF PLOTINOS
1024
[46
Our own
are not in
ciple,
of
definition of the
cause, but in
andVmce
life,
Life,
its
its
this principle
and perfectness.
i.4]
1025
If
man
We
but
possesses
himself with
and he who has succeeded in identifying
more thai
no
other
the
All
things,
is happy.
it, alone
and could not
would
Stoics
say),
the
him
(as
envelope
surround him
be considered as parts of him, since they
They would belong to him as parts
in spite of himself.
him by the result o.
of himself, if they were joined to
man who finds him
a
for
Good
the
is
What
will.
his
h
the
perfect life which
By
in this condition?
self
The principle
himself is his own good.
possesses, he
is
superior (to the perfect
(the Good in itself) which
which is in him; for we
the
of
cause
the
is
good
Life)
must not confuse the Good
in man.
in
itself
1026
WORKS OF FOOTINGS
[46
sesses happiness
IN THAT OF
EACH OF THE PARTS OF THEIR NATURE.
It
has often been objected that we should
5.
reckon with the bodily pains, the diseases, the obstacles
which may hinder action, cases of unconsciousness,
which might result from certain philtres and diseases
4
Under these con(as the Peripatetics objected ).
i.4]
1027
happy
IS
UNCONSCIOUS.
6.
If our exposition of the
had defined
subject
happiness as exemption from pain, sickness, reverses,
1028
in
WORKS OF PLOT1NOS
[46
we
seek things
i.4]
EVILS
1029
7.
Why then does the happy man desire to enjoy
the presence of these advantages, and the absence of
It must be because they contribute,
their contraries?
not to his happiness, but to his existence; because their
contraries tend to make him lose existence, hindering
the enjoyment of the good, without however removing
it.
Besides, he who possesses what is best wishes to
Nevertheless,
possess it purely, without any mixture.
when a foreign obstacle occurs, the good still persists
even in spite of this obstacle.
In short, if some ac
cident happen to the happy man against his will, his
happiness is in no way affected thereby.
Otherwise,
WORKS OF PLOTINOS
1030
[46
by Herodotus).
Even though he were sacrificed, he would not consider
death any worse merely because it occurred at the feet
of the altars.
Being buried is really of small import
ance, for his body will rot as well above as below
8
Neither will
ground (as thought Theodorus of Gyrene)
he grieve at being buried without pomp and vulgar
ostentation, and to have seemed unworthy of being
That would be smallplaced in a magnificent tomb.
If he were carried off as a captive, he
ness of mind.
would still have a road open to leave life, in the case
that he should no longer be allowed to hope for hap
piness.
(Nor would he be troubled if the members
of his family, such as sons (?) and daughters (and
female relatives ? ) were carried off into captivity. If
he had arrived to the end of his life without seeing
.
such
Would he
i.4]
NO MISFORTUNE
IS
1031
great,
If
the
he
will
necessarily
WORKS OF PLOTINOS
1032
[46
human
rising
is
We
should
usually consider to be evils.
struggle against the blows of fortune not by affected
ignoring (of difficulties, like an ostrich), but as a
skilful athlete who knows that the dangers he is in
curring are feared by certain natures, though a nature
such as his bears them easily, seeing in them nothing
terrible, or at least considering them terrifying only
to children.
Certainly, the wise man would not have
invited these evils; but on being overtaken by them
he opposes to them the virtue which renders the soul
people
WISDOM
9.
might
IS
less
wise
i.4]
1033
tirely.
is
just
WORKS OF PLOTINOS
1034
perceived
it?
existence
are
Since
(for
identical,
[46
thinking and
must have been
seems impossible
intelligence)
perception
It
preceded by some actualization.
for perception to arise except when thought reflects
upon itself, and when the principle whose activity con
stitutes the life of the soul, so to speak, turns back
wards, and reflects, as the image of an object placed
before a brilliant polished mirror reflects itself therein.
Likewise, if the mirror be placed opposite the object,
there is no more image; and if the mirror be withdrawn
or badly adjusted, there is no more image, though the
Likewise, when
object continue to act.
that faculty of the soul which represents to us the
images of discursive reason and of intelligence is in a
that is,
suitable condition of calm, we get an intuition
with the prior
a somewhat sensual perception thereof
knowledge of the activity of the intelligence, and of
discursive reason.
When, however, this image is
troubled by an agitation in the mutual harmony of the
organs, the discursive reason, and the intelligence con
tinue to act without any image, and the thought does not
reflect in the imagination. Therefore we shall have to
insist that thought is accompanied by an image without,
While we are awake,
nevertheless, being one itself.
it often happens to us to perform praiseworthy things,
to meditate and to act, without being conscious of these
operations at the moment that we produce them.
When for instance we read something, we are not
necessarily self-conscious that we are reading, es
pecially if our attention be fully centered on what we
read.
Neither is a brave man who is performing a
courageous deed, self-conscious of his bravery. There
It would therefore seem
are many other such cases.
that the consciousness of any deed weakens its energy,
and that when the action is alone (without that con
luminous
sciousness)
dition.
it is
When
i.4]
1035
WORKS OF PLOTINOS
1036
[46
for
the
We
virtuous
Those
debauchees, nor those enjoyed by the body.
pleasures could not be predicated of him without de
grading his felicity. Nor can we claim for him raptures
It is suf
for what would be their use?
of delight
ficient to suppose that the virtuous man tastes the
pleasures attached to the presence of goods, pleasures
which must consist neither in motions, nor be acci
He enjoys the presence of those (higher)
dental.
he is present to himself; from that time
because
goods
The virtuous
or he lingers in a state of sweet serenity.
man, therefore, is always serene, calm, and satisfied.
If he be really virtuous, his state cannot be troubled
by any of the things that we
call
evils.
Those who
IN
The
may
i.4]
1037
15 that
utter
those
stituted not
earthy.
Doing good
will
1038
WORKS OF PLOTINOS
[46
HAPPY. IN SPITE
OF DIFFERENCES OF FORTUNE.
Let us now imagine two wise men, the first
wisdom,
life;
virtue,
i.4]
1039
elevated
If
life
WORKS OF PLOTINOS
1040
[46
common man.
by
its
use.
from
Porphyry
to
suicide (to
sections 8,
which he refers in
16V and, rather, to
take a trip to
abstain
i.4]
may
abstract
speculation
his
to
de Tranquil, Animi,
14.
De
1041
10
De Provid.
Providentia, 3.
11 Aeschylus, Seven Against
5.
] 2
The vegetative
Thebes, 327.
soul, the power that presides
over the nutrition and growth
of the body; see iv. 3.23. 13 See
14 i.
5.
8; also Numenius, 16.
15 Cicero, Tusculans. ii. 7.
2.4.
i6The animal see i. 1.10. 17 See
18 See the Theati.
1.8, 10.
;
aetus,
p.
Phaedo,
tinos
i.
176,
p. 69,
vi. p.
2.1.
1S)
See
i.
9.
WORKS OF PLOTINOS
1042
[47
Providence. 1
When
2
Epicurus derives the existence and con
stitution of the universe from automatism and chance,
he commits an absurdity, and stultifies himself.
That
is self-evident, though the matter have elsewhere been
3
But (if the world do not
thoroughly demonstrated.
owe its origin to chance) we will be compelled to
furnish an adequate reason for the existence and crea
This (teleological) question
tion of all these beings.
deserves the most careful consideration.
Things that
seem evil do indeed exist, and they do suggest doubts
about universal Providence; so that some (like Epi
curus 4 ) insist there is no providence, while others (like
the Gnostics 5 ), hold that the demiurgic creator is evil.
1.
The
of
subject, therefore,
principles.
demands thorough
investigation
its first
We
consequences.
OF PROVIDENCE
iii.2]
PROVIDENCE
IS
1043
WORLD HAD NO
BEGINNING.
it
6
)
this prevision
and
to
HOW
WORLD
SUBSIST.
is
subsist.
parts,
for
totality.
none of
its
This world
is
WORKS OF PLOTINOS
1044
[47
ligence.
promises him
himself.
The
who
acts
intelligible
by forcing him
World
is
to issue from
so blissful that even
intelligible
preserving Power.
created,
iii.2]
OF PROVIDENCE
1045
WORKS OF PLOT1NOS
1046
harmony, because
Intelligence and
it
[47
necessity.
sense-world to evil, and to
what
of which
The
Necessity
drives
the
because
necessity itself is irrational; but Intelligence dominates
The intelligible World is pure reason; none
necessity.
other could be such.
The world, which is born of it,
had to be inferior to it, and be neither pure reason, nor
mere matter; for order would have been impossible in
The sense-world, therefore, is a
unmingled matter.
mixture of matter and Reason; those are the elements
it
is
composed.
is
irrational,
principle
from which
ITS
IMPERFECTIONS.
For not being beautiful this world should not be
3.
blamed; neither for not being the best of corporeal
worlds; nor should the Cause, from which it derives
its existence, be accused.
To begin with, this world
not the work of a reflecting
because a superior Being
exists necessarily.
It
determination.
exists
in His
It
is
OF PROVIDENCE
iii.2]
1047
man;
yet
we
we
well
ITS CREATOR.
world,
"It
hands
mate.
They
which communicate
WORKS OF PLOTINOS
1048
[47
it
needs
its
own
form,
We
ing
fire,
or
bodies,
spirit.
OF PROVIDENCE
iii.2]
OPPOSITION
1049
all
the
From
AMONG HUMANS.
1050
WORKS OF PLOTINOS
[47
Why
OF PROVIDENCE
iii.2]
1051
more
distant
from
their principle.
IX SPITE
6.
It
is
the good,
1052
WORKS OF PLOTINOS
[47
happen
vicious
its
OF PROVIDENCE
iii.2]
1053
To
7.
that
all is
intelligible
flesh,
with his
EVIL
IS
out on an
Granting these premises, we may start
For
difficulties.
explanation of the above mentioned
in the world we will find remarkable traces of the
Providence and divine Power from which it proceeds.
Let us take first, the actions of souls who do evil volun
the actions of the wicked who, for instance,
Provi
virtuous men, or other men equally evil.
dence need not be held responsible for the wickedness
The cause should be sought in the
of these souls.
of those souls themselves.
determinations
voluntary
tarily;
harm
1054
WORKS OF PLOT1NOS
[47
26
In
they would live conformably to that condition.
deed, it is not the formation of the world that made
them descend here below.
Even before the world
existed, they were already disposed to form part of it, to
busy themselves with it, to infuse it with life, to ad
minister
istic
IT IS
OF PROVIDENCE
iii.2]
1055
HOW
are
It
good and
of the universe.
In
we
find
the
it
is
WORKS OF PLOTINOS
1056
nevertheless,
in
20
[47
suffer,
they
other respects,
in
or
pre
It would be no more than a laughing
paredness.
matter if children who had strengthened their bodies
by exercise, while leaving their souls inviolate in ignor
ance, should in physical struggle conquer those of their
companions, who had exercised neither body nor soul;
if they stole their food or soft
No legislator
clothing.
could hinder the vanquished from bearing the punish
ment of their cowardliness and effeminacy, if, neglect
ing the gymnastic exercises which had been taught
feriority
lacking courage,
fear
violence
OF PROVIDENCE
iii.2]
1057
it.
If
the evil
DEATH
IS
would be better
Indeed
it
in contradiction
would
indeed,
divinity!
and that
it
It is
WORKS OF PLOTINOS
1058
[47
should be good
and that the evil should meet an oppo/site fate.
It
would be unreasonable to expect the existence of men
who forget themselves to come and save the evil,
even if the latter addressed prayers to the divinity.
Neither should we expect the divinities to renounce
their blissful existence to come and administer our af
fairs; nor that the virtuous men, whose life is holy
and superior to human conditions, should be willing
to govern the wicked.
The latter never busy them
selves with promoting the good to the governing of
other men, and themselves to be good (as thought
Plato 33 ).
They are even jealous of the man who is
good by himself; there would indeed be more good
people
if
virtuous
as chiefs.
iii.2]
IT IS
OF PROVIDENCE
1059
35 It
animals, either in respect to themselves, or to man.
ridiculous to complain because many
is,
besides,
animals are wild, when there are even men who ?re
such; what should surprise us most is that many animals
are not submissive to man, and defend themselves
36
against him.
IF
10.
But if men be evil only in spite of themselves,
and involuntarily, it would be impossible to say that
those who commit injustices, and those who suffer
them are responsible (the former for their ferocity,
and the latter for their cowardice. 37 To this we answer
that if the wickedness of the former (as well as the
cowardice of the latter) be, necessarily, produced by
the course of the stars, or by the action of a principle
of which it is only the effect, then it is explained by
But if it be the very Reason of the
physical reasons.
universe that produces such things, how does it not
thereby commit an injustice?
WORKS OF PLOTINOS
1060
[47
commit
this
the action.
11.
sity,
produces
all
things
it
contains
all
the
"seminal
reasons"),
OF PROVIDENCE
iii.2]
1061
IT IS
it is the Reason
(of the world) which
things by an alliance with matter, and by
preserving its peculiar nature, which is to be composed
of different parts, and to be determined by the prin
12.
Since
produced
ciple
all
from which
it
proceeds (that
is,
by
Intelligence),
because
1062
WORKS OF PLOTINOS
[47
certainly be to blame.
Therefore, we must acknowl
edge that the souls are parts of Reason, and that
Reason harmonizes them with the world without
causing their degradation, assigning to each that station
which is suitable to her.
AND
1 3.
There is a further consideration that should not
be overlooked, namely: that if you desire to discover
the divinity,
present; the
Those who,
abused their
power, will be enslaved; and this change would be
useful to them.
It impoverishes those who have badly
used their wealth; for poverty is of service even to
virtuous people.
Likewise, those who kill will in their
turn be killed; he who commits homicide acts unjustly,
but he who is its victim suffers justly.
Thus arises a
OF PROVIDENCE
iii.2]
1063
of Providence, on ac
posed to be beneath the notice
Consequently, there is an
count of their minuteness.
admirable variety of art in the vilest animal. It extends
even into plants, whose fruits and leaves are so dis
of form, whose flowers bloom
tinguished by the beauty
with so much grace, which grow so easily, and which
These things were not pro
offer so much variety.
duced once for all; they are continually produced with
in their courses do not always
variety, because the stars
What
exert the same influence on things here below.
is transformed is not transformed and metamorphosed
of beauty, and
by chance, but according to the laws
the rules of suitability observed by divine powers.
its nature, that
Every divine Power acts according to
Now its essence is
with its essence.
is, in conformity
for
to develop justice and beauty in its actualizations;
could
if justice and beauty did not exist here, they
not exist elsewhere.
THE CREATOR
IS
AMOUNT TO GROTESQUENESS.
ginning,
The order
WORKS OF PLOTINOS
1064
World, and
in
this sense-world.
[47
spread
everywhere, it was still necessary for something great
to contain something less, that in
everything there
should be parts, and that these could not
equal the
whole without ceasing to be parts. In the
intelligible
World every thing is all; but here below each
thing is
not all things. The individual man does not have the
same properties as the universal Man. For if the in
dividual beings had something which was not
individual,
then they would be universal. We should not
expect
an individual being as such to possess the
highest per
fection; for then it would no longer be an individual
being.
Doubtless, the beauty of the part is not incom
patible with that of the whole; for the more beautiful
a part is, the more does it embellish the whole.
Now
the part becomes more beautiful on
becoming similar
to the whole, or imitating its essence, and in conform
Thus a ray (of the
ing to its order.
Intel
supreme
The above
skill. 48
AMONG
itself.
OF PROVIDENCE
iii.2]
1065
By it were things be
universe), which is everything.
gotten, by it were they co-ordinated in generation.
What
is the necessity of
it be objected)
internecine warfare of animals, and also
First, animals have to devour each other in
then (will
this natural
of
men?
1066
WORKS OF PLOT1NOS
[47
Yes indeed,
objected that he was not really dead?
but dying is no more than a change of bodies, just as
the comedian changes his costume, or if the body were
to be entirely despoiled, this is no more than when an
actor, at the end of a drama, lays aside his costume,
only to take it up again when once more the drama
Therefore, there is nothing frightful in the
begins.
mutual transformation of animals into each other. Is
it not better for them to have lived under this condition,
Life would then be
than never to have lived at all?
and life could no
the
absent
from
universe,
completely
But as this
longer be communicated to other beings.
universe contains a multiple life, it produces and varies
everything during the course of its existence; as it were
joking with them, it never ceases to beget living beings,
remarkable by beauty and by the proportion of their
forms. The combats in which mortal men continually
fight against each other, with a regularity strongly re
46
minding of the Pyrrhic dances (as thought Plato ),
clearly show how all these affairs, that are considered so
serious, are only children s games, and that their death
serious.
To die early in wars and battles
to precede by only a very little time the unescapable
fate of old age, and it is only an earlier departure for
a closer return.
may be comforted for the loss
of our possessions during our lifetime by observing that
they have belonged to others before us, and that, for
was nothing
is
We
and
iii.2]
OF PROVIDENCE
1067
IN
ANY
CASE.
men
form
How
WORKS OF PLOTINOS
1068
[47
whatever
it
be.
OF PROVIDENCE
iil.2]
IS
1069
CONSTITUTED BY THE
IT CONTAINS.
absolute unity.
because
it
harmony.
struggle,
also implies unity and
resembles the reason of a drama, whose
consists of parts,
It
it
In a drama, however,
unity contains many diversities.
the harmony of the whole results from its component
contraries being co-ordinated in the unity of action,
while, in universal Reason, it is from unity that the
That is why we may
struggle of contraries arises.
well compare universal Reason to the harmony formed
by contrary sounds, and to examine why the reasons
In a concert,
of the beings also contain contraries.
these reasons produce low and high sounds, and, by
virtue of the harmony, that constitutes their essence,
they make these divers sounds contribute to unity, that
51
itself, the supreme Reason of which
is, to Harmony
52
In the same way we must con
are
only parts.
they
sider other oppositions in the universe, such as black
and white, heat and cold, winged or walking animals,
and reasonable and irrational beings. All these things
Now if
are parts of the single universal Organism.
the parts of the universal Organism were often in
mutual disagreement, the universal Organism, never
theless,
it
is
remains
in
universal, and
inheres in
it.
The
WORKS OF PLOTINOS
1070
[47
love of
ful
in
life
them; and
what they
love,
when
is
more power
often,
by
OF PROVIDENCE
iii.2]
1071
if
this
poet,
at
times,
imposes
his
ideas
WORKS OF PLOTINOS
1072
[47
Every
justice,
iii.2]
OF PROVIDENCE
1073
1074
WORKS OF PLOT1NOS
[47
"GAGS"
18.
The difference that exists between souls in
respect to vice and virtue has several causes; among
others, the inequality that exists between souls from
This inequality conforms to the
the very beginning.
essence of universal Reason, of which they are unequal
cities.
OF PROVIDENCE
iii.2]
1075
But
why
versal
reasons"?
Stoic
confutation
of
He
and Epictetus,
and was
followed by Nemesius.
This
new foundation enabled him to
assume a rather independent
attitude.
Against Plato, he
taught that matter derived ex
istence from God, and that the
union of the soul and body is
not necessarily evil.
Against
Aristotle, he taught that God
is not only the final, but also
30,
Gary,
Alleg, vi. 7.
Ira Dei, 13.
Her.
ii.
3.
WORKS OF PLOTINOS
1076
de Creatione Mundi, 6.
see
9 As was held by the
9.1.
ii.
Gnostics, who within the div
inity distinguished potentiality
7 Philo,
8
As
and
actuality, as
9.1.
See
menius, 32.
p 48, Gary,
Gary,
From
see in
i 2
Plato.
ii.
Nu
Timaeus.
Statesman,
21.
12.
8.
9.3.
we
ii.
Laws,
p.
x. p. 904,
"See
ii.
Aristotle, de
9.2.
Anima,
2.
his Republic,
10.
de
thought Philo. de Prov.
37
in
Eus.
Accord
Prep. Ev. viii. 14.
ing to Plato, in the Soohist and
Protagoras, and the Stoics, as
in Marcus Aurelius, Medita-
[47
88
As did the
vii. 63.
writer of Revelation, iv. 6.
39 In his Timaeus, p. 29 e,
40 As said ChrysipGary, 10.
pus in Plutarch, de Comm. Not.
adv. Stoicos. 13. 41 Mentioned
by Plato in his Phaedrus, p. 248,
Gary, 59; Republ. v. p. 451,
Gary, 2; and in the famous
hymn of Geanthes, Stobaeus
Eel. Phys. i. 3. 42 Like the fig
ure of the angel Mithra: see
LaKabbale, o. 366. 43 As
tions,
Franck,
Hierocles wondered, de Prov.
44 In the
p. 82, London Ed.
words of Plato s Timaeus p.
48 Gary, 21 and Theaetetus, p.
176; Gary, 84; Numenius, 16.
45 Almost the words of John
46 In the Laws, vii. p. 796,
i. 1.
Gary, 6; p. 815, Gary, 18; and
Philo, de Prov. in Eus. Prep.
47 As thought
Ev. viii. 14.
Epictetus in his Manual, 2, 6.
48 In his Philebus, p. 48, Gary,
49 As thought Epictetus
106.
50 See iii. 8.
in his Manual. 8.
51 Numenius. 32. 52 pi ato Ban
;
quet,
p.
53
13.
ii.
Mar
54
As
>
Aurelius, Medit.
Epist. 94.
59
vii.
9; Seneca,
Numenius,
iii.
7.
sion.
Hi.
3]
OF PROVIDENCE
II
1077
1078
WORKS OF PLOTINOS
[48
We
IS
THE PLAN OF A
human
iii.3]
OF PROVIDENCE
1079
II
fails to
"the
great Chief over all," to whom
the universe is subordinated, what could have disar
ranged His plans, and could have failed to be intimately
associated therewith?
Providence were 2
WE CANNOT
cision,
Although
nevertheless
it
1080
WORKS OF PLOTINOS
[48
all things.
IS
DISTANCE
We
OF PROVIDENCE
iii.3]
II
1081
on the
suppose that the things above depended
On the contrary, it is superior
things here below.
on inferior ones, and
things which shed their radiance
As
the cause of the perfection of Providence.
this
to the Reason of the universe, it itself is double also;
one produces things, while the other unites generated
Thus are constituted two
things to intelligible ones.
from above (intellectual
a
one,
superior
providences:
4
and an
the
Reason,
principal power of the soul ),
inferior one, the (natural and generative power, called)
from both
reason, which derives from the first; and
results the concatenation of things, and universal Provi
to
"is
dence
(or,
Men
(therefore,
(principle
WORKS OF PLOTINOS
1082
[48
5
All these principles
(of imagination and sensation).
are present in the man, even when they do not react on
him; and even in this case, they are not inert; each
fulfils its peculiar office; only they do not all act
simultaneously upon him (or, are not perceived by
his consciousness).
stand how this
may
ent,
and
it
It
may seem
difficult to
under
them pres
consider them absent;
all
of
We
chiefly to this
say that first,
reasonable) principle,
does not belong to animals; second,
If it be not
it is not even
(practiced) by all men.
present in all men, so much the more is it not alone
in them, because the being in whom this principle alone
(free, intelligent,
it
in
the
in us
is
("seminal)
not
reason";
("seminal)
ized substrate.
reason,"
OF PROVIDENCE
iii.3]
II
1083
predominant
BE RESULT OF FORMER
LIVES.
Besides, our individual characters might be derived
In this case we would say that
reason" has degenerated as a result
our
from pre-existences.
("seminal)
becomes
still
CAUSES OF DETERIORATION.
But why did the soul ever lose her way, or deterior
have often said that not all souls belong to
ate?
the first rank; some belong to a second, or even third
rank, and who, consequently, are inferior to those of
the first.
Further, leaving the right road may be
caused by a trifling divergence. Third, the approxima
We
tion
new element,
or
"habituation")
WORKS OF PLOTINOS
1084
[48
be
THIS PROVIDENCE
From
high,
first to last
communicating
its
alone
in
what
intelligible
what
is
world
is
on high.
is
either
rational
or super-rational,
What derives
namely: Intelligence and pure Soul.
therefrom constitutes Providence, as far as it derives
OF PROVIDENCE
iii.3]
1085
II
into_
plan
of
Providence,
which
everywhere
establishes
Thus does
and amends or corrects errors.
every animal maintain its bodily health by the kind of
providence within him; on the occasion of a cut or
virtue,
wound
1086
WORKS OF PLOTINOS
[48
when
it
is
of the physician.
iii.3]
OF PROVIDENCE
II
1087
We
God.
tinguish
GOD.
a relation between
the worse and the worse, the better and the better, one
eye and the other, one foot and the other, virtue and
The analogy which reigns
justice, vice and injustice.
in the universe is then that which makes divination
The influence which one being exercises on
possible.
another conforms to the laws of influence which the
is
this
analogy?
It is
WORKS OF PLOTINOS
1088
[48
members
nature, each in
its
EVIL
IS
7.
It is only because there are
good things in the
world, that there are worse ones.
Granting the con
ception of variety, how could the worse exist without
the better, or the better without the worse?
should not, therefore, accuse the better because of the
existence of the worse; but rather we should rejoice in
the presence of the better, because it communicates a
little of its perfection to the worse.
To wish to anni
hilate the worse in the world is tantamount to annihil
15
for if we annihilate the
ating Providence itself;
Neither
worse, to what could Providence be applied?
to itself, nor to the better; for when we speak of
supreme Providence, we call it supreme in contrast
with that which is inferior to it.
We
Hi.
OF PROVIDENCE
3]
1089
II
inal)
said
Cary,
3.17.
See
translation.
3.13,
ii.
Ficinus
Stoic
term
17,
72,
Timaeus,
73.
p. 42, 91,
*>
See
ii.
Gary,
3.13.
DionyDivine Names,
13
See iii. 2.6.
ii. 3.7.
4.
14 Plato, Timaeus, p. 31c, Gary,
IB See
14.
11.
Numenius,
i
Clem. AL Strom, v. 689.
sa,
Oratio, 7;
sius Areopagite,
12 See
WORKS OF PLOTINOS
1090
FIFTH ENNEAD,
The
IS
Self -Consciousnesses,
[49
BOOK THREE.
and What
is
Above Them. 1
composed
we would
SELF-
CONSCIOUSNESS.
While, therefore, asserting that a simple principle
does know itself, we must examine into the possibility
of this. 2 Otherwise, we would have to give up hope of
But to resign this would imply
real self-knowledge.
many absurdities; for if it be absurd to deny that the
soul possesses self-knowledge, it would be still more
How could intelliabsurd to deny it of intelligence.
OF THE SELF-CONSCIOUSNESSES
v.3]
1091
known by
itself?
how
far does
it
go?
this
This
is
it
presides.
WORKS OF PLOTINOS
1092
[49
Is
is
it,
we
to
OF THE SELF-CONSCIOUSNESSES
v.3]
1093
met
having
already
memory, decide
that he
is
namely,
within
his
itself
goodness,
"it
WHY
longs
reason and reasoning, we would have pure Intelligence.
But what then hinders the presence of pure Intelligence
Shall we then
within the soul?
Nothing, indeed.
have a right to say that pure Intelligence is a part of
No indeed; but still we would have the
the soul?
It is different from, and higher
right to call it "ours."
WORKS OF PLOT1NOS
1094
[49
"ours"
"ours"
the
it
meaning of
use of
intelligence"?
Does
intelligence,
and speaking
in that
"making
mean becoming
who
feel.
We
Is it
feel
also
taneously are
conceive the intellectual notions which enlighten
discursive reason?
are indeed essentially con
stituted by discursive reason.
The actualizations of
Intelligence are superior to us, while those of sensation
are inferior; as to us,
are the principal part of
the soul, the part that forms a middle power between
these two extremes, now lowering ourselves towards
6
We ac
sensation, now rising towards Intelligence.
knowledge sensibility to be ours because we are con
It is not as evident that
tinually feeling.
intelligence
is ours, because we do not make use of it
continuously,
and because it is separated, in this sense, that it is not
intelligence that inclines towards us, but rather we who
raise our glances towards intelligence.
Sensation is
our messenger, Intelligence is our king. 3
who
We
"we"
WE CAN THINK
IN
CONFORMITY WITH
INTELLIGENCE IN
We
TWO WAYS.
v.3]
OF THE SELF-CONSCIOUSNESSES
1095
with
intelligence.
it
WORKS OF PLOTINOS
1096
MAN
[49
SELF-CONSCIOUS BY BECOMING
INTELLIGENCE.
Will he who thus knows himself content himself
therewith?
IS
we
will
Surely not.
have the
intuition
"its,"
itself.
Then one
Who
it
will
not
know
itself
completely and
OF THE SELF-CONSCIOUSNESSES
v.3]
1097
which
is
Without
this identity,
we
will
from
its
object;
it
must be what
it
asserts.
WORKS OF PLOTINOS
1098
[49
"substantial
Now,
thought."
true, as
it
as this
thought
is
Now
entity.
to
which
it
is
identical.
10
is
But
principle which must essentially know itself.
self-consciousness is more perfect in intelligence than
The soul knows herself in so far as she
in the soul.
this
knows
OF THE SELF-CONSCIOUSNESSES
v.3]
1099
it
contemplates itself; this contemplation is
an actualization, and this actualization is intelligence;
for intelligence and thought 11 form but a single entity.
realities,
The
in its
image.
call
it
is
it
expresses,
describes, it
WORKS OF PLOTINOS
1100
tains,
must know
it
itself.
This image
it
[49
contains must,
intelligence remain
what
for
it
is
intelligence
to be, that
is,
itself.
itself,
If
if
then
be
it
intelligence
it
must
MUST KNOW
ITSELF.
It
may
v.3]
OF THE SELF-CONSCIOUSNESSES
1101
What
being what
attribute to
is
seen.
Intelligence?
wards
itself,
referring
its
actualization
to
itself.
If
comes
from herself.
some resemblance to
different
preserves
Nevertheless,
she
still
and productiveness.
contemplates Intelligence; when productive, the
soul produces forms, which resemble distant thoughts,
and are traces of thought and Intelligence, traces that
activity
still
WORKS OF PLOTINOS
1102
conform
[49
LIKE IN THE
INTELLIGIBLE.
What
intelligible
are invisible.
intel
tains them.
image
(of Intelligence).
The
principle
from which
v.3]
OF THE SELF-CONSCIOUSNESSES
1103
brilliant,
we
and the
intelligible
It remains,
visible, though in a different manner.
therefore, that the Intelligence imparts to the soul the
intellectual life, which is a trace of her own life; for
It is in the life
Intelligence possesses the realities.
and the actualization which are characteristic of Intel
ligence that here consists the primary Light, which
from the beginning, 12 illumines itself, which reflects
on
WORKS OF PLOTINOS
1104
[49
sees itself
it
know
intelligence.
of it?
How
could
we
Intelligence,
imitation of the
life
powers
assimilated to
it.
WE CAN REACH
A CONCEPTION OF INTELLIGENCE
BY STRIPPING THE SOUL OF EVERY FACULTY
EXCEPT HER INTELLECTUAL PART.
We
9.
must, therefore, contemplate the soul and
her divinest part in order to discover the nature of In
This is how we may accomplish it: From
telligence.
man, that is from yourself, strip off the body; then
that power of the soul that fashions the body; then
sensation, appetite, and anger, and ?.ll the lower pas-
v.3]
OF THE SELF-CONSCIOUSNESSES
1105
Of course, we would
surrounding luminary sphere.
not say that all the light that radiates from the sun
remains within itself around the sun; only a part of
this light remains around the sun from which it eman
ates; another part, spreading by relays, descends to
us on the earth. But we consider light, even that which
surrounds the sun, as located in something else, so as
not to be forced to consider the whole space between
the sun and us as empty of all bodies.
On the con
trary, the soul is a light which remains attached to
Intelligence, and she is not located in any space be
cause Intelligence itself is not spatially located. While
the light of the sun is in the air, on the contrary the
soul, in the state in which we consider her here, is so
pure that she can be seen in herself by herself, and
by any other soul that is in the same condition. The
soul needs to reason, in order to conceive of the nature
of Intelligence according to her own nature; but In
telligence conceives of itself without reasoning be
cause it is always present to itself.
We, on the con
trary, are present both to ourselves and to Intelligence
when we turn towards it, because our life is divided
into several lives.
On the contrary, Intelligence has
no need of any other life, nor of anything else; what
Intelligence gives is not given to itself, but to other
things; neither does Intelligence have any need of what
is inferior to
it; nor could Intelligence give itself any
thing inferior, since Intelligence possesses all things;
instead of possessing in itself the
primary images of
things fas in the case of the soul), Intelligence is these
things themselves.
1106
WORKS OF PLOTINOS
[49
OF THE SELF-CONSCIOUSNESSES
v.3]
1107
It first sees
continually possesses this contemplation.
that it is manifold, and then that it implies a difference,
and further, that it needs to contemplate, to contem
plate the intelligible, and that its very essence is to
contemplate.
applied
itself to
What
it say?
the indivisible asserted itself
it ought first to assert what it is not; and so, in order
If it said,
to be single it would have to be manifold.
was
am this," and if it did not assert that
If
different from itself, it would be uttering untruth.
"I
What would
it
If
"this"
WORKS OF PLOTINOS
1108
[49
assert
asserted it as an accident of itself, it would
I am;
it
If
am;
myself;
says,
of itself a multitude.
neither these two things will be simple,
myself-" then
and each of them will be able to say, "me;" or there
a difference;
will be manifoldness, and, consequently,
it
"1
and diversity,
and, consequently, number
contain a difference, just
therefore,
ing subject must,
a diversity, be
as the object thought must also reveal
there wil
Otherwise,
divided
is
it
thought.
cause
by
a kmd^of
but
be no other thought of the intelligible,
inconceivable
contact,
prior
and
of
touch
unspeakable
is not yet supposed to
to intelligence, since intelligence
not
and as the possessor of this contact does
exist
re
not
must
The thinking, subject, therefore,
think.
it thinks itself; it must
when
main simple, especially,
even were the comprehension of itselt
split itself
silent.
learn
which
Last, that
need of occupying
by thinking?
is
itself
Is
it
ence
anything within
manifold.
HOW
11
Intelligence,
in his simplicity,
it
abandons
ized
already what
made
it
manifold.
It
vaguely aspired to
v.3]
OF THE SELF-CONSCIOUSNESSES
itself,
1109
It thus con
taining a representation of this object.
tained something that it made manifold; for it con
tained a sort of impress produced by the contemplation
otherwise it would not receive the One
(of the One)
Thus Intelligence, on being born of
within itself.
Unity, became manifold, and as it possessed knowl
It then became actual
edge, it contemplated itself.
;
ized sight.
Intelligence is really intelligence only when
it possesses its object, and when it possesses it as in
Formerly, it was only an aspiration, only
telligence.
On applying itself to the One,
an indistinct vision.
moment
THE ONE
IS
That which
is
is
their principle,
1110
WORKS OF PLOTINOS
it
If
[49
IN
12.
It may be objected, that nothing would hinder
the existence of manifoldness in the actualization of
the First, so long as the "being," or nature, remain
That principle would not be rendered com
unitary.
This is not
posite by any number of actualizations.
the case for two reasons.
Either these actualizations
are distinct from its nature ("being"), and the First
would pass from potentiality to actuality; in which
case, without doubt, the First is not manifold, but His
nature would not become perfect without actualiza
Or the nature ("being") is, within Him identical
tion.
to His actualization; in which case, as the actualization
Now we
is manifold, the nature would be such also.
do indeed grant that Intelligence is manifold, since it
thinks itself; but we could not grant that the Principle
of all things should also be manifold.
Unity must
exist before the manifold, the reason of whose exist
ence is found in unity; for unity precedes all number.
It may be objected that this is true enough for num
bers which follow unity, because they are composite;
but what is the need of a unitary principle from which
v.3]
OF THE SELF-CONSCIOUSNESSES
1111
tranquility;
otherwise,
He would have
initiated
WORKS OF PLOTINOS
1112
[49
first
thought, and
its first
actualization
would
or
blind;
it,
therefore,
contemplates
consciousness),
second-rank
absolute
is
therefore,
nature.
(or,
"in
and for
("somehow determined,"
THE SUPREME
IS
or)
itself"),
precedes the
individual.
ABSOLUTELY INEFFABLE.
is really indescrib
are individualizing it in any statement about
it.
That which is above everything, even above the
venerable Intelligence, really has no name, and all
13.
able.
We
OF THE SELF-CONSCIOUSNESSES
v.3]
that
we can
thing.
state about
Him
is,
that
He
is
1113
not any
since we
refer to Him
by possessing
itself entirely.
It
suffices
indicated
ness,"
or,
WORKS OF PLOTINOS
1114
[49
making
"I
but existence
itself
is
in
itself
something .manifold.
it
possesses
existence.
WE COME
ABOUT
HIM.
OF THE SELF-CONSCIOUSNESSES
v.3]
1115
like
feel that
what they
are.
We
WORKS OF PLOTINOS
1116
[49
is
what
posite,
more
it is
v.3]
OF THE SELF-CONSCIOUSNESSES
1117
We
We
14
have demonstrated
ence, quality, and so forth.
that that which is born of the One is not absolutely
one.
It now remains for us to inquire whether it will
be manifold, such as it is seen to be in what proceeds
from the One.
shall also have to consider why it
We
necessarily proceeds
Manifoldness
is
not
1118
WORKS OF PLOTINOS
[49
We
OF THE SELF-CONSCIOUSNESSES
v.3]
towards
On
this
because
it,
therefore,
it
is
its
must be superior
principle.
to Life and
life
1119
The Good,
Intelligence.
of Intelligence, the
What
better thing
premely wise
Life,
is
exempt from
We
"being,"
be
siiper-"being"
and super-existence.
1120
ECSTASY
WORKS OF PLOTINOS
IS
[49
SUDDEN LIGHT.
said enough, and can we stop here?
does our soul still feel the pains of parturition?
Have we
Or
Let
her, therefore, produce (activity), rushing towards the
One, driven by the pains that agitate her. No, let us
rather seek to calm her by some magic charm, if any
remedy therefor exist. But to charm the soul, it may
v.3]
OF THE SELF-CONSCIOUSNESSES
112*
succeed
in this?
By
17
cutting off everything else.
431.
John Philoponus, Comm.
in Arist., de Anima, i. 1. 8 See
Well in
Porphyrian period.
deed did Plotinos say that
without Porphyry s objections
he might have had little to say.
2
Porphyry, Principles of the
10 Porphyry, Principles,
ton."
32.
By a pun. 12 See John
! 3 This
9.
i.
anticipates
4,
Athanasius s explanations of the
14
See v. 1.4.
divine process.
1 5
26.
Principles,
Porphyry,
16 The Eleusynian Mysteries,
Hymn to Ceres, 279; see vi.
i? See v. 3.14.
9.11.
31.
Olympiodorus, in Phaedonem,
4
Cousin, Fragments, p. 404.
Ib.,
p.
432.
ib., p.
418.
Ib.,
p.
"
iii.
6.1.
"nous,"
By
a triple pun,
"noesis,"
and
"to
on
noe-
WORKS OF PLOT1NOS
1122
or
[SO
FIVE. 1
"Eros."
1.
Love a
of
divinity, a guardian, or a passion
human
soul?
being
capable
guardian, and he gives
many
details
about
its
birth
and
parents.
PASSIONAL LOVE
IS
TWOFOLD.
it
is a matter of common
as love is born
the
that
designated
passion
knowledge
in the souls which desire to unite themselves to a beau
But its object may be either a shameful
tiful object.
practice, or one (worthy to be pursued by) temperate
must, there
men, who are familiar with beauty.
To
We
LOVE
IS
manner what
is
the
The
OF LOVE
iii.5]
ment of
this affinity.
1123
contrary to nature
ugliness
and
divinity.
In fact,
is
to create,
is
ugly.
EARTHLY BEAUTY
IS
AN IMAGE OF INTELLIGIBLE
BEAUTY.
1124
WORKS OF PLOTINOS
[50
BEAUTY
IS
IMMORTAL.
They who
for
derivatives.
OF LOVE
iii.5]
1125
2.
is
con
....
on some birthday
( ? )
of Venus.
WORKS OF PLOTINOS
1126
[5o
10
Cratylus, interpreted to
mean
"contemplation
of things
IS
that which
is
immediately born of Intelli
because, by its very proximity to
Intelligence, it has more innate force, desiring to unite
itself firmly to the principle that
begat it, and which
can retain it there on high.
The soul which is thus
suspended to Intelligence could not fall down, any
more than the light which shines around the sun could
separate from the body from which it radiates, and to
which it is attached.
gence
is
pure
in itself,
WHO
IS.
Celestial
ciple
CELESTIAL VENUS
OF LOVE
iii.S]
1127
We
Love
is
WORKS OF PLOTINOS
1128
[50
is
anterior to Love-that-
THERE
IS
LOWER
is
separate
reside only
LOVE. CORRESPONDING TO
THE WORLD-SOUL.
But as it was similarly necessary that beneath the
Soul there should exist the world-Soul, 15 there
celestial
OF LOVE
iii.5]
1129
it
is
IS
THEIR
and possess
as a hypostatic
world-Soul possesses,
Why
it
H30
WORKS OF PLOTINOS
[50
love
is
IS
DEITY,
THE LOWER
IS
GUARDIAN.
We
shall
have
to
assume
also
multiplicity
of
What
is,
in
is
general,
Venus?
19
20 held that
Plato, by Love, meant the
(Plutarch)
world.
He should have stated that Love is part of the
His opinion is erroneous,
world, and was born in it.
as may be demonstrated by several proofs.
First,
(Plato) calls the world a blessed deity, that is self-
OF LOVE
iii.5]
1131
shall
To
have
We
and
deities
belong to
different
species.
The
WORKS OF PLOTINOS
1132
[50
are
eternal,
How
We
WHY
OF LOVE
iii.S]
1133
existence to a soul
therefore,
ful;
WHY THE
How
all
do Guardians participate
in
matter,
and of
united
SOUL
7.
Plato
IS
nectar,
is
this
that
hap-
WORKS OF PLOTINOS
1134
[50
therefore,
approached
intelligible
premonition
feeling
herself a confused and indeterminate
image, which
of existence)
form
became the very hypostasis (or,
of Love.
Thus, as here, reason mingles with the un
with an
(form of exist
nor com
ence). What was born was neither perfect
because it was born
it was something
needy,
plete;
from an indeterminate desire, and a complete reason.
As to (Love, which is) the thus begotten reason, it is
reasonable,
an
with
indeterminate
desire,
LOVE
A GADFLY.
IS
27
needy by
Love, therefore, is similar to a gad-fly;
whatever it may obtain;
nature, it still remains needy,
for this would be impossible
it could never be satisfied,
be
for a being that is a mixture; no being could ever
if by its nature it be incapable of attain
satisfied
fully
ing fulness; even
were
it
satisfied for
if its
nature
made
moment,
it
it
continue
iii.5]
OF LOVE
1135
to desire.
Consequently, on one side, Love is deprived
of all resources 28 because of its neediness; and on the
other, it possesses the faculty of acquisition, because
of the reason that enters into its constitution.
WORKS OF PLOTINOS
1136
[So
JUPITER,
THE GREAT
THE
8.
Finally, who is this Jupiter into whose gardens
(Plato said that) Abundance entered? What are these
As we have already agreed, Venus is the
gardens?
Soul, and Abundance is the Reason of all things.
still have to explain the significance of Jupiter and his
We
gardens.
Jupiter cannot well signify anything else than the
soul, since we have already admitted that the soul was
must here consider Jupiter as that deity
Venus.
We
OF LOVE
ii.5]
which Plato,
in his
as
1137
32
Phaedrus, calls the Great Chief;
1
the
Third
God.
He
ex
think,
and, elsewhere,
plains himself more clearly in this respect in the Phile33 where he
bus,
says that Jupiter "has a royal soul, a
Since Jupiter is, therefore, both
royal intelligence."
an intelligence and a soul, since he forms part of the
order of causes, since we must assign him his rank
according to what is best in him; and for several
reasons, chiefly because he is a cause, a royal and
directing cause, he must be considered as the Intelli
Venus (that is, Aphrodite) which belongs to
gence.
is
and that
JUPITER
exist
in
it
from
Intelligence at
WORKS OF PLOTINOS
1138
the
[50
moment
38
is the nectar which intoxicates Abundance.
For indeed what else is the nectar among the deities,
but that which each of them receives?
Now Reason
is that which is received from Intelligence by its next
fest; that
inferior principle.
Intelligence possesses itself fully;
yet this self-possession does not intoxicate it, as it pos
sesses nothing foreign thereto.
On the contrary,
IS
TO ANALYSE; AND TO
DISTINGUISH.
10.
thing
If
myths are
"reserved,"
or
to
earn their
name
(of
some
many
OF LOVE
iii.5]
1139
39
MYTH OF THE
GARDEN OF JUPITER.
Venus is the Soul which coexists with Intelligence,
and subsists by Intelligence. She receives from Intel
37 which fill
40
and embellishes
ligence the reasons
her,
her, and whose abundance makes us see in the Soul
the splendor and image of all beauties.
The reasons
which subsist in the Soul are Abundance 41 of the nectar
which flows down from above. Their splendors which
shine in the Soul, as in
Jupiter.
cause
within
order
seated
Abundance
life,
falls
MYTH OF THE
sarily exist,
WORKS OF PLOTINOS
1140
[50
whom
LOVE
IS
That
in
back to the
and Cratylos.
Porphyry
later
God
See
See
5.6.
iii.
See
i.
6.2,
3.
4
i.
6.3, 7.
Plato. Banquet, p. 206-208. Carv, 31, 32.
6
Plato, Banquet, p. 210, Gary,
7
Porphyry, Biography
8 See i. 3.2.
of Plotinos. 15.
10 Plato, Ban9 See sect. 5, 6.
ai By
quet, p. 185, Gary, 12, 13.
34, sqq.
his Cratylus,
Plato, in
Gary,
mean
29.
30;
"pure
p.
interpreted
396,
to
Intelligence."
14 Plotinos thus
8.12, 13.
derives
from "orasis,"
which, however far-fetched a
derivation, is less so than that
v.
"eros"
of Plato, from
"esros,"
mean-
v. 8.13,
and
1S See
See iii. 4.
19 Plato, Banq. 203:
iv.
9.
20 In his Isis and
Gary, 29.
vi.
"
9.9.
21 See i. 1.
Osiris, p. 372, 374.
22 Plato, Banquet, p. 202, Gary,
27,
37,
28;
Porphyry, de Abst.
sqq.
23 In
section
ii.
4.
24 Plato,
984,
Eoinomis.
p.
Gary, 8; Porphyry, de Abst. ii.
37-42.
See
27
An
ii.
4.3.
See
expression often
used by the Platpnists; see the
Lexicon Platonicum, by the
ii.
4.3.
OF LOVE
iii.5]
28 See Plato,
Banquet,
29 See iii.
p. 203, Gary, 29.
30 See
si
4.6.
iii.
4.3.
32 P. 246,
Stoic distinction.
33 p. 28, Gary, 50.
Gary, 56.
34
"oistra."
Didymns,
Etym.
Magn.
p.
Heidelb.
p.
162,
Lips.
of the
Locrius,
Soul of the World, p. 550, ed.
3G Origen, c.
Gale, Gary, 4.
37 "logoi."
Gels., iv. p. 533.
179,
35
Timaeus
1141
vi. 23.
41
30.
Pun on
ria."
ii.
3.17;
"Poros"
42 See
ii.
and
4.16.
ii.
9.2.
"eupo-
WORKS OF PLOT1NOS
1142
FIRST ENNEAD,
Of
BOOK
[Si
EIGHT.
QUESTIONS TO BE DISCUSSED.
1.
evils that
might affect
cover whence
happen, and
it
arises,
where
it
resides, to
whom
it
may
i.8]
A.
1143
EVIL.
2.
now determine
at least so far as
is
demanded by
things;
life,
soul,
He
it
all
possesses
all things;
it possesses all things, without possessing them (in the
usual acceptation of that term) the things that subsist
it is
it
WORKS OF PLOTINOS
1144
[5l
SOUL.
activity
lives
third
Though
ranks.
10
all
relate
to
the
there
were
described),
nothing but
second and
King of all
NATURE OF
3.
As these are
ciple is
beings,
their
and
real beings,
superior,
still
EVIL.
less in
evil
Him, who
superior to them;
Evil then must be
so to speak, be its
is
i.8]
1145
To
gain
some
by the contrast
between measure and incommensurability; between indetermination and its goal; between lack of form and
the creating principle of form; between lack and selfsufficiency; as the perpetual unlimited and changeableness; as passivity, insatiableness, and absolute pov
12
Those are not the mere accidents of evil, but
erty.
its very essence; all of that can be discovered when
any part of evil is examined. The other objects, when
EVIL POSSESSES A
LOWER FORM OF
it,
become
BEING.
differ
itself.
Just
as,
is
the
Good
in itself,
of indetermination
it is impossible to conceive
outside of the indeterminate, any
WORKS OF PLOTINOS
1146
[51
therefore,
infinite
of something
in
combine
which would
above as the
characteristics of evil. 13
such because
evil
they contemplate
is
evil,
or because they
IS
fulfil
it.
EVIL IN ITSELF.
EVIL.
4.
So far as the nature of bodies participates in
matter, it is an evil; yet it could not be the primary
Evil, for it has a certain form.
Nevertheless, this form
possesses no reality, and is, besides, deprived of
life ( ? )
for bodies corrupt each other mutually. Being
agitated by an unregulated movement, they hinder the
;
i.8]
1147
secondary
evil.
is
not
evil,
is
That
to be so considered T
15
to the expression of Plato,
of the
In this man it is natural for the
is a slave to the body.
It is indeed the irrational part of the
soul to be evil.
soul which harbors all that constitutes evil: indetermination, excess, and need, from which are derived intem
perance, cowardliness, and all the vices of the soul, the
involuntary passions, mothers of false opinions, which
lead us to consider the things we seek or avoid as goods
How shall we
But what produces this evil?
or evils.
make a cause or a principle of it? To begin with, the
soul is neither independent of matter, nor, by herself,
By virtue of her union with the body, which
perverse.
material,
she
is
principle of generation
is
matter,
whose nature
is
so
WORKS OF PLOTINOS
1148
[51
"is"
OF THE NATURE OF
i.8]
EVILS
1149
Be
cidents; as for instance, what occurs by malice.
sides, the different kinds of evil differ among each other
either by the matter in which evil resides, or by the
parts of the soul to which it refers, as sight, desire, and
passion.
we
we
shall
IN
WHAT
6.
Let us examine the significance of the doctrine 19
that evils cannot be destroyed, that they are necessary,
WORKS OF PLOTINOS
1150
[5l
EVIL
IS
21
i.8]
how can
"being,"
alone
"above
if
22
being"?
1151
the good be
Evidently,
in
first
principles in general?
The contrary
of
We
WORKS OF PLOTINOS
1152
[Si
IS
7.
Why is the existence of both good and evil
Because matter is necessary to the exist
necessary?
ence of the world. The latter is necessarily composed
of contraries, and, consequently, it could not exist with
In this case the nature of this world is a
out matter.
What it re
mixture of intelligence and necessity. 24
ceives from divinity are goods; its evils derive from
the primordial nature, 25 the term used (by Plato) to
designate matter as a simple substance yet unadorned
But what does he mean by "mortal
by a divinity.
When he says that "evils besiege this region
nature?
here below," he means the universe, as appears from
the following quotations 26 "Since you are born, you
are not immortal, but by my help you shall not perish."
In this case it is right to say that evils cannot be an
nihilated.
How then can one flee from them? 27 Not
by changing one s locality, (as Plato) says, but by
acquiring /irtue, and by separating from the body,
which, simultaneously, is separation from matter; for
being attached to the body is also attachment to mat
ter.
It is in the same sense that (Plato) explains being
separated from the body, or not being separated from
it.
By dwelling with the divinities he means being
united to the intelligible objects; for it is in them that
inheres immortality.
"
OF THE NATURE OF
i.8]
EVILS
1153
Here follows
We
something
MATTER
8.
makes
It
IS
CAUSE OF
may
still
EVIL,
EVEN
IF
CORPOREAL.
us wicked; for
indeed, these
If,
ignorance and perverted appetites.
evil as a result of the perversity
to
us
mislead
appetites
of the body, we must seek its cause, not in matter, but
These, for
in form (in the qualities of the bodies).
and the
instance, are heat, cold, bitterness, pungency,
atonic
the
or,
of
the
secretions;
other qualities
bodily
condition or inflammation of certain organs; or, certain
the difference of appetites;
dispositions which produce
and if you please, false opinions. Evil, therefore, is
form rather than matter. Even under this (mistaken)
driven to acknowledge
hypothesis we are none the less
A quality does not always pro
that matter is the evil.
duce the same results within or outside of matter; thus
The
the form of the axe without iron does not cut.
WORKS OF PLOTINOS
1154
[51
IS
The
is
pure only
if
it
flee
from here
below.
i.8]
1155
measure.
BY
B.
primary Evil
The secondary
is
evil
is
HOW THE
SOUL COMES TO
KNOW
VICE.29
How
As
do we get to know vice and virtue?
we know it by the very intelligence and by
wisdom; for wisdom knows itself. But how can we
know vice? Just as we observe that an object is not
in itself straight, by applying a rule, so we discern vice
9.
to virtue,
by
We
We
is entirely lacking.
cognize relative vice by
see a
noticing that it lacks some part of virtue.
part of virtue, and, by this part, judging what is lack
ing in order completely to constitute the form (of
virtue
We
WORKS OF PLOTINOS
1156
[5l
form.
HOW TO
less
We
30
reasoning").
Consequently,
intelligence
becomes
ness so far as
it
is
it.
Thus
MATTER
10.
IS
It
That matter
as it is without quality?
possesses no qualities can be said in the sense that by
itself it has none of the qualities it is to receive, or to
which matter is to serve as substrate; but cannot be
can be
evil,
i.8]
1157
33
But
the attribute of a subject other than itself.
matter is not the attribute of something alien; it is the
subject to which accidents are related. Therefore, since
every quality is an accident, matter, whose nature is not
quality
MATTER AS DEPRIVATION
IS
STILL
WITHOUT
QUALITIES.
11.
It may be further objected that nature, inde
pendent of all form, is deprivation. Now deprivation
is always the attribute of some hypostatic substance,
If then evil consist
instead of itself being substance.
in privation, it is the attribute of the substrate deprived
of form; and on that account it could not exist by
If it be in the soul that we consider evil, priva
itself.
tion in the soul will constitute vice and wickedness, and
there will be no need to have recourse to anything
external to explain it.
WORKS OF PLOT1NOS
1158
[5l
EVIL.
is
We
is
RELATIVE PRIVATION
To the objection that
IS
IMPOSSIBLE.
12.
and
evil are
i.8]
Evil.
The good
(being)
evil will
1159
We
solute Evil.
WORKS OF PLOTINOS
1160
[Si
it.
Then, when the soul has
the body, she once more falls into the same mud
until she have managed to return into the intelligible
world, and weaned her glance from this mire. So long
as she remains therein, she may be said to have de
scended into
hell,
and to be slumbering
there. 37
IN
i.8]
OF THE NATURE OF
does not occur
EVILS
1161
from matter,
and which,
as perfect, carry out their functions without any ob
stacle; it remains, that this weakness occurs in fallen
For them
souls, which are neither pure nor purified.
weakness consists not in the privation of anything, but
as
it
in
souls separated
"
3S
"winged,
cause of the
"fall"
of the soul.
1162
WORKS OF PLOTINOS
[51
minates her (the soul) The latter indeed, does not sus
40
tain matter,
although she be present, and does not
even see it, because it is evil. Matter obscures, weakens
.
will
not belong
among
beings would,
if
log
cal,
thereby also
i.8]
1163
evil;
We
The end
what troubles
main pure
it,
Evil.
(Matter, which
is
synonymous with
evil)
is
golden
naked
and that men might not be intruded on by it; or
that men, if they must see it, shall be reminded of
beauty on observing an even weakened image thereof.
ness,
See books
ii.
3; ii. 9; iii.
for the foundations
on which this summary of
Flotinos s doctrine of evil is
contained. To do this, he was
1,
2,
3,
4,
to
in
WORKS OF PLOTINOS
1164
in
his
Philebus,
8
49, 50.
See
v. 1
p. 28;
vi. 9.2.
10
Gary,
9
Nu
fr.
32.
work, the
See
ii.
This idea of
4.10-12.
irradiation
is
emana-
practically
back
to
27a.lO.
his Theaetetus,
p.
176;
84,
Cary,
by Plato
tioned
Tim-
the
in
of
inferiority
As
said
Plato, in his second Letter, 2.
ia See iii. 8.9; iv. 7.14;
312.
12 As held by
vi. 4.2; vi. 9.2.
Plato in the Parmenides and
13 See ii.
Alcibiades.
First
14 It
is
noteworthy
4.8-16.
menius,
[51
beings
which,
5.5;
ii.
9.8,
Leg. Alleg.
so
i.
8.1.
13;
ii.
ii.
1; Philo.
29 See
p. 74.
si
4.12.
v.
Nu
fr.
26.3.
menius,
Laertes vii. 33 See
55 j. 8.15. 3
4.13.
ii.
32 Diog.
34 jj.
6.
As thought
and
iii.
5.9 as well as
iii.
40 According to the in
41 See
terpretation of Ficinus.
ii.
This is an added con
4.
firmation of the chronological
order in the Enneadic order
this book is later, not earlier.
42 Again a term discussed by
6.14.
Xumenius,
iii;
i.
see
4.10.
i.
fr.
1.9;
ii.
iv.
8,
3.3,
13;
30,
and
31;
IS
ii.3]
ASTROLOGY OF VALUE?
1165
is
of any Value. 1
It
indicates
what
if
force
WORKS OF PLOTINOS
1166
[52
may form
from
locality, or
could
render
But
some
how
they
ii.3]
ASTROLOGY OF VALUE?
IS
1167
"CARDINAL
POINTS"
OR
"DECLINATIONS"
the zodiac?
What
itself
experience?
WORKS OF PLOTINOS
1168
[52
ABSURDITY OF
Nor
4.
is it
"ASPECTS,"
AND
"HOUSES."
What
What
from
this
(particular influence)
In
fact,
they
ii.3]
IS
ASTROLOGY OF VALUE?
1169
warm
planet
(Mars),
Besides,
it
is
it
earth.
is
favorable
when
moon,
full,
WORKS OF PLOT1NOS
1170
[52
portance
only
for
terrestrial
9
things,
not
for
the
because of
its distance, it does not support the moon, then it must
be in a worse predicament; when the moon is full, it
is sufficient for terrestrial things, even when the moon
celestial
is
( ? )
distant
Finally,
but
when
the
if,
moon
presents
its
JUPITER, VENUS,
move
ferent,
in
because
it
all.
mutual
IS
ii.3]
ASTROLOGY OF VALUE?
f!7l
take part
in the
Is
it
in a certain position,
WORKS OF PLOTINOS
1172
when they
[52
are to ac
for
the cause of the events (in our world) even if the stars,
like many other things, really prognosticated future
would still have to wonder at the main
events.
tenance of the order without which no events could be
might, therefore, liken the stars to
prefigured.
letters, at every moment flung along the heavens, and
which, after having been displayed, continued in cease
less motion, so that, while exercising another function
15
in the universe, they would still possess sfgnificance.
Thus in a being animated by a single principle it is
We
We
IS
ii.3]
ASTROLOGY OF VALUE?
1173
this co-ordination
THERE
IS
When
1174
WORKS OF PLOTINOS
[52
or
all
effect indisputably.
which,
IS
ii.3]
ASTROLOGY OF VALUE?
1175
we
IS
THE GENUINE
INDIVIDUALITY?
we
Our genuine selves are what is essentially
are the principle to which Nature has given the power
to triumph over the passions. For, if we be surrounded
by evils because of the body, nevertheless, the divinity
has given us virtue, which "knows of no master" 26
"us";
Indeed we need
(is not subject to any compulsion).
virtue not so much when we are in a calm state, but
when its absence exposes us to evils.
must, there
We
fore, flee
1176
WORKS OF PLOTINOS
[52
IS
ii.3]
ASTROLOGY OF VALUE?
1177
soul.
By
their
lower
part, their
38
they produce
only the things which are passions of the universe.
Besides, we shall have to acknowledge, that the soul,
even before entering into generation, while descending
here below, brings something which she has by herself;
for she would not enter into a body unless she had a
39
We must also admit that
great disposition to suffer.
while passing into a body the soul is exposed to ac
cidents, inasmuch as she is subjected to the course of
the universe, and as this very course contributes to the
production of what the universe is to accomplish; for
the things which are comprised in the course of the
universe act as
its
body,
parts.
Love of the
beautiful
become
evil in us,
in the stars.
WORKS OF PLOTINOS
1178
[52
matter,
influences
commingle; and
this
DISTINCTION BETWEEN
WHAT
IS
AND WHAT
IS
NOT
We
ii.3]
IS
ASTROLOGY OF VALUE?
1179
47
(the stars, the brutes, and men. ).
WORKS OF PLOTINOS
1180
[52
mony/50
Poverty,
ii.3]
IS
ASTROLOGY OF VALUE?
1181
derive his wealth from his parents, the stars have only
announced that he would be rich; and they would have
WORKS OF PLOTINOS
.1182
[52
marriage
is
of several circumstances.
The procreation of children
one of its consequences; it occurs in accordance with
the ("seminal) reason," in case it meet no obstacle;
if it be
defective, there must be some interior defect
in the pregnant mother, or the fault lies in the im
potence of the father.
is
THEIR FATE: BY
SELF-VICTORY.
Some men,
IS
ii.3]
ASTROLOGY OF VALUE?
1183
latter point,
is
What
cessively, first
all
WORKS OF PLOTINOS
1184
[52
"reason"
"actions"
and
"reactions"
tinually
("seminal)
reasons"
yield
to
the
"passions"
of
matter. 61
IS
ii.3]
ASTROLOGY OF VALUE?
1185
THE UNIVERSE
IS HARMONY.
IN SPITE OF THE
FAULTS IN THE DETAILS.
what is better;
good is contained in the "potentiality" of
the "reasons," and "actualized" in the begotten beings.
The (universal) Soul has, therefore, no need to busy
reason"
what
is
less
come
active.
For the
"reasons"
"reasons"
to be
successfully subdue
WORKS OF PLOTINOS
1186
[52
the
"reasons"
All things,
that proceed
therefore,
soul
by reasoning,
it
will
If the latter
object, or what it possesses in herself.
be the case, she has no need of reasoning, 67 for it is
not by reasoning that the Soul fashions matter, but by
others,
when
doing
so, although,
things less perfect.
in
IS
ii.3]
not the
first
ASTROLOGY OF VALUE?
(the
"seminal reasons,"
which are
1187
inferior
security.
70
it
is
WORKS OF PLOTINOS
11
[52
Above
this
power).
The
itself.
picture which perpetually pictures
the third is also immovable
principles are immovable;
but it is engaged in matter, and becomes
(in essence)
immovable (only) by accident. As long as the In
two
first
power)
72
emanates therefrom.
;
light
We
the
last
Porphyrian
treatises,
con
of
of
chronological arrangement
of Plotinos.
the studies
"
19 Seneca,
18 See
4.32.
iv.
20 See iii.
Oucst. Nat. i. 1.
22 See
21 See ii. 3.13.
2. 4
-1
iii.
24
4.3.
See
iii.
1.8-10.
see
IS
ii.3]
iii.
iv.
4.2;
ASTROLOGY OF VALUE?
4.4,
25 Plato,
5.
Gary,
14.
16, 17.
it.
ii.
84 See
85 This
i.
1.7-12;
iv.
3.19-23.
and actualization),
and the Stoic (the "reasons,"
"seminal
action and
reasons,"
and
or
passions,
the inorganic inform
tentiality
ing principle).
is
Numenius,
1189
"hcxis,"
"habit,"
Of
these,
Nu
Aristotelian
doctrines, al
s single
soul
for
triple-functioned
Aristotle s
combination
of
souls of various degrees (fr.
53). Plotinos, therefore, seems
to have distinguished in every
though he
Plato
left
Form
is the ac
Steinhart*s
Melemata Plotiniana, p. 31 ii.
that is, the essence and
5.2)
power (vi. 4.9), which are in
Form alone pos
separable.
sesses real existence, beauty
evil
(i.
6.6).
tualization
(K.
and goodness.
Form
degrees
reason,
has four
nature
and habit; which degrees are
the same as those of thought
and life (Porphyry, Principles
:
idea,
WORKS OF PLOTINOS
1190
Now
nature ("physis")
the principle of the vegeta
habits.
tive
and
life,
Numenius,
habit,
fr. 55,
see
"hexis,"
ii.
4.16. is
makes
in the
world-Soul a dis
to that ob
the human
one
tinction analogous
taining
in
1.8-12; iv. 4.
he asserts that
i.
there
perior
[52
no doubt remember
followed
claiming
^(hyperkos-
Plo
and egkosmios).
tinos was therefore returning
to Numenius s two world-souls
(fr. 16), which was a necessary
mios,
See
ii.
9.2.
i.l]
FIRST ENNEAD,
BOOK ONE.
U91
the Self. 1
grief, fear
last,
Is it
We
other principle.
should also inquire concerning
the nature and classification of thought. 8
Last we
should study the principle that undertakes this inquiry
and which comes to some conclusion about it.
But,
first of all, who is the agent, who feels?
This is the
real starting point: for even passions are modes of
9
feeling, or at least they do not exist without it.
WORKS OF PLOTINOS
1192
[53
THE SOUL
IS
NOT ESSENCE.
duced
(in
would imply
striving to
is
i.l]
1193
We
WORKS OF PLOT1NOS
1194
[53
we
consider the former the user, and the latter the used
12
it is philosophy,
that produces this separation by
giving to the soul the power of using the body as a
;
and
tool.
body.
Now
let
is
worse
deteri
Well,
gain the acces
On the other hand, would not the
sion of sensation?
body, by participation in life, gain sensation and its
derived passions?
It is the latter, then, which will
desire, inasmuch as it will enjoy the desired objects,
in
somewhat
losing
life,
i.l]
1195
about them.
It is the latter which
be exposed to the escape of the objects of its
18
desire, and to decay.
and
may
far, to
WORKS OF PLOTINOS
1196
[53
we must
find
how
one related
first in
not become
affliction; as, for instance, one
irritated at believing oneself scorned; or in experien
no
may
some good.
i.l]
1197
DESIRE,
common
to soul
and body.
WORKS OF PLOTINOS
1198
L53
all
i.l]
1199
"we"
28
of a
organism, although within us exist principles
kind
in
which
concur
the
manifold
higher
forming
29
impassible.
Ratiocination, opinion and thought,
which principally constitute us, 30 deal exclusively with
these images, by which the soul has the power of
DISTINCTION IN THE
WHOLE ORGANISM.
tutes
In every ratiocination, it is
who
because ratiocination is the peculiar activity
31
energy) of the soul.
man.
reason,
(or,
"we"
WORKS OF PLOTINOS
1200
[53
What
I
is our relation with the Intelligence?
the habit imparted to the soul by the intel
32
lect, but the absolute Intelligence;
which, though
above us, is also common to all men, or peculiar to
each of them; in other words, is simultaneously com
8.
mean not
individual.
Common because it is indivisible,
one and everywhere the same; particular because each
mon and
What
is
God?
He hovers over
the
because she
is
one
in
is
indivis
the universe.
herself,
35
Of these, the
just as a single face in several mirrors.
first is sensation, which resides in the common part,
the organism; then come all the other forms of the
i.l]
1201
other,
crease,
36
object she fashions.
AND ERRORS.
to
We
"we,"
having
it
actually present.
WORKS OF PLOT1NOS
1202
We
[53
soul
DISTINCTIONS IN
"WE"
AND THE
"REAL
MAN."
10.
But if "we" are the "soul," we must admit
that when we experience passions, the soul experiences
them also; that when we act, the soul acts.
may
even say that the common part is also "ours," es
We
body;
39
in fact,
we even
say
"we"
suffer,
from the
when our
suffers.
"We"
is, therefore, taken in a double
sense: either the soul with the animal part, or living
body; or simply the upper part; while the vivified
body is a wild beast.
body
i.l]
1203
common
When
it
is actively engaged towards the
upper intelligible
world; and it only begins to be active towards us when
42
it advances as far as
(fancy or representation), the
middle part of our being.
UTILIZED.
WORKS OF PLOTINOS
1204
an
only
(Aristotelian)
"potentiality"
[53
or
(Stoic)
"habit."
We
be
universal Soul.
When we
we
are
the
supposing her to be one and simple, identifying
soul with soul essence.
When, however, we consider
her capable of sin, we are looking at her as a complex,
of her essence and of another kind of soul which can
The
soul, thus,
is
com-
i.l]
1205
commits
It was this
sins, and undergoes punishments.
conception of the soul Plato was referring to when he
said: 44
"We
see the soul as we see Glaucus, the
marine
is."
We
soul
s life
IS
GENERATED.
WORKS OF PLOTINOS
1206
[53
she
in
SOUL.
(Homer) seems
of Hercules,
when he sends
RELATION OF THE
13.
Is
it
"we"
"WE"
or the
AND THE
"soul"
"SOUL."
The
we, by means of the soul.
is, not we who consider the soul because
we possess her, but that the soul considers herself.
This need not imply motion, as it is generally under
stood, but a motion entirely different from that of the
researches?
cause of this
It
is
and which
bodies,
is
its
own
life.
Intelligence
the soul
is
when she
is
when
the in
and something
i.l]
1
The
subject announced in
1207
^iv.lZO. 20 Arist.
"iv.4.20.
21 According
22 Phaedo. p. 87;
23 Similar to the
Gary, 82.
modern James-Lange theory of
bodily emotions. 24 See iv. 4.20,
28. 25 See sect. 7, 9, 10. 26 See
27 Porphyry and
iv. 3.22, 23.
Anim.
de
2.1.
to Aristotle.
let,
sect.
2.
sect.
4.
it
"dia
and
nou,"
indicates that
8 "Noesis" means
logizetai).
intuitive thought, the actual
9 See
ization of intelligence.
sect.
7.
10 See
of the
Porphyry,
Faculties
Soul, and
Ficinus. commentary on this
11
In Greek,
book.
zoon,"
"to
"to
syntheton,"
teron,"
"to
"to
koinon,"
synampho"to
eido
12 See i. 2.5.
1 3 Ac
cording to the Stoics. 14 Ac
to
Alexander
of
cording
15 As
Aphrodisia.
thought
Aristotle, de Anima 2.1; see
4.3.21, and Numenius, 32. 16
lon."
in
de Anima, ii. 1
Aristotle,
Plato, Laws, x. p. 906; Gary,
14; and especially Numenius,
17 As
Plotinos
thinks.
32.
Ammonius
in Bouillet,
Intr.
i.
illet,
3 Bouillet,
325, 332.
31 See Bou
Ixxviii.
note, p. 327, 341. 32 One
p.
i.
Intr.
p.
i.,
i.
p.
344-352.
Ixxiii.
nature
"Turning"
see
iv.
4.13,
means here
14.
to in
iy.
also
5.
8, 19;
i.
2.5.
ii.
1.9;
iii.
9.3, 4,
"
representation,
30, 31.
7.
43 See
44 Plato,
Gary,
11.
4^
i.
4.10;
iv.
3.3,
Rep. x.
For
p.
611;
4
xi. 602. 5;
18; 4.8.
<5Odyss.
47
see 4.3.27.
find here a
reassertion of Numenius s doc
trine of two souls in man, fr.
We
53.
WORKS OF PLOTINOS
1203
FIRST ENNEAD,
Of the
First
[54
BOOK SEVEN.
excellent
aim
is
ticipate therein.
PARTICIPATION IN GOOD.
Now
TWO METHODS.
Good: the
FIRST
17]
1209
as
is
it
AND QUALITY.
2.
Let us study the dependence of everything on
the Good.
The inanimate trends toward the Soul,
while the animate Soul trends towards the Good
WORKS OF PLOTINOS
1210
to those to
whom
[54
THERE
IS
it
is
Though
life
How
is
tainly life
be a good?
Cer
a good for such as possess the Good, (it
death not an
is
evil, if life
FIRST
\.7]
1211
he
to recon
7 and
lian
was
him; for
there was
the
it
eclectic
monism
of the
the Republic,
young Plato of
and the more logical dualism
by
Stoics
would
say.
Which
is
PORPHYRY,
COMMENTARIES OR OUTLINES
OF THE ENNEADS OF PLOTINOS.
PSYCHOLOGICAL FRAGMENTS BY
PORPHYRY, JAMBLICHUS, NEMESIUS, AND
AMMONIUS SACCAS.
CONCORDANCE
OF THE NUMBERS OF THE
44
PARAGRAPHS
OF
PORPHYRY S PRINCIPLES
OF THE
THEORY OF INTELLIGIBLES
IN THE EDITIONS OF
BOUILLET, CREUZER, AND HOLSTENIUS
The order of Bouillet has been left, because the other orders
differ anyway, and because this is the one that Porphyry intro
duced into the works of Plotinos. It must, therefore, have been
of most significance to him.
1214
PORPHYRY
COMMENTARY
1215
FIRST ENNEAD, 2
Of
There
I.
citizen,
is
BOOK TWO.
Virtues.
a difference
man who
those of the
command, or to obey."
2.
The virtues of the man who
templation consist
here below; that
3
in
is
tries to rise to
con
They command
PORPHYRY
1216
COMMENTARY
whom
opinions in
harmony with
in
acting by
mand and be
obeyed."
The
com
moderate the
live in conform
civil virtues
There
is
being pure.
"since
purification and purity consist in being separated
from every foreign entity, the good is something dif
If the soul
ferent from the soul that purifies itself.
that purifies herself had possessed the good before los
ing her purity, it would be sufficient for the soul to
purify herself; but in this very case, what would re
main to her after the purification would be the good,
But the soul is not the good;
but not the purification.
she can only participate therein, and have its form;
otherwise the soul would not have fallen into evil. For
the soul, good consists in being united to her author,
and her evil is to unite with lower things." 4
Of evil, there are two kinds; the one, is to unite with
lower things; the other is to abandon oneself to the
PORPHYRY
passions.
The
COMMENTARY
civil virtues
owe
their
name
1217
of virtues
soul
principle,
she possesses.
3.
There
as the other
(lower
forms)."
1218
We
PORPHYRY
COMMENTARY
1,
the exemplary
will
when circumstances
practice
them only
The objects,
The object of
in
the
We
of
them leads
We
PORPHYRY S COMMENTARY
1219
f ication
mand
To
know
1220
PORPHYRY S COMMENTARY
FIRST ENNEAD,
Of
BOOK
NINE.
Suicide.
is
PORPHYRY
There
3.
men, consists
is
COMMENTARY
a double death.
1221
One, known by
all
Matter.
(10).
non
ing united with existence, we also conceive of
Consequently, when we separate
entity (the one).
ourselves from existence, we do not conceive of the
nonentity which is above existence (the one), but we
beget by thought something that is deceptive, and we
put ourselves in the condition (of indetermination) in
Just as each
which one is when outside of oneself.
one can really, and by himself, raise himself to the
non-existence which is above existence (the One) so
(by separating oneself from existence by thought), we
may reach the nonentity beneath existence.
;
OF THE INCORPOREAL
5.
SIX.
The name
"incorporeal"
(3).
"body."
1222
PORPHYRY S COMMENTARY
PORPHYRY
COMMENTARY
1223
strument,
strings that
being
is
find an analogy
dictated them.
soul binds herself to the body by a
(5)
conversion toward the affections experienced by the
She detaches herself from the body by
body.
harmony
itself
The
9.
"apathy,"
(turning
away from
the body
affections.)
finite,
tension.
It
is
PORPHYRY
1224
COMMENTARY
Matter is
condition, or being able to come out of it.
the lack of all existence; and, consequently, what mat
ter seems to be is a deception.
If, for instance, matter
seems to be large, it really is small; like a mere phan
tom, it escapes and evanesces into nonentity, not by
any change of place, but by its lack of reality. Con
sequently, the substrate of the images in matter con
sists of a lower image.
That in which objects present
appearances that differ according to their positions is
a mirror, a mirror that seems crowded, though it pos
sesses nothing,
to
be
everything."
(8-19).
11.
Passions (or, affections) refer to something
destructible; for it is passion that leads to destruction;
it is the same sort of
being that can be affected, and
can be destroyed.
it;
for
chance
entity.
Consequently, matter is impassible, as by it
self it possesses no quality.
The forms that enter into
and issue from matter (as a substrate) are equally
That which is affected is the composite
impassible.
of^form and matter, whose existence consists in the
union of these two elements; for it is evidently subject
to the action of contrary powers, and of the
qualities
of things which enter into it, and affect it.
That is
why the beings that derive their existence from some-
PORPHYRY
COMMENTARY
1225
OF THOUGHT.
(1) Thought is not the same everywhere; it
In
according to the nature of every "being."
intelligence, it is intellectual; in the soul it is rational;
in the plant it is seminal; last, it is superior to intel
ligence and existence in the principle that surpasses all
12.
differs
these.
OF
LIFE.
13.
(7) The word "body" is not the only one
that may be taken in different senses; such is also the
There is a difference between the
case with
life of the plant, of the animal, of the soul, of intel"life."
PORPHYRY
1226
COMMENTARY
ligence,
entities
OF THE ONE.
(8) By (using one s) intelligence one may
things about the super-intellectual (prin
But it can be much better viewed by an ab
ciple).
sence of thought, than by thought. This is very much
the same case as that of sleep, of which one can speak,
up to a certain point, during the condition of wakefulness; but of which no knowledge of perception can be
14.
say
many
Indeed, like
acquired except by sleeping.
only by like; the condition of all knowledge
10
subject to be assimilated to the subject.
is
known
is
for the
15.
(1)
itself
is
Every body
not
in
is
a place,
in a place;
the incorporeal
it.
The
16.
fact of
sion, in
17.
(1)
an indivisible manner.
body whenever
it
so far as
it
is
it
pleases, that
within
its
is,
by
inclining towards
nature to do so.
it
is
Not being
present to
PORPHYRY S COMMENTARY
18.
(1)
The incorporeal
present to the
of existence.
body
in
in itself
nor
hypostatic form
"being"
does
1227
in
not
bodies.
20.
(2) The things that act upon others do not
act by approximation and by contact.
It is only acci
dentally when this occurs (that they act by proximity
and contact).
PORPHYRY S COMMENTARY
1228
body.
soul,
is
"to
PORPHYRY
COMMENTARY
1229
which she
she presided she remains united to the spirit
as a re
Since,
celestial
the
spheres.
has received from
she has developed par
sult of her affection for matter,
virtue of which she had a sympa
ticular faculties
by
as a
thetic habit for some particular body during life,
the
on
form
a
she
impresses
result of this disposition,
and thus she
her
of
imagination,
the
power
spirit by
The soul is said to be in hell be
acquires an image.
that surrounds her also happens to have
disposition.
.,
naturally
unless it be held up and laised by a higher cause.
Ju
PORPHYRY
1230
COMMENTARY
is
ture, so the
OF SENSATION.
The soul contains the reasons of all
soul operates according to these reasons,
whether incited to activity by some exterior object, or
whether the soul be turned towards these reasons by
When the soul is incited to
folding back on herself.
this activity by some exterior object, she applies her
senses thereto; when she folds back on herself, she
It might be objected that
applies herself to thoughts.
the result is that there is neither sensation nor thought
without imagination; for just as in the animal part, no
24.
things.
(3)
The
thought.
PORPHYRY
COMMENTARY
1231
OF MEMORY.
(2) Memory does not consist in preserving
It is the faculty of reproducing the concep
images.
tions with which our soul has been occupied.
25.
FIFTH ENNEAD,
Of Generation and
BOOK TWO.
power
intensifies.
1232
PORPHYRY
COMMENTARY
PORPHYRY S COMMENTARY
1233
FIFTH ENNEAD,
Of
BOOK THREE.
Superior Principle.
when
it
PORPHYRY S COMMENTARY
1234
to destruction,
it
its
"being"
32.
self
....
As the
intelligible
is
united to Intelligence,
it is
"It
and
in
is
not think,
"it
would be
unintelligent."
It
does not
PORPHYRY S COMMENTARY
1235
shuns
attribute to such a
Now
and
directs
1236
PORPHYRY S COMMENTARY
PORPHYRY
COMMENTARY
INTELLIGENCE
33.
all
(10-12)
things; for
it
IS
Intelligence
is
manifold.
1237
MANIFOLD.
is
Now
are identical,
and as the
intelligible
entities
form a manifoldness,
we must
PORPHYRY S COMMENTARY
1238
which
it
forms an image as
how
That
is
objects.
it.
That
is
why
contemplate
derstanding
itself
itself,
and
will
PORPHYRY
stand
intelligible
COMMENTARY
entities.
Now
intelligible
1239
entities
SIXTH ENNEAD,
The One and
BOOK FOUR.
Everywhere Present
As a Whole.
Identical Being Is
OF THE INCORPOREAL.
The incorporeal is that which is conceived of
35.
by abstraction of the body; that is the derivation of its
name. To this genus, according to ancient sages, be
long matter, sense-form, when conceived of apart from
matter, natures, faculties, place, time, and surface. All
these entities, indeed, are called incorporeal because
There are other things that are
they are not bodies.
called incorporeal by a wrong use of the word, not
because they are not bodies, but because they cannot
Thus the incorporeal first mentioned
beget bodies.
above subsists within the body, while the incorporeal of
the second kind is completely separated from the body,
and from the incorporeal that subsists within the body.
The body, indeed, occupies a place, and the surface
does not exist outside of the body.
But intelligence
1240
PORPHYRY
COMMENTARY
for,
PORPHYRY S COMMENTARY
1241
from some
"If
manner
fold
in
existence)."
PORPHYRY S COMMENTARY
1242
because
it
has a volume;
"the
intelligible
being
is
not
located
in
"It
PORPHYRY S COMMENTARY
are
in
seem
1243
to
"being,"
or essence.
smallest
We
tity
and
its
indwelling in
itself
in
PORPHYRY
1244
COMMENTARY
of existence outside of
power.
to
all
realizing
body
is
in it.
The incor
poreal is not present to the material, in so far as the
material is incapable of being assimilated to a com
pletely immaterial principle; however, the incorporeal
is present to the corporeal in so far as the corporeal
can be assimilated thereto.
Nor is the incorporeal
present to the material by receptivity (in the sense that
one of these two substances would receive something
from the other) otherwise the material and the imma
terial would be altered; the former, on receiving the
immaterial, into which it would be transformed, and
the latter, on becoming material.
Therefore, when a
relation is established between two substances that are
as different as the corporeal and the incorporeal, an
assimilation and participation that is reciprocal to the
PORPHYRY
COMMENTARY
1245
tualizations
universal Soul
is
infinite,"
1246
PORPHYRY
COMMENTARY
stance,
we
PORPHYRY
COMMENTARY
1247
24
SIXTH ENNEAD,
The One and
BOOK
FIVE.
IS
ENTIRE IN EVERY
THING.
Better 26 to express the special nature of in
corporeal existence the ancient philosophers, particu
40.
27
do not content themselves with
Parmenides,
is
one," but they also add "and
just as
saying
a sense-object is a whole.
But as this unity of the
larly
"it
all,"
sense-object contains a diversity (for in the senseobject the total unity is not all things in so far as it is
The
one, and as all things constitute the total unity)
ancient philosophers also add,
so far as it is one."
This was to prevent people from imagining a collective
whole and to indicate that the real being is all, only
After having said,
by virtue of its indivisible unity.
.
"in
"it
is
after
everywhere,"
having
said,
whose
they add,
"it
is
in
"it
all,"
is
that
nowhere."
is,
Then,
individual
to receive it,
in all
things
they
still
PORPHYRY S COMMENTARY
1248
number,
multitude.
powers, because it
and not by an
parts, such as bodies.
The latter possess unity in diversity; for, in them, it is
diversity that dominates, the unity being exterior and
In real existence, on the contrary, it is
incidental.
unity that dominates with identity; diversity is born of
the development of the
power
its
identity,
of unity.
Consequently,
PORPHYRY
COMMENTARY
1249
itself;
either.
THE DIVINITY
is
The
is
everywhere because it is
divinity
But
also with intelligence and the soul.
in relation to all beings that it surpasses, that the
43.
So
nowhere.
it
IS
divinity
its
is
gence
is
its
( ? )
The body
is
within
come
it is
because
it
is
also
nowhere
in respect to
1250
PORPHYRY S COMMENTARY
it.
Similarly the soul is neither a body, nor in the
body, but is only the cause of the body, because she is
simultaneously everywhere and nowhere in the body.
So there is procession in the universe (from what is
to
44.
"When
you have conceived of the inex
haustible and infinite power of existence in itself, and
when you begin to realize its incessant and indefatig
able nature, which completely suffices itself," which
has the privilege of being the purest life, of possessing
itself fully, of being founded upon itself, of neither
desiring nor seeking anything outside of itself, "you
should not attribute to it any special determination,"
or any relation; for when you limit yourself by some
consideration of space or relation, you doubtlessly do
not limit existence in itself, but you turn away from it,
extending the veil of imagination over your thought.
"You
can neither transgress, nor fix, nor determine,
nor condense within narrow limits, the nature of exist
ence in itself, as if it had nothing further to give beyond
It is the
(certain limits), exhausting itself gradually."
most inexhaustible spring of which you can form a
notion.
"When you will have achieved ( ? ) that na
ture, and when you will have become assimilated to
eternal existence, seek nothing beyond."
Otherwise,
will be going away from it, you will be directing
your glances on something else.
you do not seek
anything beyond," if you shrink within yourself and
into your own nature, "you will become assimilated to
universal Existence, and you will not halt at anything
you
"If
PORPHYRY
COMMENTARY
1251
When we
we
fall
into
is
"It
1252
PORPHYRY
COMMENTARY
who
own
33
and
prison, because he has fled from heaven
because he tries to break his bonds; for, when he
turns towards things here below, he has abandoned
.
PORPHYRY
COMMENTARY
from
"a
his
heavenly
man
vicious
fatherland."
34
a life that
is
is
1253
fugitive
That
is
who
why
servile,
It
has deserted
the life of a
impious, and un
35
is
sists
each one
in
fulfilling his
due
in the
i7
Arranged by Bouillet
Enneads
order of
summarize.
they
t>e
Passages in quo
See
i.
2.6.
See
36.38.
i.
i.
2.4.
See
See
i.
2.7
10 See
2.4. 6 See
8 See i. 2.7.
i.
"
8.2;
See
See
ii.
9.1.
v.
3.6.
iii.
7.2.
dis
on
18 See
"noein"
v.
and
3.10-12.
divine hypostases,
is See ii. 2.2.
is See Hi. 7.2.
pun
To
justice.
5 1
8.1.
( ? )
genuine
20 See
See
i.
is
"nous."
2.5.
! 2
i.
function
PSYCHOLOGICAL FRAGMENTS
1254
PSYCHOLOGICAL FRAGMENTS.
A.
On
We
one a
called
intelligence
in
it
PSYCHOLOGICAL FRAGMENTS
1255
it
ceive the essence, but the sense-form, and the figure;
the object be a
is intelligence that perceives whether
man or a horse. There are, therefore, two kinds of per
from each other; senseception that are very different
an
impression, and applies itself
perception receives
to an exterior object; on the contrary, intellectual
perception does not receive any impression.
There have been philosophers who separated these
two parts; they called intelligence or discursive reason
the understanding which is exercised without imagina
tion and sensation; and opinion, the understanding
which is exercised with imagination and sensation.
Others, on the contrary, considered rational "being,"
or nature, a simple essence, and attributed to it opera
Now it is
tions whose nature is entirely different.
unreasonable to refer to the same essence faculties
which differ completely in nature; for thought and
sensation could not depend on the same essential prin
to call the operation of intelli
ciple; and if we were
would only be juggling with
we
a
perception,
gence
words.
must, therefore, establish a perfectly
clear distinction between these two entities, intelligence
On the one hand, intelligence pos
and sensibility.
sesses a quite peculiar nature, as is also the case with
discursive reason, which is next below it. The function
of the former is intuitive thought, while that of the
On the other hand, sensi
latter is discursive thought.
from
differs
acting with or
intelligence,
entirely
bility
without the help of organs; in the former case, it is
Never
called sensation; in the latter, imagination.
to the same
theless, sensation and imagination belong
We
is
intuitive
In understanding,
intelligence
genus.
to sensation or
superior to opinion, which applies
whether
imagination; this latter kind of thought,
called discursive thought, or anything else (such as
but
opinion), is superior to sensatiori and imagination,
inferior to intuitive thought.
PSYCHOLOGICAL FRAGMENTS
1256
OF ASSENT.
Numenius, who teaches that the faculty of assent
combining faculty) is capable of producing various
(or,
ing
things
we
possess.
faculty?
The Stoics divide the soul into eight parts: the five
senses, speech, sex-power, and the directing (pre
dominating) principle, which is served by the other
faculties, so that the soul is composed of a faculty
that commands, and faculties that obey.
In their writing about ethics, Plato and Aristotle
divide the soul into threo parts.
This division has
PSYCHOLOGICAL FRAGMENTS
1257
account for
all
sensibility,
it
neglects
natural
imagination,
(the generative
Other philosophers, such as Numenius, do not teach
one soul in three parts, like the preceding, nor in two,
such as the rational and irrational parts. They believe
irra
that we have two souls, one rational, the other
faculties
attribute immortality to
it only to the rational
attribute
both of the souls; others
not
death
that
suspends the exer
think
and
only
soul,
irrational soul,
the
to
that
belong
cise of the faculties
there
but even dissolves its "being" or essence. Last,
of
union
the
of
virtue
that
by
are some that believe,
tional.
because
the two souls, their movements are double,
other.
the
of
the
each of them feels
passions
We
shall
now
1258
PSYCHOLOGICAL FRAGMENTS
In this respect,
parts, but only for several faculties.
he followed the doctrine of Plato, according to whom
The one
attributes
composed of
PSYCHOLOGICAL FRAGMENTS
1259
Thus
extension, occupying therein a particular point.
the properties of an apple are gathered within a
single substrate, but the different parts that compose it
are separate from each other.
The notion of a part
implies the idea of quantity in respect to the totality of
the subject.
On the contrary, the notion of a faculty
That is why the faculties
implies the idea of totality.
all
remain
indivisible,
How
asserted that
1260
PSYCHOLOGICAL FRAGMENTS
that an art
part,
While the
actualizations, or experience affections.
soul herself is said to be indivisible, nothing hinders
her functions from being divided.
The organism,
therefore, is divisible, if we introduce within the notion
of the soul that of the body; for the vital functions by
the soul communicated to the body must thereby
necessarily be divided by the diversity of the organs,
and it is this division of vital functions that has caused
As the soul
parts to be ascribed to the soul herself.
can be conceived of in two different conditions, accord
ing as she lives within herself, or as she declines
towards the body, 4 it is only when she declines towards
the body that she splits up into parts. When a seed of
corn is sowed, and produces an ear, we see in this ear
of corn the appearance of parts, though the whole it
forms be indivisible, 5 and these indivisible parts them
selves later return to an indivisible unity; likewise,
when the soul, which by herself is indivisible, finds
herself united to the body, parts are seen to appear.
must still examine which are the faculties that
the soul develops by herself (intelligence and discur
sive reason), and which the soul develops by the
animal (sensation).
This will be the true means of
illustrating the difference between these two natures
and the necessity of reducing to the soul
("beings"),
We
PSYCHOLOGICAL FRAGMENTS
which
herself those parts of her "being"
6
enclosed within the parts of the body.
Jamblichus.
B.
1261
have been
divide
Plato, Archytas, and the other Pythagoreans
and
appetite,
reason,
three
anger,
into
the soul
parts,
which they consider to be necessary to form the
for the virtues.
They assign to the soul
ground-work
sensib lity,
as faculties the natural (generative) power,
beauti
and
the
of
love
good
locomotion,
imagination,
ful,
and
last, intelligence.
C.
Nemesius. 8
9
five
Aristotle says, in his Physics, that the soul has
locomotion,
faculties, the power of growth, sensation,
he
But, in his Ethics,
appetite, and understanding.
are
which
divides the soul into two principal parts,
rational part, and the irrational part; then Aristotle
to
subdivides the latter into the part that is subject
reason.
to
not
the
and
subject
part
reason,
D.
Jamblichus.
10
Some, like
Platonists hold different opinions.
a
to
reduce
and
single order and
Plotinos
Porphyry,
idea the different functions and faculties of life; others,
in a
like Numenius, imagine them to be opposed, as if
like Atticus and Plutarch, bring
while
others,
struggle;
harmony out of the struggle.
The
E.
A.
Amrnonius Saccas.
FROM NEMESIUS. 11
SOUL.
PSYCHOLOGICAL FRAGMENTS
1262
gorean, to that of
all
those
who
material.
is
containing
nothing unchangeable, are naturally subject to change,
"Bodies,
substance.
"
PSYCHOLOGICAL FRAGMENTS
1263
PSYCHOLOGICAL FRAGMENTS
1264
is
soul. 15
The
spreads
therefore,
in all the
virtue of
intelligible,
the body;
them,
in
it
is
intelligible
it
world;
it
its
nature,
it
resides in the
itself,
no parts be contained?
PSYCHOLOGICAL FRAGMENTS
1265
in
is there."
B.
made
See EnneacJ I
Eel.
8 Of
Physicae,
Human
Anima.
ii.
1.
i.
Stobaeus.
52,
p.
878.
Nature, xv. 8 de
10 Stobaeus,
3.
PLOTINIC STUDIES
IN SOURCES,
DEVELOPMENT
I.
DEVELOPMENT
IN
1269
THE TEACHINGS OF
PLOTINOS.
It was only through long hard work that the writer
arrived at conclusions wihch the reader may be disposed
to accept as very natural, under the circumstances.
It
is possible that the reader may,
nevertheless, be in
terested in the manner in which the suggestion here
advanced was reached.
The writer had for several years been working at the
premier edition of the fragments of Numenius, in
reasonably complete form, with translation and out
line.
After ransacking the accessible sources of frag
ments, there remained yet an alleged treatise of
Numenius on Matter, in the library of the Escoreal,
1
near Madrid.
many
known
to savants in
Ger
in his
section
of Plotinos
manuscript
did,
Enneads,
indeed,
iii.
6.6 to end.
of the
show an erasure
The
name
1270
PLOTINIC STUDIES
would
First a
distinction of periods in
unreflecting people, for centuries, it
has been customary to settle disputes by appeals to the
This was always satisfactory, until
Bible as a whole.
somebody else came along who held totally different
general.
Among
DEVELOPMENT
1271
documents.
PLOTINIC STUDIES
1272
5.3,
we
find
him
discrediting this
same
intelligible
(ii.
9).
The
latter assertion
is
of the
life.
DEVELOPMENT
1273
evil.
First,
"if
We
:?
ly
Numenian. 21
ment
tics
22
is
evil as
misunder-
PLOTINIC STUDIES
1274
stood good.
Although he begins by finding fault with
Stoic materialism, 23 he asserts two matters, the intel
24
is eternal,
ligible and the physical.
Intelligible matter
and possesses essence.
Plotinos goes on 25 to argue
for the necessity of an intelligible, as well as a
physical
substrate (hypokeimenon).
In the next paragraph 20
Plotinos seems to undertake a historical polemic,
against three traditional teachers (Empedocles, Anaxagoras, and Democritus) under whose names he was
surely finding fault with their disciples: the Stoics,
Numenius, and possibly such thinkers as Lucretius.
Empedocles is held responsible for the view that ele
ments are material, evidently a Stoical view. Anaxagoras is held responsible for three views, which are
27
that
distinctly Numenian: that the world is a mixture,
28
it is all in all,
and that it is infinite. 29
might, in
passing, notice another Plotinian contradiction in here
condemning the world as mixture, approved in the
former passage. 30 As to the atomism of Democritus,
it is not clear with which
contemporaries he was find
We
31
ing fault.
where we
Intelligible matter reappears
also find again the idea of doubleness of
everything.
As to the terms used by the way, we find the Stoic
32 and
categories of Otherness or Variety
Motion; the
seminal
and
the
"Koine ousia" of
conceptual
logoi,
matter; but in his psychology he uses "logos" and
instead of "nous" and "phronesis," which
"nocsis,"
are found in the Escorial section, and which are more
Stoical.
also find the Aristotelian
category of
We
energy, or potentiality.
In the very next book of the same
Ennead, 33 we find
another treatment of matter, on an entirely different
basis, accented by a rejection of intelligible matter. 34
Here the whole basis of the treatment of matter is the
Aristotelian category of "energeia" and "dunamis," or
potentiality and actuality.
Although we find the Stoic
term hypostasis, the book seems to be more Numenian
DEVELOPMENT
1275
and Essence
We now
("ousia"
come
and
"to
on").
36
to the Escorial section.
This
far the
is
as
by
we
a.
b.
great
anxiety
to
preserve
Plato,
Plato
Stoics,
far as
is
to
39
agreement with
difinitions. 37
38
repeatedly used.
ligibles.
40
jects.
40
God
terms, we find "soterla,"
Also the double Numenian name for the
48
Divinity, Being and Essence.
Numenius
as
author, we note:
Against
a. The general form of the section, which is that of
the Enneads, not the dialogue of Numenius s Treatise
on the Good. We find also the usual Plotinic inter
g.
Of Numenian
the Father. 47
jected questions.
PLOTINIC STUDIES
1276
matter as a mirror, 49
and evil as merely negative, merely unaffectability to
50
While Numenius speaks of matter as nurse
good.
and feeder, here we read nurse and receptacle.
b.
Un-Numenian,
at least,
is
We
We
"phronesis,"
also
"anastasis."
The term
hypostasis,
relations.
69
On
We
appear again as "phronesis" and "phusis."
01
here the Stoic doing and suffering, and
hypostasis.
Nevertheless, the chief process illustrated is still the
Platonic image reproduced less and less clearly in suc
Plotinos
cessively more degraded spheres of being.
seems to put himself out of the Numenian sphere of
find
as
thought, referring to it in abstract historical manner,
Pherebelonging to the successors of Pythagoras and
DEVELOPMENT
1277
as
totelianism the conceptions of "energeia" and "dunamis," and added them as the supreme hypostasis, so as
to form in theological dialect the triad he, following
Numenius and Plato, had always asserted cosmo"The developed
(good, intellect, and soul)
assumes hypostasis, as if from a great, nay,
as from the greatest hypostasis of all; and so it joins
Essence and Being."
Reviewing these various treatments of matter we
04
65 Platonic
might call the first
Numenian; the next
the
(as most independent, and historically treated)
logically
energy
63
ment
How
is
fully Stoic, in
its
denial
shall we explain
these differences?
studying the periods in which they are
written, and which they therefore explain.
then
Chiefly by
When we
thought, as
try
shown
to
study the
books,
in his
periods in Plotinos s
are met with great
we
PLOTINIC STUDIES
1278
is,
will best
be realized
periods.
these
Identifying
in
the
present
1
v. 2;
2; iii. 4; i. 9; ii. 6; v. 7; i. 2; i. 3; i. 8.
The works of the Porphyrian period are now vi. 5, 6;
v. 6; ii. 5; iii. 6; iv. 3-5; iii. 8; v. 8; v. 5; ii. 9; vi. 6;
ii.
1
iv. 6
vi. 8
vi. 1 -3
iii.
7.
ii. 7
vi. 7
ii. 8
i. 5
The works of the latest or Eustochian period are:
Hi.
ii.
4;
Hi.
9;
ii.
DEVELOPMENT
1279
PPPPPPPPA.
This artificial arrangement into Enneads should
therefore be abandoned, and in a new English trans
lation that the writer has in mind, the books would
appear in the order of their periods, while an index
would allow easy reference by the old numbers. Then
only will we be able to study the successive changes of
Plotinos s thought, in their normal mutual relation; and
is not difficult to prophesy that important results
it
would follow.
ment
Porphyry
was
in
retirement
(or
banishment?)
in
Sicily.
An
acknowledged; but
significance.
PLOTINIC STUDIES
1280
how
is
himself
was
evidently
somewhat
education,
however much proficiency in more general philo
and per
sophical studies, and in independent thought,
sonal magnetic touch with pupils he may have
His pronunciation was defective, and in
achieved.
much so that he usually
writing he was careless, so
failed to affix
headings or notice of definite
70
details
proper
of
elementary
would
to
some ex
These peculiarities
authorship.
tent put him in the power, and under the influence of
his editors, and this explains why he was dependent
71
These
Porphyry later, and Amelius earlier.
even if un
might easily have exerted potent,
conscious or merely suggestive influence; but we know
that Porphyry did not scruple to add glosses of his
own 72 not to speak of hidden Stoic and Aristotelian
73 for he relied on Aristotle s "Metaphysics."
pieces,
accused of pluming
Besides, Plotinos was so generally
himself on writings of Numenius, falsely passed off as
write
his own, that it became necessary for Amelius to
a book on the differences between Numenius and
his master, as
Plotinos, and for Porphyry to defend
74
well as to quote a letter of Longinus on the subject;
but Porphyry does not deny that among the writings
of the Platonists Kronius, Caius, and Attikus, and the
and Adrastus,
Peripatetics Aspasius, Alexander
as texts in the
used
were
also
Numenius
of
writings
on
editors
1281
DEVELOPMENT
75
It is unlikely that he would
hastened thereby.
have followed Stoic precepts without some sympathy
least,
for
take part
mysteries.
that "They
we
hear 79
in
the
New Moon
celebrations
78
of
the
in
Porphyry, a long, bitter controversy, patched up,
deed but which cannot have failed to leave its mark.
Then this Amelius writes a book on the Differences
between Plotinos and Numenius, which, in a long
80 as if the latter were
letter, he inscribes to Porphyry,
Later,
the chief one interested in these distinctions.
the chief
Amelius, who before this seems to have been
never to return,
disciple and editor of Plotinos, departs,
PLOTINIC STUDIES
1282
It is not necessary
read between the
must
recall
who Amelius
was.
he
We
duration,
Plotinos would
We
DEVELOPMENT
1283
attend
"noumenia,"
and long
Amewe meet
(98)
The Plotinic
difficulty.
to the last or Eustochian
period are those which internal criticism would lead
us to assign to his very earliest philosophising; and in
our study of the development of the Plotinic views
about Matter,
We
them
whom
PLOTINIC STUDIES
1284
the beginning.
Porphyry must therefore have pos
sessed some external knowledge which would agree
with the conclusions of our internal criticism, which
follows.
These Eustochian works make the least use of Stoic,
or even Aristotelian terms, most closely following even
For instance, we may
the actual words of Numenius.
glance at the very first book of the First Ennead, which
though of the latest period, is thoroughly Numenian.
The first important point is the First Divinity "hover
84
85
ing over" Being,
using the same word as Numenius.
This was suggested by Prof. Thedinga.
he
However,
applied the words "he says" to Numenius; but this
cannot be the case, as a Platonic quotation immediately.
The whole subject of the Book is the composite
soul,
and
this
is
86
thoroughly Numenian.
menius
The
"It
DEVELOPMENT
later
work,
it
may even
refer to
1285
Plato, or
even to
genesis
evil in
unlikely after his elaborate explaining away of
his treatise against the Gnostics, of the Porphyrian
of Matter, where he is
period, and his last treatment
even willing to grant the possibility of matter possess
The natural process for any thinker must
ing Being.
ever be to begin with comparative imitation of his
by
1286
PLOTINIC STUDIES
Penia.
Numenian
attempts,
DEVELOPMENT
1287
will
i.
Num. 16.
s Num.
10 Num.
12 Num.
is Num.
17J.
Num.
1.8;
325.4.a.
27.a.8.
36,a.
13
16.
i8
8.6.
n In
i.
i6
16.
i.
1.10.
i.
8.1;
7 in v.
8.2.
i.
10.
53.
38;
27.b.lO.
8.3.
i.
14
8.4.
Num.
11.
15.16.
i9
16.
5.1.
8.7.
i.
22 ii. 9. 23 H.
18.
41 24H.4.5. 25 ij. 4.6. 26H.4.7.
2S Num. 48.
27 Num. 32 ,18.
29 Num. 14.
30 i. 8.7, with ii.
31 In ii. 4.15, 16. 32 hete4.7.
34 i n ij. 5.3.
33 ij. 5.
rotes.
36 iii. 6.6 to end.
35 Num. 20.
37 Hi. 6.12. 38 iii. 6.11, 12. 3033.
40 Hi. 8.13. 41 iii. 6.19. 4 2 iii. 6.11.
20
1.8.10.
21
iii.
6.9.
44
Num.
12,
15,
43
46
Hi.
6.13;
iii.
6.7,
17.
Num.
ig; with
45
;;;.
12; 30.
6.6.
47
Hi.
53
6.6.
54
56
6.15.
13; see
6.7,
iii.
Hi. 6.13, 6,
16,
57
6.19.
jii.
5.5.
ii.
55
18.
17,
Hi.
6.15.
Hi.
71 Ib. 6.
1.2;
see
Num.
Num.
9053. 91
1.12. 94 i v
952.9.10.
29;
i.
.
i.
88
1.7.
32.
89
1.13.
9230.21.
8,
or even
j.
iv.
961.4.8,16.
i.
1.7,
1.3;
\2.
93}.
3.12-18.
971.7.3.
98 Porphyry,
2;
Biography
99 Cave of the Nymphs, 54.
PLOT1NIC STUDIES
1288
II.
RESULTS.
Of
all
fetishes
is
responsible for
As
if
is
from
this
standpoint that
we must approach
1289
PLATON1SM
tem,
in
which case
his utility
much
curtailed.
each element
in
The chief
reason, which he owed to Anaxagoras.
His
idea that of the Good, was Megaro-Socratic.
was
His
Timaeus.
of
psychology
cosmology was that
most
kindred expressions of
human
latest, clearest,
thought.
and
PLOTINIC STUDIES
1290
If
element,
that
no cut and dried literary figments, but soul-tragedies,
Plato
with living, breathing, interest and emotion.
thus practised his doctrine of the double self, 2 the
higher and the lower selves, of which the higher might
In his later
be described as "superior to oneself."
he
this
double
that
of
the
Laws,
period,
applied
psychol
ogy to cosmology, thereby producing doubleness in
the world-Soul: besides the good one, appears the evil
one, which introduces even into heaven things that are
not good.
It was only a step from this to the logical deduction
of Xenocrates that these things in heaven were "spirits"
or "guardians," both good and evil, assisting in the
Such is the result
administration of human affairs. 3
of doubleness introduced into anthropology; intro
duced into cosmology, it establishes Pythagorean in
definite duality as the principle opposing the unity of
goodness.
The next step was taken by Plutarch. The evil
demons, had, in Stoic phraseology, been called "phy
sical;" and so, in regard to matter, they came to stand
in the relation of soul to body.
Original matter, there
fore, became two-fold; matter itself, and its moving
This was identified
principle, "the soul of matter."
with the worse World-soul by a development, or his
torical event, which was the ordering of the cosmos, or.
creation.
What
Numenius
harked
PLATONISM
1291
Nor
did
Numenius
shirk
any unpleasant re
theatre,
PLOTINIC STUDIES
1292
Capital.
Let us
in
Plotinos
was no
religious
movement.
he was before
leader;
if
he centred
his
dual-
PLATONISM
1293
Porphyry
"Cave
of the
Nymphs."
What
Numenius
He was sufficient of
quoting authorities on all sides.
a philosopher to grasp Neoplatonism as a school of
thought; and far from paying any attention to Ammonius, as recent philosophy has done, as source of
Neoplatonism, he traces the movement as far as
Plutarch, calling him the "father of us all," inasmuch
as he introduced the conception of "hypostasis."
Evidently, Proclus looked upon this as the centre of
Neoplatonic development, and therefore we shall be
justified in a closer study of this conception; and we
may even say that its historic destiny was a continua
tion of the main stream of creative Greek philosophy;
or, if you prefer, of Platonism, or Noumenianism, or
even Plotinian thought.
PLOTINIC STUDIES
1294
Did
Greek
The
philosophy die with Proclus?
changes of the time forced alteration of dialect
and position; but the accumulations of mental achieve
ments could not perish. This again we owe to Proclus.
Besides being the first great commentator he precipi
tated his most valuable achievements in logical form,
in analytic arrangement, in the form of
crystal-clear
propositions, theorems, demonstrations, and corollaries.
Such a highly abstract form was inevitable, inasmuch
as Numenius had turned away from Aristotelian ob
political
who
finally
gradually terminated
and Hegel.
Kant s
stracting
menius
all
it,
its
qualities,
is
last
form appearing
in
Kant
reached after ab
only a re-statement of Nu
"Ding
in
sich,"
PLATONISM
1295
Plato, p. 147.
Rep.
iv.
9.
pi ut
Def. Or.
17.
PLOT1N1C STUDIES
1296
III.
We
Numenian
dualism,
and
championing
of
Stoicism,
PLOTINOS
1297
Therefore Plotinos
choose between monism and dualism by sur
tries to
matter. 2
in
entirely new
arguments, he seizes as tool the Aristotelian distinction
between potentiality and actuality, or energy as dyna
telligible
Forced
to
fashion
mic accomplishment. 3
man
to
pull
1298
PLOTINIC STUDIES
quantity.
"if
PLOTINOS
1299
to
4.2.
To
he.eremonikori,
2jj.
5.3.
sii.
Enn.
5.5.
ii.
3.7.
v i.
73.
5
6>
In
i4.
i.
8.3.
81.^13.
6 jn
j.
8.10.
PLOTINIC STUDIES
1300
IV.
Elsewhere
traditional
uselessly,
dialects that separated
Why
Because
so?
he was
waging
Subordinate Powers)
their
triply
divided
First
which we come
Saturninus
seven Powers)
and Valentinus
;
tinctions,
divisions
TRINITY
1301
Gnostic distinctions within the Divinity and his newterm hypostasis was that the former introduced mani
foldness into the divinity, by splitting Him, 2 thus allow
ing the influence of matter to pervade the pure realm
of Being.
Hypostasis, on the contrary, wholly existed
within the realm of pure Being, and was no more than
a trend, a direction, a characterization, a function, a
face, or orientation of activity of the unaffected unity
of Being.
Thus the divinity retained its unity, and
still could be active in several
directions, without ad
and
1302
PLOTINIC STUDIES
The first is
intelligible gods are three hypostases.
characterized by the Good; it thinks the Good itself,
The second is
and dwells with the paternal Monad.
characterized by knowledge, and resides in the first
thought; while the third is characterized by beauty, and
dwells with the most beautiful of the intelligible.
They are the causes from which proceed three monads
which are self-existent but under the form of a unity,
and as in a germ, in their cause. Where they manifest,
they take a distinct form: faith, truth, and love
(Cousin s title: "Du Vrai, du Beau, et du Bien").
This trinity pervades all the divine worlds.
In order to understand the attitude of
on
Plotinqs
the subject, we must try to put ourselves in his position.
In the first place, on Porphyry s own admission, he
had added to Platonism Peripatetic and Stoic views.
From Aristotle his chief borrowings were the categories
of form and matter, and the distinction between poten
7
as well as the Aristotelian psy
tiality and actuality,
of
various
souls.
To the Stoics he was drawn
chology
by their monism, which led him to drop the traditional
Academicq-Stoic feud, or rather to take the side of the
Stoics against Numenius the Platonist dualist and the
But there was a
dualistic successors, the Gnostics.
difference between the Stoics and Plotinos. The Stoics
assimilated spirit to matter, while Plotinos, reminiscent
of Plato, preferred to assimilate matter to spirit. Still,
he used their terminology, and categories, including
the conception of a hypostasis, or form of existence.
With this equipment, he held to the traditional Platonic
trinity of the "Letters," the King, the intellect, and the
soul.
Philosophically, however, he had received from
Numenius the inheritance of a double name of the
As a thinker, he was
accommodate Numenius to Plato,
and by adding to Numenius s name of the divinity, to
complete Numenius s theology by Numenius s own
Divinity,
therefore forced to
TRINITY
1303
cosmology.
energetic
nature could not be demonstrated
except by out-flow
ing, which produces a distinction.
Similarly, there are two kinds of heat, that of the
fire itself, and that emitted
by the fire, so that the
fire may remain itself while
exerting its influence with
out.
It is thus also there: in that it
remains itself in its
essence,
PTOkjjs
intelligible,
in
the Ousia. 11
and ousia;
12
or,
soul
is
We
energy
PLOTINIC STUDIES
1304
18
the soul, the nous, and the
thinking and being, then
One.
find Providence threefold (as in Plutarch) la
and three ranks of Gods, demons and world-life. 20
We
own
divinity.
TRINITY
1305
Now
"substance"
had become
"substances,"
"face."
no longer
entered
return.
into the
faces around
1306
PLOTINIC STUDIES
idea of three
(masks, from
"persons"
one God.
Not only
in
"per-sonare")
therefore,
12.9.2.
in.
J
7
6.6,
is
7.
Num.
26.
Mund.
<de
Enn.
iv.
21.
iTn
2.11.
ii
244. 23
23
19
10
9 Hi 5.3.
i b 4.7.
.
3
"y-3.5. 16i.
15
1.1.8.
i.
i.
4.14.
8.2.
5.1.7,
,1 Ib 9
14 Hi. 5.6.
.
17 In i.4.10.
iv.
ib.,
91
211.4.9.
Enn.
iii
34 20
22H.Ps.d Gr
24
vi. 4.9.
337;
Enn.
;;;
iv
Chaignet
1
10
20 See McClin91 2
tock and |tr
Encyclopedia,
vi,
;;
5.7.
v.
27
RESEMBLANCES TO CHRISTIANITY
V.
1301
RESEMBLANCES TO CHRISTIANITY.
midway between
PLOTINIC STUDIES
1308
The
Christian origins in
Numenius are
quite explicit;
also
in
many
stories
about Jesus,
RESEMBLANCES TO CHRISTIANITY
1309
7
in the struggle between the inner and outer
Paul,
man. 8
With Plotinos the idea of "procession" is not only
but psychological.
In other words, when
Plotinos speaks of the "procession" of the God-head,
he is not, as in Christian doctrine, depicting some
thing unique, which has no connection with the world.
He is only referring to the cosmic aspect of an evolu
tion which, in the soul, appears as educational de
9
As the opposite of the soul s procession
velopment.
is the soul s descent into hell, 10
there
upwards,
or, in
other words, the soul s descent and ascension. 11 This
double aspect of man s fate upward or downward is
referred to by Plotinos in the regular Christian term
as consisting in missing one s aim. 12
The soul
13 and
14
its duty is conversion.
As a result of
repents,
cosmic
"sin,"
this
"I
and
"He
is
what He ought
to
20
be."
He
sits
above
NEW TESTAMENT
REFERENCES.
PLOTINIC STUDIES
1310
tion of the
the
Logos,"
We
in the beginning. 20
world, but not to be of
was
it.
The
divinity
prepares
in
tics
We
"If
THEOLOGICAL REFERENCES.
General theological references may be grouped
under three heads: the soul s salvation, the procession
of the divinity, and the trinity.
As
God
evil of beings, 48
44 is
which,
when
RESEMBLANCES TO CHRISTIANITY
1311
"en
discusses. 60
and at length
and they are
God
is
or "consubstantial." 62
"homoousian,"
soul (as image of the cosmic divinity), is
one nature in three powers. 63
Elsewhere we have
discussed the history of the term "persons," but we
may understand the result of that process best by
Plotinos s simile of the trinity as one head with three
The human
64 in
which the "persons" bear out their original
meaning of masks, "personare."
Henceforward the
trinity was an objective idea.
faces,
2.15.
vi.
3 See
Seeiv.
5.6;
See
and
i.
v.
iv.
10 See
v.
raphy,
vi. 7.17.
iv.
6;
ii.
iv.
2.15.
vi. 4.14;
ii.
Enn.
16.
See
vi.
1.10.
14.
8.13
viii. 5.12.
See
R onr
8.4.
2.
3.9.
8.4.
8.11,
8.4. iv.
i6 x.
i.
1.9.
7.13,
i.
is
1.10.
4.2,
2 Seeiv. 4.26;
vi. 2.8, 9.
7.12,13.
"iv.
1.4.
i.
vii
v.
4.11. v.
i.
1.9
is
ii.
9.13.
isSeev.
1.1,
vi.
v.
1.7,
vi.
and
12.
"
8.8.
7 2 5.
12
3.11.
"
Bioff-
See
8.6.
Rev. xxi. 1.
26 See v. 38
as See iv.
9.5
25 See iii.
27 See i
PLOTINIC STUDIES
1312
17
17
See
vi. 7.29,
and
Jas.
i.
42 See i.
44 ii.
v. 5.13.
69 ii
94 45JV.3.H 46jj. 9.5. 47 jv.
89 48 v 9.4. 49 See iii. 8.4; iv.
21; vi 7.8. 50 See ii. 4.5; v.
51 See vi. 6.11.
7.3; vi. 8.20.
62 See vi. 8.20. 53 See iv. 3.17;
41
Luke xi.
43
45
.
13.
G4 See v. 3.15.
5C See v. 2.1.
vi. 4.9.
vi.
v.
7.1.
r 8
1.6.
iii.
8.10;
v.
1.4;
64 See
See
i.
4.9.
60 Seevi.2.8,
jii.8.3.
ii.
vi.
9.2.
7.2.
9.
55 Sec
57 See
5
See
01 See
vi. 5.7.
NOTE
Although mentioned above, special attention should be given
to the parable of the vine and the branches (iii. 3.7. 48, 1088
with Jno. xv. 1-8), and the divinity s begetting a Son (v. 8.12
The significant aspect of this is that it is represented
31, 571).
as being the content of the supreme ecstatic vision; what you
might call the crown of Plotino s message. "He tells us that
he has seen the divinity beget an offspring of an incomparable
beauty, producing everything in Himself, and without pain pre
His Son
serving within Himself what He has begotten
has manifested Himself externally.
By Him, as by an image
Father
.
(Col. i. 15), you may judge of the greatness of His
enjoying the privilege of being the image of His eternity."
.
INDEBTEDNESS TO NUMENIUS
VII.
1.
1313
PLOTINOS S INDEBTEDNESS TO
NUMENIUS.
AND PLOTINOS.
We
We
Amelius
Amelius,
PLOTINIC STUDIES
1314
with Numenius
sence."
2.
name
of the divinity,
"being
and
es
that
in
therefore
view of
INDEBTEDNESS TO NUMENIUS
13l5
ius;
in his
work. 6
But, after
4.
As Plotinos was
his
name
to his
in
own
PLOTINIC STUDIES
1316
Numenius
works are
irretrievably lost,
we may
21
"That is why the ancients said
this is intelligence."
that ideas are essences and beings." 22 "Let us examine
the (general) view that evils cannot be destroyed, but
24
"The
are necessary." 23
Divinity is above being."
A sixth case is, "How manifoldness is derived from
A seventh case is the whole passage on
the First." 25
the triunity of the divinity, including the term
"Father."
26
INDEBTEDNESS TO NUMENIUS
1317
two
thoroughly
36
mingled
together,
and
that
nothing
is
simple."
5.
We
Numenian.
"O
PLOTINIC STUDIES
1318
We
We
6.
God
is
PARTICULAR SIMILARITIES.
supreme king.
44
past nor future.
43
Eternity
The King
in
leisure. 45
The Good is above Being; 46 the divinity
the unity above the "Being and Essence;" 47 and
connected with this is the unitary interpretation of the
name A-pollo, 48 following in the footsteps of Plutarch.
the
inferior
traverses
the
Nevertheless,
divinity
40 in
While Numenius
a circular motion. 50
heavens,
by
is
INDEBTEDNESS TO NUMENIUS
1319
68
The
incorporeal.
69
The soul, how
soul, therefore, remains incorporeal.
70
This explains the report that Nu
ever, is divisible.
menius taught not various parts of the soul, 71 but two
souls, which would be opposed by Plotinos in his
72 but
taught in another
polemic against the Stoics,
73
Such divisibility is indeed implied in the
place.
formation of presentation as a by-product, 74 or a
75
"common part."
Moreover, the soul has to choose
76
Salvation as a
its own demon, or guardian divinity.
Even
qualities
are
77 but not in
Numenius,
Plotinos, who
Gnostic
idea
of the "saved souls," 78
opposes
though elsewhere he speaks of the paths of the mu
70
lover 80
in
and philosopher 81
sician,
reaching
82
Still
both
Gnostics and Plotinos insisted on
ecstasy.
83
the need of a savior.
Memory is actualization of the
In the highest ecstasy the soul is alone with
soul. 84
goal appears
in
the
the alone. 85
7.
much
PLOTINIC STUDIES
1320
temple of
Isis.
We
To
we have
NUMEN
begin with,
Stoics, which,
though
it
ever,
INDEBTEDNESS TO NUMENIUS
1321
habituation, or
form of
inorganic objects,
104
"hexis,"
103
presentation.
105
terpreted as a denial of manifoldness.
Next in importance, as a landmark, is Numenius s
chief secret, the name of the divinity, as "being and
in Plotinos in numberless
essence," which reappears
106
Connected with this is the idea that essence
places.
107
intelligence.
is
It
is
9.
PYTHAGOREAN
SIMILARITIES.
common-place
that
Numenius
was
be
all
the
more
111
The
first
numbers
will
1322
PLOTINIC STUDIES
be materialist, they
the
in
soul. 126
means harmony.
There are still other Pythagorean traces in common
between Numenius and Plotinos. The cause that the
indeterminate dyad split off from the divinity is
this
"tol-
133
rashness, or boldness.
Everything outside of
the divinity is in a continual state of flux. 134
Evil is
then that which is opposed to good. 135 It also is there
fore unavoidable, inasmuch as suppression of its cos
mic function would entail cosmic collapse. 138
The
world stands thus as an inseparable combination of in
137
telligence and necessity, or chance.
ma,"
10.
PLATONIC TRACES.
it
will
INDEBTEDNESS TO NUMENIUS
1323
145
This inter-communion
ment, therefore, is circular.
of the universe therefore results in matter appearing
in the intelligible world as "intelligible matter." 146
By
147 we ab
dialectics, also called "bastard reasoning,
stract everything 148 till we reach the thing-in-itself, 149
in other words,
matter as a substrate of the
or,
world. 150
Thus we metaphysically reach ineffable
solitude. 151
is reached
psychologically, however,
the ecstasy. 152 This idea occurred in Plato only as
a poetic expression of metaphysical attainment; and
in the case of Plotinos at least may have been used as
a practical experience chiefly to explain his epileptic
attacks; and this would be all the more likely as this
disease was generally called the "sacred disease."
Whether Numenius also was an epileptic, we are not
told; it is more likely he took the idea from Philo, or
Philo s oriental sources; at least Numenius seems to
claim no personal ecstatic experiences such as those of
in
Plotinos.
We
PLOTINIC STUDIES
1324
body could
gether.
158
cumference to
divergence.
155
move around
circle. 154
In
any
the heavens,
may explain
otherwise problematical progress or evolution ("prosodos" or
of ours. 167
"stolos")
11.
VARIOUS SIMILARITIES.
INDEBTEDNESS TO NUMENIUS
1325
iii.
3ii.
"the"
end.
to
6.6
M.
9.10.
8.4;
N.
ii.
20.6.
10;
9.2,
v.
v.
1.6;
04
8.4;
J.
X.
N.
etc.
50, or,
3.17.
iv.
>
46-54.
"49,
or,
vi.
iv.
N.
L4
26,
23,
27,
32,
31,
17 34,
37, 38, 39, 43, 44.
36,
2(1
iv.
1.9.
41, 42, 45.
21 v 4.2
5.6; N. 42, 67.
X. 15-17. 22 v. 8.5 v. 9.3
40,
v.
and
is 35,
.
23
6.9; and N. 20
4.11; iii. 3.7; and
vi.
i.
8.6:
i.
X. 16, 17.
vi.
X. 10; 32.
8.19; and
25 v. 1.6; with N. 14.
20
27 v j_ 4-16
1.9; with N. 36, 39.
29 x. 49a.
iv. 3.11.
54.
10 vi.
3 i iii. 6.
5.9; and X. 46.
32 N. 44.
as H. 7.2; vi.
1.29;
and N. 44. 34 In meaning at
35 j v
least.
and N.
72, 3
36 i v
44.
72, 3; v 9.3; N.
37
40.
in
iv.
3.1.
Philebus,
18 vi.
39 i.
2.21.
2.6; v. 3.17;
40 vj. 3.16.
4i ; 66
iii.
4.
42 N.
*3 iv. 8.2;
31.22; 33.8.
!4
v>
2N.
i.
8.2;
v.
X. 27a 8.
45 v.
8.3;
N.
ls
vi.
ii.
5.6
2.2
and X.
8.3;
8.8;
iii.
4.2;
iv.
3.1,
27b.
9.
and
14.
Still,
i.
8.
8.7;
see 30.
X. 29.
-3
12,
vi. 7.3
iv.
2.4;
5.6;
iv.
2;
&
ijj
22-
62 iv
38;
63 v 311-
22, 26.3.
15,
and N. 48
j.
v
72
1,9.
iv.
ii
and
53
74
32
>
v.
7.8;
is
and
92-
4 15
3 9- ii
vi>
1.1?;
j.
iv.
52.
7G
331;
N .53.
N
8.3!
77 x
TO
3i so j
82 v 9 { 83 v
3.2.
;.
4 iv
4.10; with N. 12
3.25:
ss ii 911- i 67
with X. 25.
734. vi
with N J
86 v 8 .8; and X. 51
87 j v
8.1; and X. 62a.
iv
81-
and
4.4;
iii.
7S
si
15.
95
33
ii.
9n
vi>
S9
iv.
Empedocles
and X 27b
;
3.21;
and N.
2 iv
and X.
36,
X.
28.
55, 56.
10.
10
jj
16
i;
U4
53
36>
and
32,
3 17
43.
90 j v
2.2;
26.
9.14.
quoting
9.5;
iii.
04 i v 317 2 1
with N. 32.
C5 v 317. wilh
with N. 32.
cc j v 7. and N 44
N. 26.3.
67 N. 55.
es jj 72- v i 1 29 :
and N. 44. 69 i v 73; vi 3 16:
and N. 44.
jj
39. jj; 46
and N. 46, 52, 56. 7i Still see
3.4.
52
12.8.
9.7;
jj.
and X.
57 v i.
4.10;
12 22
9.7; with
ii.
2.1,
ci
40 v
oo jjj.
42, 67.
vi.
19.
8.6
and N.
X. 27a.
8:
>i
and X.
*o
9.3, 8.
and
7.42;
* v.
1.4,
47 v j.
10.
vi.
5.3;
55 v j.
<5
58 v
8.13; and N. 263
iii
2.2; with N. 16, 17.
books.
33; or,
1322-33,
887r,
5.3;
10.
5
63.
37,
and N.
5.10;
9.2,
27a.
26.3;
a nd
"
and N. 2918.
and
5.7;
ii.
3 g.
95
c iv
x
-
95 v
714-
y7 61 62a y ii
iii. 6.6 to end!
PLOTINIC STUDIES
1326
101
1,
16,
IS,
14,
and
17,
passim.
ii.
and N.
iii.
and
2, 3, 4.7
42, 67.
iii. 7.5;
6.6;
i.
iv.
N.
4.10;
7.8;
105
24.
vi.
55.
22.26.
N. 15,
iv.
7;
8.6,
v.
iii.
7.1
iv. 7.13.
ii.6;
21. 22.
46.
N.
112
60.
H3 v
i.
v. 5.4;
v. 4.2;
vi.
vi.
4.2.
n-ii.
and N. 36b.
and N. 36c?
and N.
16,
26.
v. 5.4;
and N.
14.
and N.
25.
v.
and N.
1.8;
5.3;
44.
J6.7;
10,
"ii.
117
"8ii.
8.9;
39.
22
iii.
^1
ii.
and N.
v.
and
vi.
iii.
7.6;
and X.
2.16;
iv.
32.
17, 26.
34
N.
passim; N.
and N. 18.
13
iv.
9.4; v. 16;
"9
26.
140
25.
Plotinos
vi.
1.23;
and N.
3.27;
us
11.
63.
iii.
vi.
19.4,
12,
16,
11;
and N.
and N.
9.1;
.
3.4;
4.9;
ii.
and N.
N. 44.
125 iv.
13 3v. 1.1;
vi.
and N.
and N.
i.
vi.
N. 12, 44.
123 N. 21. i 29 iii. 7.3, 5; and
iso N. 55, 56; 57.
N. 19.
131 iii. 4.2; and N. 57. 132 i.
8.2;
187
4.2;
9.1;
44.
18.
5.3;
120 v
i.
17,
26.
noiv.3.1;
36,
36, 39.
13.
and
iv.8.7;
4.5;
niii.
and N.
and N.
7.2;
14,
6.16;
and N.
2.9;
16,
2.2,
and
and N.
and N.
and N.
4.11; i.
15; iii.
i.
2.5,
iii.
and N.
9.3;
3.18;
8.7;
107
13
49b.
16,
ii.
8.9;
vi. 2.2, 5, 6, 8, 9,
3.
i.
and
vi.
^^
vi. 5.6;
106 All of
iii.
and N.
7.31;
3.16;
ii.
and
104
N.
102
44.
i3
5.3; vi.
1*6
jj.
4.2-5:
9.10,
ii.
17.
13,
iv.
1.6;
10.
ir -\i.
10.
1& 3iv.
27, 44.
-"
iv.
155 Might it
4.16; and N. 46.
mean an angle, and one of its
* in. 4.2; and N. 27,
sides?
i^ iv. 8.,5, 6; and N. 27b.
159 v.
158 V 9.6; and N. 23.
160 vi. 7.17, 36; vi. 9.9;
1.5.
.
and N.
v.
8.3;
2
29.
v.
i*iiL
1.2;
and
4.6; and
and N. 27a,b. 154 Creation or adornment, ii. 4.4, 6;
i fl5 i.
iv. 3.14; and N. 14, 18.
1.3; iv. 3.17, 21; and N 32.
i
7.1;
iii.
"
VALUE OF PLOTINOS
1327
VALUE OF PLOTINOS.
We
philosopher.
To
we
begin with,
IMPORTANCE
IN
THE
PAST.
Simplicius;
Macrobius;
Priscus; Olympicdorus
and John Philoponus. 3
Among the Arabian philosophers that follow in his
4
steps are Maimonides and Ibn Gebirol.
Of the Christian fathers we first have two who
paraphrased, rather than quoted him.
St. Augustine by name quotes i. 6; iii.
2; iv. 3, and
v. 1
he paraphrases parts of i. 2; ii. 1 iii. 6, 7; iv. 2,
5
St. Basil so closely paraphrases
7; vi. 5, 6.
parts of
Plotinos in his treatise on the Holy Spirit, 6 his letter
on the Monastic Life, 7 and his Hexameron, 8 that
Bouillet prints the passage in question in deadly
cles,
parallel.
We
have
reasoning"
PLOTINIC STUDIES
1328
It
is,
of course,
among
His practical in
been accorded the greater honor.
fluence descended through the visions and ecstasies of
the saints down to Swedenborg, who attempted to
write the theology of the ecstasy; and the relation be
tween these two, Swedenborg and Plotinos should
prove a
CULTURAL IMPORTANCE.
Summarizing, he formed a bridge between the pagan
with its Greco-Roman civilization, and the
world,
modern world,
in
three departments: Christianity,
So long as the traditional
philosophy, and mysticism.
Platonico-Stoical feud persisted there was no hope
of progress; because it kept apart two elements that
were to fuse into the Christian philosophy. Numenius
was the last Platonist, as Posidonius was the last Stoic
combatant.
However, if reports are to be trusted,
Ammonius was an eclecticist, who prided himself on
If Plotinos was in
combining Plato with Aristotle.
deed his disciple, it was the theory eclecticism that he
left his
able.
VALUE OF PLOTINOS
1329
PERSONAL VALUE.
While therefore providentially Plotinos has ever
been of great importance theologically, philosophically
and mystically, we cannot leave him without honestly
facing the question of his value as an original thinker.
evident that his success was in inverse ratio to
we can also see that he could not have
held together those three spheres of interest without
This will
the momentum of a wonderful personality.
be evident at a glance to any reader of his biography.
But after all we are here concerned not so much with
his personality as with his value as an original thinker.
This question is mooted by, and cannot be laid aside
because of its decisive influence on the problem of his
The greater part of the
dependence of Numenius.
It
is
originality; but
PERSONAL LIMITATIONS.
His epilepsy naturally created an opportunity for,
and need of a doctrine of ecstasy; which for normal
people should be no more than a doctrine, or at least
Even his ad
be limited to conscious experiences.
1330
PLOTINIC STUDIES
many
RELIANCE ON PUNNING.
Punning has of course a hoary
the revered Plato was an adept at
Cratylos.
lated can
Moreover, not
we uncover
till
it
man
work
is
trans
VALUE OF PLOTINOS
1331
38
on
"timely"
underlying
Swedenborgian interpretation.
7.
8.
9.
arguments for
SELECTED MAXIMS
The reader may be
selected
interest.
1.
We
Soul.
We
2.
rise by the flight of the
Single to the Single,
face to face.
3.
contain something of the
We
Supreme.
PLOTINIC STUDIES
1332
4.
sees.
in
the world.
8. Every being
numerous, but when
9.
its
is
it
not
best,
belongs to
when
great
or
itself.
in us,
worse.
10. The secret of life is to live simultaneously with
others and yourself.
11. God is the author of liberty.
12.
Without
The
virtue,
God
object of virtue
it
Let us therefore
to
is
is
know
but a name.
to separate the soul
from
the body.
15.
We
who
7.
and necessity.
The Soul
is
the One.
We
SELECTED MAXIMS
To become
24.
1333
is
to
The
25.
grow
desired goal
is
not to cease
failing,
but to
divine.
26.
27.
not at
28.
custom
Virtue
Our
mere
demands preliminary
purification.
at
We
"I
CONCORDANCE TO PLOT1NOS
CONCORDANCE TO PLOTINOS.
Of
the two
Action
of
the mediocre, impossible, iii. 2.9
(47-1058).
or desire is the limit of
ibility
man s union with the divinity, v.
8.11 (31-569).
Absolute Beauty is a formless shape,
vi. 7.33 (38-754).
Absolute Evil is the goal of the de
generate soul. i. 8.15 (51-1163).
Existent is preceded by
contingent, vi. 1.26 (42-881).
Abstraction is method of reaching
Absolute
Abstraction
of,
iii.
(26-375).
Abundance
(Poros),
myth
of,
iii.
ugliness,
6.5 (1-48).
to soul, and
i.
Accretions
body,
are
i.
1.12
(53-1204).
transmission,
lation,
Action
vi.
1.22
and
vi.
1.17
among
true
(42.866).
vi.
2.16
(43-920).
and
is
is
in
on
natural
parts,
iv.
4.31
Action, uniform,
and varied by
is
both
wholes
(28-487).
exerted by body
the
soul,
iv.
7.4
(2-62).
Anger-power
Actualization*)
Actualizations, permanent, form the
hypostasis. v. 3.12 (49-1111).
Actualizations, relative, are sensa
not experiences, iv. 6.2
tions,
41-831).
Acuteness may destroy excessive
ecstatic vision, v. 8.11 (31-570).
Administration by Jupiter does not
imply memory, iv. 4.9 (28-453).
Admiration of his handiwork, by the
worldrefers
to
the
Creator,
model, v. 8.8 (31-564).
Admiration of the world, by Plato,
supplements his hatred of the
body, ii. 9.17 (33-633).
(52-1171).
3.6
ii.
Adumbrations of superior
i.
6.8
principles,
(1-52).
Aeon
(28-508).
"Affection
if
soul;
iv.
7.3. d
of matter," definition of
such, whence is she?
(2-59).
common
Affections are
body;
not
are
all
(53-1197).
Affections caused
to soul and
such, i. 1.5
incorporeal *
(26-357).
of qualities
Affections, derivation
from them is of no importance,
vi. 1.11 (42-857).
Affections of soul, like a musician
playing a lyre, iii. 6.4 (26^358).
Affections produced by "tension" in
affective part,
lyre-strings,
Age,
pun
6.4
7.8
iv.
on
by
iii.
(2-75).
"aeons,"
iii.
7.4
(45-992).
"com
see
composite,
Aggregate,
1.1
i.
(53-1191).
bination,"
formed
by
Aggregate individual,
uniting of soul and body, i. 1.6
(53-1197).
Aggregate of molecules could not
possess life and intelligence, iv.
7.2.
(2-57).
Aid
color-difference,
ii.
8.1
is
(35-681).
7.11
Air not
ing, iv.
(38-720).
necessary, even
5.5 (29-523).
for
hear
Alexander
of Aphrodisia s theory
of mixture, iv. 7.2, 8 (2-58, 72);
1.7 (3-96).
Alienation, v. 1.10 (10-190).
All in all, iii. 8.8 (30-543); iv. 3.8
(27-402).
All is intelligence, vi. 7.17 (38-729).
All things are united by a common
source, vi. 7.12 (38-721).
All things, how the same principle
can exist in them, vi. 4.6 (22-295).
All things, is the
iii.
4.3
soul,
(15-236).
All
transcended
their
things,
by
principle, v. 2.1 (11-193).
Alone with the alone, i. 6.7 (1-550);
vi. 7.34 (38-757); vi. 9.11 (9-172).
Aloneness
of
1.6
Supreme, v.
(10-182).
Alteration, definition of, vi. 3.22
(44-973).
Alteration, not constituted by com
and decomposition, vi.
position
3.25 (44-978).
Alteration of soul, Stoic concep
tion, opposed, iii. 6.3 (26-355).
Alternate living in Intelligence and
world, by soul, iv. 8.4 (6-126).
Alternate rising and falling of soul
when in body, iii. 1.8 (3-97).
souls
iv.
8.48
are,
Amphibians,
(6-126).
Analogy explains prediction, iii. 3.6
(48-1086).
Analogy only allows us to attribute
physical qualities to the Supreme,
vi.
8.8 (39-785).
Analysis, contingency is eliminated
vi.
8.14 (39-798).
in,
Analyze, object of myths, iii. 5.10
(50-1138).
Anger localized in the heart, iv.
3.23 (27-426); iv. 4.28 (28-481).
of
iv.
4.28
earth,
Anger-part
(28-482).
iii.
Anger-part of soul explained
6.2 (26-354).
Anger-power, does not originate in
body, iv. 4.28 (28-481).
iii.
Arts
Anger-trace
originates
6.12 (26-371).
of intelligence in the
v. 3.8 (49-1102).
Apperception-unity, iv. 4.1 (28-442).
Appetite is the actualization of lust
ful desire, iv. 8.8 (6-132).
Appetite keeps an affection, not
memory, iv. 3.28 (27-435).
Appetite located in combination of
body and soul, iv. 4.20 (28-468).
of
Anger-trace
in
4.28
iv.
the
soul,
Animal,
existing
(Plato)
9.1
iii.
is
intelligence
(13-220).
light of
soul,
i.
Animal
ated,
gener
is
i.
relation
Animal,
nature,
1.7
i.
human
to
of,
from
t>orn
es
2.21
sence, vi.
(43-929).
they happy?
are
4.1
(46-1019).
Animals, distinction to the whole,
1.7 (53-1199).
i.
Animals, do they po ssess right to
living well, i. 4.2 (46-1020).
Animals, four kinds, seen in in
telligence, iii. 9.1 (13-221).
Animals, individual and universal
later
exist
(34-668).
Animals,
than number,
vi.
must
irrational,
intelligence,
within
vi.
(2-68).
Appreciation
vi.
7.9
i.
1.10
the soul,_
3.9
exist
7.8
Approach
1.11
v.
v.
(28-505).
of good
(5-104).
is
5.10
(32-591).
to the soul, which is low
divine, v. 1.7 (10-186).
Approaching of soul s rejection of
form, proves formlessness of the
Supreme, vi. 7.34 (38-756).
Archetype of the world, the intel
ligible is, v. 1.4 (10-178).
Archetype, universal, contained by
intelligence, v. 9.9 (5-112).
Archetypes, vi. 5.8 (23-322).
Aristotelian category of When? vi.
1.13 (42-860).
Aristotelian
distinction,
actuality
and potentiality, ii. 5.1 (25-341).
Aristotle was wrong in considering
iv.
i.
to prayers,
4.41
9.2
to Supreme is sufficient
Him, v. 3.14 (49-1114).
to the First, manner of
est
(53-1204).
Antechamber
4.15
Approach
(27-404).
talk of
Approach
principle,
animals,
vi.
(22-309).
in connection
non-spatial intelligible light,
v. 5.8 (32-587).
Approach of soul to good, by
simplification, i. 6.6 (1-50).
(38-714).
of
1.1
with
(53-1204).
Animating principle
v.
Approach impossible
6.1I>
self,
(38-713).
of
(10-174).
iii.
intelligible,
(53-1199).
i.
1.5 (53-1196).
1.1 (53-1191).
i.
objects,
Appearance
(28-481).
intelligence,
rough,
vi.
1.11
qualities,
5.8 (50-1137).
Apollo, name of Supreme, v. 5.6
(32-584).
Apostasy of soul from God, v. 1.1
(10-173).
Appearance, by it only, does matter
participate in the intelligible, iii.
6.11 (26-369).
Appearance, magnitude is only, iii.
6.18 (26-381).
v. 8.1
(31-552).
vi.
3.26
movements,
(44-980).
Artist of the universe is the soul,
iv. 7.13 (2-84).
which help the
Arts,
auxiliary,
of
v.
9.11
nature,
progress
(5-115).
marble,
Artificial
Ill
Bastard
Arts
Arts, dependent on the soul, v. 9.14
(5-118).
Arts most achieve their own end*,
iv. 4.31
(28-488).
Arts, some, merely earthly, others
more intelligible, v. 9.11 (5-114).
even, need be
soul,
divided, iv. 4.1 (28-442).
Ascension of sign, absurd, ii. 3.6
(52-1171).
Ascension of soul in ecstasy, vi.
not
Ascended
9.11
(9-170).
Ascension
to
Divinity,
iv.
7.10
(2-79).
Ascent
i.
6.7
(1-50).
why?
v.
9.4
the soul,
(5-106).
Ascent
i.
2.3 (19-260).
from
prognostication,
iii.
1.2
(3-89).
good
and
characteristic figures,
(28-498).
reveals
Astrology
teleology, ii
3.7
(52-1172).
Astrology, signs only concatenations
from universal reason
iv.
4.3
(28-502).
Astrology, truth of, judgment of
one part by another, ii. 3.7
(52-1173).
Athens vi. 1.14 (42-863).
does
not
Atomism,
demand a
medium
for
iv.
5 2
vision,
(29-516).
iii.
1.2
Atoms,
((3-88).
Atoms do not explain matter, ii.
4.7 (12-204).
Atropos, ii. 3.15 (52-1182).
Attachment to oen,tre constitutes
divinity, vi. 9.8 (9-163).
Attention, condition of perception,
v. 1.12 (10-191).
all
does
the
Attracting
things,
power and beauty of essence, vi.
6.18 (34-678).
Attribute, fourth physical category
of Plptinos, vi. 3.3 (44-937).
Attributing qualities to good, would
degrade it, v. 5.13 (32-595).
Audacity not in higher soul, see
boldness, i. 1.2 (53-1192).
Audacity the cause of human apos
1.1
v.
T.
2.2
tasy,
(10-173);
(11-195).
Author of this perfection must be
above it, vi. 7.32 (38-752).
of
vi.
8.21
Autocracy
divinity,
(39-810).
Aversion for ugliness, explains love
of beauty, i. 6.5 (1-47).
iv.
4.35
to,
4.44 (28-510).
passions, is task of
philosophy iii. 6.5 (26-358).
mirror
iv.
3.12
Bacchus,
of,
(27-409).
vi.
9.8
2.11
Ballet,
(9-165); vi.
(43-912).
Ballet dancer, iii. 2.17 (47-1071).
Bastard, reason goes beyond cor
poreity, ii. 4.12 (12-212).
Bastard reasoning, is abstraction
reaching thing in itself, ii. 4.10.
i.
10
12
212);
8.9,
(12-207,
(51-1156); vi. 8.8 (39-786).
iv.
Avoidance of
Bath-tub
Begetter
i.
6.2
(1-43).
Beautiful,
(33-606).
Beautiful, the Supreme, of three
vi.
7.42
of
existence,
ranks
^ (38-770).
Beautiful, what is its principle, i. 6.1
(1-41).
1.11
(10-189).
is
a
formless
Beauty absolute,
shape, vi. 7.33 (38-754).
Beauty,
v.
identical,
i.
6.6
(1-51).
Beauty
power of essence
and
at
6.18 (34-678).
by an aesthetic
Beauty appreciated
sense,
6.3
i.
8.13
(31-574).
classified
along with
relatives, vi. 3.11 (44-952).
Beauty
the
i.
6.2
(1.42).
in participation in
(1-43).
not figure among true
2.17 (43-920).
vi.
Beauty consists
a form,
i.
Beauty does
categories,
6.2
of,
caused by in
Beauty
(33-634).
8.8
nothing
intel
is
not
if
in
God,
(31-564).
Beauty
interior,
could
preciated, without
6.4 .(1-45).
not
be
ap
interior model,
i.
Beauty
Beauty
is
symmetry,
opposed,
Beauty
i.
is
fusion,
6.1
wisdom
8.11
8.2
Stoics,
(1-41).
unseen,
v.
v.
ace. to
in
supreme
(31-570).
love
Beauty,
for,
explained
aversion
for
i.
opposite,
by
6.5
(1-47).
v. 8.9
v.
8.2 (31-553).
Beauty of soul
chiefly revealed in
virtuous soul, v. 8.3 (31-555).
Beauty, shining, highest appearance
of vision of intelligible wisdom,
V. 8.10 (31-568).
Beauty that is perceivable is a
form, beneath super beautiful, v.
Beauty primary,
7.8 (2-69).
Beauty, emotions
in
Beauty
v.
last
analysis
8.3 (31-555).
v.
ligible,
(31-565).
(1-43).
in
Beauty
to
good,
vi.
2.18
l.
6.9
8.8
(31-564).
to
image
in
5.1
(50-1122).
Becoming,
v.
1.9
(10-187).
Begetter of intelligence must be
simpler than It, Hi. 8.8 (30-542).
Begetter of intelligence reached by
not
intuition,
iii.
8.8
reason,
(30-543).
Bodies
Begetting, eternal,
9.3 (33-604).
is
the world, (L
v.
8.12
(31-572).
Dcing
and
vi.
unity,
essence
9.2
identical
(9-149).
with
and
Being
(38-704).
Being desirable because beautiful,
v. 8.9 (31-566).
into
four
distinguished
Being
senses, vi. 1.2 (42-839).
is
a
Being, every one,
specialized
organ of the universe, iv. 4.45
(28-510).
Being in the intelligible is genera
tion in the sense-world, vi. 3.1
(44-933).
Being
is
very
wisdom,
(31-559).
Being loves essence
5.10 (23-325).
as
v.
8.4,
entire
5
vi.
possessed
by
its
evil,
i.
energy,
8.3
of,
(51-1145).
1.1
(3-87).
that which is not
Being physical,
in a subject, vi. 3.5 (44-941).
Being physical, principle of all
other things, vi. 3.4 (44-940).
Being present everywhere entire,
only solution of a puzzle, vi. 5.3
(23-317).
iii.
is
Being
ences,
vi.
3.9
(44-949).
Befng
supreme,
in
deity,
not
in
on
dependent
above
therefore
it,
is
3.6 (50-1132).
iii.
telligible*
8.19
vi.
it,
(39-807).
Being the basis of judgment,
things participating in being,
5.2 (23-315).
in
vi.
vi.
(22-286).
Being,
universal,
(22-288).
is
undividable,
4.3
vi.
Beings,
all
are
contemplation,
iii.
8.7 (30-542).
all
contained by intelli
Beings,
gence generatively, v. 9.6 (5-109).
Benefits
are
to
men
granted
through the world-soul s media
tion, iv. 4.30 (28-486).
Better nature of man, not dominant
because of subconscious nature,
3.4 (48-1081).
iii.
Bewitched, gnostics imagine intel
entities
ligible
can
be,
ii.
9.14
(33-627).
Beyond
8.11
Bile,
ii.
impossible
(39-791).
first,
fulfils
3.5
men,
go,
vi.
(52-1171).
overweighted
Birds,
to
v.
9.1
like
sensual
(5-102).
Bodies
and
vi.
3.10
(44-950).
Bodies
Body
even simple,
Bodies,
into
(2-56).
Body
to
8.2
Body
analyzed
Bodies,
able, iv.
Body
Body
is
Body
is
soul is said
(27-419).
and
Body
mixture,
to
soul,
1.4
i.
and
Body
it,
iv.
Body
iv.
of
iv.
imperfectly,
possess virtue,
iv.
of
(50-1133);
elements,
makes them
of,
7.8
(6-132).
ii.
1.6(40-823).
common ground
kindred,
ii.
1.7
(40-824).
soul, but not by
another body, iv. 7.8 (2-72).
Body relation to soul, is passage
into
world of life, vi.
4.12
Body penetrated by
(22-304).
Body,
1.3
i.
sick,
from
real
man,
i.
1.10
(53-1202).
4.28
(28-480).
eyes
5.6
iii.
Body
4.20 (28-468).
cosmic, perfect and self-suf
ficient, iv. 8.2 (6-122).
Body could not have sensation, if
soul
were
iv.
7.6
corporeal,
Body,
8.8
iv.
iv.
ate in it?
3.20
iv.
consequences
Body
(2-65).
differs
soul,
soul,
(53-1194).
fusion,
Body
within
is
of
iv.
(27-419).
C2-63).
Body cannot
1.10
i.
3.20 (27-420).
is
tool and matter of
7.1 (2-56).
Body
3.20
and
7.5
4.18
proximate transmission
the soul,
1.4
iv.
iv.
part of ourselves,
(53-1203); iv. 7.1 (2-56).
is
(28-465).
Body and
Body
iv.
forms
soul
(28-465).
4.18
be in
(2-56).
(2-56).
(6-121).
Bodies of
7.1
is
7.1
is
iv.
of,
7.4 (2-62).
to
close
them,
(2-68).
will of stars, do not sway
earthly events, iv. 4.34 (28-494).
Body s composition demands the
substrate, ii. 4.11 (12-209).
Body has
Body,
Body
elements
themselves,
vli
iv.
cannot harmonize
7.8
(2-75).
Body
Body
size
nothing
of
greatness
to
dp
vi.
soul,
with
4.5
(22-293).
sec
Audacity;
i.
1.2
(53-1192).
of the universe is number, vi.
(34-670).
Born philosophers alone, reach the
higher region, v. 9.2 (5-103).
Bond
6.15
be, but
of
intelligible,
location
iv.
3.23
(27-425).
Brothers of Jupiter unissued yet,
v. 8.12 (31-572).
Brutalization or divinization is fate
of three men
in
vi.
7.6
us,
(38-708).
4.11
(22-302).
classes, heartless,
Care
soul
(49-1116).
Plotinos,
were
why
five,
vi.
added,
2.9
categories,
vi.
3.19
(44-967).
one,
none
(43-907).
Boldness,
Boundary
of
Categories
many more
(42-878).
Categories,
physical,
fifth, refer to the
3.6 (44-943).
Categories,
physical,
enumerated,
vi.
3.3
and
fourth
first
three,
vi.
of
Plotinos,
(44-937).
Categories,
action
and
separate,
cannot
suffering
vi.
1.17
be,
(42-866).
Categories, single, could not include
intelligible and sense being, vi
1.2 (42-839).
from
Categories,
six,
which all
are
things
v.
derived,
14
(10-180).
Categories,
sources
of
character
in
istics,
v.
9.10
intelligible,
Categories, unity
ments against,
is
vi.
Cause,
everything
has,
1.1
iii.
(3-86).
Cause,
iii.
is
Supreme,
of
Herachtus,
1.2
(3-88).
of affections, though cor
poreal, iii. 6.4 (26-356).
Cause of procession of world from
unity, v. 2.1 (11-193).
Cause, suitability of, puts Supreme
beyond chance, vi. 8.18 (39-806).
Cause, ultimate, is nature, iii 1.1
Cause,
(3-87).
Cause,
why
1.2
(10-175).
Causeless
minism,
origin,
iii.
1.1
really
(3-86).
is
deter-
Causes
i!.
Causes, any tiling due to several,
3.14 (52-1180).
are
twofold,
Causes for incarnation
iv.
(6-119, 128).
deterioration,
8.1,
of
Causes
3-4
iii.
(48-1083).
Causes of things in the world, pos
sible
1.1
iii
theories,
(3-86).
1.2
in.
ultimate,
(3-88).
Causes
ulterior
always
1.2
(3-88).
sages,
iii.
by
sought
iv.
Cave
iv.
(6-126).
Chains,
golden,
on
is
beauty
on
captive,
matter,
i.
as
8.15
(51-1163).
Saturn,
v.
8.13
(31-573).
Chance, apparent, is really
dence, iii. 3.2 (48-1078).
vi.
8.10
Provi
limit
and
(39-789).
Chance,
vi.
8.17
(39-804).
Chance
being,
does not
vi.
8.11
intelligence,
vi.
produce supreme
(39-792).
men
interior
escape by
8.15 (39-800).
Chance, no room for in Supreme,
assisted by intelligence, vi. 8.17
(39-804).
Chance, Supreme could not possibly
be called by any one who had
seen it, vi. 8.19 (39-807).
Chance,
isolation, vi.
if
movement
is
it
Closeness
be out of time,
in
time,
vi.
1.16
(42-864).
Change,
anterior to
3.21 (44-972).
is
it
ment? vi.
Change must
Heaven,
ii..
Changeable,
move
exist in
inevitably
1.1 (40-813).
4.2
iv.
desires
are,
(28-469).
demanding the
of
self-direction
4.2 (28-444).
the
affect
only
Changes of fortune,
outer man, iii. 2.15 (47-1067).
Changes of the body, do not change
soul powers, iv. 3.8 (27-402).
Changes, ours, world-souls uncon
scious of, iv. 4.7 (28-450).
Chaos, usual starting point, causes
puzzle of origin of God, vi. 8.11
Changeableness,
thought is not,
iv.
(39-792).
3.7 (27-399).
of souls psychologi
explained, vi. 4.16 (22-310).
Chemical mixture described, iv. 7.8,
one,
iv.
Chastisement
cally
(2-72).
Chief, the great Jupiter, third God,
iii.
5.8 (50-1136).
Choir of virtues (Stoic), vi. 9.11
(9-170).
Choosing is essence of conscious
ness, iv. 4.37 (28-500).
Chorus, see Ballet, vi. 9.8 (9-165).
Circe, 5. 6.8 (1-53).
Circle, iii. 8.7 (30-543); T. 1.7, 11
(10-184, 191).
Circular movement is that of soul,
ii.
2.1
vi.
9.8
164):
(9-162,
(14-227); iv. 4.16 (28-462).
ii.
of
movement
heavens,
Circular
2.2 (14-230).
4.2
Circulating around heavens, iii.
(15-234).
Cities haunted by divinities, vi. 5.12
(23-332).
Classification of purification, result
of virtue, i. 2.4 (19-260).
a
Climate
governing
legitimate
cause, iii. 1.5 (3-93).
method
to
Close eyes of body,
achieve ecstasy, i. 6.8 (1-52).
Closeness to divinity, permanent re
sult of ecstasy, v 8.11 (31-570).
Consciousness
Cletho
Clotho, ii. 3.15 (52-1182).
Coelus, (Uranus), T. 8.13 (31-573).
C0-*xistence of unity and multiplic
ity demands organization in sys
tem, vi. 7.10 (38-716).
Cognition, how it operates, T. 5.1
(32-575).
of
objects,
intelligible
Cognition
admits no impression,
iv.
6.2
(41-832).
Cold is not method of transforming
breath into soul, iv. 7.8 (2-68).
Collective nouns prove independent
existence, vi. 6.16 (34-672).
Combination begotten by the soul,
its nature, vi. 7.5 (38-708).
Combination contains one kind of
desires, iv. 4.20 (28-468).
Combination is a physical category,
Ti. 3.3
(44-937).
Combination of body and soul, ap
located
iv.
4.20
petites
in,
(28 468).
Combination of soul and body as
mixture, or as resulting product,
i.
1.1 (53-1191).
Combination, see Aggregate, 1.11
Combination, third physical category
(53-1191).
of Plotinos, vi. 3.3 (44-937).
Commands himself. Supreme does,
vi. 8.20
(39-809).
Common element, growth in incrase and
3.22
generation, vi.
(44-975).
of
the
Common ground
elements
make
them
ii.
1.7
kindred,
(40-824).
function
1.10
Common part,
of, i.
(53-1203).
Common to soul and body, not all
affections are, i. 1.5 (53-1197).
Communion of ecstasy, vi. 9.11
:
(9-170).
Communion
Minos
(9-162).
method
Comparative
of
stmdymg
7.6 (45-996).
Complaining of the world, instead of
fit yourself to it, ii. 9.13 (33-625).
Complaint, grotesque to wisdom of
time,
iii.
creator,
2.14 (47-1063).
nature
lower
of
iii.
ridiculous,
iii.
Complaint
animals
of
2.9
(47-1059).
of being called quality
only by courtesy, vi. 2.14 (43-918).
Composite aggregate, see combina
tion, i. 1.2 (53-1191).
Complement
Composite
is
of
everything,
Composite
v.
Compositeness
9.3
is
(5-104).
denied
not
sim
by
3.1
v.
knowledge,
by
implied
(49-1090).
sarily
vi.
3.25 (44-979).
planation of,
from
Concatenation
reason are astrological
4.38
universal
signs,
iv.
(28-501).
Concatenation
universe,
v.
Concatenation
sippus
fate,
in all things
2.2 (11-196).
of
iii.
causes
1.2, 7
is
is
the
Chry-
(3-89, 96).
worldprinciple
soul, iii. 9.1 (13-221).
Concentricity of all existing things,
v. 3.7 (49-1101); v. 5.9 (32-587).
Conception, true, is act of intuition,
i.
1.9 (53-1202).
Conformity to the universal soul,
implies they do not form part of
her, iv. 3.2 (27-389).
Conceiving
is
the
man,
vi.
Connection
7.7
(38-711).
with
infinite is
Chryfate, iii. 1.2 (3-89).
sippus
Consciousness, iii. 9.^3(13-226).
Consciousness, constituted by time
s
less
memory,
iv.
3.25
(27-429).
(28-500).
is
Consciousness,
ctymologically,
sensation of manifoldness, v. 3.13
(49-1113).
Consciousness is not a pre-requisite
of happiness or virtue and intel
ligence, i. 4.9, 10 (46-1033).
Consciousness is unitary, though
9.1
containing the thinker, ii.
(33-601).
Consciousness, local and whole, re
lation between not applicable to
soul, iv. 3.3 (27-392).
Consciousness of higher soul-part
dimmed by predominance or dis
turbance of lower, iv. 8.8 (6-132).
of
Consciousness
lost
in
self,
ecstasy, v. S.ll (31-569).
iv.
Courage
Consciousness
Consciousness,
limits
prin
9.2 (33-602).
unity
ciples to three,
ii.
is
Contemplating intelligence,
zon of divine approach,
5.7
v.
(32-587).
(33-630).
3 (10-175,
1.2,
Contemplation, v.
177); v. 3.10 (49-1106).
Contemplation, aspired to, by even
plants, iii. 8.1 (30-531).
Contemplation, everything is, iii. 8
(30).
Contemplation, goal of all beings,
iii.
8.7 (30-540).
Contemplation, immovable results in
8.2
iii.
and
nature
reason,
(30-533).
tic
precept,
ii.
8.2 (30-533).
Consequence of derivative goods of
third rank, i. 8.2 (51-1144).
Consequences of mixture of soul
and body, i. 1.4 (53-1194).
Constitution, of universe, hierarchi
cal, vi. 2.1 (13-892).
Coiisubstantial, v. 1.4 (10-180).
Contemplation, constitution of even
iii.
3.10
v.
(39-7987.
existence, precedes ab
1.26 (42-881).
solute,
Continuance need not interfere with
fluctuation ii. 1.3 (40-816).
vi.
of herself,
(49-1106).
Contemporaneous
ligence,
7.2
iii.
8.4
prac
intel
Corporeity
matter
principles,
and
the
ii.
4.8
8.9
with
its
Cosmic
idea,
Counterfeit
vi.
let
7.26
Courage
(39-787).
of,
life,
wit
i.
intellect,
1.7
i.
dividual,
Contingency, disappearance
nessed to by ascent of
8.15
4.12 (12-212).
of
sense-beauty,
ii.
itself,
6.6
Correspondence
(39-785).
vi.
iii.
because
or
(26-362).
matter of thing
nonentity
Corporeity not in
essence,
is
lack of unity,
(12-206).
Contingence
(39-778).
(2-65).
of
(45-989).
Contemporary are
informing
life
(10-261).
(30-538).
is
2.4
is
preparation
(10-174); see v.
1.1
v.
(30-540).
s
2.16 (47-1069).
iii.
(6-131).
8.5
3.20
(4.4-968).
iii.
vi.
difference,
possible
of itself made es
sence intelligence, v. 2.1 (11-193).
one phase of
only
Contemplation
excursion of procession, iv. 8.7
tice,
to
Contemplation
Contemplation
8.14
vi.
Contingent
and
is
6.2 (1-43).
relation with
(53-1199).
implied
by true good,
(38-743).
no longer
to
fear death,
6.6
(1-49).
of soul s anger part
plained, iii. 6.2 (26-354).
i.
Courage
vi.
(39-801).
xi
in
ex
Creation
Declination
of
effusion
super
2.1 (11-194).
limited to world-soul be
is
abundance,
v.
Creation
cause nearest to intelligible world,
iv.
3.6
Creation
(27-397).
of
sense-world,
reflection, but
2.2 (47-1044).
Creation
of
place, v. 8.7
Creation,
not
by
self-necessity,
iii.
how
world,
(31-562).
it
took
3.6
Creator admires
his
handiwork,
v.
(31-564).
preserver, is the good,
vi.
7.23 (38-740).
Creator and world, are not evil, ii.
9 (33).
Creator is outside of time, iii. 7.5
(45-994).
Creator so wise that all complaints
are grotesque, iii. 2.14 (47-1063).
Creator testified to, by the world,
2.3 (47-1047).
iii.
Creator s universality, overcame all
obstacles, v. 8.7 (31-562).
is
9.9
of Need and
all,
Abundance iii. 5.6 (50-1131).
Daemons and deities, difference be
tween, iii. 5.6 (50-1131).
Daemons are individual, iii. 4 (15).
Daemons both related and independ
ent of us, iii. 4.5 (15-239).
Daemons
Daemon
must
be
9.12
ii.
Death,
tion,
8.4
i.
after,
4.6
iii.
(15-240).
i.
(16).
iv.
Death,
retribu
after,
iii.
4.6
go,
(47-1056).
(15-240);
Death, at,
ences are
ele
reproduced,
2.8
iii.
memories of former
3.5
mem
4.5
(28-447).
Death, after, soul goes to
tion, iii. 2.8 (47-1056).
(9-166).
prominent
iii.
born
of soul,
(48-1084).
Cutting off every thing else, is
means of ecstasy, v. 3.7 (49-1121).
Cybele, iii. 6.19 (26-385).
Daemon helps to carry out chosen
destiny, iii. 4.5 (15-239).
Daemon is next higher faculty of
15-235).
soul, iii. 4.3
iii.
4.6
iii
their love
Darkness, looking
(6-127).
vi.
power,
existence of,
related
to
the
soul,
(33-624).
is
Darkness,
Curative, the,
ment of life.
predominating
(15-239).
of souls
5.4 (50-1130).
Daemon
8.8
to
Daemons
Creator and
Creator
that unites a
5.4 (50-1130).
(31-567)
souls,
(27-397).
Creative is the universal soul, not
preservative, ii. 3.16 (52-1183).
Creative motives, ii. 9.4 (33-605).
iv.
is the love
soul to matter, iii.
Daemon
(33-605).
Creation
Daemon
exist
iv.
3.27
(27-433).
disharmony,
2.8
iii.
(47-1057).
Death, how the soul splits up, iii.
46 (15-241).
Death is only separation of soul
<
xll
DecomposJble
..Desire
merely
tributed
not alteration,
3.25
vi.
(44-979).
Demons,
(44-978).
planation of, vi.
Defects, not in intelligible world, v.
9.14 (5-117).
not
Defects such as limping, do
from intelligence, v. 9.10
proceed
(5-113).
,.
by
quality,
3.20 (44-970).
same
the
of
different,
are intelligence and life,
vi. 7. l8 (38-732).
.
/-^o
vi.
of
ecstasy,
Degrees
,
(38-760).
be
Deities and demons, difference
5.6
(50-1131).
tween, iii.
are all visible
Deities, second rank,
Degrees,
reality,
5.6
in.
deities,
super-lunar
(50-1132).
Deliberating before making
man intelligence did not,
(38-698).
Deliberation
in
creating
v.
of
opposed,
gnostic
(31-561, 571).
of earth,
middle
Delphi, at
(42-862).
Demiurge, how the gnostic
9.12 (33-623)
ii.
it,
sensevi.
7.1
,,
world
8.7,
l-Z
vi.
1.14
,
created
in intelligible world
5.6 (50-1132)
Demon is any being in intelligible
world, iii. 5.6 (50-1133).
Demon is vestige of a soul de
scended into the world, 111. 5.6
Demon,
chief,
deity, iii.
(50-1132).
the great, Platonic, n. 3.9
(52-1176).
Demoniacal possession, as explana
tion of disease wrong, ii. 9.14
Demon,
(33-627).
among them, those are
loves that exist by a soul s desire
for good, iii. 5.6 (50-1132)..
Demons have bodies of fire, ii. 1.6
(40-823); iii. 5.6 (50-1133).
Demons,
have
no
memories,
and
4.30
psychology
(28-507)
3.25
Demons
4.31
iv.
at
(28-489).
is
to,
Demons
(2-84).
vi.
no crimes should be
Demons,
7.14
iv.
of,
iv.
4.43
of them are
loves, ni. 5.6 (50-1132).
Demons, why they are not free
from matter, iii. 5.6
Demonstration absent in (50-1133).
Supreme,
v. a./
(31-563).
Demonstration of divinity defies
i.
3.1 (20-269).
all
Depart from
life by
seeking beyond
it, vi.
5.12 (23-331).
Deprivation, in soul, is evil i 811
(51-1158).
Deprivation is matter, and is without
qualities, i. 8.11 (51-1158).
Derivatives of category of
quality,
Desire
petite,
(28-486).
xlll
not
i.
simultaneous
1.5
(53-1197).
with
ap.
Desire
Differences
4.28
IT.
Deviltry
ence
(28-480).
Devolution
Diagram
4.21
iv.
(28-469).
double, of body and
combination, iv. 4.20 (28-468).
of
Desires,
iii.
(15-239).
iii.
4.5
(15-238).
demora
is
9.15 (33-629).
Destiny of souls, depend on con
dition of birth of universe, ii. 3.15
lizing,
ii.
(52-1182).
if
Details,
fault
in
cannot
in,
harmony
change
universe,
3.16
ii.
(52-1185).
Determinate form,
v.
v.
1.7
(10-184);
5.6 (32-584).
5.6
iii.
1.1
demands
motive,
(3-86).
prediction,
1.3
(3-90).
ii.
3.16 (52-1184).
Determinism,
less
alists,
iii.
really,
under
1.1
(3-86).
iii.
origin,
Determinism
supported
1.2
Deterioration,
(48-1083).
by
cause
natural
of,
iii.
of essence
Development
create a soul, iv. 8.6 (6-129).
(2-69).
of
universe,
iv.
4.16
(28-462).
Dialectics,
(12-206);
(20-272);
branches
i.
(20-273).
Dialectics, how to conceive infinite,
vi. 6.2 (34-644).
Dialetics is concatenation of the
world, i. 3.4 (20-272).
Dialectics neglects opinion and sense
opinions, i. 3.4 (20-272).
Dialectics not merely instrument for
i.
3.5
(Aristotle),
philosophy
(20-273).
Dialectics not speculation and ab
stract rules
(Epicurean), i. 3.5
(20-273).
of
Dialectics
science
(judging
values, or) discovery, amount of
real
in
i.
3.4
being
things,
(20-273).
Dialectics staying in intelligible, v.
1.1 (10-173).
Dialectics three paths, philosopher,
musician and lover, i. 3.1 (20-269).
Dialectics two fold, first ascent to
intelligible and then how to re
main, i. 3.1 (20-269).
Dialectics without it, lower knowl
edge would be imperfect, i. 3.6
(20-274).
Differ, souls do, as the sensations,
vi. 4.6 (22-294).
Difference and identity, implied by
triune process of categories, vi.
2.8 (43-905).
materi
(3-88).
causes
4.32
(32-584).
Determination
influ
Dialectics,
leaves
confuted,
IT.
world-soul,
of
(28-490).
3.4
criminate
to
(35-681).
xlv
magnitudes,
ii.
8.1
Differences
Divinity
genuine
1.10
vi.
qualities,
(42-853).
Difficulties of understanding, clear
to intelligence, iv. 9.5 (8-146).
Dimension and number are so dif
ferent
as to
different
suggest
2.13
classifications, vi.
Diminished, essence
4.4
vi.
divisible,
is
(43-916).
though
not,
(22-290).
8.1
ii.
(35-682).
homely
(19-267).
Discontent,
divine,
supplement of
virtues, i. 2.7 (19-267).
of incarnation, iv.
8.1 (6-119).
Discursive
11
v.
reason,
1.10,
(10-189); v. 3.14 (49-1115) v. 5.1
(32-575); v. 9.4 (5-106).
homely
Discord,
cause
6.2
iii.
(26-352).
than
death,
2.8
iii.
(47-1057).
Displacement,
movement
is
single,
vi.
3.24 (44-977).
Disposition, difficulty of mastering
these corporeal dispositions, i. 8.8
(51-1154).
and an
evil,
vi.
6.1
is
multitude
(34-643).
iii.
3.3
(48-1080).
Ecstasy
Dlvinlzation
Divinization, as Cupid and Psyche,
vi. 9.9
(9-166).
Divinization of brutalization, is fate
men in us, vi. 7.6
of three
(38-708).
all
bodies are fully, iv.
Divisible,
7.8 (2-68).
Divisible and
can
indivisible
soul
3.19
iv.
simultaneously,
(27-417).
is
indivisible
soul, iv.
Divisible and
2.2 (21-279).
Divisible beings, existence of, iv.
2.1 (21-276).
Divisible intelligence is not, v. 3.5
(49-1096).
not
is
essence
though
Divisible
diminished, vi. 4.4 (22-290).
and
mixture
of
soul,
Divisible
double, ii. 3.9 (52-1176).
Divisible soul is not unifying mani
fold, sensation, iv. 7.6 (2-65).
Divisibility, v. 1.7 (10-184).
Divisibility, goal of sense, growth
and emotion, iv. 3.19 (27-418).
Divisibility of soul in vision of in
telligible wisdom, v. 8.10 (31-567).
Division, between universal soul and
souls impossible, iv. 3.2 (27-390).
Division, characteristic of bodies not
be
of soul,
2.8 (21-276).
better nature is
not, be
iii. 3.4
cause of sub-consciousness,
(48-1081).
i.
1.12
<33-1206).
Providence,
3.4
(19-265).
Doubleness
of
world
soul,
ii.
2.3
(14-233).
cr
dyad,
Doubleness, see
pair,
of every man, ii. 3.9 (52-1176).
Doubt of existence of divinity, like
to
slumber
Drama
Drama
v.
ity,
(32-593).
and
Driver
Platonic,
simile
horses,
3.13 (52-1179).
ii.
of,
Dualism breaks
down just like
monism, vi. 1.27 (42-883).
Duality (form and matter) in all
iv.
things,
7.1
of
(12-200).
Duality
Duration
has
happiness,
(2-56).
every
i.
body,
nothing
5.1
ii.
4.5
do with
to
(36-684).
its
quality,
i.
5.5
(36-685).
1.6 (40-822).
feel as well as the stars,
4.22 (28-471).
Earth contains all the other ele
ments, ii. 1.6 (40-823).
Earth exists in the intelligible, vi.
7.11 (38-718).
Earth feels and directs by sympa
thetic harmony, iv. 4.26 (28-477).
Earth, model of the new, gnostic,
unreasonable, ii 9.5 (33-608).
Earth, postulated by Plato, as being
basis of life, ii. 1.7 (40-823).
Earth senses may be different from
ours, iv. 4.26 (28-478).
Earth, what passions suitable to it,
iv. 4.22 (28-471).
Earthly events, not to be attributed
to stars, body or will, iv. 4.35
stars,
iv.
Dominant,
Dream
ii.
Earth can
iv.
(28-495).
Earth
psychology,
iv.
4.27 (28-479).
God
(47-1070).
xvl
beget a Son,
v.
8.12 (31-571).
Ennobled
Ecstasy
Ecstasy ends in fusion with divinity,
and becoming own object of con
templation, v. 8.11
(31-570).
of
session
(31-570).
things,
all
v.
8.11
of
mystery-rites, vi. 9.11 (9-169).
think
not
in
soul
does
God,
Ecstasy
because she doesn t think, vi. 7.35
(38-759).
Ecstasy is possession by divinity, v.
8.10 (31-567).
Ecstasy, land-marks on path to, i. 6.9
(1-54).
mechanism of, v. 8.11
Ecstasy,
illustrated
Ecstasy
(31-569).
Ecstasy, permanent
(31-570).
by
secrecy
v.
8.11
son
(enthusiasm),
vi.
(9-169).
Ecstasy, trap on way to, v. 8.11
(31-570).
way to approach, first
Ecstasy,
principle, v. 5.10, 11 (32-591).
Ecstasy, when experienced, leads to
questions, iv. 8.1 (6-119).
Ecstasy s last stage, vision of intel
ligible wisdom, y. 8.10 (31-568).
Ecstasy s method, is to close eyes of
body, i. 6.8 (1-52).
Ecstatic vision of God, chief pur
pose of life, i. 6.7 (1-51).
Ecstatic, subsequnt experiences, vi.
9.11 (9-190).
Education and training, memory
needs, iv. 6.3 (41-835).
Effusion of super-abundance is rea2.1 (11-194).
differences in, limited to
vi. 3.17 (44-964).
8.6
v.
hieroglyphics,
Egyptian
(31-560).
Elemental intermediary soul, also
inadmissible, ii. 9.5 (33-607).
v.
Effects,
intelligibles,
Elemental
strate,
ii.
process
4.6
con
contains
all,
ii.
1.6
(40-821).
principles of physicists,
iii.
1.3 (3-89).
Elements of body cannot harmonize
themselves, iv. 7.8 (2-74).
Elements of essence can be said to
be one only figuratively, vi. 2.10
(43-909).
Elements of universe, simultaneously
2.2
general, vi.
principles and
(43-893).
Elements,
contingency
is
demands
souls, iv.
in
an
(39-798).
Emanations of a single
8.12
9.11
tion,
earth
Elements,
(31-571).
Ecstasy, simplification, super beauty
and virtue, vi. 9.11 (9-170).
Ecstasy, the degrees leading to God,
vi. 736 (38-760).
trance
is
(49-1106).
results,
in
begotten
Ecstasy results
forming a new world, v.
Ecstasy
(27).
Emanations of
3.12
visible soul,
i.
6.5 (1-46).
thing
Ennobled
sub
being,
and
soul, scorning
7.35 (38-757).
(12-203).
xvll
1.1 (3-86).
intellectualized
is
even thought,
vi.
iii.
Enthusiasm
Enthusiasm
of
vi.
ecstasy,
9.11
(9-169).
is
Entire everywhere
4.9
vi.
vi.
(23-325).
Entire
(22-300).
soul,
fashioned
individuals, vi.
soul
Entire
universal soul,
is
5.8
whole
and
iv.
7.5
6.1
impassibility,
incorporeal,
(26-351).
of divine principles,
Enumeration
7.25
(38-742).
successive, inevitable
in describing the eternal, iv. 8.4
(6-127).
Epicurus, iv. 5.2 (29-516).
Epimetheus, iv. 3.14 (27-412).
v.
Equator to Ecliptic, inclination,
8.7 (31-563).
Erechtheus, iv. 4.43 (28-508).
Eros, Platonic myth interpretation
of, iii. 5.2 (50-1125).
Eros, son of Venus, iii. 5.2 (50-1125).
the
Escape all enchantments, how
wise men do, iv. 4.43 (28-507).
world,
Escape, how to, from this
vi.
Enumeration,
i.
fragment,
iii.
introduction
to,
(26-360).
6.6
vi.
long
Essence
divisible
diminished,
vi.
if
4.4
not
thereby
(22-290).
divis
2.1
iv.
of,
description
indivisible,
(21-277).
2.1
intelligible,
is
both
in
and
out of
one
only
(43-909).
figuratively,
vi.
2.10
made
Essence
ized
ii.
6.1
than
ad
&*
vi.
actual
(17-247).
be second in order to
of first, v. 2.1
Essence must
exist in ground
vi.
able,
slable though
9.3 (9-153).
not
Essence
immov
2.9
(43-908).
Essence
9.12 (33-624).
Eternal revealed
8.6
Eternally
ii.
9.3
sense-objects,
by
(6-130).
begotten,
(33-603).
Eternity added
vi.
by
intelligible
eternity,
of
dition
(43-892).
iv.
5.10
Essence
2.6
6.8 (1-52).
Escoreal
bodies,
Essence
becomes
indivisible
within
(21-277).
ible
Essence
(2-63).
Entitief
(21-276).
Essence
iv.
(23-322).
everywhere,
Eternity
Essence indivisible and divisible
mediated between by soul, iv. 2
is
the
to essence
world,
makes
in
2.1 (43-892).
Eternity
between, iii. 7.4 (45-991).
Eternity and time, iii. 7 (45-985).
XTill
v. 9
Evil
Eternity
Eternity as union of the five cate
gories,
iii.
Eternity at
7.2
rest,
(45-988).
error in this,
iii.
7.1
(45-987).
exists perpetually, iii. 7.
introd. (45-985).
Eternity, from, is providence the
plan of the universe, vi. 8.17
(39-803).
Eternity has no future or past, v.
1.4 (10-179); iii. 7.4 (45-992).
Eternity is immutable in unity, iii.
7.5 (45-993).
Eternity is infinite, universal life,
that cannot lose anything, iii. 7.4
(45-992).
Eternity is sempiternal existence,
Eternity
7.5
(45-993).
the model of its image,
7. introd.
(45-9855.
time,
Eternity is to existence, as time is
7.10
iii.
to
the
soul,
interior
iii.
is
Eternity
iii.
(45-1008).
Eternity is to intelligence, what
time is to the world-soul, iii. 7.10
(45-1007).
5.1
Eternity kin to beauty, iii.
(50-1124).
Eternity not an accident of the in
telligible, but an intimate cart of
its nature, iii. 7.3
(45-989).
Eternity of soul, not affected by
iv.
7.13
into
descent
body,
(2-83).
Everywhere
and
nowhere
is
Su
(47-1071).
Evil as an obstacle
i. 8.12
(51-1159).
to
the
soul,
six
Extension
Evil
Evil primary,
(51-1146).
Evil primary
(darkness),
iivil
is
evil in itself,
is
i.
secondary,
i.
Existence of darkness
may be re
lated to the soul, ii. 9.12 (33-625).
Existence of divisible things, iv. 2.1
8.3
lack of measure,
(51-1154).
accidental form
(21-276).
8.8
is
Existence
body
management
ii.
Existence
absolute
tingent, vi.
Existence,
aim
at
1.26
7.5
iii.
(45-993).
the first
Existence
being
primary
suora-
know
life
itself,
contained
6.6
v.
existence,
(24-338).
animal
Plato differs
from intelligence, iii. 9.1 (13-220).
Existing
of
and
Experience
action, underlying
reception, and re
1.22 (42-875).
transmission,
lation,
vi.
Experience
true categories,
among
2.16 (43-920).
vi.
and
iv.
8.7
(6-131).
(6-119).
yields knowledge
(6-131).
sensations
are not, but
Experiences,
relative
iv.
6.2
actualizations,
(41-831).
tions,
iv.
Experience of
..
of good.
con
(42-881).
evil
iv.
luxperiment
all
8.7
proposed,
(33-633)..
is
carnations,
iii.
of
(6-128).
of,
4.6
9.17
ii.
condition
Expiation
world, iv. 8.5
Expiations, time
(30-538).
simple,
will
contain
Existence,
primary,
thought, existence and life, ii 4.6
(12-203); v. 6.6 (24-339).
Existence real possessed by right
thoughts, iii. 5.7 (50-1136).
Existence sempiternal is eternity,
opposed, n.
precedes
something
(12-198).
of memory
after death,
and of heaven, iv. 4.5 (28-447).
Existence of matter is sure as that
of good, i. 8.15 (51-1162).
Existence
of
a
object
implies
previous model, vi. 6.10 (34-658).
Existence of other things not pre
cluded by unity, vi. 4.4 (22-290).
8.7
of,
4.3
Existence
Exemption of certain
divine care,
(33-631).
Exile, gnostic idea
9.6 (33-609).
without
sible,
(6-131).
classes from
9.10
ii.
heartless,
iv.
v. 4.1
of intelligence
proved,
v. 9.3 (5-104).
Existence of manifoldness impos
(51-1142).
origin of, i. 1.9 (53-1201).
that the sage can support
without disturbing happiness, i.
4.7 (46-1029).
Evolution impossible (from imper
fect to perfect), iv. 7.8 ((2-73).
Examination, for it only are parts
of a manifold unity apart, vi. 2.3
(43-897).
Examination of self, i. 6.9 (1-54).
Examination of soul, body must
vi.
3.1
be
first
dissociated,
(44-934).
is
and
down
proces
up,
Excursion
8.7
iv.
of
sion
intelligence,
(6-131).
Excursion yields the soul s two
contemplation,
necessary,
first,
Existence
Evils,
Evils,
duties,
of
(7-134).
obscured),
lessness
(something
8.8 (51-1155).
i.
is
Evil secondary,
matter, i. 8.4
(51-1146).
Evil triumphed over, in faculties
not engaged in matter, i. 8.5
(51-1149)Evil universal and unavoidable, i.
8.6 (51-1150).
Evil, victory of, accuses Providence,
iii.
2.6 (47-1052).
Evils are necessary to the perfec
ii.
3.18
of the universe,
tion
(52-1187).
Evils even if corporeal, caused by
matter, i. 8.8 (51-1153).
nature and origin of, i. 8
Jivil,
soul
between
in
in
(15-240).
Extension
vi.
4.13
is
(22-306).
Extension, none in
tice,
XX
iv.
7.8
(2-69).
beauty
or jus
Extension
Fire
(2-63).
(22-285).
and internal relation of
8.5 (51-1149).
External circumstances cause wealth,
vi.
External
evil,
Fate
1.1
i.
and
poverty
vice,
3.8
ii.
(52-1174).
Exuberant fruitfulness of one, (see
(49super-abundance), v. 3.15
1116).
divine
Eyes implanted in man by
foresight, vi. 7.1 (38-697).
Eyes impure can see nothing, i. 6.9
(52-1171).
Fate, the Heraclitian
1.2
(1-50).
Faces
vi.
all
5.7
of,
5.3
6.8
first,
(1-53).
is
the
iv.
6.3
v.
8.7
(41-833).
Faith
absent
in
Supreme,
(31-563).
Faith in intelligible,
vi.
9.5
how
achieved,
(9-156).
and recovery
from,
possible,
iv.
4.5 (28-448).
Fall not voluntary, but punishment
of conduct, iv. 8.5 (6-127).
Fall of the soul as descent into
matter, i. 8.14 (51-1161).
Fall of the soul due to both will
and necessity, iv. 8.5 (6-128).
Fall of the soul due to guilt, (Py
thagorean), iv. 8.1 (6-120).
Fate, according to Stoic Chrysippus,
iii.
1.2
(31-551).
9.10
(5-113).
over,
Figurative
(3-89).
8.1
reawakening of,
memory, not an image,
iii.
(3-88).
i.
(23-320).
Faculty,
3.9
of,
v.
(1-53).
ii.
principle,
1.8
Father, v.
(10-186);
(32-580).
Father, dwells in heaven,
v.
Eyes of body,
(3-86).
stars,
iv. 4.31
(28-489).
constituted
by
Heraclitian,
Fate,
action and passion, iii. 1.4 (3-91).
Fate is unpredictable circumstances,
iii.
4.6
liTe
currents,
altering
(15-242).
over
self,
of,
victory
Fate, mastery
ii.
3.15 (52-1182).
Fate, may be mastered, ii. 3.15
(52-1182).
Fate, obeyed by the soul only when
evil, iii. 1.10 (3-98).
and
by heaven, ii.
and earth
Fire
stars,
Ill
ii.
1.6
1.8
(40-826).
contained
(40-821).
in
the
Form
Fire and light celestial,
1.7
nature,
ii.
(40-825).
7.11
(38-719).
of, latent
1.3 (10-177).
Fire image
v.
Fire, though
and radiant,
an apparent exception.
Five
3.3 (44-937).
1 lotinic categories,
more
can
be
why none
added,
vi.
2.9
(43-907).
rather
intelligence,
Fleeing
than intelligence from soul, v.
5.10 (32-591).
but
Flight from evil, not by locality
virtue, i. 8.7 (51-1152).
i.
2.6
here
below,
from
Flight
ii.
3.9 (52-1175); i. 6.8
from
(51-1150);
(1-52); ivfl 8.5 (6.128).
if prompt,
Flight from here below,
unharmed, iv. 8.5
soul
leaves
(6-128).
to
Flight from world is assimilation
divinity, i. 2.5 (19-263).
Flieht is simplification or detach
ment
of ecstasy,
vi.
9.11
(9-179).
perpetuates
(40-813).
beauties here below, vi.
7.31 (38-751).
Followers of the king are universal
stars, ii. 3.13 (52-1179).
Foreign accretion is ugliness, i. 6.5
Flux of
in,
1.1
all
(1-48).
i.
(53-1202).
1.9
like
of
physician
iii.
Providence,
Foreknowledge
3.5
plans
(48-1085).
Foresight and reasoning are only
7.1
vi.
figurative
expressions,
(38-699).
misfortunes,
Foresight by God of
cause of senses in man,
not
vi. 7.1
(38-697).
Foresight, eyes implanted in man
7.1 (38-697).
vi.
it,
by
Foresight of creation, not result of
of
reason,
vi.
Form and
sight, v.
Form and
7.1
Form
7.1
(38-698).
methods
light, two
5.7 (32-586).
matter in all things,
of
iv.
(2-56).
attd
tween,
matter intermediary be
is
sense-object,
m.
0.17
(26-381).
Form as model, for producing prin
ciple, v. 8.7 (31-562).
unchangeable, so is
Form
being
due
Form
to
that
(38-745).
Form
in
itself,
none
in
the
good,
7.28 (38-746).
Form is not quality but a reason,
6.2 (17-248).
ii.
Form is second physical category
of Plotinos, vi. 3.3 (44-937).
Form is the dream of the good, vi.
vi.
7.28
Form
(38-745).
of a thing
is
its
good,
vi.
7.27
(38-744).
Form of a thing is its whyness, vi.
7.2 (38-702).
Form of forms, vi. 7.17 (38-731).
Form of good borne by life, intel
ligence and idea. vi. 7.2 (38-732).
Form
Gentleness
Form
Future necessary
Form
Galli,
of unity, Is principle of
bers, v. 5.5 (32-583).
num
Form
Form
in
the
only
sense-world,
proceeds from intelligence, v. 9.10
(5-113).
Form
Former
iii.
Formless shape
vi.
7.33
is
evil,
is
absolute
beauty,
(38-754).
Formlessness
i.
Formlessness
Formlessness of the Supreme shown
by approaching soul s rejection of
form, vi. 7.34 (38-756).
Forms of governments, various,
soul resembles, iv. 4.17 (28-464).
rational sense and vegetative,
iii.
4.2 (15-234).
Forms, though last degree of exist
ence, are faint images, v
3.7
(49-1102).
Fortune, changes of, affect only the
outer man, iii. 2.15 (47-1067).
Freedom, for the soul, lies in fol
lowing reason, iii. 1.9 (3-97).
Freedom of will, and virtue, are in
vi.
8.5
dependent of actions,
(39-775).
Freedom of will, on which psycho
Forms
logical faculty
is
it
based?
vi.
8.2
(39-775).
Friends
gnostic,
of
ii.
Functions, if
not seem
Plotinos,
formerly
9.10 (33-620).
not localized, soul will
within us,
iv.
3.20
not
to
the
to begotten things
7.3
iii.
intelligible,
(45-990).
Gad-fly, love is, iii. 5.7 (50-1124).
iii.
6.19 (26-385).
Garden of Jupiter is the reason that
begets
everything,
050-1137).
5.10
5.9
iii.
of,
iii.
(50-1138).
distinct,
and
objects,
in
themselves,
vi.
2.12
(43-915).
Genera, first two,
and
many"
puzzle,
24
vi
(43-898).
(44-933).
(48-1078).
Generation,
common element
and
growth
increase,
vi.
with
3.22
(44-975).
Generation
eternal,
8.4
(6-127).
vi. 8.20 (39-809).
causes
falling
into,
trouble, iii. 4.6 (15-241).
Generation in the sense-world, is
what being is in the intelligible,
vi. 3.2 (44-935).
Generation is like lighting fire from
refraction, iii. 6.14 (26-376).
vi.
7.3
iv.
(38-703);
Generation
Generation
v.
1.6
is radiation of an image,
(10-182).
Generation of everything
lated
by a number,
is
vi.
regu
6.15
(34-670).
none
Functions,
in
Generation
Good
Genus
Genus, another,
is
stability,
vi.
2.7
(43-903).
divides in certain animals, iv.
(2-63;.
Genus, there is more than one, vi.
2.2 (43-895).
Geometry, an intelligible art, v. 9.11
(5-115).
Geometry studies quantities, not
qualities, vi. 3.15 (44-958).
Genus
7.5
Giving
without
loss (a
(9-165).
Numenian
God cannot be
essence
and
quality.
7.1
i.
(54-1209).
identical,
i.
6.6
9 (9-147).
Good as consisting in intelligence,
4.3 (46-1024).
i.
Good, as everything tends toward
tends toward the one, vi.
it
it,
2.12 (43-914).
Good, as supra-cogitative, is also
supra-active, v. 6.6 (24-340).
Good as supreme, neither needs nor
iii.
8.10
intellection,
possesses
(30-548).
Good cannot be a desire of the soul,
7.19 (38-734).
vi.
Good cannot be pleasure, which is
changeable and restless, vi. 7.27
(38-745).
Good consists in illumination by the
Supreme, vi. 7.22 (38-737).
Good contains no thought, vi. 7.40
(38-766).
Good does not figure among true
categories, vi. 2.17 (43-922).
vi.
if
vi.
superior,
thought, there
of
something
7.40 (38-767).
it
need
(43-921).
life,
vi.
7.29
(38-748).
implies evil because matter is
necessary to the world, i. 8.7
(51-1152).
Good
Good
kind
Good
chance,
free,
vi.
8.7
is
Good
(1-50).
Good, even
would be
Good,
Good
is
vi.
is
it
is
super-thinking,
v.
6.5
iii.
9.9
(24-338).
Good
is
super-thought,
(13-225).
Good
supreme, because of
supremacy, vi. 7.23 (38-739).
Good
is
its
ntr
is
Good
Good
Hades
2.7
Good not
be explained
to
thagorean
oppositions,
by Py
7.20
vi.
(38-735).
Good
vi.
7.20
characteristic
virtue,
(38-736).
of a thin.or is its intimacy with
itself, vi. 7.27 (38-744).
Good only antagonistic and figura
tive of evil, i 8.6 (51-1150).
Good, Platonic, discussed, vi. 7.25
(38-741).
Good related to intelligence and
soul as light, sun and moon, v.
6.4 (24-337).
Good
Good,
self-sufficient,
self
(38-763).
of, accuses Providence,
(47-1052).
Good, study, vi. 7.15 sqq., (38-726).
Good superior to beauty, i. 6.9
Good, slavery
2.6
iii.
Good supreme,
(38-742).
the first
(54-1208).
Good
v.
therefore also
(24-338).
i.
supra-active,
6.5
vi.
(38-743).
Goods,
form,
all,
i.
can
8.1
be described as a
6.2
(51-1142); i.
(1-43).
Go_ods,
is
(38-747).
of
three
i.
8.2
ranks,
(51-1144).
Goods, Plato s opinion interpreted
in two ways, vi. 7.30 (38-749).
Goods, supreme as end of all other
ones, i. 7.1
(54-1208).
Gorge with food. v. 5.11 (32-5921.
Goods
Governing principle.
(3-89,
3.7
iv.
(27-415).
8.7
iii.
life,
(30-540).
Grand
Father
supreme,
5.3
v.
(32-581).
i.
increases
(36-685).
5.2 (29-517).
5.3
hap
Gravitation, iv.
Greatness of soul, nothing to do
with
size
of
vi.
4.5
body,
(22-293).
of
Grotto,
simile
Empedoclean
world, iv. 8.1 (6-120).
v.
5.4
Group,
(32-581).
Group unites, all lower, adjusted to
supreme unity, vi. 6.11 (34-660).
Groups-of-four, or tens, Pythago
rean, vi. 6.5 (34-649).
Growth,
common elements
crease and
(44-975).
generation
Growth, localized in
with in
vi.
liver,
iv.
3.22
3.23
(27-426).
Growth power,
desire
relation of to the
function, iv. 4.22 (28-470).
tend
3.19
(27-418).
4.5
Guilt
(15-238).
cause of
of souls, (Py
(6-120).
soul
in
by
toleration, iii. 1.8 (3-97).
Gymnastics, v. 9.11 (5-114).
Habit intellectualizing, that liberates
the
is
vi.
8.5
soul,
virtue,
(39-780).
Habit, Stoic, ii. 4.16 (12-218); iv.
7.8 (2-73).
Habit, Stoic, as start of evolution
to soul, impossible, iv. 7.8 (2-73).
Habitation, ii. 5.2 (25-345).
fall
Guilt
(1-55).
Good,
91).
Stoic,
iii.
1.2. 4
(42-849).
or
hypostasis, vi.
Habituation
Habituation,
terior
to
v.
C5-108).
9.5
Habituations
substantial act
1.6 (42-845).
Stoic,
reasons
are
must
as
pos
archetypes,
which
reasons
in
participate
form,
(42-850).
Tfndcs,
chastisements,
(54-1210).
is
be
vi.
1.9
i.
7.3
Hell s
Hate of the body by Plato, sup
of the
admiration
plemented by
Hades
Hades, what
of
the
it
vi.
soul,
4.16
(22-312).
to
according
Happiness
Aristotle,
4.1
(46-1019).
Happiness as sensation, does not
hinder search for higher, i. 4.2
(1021).
3
L
4.1,
defined,
Happiness
(46-1019, 1023).
interior
Happiness dependent upon
characteristics, i 4.3 (46-1023).
Happiness, does it increase with
duration of time? 1.5 (Jo-684).
j.
vi.
5.1,
i.
(36-68-;,
to
be
(42-876).
seat
(27-425).
i.
$.4
4.5 (46-1026).
natures,
increased would result
only from more grasp, i. 5.3
(36-685).
Happiness is actualized wisdom, i.
4.9 (46-1033).
is
nothing
desiring
Happiness
further, i. 4.4 (46-1026).
Happiness
or
(36-684).
(47-1050).
Happiness
tuned
ii.
lyre,
Heaven
is
3.13
ii.
3.16
in
the details,
(52-1185).
Harmony posterior to body, iv. 7.8
faults
(2-74).
Harmony
soul,
iv.
Harmony
not,
iv.
Harmony,
(2-75).
(Pythagorean),
7.8
soul
is
(2-74).
sympathetic,
directs
it,
by
(28-477).
and
producing
presupposes
7.8
earth
iv.
air
1.8
still,
ii.
1.1
due to
spontaneous
also
immortality
soul s
universal
ii.
1.4 (40-818).
Heaven s immortality due to itt
residence, ii. 1.4 (40-817).
Heaven s immortality proved by
1.4
ii.
beginning,
having no
(40-819).
Helen, iii. 3.5 (48-1085).
Helena s beauty, whence it came,
v. 8.2 (31-553).
Hell, descent into, by souls, i. 8.13
(51-1160).
Hell in mystery-teachings, i. 6.6
motion,
(52-1180).
Harmony
ii.
(40-814).
4.4
fire,
(46-1026).
Happiness, one should not consider
alone
oneself
capable of achieving
it, ii. 9.10 (33-619).
Harm, none can happen to the
good. iii. 2.6 (47-1051).
Harmony as a single universe, ii.
3.5 (52-1170).
i.
is
(46-1020).
5.7
vi.
(40-826).
Heaven possesses soul and body
Plotinos s
view,
and
supports
1.2 (40-815).
ii.
Heaven, souls first go into it in
intelligible, iv. 3.17 (27-415).
Heaven, there must inevitably be
change, ii. 1.1 (40-813).
Heaven, though influx perpetuates
itself by form, ii. 1.1 (40-813).
Heavens after death, is star har
in
3.23
(28-512).
ies
iv.
round, simile
is
human (must be
Happiness
something), i. 4.4 (46-1025).
Happiness is not the satisfaction of
5.2
all
poreal
(36-685).
i.
reason,
(23-320).
tempermanent of cor
principles, iv. 7.8 (2-71).
Hearing and vision, process of, iv.
5 (29-514).
iv
3.23
of
seat
anger,
Heart,
(27-426).
Heaven, ii. 1 (40-813).
Heaven, according to Heraclitus,
opposed, ii. 1.2 (40-815).
iv.
4.45
existence
Heaven,
of,
of,
Health
685).
i.
desire to live.
of
is
Head,
1.23
Having
Aristotelian,
category,
(42-876).
too indefinite and various
vi.
1.23
a
category,
Having
feels
4.26
(1-49).
Hell, what it means for the career
of the soul, vi. 4.16 (22-312).
interincarnational
Platonic
Hells,
judgment and expiation, iii. 4.6
(15-240).
Hell s torments are reformatory, iv.
4.45 (28-512).
xxvi
Help
Identity
sub-divine
natures is
7.41 (38-768).
Help from divinity, sought to solve
difficulties, v. 1.6 (10-182).
for
thought,
Help
Ilcraclidae,
(42-840).
1.3
vi.
(53-1206).
symbol of man, in the
1.12 (53-1206); iv. 3.27,
31 (27-433, 440).
Heredity a legitimate cause, iii. 1.6
i.
Hercules,
hells,
i.
(3-94).
1.6
(3-94).
!iii.
castrated,
8.13 (31-573).
iii.
6.19
ithyphallic,
iii.
or
Hermaphrodite,
6.19
(26-385);
Hermes,
v.
(26-385).
Hierarchy
universe
in
catenation, v.
or
"Higher,"
particle that
(see
(7-135).
4.1
con
a
"somewhat,"
is
prefixed
to
any
vi.
(39-797).
Honesty
results
from contemplation
of
the
iv.
4.44
intelligible,
(28-509).
Horizon of divine approach is con
v.
templating
intelligence,
(32-586); v. 8.10 (31-567).
do not account
simultaneous differences, iii
Horoscopes
5.8
for
1.5
(3-93).
Houses
and
aspects,
absurdity
of,
3.4 (52-1168).
to detach the soul from the
body naturally, 1.9 (16-243).
beings add to the beauty of
11.
How
Human
the world,
Human
4.4
Human
4.45
vi.
iv.
3.14
contains
(46-1025).
life
(27-412).
happiness,
i.
Human
i.
1.7
Human
nature
intermediate,
Iv.
(28-511).
nature
relation
(53-1199).
to
animal,
organism studied to ex
soul
iv.
plain
3.3
relation,
(27-393).
Human soul and world-soul differ
ences between, ii. 9.7 (33-611).
Hypostases that transmit knowledge
(see the new title), v. 3 (49-1090).
Hypostasis, v. 1.4, 6 (10-180 to
184).
Hypostasis are permanent actualiza
tions, y. 3.12 (49-1111).
Ilypostasis as substantial act, iii.
4.1 (15-233).
Hypostasis is a substantial act or
habituation, vi. 1.6 (42-845).
Hypostasis not in loves contrary to
nature, iii. 5.7 (50-1134).
7
Hypostasis of love, iii. 5.2, 3
(50-1125, 1127, 1133).
Hypostasis of ousia, v. 5.3 (32-581).
Hypostasis the first actualization of
first
principle has no
thought,
vi.
7.40 (38-766).
12
Hypostatic existence, vi.
6.9,
vi.
12
(34-655,
661);
8.10,
(39-790, 793).
existence
of
matter
Hypostatic
proved, i. 8.15 (51-1162); ii. 4
(12-197).
Idea named existence and intel
ligence, v. 1.8 (10-186).
Ideas and numbers, identification
of, vi. 6.9 (34-656).
Ideas, descent of, into individuals,
vi.
5.6 (23-320).
Ideas, different, for twins, brothers
or work of art, v. 7.1 (18-252).
Ideas imply form and substrate,
ii.
4.4 (12-199).
Ideas, intelligence and essence, v.
9 (5-102).
Ideas, multitude of, of the good,
vi.
7 (38-697).
Ideas not for all earthly entities,
v. 9.14 (5-117).
Ideas of individuals, do they exist
v. 7.1
(18-251).
Ideas of individuals, two possible
hypotheses, v. 7.1 (18-251).
Ideas or reasons possessed by in
tellectual life, vi. 2.21 (43-9~27).
Ideas participated in by matter, vi.
5.8 (23-321).
Identification, unreflective, memory
not as high, iv. 4.4 (28-445).
Identity and difference implied by
triune process of categories, vi.
2.8 (43-905).
xxvii
Importance
Identity
category, v. 1.4 (10-180).
Identity of thought and existence
makes actualizations of intelli
gence, v. 9.5 (5-107).
inconsistent
substantial,
Identity,
with logical distinctness, ii. 4.14
Identity,
(12-214).
Ignorance
of
v.
divinity,
because
v.
over8.11
natural
gentleness,
(31-570).
does
God.
everything,
7.38
above thought, vi.
(38-763).
mere
creation
by
Illumination,
gnostic, opposed, ii. 9.11 (33-622).
Illumination of darkness must have
been eternal, ii. 9.12 (33-624).
Illumination, the good is, for the
individual, vi. 7.24 (38-740).
Illustrations, see "Simile."
v.
8.8
(10-174);
Image, v. S.I
(31-564).
Ignores
being
Image bound
vi.
4.10
Image
to
model by radiation,
(22-300).
formed
by
the
universal
is
magnitude, iii. 6.17
beings,
(26-380).
Image in mirror, iv. 5.7 (29-528).
Image of archetype is Jupiter, be
gotten by ecstasy, v. 8.12 (31-572).
Image of intelligence is only a
sample that must be purified, v.
3.3 (31-555).
Image of its model eternity is time,
(45-985).
iii.
1, introd.
Image of one intelligence, v. 1.7
(10-184).
influx,
(29-516).
Images external produce passions,
6.5 (26-358).
iii.
Imagination, iv. 3.25 (27-428).
implied
Imagination, both kinds,
by both kinds of memory, iv. 3.31
(27-438).
Imagination does not entirely pre
serve intellectual conceptions, iv.
3.30 (27-43.7).
Imagination is related to opinion,
6.15
as matter to
reason, iii.
(26-377).
Imagination, memory belongs to it.
iv. 3.29 (27-436).
Imagination, of the two, one always
overshadows the other, iv. 3.3
(27-438).
4.1
v.
the
Imitation
of
first,
iv.
(M35).
inclination is the
Supreme, vi. 8.16 (39-801).
Immortal, are we, all of us, or
only parts? iv. 7.1 (2-56).
Immortal as the One from whom
they proceed, are souls, vi. 4.10
(22-301).
on Stoic
(2-80).
to
extend
Immortality does not
Immortal
illusory
be
Immanence and
1.1
(10-173).
Ignorance
Immaterial
even
soul,
lunar sphere,
Immortality in
and
hy
7.10
iv.
pothesis,
ii.
15.
of animals
souls
7.14 (2-84).
iv.
plants,
sub
Immortality of heaven
due to
also
soul s
spontaneous
(40-818).
due to its
heaven
of
Immortality
residence there, ii. 1.4 (40-817).
Immortality of heaven proved by
universal
motion, ii.
1.4
no
having
beginning,
ii.
1.4
(40-819).
is
(26-351).
Impassible,
main,
iii.
figurative,
how can
though
the
soul
to
up
given
6.1
re
emo
vi.
perfections,
7.10
(38-716).
Imperishable, no
perish,
way
7.12
iv.
(2-82).
of time,
TXVlll
to
i.
by
infinite
7.12 (2-83).
virtue, not, duration
5.10 (36-689).
iv.
Importance
Impossible
Impossible
8.11
to
go beyond
First,
vi.
Indivisible
Incorporeality of matter and quan
(39-791).
tity,
admits no cognition
Impression
intelligible
objects,
of
(41-832).
Impressions
on
iv.
7.6
tions,
seal
of wax, sensa
(2-66).
iv
8.5
studied,
must
be
8 (2-57, 68).
(2-79).
see nothing,
i.
6.9
perishable,
of
lan
Inadequacy
philosophical
guage, vi. 8.13 (39-797).
Inanimate entirely, nothing in uni
verse is, iv. 4.36 (28-499).
Incarnation, difference between hu
man and cosmic, iv. 8.3 (6-123).
Incarnation of soul; its object is
perfection of universe, iv. 8.5
(6-129).
Incarnation of soul manner, Hi. 9.3
(13-222).
Incarnation of soul not cause of
iv.
3.26
possessing
memory,
(27-431).
iv.
Incarnation,
3.9
study
of,
(27-403).
Incarnation_ unlikely, unless souls
have disposition to sutler, ll 3.10
(52-1177).
Incarnations, between, hell s judg
ment
and
iii.
4.6
expiation,
(15-240).
Incarnation
and
velopment
8.5 (6-127).
Inclination and
Supreme,
vi.
immanence
8.16
is
the
(39-801).
impossibility
(26-350).
(42-880).
of
intelligible
7.8 (2-78).
Incorporeality
iv.
en
of
Incorporeality
(1-53).
tities,
7.2,
by
7.8
(2-71).
iii.
(12-206).
of
soul
iv.
(6-128).
of,
4.9
ii.
Incorporeality
6.3
iv.
iv.
potentially,
Increase,
growth
7.8
matter
Incorruptible
not
virtue,
(2-69).
exists
only
5.5 (25-348).
element,
generation, vi.
ii.
common
and
with
3.22
(44-975).
result
i.
5.3
(36-685).
Independent
existence
proved,
by
nouns,
vi.
iii.
the
principle,
(3-97).
human
1.8
Indeterminateness
reached
the
of
soul
good,
not
iii.
yet
5.7
(50-1133).
Indetermination
its
of
space
measuring movement,
leads to
iii.
7.12
(45-1011).
Indigence
4.16
is
necessarily
(12-218).
Indigence of soul
evil,
ii.
from connection
Individual
formed
aggregate
uniting soul and body, i.
by
1.6
(53-1197).
Individual relation with cosmic in
tellect, i. 1.8 (53-1200).
Individual relation with God and
soul, i. 1.8 (53-1200).
in
contemplation
Individuality
weakens soul, iv. 8.4 (6-125).
Individuality possessed by rational
soul, iv. 8.3 (6-124).
Individuality, to which soul does it
belong? ii. 3.9 (52-1175).
Individuals, descent of ideas into,
5.6 (23-320).
vi.
Individuals distinct as being actual
izations, vi. 2.2. (43-894).
Indivisible, v. 3.10 (49-1107).
Indivisible and divisible is the soul,
iv. 2.2 (21-279).
xxiz
Indivisible
Indivisible essence becomes divisible
within bodies, iv. 2.1 (21-277).
2.1
to
descending
them,
8.5
iv.
.
(6-127).
,
Inferiority of world to its model,
v.
highest criticism we may pass,
8.8 (31-565).
Influence of stars is their natural
radiation of good, iv. 4.3 (28-497).
should be
Influence of universe
partial only, iv. 4.34 (28-494).
vi.
3.26
as,
movement
Influx
(44-980).
Influx of world-soul,
is
evil,
i.
v. 1.2
formlessness
and
Infinite
8.3
(10-175).
in
itself
(51-1145).
contained by intelligence,
and
one
of
simultaneous
Infinite
as
many,
vi.
7.14 (38-725).
explained as God
everywhere,
present
entirely
Infinite
5.4
vi.
(23-318).
many
Infinite
4.15
how
vi.
as
comprising
is
soul,
souls, vi. 4.4 (22-291).
may be ideal or real, 11.
Infinite
(12-217).
Infinite,
what
is its
number,
vi.
b.i.
(34-644).
the
Infinity, how it can subsist
intelligible world, vi. 6.2 (34-645).
in
Infinity
sibility
vi.
Asine
("invisible
(31-567);
4.1
ii.
of
power
v.
Supreme,
Theodore of
8.10
v.
place")
(12-198).
Supreme,
in
Inhering
of
root
is
8.9
v.
divinities,
(31-566).
shadowed by Providence,
(47-1057).
does
Insanity even,
suicide, i. 9 (16).
Inseparable
from
potentialities,
of
Instances
sense beauty
vi.
not
their
4.9
over
be
not
should
Initiative
iii.
2.9
justify
beings
are
(22-298).
of
correspondence
with -its idea, i. 6.3
(1-44).
Instrument of soul
is
iv.
body,
7.1
(2-56).
with in
Intellect,
dividual, i. 1.8 (53-1200).
not
Intellect did
grasp object itself.
1.9 (53-1201).
i.
nor
needed
neither
Intellection
8.11
iii.
good,
by
possessed
cosmic
relation
(30-549).
Intellection would be movement or
actualization on Aristotelian prin
ciples, vi. 1.18 (42-867).
between
differences
Intellectual
world-soul and star-soul, iv. 4.17
(28-463).
and ennobled is
Intellectualized,
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).
as
double
always
Intelligence,
subject
thinking
thought, v. 3.5, 6
(7-136); v. 6.1
4.2
Infinite,
to be,
Infinite,
Intelligence
transcended
and
by
and
object
(49-1096); v.
(24-334).
life
good,
must
v.
be
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 posvi. 2.19
te.rior to the categories,
(43-924).
Intelligence as demiurgic creator,
1.8 (10-186).
v.
Intelligence as matter of intelligible
entities, v. 4.2 (7-136).
Intelligence as vision of one, v. 1.7
(10-185).
Intelligence
Intelligence
Intelligence
no
room
(39-804).
Intelligence begets world-souls and
individual souls, vi. 2.22 (43-929).
Intelligence cannot be first, v. 4.1
(7-135).
v.
1.4
category,
Intelligence
(10-180).
Intelligence conceived of by stripsoul
of
nonevery
ping the
intellectual part, v. 3.9 (49-1104).
consists
of
intelligence
Intelligence
and love, vi. 7.35 (38-758).
all
contains
beings,
Intelligence
generatively, v. 9.6 (5-109).
Intelligence contains all intelligible
entities, by its very notion, v. 5.2
(32-578).
Intelligence contains all things con
formed to the good, vi. 7.16
(38 : 727).
Intelligence contains the infinite as
friendship, vi. 7.14 (38-725).
Inteligence contains the infinite as
simultaneous
of
one
and
many,
7.14 (38-725).
vi.
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 hori
zon of divine approach, v. 5.7
(32-586).
Intelligence could not have been
the last degree of existence, ii.
9.8 (33-614).
theory
Intelligence
destroyed by
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 be
fore making sense-man, vi. 7.1
(38-698).
Intelligence differentiated into uni
versal
and individual, vi. 7.17
(38-729).
T
ntelligence, divine nature of, i. 8.2
(51-1143).
Intelligence does not figure among
true categories, vi. 2.17 (43-921).
Intellige ice
dwelt
in
by
pure
in
by
light,
(24-337).
Intelligence
and
sun
and moon,
v.
6.4
(39-778).
Intelligence,
world
how
subsist,
iii.
it
makes
2.1
the
(47-1043).
how though
pro
Intelligence,
duces particular things, vi. 2.21
(43-926).
Intelligence, ideas and essence, v.
9 (5-102).
Intelligence identical with thought,
far
as
as
v.
3.5
existence,
one,
(49-1096).
Intelligence,
(10-185).
Intelligence
image
of
one,
v.
1.7
implies aspiration, as
thought is aspiration to the good,
iii.
8.11 (30-548).
as
Intelligence
good,
implies
thought is aspiration thereto, v.
6.5 (24-338).
be
in
actualization,
Intelligence
xxxi
Intelligible
<
Intelligible
4.2
(33-627).
Intelligence
(7-136).
ranks
all
Intelligence relation
9.1
iii.
(13-220).
v.
else,
to
is
accompanied
7.2
by
its
do not
entities
their matter,
4.2
ligence, v.
(7-138).
entities
eternal
Intelligible
from
and
ii.
think
9.14
and
higher
second, v. 4.2
images,
but
memory,
iv.
Intelligible
plied by
1
for
potentialities
4.4 (28-446).
entities
presence
knowledge of them,
im
v. v.
(32-575).
return not by
further vision,
entities
Intelligible
memory, but
by
out of
both
essence,
Intelligible
5.3
vi.
itself,
how
in
and
(23-316).
by add
vi.
2.1
(43-892).
cident
of
its
an
but
of,
nature,
has
Intelligible
soul
is
(45-1007).
not an ac
intimate part
is
eternity
Intelligible
7.3
iii.
(45-989).
as worldiii.
7.10
eternity
time,
to
how participated in by
inferior nature, vi. 5.11 (23-329).
cause coincides
Intelligible in it,
with nature, vi. 7.19 (38-735).
Intelligible,
apart
bewitched,
entities
lower, first
(7-135).
whyness,
(38-702).
Intelligible
be
Intelligible
intelligible,
they
gnostics
entities,
can
exist
Intelligible
ligible,
stability
docs not
3.27
vi.
line
vi.
Intelligible
manded
man, scrutiny
by philosophy,
of,
de
vi.
7.4
(38-705).
Intelligible
(12-197,
Intelligible
matter,
198); iii.
ii.
5.3
matter
2
(30-548).
4.1,
ii.
8.11
matter
composite
4.4
ii.
is
not
of
(12-200).
potential,
(25-345).
unmeasured,
Intelligible
and
7.8
it,
stillness,
Intelligible
intel
iv.
in
(44-982).
exists in the intel
6.17 (34-674).
Intelligible line posterior to num
ber, vi. 6.17 (34-674).
imply
vi.
6.18
numbers,
(34-676).
vi.
6.6
(34-651).
Intelligible
the
(2-69).
-XXXll
parts
intelligible,
of
vi.
men
unite in
5.10 (23-327).
Intelligible
discussed,
Intelligible
9.1
iii.
numbers
Pythagorean
Intelligible
6.5
vi.
(34-649).
relation
(13-220).
to
remains
Intelligible
the
penetrates
intelligence,
unmoved,
world,
yet
5.11
vi.
(23-3:8).
Intelligible,
of
Irascible
Interior characteristics necessary to
happiness, i. 4.3 (46-1023).
Interior life, rather than exterior,
is
field
of
vi.
8.6
liberty,
39-781).
Interior man, v. 1.10 (10-189).
Interior model, cause of apprecia
tion of interior beauty,
i.
6.2
men,
Intelligible,
(1-45).
before
numbers,
all
generation
being in
is
it
the sense-world,
in
is
vi.
3.2 (44-935).
Intelligible world
connection
and sense-world,
between man s triple
nature,
7.7
vi.
Intelligible
v.
\A
7.11
(38-711).
(10-178).
Intelligible
world
contains
air,
vi.
(38-720).
world
contains beside
Intelligible
soul
and intelligence, v.
ideas,
9.13 (5-116).
Intelligible world contains earth, vi.
7.11 (38-718).
world contains
Intelligible
Ml
fire,
vl.
(38-719).
universe,
world
vi.
model of
is
7.12
this
(38-720).
than
Intermediary
sense-world,
vi.
5.10
4.14
from
(22-308).
inadmissible,
from
it
(45-995).
to
9.5
ii.
6.9
and
soul,
also
(33-607).
reason
of
the
(27-407).
of
Intermediary position
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, suf
fering with whole, but acting on
iv. 4.45
it,
(28-511).
Intermediate is the soul s nature,
iv.
(6-130).
8.7_
is
3.11
iv.
world-soul,
iv.
4.23
depends
sensation,
(28-473).
Internal and external evil, relation
between, i. 8.5 (51-1149).
Internicine
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 worldsoul, iv. 3.11 (27-407).
Interrelation of supreme and sub
ordinate
divinities
dynamic
(birth) or mere relation of parts
whole
dynamic?
v.
8.9
(31-566).
Intimacy of
the good of a
7.27 (38-744).
itself
is
thing, vi.
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).
Involtmtariness
(28-496).
Intelligible
elemental
Intermediary
and
Intelligible
i.
form
(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.
between
Intermediary
what
Intelligible,
trained,
(1-53).
6.5
vi.
(34-650).
how
Interior vision,
primitive
to
blame spontane*
xzxiil
iv.
4.28
Law
Irrational
Irrational claims of
1.6 (3-95).
Isolated, pure soul
iv. 4.23 (28-473).
astrologers,
James-Lange theory
of emotions re
would
iii.
(53-1196).
iv.
taught,
theory
4.28 (28-480, 481).
Jar, residence or location of genera
tion is matter, ii. 4.1 (12-197);
iv.
3.20
6.14
Hi.
(26-376);
futed,
1.5
i.
James-Lange
6.1
2.18
by
destroyed
super
(31-558).
Judgment and
iii.
not
Justice
(27-420).
divine
passibility
of,
(26-350).
mental,
reduces
(2-80).
astrologically,
ii.
3-5
(52-1170).
Jupiter s administration above mem
ory, iv. 4.9 (28-453).
be
Jupiter s garden is the reason
gets everything, iii. 5.9 (50-1137).
and
celestial
two-fold,
Jupiter,
earthly, iii. 5.2 (50-1126).
Justice, v 1.11 (10-190); v. 8.4, 10
(31-557, 567); i. 6.4 (1-61).
i.
Justice, absolute, is indivisible,
2.6 (19-265).
extension,
not
does
possess
Justice
iv. 7.8 (2-69).
Justice extends into past and future,
2.13 (47-1062).
iii.
golden face of, vi. 6.6
Justice,
(34-652); i. 6.4 (1-61).
i.
Justice incarnate, is individual,
2.6 (19-265).
7.1
ii.
Juxtaposition,
7.3
multi
tude to unity, vi. 6.13 (34-664).
Judgment of one part by another,
3.7
ii.
of
truth
astrology,
(52-472).
Judgment of soul and other things
in purest condition only, iv. 7.10
Judgment,
vi.
remain,
(37-691);
iv.
(2-59).
Kinds of men,
King of kings,
v.
(32-579).
Kinship of
v.
1.1
human
Kinship to
fidelity to
3.1
(10-173).
world-soul
one
own
shown
by
nature,
iii.
(48-1077).
Know
thyself, iv.
7.41
6.9
(1-54).
have
been
existence,
could not
ii.
9.8
(33-614).
is
of
soul-elevation,
stage
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
Last
xxxiv
(27-413).
Limitless
Laws
Laws, natural, which carry rewards,
may be neglected by good, iii. 2.8
(47-1055)
or
of
escape),
(flow
v.
1.6
8
(40-822);
(10-182); vi. 5.10 (23-327); v. 1.6
(10-182).
Leakage, none in radiation of soul
10
vi.
4.5,
(see
wastage),
(22-293, 301); vi. 5.3 (23-317).
Leakage
1.6,
id.
Leakage, none
.
1.8
with
celestial
light,
(40-784).
it,
i.
8.6 (51-1150).
Leibnitz, theory of indiscernibles,
v. 7.2 (18-254).
v.
9.5
Legislator,
intelligence,
(5-108).
Leisure in life of celestial God s,
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,
3.7
ii.
(52-1172);
1.6
iii.
.(3-95).
Liberty
gence,
vi.
may be denied
if
8.6
Liberty
granted
to
intelli
super-liberty,
if
it
is
would
be
destroyed
by
not in
Life
9.9
is
(9-165).
below good,
is
1.7
Light
(40-825).
and
v.
form,
two
methods
Light
of
5.7
(32-586).
actualization
iv.
5.7
(29-527).
poreal,
sight,
as
is
incor
Light
4.6
(22-296).
eye, v. v.
in
(32-586);
v.
5.4 ((29-500).
Light intelligible, v. 5.8 (32-587).
Light intelligible is not spatial, has
no relation to place, v. 5.8
6.1
(24-334);
iv.
(32-587).
(39-781).
Liberty
Life
iii.
9.9
(13-225).
Light
and
is
light
Light,
source
follow
is
outside,
it?
v.
6.1 (24-334).
destroyed
it
is
iv.
5.7
when
or does
(29-526).
withdrawn
its
it
Limit*
Limits, none
(23-330).
Lyre
known by
5.12
Love,
posterior to num
ber, vi. 6.17 (34-674).
of
location
Liver,
growth, iv. 3.23
(27-426).
Liver, seat of soul s desire, iv. 4.28
(28-480).
Lives, former, cause human char
acter, iii. 3.4 (48-1083).
Living being, no evil is unalloyed
for it. i. 7.3 (54-1210).
not
well
by
explainable
Living
reason, i. 4.2 (46-1022).
Living well not extended to all
animals, i. 4.2 (46-1020).
Localization of soul open to meta
iv.
3.20
objections,
physical
(27-419).
Location does not figure among true
categories, vi. 2.16 (43-919).
Location for the things yet to be
vi.
6.10
is
essence,
produced
(34-657).
Location of form (see residence),
6.14 (26-376).
iii.
Location of soul is principle that is
Love,
Line
life,
vi.
8.13
lower,
beauty,
celestial,
v.
(31-573>.
to
lower,
corresponding
world-soul, iii. 5.3 (50-1128).
Love must exist because the soul
does, iii. 5.10 (50-1139).
Lcve, myth of birth, significance,
iii.
5.10 (50-1139).
Love of beauty explained by aver
sion 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).
how he is attracted by
Lover,
beauty of single body, i. 3.2
(20-271).
Lover, how he uses to intelligible
world, i. 3.2 (20-271).
everywhere and nowhere, v. 2.2
Lover, simile of, in seeing God, vi.
(11-195).
and
soul
9.4
is
in
Location of world
(9-155).
Lovers are those who feel senti
not soul in body, iv. 3.9 (27-405).
unac
ments most keenly, i. 6.4 (1-46).
also
intermediary,
Logos,
Lover s beauty in virtues trans
countable, ii. 9.1 (33-601).
formed to intellectual,
i.
3.2
Logos, form of, character, role and
iii.
2.17
(20-271).
(47-1071).
reason,
Lover s beauty (transformed into
Lost wings, has soul, in incarnation,
artistic and spiritual virtues, i. 3.2
i, 8.14
(51-1161).
Love as God, demon and passion,
(20-271).
Loves contrary to nature are pas
5.1 (50-1122).
ii}.
sions of strayed souls, iii. 5.7
Love as recognition of hidden af
finity, iii. 5.1 (50-1122).
(50-1135).
Loves implanted by nature are all
Love based on unity and sympathy
of al things, iv. 9.3 (8-142).
good. iii. 5.7 (50-1136).
Love causes, four, divine, innate
Loves in the evil charged down by
false opinions, iii. 5.7 (50-1136).
notion, affinity and sentiment of
Lower form of being possessed by
beauty, iii. 5.1 (50-1123).
Love, celestial, must abide in intel
evil, i. 8.3 (51-1145).
with celestial soul, iii.
Lower forms of contemplation, iii.
ligible
5.3 (50-1128).
8.1
(30-531).
Lower natures, good is for them,
Love, higher, is celestial, iii. 5.3
for itself, vi. 7.4 (38-706).
not
(50-1128).
Lower things follow higher, i. 8.1
Love, how transformed into progres
v.
9.2
(5-103).
(51-1142).
sively higher stages,
Lowest degree of being is evil,
Love is a gad-fly, iii. 5.7 (50-1134).
hence necessary,
Love is both material and a demon,
8.7 (51-1146).
iii.
5.10 (50-1140).
Lyceum, vi. 1.14, 30 (42-862, 888).
Love is both needy and acquisitis-c,
Lynceus, whose keen eyes pierce all,
iii
5.7 (50-1134).
symbol of intelligible world, v. 8.4
Love is not identical with the world,
(31-558).
iii.
5.5 (50-1130).
Lyre, badly tuned, cannot produce
Love, like higher soul, inseparable
harmony, vi. 3.13 (44-961); ii.
from its source, iii. 5.2 (50-1126).
3.13 (52-1180).
\.x\vl
intelligible,
Masters
"Lyre
iii.
like affec
6.4 (26-358).
on sympathy,
based
Magic,
iv.
9.3
described,
iv.
(8-142).
enchantments
Magic
9.3
(8-142).
4.40 (28-503).
iv.
4.44
iv.
(28-509).
its
affec
4.44
iv.
(28-508).
as
Magnanimity interpreted
6.6
j.
purifi
(1-49).
to differences of
Magnitude an aid
Magnitude
8.1
is
Magnitude
is
only
appearance,
iii.
(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).
s
triple
nature
sense
world,
7.7 (38-711).
vi.
Management
of world
(6-132).
intelligible
(49-1108).
(47-1071).
part of
2.2 (21-280).
and
soul,
2.17
discredited,
iv.
Manichcans.
of
(27-390).
wine divided
in
reflected,
3.2,
iv
jars
20
9.14
v.
unity,
apperception,
(5-1116).
(12-336).
are
its
parts
vi.
apart,
2.3
(43-897).
9.2
(9-149).
Manifoldness
of
within
(49-1110).
exist
kind
any
the
Manifoldness
of
cannot
3.12
v.
first,
5.6
vi.
unity,
(23-321).
of
(49-1116).
why
Manifoldness,
from unity,
3.15
v.
categories,
Manner of
how unity
proceeded
it
v. 2.1 (11-193).
existence
determines
manifold, vi. 4.8
(22-296).
iii.
genera
is
inseparably,
in
8.8 (30-543).
puzzle
of
essence,
decides
2.4
vi.
(43-898).
Marriages,
iii.
presided over by
5.3 (50-1129).
Mars, relations
ii.
to
3.5
(52-1169).
is
source of
Saturn
lower
illogical,
ugliness,
8.2
(31-554).
punishes,
iii.
of
unfty
(28-442).
Mass
actors,
is
4.1
love,
of body by reasoning,
by intelligence iv. 8.8
Manager, rewards
good and bad
Managing
and
(22-296).
(30-547).
iv._
connection
is
between
theory
3.11
essence,
iii.
6.18
Man
V.
(35-681).
an image formed by
4.8
vi.
working as
love,
ii.
existence,
Manifold
sympathy,
cations,
of
4.44
iv.
(28-509).
Magic occurs by
color,
xxxvli
Mastery
Matter
is
Material,
men,
not easy,
gnostic
8.8 (51-1154).
of
distinction
i.
9.18 (33-637).
ii.
Materialism,
polemic against,
iv.
to
ace.
Anaximander,
with
life.
Matter
flects
iv.
4.7
(12-204).
7.3
itself
(2-60).
Matter and
7.1
and
Empedocles
ii.
form in
all
things,
iv.
(2-56).
of the
fall
due
form,
Matter
(2-56).
Matter
existed from
(6-130).
8.6
iv.
Matter,
first
vi.
Plotinos,
all
vi.
eternity,
physical category
3.3 (44-937).
of
Arist.),
Matter,
(26-381).
Matter as deprivation still without
qualities, i. 8.11 (51-1157).
Matter as mirror, not affected by
the
iii.
6.7
object
reflected,
(26-363).
Matter as mother, nurse, residence
and
other
iii.
6.19
nature,
(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, shape
less,
begetting principle, iii. 4.1
(15-233).
Matter, both kinds, relation of, to
essence, ii. 4.16 (12-219).
Matter cannot be affected, as can
not be destroyed, iii. 6.8 (26-365).
Matter cannot be credited with be
ing, vi. 3.7 (44-944).
Matter cannot be the primary prin
ciple, vi. 1.26 (42-881).
Matter contained in the soul from
her looking at darkness, i. 8.4
(51-1147).
Matter contemporarily with the in
forming 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 jntelligibies, vi. 3.7 (44-944).
5.3
only
(25-345).
why it must be
7 (50-1133).
shapeless, receives
turning to, ii. 4.3
Matter, intelligible,
accepted,
Matter
form
iii.
born
is
while
5.6,
(12-198).
Matter
Matter
Matter
is
i.
is
improved
is
by
form,
vi.
7.28
(38-745).
is
ii.
4.9
incorporeal,
(12-206).
Matter
is
i.
8.5
nonentity,
(51-1148).
Matter is non-essential otherness, ii.
4.16 (12-218).
Matter is
not
a
body without
Matter
magnitude,
vi.
Matter
tral
ii.
is
evil,
Matter is
(25343).
zzzvlil
4.8
(12-205).
ii.
5.2
Memory
Matter
Matter
is
physical category,
vi.
3.3
ii.
5.5
real
is
potentially,
(25-348).
Matter
relative
is
(47-1058).
of
Mediation
darkness,
ii.
4.5
i.
8.4
Matter
is
secondary
evil,
(51-1155).
Matter
is
such,
6.10
(26-368).
Matter left alone as basis after
vi.
Stoic
categories
evaporate,
1.29 (42-886).
is
Matter
iii.
from
derived
magnitude
seminal
reason,
6.15
iii.
may
exist,
be
yet
evil,
qualities change,
6.8
iii.
Matter necessary
hence good implies
evil,
(51-1152).
Matter not in intelligible
8.4 (31-557).
i.
world,
(29-516).
not needed in
Medium
its
Medium,
v.
iii.
5.7
it,
existence,
iii.
6.14
(26-376).
Matter,
vi.
1.29.
is
body,
ii.
7.3
(37-696).
Matter,
Matter things
mingled, contain
no
Matter
of
necessary,
Medium, untroubled,
iv.
soul,
Medium
8.7
is
the
world-
(6-130).
absence
stroy sympathy,
s
would
iv.
de
only
5.3
ii.
(50-1135).
Matter rationalized
Atomi?m and
iv.
5.2
(29-516).
Aristotle s, un
sight,
iv. 5.1
(29-515).
Epicurianism,
5.4
in
Matter
participates
without participating
vi.
not corporeal,
f25-347).
is
iv.
(29-519).
Medium s affection does not inter
fere with vision, iv. 5.3 (29-520).
Matter of demons
4.12.
vi.
8.7
essence,
of world-souls, through
are granted to men,
30 (28-457, 486).
Medium cosmologically necessary,
but affects sight only slightly, iv.
5.2 (29-517).
Medium needed in Platonism, Arisiv.
5.2
totelianism,
Stoicism,
benefits
iv.
Medium
world;
divisible
it,
i.
(26,-366).
the
to
between indivis
soul
Mediation
8.11
(51-1158).
Matter, modified, is Stoic God,
12.7 (42-881).
Matter must be possible, because
2.9
iii.
(21-276).
(26-377).
Matter
and
ible
(12-201).
never
even,
abandoned by Providence,
(44-937).
Matter
men
evil
Mediocre,
4.42
(28-505).
Memories of the
past do not in
crease happiness, i. 5.9 (36-689).
iv. 3.25
(27-428).
Memory and reasoning, not implied
by world-soul s wisdom, iv. 4.12
(28-457).
Memory,
Memory and
reasoning suspended
by omnisicient intuition, iv. 4.12
(28-457).
and
Memory
sensation,
iv.
(41-829).
Memory
iv.
belongs to imagination,
3.26
(27-432).
kinds,
Memory, both
xxxlx
iv.
(27-433).
kinds
of
(27-438).
implies
iv.
imagination,
both
3.31
Memory
Memory
whether
iv.
Misfortune
on
depends
animal or human,
definition
is
it
3.25 (27-429).
does
Memory
not
to
belong
ap
Memory
does
of
(27-435).
power
Memory
Memory
Men
Men
non-virtuous,
hindered
not
by
do
good
when
passions,
iii.
1.10 (3-98).
of three kinds, sensual, moral
and spiritual, v. 9.1 (5-102).
Men seek action when too weak for
contemplation t iii. 8.4 (30-536).
Men sense and intelligible, diiterence
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).
Men
Metaphorical is
the Supreme,
all
language about
Mirror
Memory
kept
an
not,
but
by
appetite,
affection,
is
3.28
iv.
(27-434).
Memory
not
compulsory,
iv.
4.8
(28-451).
Memory
souls and
(28-449).
Memory
exercised
not
stars
by
souls,
world-
iv.
4.6
defin
3.25 (27-429).
timeless, constitutes selfconsciousness, iv. 3.25 (27-429).
ition, iv.
Memory,
Memory when
training
(28-447).
Memory
beyond, helped by
4.5
iv.
here
below,
would
be
hindered
Method
like
empty,
matter,
reflects
everything
6.7 (26-363).
iii.
iv.
3.16 (27-414).
if
(38-697).
Misfortune
cause
of
(38-697).
foreseen
human
by
God,
senses,
vi.
not
7.1
Movement
Misfortune
Misfortune none
by
conquered
great ^to
top
virtues,
f.
Monism
be
4.8
(46-1031).
Misfortune
by
explained
7.2
ii.
Mixture limited
9.1
evaporation
energies of the
7.2
iv.
of
and
vi.
Model,
v. 8.8
for
soul,
4.10 (22-300).
of apprecia
beauties, i. 6.4
2.1
is
circular,
ii.
2.1
effected
single,
ones
by
by
body,
soul,
iv.
spontaneous, of universal
immortalizes heaven, ii. 1.4
1.4 (10-180).
rest, destruction also
inapplicable, ii. 9.1 (33-600).
Movement and stability exist because
from
derived
matter,
1.27 (42-881).
Molecules could
Stoic
thought
not
possess
by
intelligence,
vi.
2.8
(43-904).
vi.
2.7
of stability,
(43-903).
Movement cannot
be reduced to any
higher genus,
Movement,
foreign
God,
v.
1.9 (53-1202).
is
7.5
Movement,
soul,
and
ii.
Movement and
Model
Modified
9.7
straight,
ii.
2.2 (14-231).
different, caused by soul,
(2-62).
Motive, essential to determination,
1.1 (3-87).
iii.
Motives of creation, ii. 9.4 (33-605).
iv.
interior
i.
iii.
is
Motions,
(31-564).
sources,
(14-231).
the One,
producing
Modification
2.2
(40-818).
1.30
principle, is
form, v. 8.7 (31-561).
to
bound
it by radia
Model, image
vi.
v.
of bodies,
Model
tion of
(1-45).
Model of
ii.
below
different
(2-62).
Motion
occupy even
not
existence,
is
Motion,
7.4
should
superficial,
(2-56).
(13-225).
Motion of fire,
(14-228).
Motion of soul
(14-229).
tion,
7.1
istences,
to
third rank
(42-887).
become
(2-102).
Motion
(2-58).
Modality,
like,
(52-1176).
Mixture of unequal qualities, n. 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.
Mixture
universe
(37-694).
to
men
Moral
(40-824).
(Stoic),
light
(24-337).
more delightful
beauties,
than sense-beauties, i. 6.4 (1-45).
Moral men, v. 9.1 (5-102).
Mixture
6.4
Moral
(47-1064).
1.7
of
vi.
life
(2-57)
xll
Nature
Movement
Movement
is
Movement
is
a form of power,
3.22 (44-973).
act ive
cause
of
(44-974).
Movement,
vi.
3.21
other
is
for,
and
forms,
is
vi.
change anterior
7.11
to it?
(44-972).
space be
indetermination, Hi.
its
measured by
Movement
of
it, iii.
split
(1-50).
(45-1011).
Movement measures
typifies
the
3.22
Movement measured by
cause of
Saturn
Mutilation of
vi.
is
time, and
7.12 (45-1011).
vi. 3.25
9.11
vi.
ecstasy,
Mystery
combination,
(9-169).
of hell,
teachings
6.6
(1-49).
(44-978).
body
Movement
Myths
Movement,
iii.
5.10
soul,
(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 cpproximations,
v. 5.6 (32-584).
v.
8.2
6.8
i.
Narcissus,
(1-52):
(31-554).
vain
followed
Narcissus
shapes,
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).
terval,
within
are
it,
Movement,
(14-227).
Movement,
suffering
(42-866).
under
may
Movement, why
3.20
action
and
it,
be subsumed, vi. 1.17
it
is
a category
vi.
(44-971).
i.
(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 procedes from the
vi.
7
One
v.
9.14
(5-116);
(38-697).
from an
distance
Multitude
is
unity, anJ 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).
ap-
6.8 (1-52).
by
explained
proach to the
3.1
categories
(5-113).
Kill
v.
intelligible,
it
all
9.10
prayers are
of evil,
iv.
4.42
(28-505).
Natural
movements,
3.26
vi.
(44-980).
is
con
(50-1135).
(20-270).
in
Natural law, by
answered, even
soul,
v.
2.1
(11-194).
Numbers
Nature
Nature
is
immovable as a
fall,
but
Nature
is
ultimate
cause,
iii.
1.1
law
directs
soul,
ii.
3.8
in the world-soul s
4.13 (28-458).
wisdom,
Nature of divine intelligence, i. 8.2
iv.
(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
Necessity
does
tariness, iv.
not
include
volun-
8.5
(6-127).
Necessity, Heraclitian, iii. 1.4 (3-91).
Necessity
(26-375).
Need, or Poros, iii. 5.2,
(50-1125 to 1135).
Negative necessary to a
v. 5.6 (32-584).
Neutral
(52-1173).
Nature, lowest
iii.
of,
6.14
(3-87).
Nature
evil
is
5,
6,
7,
10
definition,
7.28
vi.
matter,
(38-746).
New
New
Normative
clement
of
life,
Providence, iii. 3.5 (48-1084).
Noses, pug, and Roman, due
why
it,
9.12
v.
matter,
Nothing
is
to
(5-115).
v.
is
2.1
Notions,
(11-193).
scientific,
both
are
prior
8.16
(39-801)..
Number
vi.
Number can be
Number, what
6.2
is
it
to
infinite?
vi.
(34-644).
Number
within
stituted with
is
(34-673).
Numbers,
vi.
6 (34-651).
Numbers ami
vi.
xlili
6.9
(34-65:).
Xnmbera
Order
are
of
vi.
1.4
intelligible,
difficulties
Numbers,
One,
discussed,
Numbi-rs,
con
One
6.5
5.4
(32-583).
of
regulated
everything, vi. 6.15 (34-670).
1.5
v.
soul
(10-187);
as,
Numbers,
5.9 (23-324).
vi.
Numbers split the unity dnto plural
ity, 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).
generation
Numbers,
Numenian name
(31-560);
Numerals,
himself,
(34-672).
6.14
circle,
intel
is
by
power,
its
9.4
(13-224).
formless, v. 5.6 (32-585).
is nowhere, iii. 9.4 (13-224).
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,
though
(32-587).
related in
not in others,
of Divinity, Essence
vi.
like
nowhere,
v.
5.8
v.
(34-667).
to divinity is failure to
vi.
8.21
from
abstract
Him,
(39-811).
i.
8.12
Obstacle to the soul is evil.
(51-1159).
Obstacles lacking to creator, be
cause of his universality, v. 8.7
(31-562).
9 (1-47).
vi.
is
everywhere
(32-589).
8.8
iii.
everywhere
is
iii.
One
One
One
One
so
iv.
but
2.3 (43-896).
is not to
2.3 (43-895).
like divinity, always
vi.
vi.
some genera,
above genera
far
be counted,
vi.
v. 5.9
One
and Being,
v.
without being
things,
(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 out
side, vi. 6.12 (34-661).
One is all tilings, but none of them,
v. 2.1 (11-193).
intelligible
(34-649).
v.
quantitative,
vi.
all
ligence,
vi.
Pythagorean,
of
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).
nected with,
sion
possessed by them,
Numbers
Numbers
3.8
(27-402).
One
iii.
6.15
(26-377).
Opportunity
and
cause
suitability,
Opposition
(animals
among inanimate
and
matter),
vi.
beings
iii.
2.4
(47-1048).
Optimism
Order,
right,
cosmic,
(27-404).
v.
is
5.2 (32-579).
natural, iv. 3.9
Order
Order
(48-1079).
is
anteriority in the
iv. 4.1 (28-443).
Order
ligible,
xlir
intel
Order
Passions
Order,
implies concep
4.16 (28-461).
Organ, the universe, every being
4.45 (28-510).
is, iv.
Organs alone, could be affected, iii.
6.2 (26-354).
Origin and nature of evils, i. 8
(51-1142).
Origin, causeless, really is deter
priority
tion of time,
minism,
Origin of
of,
iv.
1.1
iii.
(3-86).
Pair or dyad,
Pandora,
v.
6.14
iii.
(27-412).
Panegyrists,
5.4
(32-582).
(26-375); iv. 3.14
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 in
wrongly praise,
only by appearance,
telligible,
iii.
6.11
(26-369).
Participation can
intelligible,
vi.
be
4.13
only
in
the
(22-306).
in
allows
iii.
matter to
6.9
Parts
the body
(53-1194).
is
of,
of fund of memory be
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
tween
(34-664).
Participation
passible,
Partition
into
the
soul,
i.
1.3
remain im
(26-366).
xlv
Physical
Passions
images,
produced
by
external
6.5 (26-358).
Stoic theory of, opposed,
in.
Passions,
6.3 (26-355).
iii.
Passions, their avoidance, task of
philosophy, iii. 6.5 (26-358).
Passions, what suitable to earth,
iv. 4.22 (28-471).
when
is
soul,
Passive,
really,
swayed
by
appetites,
(2-78).
Perspective,
1.9
iii.
ment
vi.
(9-152).
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
to
(2-72).
Penetration,
total,
mixture of bodies,
in
(2-72).
to the
impossible
iv.
7.8
5.25
new
not
things,
forced, iv. 4.8 (28-450).
the
of
Supreme, its
Perception
manner, v. 5.10 (32-591).
when
attained
Perfect
happiness
nothing more is desired, i. 4.4
of
(46-1026).
Perfect is primary nature (Plotinic);
not goal of evolution
(Stoic),
iv.
7.8
(2-73).
consists in intelligence,
(46-1024).
Perfect life, its possession, i. 4.6
(46-1027).
Perfection not to be sought in,
material things, iii 2.7 (47-1053).
make
a
of
Perfection
picture
iii.
2.11
shadows
necessary,
(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
vi. 7.32 (38-752).
it,
Perfect
i.
life
Perishable
posite,
is
iv.
Permanence,
body,
because
v.
5.2
8.5
(32-579).
4.30
(28-4-
Philosopher
ment
poreal
is
i.
3.3
(20-272).
method of disengage
mathematics
science,
i.
3.3
as incor
(20-271).
(20-273).
3.16
(52-1183).
lower part of dialectic,
(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).
are
matter,
Physical
categories
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).
ii.
Philosophy
i.
com
of
iv.
punishment,
7.1
(2-56).
the characteristic
(35-680).
i.
4.3
and
Pessimism wrong,
9.2
(50-1130).
Perception
(6-128).
9.3
Path
ii.
(3-98).
Xlvl
3.5
Prayed
Physical
Physical, not mental being, affected
by
iii.
stars,
1.6
(3-95).
Physical
(42-856).
Physical qualities applied to Supreme
only by analogy, vi. 8.8 (39-785).
due
Physical
affect
various,
iv.
how
iv.
production,
to,
4.
33
they
4.37
(28-500).
to intelligible, vi.
theories,
Physical
3.5 (44-941).
iii.
1.3
absurd,
(3-89).
Physically begun,
love,
vi.
7.33
spiritual
becomes
(38-755).
ii.
shadow,
(45-1012).
Platonic basis
of
troversy, v. 8.7
Plato s authority,
anti-gnostic con
(31-561).
restored, v. 1.8
(10-186).
Pleasure,
7.27 (38-745).
Pleasure, good s independence from,
vi.
7.29
is
man,
temperate
(38-747).
Pleasure may accompany the good,
but is independent thereof, vi.
7.27 (38-745).
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
by divergence from
categories
Plato, vi. 2.1 (43-891).
Plotinos s genera of sensual exist
ence, 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 intel
ligence 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 ap
ii.
9.1
to
divinity,
plicable
(33-599).
11.
5.1
of,
Potentiality, definition
(25-341).
Potentiality exists only in corruptable matter, ii. 5.5 (25-348).
of
miracle
explains
Potentiality
is
Power
Powers
though
secret,
in
every
Privation
Prayers, all made in accordance with
natural law, answered, iv. 4.42
answered
Prayers
iv.
consciously,
by
4.42
how
stars
(28-50S).
are
they
iv. 4.41 (28-505).
of
even
Prayers
un
answered,
evil
are
the
4.42 (28-506).
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).
answered,
Predict,
iv.
stars
appear
(21-279);
iii.
Predominating
iv.
exterior,
4.2 (15-234).
part, Stoic, iii.
3.2
(48-1078).
ii.
Preparation
practice,
3.8 (52-1173).
for
contemplation
8.6 (30-538).
is
iii.
method of
Preponderance spiritual
becoming wise, i. 4.14 (46-1037).
Presence of God, everywhere entire,
explained
as
infinite,
5.4
vi.
(23-318).
essence
vi.
(22-285).
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,
i.
misfortunes
4.5
of,
(46-1027).
Pride is folly, ii. 9.9 (33-618).
Primary essence, numbers must
exist in it. vi. 6.8 (34-654).
Presences,
Primary
i.
8.8
soul.
i.
8.5
evil
is
evil
in
itself,
i.
soul,
is
of
8.3
measure,
1.8
(3-97).
(1-40).
one
self-existent
con
stituted by being an actualization,
vi. 8.7 (39-784).
Principle
Provation
conceit,
lack
(51-1155).
evil
iii.
(51-1146).
Primary
of
(51-1148).
existence
will
contain
thought, existence and life, ii. 4.6
(12-203); v. 6.6 (24-339).
Primary movement said to underlie
movement
of
iii.
7.12
soul,
(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, neces
sary to the working of intelli
gence, v. 6.2 (24-334).
Principle and end simultaneous in
Supreme, v. 8.7 (31-563).
Principle,
independent, is human
2.2
evil
Primary
(28-50o).
Prayers,
Primary
is
ii.
nonentity, adds
4.14 (12-215).
xlvlll
ii.
no
4.13
Prudence
Privation
Privation of qualities; not a quality,
ii.
4.13
5.
(12-213).
8.12
Process,
(6-129).
Process
6.1
(30-537).
Procession
of
v.
world
2.1
from
unity,
(11-193).
he not desiring
aspires to higher beauty, iii.
Procreation,
it,
5.1
(50-1123).
4.1
(7-135).
is
the
Production
soul
4.38
i.
(1-41).
Providence accused by
good and victory of
slavery
evil,
iii.
of
2.6
(47-1052).
of
chief
Providence,
all,
iii.
3.2
(48-1079).
Providence
times in
i.
of appointed
should be observed,
consists
life,
(16-243).
the
Providence
but
diction
(48-1086).
double,
Providence,
universal,
iii.
3.4
particular
(48-1081).
and
2.7
iii.
(47-1054).
of,
like
3.5
iii.
(48-1084).
(47-1043).
is prevision and reason
2.1 (47-1042).
iii.
Providence is unpredictable circum
4.6
iii.
stance
life,
changing
(15-242).
Providence may appear as chance,
iii.
3.2 (48-1 078).
to
by in
Providence,
objection
ternecine war, iii. 2.15 (47-1064).
solved
Providence
problems
by
derivation of reason from intel
ligence, iii. 2.16 (47-1068).
Providence
(6-131).
cause,
(16-243).
Progressively higher stages of love,
v. 9.2 (5-103).
informs
world-soUl
Progressively,
all things, iv. 3.10 (27-406).
Prometheus, iv. 3.14 (27-412).
Promptness of flight leaves soul un
harmed 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
suicide,
is
relative
impossible,
(51-1158).
vi.
3.1
(44-933); iv. 8.6
Privation
not
due
ing,
Providence should
initiative,
iii.
2.9
overshadow
not
(47-1057).
uni8.17
(39-803).
exerted
twofold,
Providence,
twofold soul, iv. 8.2 (6-122).
Prudence interpreted as
i.
6.6
(1-49).
xlix
by
purification,
of,
iii.
5.5
Psychic
Purification
(21-276).
Psychological theory
of quality,
vi.
1.12 (42-858).
Psychology,
tion,
Pun on
common
part,
its
func
1.10
"dii"
and
"diken,"
v.
(31-558).
Pun on
"doxa,"
statues
1
un on
(see
vi.
(5-111);
Pun on
hieroglyphics and
"agalmata
and
"eidos"
9.2
and
"einai"
v.
5.1
(32-578).
8.4
),
"idea,"
v.
9.8
v.
5. 5
v.
8.5
(9-149).
"hcnos,"
(32-584)
statues,
(31-560).
Pun
on
heaven,
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
world,
"eidos."
Pun on
Pun on
inclination,
"koros,"
9.4 (33-605).
8.11 (30-550);
9.8 (5-111.);
ii.
iii.
8.13 (31-573);
iv. 3.14 (27-412);
v.
(53-1203).
Psychology, does ratiocination be
long to same principles as pas
sions, 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).
the
Psychology
precept
obeys
Know thyself/ iv. 3.1 (27-387).
of
Psychology
demons, iv. 4.43
(28-507).
of
iv.
4.27
Psychology
earth,
(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 knowl
edge, 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).
i.
Pun on Egyptian
Pun on
"nous,"
v. 3.5
noeton,"
Pun on
8.7(51-1152).
i.
and
love
(50-1128).
Pun on
v.
vision,
"noesis,"
iii.
5.3
and
"to
(49-1096 to 1099).
experiencing,
"paschein,"
and
suffering, reacting,
vi.
1.15 (42-864).
passion,
3.14 (27-412).
iii.
Pun on
(17-248);
"schesis"
iv.
and
characteristic,
7.4 (2-61).
"schema,"
iv.
4.29 (28-484).
Pun on
v.
"Soma"
and
"sozesthai,"
9.5
(5-109).
suffering, iv. 9.3 (8-143).
thinking, thinkable and in
tellection, vi 1.18 (42-868).
Pun on
Pun on
Pun on
8.18
timely and
(39-806).
sovereign,
vi.
created, see
8.7 (51-1152).
i.
"koros,"
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).
Pure
thoughts
iv.
is
3.15
that
sig
(27-414).
part of the
soul
which most resembles in
telligence, v. 3.8 (49-1102).
Purification clears up mental knowl
edge, iv. 7.10 (2-80).
Purification, content of virtues, i.
6.6
(1-49).
Purification
in mysteries, leads to
i.
6.6 (1-50).
Purification of soul like man wash
ing off mud, i. 6.5 (1-48).
nakedness,
Purification
Quantity
3.4
all,
(27-394).
Quadrature,
ii.
3.4 (52-1168).
vi. 1.10 (42-852).
of degrees, vi. 3.20
sqq,
ualities admit
Bualities,
(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).
because
Qualities,
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 qual
ities and complements of being,
ii.
6.1
(17-245).
Qualities,
ferential
genuine,
are
not
dif
iv.
7.5,
9,
vi.
1.12
(42-858).
and
vi.
1.11
ity
disposition,
(42-856).
Quality, physical need of supreme
only by analogy, vi. 9.8 (9-164).
of,
Quality,
eory
psychological
vi. 1.12 (42-858).
not
formed
by
Quality, secondary,
physical powers, vi. 1.11 (42-856).
is
vi.
1.11
not,
Quality,
shape
(42-857).
Quality, according to the Stoics, vi.
1.29 (42-885).
Ouality, there is only one kind, vi.
1.11 (42-856).
Quality, various terms expressing
it, vi. 3.16
(44-960).
Ouality, whether it alone can be
called similar or dissimilar, vi.
3.15 (44-959).
Quality-less thing in itself, reached
ii. 4.10 (12-207).
"by abstraction,
Quantity, vi. 1.4 (42-841).
a
Otiantity
secondary genus, therc~
fore not a first, vi. 2.13 (43-915).
Rraaon
Quantity
admits
Quantity
3.11
of
contraries
Rank
vi.
be occupied by modality,
(44-953).
vi. 1.30
(42-887).
third
of
ii.
1.8
souls,
(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 iniv.
3.18
tuitionally
without,
(27-416).
Rationalized matter, body as, ii. 7.3
(37-696).
Reaction or suffering, definition of,
vi. 1.21
(42-872).
Reactions, need not be passive, but
may be active, vi. 1.20 (42-870).
Real man and we, distinctions be
tween, 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).
vi.
Rank
1.4
(42-841).
as equal and unequal,
Quantity,
does not refer to the objects, vi.
1.5 (42-845).
1.4
v.
category,
(10-180).
definite,
vi. 1.4
(42-841).
Quantity,
large
and
Quantity,
definition
includes
of,
small, vi. 3.11 (44-952).
kinds of, in
different
vi.
1.4
(42-843).
Quantity,
elements
3.14
(44-955).
vi.
time
if
Quantity,
is,
1.13
vi.
category,
of
continuous,
why a
separate
(42-861).
(32-582).
Quantity
is
incorporeal,
ii.
4.9
(12-207).
ii.
8.1
is
Quantity
Quantity
less essential
than quality,
(35-680).
Reason
iii.
of
an
7.37
image
is
is
2.16
Reason
7.3
by
possessed
(37-696).
whole,
5.10
vi.
intelligence,
(47-1068).
cannot
be
deduced
from
de
prive
ii.
genera
1.6 (10-182).
Radiation of good
(25-346).
Radiation joins image to its model,
vi. 4.10 (22-300).
vi.
form
ii.
as
(23-326).
tion, v.
and
everything,
Reason
(42-844).
Radiation
creative power,
(38-761).
9.1
dom,
Reason
(49-1115).
iii.
has
1.9
(3-97).
no
(2-64).
Reason in head,
3.23 (27-425).
Reason,
extension
not
in
iv.
brain,
7.5
iv.
its
Reason
Reason or ideas
tellectual
life,
Resemblance
possessed
vi.
2.21
in
by
(43-927).
ii.
3.12 (52-1178).
Reason that begets everything is
Jupiter s garden, iii. 5.9 (50-1137).
ii.
Reason, total of the universe
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
different
to
iii.
2.12
ranks,
(47-1061).
Reasoning absent in Supreme, v. 8.7
(31-563).
Reasoning and foresight are only
vi.
7.1
figurative
expressions,
(38-699).
Reasoning and memory not implied
by world-soul, wisdom, iv. 4-12
(28-457).
1
Reflects everything,
mirror of matter,
Reformatory,
4.45
iv.
iii.
are
hell s
torments,
(28-511).
Refutation
i.
of James
(53-1196).
1.5
Lange theory,
Reincarnation is
result
of souljudgments, iv. 8.5 (6-128).
Rejection of form of approaching
souls proves formlessness of the
3.27
vi.
(44-981).
(43-919).
of good,
Relation
soul
v.
like light,
6.4 (24-337).
and
moon,
intelligence
sun
and
Relay transmission,
iv.
iv.
5.4 (29-522).
in spreading
Relays
Remember
2.2 (21-280):
light,
v.
3.9
Scheme
Resemblance
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
to matter,
Residence
ii.
substrate of forms
4.1 (12-197).
demanded
against Moderatus
4.12 (12-211).
forms,
Gades, ii.
by
of
Residence
of
universal
heaven, immortalizing
soul
it,
ii.
is
1.4
(40-817).
are
ills, Gods
iv. 4.37 (28-500).
not af
spontaneity
Responsible,
fected by involuntariness, iii. 2.10
(47-1060).
Responsibility
depends solely on
voluntariness, vi. !T.l (39-774).
Responsibility not injured by guid
ance of Daemon, iii. 4.5 (15-238).
shifted
not to be
Responsibility
from responsible reason, iii. 2.15
(47-1065).
v.
1.4
v.
3.7
Rest,
(10-178);
(49-1101).
Rest and motion below one, iii. 9.7
(13-225).
Rest and movement distinction also
objects,
Revelation
8.6
of
presses true
(33-617).
(6-130).
divine
power
knowledge,
ii.
ex
9.9
Rhea,
Sample
is
examine,
Sample
image
of
(31-555).
Sanative
idence,
8.3
iii.
can
(^31-555).
must
be
purified, is
v.
8.3
intelligence,
element of
Sanctuary,
we
thing
only
v.
that
3.5
inner,
life,
is
(48-1084).
penetration
Prov
into,
Science
Sensations
Science
is
2.17
either a
vi.
something
among
true
movement
vi.
composite,
self-sufficient
or
2.18
(38-763).
Self-consciousness
is
more perfect
intelligence than in the soul,
(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 puri
fication, v. 2.5 (19-263).
Self-development, one object of in
carnation, 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).
in
(43-923).
Science
is
present
in
the
whole,
v.
Science is
notions
iii.
but
anything
from
to
only
it,
beyond
vi.
5.12
life,
ii.
6.1
(17-246);
(3-97).
reason
order,
iv.
does
not
contain
4.16 (28-461).
Seminal
reason
man,
produces
ii.
3.12
(52-1178).
reasons, v. 8.2 (31-553);
7.1
v.
(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
reason,
1.8
Seminal
4.37
Secret
Seeming
3.6
Seminal
Secret
Seeking
is not needed by
vi.
7.38
good,
Self-consciousness
(43-920).
Seminal
reasons
to soul
may
be
contrary
de
7.7
Sensation
(23-331).
be beautiful satisfies,
being good satisfies, v.
and
memory,
iv.
(41-829).
Sensation
5.12 (32-594).
as if the begotten was a uni
versal 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
be
v.
3.4
coming
intelligence,
(49-1096).
trines
(41-829).
Seems
Sensation
as
dream
of
the
soul,
6.6
iii.
(26-363).
3.17 (44-963).
v. 5.1
(32-576).
Sensations
cause
4.28 (28-482).
Iv
of
emotion,
iv.
Sensation
Significance
i.
4.2
(46-1021).
Sensation
iv.
depends
on
Sense
sense-shape,
4.23
(28-473).
external and
internal,
Sensation,
i.
1.7 (53-1199).
Sensation implies the feeling soul,
i.
1.6 (53-1198).
demands
Sensation,
intermediary,
iv.
4.23
conccptive
thought,
(28-472).
Sensation
integral
iv.
5.8
must
Sensation
iv.
first
be
examined,
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
from
relayed
organ
to
directing
7.7
actualizations,
iv.
6.2
as
on
seal
(41-831).
Sensations
of wax,
Sensations
impressions
(18-259.
Shadows necessary
to the perfection
of a picture, iii. 2.11 (47-1060).
is
not
a
Shape
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.
iv.
Sense
transition
beauty,
lectual,
i.
6.3
to
intef-
1-45).
In
vi.
9.5
(44-940).
divisibility,
iv.
3.19
(27-418).
vi.
7.33 (38-754).
Sight, ii. 8 (35-680).
Sight, actualize as thought,
(10-181).
(26-381).
Sense
iii.
Sense
Sense
v.
iv.
8.6
unreal, made up of
appearance, iii. 6.12 (26-371_).
Sense organs, sense better without
passible,
iv.
1.5
Sight,
the
(6-130).
Sense objects
medium however
and
Sight
(44-976).
(5-107).
thought
(10-181).
sense
of,
not
does
(41-829).
Sight, two
methods
v.
form but
of,
it,
1.5
one,
possess
iv.
form
6.1
and
5.1
(29-515).
Ivl
Silence
Silence, v.
Simile
1.2
Simplicity
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.
(10-175).
from lighting
fire
from
re-
6.14 (26-376).
abstraction,
triangles,
7.8 (2-69).
Simile of badly tuned lyre cannot
ii.
3.13
harmony,
produce
(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 in
telligence, vi. 8.18 (39-804).
Simile of
choral
vi.
9.8
ballet,
(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 phy
sician 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,
fraction,
of
iii.
Simile
circles,
while
iv.
shining
down,
iv.
2.1
.(2-277).
of
Simile
i.
7.1
Simile
radii
and
of
part,
iv.
of
science
iii.
.(8-145).
Simile
meeting in centre,
(54-1209).
of ray from
cumference,
Simile
seal
centre
9.3
to
cir
(4-100).
explains
(13-222);
on
wax
whole
iv.
iv.
9.5
9.4
(8-144).
8.3
(6-124).
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, need
ing 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 uni
verse 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
birds,
overweighted
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).
(21-277).
Simile
.(2-57).
Simple
body,
is
iv.
the
7.3
soul; composite
(2-59).
the
9.3 (5-104*).
Simple nothing is,
Simple, without something simple
nothing manifold could exist, ii.
v.
4.3
(12-199).
s existence
necessary to that
of one, y. 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).
of
Simplification
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
Simple
deny
compositcness,
(38-722).
Irtl
vi
7 13
Seal
Simplicity
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 per
mits no memory, iv. 4.1 (28-441).
Simultaneous giving and receiving
by world-soul, iv. 8.7 (6-132).
Simultaneous of one and many, in
telligence contains the intinite as,
7.14 (38-725).
vi.
Simultaneous unity and duality of
thought, v. 6.1 (24-333).
Simultaneous within and without is
light, vi. 4.7 (22-295).
Sin and justice, not destroved 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,
2.6 (47-1062).
iii.
Socrates, i. 8.7; iii. 2.15; iv. 3.5;
ii.
vi.
5.2;
2.1;
vi.
3.6,
15.
Socrates
(as representative
man),
(10-179); v. 7.1 (18-251)Solid things, nearest nonentity, iii.
6.6 (26-361).
Solution of puzzle is that being is
vi.
5.3
everywhere
present,
(23-317).
a particle to modify,
"Somewhat,"
any statement about the supreme,
vi. 8.13 (31-797).
Son, begotten by supreme, report of
v.
1.4
alone
Soul
3.26
Soul
possesses
memory,
iv.
(7-432).
and
body consequences of
mixture, i. 1.4 (53-1194).
Soul and body form fusion, iv. 4.18
(28-465).
1.4
impossible,
(53-1195).
primitive relation
(53-1194).
3.19
relation
(27-418).
between,
Soul
iii.
9.13
(5-116).
and judgment,
(26350).
6.1
passibility
of,
Soul
and
(28-445).
begets her combination, its
7.5 (38-708).
vi.
nature,
Soul begets many because incor
iv.
Soul
7.4 (8-144).
impassible, everything
iii.
is
6.2
figurative,
iv.
poreal,
Soul being
contrary
(26-354).
Soul
(4-100).
can
penetrate
body,
iv.
7.8
iv.
7.8
(2-72).
Soul
cannot
be
corporeal,
(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 her
self, 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
iii.
4.5
contains
to
her char
(53-238).
8.20
body,
(27-421).
between individual
Soul-difference
and universal, iv. 3.7 (27-399).
Soul directed by natural law, ii. 3.8
(52-1173).
Soul divisible, mixed and double,
3.9 (52-1176).
ii.
Soul does not entirely enter into
body, iv. 8.8 (6-132).
Soul does not even remember her
self, 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).
Ivlil
iv.
Soul
Soul
Soul
entire,
whole
fashioned
individuals,
vi.
5.8
and
(23-322).
vi.
(43-900).
Soul exerts a varied
ticular
action, iv.
7.4
feeling implied
1.6 (53-1198).
i.
by
sensation,
iv.
to do
4.5 (22-293).
nothing
8.7
(6-131).
Soul
iv.
has
8.7
various
iv.
7.5
/__
(2-62).
Soul, healthy, can work, iv. 3.4
(27-395).
Soul, herself, body-user and com
bination of both, i. 1.1 (53-1191).
Soul, how can she remain impass
ible,
6.1
iii.
Soul,
i.
Soul
(26-350).
she comes to know vice,
(51-1155).
human, as independent prin
how
Soul
iii.
1.8
human,
possibilities
(3-97).
when in
up or down,
iv.
sun
and
moon,
v.
6.4
i.
punishable
and
1.12 (53-1204).
(see Hercules),
im
everywhere entire,
iv.
iv.
7.5
(2-57).
Soul
is
infinite as
comprising
many
4.4 (22-296).
located, not in body, but
in soul, iv. 3.20 (27-423).
is
matter
of
intelligence
vi.
is
1.3 (10-178).
neither
harmony
v.
nor
Soul
Soul
1.7
iv.
Soul
i.
lix
iv.
2.6
(2-63).
Soul,
(24-337).
Soul, intermediary elemental, also
inadmissible, ii. 9.5 (33-607).
vi
life,
(27-438).
is
body
(2-64).
universe,
double
Soul
(form),
Soul
is
light,
both
is
3.31
8.7
(6-131).
Soul, if she
the
is
Soul
Soul
has
of
artist
(2-84).
passible,
Soul
souls,
body,
(23-324).
(43-901).
8.9
ciple,
is
is
Soul
Soul
(6-130).
motions,
5.9
himself,
7.13
Soul
vi.
(43-900).
is
Soul
1.3
vi.
a number,
(10-180).
2.5
iv.
7.3 (2-59).
a whole of distinct divisible
indivisible
iv
3.19
parts,
(27-419).
Soul is all things, iii. 4.3 (15-236).
vi.
and
light,
to
1.5
man
(24-337).
i.
is
v.
being,
Soul,
Soul
L.
(2-62).
Soul
Soul
cause
of
these
invisible,
emotions, i. 6.5 (1-46).
Soul is a definite essence, as par-
light
Jt
i.
(53-1198).
like
1.8
(53-1200).
Souls
Soul
Soi
iii.
Soul
may be
9.3
said to
(13-223).
may have
two
come and
go,
iv.
8.5
faults,
(6-128).
(21-281).
from
be dissected
examine
her,
vi.
3.1
(44-934).
Soul
3.19
Soul
iv.
7.6
(2-65).
life,
(27-418).
not
decomposable,
iv.
7.1,
iv.
(2-84).
Soul
3.20 (27-421).
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,
1.10 (47-1060).
iii.
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).
iv.
Soul
same
the
remain
Soul
powers
throughout all changes of body,
iv.
Soul
Soul rises
all
must
body to
7.31
vi.
incorporeal,
(38-750).
Soul
Soul
remains
Soul
3.8 (27-402).
precious,
pristine,
v.
1.2
(10-176).
Soul, psychological distinctions in,
1.1 (53-1191).
i.
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).
intelli
Soul
to
be
alone
is
said
body
in
body because
7.35
vi.
visible,
(38-757).
in
is
iv. 3.4
(27-395).
to
her
devoted
Soul, sick,
body, Jv.
4.1 (28-441).
in
the
intelligible world,
Soul, speech
ii.
9.2 (33-603).
Soul split into three, intelligible, in
termediary and sense-world.
Soul
symbolizes
double
Hercules,
i.
1.13 (53-1206).
Soul, the two between them, parti
tion the fund of memory, iv. 3.31
(27-439).
Soul, three principles, reason, imag
and sensation, ii. 3.9
ination
(52-1175).
of ours does in
to
which
Soul,
ii.
9.2
belong,
dividuality
(33-603).
Soul, triune, one nature for three
powers, iv. 9.5 (51-1163).
Soul unharmed, if her flight from
here below
7.26
is
prompt enough,
i.
(1-50).
Soul,
(53-1193).
Soul
time,
Souls
from
whom
they proceed,
vi.
4.10
(22-301).
Souls are
reasons,
plural
vi.
2.5
unity
of
(43-899).
seminal
Souls
Souls
vi.
9.15
(38-726).
Souls
as
amphibious,
(6.126).
Soul
ascension
to
8.4
iv.
eligible
world,
9.2
(13-222).
Soul s bodies may be related differ
ently, iv. 4.29 (28-485).
Souls can reason intuitionally with
out
iv.
3.18
ratiocination,
(27-417).
Souls cannot lose parts, iv. 7 5
ii.
Soul
(2 63).
Soul
condition in
(15-240).
higher
regions,
iii.
4.5
3.2
iv.
s
(15-238).
(27-389).
into
descent
memory
essence,
iv.
4.1
iv^
in intelligible
world,
(28-441).
unity,
s
body,
iii.
9.3
8.2
iv.
(6-123).
(13-222).
Soul
divisible
(21-279).
Soul
8.7
Soul s
to
universal,
conformity
proves they are not parts of her,
Soul
(8-140).
and
Soul
4.6
iii.
9.2
identical, iv.
Soul
iv.
4.28
(28-480).
s destiny depends on condition
of birth
of universe,
ii.
3.14
(52-1181).
Souls develop manifoldness as in
telligence 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
iv.
intelligible
3.17
world,
(27-415).
Souls form a genetic but not nu
meric 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 in
telligence, iv. 3.24 (27-427).
Souls,
individual, are the emana
tions of the universal, iv. 3.1
~- (27-388).
Soul s instrument is the body, iv.
7.1 (2-56).
Soul
1x1
are men,
3.13
ii.
(52-1180).
Soul
evil,
8.5
iii.
(30-538).
purification and separation,
iii
6.5 (26-359).
Soul s relation to body is that of
statue and
meta], iv. 7.8 (2-176).
Soul s relation to intelligence is that
of matter to form, v. 1.3 (10-178).
Soul
Souls resemble
governments,
various
iv.
4.17
forms
of
(28-464).
differences,
on
different
iv.
levels,
3 5
(27-396).
s
separation from body en
ables her
to
use the body as
tool, i. 1.3 (53-1193).
Soul
Souls
show
fidelity
to
kinship
their
to
world
own nature
by
iii.
3.1
(48-1077).
SouFs superior and inferior bodies
related in three ways, iv. 4 29
(28-485).
Souls that change their condition
alone
have
(28-448).
united,
Souls
memory,
intelligence
iv.
4.6
shined
iv.
3.2 (27-392).
to
Source
Statue
Source, common, by
(9-170).
of
Spectator
vision becomes
(34-569).
a quantity,
vi.
par
ticipator, v. 8.10
Speech
is
3.12
(44-954).
is a
vi. 3.12
quantity, classification
(44-954).
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
Speech
of,
Speech
of
(2-69).
Spirits inanimate, i. 4.7 (2-56).
Spiritual becomes love, begun phys
ically, 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).
Souls
but
do not
Splitting of unity typified by mu
prognosticate
tilation
of
cause event, ii. 3.6 (52-1171).
v.
8.13
Saturn,
Stars serve as letters in which to
(31-573).
read nature, iii. 1.6 (3-95).
Splitting up of soul at death, iii. 4.6
souls
(15-241).
Stars,
govern worlds un
not
affected
irre
troubled by, iv. 8.2 (6-123).
Spontaneity
by
Stars sway general but not detailed
sponsible, iii. 2.10 (47-1060).
Stability and essence distinction be
fate, iv. 4.31 (28-487).
tween, vi. 2.7 (43-903).
Stars, what is and what is not pro
duced by them, ii. 3.13 (52-1178).
Stability and movement exist be
cause thought by intelligence, vi.
Statue, art makes out of rough
2.8 (43-904).
marble, v. 8.1 (31-551).
Stability another kind of movement,
Statue, composite of form and mat
vi. 2.7 (43-903).
ter, v. 9.3 (5-504).
distinction
vi.
3.27
Stability,
Statue, essential beings as statues,
from,
8.4 (31-558).
(44-980).
Ixii
Svper-being
Statue
Statue,
Stoic
(42-886).
Stoic God is only modified matter,
vi. 1.27 (45-881).
confuses
relation
Stoic
category
new with anterior, vi. 1.31
(42-888).
Stoics, v. 9.4 (5-106).
Stoics fault is to have taken sen
sation as their guide, vi. 1.28
(42-884).
earth, iv.
4.27 (28-479); vi. 7.11 (38-718).
sensation,
line
represents
Straight
while the soul is like a circle, v.
1.7 (10-184).
Straight movement, vi. 4.2 (22-288) ;
2.12 (14-231).
ii.
Studied world must be just as one
would analize tne voice, vi. 3.1
(44-933).
Study of time makes us descend
from the intelligible, iii. 7.6
(45-995).
to destruction, iv.
Sun
and
ray,
simile
of,
5.7
v.
Sun
Super-beauty
9.11
and
super-virtue,
vi.
(9-170).
v. 8.8
(31-564).
(28-489).
Ixlll
(9-170).
vi.
SnpMme
not
Supreme
sijper-existSuper-essentiality and
v.
of
3.17
ence
Supreme,
(49-1119).
Supreme
does
Super-essential principle
think, v. 6.1 (24-333).
Super-existence
of
tiality
and
super-essen
3.17
v.
Supreme,
vi.
is
utilized,
Si
is
preme,
not
principle
1.10 (53-1203).
always
needed
be
language about
it
is
8.10 (30-547).
Supreme as being and essence, v.
3.17 (49-1119); v. 9.2 (7-149); v.
4.2 (7-138); v. 5.5 (32-584); v.
5.5 (32-585).
Supreme, assisted by intelligence
would have no room for chance,
vi. 8.17 (39-804).
8.10
banishes
all
chance,
vi.
produced
by
(39-789).
chance,
not
being
vi.
8.11
(39-793).
vi.
8.17
(39-809).
consists with himself, vi.
(39-800).
Supreme could not be called chance
8.15
if
Supreme
Supreme
Supreme
Supreme cannot
9.6
the
vi. 7.40 (38-767).
to
be
attributed
Super-liberty may
(intelligence, vi. 8.6 (39-782).
s
Su
himself
the
Super-master of
preme, vi. 8.10 (39-790).
super-motion,
superSuper-rest,
one super-con
thought is the
sciousness 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 supracogitative, v. 6.6 (24-338).
Supra cogitative, the good as, is also
supra-active, v. 6.6 (24-338).
Supra-thinking principle does not
think, necessary to working of in
telligence, v. 6.2 (24-334).
Supremacy is the cause of the good,
vi. 7.23 (38-739).
Supremacy of good implies its su
premacy over all its possessions,
v. 5.13 (32-595).
Supreme admits of no reasoning,
demonstration, faith or cause, v.
8.7 (31-563).
all
(39-787).
attributed phvsiral
by analogy, vi. 8.8
qualities only
(39-785).
vi.
i.
Superior would
good thought,
Supreme,
8.9
Supreme can be
Supreme commands
(9-160).
Superior
tion, vi.
9.3
(9-152).
(39-806).
of
suf
3.14
(49-1114).
tingence
vi.
uniform unity,
Super-goodness
be approached
ficiently to be spoken of, v.
super-goodness,
(38-763).
Super-form
can
8.19 (39-807).
8.13
(39-797).
proaching soul
vi.
7.34
Supreme
Supreme
is
7.2
(37-707).
does not
is entirely one.
explain origin of manifold, v. 9.14
(5-116).
Supreme is essential beauty, the
shapeless shaper and the tran
scendent, vi. 7.33 (38-754).
ii.
Supreme
Supreme
is
everywhere
and
and
is
inclination
where,
minence, vi. 8.16 (39-801).
Supreme
is
no
im
ineffable,
v.
3.13
limitless,
vi.
7.32
(49-1113).
Supreme
is
(38-753).
of
Supreme
potentiality
things, above all actualization,
8.10 (30-546).
is
all
iii.
Supreme
is
Supreme
is will
tion,
vi.
8.13
vi.
isolation,
8.15 (39-800).
vi.
Supreme
Thought
(30-548).
Supreme of three ranks of existence
is the beautiful, vi. 7.42 (38-770).
figuratively,
vi.
9.5
(9-157).
Supreme principles
unity, intelligence
(33-600).
must then be
and soul, ii. 9.1
(23-323).
Supreme super-master of himself, vi.
8.12 (39-793).
Supreme unity adjusts all lower
group unities, vi. 6.11 (34-660).
Supreme would wish to be what he
would wish to
is, is such as he
8.13
be, vi.
(39-796); vi. 8.15
(39-800).
Swine, simile of the impure, i. 6.6
(1-49).
Sympathy between individual and
universal soul due to common
origin, iv. 3.8 (48-1088); v. 8.1.?
(31-571).
a
vi.
3.12
Syllables
quantity,
(44-954).
Symmetry,
earthly,
contemplates
universal
v.
9.11
symmetry,
(5-114).
Stoic
definition
of
Symmetry,
beauty, opposed, i. 6.1 (1-41).
Sympathetic harmony, earth feels
and
directs
iv.
4.26
it,
by
(28-477).
Sympathy, cosmic, ii. 1.7 (40-824).
Sympathy, does not force identity of
sensation, iv. 9.3 (8-142).
Sympathy implies unity of all be
ings in lower magic enchantment,
iv. 9.3 (8-152).
Smypathy, love working as, effects
magic, iv. 4.40 (28-503).
Sympathy of soul and body, iv. 4.23
(28-473).
Sympathy of soul s highest self,
basis of memory, iv. 6.3 (41-832).
Sympathy or community of affec
tion, Stoic, iv. 7.3 (2-59).
stem,
co-existence
of
unity
and
demands organiza
multiplicity,
tion in, vi. 7.10 (38-716V
Taming
of body,
i.
iv.
Temperament,
of corporeal principles,
7.8 (2-71)
soul as mixture, iv.
(2-58).
4.14 (46-1037).
ii.
3.7 (52-1172).
Telescoping, of intelligible
v. 9.10 (5-113).
entities,
i.
6.9
(1-53).
Temperance interpreted as
tion,
vi.
purifica
6.6 (1-49).
i.
Temperance
2.18
is
not
real
category,
(43-923).
inde
vi.
7.29
(38-747).
Temples of
S>
is health,
7.2
(32-584).
Supreme not
to
form
Temperament
divinity, explained
psychology, iv. 3.1 (27-387).
by
conceptions
implied by
priority of order, iv. 4. 1 6 (28-461 )
Tending towards the good, all
things tend towards the one, vi.
2.12 (43-914).
Tension, Stoic, iv. 7.13 (2-83); iv.
5.4 (29-522).
Terrestrial things do not last so
long as celestial ones, ii. 1.5
(40-819).
Testimony, to its creator by world,
iii.
2.3 (47-1047).
The living animal, i. 1.5 (53-1126).
Theodore, from Plato s Theatetus,
i.
8.6 (51-1150).
Theodore
of
his
infra
Asine,
celestial
vault
(invisible place),
v. 8.10 (31-567); ii. 4.1(12-198).
Theory of happiness consisting in
reasonable life. i. 4.2 (46-1022).
Temporal
Thing
tity,
in itself,
ii.
4.10
differs
from nonen
(12-207).
found
itself, qualityless,
by abstraction, ii. 4.10 (12-207).
is
their
Things good
form, vi. 7.27
Thing
in
(38-744).
Thinking
Time
Thought
actualization of light, v.
(10-181).
first actualization of a
as
Thought
hypostasis is not in first principle,
vi 7.40 (38-766).
Thought as touch of the good leads
to ecstasy, vi. 7.36 (38-760).
Thought
1.5
one and
Thought below
Hi.
Supreme,
9.7, 9
(13-226).
Thought beneath the super essential
v.
6
(24-339).
principle,
Thought distracted from by sensa
tion, iv. 8.8 (6-132).
Thought
ligence, v. 5.2
Thought
(32-579).
the intelligible,
seeing
is
4.2 (7-138).
is
the form;
shape the
v.
9.8
of
actualization
being,
(5-111).
Thought, life and existence, con
tained in primary existence, v.
6.6 (24-339).
v.
Thought
first
principle
clusively,
v.
one
Thought,
6.3
with
only by
being one ex
(24-335).
sight,
v.
1.5
(10-181).
not
is
of,
changeableness, iv. 4.2 (28-444).
Thought, the means by which in
telligence passes from unity to
Thought,
duality,
self
v.
direction
6.1
(24-333).
Thoughts,
4.11
vi.
Three spheres,
v.
1.8 (10-186).
iv.
8.3
7.10
Time becomes,
Time can be
7, int. (45-9SS).
increased, why not
happiness,
(36-687).
Time cannot be divided without im
soul s
iv.
4.1S
action,
plying
(28-460).
Time, considered as motion, as
moveable or as something of
motion, iii. 7.6 (45-996).
Time, if it is a quantity, why a
vi.
1.13
separate
category?
(42-861).
Time included action and reaction
of soul, rot soul itself, iv. 4.15
(28-460).
Time is also within us, iii. 7.12
(45-1014).
Time is as interior to th soul as
eternity is to existence, iii. 7.10
(45-1008).
i.
Time
is
iii.
5.7
(45-1011).
Time
is
no interval of movement
(Stoic Zeno), iii. 7.7 (45-999).
is
not a numbered number
(Aristotle), iii. 7.8 (45-1000).
Time is not a quantity, vi. 1.5
(42-844).
Time is not an accident or conse
quence of movement, iii. 7.9
(45-1004).
Time
Time
but
7.11
Time
is
(45-1009).
not
motion and
iii.
7.7 (45-1000).
is
rest
(Strato).
Time
is
not
movement,
iii.
7.7
(45-997).
Time
not
the
number and
measure of movement (Aristotle),
iii.
7.8 (45-1000).
Time is present everywhere, as
against Antiphanes and Critolaus,
in. 7.12 (45-1013).
Irrl
is
Two
time
Time
(45-1007).
Time joined
to
make
to
actions
among
the
(45-996).
philosophers,
7.6
iii.
Toleration
iii.
1.8
of
by soul,
(3-97).
soul
is
without
body,
iv.
guilt,
8.1,
(6-126).
(28-448).
Training of
7.33
iv.
4.5
i.
6.9
(38-754).
unity demanded by
contemplation of intelligence, v.
Transcending
3.10 (49-1106).
Transition of sense-beauty
tellectual,
i.
6.3
to
in
(1-45).
animals
Transmigration,
mals, plants,
soaring birds
(15-235).
into ani
and
birds, eagles
and bee, iii. 4.2
two
into
Transmigration,
kinds,
human or animal bodies, iv. 3.9
(27-403).
Transmission,
relation
reception,
action and experience,
(42-874).
Transparency of everything in in
telligible world, v. 8.4 (31-558).
Trap on way to ecstasy, v. 8.11
(31-569).
Traverse heaven, without leaving
underlies
1.22
vi.
Time
Tomb
Transcendent, v. 3 (49-1090).
Transcendent shapeless shaper and
essential beauty is supreme, vi.
rest
(celestial
v.
divinities),
8.3
(31-556).
of the universe, simile of,
iii.
8.10 (30-547).
Triad is limit of differentiation, ii.
9.2 (33-602).
Triangles equal to two, iii. 5.7
(50-1136).
Triangles, material and immaterial,
explain trine relations, vi. 5.11
(23-330).
Trinity, compared to light, sun and
Tree
moon,
i.
8.2 (51-1144);
(38-708); vi. 7.7 (38-711);
(6-125); vi. 7.42 (38-770);
(43-905); iv. 7.13 (2-84);
(15-234).
Triune, v. 6.4 (24-337).
vi.
iv.
vi.
iii.
7.6
8.4
2.8
4.2
three
v.
5.2
(32-579).
vision,
dence,
iv.
8.2 (6-122).
(1-53).
Trance of ecstasy,
(9-169).
Transcendence of good over intel
ligence and life, v. 3.16 (49-1117).
vi.
to
9.11
exist,
iv.
8.7
vi.
6.14
(6-130).
to one,
(34-666).
but
Unity
Ugliness, aversion for, explains love
for beauty, i. 6.5 (1-47).
Ugliness o nsi-ts of formlessness, i.
6.2
(1-43).
Ugliness
a foreign accretion,
is
i.
6.5
(1-48).
ate matter,
v.
i.
7.2
(18-253).
Ugliness of men due
to lowering
themselves to lower natures, and
v.
8.13
themselves,
ignoring
(31-574).
Ulysses, i. 6.8 (1-52).
Unalloyed
people,
no
is
7.3
i.
7 (46-1029).
4.1.
evils are,
(51-1149).
Uncertainty in location of good and
beauty, I. 6.9 (1-53).
and
form
of
Unchangeablcness
matter, iii. 6.10 (26-368).
i.
8.6
do
Unconsciously
prayers,
(28-505).
iv.
4.4
(28-505);
iv.
4.2
4.9 (46-1033).
of
in
oneself
(31-570).
of
soul
intelligence
Unconsciousness
and one does not detract from
their existence, v. 1.12 (10-191).
Undefinability of unity (referred to
by feelings), vi. 9.3 (9-151).
Understand and fit yourself to the
world instead of complaining of
it. ii. 9.13 (33-625).
Undisturbed is the world-soul by
the things of sense iv. 8.7 (6-131).
Unhappiness increased bv duration,
why not happiness? i. 5.6 (36-686).
Unharmed is the soul by incarna
Unconsciousness
ecstasy, v. 8.11
in
prompt
if
flight,
iv.
8.5
(6-128).
not
does
reveal true
knowledge, ii. 9.9 (33-617).
Unification process, v. 1.5 (10-180);
v. 5.4 (32-581).
Unification with divinity result of
ecstasy, v. 8.11 (31-570).
Uniform
iv.
7.4
Uniform
exerted
action,
(2-62).
in
super-form,
is
9.3
unity
troubledly,
iv.
8.2
v.
5.13
v.
not
dividual
aggregate,
(53-1197).
v.
1.6
Unity,
(10-182);
above
Unity
v.
5.4
intelligence
(9-149).
and
9.2
is
while intel
first,
Unity,
is
contained
not
unity
in
sense objects,
itself,
6.16
vi.
(24-671).
and
nity,
8
vi.
does
9.6
Unity,
(32-595).
IZTlil
contemplation in nature,
iii.
(30-531).
Unity
(6-123).
5.4 (32-581);
vi.
all;
Unity absolute,
body,
(0-152).
1.6
t.
(32-581).
Unique (Monad),
but
Unitary,
intelligl iles,
absolute unity, v. 5.4 (32-581).
I nit.iry
i*
consciousness,
though
containing thinker, ii. 9.1 (33-601).
itself
vi.
by
vi.
Jupiter,
(31-572).
essence,
Unification
of
brothers
are
answer
stars
tion,
8,12
Unitary
predominance of matter,
is
Ugliness
s failure to domin
8.9 (51-1156).
form
is
Ugliness
Unissued
not
even
need
itself,
(9-159).
everything
tends
toward
good,
it
vi.
Universe
Unity
fundamental
Unity,
would
destroy
(43-894).
greater
in
physical
(23-327).
Unity,
in
2.2
vi.
than
intelligible
5.10
vi.
world,
Unity
genera,
^of
species,
incomprehensible,
Unity,
(9-154).
5.o
Unity reigns
Unity
though
vi.
vi.
must be
sought
for
in
not
(11-193).
form
5.5
v.
bers,
i.
8.6
4.2
es
mere
9.2
numbering,
4.3
ii.
(51-1149).
being
is
of,
indivisible,
vi.
vi.
3.13
of,
(52-1179).
ii.
second
3.13
soul,
rank, souls
(52-1180).
of
first
actualization
Universal
of essence and intelligence, v. 2.2
(11-194).
Universal soul
is everywhere entire,
(22-300).
soul
Universal
may not be judged
human standards, ii. 9.7
by
(33-611).
Universal soul s motion, imrcfartalized heaven, ii. 1.4 (40-817).
Universality of creator overcame all
obstacles, v 8.7 (31-562).
Universe, ii. 1 (40-813). _
include
Universe
and deity if
separable soul, ii. 3.9 (52-1176).
Universe animated by world-soul,
iv. 3.9 (27-404).
Universe as a single harmony, ii.
3.5 (52-1170).
Universe, birth of, destiny of souls
depend on, ii. 3.15 (52-1182). _
Universe depends on single prin
ciple, ii. 3.7 (52-1117).
iv.
4.16
of,
Universe,
diagram
(28-462).
Universe, hierarchical constitution!
vi. 2.2 (43-892).
vi.
but
(9-149).
4.1
exclude
vi.
it,
num
(22-288).
men,
2.9
iv.
of
by
(22-286).
Universal,
principle
(32-583).
5.1
vi.
is
being
existence,
to
(23-342).
in the intelligible
applied to mutable
6.11
vi.
(34-659).
beings,
Unity necessary to existence of all
beings, especially collective nouns,
vi. 9.1 (9-147).
Unity not a category, are argu
ments against, vi. 2.10 (43-910).
vi.
2.1
v.
Unity
no
needing
9.6 (9-159).
Unity,
Unity
self-sufficient,
Universal
(49-1115).
vi.
in the good,
indefinable, referred
feeling, vi. 9.3 (9-154).
par
Unity,
Unity
more
Unity
intelligible,
.*
before
still
(43-912).
establishment,
(22-296)
sence,
2.11
vi.
ticipated in by sense-objects,
6.13 (34-664).
Unity is not intelligence, its mani
fold produced by a unity, iv.
4.1 (28-443).
Unity, lack of. causes corporeity
to be nonentity, iii. 6.6 (26-362).
multiple, radiation of, v. 3.15
Unity
examination are
parts
(30-547).
(23-320).
Unity into plurality split by num
bers, vi. 6.9 (34-656).
a
Unity is in the manifold _ by
manner of existence, vi. 4.8
Unity
.,,,.,
its
V. *
vi.
manifoldness,
in
Unity
"the
4.4
(22-290).
Unity of reason constituted by con
iii.
2.16
contraries,
tained
(47-1069).
resemble
not
does
of
Unity
so_ul,
reason unity because it includes
plurality, vi. 2.6 (43-901).
Unity of soul not effected by
9.4
iv.
of
powers,
plurality
(8-143).
Unity of soul retained on different
levels, iv. 3.5 (27-396).
Unity of souls based on their multi
plicity, iv. 9-4 (8-143).
Ixlx
4.9
is
harmony
the faults in
(52-1185).
Universe
v.
Virtu*
nivi rs,-
Universe
like
6.4
in
spite
the details,
ti.
(38-717).
light,
in circle,
and stands
simultaneously,
stiil
2.3
ii.
(14-230).
Universe,
iv.
nothing
4.36
in
it
inanimate,
(28-499).
3.13
ii.
(52-1178).
Universe,
Universe
self,
ii.
are
it
(30-547).
influence
be
should
only, iv. 4.34 (28-494).
Universe s total reason, ii. 3.13
(52-1178).
Unjust acts unastrological theory
blame divine reason, iii. 2.10
(47-1059).
iii.
Universe
partial
Unmeasured,
infinite,
vi.
Unnoticed
is
intelligible
6.18
are
number
(34-676).
many
new
things,
iy. 4.8
(28-450).
identification
not
as
Unreflective
high as memory, iv. 4.4 (28-445).
Unseen
is
Venus,
iv.
3.14 (27-412); iii. 5.18
ii.
5.5, 6 (52-1170).
as subordinate
nature of
world-soul, v. 8.13 (31-573).
Venus beauty, whence it came, v.
8.2 (31-553).
Venus
is
iii.
5.5
world-soul,
(50-1131).
Venus, Jupiter and Mercury also
considered astrologically, ii. 3.5
(52-11/0).
Venus, mother of Eros, iii. 5.2
(50-1125).
Venus, or the soul is the individual
of Jupiter, iii. 5.8 (50-1137).
Venus Urania, vi. 9.9 (9-167).
Vesta, pun
on,
represents intel
ligence, v. 5.5 (32-583).
Vesta represents earth, iv. 4.27
( 28-480).
T
of
soul
descended into
Vestige
world is demon, iii. 5.6 (50-1132).
as
Vice
iii.
6.2
disharmony,
(26-352).
Vice caused by external circumstances, i. 8.8 (51-1154); ii. 3.8
(52-1174); iii. 1 (3-86); vi. 8
(39-773).
Vice, how soul comes to know it,
i.
8.9 (51-1155).
Vice is deprivation in soul, i. 8.11
(51-1157).
(50-1136);
(24-337).
Universe moves
of
3.16
beauty
in
supreme
Venus
evil,
i.
8.8 (51-1155).
Vices, intemperance and cowardli
ness comes from matter, i. 8.4
(51-1147).
Victory over self is mastery of fate,
ii.
3.15 (52-1182).
Vindication, God s justice by philos
ophy, iv. 4.30 (28-487).
Vine and branches, simile of, iii.
3.7 (48-1088).
Violence, proof of, unnaturalness,
as of sickness, v. 8.11 (31-570).
Virtue affects the soul differently
from
other
iii.
6.3
passions,
(26-356).
Virtue an intellectualizing habit that
liberates the soul, vi. 8.5 (39-780).
Virtue as
a
iii.
6.2
harmony,
(26-352).
Virtue as harmony explains evil in
soul, iii. 6.2 (26-352).
Virtue belongs to soul, not to in
telligence of super-intelligence, i.
2.2 (19-259).
Virtue can conquer any misfortune,
i.
4.8 (46-1031).
Ixx
Virtue
Virtue changes life from
good, i. 7.3 (54-1210).
Virtue considered a good,
in
good,
participation
evil
to
because
8.12
i.
Virtues,
8.5
vi.
2.17
independent
action,
vi.
(39-779).
Virtue
is
good,
not
absolute, but
(51-1155).
participating, i. 8.8
is
soul s tendency to unity
of faculties, vi. 9.1 (9-1147).
Virtue
not
iv.
7.8
corporeal,
(2-69).
Virtue not possessed by body, iv. 7.8
(2-69).
Virtue of appetite explained, Hi.
6.2 (26-354).
Virtue the road to escape evils,
i.
2.1 (19-256).
Virtue
ii.
,(19-260).
word
mere
9.15
(33-629).
(46-1026).
Virtuous
Virtues,
i.
Virtue
2.
2.2
i.
Virtue,
man a
proportion,
(43-920).
of
and
(19-259).
categories,
2.3
i.
homely, produce in
measure
from
derived
Virtue
primitive
nature of soul, ii. 3.8 (52-1174).
Virtue does not figure among true
Virtue
partially,
Virtues, homely
(civil,
prudence,
courage, temperance, justice), i
2.1 (19-257).
(51-1158).
us to
assimilate
Virtue*, homely,
divinity
only
(19-260).
in
ii.
Virtuous
i.
man
principle
(15-239).
9.8
6.6
develop
he
is
whose highest
active.
is
4.6
iii.
men dp
how
trained,
i.
6.9
(1-53).
Vision not
vision,
iv.
dependent on medium
5.3
(29-520).
Ixtl
Voice
Voice as one would analyze it, so
must the world be studied, vi.
3.1
(44-933).
used
Voice
by
inhabitants
(27-417).
air,
3.18
iv.
8.5
(6-127).
Voluntariness, the basis of
sibility, vi. 8.1 (39-774).
iv.
movements,
Voluntary
3.26
vi.
bidden,
Vulcan,
i.
iii.
soul
detachment
9 (16-245).
2.14 (47-1064).
for
Wakening
2.1,
(47-1064).
Washing
Wastage,
none
in
heaven,
ii.
1.4
i.
6.6
Whatness,
vi.
Whatnes
and
of
dity)
Where
ii.
is
resemblance
to
(1-49,.
7.19
(38-735).
affections
(quid
being distinguishes be
6.2 (17-248).
or place
is Aristotelian cate
1.1, 4 (42-862).
individuals fashioned by
entire soul, vi. 5.8 (23-322).
Whole is good, though continued
^mingled parts, iii. 2.17 (47-1070).
Whole
of divisible and indivisible
human soul is, iv. 3.19
parts,
(27-419).
reason
is
Whole,
vi.
a,
5.10
(23-326).
is form, vi. 7.19 (38-735);
Whyness
vi. 7.2 (38-732).
Whyness of its forms contained by
its intelligence, ii. 7.2 (38-732).
Will be, not are in one, all things,
v. 2.1 (11-193).
Will, freedom of, on what is it
based, vi. 8.2 (39-775).
Will of the one, vi. 8 (39-773).
Wings of souls lost, iv. 3.7
(27-399).
Wings, souls lose them when fall
iv.
8.1
i.
ing,
8.14
(6-120);
(51-1161).
Wisdom and prudence, first are
become virtues by con
types;
of
i.
2.7
templation
soul,
(19-267).
gory,
respon
(44-980).
Voluntary
divinity,
tween,
Welfare of soul
vi.
Whole and
(40-818).
and
of
body,
physical
matter, ii. 1.4 (40-819).
5.10
vi.
see
leakage,
Wastage,
(23-327).
none in
see
leakage,
Wastage,
1.8 (40-826).
celestial light, ii.
the
in
contained
intelligible
Water,
world, vi. 7.11 (38-720).
Way to conceive of first principle,
v. 5.10, 11 (32-592).
Wax seal, impressions are sensa
(2-66); iii.
tions. Stoic, iv. 7.6
Wisdom derived from intelligence,
6.9 (26-366); iv. 6.1 (41-829).
and ultimately from good, v. 9.2
and ours, psychological names
(5-104).
of soul, (49-1094).
Wisdom does not imply reasoning
and ours, psychological terms,
and memory, iv. 4.12 (28-456).
1.7 (53-1199).
i.
Wisdom, established by spiritual
and the real man, distinctions
preponderance, i. 4.14 (46-1037).
between, i. 1.10 (53-1202).
Wisdom, highest, nature lowest in
and the soul, relation between,
world-soul s
iv.
4.12
wisdom,
ii.
1.3 (53-1194).
(28-458).
is
not
ours,
intelligible,
We,
Wisdom, intelligible, last stage of
1.7 (53-1199).
i.
soul-progress, v. 8.10 (31-567).
Wisdom is very being, v. 8.5
Weakening of incarnate souls due
individual contemplation, iv.
to
(31-559).
8.4 (6-125).
Wisdom none the less happy for
Weakness and affection of man, sub
i.
4.9
being
unconscious,
him
to
iv.
4.44
(46-1032).
ject
magic,
Wisdom of creator makes com
(28-509).
Weakness of soul consists of falling
iii.
2.14
plaints
grotesque,
into matter, i. 8.14 (51-1160).
(47-1063).
Weakness of soul is evil, i. 8.4
Wisdom of soul alone has virtue,
i.
2.6 (19-265).
(51-1147).
Wealth caused by external circum
Wisdom seen in divine, v. 8.10
ii.
3.8
stances,
(52-1174).
(31-568).
Wisdom, two kinds, of soul and of
Weaning of the soul from the body,
iii 6.5 (26-359).
intelligence, i. 2.6 (19-265).
Izzll
Wastage
We
We
We
We
Wisdom
World-soul
Wisdom
universal, permanent be
cause timeless, iv. 4.11 (28-456).
his
of
Wise man,
description
methods, i. 4.14 (46-1137).
man
4.43
iv.
chantments,
Wise
en
all
(28-507).
remains
unattached,
4.16 (46-1039).
Wise man uses instruments only as
temporary means of development,
4.16 (46-1040).
i.
i.
Wise
men. two
happy though
tunes,
i.
be equally
will
for
different
in
4.15
(46-1038).
within yourself,
Withdrawal
6.9
i.
to us,
Word
is
v.
5.8
prophoric and
(10-177).
soul as and
Word,
is
actualization
1.3
(10-177).
of
intelligence, v.
of the body, instrument
7.1
is the soul, iv.
(2-56).
time.
iii.
7.10
and
World-soul
(45-1005).
human
from
born
and star
differences,
lectual
4.42
(28-506).
World-soul
animated by universe,
(27-404).
World-soul basis of existence of
bodies, iv. 7.3 (2-60).
3.9
1.2
(10-175).
everywhere present
in
it,
4.1
vi.
4.17
iv.
World-soul
ii.
intel
soul,
(28-463).
World
2.22
vi.
intelligence,
(43-929).
World-soul
Workman
World
dif
soul,
iv.
(1-54).
Wonderful
the intelligible,
tive,
ii.
iv.
3.6
nearest
(27-397).
not
creative,
3.16 (52-1183).
preserva
iv.
3.9
(27-405).
(22-285).
World
World
World-soul
everything
intelligible,
actual, ii. 5.3 (25-346).
is
World
is
deity of third rank, iii.
(50-1132).
World must be studied, just as one
would analyze the voice, vi. 3.1
(44-933).
World not evil because of our suf
ferings, ii. 9.4 (33-606).
World not to be blamed for imper
fections, iii. 2.3 (47-1046).
World, nothing more beautiful could
be imagined, ii. 9.4 (33-606).
5.6
World,
subsists,
objective.
are distracted, v.
(10-191). .
when we
even
1.12
visible,
World
that remains
(23-328).
World
v.
they
(29-529).
intelligence
by
unmoved,
planned
8.7
Wsrld
5.8
iv.
penetrating
vi.
5.11
"
God,
refuted,
1.12
iv.
World-soul
is
ligence is
(45-1007).
World-soul,
iii.
World-soul
(42-860).
to
to
time
what
eternity,
intel
iii.
7.10
are benefits
(31-561).
ri.
time,
by
gether,
(28-449).
World-soul,
granted
to
Is
it
men,
iv.
i.
8.2
4.30 (28-486).
World-soul,
(51-1144).
nature
of,
World-goal
World-soul participates hi
world only by contemplation, and
is
undisturbed thereby, hr. 8.7
(6-131).
World-soul
procession,
iiL
8.5
(30-537).
World-soul
space,
remit* in
(4S-10M).
remains in the intel
procession
7.10
iii.
World-soul
ligible,
iii.
9.3
(13-223).
8.7
of
oor
(28-450).
what
World-soul unconscious of
goes on in it, iii. 4.4 (15-247).
change*,
4.7
world
body,
Y!.
3.2
(27-392).
World-soul
virtue,
i.
9.8
be
can
achieve
(33-615).
in
testimony
2.3
Zodiac,
ludT
ii.
to
it
not of
but
it,
8.6 (51-1150).
World
iii
we
because
sible,
unconscious
iv.
Zodiac
everywhere
is
it
the
entirely i
4 (22-285).
World,
(6-131).
World-soul
Wertd-wml, way
ii.
to
its
(47-1047).
3.3 (52-1165).
creator,
Plotinos, bis Of c,
By Kenneth
This
is
out
From G.R.S.MeaJ,
It
may
Editor
The
fairly
of philosophy
would require
striking.
These
we have
In addition to the
detailed chapters
on the seven
we have
CANNOT
BETTER
do
philosophy by the most expeditious path
little pamphlet for their guide; it is of course not perfect, but
it is
than take
undeniably
this
THE
We
YOU SHOULD,
HUMAN
ED
upon
YOU MUST
most commend
Net price,
Plotinus
Complete works
693
PLEASE
CARDS OR
DO NOT REMOVE
SLIPS
UNIVERSITY
FROM
THIS
OF TORONTO
LIBRARY