Book 5 — CONCORDANCE TO PLOTINOS. (continued 2)

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Lachesis, ii. 3.15 (52-1182).

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

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

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

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

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

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

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

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

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

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

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

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

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

Lethe, iv. 3.26 (27-432).

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

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

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

Liberty, vi. 8 (39-773).

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Manifoldness, v. 3.16 (49-1118).

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Matter qualified as seminal reasons, vi. 1.29

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

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

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

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

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

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

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

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

Medicine, v. 9.11 (5-114).

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

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

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

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

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

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

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

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

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

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

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

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

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

Memory, iv. (27-428).

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Microcosm, iv. 3.10 (27-406).

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

Minerva, vi. 5.7 (23-321).

Minos, vi. 9.7 (9-162).

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Model, v. 8.8 (31-564).

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Moralization, iv. 4.17 (28-464).

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

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

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

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

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

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

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

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

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

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

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

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

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

Movement, v. 1.4 (10-180).

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Mysteries, v. 3.17 (49-1120).

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Nectar, iii. 5.7 (50-1133).

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Numbers, vi. 6 (34-651).

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Opposition, ii. 3.4 (52-1168).

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Paris, iii. 3.5 (48-1085).

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

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

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

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

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

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

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

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

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

Participation of matter in existence and opposite, iii. 6.4 (26-357).

Participation of matter in ideas, proves simile of head with faces, vi. 5.8 (23-321).

Participations, difference of senses of, allows matter to remain impassible, iii. 6.9 (26-366).

Partition of fund of memory between the two souls, iv. 3.31 (27-439).

Parts, actual division in, would be denial of the whole, iv. 3.12 (27-390).

Parts can be lost by body, not by soul, iv. 7.5 (2-63).

Parts divisible and indivisible, in the whole of a soul, iv. 3.19 (27-419).

Parts, in incorporeal things, have several senses, iv. 3.2 (27-390).

Parts, as wine in jars, Manichean theory, rejected, iv. 3.20 (27-421).

Parts, mathematical, not applicable as a soul, iv. 3.2 (27-390).

Parts of a manifold unity are a part only, for examination, vi. 2.3 (43-897).

Parts of Supreme, mere, subordinate divinities, denied, v. 8.9 (31-566).

Parts, physical, term limited, iv. 3.2 (27-389).

Passage into world of life is body's relation to the soul, vi. 4.12 (22-304).

Passibility of judgment and of soul, iii. 6.1 (26-350).

Passing of intelligence from unity to duality, by thinking, v. 6.1 (24-333).

Passion as category (see action), vi. 1.17 (42-866).

Passional changes in body, not in passional part of soul, iii. 6.3 (26-356).

Passional love elevating, though open to misleading temptations, iii. 5.1 (50-1124).

Passionate love twofold, sensual and beautiful, iii. 5.1 (50-1122).

Passions affect soul differently from virtue and vice, iii. 6.3 (26-356).

Passions arise from seminal reasons, ii. 3.16 (52-1184).

Passions felt by soul, without experiencing them, iv. 4.19 (28-466).

Passions, how they penetrate from the body into the soul, i. 1.3 (53-1194).

Passions involuntary are mothers of false opinions, i. 8.4 (51-1147).

Passions, modes of feeling, i. 1.1 (53-1191).

Passions not caused by soul, ii. 3.16 (52-1184).

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

Passions of universe produced by body of stars, ii. 3.10 (52-1177).

Passions reduced external images, iii. 6.5 (26-358).

Passions, Stoic theory of, opposed, iii. 6.3 (26-355)

Passions, their avoidance, task of philosophy, iii. 6.5 (26-358).

Passions, what suitable to earth, iv. 4.22 (28-471).

Passive, really, is soul, when swayed by appetites, iii. 1.9 (3-98).

Path of simplification to unity, vi. 9.3 (9-152).

Path to ecstasy, land marks, i. 6.9 (1-54)

Penetration into inner sanctuary, yields possession of all things, v. 8.11 (31-570).

Penetration of body by soul, but not by another body, iv. 7.8 (2-72).

Penetration of body by soul proves the latter's incorporeality, iv. 7.8 (2-72).

Penetration, total, impossible in mixture of bodies, iv. 7.8 (2-72).

Penetration, total, mixture, to the point of, ii. 7 (37-691).

Penia, or need, myth of, iii. 5.25 (50-1130)

Perception of new things, not forced, iv. 4.8 (28-450).

Perception of the Supreme, its manner, v. 5.10 (32-591).

Perfect happiness attained when nothing more is desired, i. 4.4 (46-1026).

Perfect is primary nature (Plotinic); not goal of evolution (Stoic), iv. 7.8 (2-73).

Perfect life consists in intelligence, i. 4.3 (46-1024).

Perfect life, its possession, i. 4.6 (46-1027).

Perfection not to be sought in, material things, iii. 2.7 (47-1053).

Perfection of a picture make shadows necessary, iii. 2.11 (47-1060).

Perfection of the universe, evils are necessary, ii. 3.18 (52-1187).

Perfection of universe, object of incarnation, iv. 8.5 (6-128).

Perfection's author must be above it, vi. 7.32 (38-752).

Perishable is body, because composite, iv. 7.1 (2-56).

Permanence, the characteristic of absolute good, i. 7.1 (54-1209).

Perpetuates itself by form, does heaven, through influx, ii. 1.1 (40-813).

Perpetuity and eternity, difference between, iii. 7.4 (45-991).

Persistence of changeable, iv. 7.9 (2-78).

Perspective, ii. 8 (35-680).

Perspective, various theories of, ii. 8.1 (35-680).

Persuasion, characteristic of soul, v. 3.6 (49-1099).

Perversity of soul induces judgment and punishment, iv. 8.5 (6-128)

Pessimism wrong, v. 5.2 (32-579).

Phidias sculpts Jupiter not from sense imitation, v. 8.1 (31-552).

Philonic distinction between God, and the God, vi. 7.1 (38-697).

Philosopher, being already virtuous, needs only promotion, i. 3.3 (20-272).

Philosopher, how he rises to intelligible world, i. 3.3 (20-271).

Philosopher is already disengaged and needs only a guide, i. 3.3 (20-271).

Philosophers born, alone reach the higher region, v. 9.2 (5-103).

Philosophers, how they develop, v. 9.2 (5-103).

Philosophers justify justice of God, iv. 4.30 (28-486).

Philosopher's mathematics followed by pure dialectics as method of progress, i. 3.3 (20-272).

Philosopher's method of disengagement is mathematics as incorporeal science, i. 3.3 (20-271).

Philosopher's opinions about time to be studied, iii. 7.6 (45-995).

Philosophy contains physics, ethics, i. 3.5 (20-273).

Philosophy exact root of psychology, ii. 3.16 (52-1183).

Philosophy lower part of dialectic, i. 3.5 (20-273).

Philosophy separates soul from her image, vi. 4.16 (22-310).

Philosophy's task is avoidance of passions, iii. 6.5 (26-358).

Phoebus inspires men to interior vision, v. 8.10 (31-569).

Physical categories are matter, form, combination, attributes and accidents, vi. 3.3 (44-938).

Physical categories of Plotinos, vi. 3 (44-933).

Physical genera of, are different from those of the intelligible, iv. 3.1 (27-387).

Physical life, can it exist without the soul? iv. 4.29 (28-485).

Physical, not mental being, affected by stars, iii. 1.6 (3-95).

Physical powers do not form a secondary quality, vi. 1.11 (42-856).

Physical qualities applied to Supreme only by analogy, vi. 8.8 (39-785).

Physical soul, production due to, not astrological power, iv. 4.38 (28-501).

Physical souls, various, how they affect production, iv. 4.37 (28-500).

Physical terms, only verbal similarity to intelligible, vi. 3.5 (44-941).

Physical theories, absurd, iii. 1.3 (3-89).

Physically begun, spiritual becomes love, vi. 7.33 (38-755).

Physician's fore-knowledge, simile of Providence, iii. 3.5 (48-1085).

Picture of the structure of the universe, ii. 3.18 (52-1187).

Picture, perfection of, demands shadow, iii. 2.11 (47-1060).

Picture that pictures itself is universe, ii. 3.18 (52-1188).

Pilgrim soul is in the world, ii. 9.18 (33-635).

Pilot governs the ship, relation of soul to body, i. 1.3 (53-1194); iv. 3.21 (27-422).

Place has no contrary, vi. 3.12 (44-954).

Place or time do not figure among true categories, vi. 2.16 (43-919).

Place or where is Aristotelian category, vi. 1.14 (42-862).

Planet calculations, ii. 3.6 (52-1171).

Plant positions producing adulteries, absurd, ii. 3.6 (52-1171).

Planning of the world by God, refuted, v. 8.7 (31-561, 563).

Plants, do they admit of happiness, i. 4.1, 2 (46-1019 to 1021).

Plants even aspire to contemplation, iii. 8.1 (30-531).

Plato departed from, in categories, vi. 2.1 (43-891).

Plato not only hates body, but admires world, ii. 9.17 (33-633).

Plato uncertain about time, iii. 7.12 (45-1012).

Platonic basis of anti-gnostic controversy, v. 8.7 (31-561).

Plato's authority, restored, v. 1.8 (10-186).

Plato's language doubtful, iii. 6.12 (26-372); vi. 7.30 (38-749).

Pleasure an accessory to all goods of the soul, vi. 7.30 (38-749).

Pleasure, because changeable and restless, cannot be the good, vi. 7.27 (38-745)

Pleasure, good's independence from, is temperate man, vi. 7.29 (38-747).

Pleasure may accompany the good, but is independent thereof, vi. 7.27 (38-745).

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Priority not applied in the divinity because he made himself, vi. 8.20 (39-808).

Prison of soul, is body, iv. 8.11 (6-120).

Priority of soul to body, iv. 7.2 (2-58).

Privation is nonentity, adds no conceit, ii. 4.14 (12-215).

Privation of form of matter, ii. 4.13 (12-213).

Privation of qualities; not a quality, ii. 4.13 (12-213).

Privation relative is impossible, i. 8.12 (51-1158).

Process, vi. 3.1 (44-933); iv. 8.6 (6-129).

Process from unity to duality, v. 6.1 (24-338).

Process, natural, only affected by starvation, ii. 3.12 (52-1178).

Process of purification of soul and its separation from body, iii. 6.5 (26-359).

Process of soul elevation, v. 3.9 (49-1106).

Process of unification, v. 5.4 (32-581).

Process of vision and hearing, iv. 5 (29-514).

Process of wakening to reality, v. 5.11 (32-592).

Process, triune, also implies identity and difference, vi. 9.8 (43-905).

Processes of ecstasy by purification, i. 6.6, 8, 9 (1-49).

Procession by it, soul connects indivisible and divisible essence, iv. 2.1 (21-276).

Procession, continuous, necessary to the Supreme, iv. 8.6 (6-129).

Procession from one of what is after it, v. 4 (7-134).

Procession is effusion of super-abundance, v. 2.1 (11-194).

Procession is universal, from first to last, v. 2.2 (11-195).

Procession of intelligence is an excursion down and up, iv. 8.7 (6-131).

Procession of soul, iv. 8.5 (6-128).

Procession of the world-soul, iii. 8.5 (30-537).

Procession of world from unity, cause. v. 2.1 (11-193).

Procreation, he not desiring it, aspires to higher beauty, iii. 5.1 (50-1123).

Procreativeness inherent (see radiation, exuberant, super-abundant), v. 4.1 (7-135).

Prodigal, return, i. 6.8 (1-53).

Prodigal son, v. 1.1 (10-173).

Produced by stars, which is and what is not, ii. 3.13 (52-1178).

Producing potentiality, not becoming, is the soul, ii. 5.3 (25-346).

Production due to some physical soul not astrological power, iv. 4.38 (28-501).

Production of the things located is essence, vi. 6.10 (34-657).

Progress possible, argument against suicide, i. 9 (16-243).

Progressively higher stages of love, v. 9.2 (5-103).

Progressively, world-soul informs all things, iv. 3.10 (27-406).

Prometheus, iv. 3.14 (27-412).

Prometheus of flight leaves soul unharmed from incarnation, iv. 8.5 (6-128).

Proofs for existence and nature of intelligence, v. 9.3 (5-104).

Proportion, Stoic principle of beauty, not ultimate, but derivative, i. 6.1 (1-41).

Providence accused by slavery of good and victory of evil, iii. 2.6 (47-1052).

Providence, chief of all, iii. 3.2 (48-1079).

Providence consists of appointed times in life, should be observed, i. 9 (16-243).

Providence does not abandon even the mediocre, iii. 2.9 (47-1058).

Providence does not explain prediction but analogy, iii. 3.6 (48-1086).

Providence, double, particular and universal, iii. 3.4 (48-1081).

Providence embraces everything below, iii. 2.7 (47-1054).

Providence, fore knowledge of, like unto a physician, iii. 3.5 (48-1085).

Providence is normative element of life, iii. 3.5 (48-1084).

Providence is not particular, because world had no beginning, iii. 2.1 (47-1043).

Providence is prevision and reasoning, iii, 2.1 (47-1042).

Providence is unpredictable circumstance changing life, iii. 4.6 (15-242).

Providence may appear as chance, iii. 3.2 (48-1078).

Providence, objection to by internecine war, iii. 2.15 (47-1064).

Providence problems solved by derivation of reason from intelligence, iii. 2.16 (47-1068).

Providence should not overshadow initiative, iii. 2.9 (47-1057).

Providence, the plan of the universe is from eternity, vi. 8.17 (39-803).

Providence, twofold, exerted by twofold soul, iv. 8.2 (6-122).

Prudence interpreted as purification, i. 6.6 (1-49).

Prudence or Metis, myth of, iii. 5.5 (50-1130).

Psychic, gnostic distinction of men, ii. 9.18 (33-635).

Psychologic elements, sensation, faculties of generation and increase, and creative power, i. 1.8 (53-1200).

Psychologic elements, soul gives life to, i. 1.8 (53-1200).

Psychological effect of vision of intelligible wisdom, v. 8.10 (31-568).

Psychological faculty, on which is the freedom of will based, vi. 8.2 (39-775).

Psychological questions, iv. 3 (27-387).

Psychological study of, outline, iv. 2.1 (21-276).

Psychological theory of quality, vi. 1.12 (42-858).

Psychology, common part, its function, i. 1.10 (53-1203).

Psychology, does ratiocination belong to same principles as passions, i. 1.1 (53-1191).

Psychology (every man double), composite animal, real man or reasonable soul, ii. 3.9 (52-1176).

Psychology, exact root of philosophy, ii. 3.16 (52-1183).

Psychology, explanation of anger parts, courage, iii. 6.2 (26-354).

Psychology, inquiring principle, i. 1.1 (53-1191).

Psychology obeys the precept "Know thyself," iv, 3.1 (27-387).

Psychology of demons, iv. 4.43 (28-507).

Psychology of earth, iv. 4.27 (28-479).

Psychology of sensation, iv. 3.26 (27-430).

Psychology of vegetative part of soul, iv. 4.28 (28-481).

Psychology thought, its nature and classification, i. 1.1 (53-1191).

Pun between science and knowledge, v. 8.4 (31-559).

Pun on aeon, as age or eternity, iii. 7.1 (45-986).

Pun on "agalmata," v. 8.5, 6 (31-560).

Pun on Aphrodite, as delicate, iii. 5.8 (50-1137).

Pun on being, intelligible, vi. 3.8 (44-947).

Pun on creation and adornment, ii. 4.4 (12-214); i. 8.7 (51-1152).

Pun on difference in others, ii. 4.13 (12-214).

Pun on "dii" and "diken," v. 8.4 (31-558).

Pun on "doxa," v. 5.1 (32-578).

Pun on Egyptian hieroglyphics and statues (see "agalmata").

Pun on "eidos" and "idea," v. 9.8 (5-111); vi 9.2 (9-149).

Pun on "einai" and "henos," v. 5.5 (32-584).

Pun on forms and statues, v. 8.5 (31-560).

Pun on heaven, world, universe, animal and all, ii. 1.1 (40-814).

Pun on Hestia, and standing, v. 5.5 (32-584).

Pun on Hesis, vi. 1.23 (42-877).

Pun on "idea" and "eidos," see "eidos."

Pun on inclination, ii. 9.4 (33-605).

Pun on "koros," iii. 8.11 (30-550); v. 8.13 (31-573); v. 9.8 (5-111); iv. 3.14 (27-412); i. 8.7 (51-1152).

Pun on love and vision, iii. 5.3 (50-1128).

Pun on "nous," "noesis," and "to noeton," v. 3.5 (49-1096 to 1099).

Pun on "paschein," experiencing, suffering, reacting, and passion, vi. 1.15 (42-864).

Pun on Poros, iii. 5.9, 10 (50-1140).

Pun on Prometheus and Providence, iv. 3.14 (27-412).

Pun on reason and characteristic, iii. 6.2 (17-248); iv. 7.4 (2-61).

Pun on "schesis" and "schema," iv. 4.29 (28-484).

Pun on "Soma" and "sozesthai," v. 9.5 (5-109).

Pun on suffering, iv. 9.3 (8-143).

Pun on thinking, thinkable and intellection, vi. 1.18 (42-868).

Pun on timely and sovereign, vi. 8.18 (39-806).

Pun on unadorned and created, see "koros," i. 8.7 (51-1152).

Pun on Vesta and Hestia, v. 5.5 (32-584).

Punishable and impassible, soul is both. i. 1.12 (53-1204).

Punishment follows perversity of soul, iv. 8.5 (6-128).

Punishments and misfortunes, significance of, iv. 3.15 (27-414).

Pure thoughts is that part of the soul which most resembles intelligence, v. 3.8 (49-1102).

Purification clears up mental knowledge, iv. 7.10 (2-80).

Purification, content of virtues, i. 6.6 (1-49).

Purification in mysteries, leads to nakedness, i. 6.6 (1-50).

Purification of soul like man washing off mud, i. 6.5 (1-48).

Purification produces conversion, and is used by virtue, i. 2.4 (19-261).

Purification of soul process involved, iii. 6.5 (26-359).

Purification's goal is second divinity intelligence, i. 2.6 (19-264).

Purification limit is that of the soul self-control, i. 2.5 (19-263).

Purity, condition of remaining in unity with the divinity, v. 8.11 (31-570).

Purpose of life, supreme, vision of God, i. 6.7 (1-50).

Puzzle of one and many decides of the genera of essence, vi. 2.4 (43-898).

Puzzle of origin of God due to chaos being starting point, vi. 8.11 (39-792).

Puzzle of soul being one, yet in all, iv. 3.4 (27-394).

Quadrature, ii. 3.4 (52-1168).

Qualities, sqq. vi. 1.10 (42-852).

Qualities admit of degrees, vi. 3.20 (44-970).

Qualities are accidental shapes of being, ii. 6.3 (17-250).

Qualities are acts of being, ii. 6.2 (17-249).

Qualities are incorporeal, vi. 1.29 (42-885).

Qualities, because they change, matter must be passible, iii. 6.8 (26-366).

Qualities classified as body and of soul, vi. 3.17 (44-963).

Qualities, distinction between qualities and complements of being, ii. 6.1 (17-245).

Qualities, genuine, are not differential beings, vi. 1.10 (42-853).

Qualities, modal and essential, distinctions between, ii. 6.1 (17-246).

Qualities more essential than quantity, ii. 8.1 (35-680).

Qualities not all are reasons, vi. 1.10 (42-854).

Qualities not formed by union of four Plotinic categories, vi. 2.15 (43-918).

Qualities of sense, among them belong many other conceptions, vi. 3.16 (44-961).

Qualities, some are differences, vi. 3.18 (44-965).

Qualities, some differences are not, vi. 3.18 (44-966).

Qualities, their derivation from affection is of no importance, vi. 1.11 (42-857).

Qualities, ugly, are imperfect reasons, vi. 1.10 (42-855).

Quality, ii. 6 (17-245); iv. 7.5, 9, 10 (2-62 to 80).

Quality and matter form body, according to Stoics, iv. 7.3 (2-59).

Quality and thing qualified, relation between, vi. 1.12 (42-858).

Quality, by it all things depend on the good, i. 7.2 (54-1209).

Quality, by it, being differences are distinguished, vi. 3.17 (44-963).

Quality, category, various derivatives of, vi. 3.19 (44-967).

Quality consists of a non-essential character, vi. 1.10 (42-855).

Quality differences cannot be distinguished by sensation, vi. 3.17 (44-963).

Quality, intelligible and sense, difference between, ii. 6.3 (17-249).

Quality is good, a common label or common quality, vi. 7.18 (38-733).

Quality is not a power but disposition, form and character, vi. 1.10 (42-854).

Quality is only figurative name for complement of being, vi. 2.14 (43-918).

Quality none in matter, ii. 4.7 (12-204); iv. 7.3 (2-59).

Quality none in matter which is deprivation, i. 8.11 (51-1157).

Quality not a primary genus, because posterior to being, vi. 2.14 (43-917).

Quality not in matter is an accident, i. 8.10 (51-1157).

Quality, one, partaken of by capacity and disposition, vi. 1.11 (42-856).

Quality, physical need of supreme only by analogy, vi. 9.8 (9-164).

Quality, psychological theory of, vi. 1.12 (42-858).

Quality, secondary, not formed by physical powers, vi. 1.11 (42-856).

Quality, shape is not, vi. 1.11 (42-857).

Quality, according to the Stoics, vi. 1.29 (42-885).

Quality, there is only one kind, vi. 1.11 (42-856).

Quality, various terms expressing it, vi. 3.16 (44-960).

Quality, whether it alone can be called similar or dissimilar, vi. 3.15 (44-959).

Quality-less thing in itself, reached by abstraction, ii. 4.10 (12-207).

Quantity, vi. 1.4 (42-841).

Quantity a secondary genus, therefore not a first, vi. 2.13 (43-915).

Quantity admits of contraries, vi. 3.11 (44-953).

Quantity, Aristotelian criticized, vi. 1.4 (42-841).

Quantity, as equal and unequal, does not refer to the objects, vi. 1.5 (42-845).

Quantity category, v. 1.4 (10-180).

Quantity, continuous and definite, have nothing in common. vi. 1.4 (42-841).

Quantity, definition of, includes large and small, vi. 3.11 (44-952).

Quantity, different kinds of, in magnitudes and numbers, vi. 1.4 (42-843).

Quantity, discrete, different from continuous, vi. 3.13 (44-955).

Quantity, elements of continuous, vi. 3.14 (44-955).

Quantity, if time is, why a separate category, vi. 1.13 (42-861).

Quantity in number, but not number in quantity, vi. 1.4 (42-842).

Quantity in quantative number, v. 5.4 (32-582).

Quantity is incorporeal, ii. 4.9 (12-207).

Quantity is speech, 1.5 (42-844).

Quantity less essential than quality, ii. 8.1 (35-680).

Quantity not qualities studied by geometry, vi. 3.15 (44-958).

Quantity, time is not, vi. 1-5 (42-844).

Question, not to be asked by our order in nature, iii. 3.3 (48-1079).

Quiddity and being earlier than suchness, ii. 6.2 (17-248).

Quintessence, ii. 1.2 (40-815); ii. 5.3 (25-346).

Radiation joins image to its model, vi. 4.10 (22-300).

Radiation of an image is generation, v. 1.6 (10-182).

Radiation of good is creative power, vi. 7.37 (38-761).

Radiation of light, v. 5.7 (32-586).

Radiation of multiple unity, v. 3.15 (49-1115).

Radiation of stars for good, explains their influence, iv. 4.35 (28-497).

Radii centering, to explain, soul unifying sensations, iv. 7.6 (2-65).

Rank, v. 4.2 (7-136); v. 5.4 (32-581).

Rank after death, depends on state at death, hence progress must be achieved, i. 9 (16-243).

Rank of souls, iv. 3.6 (27-397).

Rank, souls of the second, universal rank, are men, ii. 3.13 (52-1180).

Rank third, of existence, should not be occupied by modality, vi. 1.30 (42-887).

Rank third of souls, ii. 1.8 (55-1200).

Ranks in the Universe reasonable for souls to be assigned thereto, iii. 2.12 (47-1061).

Ranks of existence, three, ii. 9.13 (33-626); iii. 3.3 (48-1079); iii. 5.9 (50-1138); vi. 4.11 (22-302); vi. 5.4 (23-318).

Ranks of existence beneath the beautiful, vi. 7.42 (38-770).

Ratiocination, has no place even in the world-soul, iv. 4.11 (28-455).

Ratiocination, souls can reason intuitionally without, iv. 3.18 (27-416).

Rationalized matter, body as, ii. 7.3 (37-696).

Reaction or suffering, definition of, vi. 1.21 (43-872).

Reactions, need not be passive, but may be active, vi. 1.21 (42-870).

Real man and we, distinctions between, i. 1.10 (53-1202).

Real man differs from body, i. 1.10 (53-1203).

Reality, same different degrees of, are intelligence and life, vi. 7.18 (38-732).

Reason and form possessed by everything, ii. 7.3 (37-696).

Reason as a whole, vi. 5.10 (23-326).

Reason as derived from intelligence, iii. 2.16 (47-1068).

Reason cannot be deduced from atoms, iii. 1.2 (3-88).

Reason, differentiated, would deprive the soul of consciousness, ii. 9.1 (33-602).

Reason discursive is not used during discarnation, iv. 3.18 (27-416).

Reason divine is to blame, iv. 2.10 (47-1059).

Reason followed, is secret of freedom, iii. 1.9 (3-97).

Reason has no extension, iv. 7.5 (2-64).

Reason in head, not in brain, iv. 3.23 (27-425).

Reason, its influence is only suggestive, i. 2.5 (19-264).

Reason no explanation of living well, i. 4.2 (46-1022).

Reason not resulted in foresight of creation, vi. 7.1 (38-697).

Reason not sufficient explanation of living well, i. 4.2 (46-1022).

Reason or ideas possessed by intellectual life, vi. 2.21 (43-927).

Reason, seminal iv. 7.2 (2-58).

Reason, seminal, produces man, ii. 3.12 (52-1178).

Reason that begets everything is Jupiter's garden, iii. 5.9 (50-1137).

Reason, total of the universe, ii. 3.13 (52-1178).

Reason unites the soul divided by bodies, iv. 9.3 (8-142).

Reason, universal, is both soul and nature, iii. 8.3 (30-533).

Reason used only while hindered by obstacles of body, iv. 3.18 (27-416).

Reasonable for souls to be assigned to different ranks, iii. 2.12 (47-1061).

Reasoning absent in Supreme, v. 8.7 (31-563).

Reasoning and foresight are only figurative expressions, vi. 7.1 (38-699).

Reasoning and memory not implied by world-soul, wisdom, iv. 4-12 (28-457).

Reasoning and memory superseded by world-soul's wisdom, iv. 4.12 (28-456).

Reasons are the actualization of the soul that begets the animal, vi. 7.5 (38-707).

Reasons, double, iii. 3.4 (48-1081).

Reasons, not all are qualities, vi. 1.10 (42-854).

Reasons, unity constituted by contained contraries, iii. 2.16 (47-1069).

Reception, transmission, relation, underlies action and experience, vi. 1.22 (42-874).

Receptivity accounts for divinity's seeing by individuals, vi. 5.12 (23-330).

Receptivity determines participation in the one, vi. 4.11 (22-331).

Receptivity is limit of participation in divine, iv. 8.6 (6-129).

Reciprocal nature of all things, iii. 3.6 (48-1080).

Recognition of divine kinship depends of self knowledge, vi. 9.7 (9-163).

Recognition of each other by souls, descending from intelligibles into heaven, iv. 4.5 (28-447).

Redemption of world by world-soul, v. 1.2 (10-175).

Reduction to unity, v. 3.6 (49-1099).

Reflection, not, but self-necessity, cause of creation of sense-world, iii. 2.2 (47-1044).

Reflects everything, does the empty mirror of matter, iii. 6.7 (26-363).

Reformatory, are hell's torments, iv. 4.45 (28-511).

Refraction, lighting fire from, illustrates generation, iii. 6.14 (26-376).

Refreshment not needed by stars, which are inexhaustible, ii. 1.8 (40-827).

Refutation of James Lange theory, i. 1.5 (53-1196).

Reincarnation is result of soul-judgments, iv. 8.5 (6-128).

Rejection of form of approaching souls proves formlessness of the Supreme, vi. 7.34 (38-756).

Relation, vi. 1.6 (42-845).

Relation between external and internal, i. 8.5 (51-1149).

Relation is a habit or manner of being, vi. 3.27 (44-981).

Relation is an appendage existing only among definite objects, vi. 2.16 (43-919).

Relation of good, intelligence and soul like light, sun and moon, v. 6.4 (24-337).

Relation primitive between soul and body, i. 1.3 (53-1194).

Relation, Stoic, category confuses the new with the anterior, vi. 1.31 (42-888).

Relations are simultaneous existences, vi. 1.7 (42-848).

Relations, are they subjective of objective? vi. 1.7 (42-847).

Relay of sensation from organ to directing principle, impossible, iv. 7.7 (2-67).

Relay transmission, iv. 2.2 (21-280); iv. 5.4 (29-522).

Relays in spreading light, v. 3.9 (49-1105).

Remember itself, the soul does not even, iv. 4.2 (28-443).

Remembers, soul becomes that which she does, iv. 4.3 (28-445).

Reminiscences of intelligible entities, v. 9.5 (5-107).

Repentances of gnostics, opposed, ii. 9.6 (33-608).

Repugnance natural to study of unity, vi. 9.3 (9-15).

Resemblance lacking, makes contraries, vi. 3.20 (44-970).

Resemblance of intelligible to earthly based on the converse (Platonic), v. 8.6 (31-561).

Resemblance to divinity is soul's welfare, i. 6.6 (1-49).

Resemblance to divinity, result of homely virtues, i. 2.1 (19-257).

Resemblance, two kinds, effect and cause or simultaneous effects, i. 2.2 (19-258).

Residence and substrate of forms to matter, ii. 4.1 (12-197).

Residence demanded by forms, against Moderatus of Gades, ii. 4.12 (12-211).

Residence, mother, nurse or other nature is matter, iii. 6.18 (26-382).

Residence of eternal generation is matter, iii. 6.13 (26-373).

Residence of form is matter as image of extension, ii. 4.11 (12-210).

Residence of universal soul is heaven, immortalizing it, ii. 1.4 (40-817).

Responsible for our ills, Gods are not, iv. 4.37 (28-500).

Responsible, spontaneity not affected by involuntariness, iii. 2.10 (47-1060).

Responsibility depends solely on involuntariness, vi. 8.1 (39-774).

Responsibility not injured by guidance of Daemon, iii. 4.5 (15-238).

Responsibility not to be shifted from responsible reason, iii. 2.15 (47-1065).

Rest, v. 1.4 (10-178); v. 3.7 (49-1101).

Rest and motion below one, iii. 9.7 (13-225).

Rest and movement distinction also inapplicable, ii. 9.1 (33-600).

Rest, as category, iii. 7.1 (45-987); vi. 2.7 (43-903).

Rest consists of change, iv. 8.1 (6-119).

Rest, intelligible, the form by which all consists, v. 1.7 (10-184).

Rest of Heraclitus, description of ecstatic goal, vi. 9.8 (9-165); vi. 9.11 (9-170).

Resultance of causes is anything, ii. 3.14 (52-1181).

Results of ecstasy, remaining close to divinity, v. 8.11 (31-570).

Retirement of soul is to superior power, v. 2.2 (11-195).

Retribution divine, all are led to it by secret road, iv. 4.45 (28-511).

Return of prodigal, i. 6.8 (1-52).

Return of soul to intelligible by three paths, i. 3.1 (20-270).

Return of soul to its principle on destruction of body, v. 2.2 (11-195).

Revealers of the eternal, are sense-objects, iv. 8.6 (6-130).

Revelation of divine power expresses true knowledge, ii. 9.9 (33-617).

Rewards may be neglected by good, iii. 2.8 (47-1055).

Rhea, iii. 6.19 (26-385); v. 1.7 (10-185).

Riches, inequality of no moment to an eternal being, ii. 9.9 (33-616).

Ridiculous to complain of lower nature of animals, iii. 2.9 (47-1059).

Ridiculous to expect perfections, but deny it to nature, ii. 9.5 (33-607).

Right of leaving world reserved by wise men, i. 4.16 (46-1039).

Rises to the good, does the soul, by scorning all things below, vi. 7.31 (38-750).

Roads, secret, leads all to retribution, iv. 4.45 (27-511).

Rocks have greatest nonentity, iii. 6.6 (26-361).

Rush of soul towards the one, v. 3.17 (49-1120).

Same principle, how can it exist in all things? vi. 4.6 (22-295).

Same principle, how various things can participate, vi. 4.12 (22-303).

Same thing not seen in the Supreme by different persons, v. 8.12 (31-571).

Sample is only thing we can examine, v. 8.3 (33-555).

Sample that must be purified, is image of intelligence, v. 8.3 (31-555).

Sanative element of life, is Providence, iii. 3.5 (48-1084).

Sanctuary, inner, penetrations into, resulting advantage of ecstasy, v. 8.11 (31-569).

Sanctuary of ecstasy, i. 6.8 (1-52); i. 8.7 (51-1152); v. 8.4 (31-557); vi. 9.11 (9-169).

Sanctuary of mysteries, i. 6.6 (1-50).

Satiety does not produce scorn, in the intelligible, v. 8.4 (31-558).

Satisfaction of desire to live is not happiness, i. 5.2 (36-684).

Saturn, v. 1.7 (10-185); v. 8.13 (31-573); iv. 4.31 (28-489).

Saturn and Mars, relations are quite illogical, ii 3.5 (52-1169).

Saturn held down by chains, v. 8.13 (31-573).

Saturnian realm, vi. 1.4 (10-178).

Scheme, part in it soul must fit itself to, iii. 2.17 (47-1071).

Science does not figure among true categories, vi. 2.17 (43-920).

Science is either a movement or something composite, vi. 2.18 (43-923).

Science is present in the whole, potentially at least, v. 9.8 (5-111).

Science is the actualization of the notions that are potential science, vi. 2.20 (43-925).

Science, part and whole in it not applicable to soul, iv. 3.2 (27-390).

Science's, greatest is touched with the good, vi. 7.3 (38-760).

Scorn not produced by satiety in the intelligible world, v. 8.4 (31-558).

Scorn of life implies good, vi. 7.29 (38-748).

Scorn of this world no guarantee of goodness, ii. 9.16 (33-630).

Scorning all things below, soul rises to the good, vi. 7.31 (38-750).

Sculptor, v. 9.3 (5-104).

Seal of wax, impressions on, are sensations, iv. 7.6 (2-66).

Second must be perfect, v. 4.1 (7-136).

Second necessarily begotten by first, v. 4.1 (7-135).

Second rank of universe, souls of men, ii. 3.13 (52-1180).

Secondary evil is accidental formlessness, i. 8.8 (51-1154).

Secondary evil is matter, i. 8.4 (51-1146).

Secondary evil of soul, i. 8.5 (51-1148).

Secrecy of mystery-rites explains ecstasy, vi. 9.11 (9-171).

Secret powers in everything, iv. 4.37 (28-500).

Secret road, leads all to divine retribution, iv. 4.45 (28-511).

Seeing God without emotion, sign of lack of unification, vi. 9.4 (9-155).

Seeking anything beyond life, departs from it, vi. 5.12 (23-331).

Seeming to be beautiful satisfies, but only being good satisfies, v. 5.12 (32-594).

Seems as if the begotten was a universal soul, vi. 4.14 (22-307).

Seen the Supreme, no one who has calls him chance, vi. 8.19 (39-807).

Self autocracy, vi. 8.21 (39-807).

Self-consciousness can exist in a simple principle, v. 3.1 (49-1090).

Self-consciousness consists of becoming intelligence, v. 3.4 (49-1096).

Self-consciousness is not needed by self-sufficient good, vi. 7.38 (38-763).

Self-consciousness is more perfect in intelligence than in the soul, v. 3.6 (49-1098).

Self-consciousness result of ecstasy, v. 8.11 (31-570).

Self-control is assimilation to divinity, i. 2.5 (19-263).

Self-control limited by soul's purification, v. 2.5 (19-263).

Self-development, one object of incarnation, v. 8.5 (31-559).

Self-esteem, proper, v. 1.1 (10-173).

Self-existence possessed by essence, vi. 6.18 (34-678).

Self-glorified, image of a trap on way to ecstasy, v. 8.11 (31-569).

Self is the soul, iv. 7.1 (2-57).

Self-luminous statues in intelligible world, v. 8.4 (31-558).

Self-sufficiency of supreme, v. 3.17 (49-1120).

Self-victory over, mastery of fate, ii. 3.15 (52-1182).

Seminal reason, ii. 6.1 (17-246); iii. 1.8 (3-97).

Seminal reason does not contain order, iv. 4.16 (28-461).

Seminal reason harmonizes with its appearing actualization, vi. 3.16 (44-960).

Seminal reason produces man, ii. 3.12 (52-1178).

Seminal reasons, v. 8.2 (31-553); v. 7.1 (18-252).

Seminal reasons, as qualified matter would be composite and secondary, vi. 1.29 (42-886).

Seminal reasons, cause of difference of things, v. 7.1 (18-251).

Seminal reasons cause the soul, ii. 3.16 (52-1184).

Seminal reasons may be contrary to soul's nature, but not to soul, vi. 7.7 (38-710).

Sensation, v. 1.7 (10-184).

Sensation and memory, iv. 6 (41-829).

Sensation and memory, Stoic doctrines of, hang together, iv. 6.1 (41-829).

Sensation as dream of the soul, from which we must wake, iii. 6.6 (26-363).

Sensation cannot distinguish quality differences, vi. 3.17 (44-963).

Sensation cannot reach truth, v. 5.1 (32-576).

Sensations cause of emotion, iv. 4.28 (28-482).

Sensation equivalent to good, i. 4.2 (46-1021).

Sensation depends on sense-shape, iv. 4.23 (28-473).

Sensation, external and internal, i. 1-7 (53-1199).

Sensation implies the feeling soul, i. 1.6 (53-1198).

Sensation, intermediary, demands conceptive thought, iv. 4.23 (28-472).

Sensation is limited to the common integral parts of the universe, iv. 5.8 (29-529).

Sensation must first be examined, iv. 4.22 (28-472).

Sensation not a soul distraction, iv. 4.25 (28-477).

Sensation not in head, but in brain, iv. 3.23 (27-425).

Sensation, psychology of, iv. 3.26 (27-430).

Sensation relayed from organ to directing principle impossible, iv. 7.7 (2-67).

Sensation taken as their guide, Stoic's fault, vi. 1.28 (42-884).

Sensations are actualizations, not only in sight, but in all senses, iv. 6.3 (41-835).

Sensations are not experiences but relative actualizations, iv. 6.2 (41-831).

Sensations as impressions on seal of wax, iv. 7.5 (2-66).

Sensations distract from thought, iv. 8.8 (6-132).

Sense beauties, less delightful than moral, i. 6.4 (1-44).

Sense beauty, transition to intellectual, i. 6.3 (1-45).

Sense being, common element, in matter form and combination, vi. 3.4 (44-940).

Sense growth and emotions lead to divisibility, iv. 3.19 (27-418).

Sense objects are intermediate between form and matter, iii. 6.17 (26-381).

Sense objects, how are not evil, iii. 2.8 (47-1055).

Sense objects, men, v. 9.1 (9-148).

Sense objects, motion for, vi. 3.23 (44-976).

Sense objects reveal eternal, iv. 8.6 (6-130).

Sense objects unreal, made up of appearance, iii. 6.12 (26-371).

Sense organs, sense better without medium however passible, iv. 5.1 (29-515).

Sense power of soul deals only with external things, v. 3.2 (49-1091).

Sense qualities, many other conceptions belong among them, vi. 3.16 (44-961).

Sense shape, like tools, is intermediate, iv. 4.23 (28-473).

Sense world created not by reflection but self-necessity, iii. 2.2 (47-1044).

Sense world has less unity than intelligible world, vi. 5.10 (23-322).

Sense world, the generation in it, is what being is in the intelligible, iv. 3.3 (27-392).

Senses, not given only for utility, iv. 4.24 (28-475).

Senses not given to man, from experience of misfortune, vi. 7.1 (38-697).

Senses of earth may be different from ours, iv. 4.26 (28-478).

Sentiments, most keenly felt, constitute people lovers, i. 6.4 (1-46).

Separation of soul from body, enables soul to use it, i. 1.3 (53-1193).

Separation of soul from body is death, i. 6.6 (1-49).

Separation of soul from body, process involved, iii. 6.5 (26-359).

Separation refers not only to body but accretions, i. 1.12 (53-1204).

Sex alone would not account for differences of things, v. 7.2 (18-252).

Shadows necessary to the perfection of a picture, iii. 2.11 (47-1060).

Shape is not a quality, but a specific appearance of reason, vi. 1.11 (42-857).

Shape is the actualization, thought the form of being, v. 9.8 (5-111).

Shape received from elsewhere, v. 9.5 (5-107).

Shapeless impressions of, differ from mental blank, ii. 4.10 (12-207).

Shapeless shaper, essential beauty and the transcendent to Supreme, vi. 7.33 (38-754).

Sight, ii. 8 (35-680).

Sight, actualize as thought, v. 1.5 (10-181).

Sight and thought form but one, v. 1.5 (10-181).

Sight, sense of, does not possess the image seen within it, iv. 6.1 (41-829).

Sight, two methods of, form and light, v. 5.7 (32-586).

Significance of punishments and misfortunes, iv. 3.16 (27-414).

Silence, v. 1.2 (10-175).

Simile from lighting fire from refraction, iii. 6.14 (26-376).

Simile of abstraction, triangles, circles, iv. 7.8 (2-69).

Simile of badly tuned lyre cannot produce harmony, ii. 3.13 (52-1180).

Simile of captive in golden chains—matter, i. 8.15 (51-1163).

Simile of cave and grotto, iv. 8.1 (6-120).

Simile of center and circular intelligence, vi. 8.18 (39-804).

Simile of choral ballet, vi. 9.8 (9-165).

Simile of circles, v. 8.7 (31-563); iv. 4.16 (28-462).

Simile of clear gold, admitting its real nature, iv. 7.10 (2-81).

Simile of cosmic choric ballet, vi. 9.8 (9-165).

Simile of Cupid and Psyche, vi. 9.9 (9-167).

Simile of drama of life, allows for good and bad, iii. 2.18 (47-1072).

Simile of face in several mirrors, i. 1.8 (53-1200).

Simile of foreknowledge of physician to explain Providence, iii. 3.5 (48-1085).

Simile of guest and architect of house, ii. 9.18 (33-635).

Simile of head with three faces all round, vi. 5.7 (23-320).

Simile of light in air, as soul is present in body, iv. 3.22 (27-423).

Simile of light remaining on high, while shining down, iv. 8.3 (6-124).

Simile of light, sun and moon, v. 6.4 (24-337).

Simile of love that watches at door of the beloved, vi. 5.10 (23-325).

Simile of man fallen in mud, needing washing, i. 6.5 (1-48).

Simile of man with feet in bath tub, vi. 9.8 (9-163).

Simile of mirror, i. 4.10 (46-1034).

Simile of mob in assembly, vi. 4.15 (22-310).

Simile of net in the sea for universe in soul, iv. 3.9 (27-405).

Simile of opinion and imagination illustrates relation between matter and reason, iii. 6.15 (26-377).

Simile of overweighted birds, sensual man, v. 9.1 (5-102).

Simile of peak, formed by uniting of souls, vi. 7.15 (38-726).

Simile of pilot governing the ship, i. 1.3 (53-1194).

Simile of platonic vision theory to explain simultaneity of unity and duality, v. 6.1 (24-333).

Simile of prearranged dance as star's motion, iv. 4.33 (28-492).

Simile of radii around centre, iv. 2.1 (21-277).

Simile of radii centering, to explain unifying sensations, iv. 7.4 (2-277).

Simile of radii meeting in centre, i. 7.1 (54-1209).

Simile of ray from centre to circumference, iv. 1 (4-100).

Simile of science explains whole and part, iii. 9.3 (13-222); iv. 9.5 (8-145).

Simile of seal on wax, iv. 9.4 (8-144).

Simile of seed to explain unity of essence in many souls, iv. 9.5 (8-145).

Simile of spring of water, iii. 8.1 (30-547).

Simile of striking cord of a lyre, vi. 5.10 (23-326).

Simile of sun and light, vi. 5.5 (23-319).

Simile of the sun's rays, vi. 5.5 (23-319).

Simile of the tree of the universe, iii. 8.10 (30-547).

Simile of vine and branches, v. 3.7 (48-1088).

Simile, Platonic, of drivers of horses, ii. 3.13 (52-1179).

Simple and not compound is the Supreme, ii. 9.1 (33-599).

Simple bodies, their existence demands that of world-soul, iv. 7.2 (2-57).

Simple is the soul; composite the body, iv. 7.3 (2-59).

Simple nothing is, v. 9.3 (5-104).

Simple, without something simple nothing manifold could exist, ii. 4.3 (12-199).

Simple's existence necessary to that of one, v. 6.3 (24-336).

Simplification, approach of soul to good, i. 6.6 (1-50).

Simplification as path to unity, vi. 9.3 (9-152).

Simplification of ecstasy, super beauty and super virtue, vi. 9.11 (9-170).

Simplicity of principle, insures its freedom of action, vi. 8.4 (39-779).

Simplicity the intelligent, does not deny compositeness, vi. 7.13 (38-722).

Simplicity the intelligible, implies height of source, vi. 7.13 (38-722).

Simultaneity of end and principle in Supreme, v. 8.7 (31-563).

Simultaneity of everything in the intelligible world, iv. 4.1 (28-441).

Simultaneity of the intelligible permits no memory, iv. 4.1 (28-441).

Simultaneous giving and receiving by world-soul, iv. 8.7 (6-132).

Simultaneous of one and many, intelligence contains the infinite as vi. 7.14 (38-725).

Simultaneous unity and duality of thought, v. 6.1 (24-333).

Simultaneous within and without is vi. 4.7 (22-295).

Sin and justice, not destroyed by superficiality of misfortunes, iii. 2.16 (47-1067).

Sister beneficent, is world-soul to our soul, ii. 9.17 (33-633).

Situation, as Aristotelian category, vi. 1.24 (42-877).

Slavery of good, accuses Providence, iii. 2.6 (47-1062).

Socrates, i. 8.7; iii. 2.15; iv. 3.5; ii. 5.2; vi. 2.1; vi. 3.6, 15.

Socrates (as representative man), v. 1.4 (10-179); v. 7.1 (18-251).

Solid things, nearest nonentity, iii. 6.6 (26-361).

Solution of puzzle is that being is everywhere present, vi. 5.3 (23-317).

"Somewhat," a particle to modify, any statement about the supreme, vi. 8.13 (39-797).

Son, begotten by supreme, report of ecstasy, see pun on "koros," iii. 8.11 (30-550); v. 8.12 (31-571).

Soul, after reaching yonder does not stay; reasons why, vi. 9.10 (9-168).

Soul alone possesses memory, iv. 3.26 (7-432).

Soul and body consequences of mixture, i. 1.4 (53-1194).

Soul and body form fusion, iv. 4.18 (28-465).

Soul and body mixture impossible, i. 1.4 (53-1195).

Soul and body, primitive relation between, i. 1.3 (53-1194).

Soul and body, relation between, vi. 3.19 (27-418).

Soul and intelligence, besides ideas, contained in intelligible world, v. 9.13 (5-116).

Soul and judgment, passibility of, iii. 6.1 (26-350).

Soul and relation with God and individual, i. 1.8 (53-1200).

Soul and soul essence, distinction between, i. 1.2 (53-1192).

Soul and we, the relation between, i. 1.13 (53-1206).

Soul as divisible and indivisible, iv. 2.2 (21-279).

Soul as hypostatic actualization of intelligence, v. 1.3 (10-177).

Soul as number, v. 1.5 (10-180).

Soul becomes what she remembers, iv. 4.3 (28-445).

Soul begets her combination, its nature, vi. 7.5 (38-708).

Soul begets many because incorporeal, iv. 7.4 (8-144).

Soul being impassable, everything contrary is figurative, iii. 6.2 (26-354).

Soul both divisible and indivisible, iv. 1 (4-100).

Soul can penetrate body, iv. 7.8 (2-72).

Soul cannot be corporeal, iv. 7.8 (2-70).

Soul cannot be entirely dragged down, ii. 9.2 (33-603).

Soul cannot lose parts, ii. 7.5 (2-63).

Soul cannot possess evil within herself, i. 8.11 (51-1158).

Soul capable of extension, vi. 4.1 (22-286).

Soul celestial of world, iii. 5.3 (50-1128).

Soul, circular movement of, iv. 4.16 (28-462).

Soul, combination as mixture or resultant product, i, 1.1 (53-1191).

Soul conforms destiny to her character, iii. 4.5 (15-238).

Soul contains body, iv. 8.20 (27-421).

Soul-difference between individual universal, iv. 3.7 (27-399).

Soul directed by natural law, ii. 3.8 (52-1173).

Soul divisible, mixed and double, ii. 3.9 (52-1176).

Soul does not entirely enter into body, iv. 8.8 (6-132).

Soul does not even remember herself, iv. 4.2 (28-443).

Soul double, iii. 3.4 (48-1081); iv. 3.31 (27-438).

Soul descended into world vestige of, is Daemon, iii. 5.6 (50-1132).

Soul distraction, sensation is not, iv. 4.25 (28-477); iii. 4.6 (15-241).

Soul divisible, how she divides at death, iv. 1 (4-100).

Soul entire, fashioned whole and individuals, vi. 5.8 (23-322).

Soul essence derives from her being, vi. 2.6 (43-900).

Soul exerts a varied action, iv. 7.4 (2-62).

Soul feeling implied by sensation, i. 1.6 (53-1198).

Soul feels passions without experiencing them, iv. 4.19 (28-466).

Soul gives life to psychologic elements, i. 1.8 (53-1200).

Soul, good and intelligence related to light, sun and moon, v. 6.4 (24-337).

Soul governs body as pilot the ship, i. 1.3 (53-1194).

Soul, greatness of, nothing to do with size of body, vi. 4.5 (22-293).

Soul has double aspect, to body and to intelligence, iv. 8.7 (6-131).

Soul has no corporeal possibility, hence incorporeal, iv. 7.2 (2-57).

Soul has to exist in twofold sphere, iv. 8.7 (6-130).

Soul has various motions, iv. 7.5 (2-62).

Soul, healthy, can work, iv. 3.4 (27-395).

Soul, herself, body-user and combination of both, i. 1.1 (53-1191).

Soul, how can she remain impassible, though given up to emotion, iii. 6.1 (26-350).

Soul, how she comes to know vice, i. 8.9 (51-1155).

Soul human, as independent principle, iii. 1.8 (3-97).

Soul human, when in body, has possibilities up or down, iv. 8.7 (6-131).

Soul, if she were corporeal body, would have no sensation, iv. 7.6 (2-64).

Soul, immortal, i. 1.2 (53-1192).

Soul, impassibility of, iii. 6.1 (26-350).

Soul imperishable, iv. 7.12 (2-82).

Soul in body as form is in matter, iv. 3.20 (27-421).

Soul in body as whole in a part, iv. 3.20 (27-421).

Soul in the body as light in the air, iv. 3.22 (27-423).

Soul, individual, born of intelligence, vi. 2.22 (43-929).

Soul intelligence, good are like light, sun and moon, v. 6.4 (24-337).

Soul, intermediary elemental, also inadmissible, ii. 9.5 (33-607).

Soul invisible, cause of these emotions, i. 6.5 (1-46).

Soul is a definite essence, as particular being, vi. 2.5 (43-900).

Soul is a number, vi. 5.9 (23-324); v. 1.5 (10-180).

Soul is a simple actualization, whose essence is life, iv. 7.12 (2-83).

Soul is a simple (substance) the man himself, iv. 7.3 (2-59).

Soul is a whole of distinct divisible and indivisible parts, iv. 3.19 (27-419).

Soul is all things, iii. 4.3 (15-236).

Soul is artist of the universe, iv. 7.13 (2-84).

Soul is both being and life, vi. 2.6 (43-901).

Soul is both punishable and impassible, i. 1.12 (53-1204).

Soul is double (see Hercules), iv. 3.31 (27-438).

Soul is everywhere entire, iv. 7.5 (2-63).

Soul is free by intelligence, which is free by itself, vi. 8.7 (39-783).

Soul is formed governing the body (Aristotle), i. 1.4 (53-1195).

Soul is formed inseparable from body (Alexander of Aphrodisia), i. 1.4 (53-1195).

Soul is in body as pilot is in ship, iv. 3.21 (27-422); i. 1.3 (53-1194).

Soul is individuality, and is form and workman of body, iv. 7.1 (2-57).

Soul is infinite as comprising many souls, vi. 4.4 (22-296).

Soul is located, not in body, but body in soul, iv. 3.20 (27-423).

Soul is matter of intelligence (form), v. 1.3 (10-178).

Soul is neither harmony nor entelechy, iv. 7.8 (2-74).

Soul is partly mingled and separated from body, i. 1.3 (53-1193).

Soul is prior to body, iv. 7.8 (2-74).

Soul is substantial from one being, simple matter, iv. 7.4 (2-61).

Soul is the potentiality of producing, not of becoming, ii. 5.3 (25-346).

Soul, its being, iv. 1 (4-100).

Soul leaving body, leaves trace of life, iv. 4.29 (28-483).

Soul light forms animal nature, i. 1.7 (53-1198).

Soul, like divinity, is always one, iv. 3.8 (27-402).

Soul like face in several mirrors, i. 1.8 (53-1200).

Soul may be said to come and go, iii. 9.3 (13-223).

Soul may have two faults, iv. 8.5 (6-128).

Soul must be one and manifold, even on Stoic hypotheses, iv. 2.2 (21-281).

Soul must be stripped of form to shine in primary nature, vi. 9.7 (9-161).

Soul must first be dissected from body to examine her, vi. 3.1 (44-934).

Soul must fit herself to her part in the scheme, iii. 2.1, 7 (47-1071).

Soul necessary to unify manifold sensations, iv. 7.6 (2-65).

Soul needed by body for life, iv. 3.19 (27-418).

Soul not decomposable, iv. 7.1, 4 (2-84).

Soul not evil by herself but by degeneration, i. 8.4 (51).

Soul not in body as part in a whole, iv. 3.20 (27-421).

Soul not in body as quality in a substrate, iii. 9.3 (13-222).

Soul not in body, but body in soul, iv. 4.15 (28-460).

Soul not in time, though her actions and reactions are, v. 9.4 (5-106).

Soul not the limit of one ascent, why? v. 9.4 (5-106).

Soul obeys fate only when evil, iii. 1.10 (47-1060).

Soul of the unity, proves that of the Supreme, vi. 5.9 (23-323).

Soul originates movements, but is not altered, iii. 6.3 (26-355).

Soul power everywhere, localized in special organ, iv. 3.23 (27-424).

Soul power revealed in simultaneity of control over world, v. 1.2 (10-176).

Soul powers remain the same throughout all changes of body, iv. 3.8 (27-402).

Soul pristine, precious, v. 1.2 (10-176).

Soul, psychological distinctions in, i. 1.1 (53-1191).

Soul pure, would remain isolated, iv. 4.23 (28-473).

Soul puzzle of her being one, yet in all, iv. 3.4 (27-394).

Soul, rational, if separated what would she remember? iv. 3.27 (27-433).

Soul receives her form from intelligence, iii. 9.5 (15-224).

Soul related to it might have been darkness, ii. 9.12 (33-625).

Soul remains incorporeal, vi. 7.31 (38-750).

Soul rises to the good by scorning all things below, iv. 3.20 (27-422).

Soul said to be in body because body alone is visible, vi. 7.35 (38-757).

Soul scorns even thought, she is intellectualized and ennobled, iv. 3.4 (27-395).

Soul, sick, devoted to her body, iv. 4.1 (28-441).

Soul, speech in the intelligible world, ii. 9.2 (33-603).

Soul split into three, intelligible, intermediary and sense-world.

Soul symbolizes double Hercules, i. 1.13 (53-1206).

Soul, the two between them, partition the fund of memory, iv. 3.31 (27-439).

Soul, three principles, reason, imagination and sensation, ii. 3.9 (52-1175).

Soul, to which of ours does individuality belong, ii. 9.2 (33-603).

Soul, triune, one nature for three powers, iv. 9.5 (51-1163).

Soul unharmed, if her flight from here below is prompt enough, i. 7.26 (1-50).

Soul unity does not resemble reason unity, as it includes plurality, vi. 2.6 (43-901).

Soul, universal, is everywhere entire, vi. 4.9 (22-300).

Soul uses the body as tool, i. 1.3 (53-1193).

Soul unconscious of her higher part, if distracted by sense, iv. 8.8 (6-132).

Soul will not seem entirely within us, if functions are not localized, iv. 3.20 (27-419).

Soul's action divided by division of time, iv. 4.15 (28-460).

Soul's activity is triple: thinking, self-preservation and creation, iv. 8.3 (6-125).

Soul's affection compared to lyre, iii. 6.4 (26-357).

Souls all are one in the world soul, but are different, iv. 9.1 (8-139).

Souls all have their demon which is their love. iii. 5.4 (50-1129).

Souls are as immortal as the one from whom they proceed, vi. 4.10 (22-301).

Souls are plural unity of seminal reasons, vi. 2.5 (43-899).

Souls are united by their highest, vi. 9.15 (38-726).

Souls as amphibious, iv. 8.4 (6-126).

Soul's ascension to eligible world, ii. 9.2 (13-222).

Soul's bodies may be related differently, iv. 4.29 (28-485).

Souls can reason intuitionally without ratiocination, iv. 3.18 (27-417).

Souls cannot lose parts, iv. 7.5 (2-63).

Soul's condition in higher regions, iii. 4.6 (15-240).

Soul conforms destiny to her character, iii. 4.5 (15-238).

Soul's conformity to universal, proves they are not parts of her, iv. 3.2 (27-389).

Soul's descent into body, iii. 9.3 (13-222).

Soul's desire, liver seat of, iv. 4.28 (28-480).

Soul's destiny depends on condition of birth of universe, ii. 3.14 (52-1181).

Souls develop manifoldness as intelligence does, iv. 3.5 (27-396).

Souls differ as do the sensations, vi. 4.6 (22-294).

Souls, difference between, iv. 3.8 (27-400).

Souls, do all form a single one, iv. 9 (8-139).

Soul's dream is sensation, iii. 6.6 (26-363).

Souls first go in Heaven in the intelligible world, iv. 3.17 (27-415).

Souls form a genetic but not numeric unity, iv. 9.1 (8-146).

Souls that enter into this world generate a love demon, iii. 5.6 (50-1132).

Soul's highest part always remains above body. v. 2.1 (11-194).

Soul's highest part, even whole, sees vision of intelligible wisdom, v. 8.10 (31-568).

Souls, how they come to descend, iv. 3.13 (27-410).

Soul's immortality, iv. 7 (2-56).

Soul's incarnation is for perfection of universe, iv. 8.5 (6-127).

Souls incorporeal dwell within intelligence, iv. 3.24 (27-427).

Souls, individual, are the emanations of the universal, iv. 3.1 (27-388).

Soul's instrument is the body, iv. 7.1 (2-56).

Soul's lower part, in sense world, fashions body, v. 1.10 (10-190).

Souls may be unified without being identical, iv. 9.2 (8-140).

Soul's mediation between indivisible and divisible essence, iv. 2 (21-279).

Soul's memory in intelligible world, iv. 4.1 (28-441).

Soul's mixture of reason and indetermination, iii. 5.7 (50-1133).

Soul's multiplicity, based on their unity, iv. 9.4 (7-843).

Soul's nature is intermediate, iv. 8.7 (6-130).

Souls not isolated from intelligence during descent, iv. 3.12 (27-409).

Souls of stars and incarnate humans govern worlds untroubledly, iv. 8.2 (6-123).

Souls of the second universal rank are men, ii. 3.13 (52-1180).

Soul's powers differ and thence do not act everywhere, iv. 9.3 (8-143).

Soul's primary and secondary evil, iii. 8.5 (30-538).

Souls prognosticate but do not cause event, ii. 3.6 (52-1171).

Soul's purification and separation, iii. 6.5 (26-359).

Soul's relation to body is that of statue and metal, iv. 7.8 (2-176).

Soul's relation to intelligence is that of matter to form, v. 1.3 (10-178).

Souls resemble various forms of governments, iv. 4.17 (28-464).

Souls retain unity and differences, on different levels, iv. 3.5 (27-396).

Soul's separation from body enables her to use the body as tool, i. 1.3 (53-1193).

Souls show kinship to world by fidelity to their own nature, iii. 3.1 (48-1077).

Soul's superior and inferior bodies related in three ways, iv. 4.29 (28-485).

Souls that change their condition alone have memory, iv. 4.6 (28-448).

Souls united, intelligence shined down from the peak formed by them, vi. 7.15 (38-726).

Souls united to world-souls by functions, iv. 3.2 (27-392).