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VOLUME IV.
WORKS OF PLOTINOS.
PLOTINOS
Complete Works
With
Vol. IV
Eustochian Books, 46-54. Comment.
PLATONIST PRESS
P. O. Box 42, ALPINE, N. J., U.S.A.
Copyright 1918, by Kenneth Sylvan Guthrie
LIBRARY j;
i.4] ANIMALS TERMED HAPPY 1019
DEFINITIONS OF HAPPINESS.
1. The (Aristotelian) ideal of living well and hap-
piness are (practically) identical. Should we, on that
account, grant even to animals the privilege of achiev-
ing happiness? Why might we not say that they live
well, if it be granted them, in their lives, to follow the
course of nature, without obstacles? For if to live
well consist either in pleasure (pleasant passions, as the
Epicureans taught), or in realizing one's own individual
aim (the Stoic ideal), then this living well is, in either
case, possible for animals, who can both enjoy pleasure,
and accomplish their peculiar aim. Thus singing birds
live a life desirable for them, if they enjoy pleasure,
and sing conformably to their nature. If further we
should define happiness as achieving the supreme pur-
pose towards which nature aspires (the Stoic ideal),
we should, even in this case, admit that animals share
in happiness when they accomplish this supreme pur-
pose. Then nature arouses in them no further desires,
because their whole career is completed, and their life
is filled from beginning'to end.
o
693
. A4:£53 i
V.4 *gi
1020 WORKS OF PLOTINOS [46
plants: for they also live, their life also has a purpose,
by which they seek to fulfil their development. How-
ever, it would seem rather unreasonable to say, that
living beings other than humans cannot possess hap-
piness by this mere reason that to us they seem pitiable.
Besides, it would be quite possible to deny to plants
what may be predicated of other living beings, on the
grounds that plants lack emotion. Some might hold
they are capable of happiness, on the strength of their
possessing life, for a being that lives can live well or
badly; and in this way we could say that they possess
or lack well-being, and bear, or do not bear fruits. If
(as Aristippus thought), pleasure is the goal of man,
and if to live well is constituted by enjoying it, it would
be absurd to claim that no living beings other than
man could live well. The same argument applies if we
define happiness as (a state of imperturbable tran-
quility, by Epicurus called) ataraxy;^ or as (the Stoic
ideal, ^ of) living conformably to nature.
life.
in man.
—
must not confuse the Good in itself and the good
1026 WORKS OF PLOTINOS [46
Eel. ii. 7. 5 Arist. Nic. Eth. i. Republic, vi. p. 509; Cary. 19;
10. 14. 6 Stob. Floril. i. 16. X. p. 613, Cary. 12; the Laws,
T See vi. 8. « Jn Plutarch, of iv. p. 716. Cary. 8; also Plo-
Wickedness, and in Seneca, tinos i. 2.1. i^ See i. 9.
de Tranquil, Animi, 14. ^ De
4 042 WORKS OF PLOTINOS [47
PROVIDENCE
PARTICULAR AND UNIVERSAL
ASSUMED AS PREMISES.
individual providence, which
Let US leave aside this ^x
be ore an ac ion and in
consists in deliberating do some
should not
aminine whether we should or We
?S or whether we should
give or not give it.
of t^e universal Prov-
half 'aho assume the existence
and from this we shall deduce tne
principle
idence,
consequences.
iii.2] OF PROVIDENCE 1043
her presence.^*
could not shame its author; for the divinity made the
j
is therefore unjust.
' He should examine the parts in
their relation to the totality, and see whether they be
in accord and in harmony with it. Then the study
of the whole should continue down to that of the least
iii.2] OF PROVIDENCE 1047
details. Otherwise criticism does not apply to the
world as a whole, but only to some of its parts. For
instance, we know how admirable, as a whole, is
well
man; yet we
grant that there would be justification for
criticism of a separate hair, or toe, or some of the
vilest animals, or Thersites, as a specimen of humanity.
[
and who himself is frivolous. If, indeed, one cannot
j
help being mixed up in this child's play, it is just as well I
soon as Porphyry has left him, taught that the human soul is
|
Gary, 16, 44. i^ Stob. Eel. Eth. 176; Gary, 84; Numenius, 16.
ii. 7. I9iii. 2.13. 20 p. 253; 4 5 Almost the words of John
Gary, 74. 21 Sen. 526. 22 Ac- i. 1. 4 6 In the Laws, vii. p. 796,
cording to Plato's Theaetetus, Gary, 6; p. 815, Gary, 18; and
p. 176, Gary, 83 Numenius, 16.
; Philo, de Prov. in Eus. Prep.
23 Seneca, de Provid. 2. 24 !„ Ev. viii. 14. 47 As thought
his Republic, ix. p. 585, Gary, Epictetus in his Manual, 2, 6.
10. 25 See iii. 1.9. 26 See iv. 4 8 In his Philebus, p. 48, Gary,
3.12. 27 See iv. 3.5. 28 Gregory 106. 49 As thought Epictetus
of Nyssa, Gatech. Orat. 7. 29 As in his Manual, 8. ^^ See iii. 8.
thought Sallust. Gonsp. Gat. 52. 51 Numenius, 32. 5 2 Plato, Ban-
30 Republic X. p. 620; Gary, 16; quet, p. 187, Gary, 14. 53 Mar-
Numenius, 57. 31 As said cus Aurelius, Medit. ii. 13. 54 As
Sallust, Gonspiration of Gati- thought Marcus Aurelius, in
line, 52. 32 As thought Epic- his Thoughts, xii. 42. 55 See
tetus. Manual, 31. 33 Jn his iv. 56 In his Manual, 37.
3.24.
Republic, vi. p. 488; Gary, 4. 57 See iv. 1.9-12. 58 Marcus _
associated therewith?
CAUSES OF DETERIORATION.
But why
did the soul ever lose her way, or deterior-
ate.? We
have often said that not all souls belong to
the first rank; some belong to a second, or even third
rank, and who, consequently, are inferior to those of
the first. leaving the right road may be
Further,
caused by a divergence. Third, the approxima-
trifling
tion of two differing things produces a combination
which may be considered a third somewhat, different
from the other two components, (Thus even in this
new element, or "habituation") the being does not
1084 WORKS OF PLOTINOS [48
,
world, that there are worse ones. Granting the con-
'
each other more as they are more distant from the root.
Such would be the mutual relations of two brothers
who resemble each other because they aie born from
the same parents.
INTELLIGENCE.
Will he who thus knows himself content himself
therewith? Surely not. Exercising a further faculty,
we will have the intuition of the intelligence that
knows itself; or, seizing it, inasmuch as it is "ours"
and we are "its," we will thus cognize intelligence, and
know ourselves. This is necessary for our knowledge
of what, within intelligence, self-consciousness is. The
man becomes intelligence when, abandoning his other
faculties, he by intelligence sees Intelligence, and he
sees himself in the same manner that Intelligence sees
itself.
GRADUAL. IF
ELEVATION OF THE SOUL MAY BEELEVATION.
UNABLE TO ATTAIN IMMEDIATE
rise immediately
If one should find himself unable to
is the highest or first part of
to purfthS, which
opinion and frorn it nse to
Se^^ul he iay begin by
ot the reacn ui
If even opmion be out
I c oS
inf^lliiTPnce
he mav begin with sensation, which already
forums for sensation which contains
?enresen^^^^^ genSal
;
even in ac ual-
ISfforms Dotentially may possess them do is to
Ltioniron he contrary, generat vecan
the best he
Power and
defend let hTm descend to the from the last forms
then,
to ^he things it produces;
higher forms, and so on to
one may r^fe again to the
the primary forms.
PRINCIPLE HAS NO
THE TRANSCENDENT FIRST ITSELF,
NEED OF SEEING
contained
-in R„t enoueh of this. If the (forms) the
forms-otherwise
hv ln\eltence arYnot created
OF INTELLIGENCE
DEMANDS
THE CONTEMPLATION
CON^l^M^^^^
TRANSCENDING UNITY.
important problern^
Let us now return to our most
ratner.
Intelligence needs to
contemplate itself, or
V.3] OF THE SELF-CONSCIOUSNESSES 1107
Otlnerw^se t
cause it is divided by thought ^^
?' ".°
°?uLoeTab kind tncon S^^ contact, prior ,
manifold.
Of Love, or "Eros."
LOVE AS GOD, GUARDIAN AND PASSION.
1. Is Love a divinity, a guardian, or a passion of
the human soul? Or is it all three under different
points of view? In this case, what is it under each
of these points of view? These are the questions we
are to consider, consulting the opinions of men, but
chiefly those of the philosophers. The divine Plato,
who has written much about love, here deserves par-
ticular attention. He says that it is not only a passion
capable of being born in souls, but he calls it also a
guardian, and he gives many details about its birth and
parents. 2
BEAUTY IS IMMORTAL.
They whojoin to this passion as much of a desire
for immortality as our mortal nature admits, seek
beauty in the perpetuity of the procreation which
renders man imperishable. They determine to pro-
create and pioduce beauty according to nature; pro-
creating because their object is perpetuity; and pro-
creating beautifully because they possess affinity with
it. In fact, perpetuity does bear affinity to beauty;
perpetual nature is beauty itself; and such also are all
its derivatives.
LOVE IS A GADFLY.
Love, therefore, is similar to a gad-fly ;2" needy by
nature, it still remains needy, whatever it may obtain;
gardens.
Jupiter cannot well signify anything else than the
soul, since we have already admitted that the soul was
Venus. We
must here consider Jupiter as that deity
— I
QUESTIONS TO BE DISCUSSED.
1.Studying the origin of evils that might affect
all beings in general, or some one class in particular, it
is reasonable to begin by defining evil, from a consider-
ation of its nature. That would be the best way to dis-
cover whence it arises, where it resides, to whom it may
happen, and in general to decide if it be something real.
Which one of our faculties then can inform us of the
nature of evil? This question is not easy to solve,
because there must be an analogy between the knower
and the known. ^ The Intelligence and the Soul may
indeed cognize forms and fix their desires on them,
because they themselves are forms; but evil, which con-
sists in the absence of all goods, could not be described
as a form.^ But inasmuch as there can be but one
single science, to embrace even contraries, and as the
evil is the contrary of the good, knowledge of the good
implies that of evil. Therefore, to determine the nature j
NATURE OF EVIL.
If we
grant the existence of evils external to the soul,
we be forced to decide about their relation to
shall
sickness, ugliness, or poverty. Sickness has been ex-
plained as a lack or excess of material bodies which
fail to support order or measure. The cause of ugli-
ness, also, has been given as deficient adjustment of
matter to form. Poverty has been described as the
need or lack of objects necessary to life as a result of
our union with matter, whose nature is (the Herac-
litian and Stoic) "indigence." From such definitions
it would follow that we are not the principle of evil,
man in good
of some th?ng —as for instance, that a
,iic
implies that of its contrary
of this kind necessarily the Good. But
this statement
exclusively of
makes
i.^] OF THE NATURE OF EVILS ll5l
how can there be a contrary to good, if the good be
"being," let alone "above being"? 22 Evidently, in
reference to particular beings, there can be nothing con-
trary to "being." This is proved by induction; but the
proposition has not been demonstrated as regards uni-
versal Being. What then is the contrary of universal
Being, and first principles in general? The contrary of
"being" must be nonentity; the contrary of the nature
of the Good is the nature and principle of Evil. These
two natures are indeed respectively the principles of
goods and of evils. All their elements are mutually
opposed, so that both these natures, considered in their
totality, are still more opposed than the other con-
traries. The latter, indeed, belong to the same form,
to the same kind, and they have something in common
in whatever subjects they may be. As to the Contraries
that are essentially distinguished from each other, whose
nature is constituted of elements opposed to the con-
stitutive elements of the other, those Contraries are
absolutely opposed to each other, since the connotation
of that word implies things as opposite to each other
as possible. Measure, determination, and the other
characteristics of the divine nature^^"* are the opposites
of incommensurability, indefiniteness, and the other
contrary things that constitute the nature of evil. Each
one of these wholes, therefore, is the contrary of the
other. The being of the one is that which is essentially
and absolutely false; that of the other is genuine Being;
the falseness of the one is, therefore, the contrary of
the truth of the other. Likewise what pertains to the
being of the one is the contrary of what belongs to the
being of the other. We also see that it is not always
true to say that there is no contrary to "being," for
we acknowledge that water and fire are contraries, even
if they did not contain the common element of matter,
minales her (the soul) The latter indeed, does not sus-
.
natural phenomena and human 84, 85; and Republic, ii. 279;
virtue than in the root-ques- Gary, 18, and of Numenius, fr.
tions of the destiny of the uni- 16. 20 See i. 2.1. 21 in the
verse, and the nature of the Theaetetus, p. 176; Gary, 84, 85
divinity; so Plotinos studies 22 Numenius, fr. 10; Plato,
him little here. But it will be Rep. vi.
p. 509b; Gary, 19.
seen that here Plotinos entirely 23 As Plato suggested in his
returns to the later Plato, Philebus, p. 23; Gary, 35-37.
through Numenius. ^As thought 24 Numenius, fr. 17. 25 :\ien-
Empedocles, 318-320. 3 j. 6.2. tioned by Plato in the Tim-
4 i. 8.7. 5 i. 8.3. 6 As thought aeus, pp. 28, 30, 38; Gary, 9, 10,
Plato in his Laws, iv. p. 716; 14. 2 6 From the Timaeus, p.
Gary, 7, 8. ^ As thought Plato 41; Gary, 16, 17. 27 See i. 2.1; _
derive his wealth from his parents, the stars have only
announced that he would be rich; and they would have
only announced his nobility if he owed his wealth to
his birth. If a man acquire wealth by his merit, in
some way in which his body contributed thereto, the
causes of his bodily vigor co-operated in his fortune;
first hisparents, then his fatherland, if it be possessed
of a good climate, and last the fertility of the soil.^^
If this man owe his wealth to virtue, this source should
be considered exclusive; and likewise with the transi-
tory advantages he may by divine favor possess. Even
if his wealth be derived from virtuous persons, still, in
CAUSES OF DETERIORATION.
But why did the soul ever lose her way, or deterior-
ate? We have often said that not all souls belong to
the first rank; some belong to a second, or even third
rank, and who, consequently, are inferior to those of
the first. Further, leaving the right road may be
caused by a trifling divergence. Third, the approxima-
tion of two differing things produces a combination
which may be considered a third somewhat, different
from the other two components. (Thus even in this
new element, or "habituation") the being does not
H84 WORKS OF PLOTINOS [52
53 See iv. 4.30, 40, 43, 44. 54See 5.2) ; that is, the essence and
i. 4. 55 See
i. 56 in i. 1;
2.5. power (vi. 4.9), which are in-
another proof of the chrono- separable. Form alone pos-
logical order. 57 See ii. 9.12; sesses real beauty
existence,
iv. 3.9, 10; negatively. 58 See and goodness. Form
has four
iii. 3.1, 2; see Seneca, de degrees :idea, reason, nature
Provid. 5. 59 See ii. 3.17; iii. and habit; which degrees are
8. 6 See iv. 4.9-12. ei See ii. the same as those of thought
4; Seneca, de Provid. 5. 62 See and life (Porphyry. Principles
ii. 9.2; iii. 2. 3. Seneca, de 12, 13, 14). The idea is dis-
Provid. 5. 63 Or generative tinguished into 'idea" or intel-
reasons, a Stoic term, Seneca, ligible Form, or "eidos," prin-
Quest. Nat. iii. 29; see iii. 3.1. ciple of human intellectual
2, 7. 64 Plotinos is here hark- life. Reason is 1, divine
ing back to his very earliest (theios logos, i. 6, 2; the rea-
.1190 WORKS OF PLOTINOS [52
son that comes from the uni- ligence (see iv. 4.9-12, 35), and
versal Soul, iv. 3.10), 2, hu- the inferior soul (nature, or
man (principle of the rational the generative power), which
life, see Ficinus on ii. 6.2) ; transmits them to matter, so as
3, the seminal or generative to fashion it by seminal rea-
reason (principle of the life of sons (see iii. 4.13, 14, 22, 27).
sensation, which imparts to the Bouillet, no doubt remember-
body the sense-form, "morphe," ing Plotinos's own earlier in-
ii. 3.12-end; Bouillet, i. 365), vectives against those who
Now reasons reside in the soul divided the world-soul (ii. 9.6),
(ii. 4.12), and are simultane- evidently directed against Ame-
ously essences and powers (vi. lius and the Numenian in-
4.9), and as powers produce fluence, which till then he had
the nature, and as essences, the followed —
tries to minimize it,
habits. Now nature ("physis") claiming that this does not
is the principle of the vegeta- mean two different hypostases,
tive life, and habit, "hexis," but only two functions of one
Numenius, fr. 55, see ii. 4.16, is and the same hypostasis. But
the principle of unity of inor- he acknowledges that this
ganic things. 65 As thought gave the foundation for Plo-
Aristotle, Met. xii, 3. ^^ See tinos's successors' distinction
ii. 9.13. 67 See iv. 4.9-13. between the suoermundane and
68 See iii. 4.1. 69 This is Nu- the mundane souls (hyperkos-
"^^
menius' doctrine, fr. 16. See mios, and egkosmios). Plo-
iii. 3.5. 11. '1 Plotinos here tinos was therefore returning
makes in the world-Soul a dis- to Numenius's two world-souls
tinction analogous to that ob- (fr. 16), which was a necessary
taining in the human one logical consequence of his be-
(where there is a reasonable lief in two human souls (fr.
soul, and its image, the vege- 53), as he himself had taught
tative soul, see i. 1.8-12; iv. 4. in iii. 8.5. Plotinos objectifies
13, 14). Here he asserts that this doubleness of the soul in
there are two souls the su- ; the myth of the two Hercules,
perior soul (the principal in the next book, L 1.12.
power of the soul, which re- 72 See ii. 92.
ceives the forms from Intel-
i.l] ORGANISM AND SELF .1191
could happen to her. What she is, she ever will be.
Nor could we attribute to the pure soul sensation, ratio-
cination or opinion; for sensation is the perception, of
a form or of an impassible body; and besides ratio-
cination and opinion (depend) on sensation. We shall,
however, have to examine whether or no we should
attribute to the soul thought; also, whether pure pleas-
ure can affect a soul while she remains alone.*®
we consider the former the user, and the latter the used
and it is philosophy,^^ that produces this separation by
soul —
forms which successively derive each from the
other, down to the faculties of generation and in-
crease, and generally, the power of producing and
fashioning that which is different from self —
which
indeed the soul does as soon as she turns towards the
object she fashions.^^
the union of the soul with the body, and death as their
separation, the soul can pass through both these con-
ditions (without, on that account, being unhappy, or
losing her hold on the Good).
of Med/^r^.
PORPHYRY,
COMMENTARIES OR OUTLINES
OF THE ENNEADS OF PLOTINOS.
PSYCHOLOGICAL FRAGMENTS BY
PORPHYRY, JAMBLICHUS, NEMESIUS, AND
AMMONIUS SACCAS.
CONCORDANCE
OF THE NUMBERS OF THE 44 PARAGRAPHS
OF
PORPHYRY'S PRINCIPLES
OF THE
THEORY OF INTELLIGIBLES
IN THE EDITIONS OF
BOUILLET, CREUZER, AND HOLSTENIUS
Boulllet. Creuzer. Holstenius. Boulllet. Creuzer. Holstenius
1 34 34 24 17 17
2 8 8 25 16 16
3 9 9 26 11 11
4 27 28 27 25 26
5 20 20 28 14 14
6 18 18 29 13 13
7 24 25 30 30 31
8 19 19 31 42 43
9 7 7 32 44 45
11 22 23 33 15 15
12 10 10 34 23 24
13 12 12 35 43 44
14 26 27 36 35 35
15 1 1 37 36 37
16 2 2 38 37 38
17 3 3 39 39 40
18 4 4 40 40 41
19 5 5 41 33 36
20 6 6 42 38 39
21 28 29 43 31 32
22 29 30 44 41 42
23 22 23
The order of Bouillet has been left, because the other orders
differ anyway, and because this is the one that Porphyry intrc
duced into the works of Plotinos. It must, therefore, have be«
of most significance to him.
1214
PORPHYRY'S COMMENTARY 12i5
Of Suicide.
OF THOUGHT.
12. (1) Thought is not the same everywhere; it
differs according to the nature of every "being." In
intelligence, it is intellectual; in the soul it is rational;
in the plant it is seminal; last, it is superior to intel-
ligence and existence in the principle that surpasses all
these.
OF LIFE.
OF THE ONE.
14. (8) By (using one's) intelligence one may
say many things about the super-intellectual (prin-
ciple). But it can be much better viewed by an ab-
sence of thought, than by thought. This is very much
the same case as that of sleep, of which one can speak,
up to a certain point, during the condition of wakeful-
ness; but of which no knowledge of perception can be
acquired except by sleeping. Indeed, like is known
only by like; the condition of all knowledge is for the
subject to be assimilated to the subject.^**
OF MEMORY.
25. (2) Memory does not consist in preserving
images. It is the faculty of reproducing the concep-
tions with which our soul has been occupied.
INTELLIGENCE IS MANIFOLD.
33. (10-12) not the principle of
Intelligence
is
nor any of the things that come after the soul, nor in
any of them; it is because it is not only everywhere, but
also nowhere in respect to the beings that are inferior
1250 PORPHYRY'S COMMENTARY
to it. Similarly the soul is neither a body, nor in the
body, but is only the cause of the body, because she is
simultaneously everywhere and nowhere in the body.
So there is procession in the universe (from what is
everywhere and nowhere) down to what can neither
,
PSYCHOLOGICAL FRAGMENTS.
A. On the Faculties of the Soul, by Porphyry. ^
OF ASSENT.
Numenius, who teaches that the faculty of assent
(or, combining faculty) is capable of producing various
operations, says that representation (fancy) is an ac-
cessory of this faculty, that it does not, however, con-
stitute either an operation or function of it, but a
consequence of it. The Stoics, on the contrary, not
only make sensation consist in representation, but even
reduce representation to (combining) assent. Accord-
ing to them sense-imagination (or sense-fancy) is
assent, or the sensation of the determination of assent.
Longinus, however, does not acknowledge any faculty
of assent. The philosophers of the ancient Academy
(the Platonists) believe that sensation does not com-
prise sense-representation, and that, consequently, it
does not have any original property, since it does not
participate in assent. If sense representation consisted
of assent added to sensation, sensation, by itself, will
have no virtue, since it is not the assent given to the
things we possess.
B. JamblichusJ
Plato, Archytas, and the other Pythagoreans divide
the soul into three parts, reason, anger, and appetite,
which they consider to be necessary to form the
ground-work for the virtues. They assign to the soul
as faculties the natural (generative) power, sensibility,
imagination, locomotion, love of the good and beauti-
ful, and last, intelligence.
C. Nemesius.^
Aristotle says, in his Physics,^ that the soul has five
faculties, the power of growth, sensation, locomotion,
appetite, and understanding. But, in his Ethics, he
divides the soul into two principal parts, which are
rational part, and the irrational part; then Aristotle
subdivides the latter into the part that is subject to
reason, and the part not subject to reason.
D. Jamblichus.^<>
E. Ammonius Saccas.
FROM NEMESIUS."
A.
2.
p.
12 See
3 In his book "On the Soul." Plotinos, ii. 7.1 ; Porphyry,
4 See i. 1.12. 5 See ii. 6.1. Principles, 17. 18, 21, 22, 36, 38.
« See Ennea'J I
1. Stobaeus.^ 13 See iv. 3.20.i* See ii. 3.5.
Eel. Physicae, i. 52, p. 878. 15 See iv. 3.20. 16 in his trea-
^ Of Human Nature, xv. 9 de tise on Providence; Pbotius,
Anima. ii. 3. 10 Stobaeus, Biblioteca. 127, 461.
PLOTINIC STUDIES
IN SOURCES, DEVELOPMENT AND INFLUENCE.
DEVELOPMENT 1269
d
DEVELOPMENT 1275
DEVELOPMENT 1279
1
DEVELOPMENT 1281
matter of bodies.
Moreover, they contain an acknowledgment, and a
study of positive evil, something which would be very
unlikely after his elaborate explaining away of evil in
his treatise against the Gnostics, of the Porphyrian
period, and his last treatment of Matter, where he is
even willing to grant the possibility of matter possess-
ing Being, The natural process for any thinker must
ever be to begin with comparative imitation of his
master, and then to progress to independent treatment
of the subject. But for the process to be reversed is
hardly likely.
Moreover, when we examine these Eustochian works
in detail, they hardly seem to be such as would be
the expressions of the last years of an ecstatic, suffer-
ing intense agony at times, his interest already directed
heavenwards. The
discussion of astrology must date
from the with Gnostics, in Alex-
earliest association
andria, who also might have inspired or demanded a
special treatment of the nature of evil, which later he
consistently denied. Then there is an amateurish
treatment of anthropology in general, which the cumu-
latively-arranging Porphyry puts at the very beginning
of the First Book. The treatise on the First Good and
Happiness, is not unlike a beginner's first attempt at
writing out his body of divinity, as George Herbert
said, and Porphyry also puts it at the beginning. The
Eros-article is only an amplification of Platonic myths,
indeed making subtler distinctions, still not rising to
the heights of pure, subjective speculation.
These general considerations may be supplemented
by a few more definite indications. It is in the Eros-
1286 PLOTINIC STUDIES
article that we find the Platonic myth of Poros and
Penia. Yet these reappear in the earliest Amelian
treatment of matter (ii. 4), as a sort of echo, men-
tioned only by the way, as if they had been earlier
thoroughly threshed out. Here also we find only a
stray, incidental use of the term "hypostasis," whereas
the Stoic language in other Amelian and Porphyrian
treatises has already been pointed out.
We are therefore driven to the following, very
human and natural conclusion. Plotinos's first at-
tempts at philosophical writing had consisted of chiefly
Numenian disquisitions, which would be natural in
Alexandria, where Numenius had probably resided, and
had left friends and successors among the Gnostics.
When Plotinos went to Rome, he took these writings
with him, but was too absorbed in new original Amelian
treatises to resurrect his youthful Numenian attempts,
which he probably did not value highly, as being the
least original, and because they taught doctrines he
had left behind in his Aristotelian and Stoic progress.
He laid them aside. Only when Porphyry had left
him, and he felt the increasing feebleness due to old
age and Stoic austerities, did his attendant Eustochius
urge him to preserve these early works. Plotinos was
willing, and sent them to Sicily where Porphyry had
retired. And so it happened with Plotinos, as it has
happened with many another writer, that the last
things became first, and the first became last.
1 i. 1.8; Num. 10. 2 j. i.io. 6.6- ^^ in. 6.7, 13; see ii. 5.5.
3 25.4.a. 4 38; 53. ^ i. 8.1; ^^ in.6.U, 6. \6, 17, \S. ^^ Hi.
Num. 16. 6i. 8.2. 7 jn v. 5.1. 6.15. 56 jij. 6.19. 57 i^ 6.15.
8 Num. 27,3.8. 9 27.b.l0. 5S in ii. 5.5. 59 v. 1. 7; iii. 5.6.
10 Num. 36,a. n In i. 8.3. 60 iv. 4.13. ei In iv. 4.15. 62 yi.
12 Num. 16. 13 i. 8.4. iMl. 3.7. 63 y. 1.7. 64 i. 8. 65ii.4.
15 Num. 16. 16 Num. 15.16. 66 ij. 5. 67 jij. 5. 68 !„ jv.
17 i. 8.6. 18 16. 19 i. 8.7. 4.13. 69 Life of Plotinos, 24,
20 1.8.10. 2118. 22ii.9. 23 ii. 25. 70Vit. Plot. 4, 5, 13, 17.
4.1. 24ii.4 5. 25ii.4.6. 26ii.4.7. 71 lb. 6. 72 26. 73 14. 74 17,
27 Num. 32 18. 2 s Num. 48.
, 18,21. 75 1,2,7. 7 6 14. 7710.
29 Num. 14. 30 i 8.7, with ii. 78 See Daremberg, s. v. 79 is.
4.7. 31 In ii. 4.15, 16. 32 hete- so 17. si 3. 82 As may be
rotes. 33 ii 5. 34 In ii. 5.3. seen in Daremberg's Dictionary
35 Num. 20. 3 6 iii 66 to end. of Antiquities, s. v. 83 ib 24.
37 iii. 6.12. 38 iii. 6.11. 12. 3933. 84 In c. 8. 85 c. 10. 86 4g.
40iii.8.13. 4iiii.6.19. 42iii.6.11. Plot. i. 1.2, 12, etc. 87 Enn. i.
43 iii. 6.9. 44 iii. 6.7, 18; with 1.2; Num. 29; i. 1.7. 88 i. 1.3;
Num. 12, 15, 17. 45 iii. 6.6. see Num. 32. 89 i. 1.7, 12.
46 iii. 6.13; Num. 12: 30. 47 jij, 9053. 9i i. 1.13. 9230.21. 93 i.
6.18; V. 1.1, etc. 48 iii. 6.6, 13; 1.12. 94 iy. 8, or even iv. 3.12-18.
see ii. 5.3, 5. 49 iii. 6.14. 50 jii. 95 2.9.10. 96 1.4.8,16. 971.7.3,
6.11, as a.gainst Num. 14, 16. 98 Porphyry, Biography 2;
51 In iii. 6.6, 8, 10. 52 in Hi. 99 Cave of the Nymphs, 54.
1288 PLOTINIC STUDIES
V. RESEMBLANCES TO CHRISTIANITY.
TRINITARIAN SIGNIFICANCE OF PLOTINOS.
Plotinos's date being about A.D, 262, he stands
midway between the Christian writings of the New
Testament, and the Council of Nicaea, A.D. 325. As
a philosopher dealing with the kindred topics — the
—
soul and its salvation, and deriving terminology and
inspiration from the same sources, Platonism and
Stoicism, we would expect extensive parallelism and
correspondence. Though Plotlnos does not mention any
contemporaneous writings, we will surely be able to
detect indirect references to Old and New Testaments.
But what will be of most vital interest will be his an-
ticipations of Nicene formulations, or reflection of
current expressions of Christian philosophic comment.
While we cannot positively assert this Christian de-
velopment was exclusively Plotinian, we are justified
in saying that the development of Christian philosophy
was not due exclusively to the Alexandrian catech-
etical school; that what later appears as Christian
theology was only earlier current Neoplatonic meta-
physics, without any exclusive dogmatic connectfon
with the distinctively Christian biography. This avoids
the flat assertion of Drews that the Christian doctrine
of the Trinity was dependent on Plotlnos, although it
admits Bouillet's more cautious statement that Plotlnos
was the rationalizer of the doctrine of the Trinity.^
This much is certain, that no other contemporaneous
discussion of the trinity has survived, if any ever ex-
isted; and we must remember that it was not until the
1308 PLOTINIC STUDIES
council of Constantinople in A.D. 381, that the Nicene
Creed, by the addition of the Filioque clause, became
trinitarian in a thoroughgoing way; and not until fifty
years later that Augustine, again in the West, fully
expressed a philosophy and psychology of the trinity.
To Plotinos therefore is due the historical position
of protagonist of trinitarian philosophy.
THEOLOGICAL REFERENCES.
General theological references may be grouped
under three heads: the soul's salvation, the procession
of the divinity, and the trinity.
As to the soul's salvation, God is the opposite of the
evil of beings,^^ which, when created in honor of the
divinity** is the image of the Word, the interpreter of
the One,*^ and is composed of several elements;"*®
but it is a fall from God,*^ and its fate is connected
with the "parousia."*^
RESEMBLANCES TO CHRISTIANITY 13H
This goings: forth of the soul from God, when con-
sidered cosmically, becomes the "procession of the
soul."^^ This is the "eternal generation,"^" whereby
the Son is begotten from eternity,"'"'^ so that there could
be no (Arian) "en hote ouk en," or, "time when he
was not. "^2 xhis is expressed as "light of light, "^^ and
explained by the Athanasian light and ray simile.^*
We find even the Johannine and Philonic distinction
between God and the Good.^^ The world is the first-
begotten,^^ and the Intelligence is the logos of the
first God,^^ as the hypostasis of wisdom is "ousia," or
"^^
"being, "^^ and it is the "universal reason,
As to the trinity, Plotinos is the first and chief
rationalizer of the cosmic trinity, which he continuously
and at length discusses. ^<* God is father and son,®^
and they are "homoousian," or "consubstantial."^^
The human soul (as image of the cosmic divinity), is
one nature in three powers. ^^ Elsewhere we have
discussed the history of the term "persons," but we
may understand the result of that process best by
Plotinos's simile of the trinity as one head with three
faces,^* in which the "persons" bear out their original
meaning of masks, "personare." Henceforward the
trinity was an objective idea.
1 vi. 2.8. 9. 2 Seeiv. 4.26; vi. ii. Rev. xxi. 1. 25 See iii.
9.5;
7.12,13. 3 See i. 8.4. 4 See iv. 2.15. See v. 3.8. 27 See i.
26
2.15. 5 Seeiv. 3.9. 6 See vi. 4.14; 8.6. 28 See iv. 3.6: Jno. xiv. 2,
vi. 5.6; i. 1.9. ^ Rom. vii. 7.25. 29 See iii. 2.4, and Rom. iii. 20.
8 See V. 1.10. 9See iv. 8.5, 6, 30 See vi. 8.15, and Rom. viii.
and iv. 7.13, 14.and iii. 6.14. 39. 3i See v. 5.11, and 1 Cor.
10 See i. 8.13 Hiv. 3.11. 12 vi. xi. 22. 32 See ii. 1.4. and 2
1.10. 13 ii. 1.4. 14 V. 1.1. V. Cor. xii. 2. 3 3 See vi. 2. and
4.2, V. 8.11. i. 4.11. V. 1.7, vi. Gal. iv. 9. 34 See ii. 9.6, and
8.4, iv. 8.4. 15 i. 1.9 and 12. i. Tim. 1.4. 35 See ii. 9.14, and
i« X. 2. Enn. ii. 9.13. i^ Bios- Mark vi. 7. 36 See v. 3.17, and
raphy, 16. 18 See v. 8.8. 19 See Mk. ix. 43, 45. 37 See v. 9.5,
viii. 5.12. 20 See vi. 8.9. 21 See and Mt. xxiv. 13. 38 See vi.
vi. 7.17. 22 See v. 5.3. 23 Rev. 9.9; vi. 5.12. and Acts xvii. 28.
iv. 6; see iii. 2.11. 24 See 39 See v. 8.12, and Heb. ii. 11-
—
NOTE
Although mentioned above, special attention should be given
to the parable of the vine and the branches (iii. 3.7. 48, 1088 —
with Jno. XV. 1-8), and the divinity's begetting a Son (v. 8.12
31, 571). The significant aspect of this is that it is represented
as being the content of the supreme ecstatic vision what you ;
6. PARTICULAR SIMILARITIES.
God issupreme king.^' Eternity is now, but neither
past nor future.^'* The King in heaven is surrounded
by leisure."*^ The Good is above Being i"*^ the divinity
;"^'^
is the unity above the "Being and Essence and
connected with this is the unitary interpretation of the
name A-pollo,'*^ following in the footsteps of Plutarch.
Nevertheless, the inferior divinity traverses the
heavens,'*^ in a circular motion. ^° While Numenius
does not specify this motion as circular,^^ it is implied,
inasmuch as the creator's passing through the heavens
must have followed their circular course. With this
perfect motion is connected the peculiar Numenian
doctrine of inexhaustible giving,^^ -which gave a phil-
osophical basis for the old simile of radiation of light,^^
so that irradiation is the method of creation, ^"^ and
this is not far removed from emanationism. This pro-
cess consists of the descent of the intelligible into the
material, or, as Numenius puts it, that both the in-
telligible and the perceptible participate in the ideas.^'
Thus intelligence is the uniting principle that holds
together the bodies whose tendency is to split up, and
scatter,^*^ making a leakage or waste,^'^ which process
invades even the divinity.^^ This uniting of scattering
elements produces a mixture or mingling,^^ of miatter
and reason, '^^ which, however, is limited to the
energies of the existent, not to the existent itself.*^''
All things are in a flow,*^^ and the whole all is in all.*'^
The divinity creates by glancing at the intelligence
above, *^^ as a pilot."^^ The divinity is split by over-
attention to its charges.^^
INDEBTEDNESS TO NUMENIUS 1319
9. PYTHAGOREAN SIMILARITIES.
4 5 V. 8.3; ii. 9.3, 8. 46 i. 8.6 and «9 iv. 2.2; and N. 27b. 9 0iv.
N. 10. 4 7 yi. 2.2 and N. 14. 3.21; and N. 32, 36, 16. 9i N.
48 vi. 5.6 and N. 42, 67. 49 y. 26. 92 iy. 3.17. 93 ii. 3.8; iii.
8.3; iii. 4.2; X. 27a. 8. 50 iii. 3.4; n. 36, 53. 94 ii. 95. 95 y.
8.8; iv. 3.1, 8: vi. 8.7; and N. 9.5; and N. 28. 9 6 iy. 7.14;
27b. 9. 51 Still, see 30. 5 2 iy. and N. 55, 56. »< 61, 62a. 9 8 ii.
8.2; vi. 9.9; N. 29. 53 iii. 2.4; 9.14. 9 9 10. 100 iii. 6.6 to end.
;
3.3, 30.31; vi. 8.3; iv. 7.8; and 8.9; and N. 16. 17, 18. 13? i.
N. 2, 3, 4.7 and 24. lO^vi. 5.6; 8.7; iii. 2.2, Alex- N. 15, 17.
and N. 42, 67. loe All of ii.6; ander of Aphrodisia taught
iii.6.6; iii. 7.5; iii. 8.9; iv. 3.9; this world was a mixture ii. ;
V. 5.4; and N. 36b. n^iv. 3.1; 4.6; and N. 11, 18. i49 ii. 6.2;
V. 4.2; and N. 36c? n^ii. 5.3; and N. 12.8; 18. i^oii. 4.IO;
and N. 14, 16, 26. n^ v. 4.2; and N. 12, 16, 17. i^iv. 1.6;
V. 5.4; and N. 14. usii. 9.1; vi. 9.10, 11; and X. 10. 1^2 vi.
and N. 25. n^iii. 8.9; iii. 9.1 4.2; vi. 9.3: 10. 153 iv.
and N.
V. 1.8; and N. 36, 39. 120 v. 7.3; and N. 13, 27, 44. 1^4 iv.
5.3; and N. 36, 39. 121 j. 3.4.. 4.16; and N. ^16. 1^5 Might it
and N. 10, 13. 122 ii. 4.9; ii. mean an angle, and
one of its
7.2; vi. 1.29; vi. 3.16; and N. sides? and N. 27,
i5Giii. 4.2;
44. 123 iv. 9.4; and N. 44. 1-7 iv. 8.,5, 6; and N. 27b.
124 iii. 4.1; and N. 44. i25 iv. 158 V. 9.6; and N. 23. i59v.
6.7; and N. 44. 126 iv. 3.20; 1.5. 160 vi. 7.17, 36; vi. 9.9;
and N. 12, 44. 127 N. 20. and N. 29. i^i iii. 4.2; iv. 3.11;
128 N. 21. 120 iii. 7.3, 5; and V. 8.3; V. 1.2; and N. 27b.
N. 19. 130 N. 55, 56; 57. 162 iii. 4.6; and N. 35a. 163 vi.
131 iii. 4.2; and N. 57. i32i. 7.1; and N. 27a,b. 154 Crea-
8.2: iii. 2.16; iv. 7.14; vi. 6.16; tion or adornment, ii. 4.4, 6;
vi. 7.6; and N. 32. i^Sy. 1.1; iv. 3.14; and N. 14, 18. 165 i.
and N. 17, 26. isiyi. 5.3; vi. 1.3; iv. 3.17, 21; and N 32.
VALUE OF PLOTINOS 1327
VALUE OF PLOTINOS.
We must focus our observations on Plotinos as a
philosopher. To begin with, we should review his
CULTURAL IMPORTANCE.
Summarizing, he formed a bridge between the pagan
world, with its Greco-Roman civilization, and the
modern world, in three departments: Christianity,
philosophy, and mysticism. So long as the traditional
Platonico-Stoical feud persisted there was no hope
of progress; because it kept apart two elements that
were to fuse into the Christian philosophy. Numenius
was the Posidonius was the last Stoic
last Platonist, as
combatant. However, reports are to be trusted,
if
PERSONAL VALUE.
While therefore providentially Plotinos has ever
been of great importance theologically, philosophically
and mystically, we cannot leave him without honestly
facing the question of his value as an original thinker.
It isevident that his success was in inverse ratio to
originality; but we can also see that he could not have
held together those three spheres of interest without
the momentum of a wonderful personality. This will
be evident at a glance to any reader of his biography.
But after all we are here concerned not so much with
his personality as with his value as an original thinker.
This question is mooted by, and cannot be laid aside
because of its decisive influence on the problem of his
dependence of Numenius. The greater part of the
latter 's works being irretrievably lost, we can judge
only from what we have; and as to the rest, we must
ask ourselves, was Plotinos the kind of a man who
would have depended on some other man's thoughts?
Is he likely to have sketched out a great scheme and
filled it in; or rather, was he likely to depend on per-
sonal suggestion, and embroider on it, so to speak.
Elsewhere we have demonstrated a development of his
opinions, for instance, about matter. Was this due to
progressiveness, or to indefiniteness? The reader must
judge for himself.
PERSONAL LIMITATIONS.
His epilepsy naturally created an opportunity for,
and need of a doctrine of ecstasy; which for normal
people should be no more than a doctrine, or at least
be limited to conscious experiences. Even his ad-
mirer, Porphyry, acknowledges that he spelled and
pronounced incorrectly.^^ He asknowledged that with-
out Porphyry's objections he would have nothing to
say. He refrained from quoting his authorities, and
1330 PLOTINIC STUDIES
Porphyry acknowledged that his writings contained
many Stoic and Aristotelian doctrines. It was generally
bruited around that his doctrines were borrowed from
Numenius/^ to the extent that his disciples held contro-
versies, and wrote books on the subject. His style
is enigmatic, and the difficulty of understanding him
was discussed even in his own day. He was dependent
on secretaries or editors; first on Amelius, later on
Porphyry, who does not scruple to acknowledge he
added many explanations.^^ Later, Plotinos sent his
books to Porphyry in Sicily to edit. No doubt the
defectiveness of his eyesight made both reading and
writing difficult, and explains his failure to put titles
to his works; though, as in the case of, Virgil, such
hesitation may have been the result of a secret con-
sciousness of his indebtedness to others.
RELIANCE ON PUNNING.
Punning has of course a hoary antiquity, and even
the revered Plato was an adept at it
Cratylos.
— as we see in his
Moreover, not till a man's work is trans-
lated can we uncover all the unconscious cases of
"undistributed middle." Nevertheless, in an inquiry
as to the permanent objective validity of a train of
reasoning, we iare compelled to note extent and scope
of his tendency. So he puns on aeons ;^^ on science
and knowledge;^'' on "agalmata";^^ on Aphrodite, as
"delicate";^^ on Being;^^ on "koros," as creation or
adornment" ;^^ on difference in others ;22 on idea;^^
on heaven, world, universe, animal and all;^^ on Vesta,
and standing;^^ on Hexis;^*^ on inclination;^" on doxa;^^
on love and vision ;29 on "einai" and "henos;^^ on
"mous,"" "noesis," and to "noefon";^! on paschein;^^
on Poros;^3 on Prometheus and Providence ;3^ on
reason and characteristic;^^ on "schesis" and
"schema" ;3^ and "soma" and "sozesthai";^^ on suf-
.
SELECTED MAXIMS
The reader may be interested in a few maxims
selected from Plotinos' works which may be of general
interest.
1 We develop toward ecstasy by simplification of
Soul.
2. We
rise by the flight of the Single to the Single,
face to face.
3. We
contain something of the Supreme.
1332 PLOTINIC STUDIES
4. The Soul becomes what she remembers and sees.
5. Everything has a secret power.
6. The best 'men are those who have most in-
timacy with themselves.
7. The touch of the good man is the greatest thing
in the world.
8. Every being is its best, not when great or
numerous, but when it belongs to itself.
9. There are two men in us, the better and the]
worse.
10. The secret of life is to live simultaneously withl
others and yourself.
11. God is the 'author of liberty.
12. Concerning what would it be most worth while
to speak, except the Soul? Let us therefore know
ourselves.
13. Without virtue, God is but a name.
14. The object of virtue is to separate the soul from
the body.
15. We can never become perfect, because he who,
thinks himself so has already forgotten the supreme:
divinity towards which he must hasten.
16. The world was created by a concurrence of in-
telligence and necessity.
1 7. The Soul is the image, word, and interpreter of
the One.
18. The divinities though present to many human
beings often reveal themselves only to some one per-
son, because he alone is able to contemplate them.
19. To act without suffering is the sign of a great
power.
20. Only virtue is independent.
21. Weare beautiful when we know ourselves.
22. The Soul is the child of the universal Father.
23. True happiness is being wise, and exercising this
within oneself.
SELECTED MAXIMS 1333
1 Bouillet ii. 520. 2 jb. ,". 4.4; iii. g.Il; iv. 8.13; v. 9.8.
584. 3ib. ii. 607. 4ib. ii. 597. 4.4; iii. 8.11; v. 8.13; v. 9.8.
5ib. ii. 561. 6B. iii. 638-650. 1.11. 25 y. 5.5.26 yi. 1.23.
7 ib. 651-653. 8 ib. 654-656. 27 ii. 9.4. 28 y. 5.1. 29 iij. 5.3.
9 Bouillet ii. 520. 10 ib. ii. 562. 30 y. 5.5. 3i y. 3.5^ g. 32 yi.
11 ib. ii. 585. isib. ii. 588. 1.15. S3 jji. 5.9, 10. 34 iy. 3.14.
13 Eiog. 8, 13. 14 Biog. 17, 18. 35 jy_ 74. ii 52: iii. 2.17. 36 jy.
i5Biog. 24. 16 iii. 7.1, 4. 4.29. 37 y. 9.5. 3S iy_ 9,3.
1' V. 8.4. 18 V. 8.5, 6. 19 iii. 39 yi. 1.18. 4 yi. g.ig.
5.8. 20 yi. 3.8. 21 i. 8.7; ii.
I
CONCORDANCE TO PLOTINOS
CONCORDANCE TO PLOTINOS.
Of the two numbers in the parenthesis, the first is the chronological book
number, the second is the reference's page in this translation.
Accretionsto soul, and body, are gory than doing or acting, vi. 1.15
removed from soul by philosophic (42-863).
"separation," i. 1.12 (53-1204). Actualization is nrior to potentiality
Action and experience does not in- (devolution), iv. 7.8 (11), (2-74).
clude prediction with its respon- Actualization of soul in life, is *he
siveness, and is underlayed by sole use of its existence, iv. 8.5
_
Actnalizationo Anger-power
Actualizations, permanent, form the Air and fire, action of, not needed
hypostasis, v. 3.12 (49-1111). by Heaven, ii. 1.8 (40-826).
Actualizations, relative. are_ sensa- Air contained in intelligible world,
tions, not experiences, iv. 6.2 vi. 7.11 (38-720).
41-831). Air not necessary, even for hear-
Acuteness may excessive
destroy
ing, iv. 5.5 (29-523).
ecstatic vision, v. 8.11 (31-570).
Administration by Jupiter does not Air, relation to light, iv. 5.6 (29-
imply memory, iv. 4.9 (28-453). 524).
Admiration of his handiwork, by the Air, useless as transmitting medium, ;
(47-1056).
Cupid and Psyche, vi. 9.9 (9-166). Death, at, memories of former exist-
Curative, the, is a prominent ele- ences are reproduced, iv. 3.27
ment of life,(48-1084).
iii. 35 _
(27-433).
thing else, is
every Death better than disharmony, iii.
Cutting off
means of ecstasy, v, 3.7 (49-1121). 2.8 (47-1057).
Cybele, iii. 6.19 (26-385). Death, how the soul splits up, iii.
Daemon helps to carry out chosen 4.6 (15-241).
destiny, iii. 4.5 (15-239). Death is only separation of soul
Daemon is next higher faculty ot from body, i. 6.6 (1-50).
soul, iii. 4.3 15-235). '
Declination, ii. 3.3 (52-1165).
xU
.
Deroinposlblp ..Desire
Decomposible, soul is not, merely Demons, no crimes should be at-
because it has three parts, iv. 7.14 tributed to, iv. 4.31 (28-489)
(2-8-41. Demons not born of souls, generated
Decomposition and composition arc by worldsoul powers, iii S 6
o.o
not alteration, vi. 3.25 (44-979). (50-1133). . 1
.
Delphi, at middle of earth, vi. 1.14 Descent into body, does not injure
(42-862). eternity of soul, iv. 7.13 (2-83).
, .
(47-1056).
Cupid and Psyche, vi. 9.9 (9-166). Death, at, memories of former exist-
Curative, the, is a prominent ele- ences are reproduced, iv. 3.27
ment of life,(48-1084).
iii. 35 _
(27-433).
off thing else, is
every Death better than disharmony, in.
Cutting
means of ecstasy, v. 3.7 (49-1121). 2.8 (47-1057).
Cybele, iii. 6.19 (26-385). Death, how the soul splits up, iii.
Daemon helps to carry out chosen 46 (15-241).
destiny, iii. 4.5 (15-239). Death is only separation of soul
Daemon is next higher faculty ot from body, i. 6.6 (1-50).
soul, iii. 4.3 '15-235). Declination, ii. 3.3 (52-1165).
Xll
.
Decomposible . .Desire
Decomposible, soul is not, merely Demons, no crimes should be at-
because it has three parts, iv. 7.14 tributed to, iv. 4.31 (28-489)
(2-84). Demons not born of souls, generated
Decomposition and composition arc powers, iii. 5.6
not alteration, vi. 3.25 (44-979). (50 n33)'''^°"'
Decomposition and composition, ex- psychology of,
^'^^'^°"5«^7^ iv. 4.43
planation of, vi. 3.25 (44-978).
Defects, not in intelligible world, v. Demons, why not all of them are
9.14 (5-117). loves, 1,1. 5.6 (50-1132).
Defects such as limping, do not Demons, why they are not free
proceed from intelligence, v. 9.10 ["'• 5-6 (50-1133).
D/,^nnc,'"^""' absent
Demonstration
(5-113). . ,. , . Supreme
in supreme,
Degeneration of races, implied by V. 8.7 (31-563).
determinism, ii. 3.16 (52-1184). ''"'"''^ '^^'^^^'
Degeneration of soul is promoted by ^?rr?20°269)°'
looking at darkness, i. 8.4
(51-1147).
admitted of, by quality, Deprivation, in soul, is evil, i.
Degrees, 8.11
V 1"! 1 5o )
^J
vi. 3.20 (44-970).
of
different, the same Deprivation is matter, and is without
Degrees,
qualities, i. 8.11 (51-1158).
realitv, are intelligence and life,
(38-732). Derivatives of category of
vi. 7.'l8 .
quality,
vi. 7.36 VI. 3.19 (44-967).
Degrees of ecstasy,
Descartes, "Cogito, ergo sum,"
(38-760). ,.„ . from
be- l^armenides. v. 9.5 (5-108)
Deities and demons, difference
tween, iii. 5.6 (50-1131). . ^°"'^ ''°"'^ *"' '" ^-^^
rank, are all visible (27-4lb)''°'''
Deities, second
super-lunar deities, in. 5.6 Descend, intelligible does not, sense-
(50-1132). world rises, iii 4.4 (15-237).
Deliberating before making sense-
Descent from intelligible into
'
man intelligence did not, vi. 7.1 heaven by souls leads to recog-
nition, iv. 4.5 (28-447).
(38-698). , .,,
Deliberation in creating of world, Descent from the intelligible world
gnostic opposed, v. 8.7, 12 enables us to study time, iii. 7.6
(31-561, 571). (45-995).
, ,^ , .
Delphi, at middle of earth, v:. 1.14 Descent into body, does not injure
(42-862). eternity of soul, iv. 7.13 (2-83).
,
Evil IbEtenslon
Evil primary, is evil in itself, i. 8.3 Existence of darkness may be re-
(51-1146). lated to the soul, ii, 9.12 (33-625).
Evil primary is lack of measure, Existence of divisible things, iv. 2.1
(darkness), i. 8.8 (51-1154). (21-276).
Jivil secondary, is accidental form- Existence of first, necessary, v. 4.1
lessness (something obscured), (7-134).
i. 8.8 (51-1155).
Existence of intelligence proved,
Evil secondary, is matter, i. 8.4
V. 9.3 (5-104).
(51-1146). Existence of manifoldness impos-
Evil triumphed over, in faculties sible, without something simple,
not engaged in matter, i. 8.5 ii. 4.3 (12-198).
(51-1149)- Existence of memory after death,
Evil universal and unavoidable, i. and of heaven, iv. 4.5 (28-447).
8.6 (51-1150). Existence of matter is sure as that
Evil, victory of, accuses Providence, of good, i. 8.15 (51-1162).
iii. 2.6 (47-1052). Existence of object implies a
Evils are necessary to the perfec- previous model, vi. 6.10 (34-658).
tion of the universe, ii. 3.18 Existence of other things not pre-
(52-1187). cluded by unity, vi. 4.4 (22-290).
Evils even if corporeal, caused by Existence, primary, will contain
matter, i. 8.8 (51-1153). thought, existence and life, ii 4.6
livil, nature and origin of, i. 8 (12-203); V. 6.6 (24-339).
(51-1142). Existence real possessed by right
Evils, origin of, i. 1.9 (53-1201). thoughts, iii. 5.7 (50-1136).
Evils, that the sage can support Existence sempiternal is eternity,
without disturbing happiness, i. iii. 7.5 (45-993).
4.7 (46-1029). Existence the first being suora-
Evolution impossible (from imper- cogitative, does not know itself,
fect to perfect), iv. 7.8 ((2-73). V. 6.6 (24-340).
Examination, for it only are parts Existence thought and life contained
of a manifold unity apart, vi. 2.3 in primary existence, v. 6.6
(43-897). (24-338).
Examination of self, i. 6.9 (1-54). Existing animal Plato differs
of
Examination of soul, body must from intelligence, iii. 9.1 (13-220).
first be dissociated, vi. 3.1 Experience and
action, underlying
(44-934). transmission, reception, and re-
Excursion down and up, is proces- lation, 1.22 (42-875).
vi.
sion of intelligence, iv. 8.7 Experience does not figure among
(6-131). true categories, vi. 2.16 (43-920).
Excursion yields the soul s two Experience necessary to souls not
duties, body management and strong enough to do without it,
contemplation, iv. 8.7 (6-131). iv. 8.7 (6-131).
Exemption of certain classes from Experience of ecstasy leads to ques-
divine care, heartless, ii. 9.16 tions, iv. 8.1 (6-119).
(33-631). ^ ..
Experience of evil yields knowledge
Exile, gnostic idea of, opposed, n. of good. iv. 8.7 (6-131).
9.6 (33-609). Experiences, sensations are not, but
Existence absolute precedes con- relative actualizations, iv. 6.2
tingent, vi. 1.2i5 (42-881). (41-831).
Existence, all kinds and grades of, liixperiment proposed, ii. 9.17
aim at contemplation, iii. 8.6 (33-633).
(30-538). Expiation is condition of soul in
Existence, category, v. 1.4 (10-180). world, iv. 8.5 (6-128).
Existence, descending, graduations Expiations, time of, between in-
of, iv. 3.17 (27-415). carnations, iii. 4.6 (15-240).
Existence, how infinite arrived to it, Extension merely a sign of par-
is
vi. 6.3 (34-645). ticipation into the world of life,
Existence in intelligible, before vi. 4.13 (22-306).
application to multiple beings, is Extension, none in beauty or jus-
reason, vi. 6.11 (34-659). tice, iv. 7.8 (2-69).
ExtenHion Fire
Extension, none in soul or reason, Fate of the divisible human soul,
iv. (2-63).
7.5 4.6 (15-241).
iii.
Extensions, soul was capable of, Fate of three men in us, is brutal-
before the existence of the body, ization or divinization. vi. 7.6
vi. (22-285).
4.1 (38-708).
External and internal relation of Fate, possible theories about it, iii.
evil, i. 8.5 (51-1149). 1.1 (3-86).
External circumstances cause wealth, Fate spindle, significance of, ii. 3.9
poverty and vice, ii. 3.8 (52-1171).
(52-1174). Fate, the Heraclitian principle, iii.
Exuberant fruitfulness of one, (see 1.2 (3-88).
super-abundance), v. 3.15 (49- Father, v. 1.8 (10-186): v. 5.3
1116). (32-580).
Eyes implanted m man by divine Father, dwells in heaven, i. 6.8
foresight, vi. 7.1 (38-697). (1-53).
Eyes impure can see nothing, i. 6.9 Father of intelligence, name of first,
(1-53). V. 8.1 (31-551).
Eyes of body, close them, is method Fatherland, heaven, i. 6.8 (1-53).
to achieve ecstasy, i. 6.8 (1-52). Faults are reason's failure to
Face to face, vision of God, i. 6.7 dominate matter, v. 9.10 (5-113).
(1-50). Faults come not from intelligence,
Faces all around the head, simile of, but from the generation process,
vi. 5.7 (23-320). v. 9.10 (5-113).
Faculty, reawakening of, is the Faults in the details cannot change
memory, not an image, iv. 6.3 harmony in universe, ii. 3.16
(41-833). (52-1185).
Faith absent in Supreme, v. 8.7 Faults of the definition, that eternity
(31-563). is at rest while time is in
Faith in intelligible, how achieved, motion, iii. 7.1 (45-987).
vi. 9.5 (9-156). Faults of the soul, two possible,
Faith teaches Providence rules the motive and deeds, iv. 8.5 (6-128).
world, iii. 2.7 (47-1054). Fear of death, overcoming of, is
Fall into generation, due to division courage, i. 6.6 (1-49).
into number, iv. 8.4 (6-126), Feast, divinities seated at, meaning,
Fall into generation may be partial iii. 5.10 (50-1139).
and recovery from, possible, iv. Feeler, the soul implied by sensa-
4.5 (28-448). tion, i. 1.6 (53-1198).
Fall not voluntary, but punishment Feeler, who is the, v. 1.1 (53-1191).
of conduct, iv. 8.5 (6-127). Feeling is perception by use of
Fall of the soul as descent into body, iv. 4.23 (28-475).
matter, i. 8.14 (51-1161). Feelings, modes of passions, i. 1.1
Fall of the soul due to both will (53-1191).
and necessity, iv. 8.5 (6-128). Fidelity, kinship to one's own
Fall of the soul due to guilt, (Py- nature, iii. 3.1 (48-1077).
thagorean), iv. 8.1 (6-120). Field of truth, intelligence evolves
Fate, according to Stoic Chrysippus, over, vi. 7.13 (38-723).
iii. 1.2 (3-89). Figurative expressions, reasoning
Fate detailed, does not sway stars, and foresight are only, vi. 7.1
iv. 4.31 (28-489). (37-699).
Fate, Heraclitian, constituted by Figure, spherical and intelligible is
action and passion, iii. 1.4 (3-91). the primitive one, vi. 6.17
Fate is unpredictable circumstances, (34-675).
altering life currents, iii. 4.6 Figures have characteristic effects,
(15-242). iv. 4.35 (28-498).
Fate, mastery of, victory over self, Figures pre-exist in the intelligible,
ii. 3.15 (52-1182). vi. 6.17 (34-675).
Fate, may be mastered, ii. 3.15 Fire and air, action of, not needed
(52-1182). by heaven, ii. 1.8 (40-826).
Fate, obeyed by the soul only when Fire and earth contained in the
evil, iii. 1.10 (3-98). stars, ii. 1.6 (40-821).
sxi
Fire
Form
Fire and light celestial, nature, ii. Flux, heaven though in, perpetuates
1.7 (40-825). itself by form, ii. 1,1 (40-813).
Fire contained in intelligible world, Flux of all beauties here below, vi.
vi. 7.11 (38-719). 7.31 (38-751).
Fire image of, latent and radiant, Followers of the king are universal
V. 1.3 (10-177). stars, ii. 3.13 (52-1179).
Fire, though an apparent exception. Foreign accretion is ugliness, i. 6.5
conforms to this, ii 1.3 (40-817). (1-48).
First and other goods, 1.7 (54-1208).
Foreign sources, derived from modi-
First does not contain any thing to fication, i. 1.9 (53-1202).
be known, v. 6.6 (24-339). Foreknowledge of physician like
First does not know itself, being plans of Providence, iii. 3.5
supra-cogitative, v. 6.6 (24-339). (48;10S5).
First, existence of, necessary, v. 4.1 Foresight and reasoning are only
(7-134). figurative expressions, vi. 7.1
First impossible to go beyond it, (38-699).
vi. 8.11 (39-791). Foresight by God of misfortunes,
First must be one exclusively, not cause of senses in man,
making the one supra-thinking, vi. 7.1 (38-697).
V. 6.3 (24-340). Foresight, eyes implanted in man
First principle has no need of see- by it, vi. 7.1 (38-697).
ing itself, V. 3.10 (49-1106). Foresight of creation, not result of
First principle has no principle, vi. reason, vi. 7.1 (38-698).
7.37 (38-762). Form and light, two methods of
First principle has no thought, the sight, v. 5.7 (32-586).
first actualization of a hypostasis, Form and matter in
all things, iv.
vi. 7.40 (38-766). 7.1 (2-56).
First principle is above thought, v. Form alid mafier intermediary be-
6.26 (24-338). tween, is sense-object, iii. 6.17
First principle may not even be (26-381).
said to exist, is super-existence, Form as model, for producing prin-
vi. 7.38 (38-763). ciple, V. 8.7 (31-562).
Fit itself, the soul must to its part Form being unchangeable, so is
in the skein, iii. 2.17 (47-1072). matter, iii. 6.10 (26-368).
Fit yourself and understand the Form ditterence of matter, due to
world, instead of complaining of that of their intelligible sources,
it, ii. 9.13 (33-625). vi. 3.8 (44-946).
Five physical categories of Plotinos, Form, disappearance of, implies that
vi. 3.3 (44-937). of size, ii. 8.2 (35-682).
Five Plotinic categories, why none Form exterior is the over-
more can be added, vi. 2.9 shadowed, inactive parts of the
(43-907). soul, iii. 4.2 (15-235).
Fleeing from intelligence, rather Form improves matter, vi. 7.28
than intelligence from soul, v. (3S-745).
5.10 (32-591). Form in itself, none in the good,
Flight from evil, not by locality but vi. 7.28 (38-746).
virtue, i. 8.7 (51-1152). Form is not quality but a reason,
Flight from here below, i. 2.6 ii. 6.2 (17-248).
(51-1150); ii. 3.9 (52-1175); i. 6.8 Form is second physical category
(1-52); ivfl 8.5 (6.128). of Plotinos, vi. 3.3 (44-937).
Flight from here below, if prompt, Form is the dream of the good, vi.
leaves soul unharmed, iv. 8.5 7.28 (38-745).
(6-128). Form of a thing is its good, vi. 7.27
Flight from world is assimilation to (38-744).
divinity, i. 2.5 (19-263). Form of a thing is its whyness, vi.
Flight is simplification or detach- 7.2 (38-702).
ment of ecstasy, vi. 9.11 (9-170). Form of forms, vi. 7.17 (38-731).
Fluctuation need not interfere with Form of good borne by life, intel-
continuance, ii. 1.3 (40-816). ligence and idea, vi, 7.2 (38-732).
zxii
_
Form Gentlenes.s
Form of good may exist at varying Future necessary to begotten thing.^
degrees, vi. 7.2 (38-732). not to the intelligtible, iii. 7.3
Form of the body is the soul, iv.
(45-990).
7.1, 2 (2-57). Gad-fly, love is, iii. 5.7 (SO-1134).
Galli. iii. 6.19 (26-385).
Form of unity, is principle of num- Garden of Jupiter is the reason that
bers, V. 5.5 (32-583). everything,
begets iii. 5.9
Form of universe, as soul is, would (50-1137).
be matter, if a primary principle, Garden of Jupiter, meaning of, iii.
iii. 6.18 (26-382). 5.10 (50-1138).
Form only in the sense-world, Genera and individuals are distinct,
proceeds from intelligence, v. 9.10 as being actualizations, vi. 2.2
(5-113). (43-894).
Genera exist both in subordinate
Form substantial, the soul must be
objects, and in themselves, vi.
as she is not simple matter, iv. 7.4
2.12 (43-915).
(2-61).
Genera, first two, are being and
Former livescause present character, movement, vi. 2.7 (43-902).
iii. 3.4 (48-1083). Genera of essence decided about by
Formless shape is absolute beauty, "one and many" puzzle, vi. 2.4
vi. 7.33 (38-754). (43-898).
Formlessness in itself and infinite Genera of the physical are different
is evil, i. 8.3 (51-1145). from those of the intelligible, vi.
Formlessness of one, v. 5.6 (32-584). 3.1 (44-933).
Formlessness of the Supreme shown Genera. Plotinic^ five, are primary
bv approaching soul's rejection of because nothing can be affirmed
form, vi. 7.34 (38-756). of them. vi. 2.9 (43-906).
Forms nf governments, various, General, simile of Providence, iii.
soul resembles, iv. 4.17 (28-464). 3.2 (48-1078).
Forms rational sense and vegetative, Generation, common element with
iii. 4.2 (15-234). growth and increase, vi. 3.22
Forms, though last degree of exist- (44-975).
ence, are faint images, v. Z.7 Generation eternal, iv. 8.4 (6-127).
(49-1102). vi. 7.3 (38-703); vi. 8.20 (39-809).
Fortune, changes of, affect only the Generation falling into, causes
outer man, iii. 2.15 (47-1067). trouble, 4.6 (15-241).
iii.
Fusion forms body and soul, iv. 4.18 matter, iii. 6.13 (26-373).
(28-465). Generatively, all things contained by
Fusion with the divinity, result of intelligence, v. 9.6 (5-109).
ecstasy, v. 8.11 (31-569). Gentleness, sign of naturalness as
Future determined, according to of health and unconsciousness of
prediction, iii. 1.3 (3-90). ecstasy, v. 8.11 (31-570).
sxili
Genus Good
Genus, another, is stability, vi. 2.7 Good, even if it thought, there
(43-903). would be need of something
superior, vi. 7.40 (38-767).
Genus divides in certain animals, iv.
Good, form of, borne by life, in-
7.5 (2-63;.
telligence and idea, vi. 7.18
Genus, there is more than one, vi. (38-731).
2.2 (43-895). Good for the individual is illumina-
Geometry, an intelligible art, v. 9.11 tion, vi. 7.24 (38-740).
(5-115). Good has no need of beauty, while
quantities, not beauty has of the good, v. 5.12
Geometry studies
(32-594).
qualities, vi. 3.15 (44-958).
Good, if it is a genus, must be one
Giving without loss (a Numenian of the posterior ones, vi. 2.17
idea), vi. 9.9 (9-165). (43-921).
Gluttonous people who gorge them- Good, implied by scorn of life, vi.
selves at the ceremonies and leave 7.29 (38-748).
without mysteries, v. 5.1 (32-592). Good implies evil because matter is
necessary to the world, i. 8.7
Gnostic planning of the world by
(51-1152).
God, refuted, v. 8.7, 12 (31-561,
Good, in what does it consist, iv. 1.
572). .^,
responsible for our
^ Good, inseparable from evil, iii. 3.7
God cannot be
(48-1088).
ills, iv. 4.39 (28-503).
God not remembered by world-soul Good, intelligence and soul, are like
continuing to be seen, iv. 4.7 light, sun and moon, v. 6.4
(28-449).
(24-337).
God's plannmg of the world Good is a nature that possesses no
Importance
Identity be
Immaterial natures could not
(10-180). 1.4
Identity, category, v. affected, iii. 6.2 (26-354). _
Identity of thought
and existence Immanence and inclination is the
intelli-
makes actualizations of Supreme, vi. 8.16 (39-801).
or
gence, V. 9.5 (5-107). _
Immortal, are we, all of us,
substantial, inconsistent only parts? iv. 7.1 (2-56).
Identity,
distinctness, u. 4.14 Immortal as the One f rom whom
.
whh logical
are souls, vi. 4.10
(12-214). they proceed,
divinity. 1.1 (22-301). _, . ,
souls of animals
does God. Immortality in
Igiores everything,
vi 7.38 and plants, iv. 7.14 (2-84).
being above thought, Immortality of heaven also due
to
(38-763). universal soul's sponUneous
by mere
Illumination, creation motion, ii. 1.4 (40-818).
(33-5^^;.
Immortality of heaven due to
its
enostic, opposed, u. 9.11
IirmTnation'^of darkness -uf^^hye residence there, 11. 1-4 (40-817).
by
been eternal n. 9 j 2 ^^"-6.24) Immortality of heaven proved
for the i-^
Illumination, the good no beginning,
.s 11.
having
vi. 7.24 (38-74U;.
individual, (40-819). . _ .- ,,.
Immortality of soul, iv. ",(2:56).
sr^;r 5^(1^75'; V. 8.3
Immortality of soul proved historic-
ally, iv. 7.15 (2-85).
Im^age bound to model by radiation, Immovability of Intelligence neces-
v.
vi 4.10 (22-300). , . sary to make it act as horizon,
formed by the universal,
Image 5,7 (32-586). , . ^, . .
m. soul is
beings, is magnitude, 6.17 Impassible, and punishable,
(26-380). both, i. 1.12 (53-1204)
Impassible are world soul and
stars,
Image in mirror, iv. 5.7 (29-528).
iv. 4.42 (28-506).
of archetype >s J^P't^'g-^^"
.
Imaie (31-572). Impassible as the soul is, everything
gotten bv ecstasy, v. 8.12 figurative, 6.1
of' intelligence is only a contrary is 111.
Image
sample that must be
purified, v. (26-351).
Impassible, how can the soul
^ ,
re- „
time. main, though given up to
emo-
Imlge^of '"s model eternity is
(23-318).
thought, v. 3.5, 6 (49-1096); v.
4.2 (7-136); v. 6.1 (24-334).
Infinite, how
a number can be said Intelligence and life must be
to be, 6.16 (34-673).
vi. transcended by good, v. 3.16
Infinite, how it arrived to existence. (49-1117).
vi. 6.2, 3 (34-644, 645). Intelligence and life, only different
Infinite is conceived by the thoughts degrees of the same reality, vi.
making abstraction of the form, 7.18 (38-732).
vi. 6.3 (34-646). Intelligence and soul contained in
Infinite is soul, as comprising intelligible world, besides ideas,
many souls, vi. 4.4 (22-291). v. 9.13 (5-116).
Infinite may be ideal or real, ii. Intelligence as a composite, is pos-
4.15 (12-217). terior to the categories, vi. 2.19
Infinite, what is its number, vi. 6.2 (43-924).
(34-644). Intelligence as demiurgic creator,
Infinity, how it can subsist in the V. 1.8 (10-186).
intelligible world, vi. 6.2 (34-645). Intelligence as matter of intelligible
Infinity of number, due to impos- entities, v. 4.2 (7-136).
sibility of increasing the greatest, Intelligence as vision of one, v. 1.7
vi. 6.18 (34-676). (10-185).
Intelllgrence Intelligence
Intelligence assisting Supreme, has Intelligence, how it makes the
no room for chance, vi. 8.17 world subsist, iii. 2.1 (47-1043).
(39-804). Intelligence, how though one, pro-
Intelligence begets world-souls and duces particular things, vi. 2.21
individual souls, vi. 2.22 (43-929). (43-926).
Intelligence cannot be first, v. 4.1
(7-13S).
Intelligence, ideas and essence, v.
category, 9 (5-102).
Intelligence v. 1.4
(10-180). Intelligence identical with thought,
Intelligence conceived of by strip- as far as existence, v. 3.5
ping the soul of every non- (49-1096).
mtellectual part, v. 3.9 (49-1104). Intelligence, image of one, v. 1.7
Intelligence consists of intelligence (10-185).
and love, vi. 7.35 (38-758). Intelligence implies aspiration, as
Intelligence contains all beings, thought is aspiration to the good,
generatively, v. 9.6 (5-109). iii. 8.11 (30-548).
Intelligence contains all intelTigible Intelligence implies good, as
entities, by its very notion, v. 5.2 thought is aspiration thereto, v.
(32-578). 6.5 (24-338).
Intelligence contains all things con- Intelligence in actualization, be-
formed to the good, vi. 7.16 cause its thought is identical with
(38-727). its essence, v. 9.5 (5-107).
Intelligence contains the infinite as Intelligence in relation to good,
friendship, vi. 7.14 (38-725). i. 4.3 (46-1024).
Inteligence contains the infinite as Intelligence is all, vi. 7.17 (38-729).
simultaneous of one and many, Intelligence is goal of purification,
vi. 7.14 (38-725). i. 2.5 (19-263).
Intelligence contains the universal Intelligence is matter of intelligible
archetype, v. 9.9 (5-112). entities, v. 4.2 (7-136).
Intelligence contains the whyness of Intelligence is the potentiality of
its forms, vi. 7.2 (38-732). the intelligences which are its
Intelligence contemplating, is hori- actualizations, vi. 2.20 (43-925).
zon of divine approach, v. 5.7 Intelligence itself is the substrate
(32-586). of the intelligible world, ii. 4.4
Intelligence could not have been (iT^-igg).
the last degree of existence, ii. Intelligence, life of, is ever con-
9.8 (33-614). temporaneous, iii. 7.2 (45-989).
Intelligence destroyed by theory Intelligence, like circle, is insepar-
that truth is external to it, v. 5.1 ably one and many, iii. 8.8
(32-576). (30-543).
Intelligence develops manifoldness Intelligence may be denied liberty,
just like soul, iv. 3.5 (27-396). if granted juper-liberty, vi. 8.6
Intelligence did not deliberate be- (39-782).
fore making sense-man, vi. 7.1 Intelligence, multiplicity of, implies
(38-698). their mutual difl'erences, vi. 7.17
Intelligence differentiated into uni- (38-730).
versal and individual, vi. 7.17 Intelligence must remain immovable
(38-729). to act as horizon, v. 5.7 (32-586).
Intelligence, divine nature of, i. 8.2 Intelligence not a unity, but its
(51-1143). manifold produced by a unity,
Intelligence does not figure among iv. 4.1 (28-443).
true categories, vi. 2.17 (43-921). Intelligence not constituted by
Intellige ice dwelt in bv pure in- things in it, v. 2.2 (11-196).
corporeal souls, iv. 3.2'4 (27-427). Intelligence not ours, but we, J. 1.13
Intelligence evolves over the field (53-1206).
of truth, vi. 7.13 (38-723). Intelligence passes from unity to
Intelligence, good and soul related duality by thinking, v. 6.1
by light, sun and moon, v. 6.4 (24-333).
(24-337). Intelligence potential and actual-
Intelligence has conversion to good ized in the soul, vi. 6.15 (34-669).
and being in itself, vi. 8.4 Intelligence primary knows itself,
(39-778). V. 3.6 (49-1099).
Intelligrible
intelligence
Intelligible entities, gnostics think
Intelligence proof of its existence
they can be bewitched, ii. 9.14
and nature, v. 9.3 (5-104).
(33-627).
Intelligence ranks all else, v. 4.2 and
Intelligible entities higher
(7-136). lower, first and second, v. 4.2
Intelligence relation to intelligible, (7-135). . . ^ u .u
iii. 9.1 (13-220). Intelligible entities must be both,
Intelligence's existence proved by identical with and different from
identity of its thought and es- intelligence, v. 3.10 (49-1108).
Intelligible entities not merely
sence, V. 9.3 (50-104). for
images, but potentialities
Intelligence shines down from the memory, iv. 4.4 (28-446).
peak formed by united souls, vi.
Intelligible entities presence im-
7.15 (38-726). plied by knowledge of them, v. v.
Intelligence supreme, is king of 1 (32-575).
kings, V. 5.3 (32-579). Intelligible entities return not by
Intelligence's working demands a memory, but by further vision,
supra-thinking principle, v. 6.2 iv.4.5 (28-447).
(24-334). Intelligible entity what, and how
Intelligence that aspires to form it is it, vi. 6.8 (34-654).
of good is not the supreme, in. Intelligible essence, both in and
8.11 (30-548). out of itself, vi. 5.3 (23-316).
Intelligence thinks things, because it Intelligible essence formed by add-
possesses them, vi. 6.7 (34-653). ing eternity to essence, vi. 2.1
Intelligence unites, as it rises to (43-892).
the intelligible, iv. 4.1 (28-442). Intelligible eternity is not an ac-
Intelligence, which is free by it- cident of, but an intimate part
self, endows soul with liberty, vi. of its nature, iii. 7.3 (45-989).
8.7 (39-983). ^ .
Intelligible has eternity as world-
Intelligence world, in it each being soul is to time, iii. 7.10
is accompanied by its whyness, (45-1007).
vi. 7.2 (38-702). Intelligible, how participated in by
Intelligent life beneath being, in. 6.6 inferior nature, vi. 5.11 (23-329).
(26-361). ^. .
Intelligible in it, cause coincides
Intelligible animals are distinct with nature, vi. 7.19 (38-735).
from the creating image of them, Intelligible in it, stability does not
vi. 7.8 (38-712). imply vi. 3.27 (44-982).
stillness,
Iptelligible animals are pre-existing, Intelligible exists in the intel-
line
vi. 7.8 (38-712). ligible, vi. 6.17 (34-674).
Intelligible animals do not incline Intelligible line posterior to num-
towards the sense-world, vi. 7.8 ber, vi. 6.17 (34-674).
(38-712). Intelligible man, scrutiny of, de-
Intelligible beauty v. 8 (31-551). manded by philosophy, vi. 7.4
Intelligible believed in by those (38-705).
rising to the soul vi. 9.5 (9-156). Intelligible matter, li. 4.1, 2
Intelligible contains the earth, vi. (12-197, 198); iii. 8.11 (30-548).
7.11 (38-718). Intelligible matter composite of
Intelligible does not descend; sense- form and matter, ii. 4.4 (12-200).
world rises iii. 4.4 (15-237). Intelligible matter is not potential,
Intelligible entities are not outside ii. 5.3 (25-345).
of the good. V. 5 (32-575). Intelligible matter is not shapeless,
Intelligible entities are veritable ii. 4.3 (12-198).
numbers, vi. 6.14 (34-668). Intelligible matter is shaped real
Intelligible entities .contained by being, ii. 4.5 (12-201).
very motion ofintelligence, Intelligible matter, why it must be
v. 5.2 (32-578). accepted, iii. 5.6 (50-1132).
Intelligible entities do not exist Intelligible number infinite because
apart from their matter, intel- unmeasured, vi. 618 (34-676).
ligence, V. 4.2 (7-138). Intelligible numbers, vi. 6.6
Intelligible entities eternal and (34-651).
immutable, not corporeal, iv. 7.8 Intelligible parts of men unite in
(2-69). the intelligible, vi. 5.10 (23-327).
zxxll
Tnt«>lliR:IbIe iraHcible
Intelligible PythaKorcan numbers Interior characteristics necessary to
discussed, vi. 6.5 (34-649). happiness, i. 4.3 (46-1023).
Ititellig'ible relation to intelligence, Interior life, rather than exterior,
iii. 9.1 (13-220). is field of liberty, vi. 8.6
Intelligible remains unmoved, yet 39-781).
penetrates the world, vi. S.ll Interior man, v. 1.10 (10-189).
(23-3.^s). Interior model, cause of apprecia-
Intelligible, shared by highest parts tion of interior beauty, i. 6.2
of all men.vi. 7.15 (38-726). (1-45). _
Liberty refers to the interior life, follow it? iv. 5.7 (29-526).
rather than to the exterior, vi. Light, objective and visual, mutual
8.6 (39-781). relation of, iv. 5.4 (29-520).
Liberty would be destroyed by Light, objective, does not transmit
astrology, iii. 1.7 (3-96). by relays, iv. 5.4 (29-522).
Life and intelligence could not in- Light, relation to air, iv. 4.5, 6
here in molecules, iv. 7.2 (2-58). (29-524).
Life and thought, different grades Light, visual, not a medium, iv. 5.4
of, iii 8.7 (30-540). (29-522).
Life changed from an evil to a Lighting fire, from refraction, gen-
good by virtue, i. 7.1 (54-1208). eration illustrates, iii. 6.14
Life, drama of, roles played badly (26-376).
by evil, iii. 2.17 (47-1071). Limit lower, of divine things, the
Life interpenetrates all, and knows soul, v. 1.7 (10-186).
no limits, vi. 5 12 (23-330). Limit of union with divinity, desire
Life is actualization of intelligence, or ability, v. 8.11 (31-570).
vi. 9.9 (9-165). Limitless is supreme, vi. 7.32
Life is below good, iii. 9.9 (13-225). (38-753).
lilmits tyre
Limits, none known by life, vi. 5.12 Love, lower, beauty, celestial, v.
(23-330). 8.13 (31-573>.
Line intelligible, posterior to num- Love, lower, corresponding to
ber, vi. 6.17 (34-674). world-soul, iii. 5.3 (50-1128).
Liver, location of growth, iv. 3.23 Love must exist because the soul
(27-426). does, iii. 5.10 (50-1139).
Liver, seat of soul's desire, iv. 4.28 Love, myth of birth, significance,
(28-480). iii. 5.10 (50-1139).
Lives, former, cau«e human char- Love of beauty explained by aver-
acter, iii. 3.4 (48-1083). sion for ugliness, i. 6.5 (1-47).
Living being, no evil is unalloyed Love possesses divine being, iii. 5-3
for it, i. 7.3 (54-1210). (50-1127).
Living well not explainable by Love, working as sympathy, affects
reason, i. 4.2 (46-1022). magic, iv. 4.40 (28-503).
Living well not extended to all Love or Eros, iii. 5 (50-1122).
animals, i. 4.2 (46-1020). Love that unites soul to good is
Localization of soul opento meta- deity, iii. 5.4 (50-1130).
physical objections, iv. 3.20 Love that unites soul to matter is
(27-419). demon only, iii. 5.4 (50-1130).
Location does not figure among true Lover, divine, waits at the door, vi.
categories, vi. 2.16 (43-919). 5.10 (23-325).
Location for the things yet to be Lover, how he develops, v. 9.2
produced is essence, vi. 6.10 (5-103).
(34-657). Lover, how he is attracted by
Location of form (see residence), beauty of single body, i. 3.2
iii. 6.14 (26-376). (20-271).
Location of soul is principle that is Lover, how he uses to intelligible
everywhere and nowhere, v. 2.2 world, i. 3.2 (20-271).
(11-195). Lover, simile of, in seeing God, vi.
Location of world is in soul and 9.4 (9-155).
not soul in body, iv. 3.9 (27-405). Lovers are those who feel senti-
Logos, intermediary, also unac- ments most keenly, i. 6.4 (1-46).
countable, ii. (33-601).
9.1 Lover's beauty in virtues trans-
Logos, form character, role and
of, formed to intellectual, i. 3-2
reason, iii. 2.17 (47-1071). (20-271).
Lost wings, has soul, in incarnation, Lover's beauty (transformed into
i. 8.14 (51-1161). artistic and spiritual virtues, i. 3.2
Love as God, demon and passion, (20-271).
iii. 5.1 (50-1122). Loves contrary to nature are pas-
Love as recognition of hidden af- sions of strayed souls, iii. 5.7
finity, iii. 5.1 (50-1122). (50-1135).
Love based on unity and sympathy Loves implanted by nature are all
of al things, iv. 9.3 (8-142). good, iii. 5.7 (50-1136).
Love causes, four, divine, innate Loves in the evil charged down by
notion, affinity and sentiment of opinions, iii. 5.7 (50-1136).
false
beauty, iii. 5.1 (50-1123). Lower form of being possessed by
Love, celestial, must abide in intel- evil, 8.3 (51-1145).
i.
Man, relation of, to the intelligible Many and one, puzzle of decides
world, vi. 4.14 (22-308). genera of essence, vi. 2.4
Man's triple nature is connection (43-898).
between sense and intelligible Marriages, presided over by lower
world, vi. 7.7 (38-711). love, iii. 5.3 (50-1129).
Management of body by reasoning, Mars, relations to Saturn illogical,
of world by intelligence, iv. 8.8 ii. 3.5 (52-1169).
(6-132). Mass is source of ugliness, v 8.2
Manager, rewards and punishes. (31-554).
good and bad actors, iii. 2.17 Master, even beyond it, is the Su-
(47-1071). preme, vi. 8.12 (39-793).
Managing part of soul, discredited, Master of himself power is the
iv. 2.2 (21-280). Supreme, vi. 8.10 (39-790).
Manicheans, wine divided in jars Masters of ourselves are even we,
theorv of reflected, iv 3.2, 20 how much more Supreme, vi. 8.12
(27-390), (39-793).
xxxvli
Mastery- Matter
Mastery of these corporeal disposi- Matter, descent into, is fall of the
tions is not easy, i. 8.8 (51-1154). soul, i. 8.14 (51-1161).
Material, gnostic distinction of Matter, difference from form, due
men, ii. 9.18 (33-637). to that of intelligible sources, vi.
Matter Memory
Matter is physical category, vi. 3.3 Mediocre, evil men even, never
(44-937). abandoned by Providence, iii. 2.9
Matter is real potentially, ii. 5. (47-1058).
(25-348). Mediation of soul between indivis-
Matter is relative darkness, ii. 4.5 ible and divisible essence, iv. 2
(12-201). (21-276).
Matter is secondary evil, i". 8.4
(51-1155). Mediation of world-souls, through
Matter is unchangeable because form it, benefits are granted to men,
is such, iii. 6.10 (26-368). iv. 4.12, 30 (28-457, 486).
Matter left alone as basis after Medium cosmologically necessary,
Stoic categories evaporate, vi. but affects sight only slightly, iv.
1.29 (42-886). 5.2 (29-517).
Matter magnitude derived from Medium needed in Platonism, Aris-
seminal reason, iii. 6.15 totelianism. Stoicism, iv. S.2
(26-377). (29-516).
Matter may exist, yet be evil, i.
Medium not needed in Atomism and
8.11 (51-1158). Epicurianism, iv. 5.2 (29-516).
Matter, modified, is Stoic God, vi.
Medium of sight, Aristotle's, un-
12.7 (42-881). necessary, iv. 5.1 (29-515).
Matter must be possible, because its
Medium, though possible, hinders
qualities change, iii. 6.8 (26-366). organs of sight, iv. 5.1 (29-514).
Matter necessary to the world; Medium, untroubled, is the world-
hence good implies evil, i. 8.7
soul, iv. 8.7 (6-130).
(51-1152). Medium's absence would only de-
Matter not in intelligible world, v. stroy sympathy, iv. 5.3 (29-519).
8.4 (31-557).
Matter nothing real actually, ii. 5.4 Medium's affection does not inter-
(25-347). fere with vision, iv. 5.3 (29-520).
Matter of demons is not corporeal, Memories not needed, unconscious
iii. 5.7 (50-1135). prayer answered by Stars, iv.
Matter participates in existence, 4.42 (28-505).
without participating it, iii. 6.14 Memories of the past do not in-
(26-376). crease happiness, i. 59 (36-689).
Matter participates in the intellig- Memory, iv. 3.25 (27-428).
ible, by appearance, iii. 6.11 Memory and reasoning, not implied
(26-369). bv world-soul's wisdom, iv. 4.12
Matter, participation of, in ideas, (28-457).
vi. 5.8 (23-321). Memory and reasoning suspended
Matter possesses no quality, ii. 4.8 by omnisicient intuition, iv. 4.12
(12-205); iv. 7.3 (2-59). (28-457).
Matter qualified as seminal reasons, Memory and sensation, iv. 6
vi. 1.29. (41-829).
Matter rationalized is body, ii. 7.3 Memory and sensation, Stoic doc-
(37-696). trines of, hang together, iv. 6.1
Matter received forms until hidden (41-829).
by them, v. 8.7 (31-562).
Matter, relation of, to reason, il-
Memory acts through the sympathy
of the soul's highest self, iv. 6.3
lustrates that of opinion to imag-
(41-832).
ination, iii. 6.15 (26-377).
Matter, since cannot be destroyed,
Memory, actualization of soul, iv.
3.25 (27-429).
cannot be affected, iii. 6.8
(26-365).
Memory belongs to divine soul, and
to that derived from world-soul,
Matter things mingled, contain no
iv. 3.27 (27-433).
perfection, iii. 2.7 (47-1053).
Matter's generation, consequence of
Memory belongs to imagination, iv.
3.29 (27-433).
anterior principles, iv. 8.6 (6-130).
Matter's primitive impotence before Memorv belongs to the soul alone,
generation, iv. 8.6 (6-130). iv. 3.26 (27-432).
Mechanism of ecstasy, v. 8.11 Memory, both kinds, implies both
(31-569). kinds of imagination, iv. 3.31
Medicine, v. 9.11 (5-114). (27-438).
xxxix
_
Memory Misfortiuie
Memory definition depends on Men both, we are not always as we
whether it is animal or human, should be, vi. 4.14 (22-308).
iv. 3.25 (27-429). Men escape chance by interior iso-
lation, vi. 8.15 (39-800).
Memory does not belong to ap-
petite, iv. 3.28 (27-434). Men non-virtuous, do good when
not hindered by passions, iii.
Memory does not belong to the 1.10 (3-98).
power of perception, iv. 3.29
Men of three kinds, sensual, moral
(27-435). and spiritual, v. 9.1 (5-102).
Memory does not belong to the Men seek action when too weak for
stars, iv. 4.30 (28-441). contemplation, iii. 8.4 (30-536).
Memory impossible to world-souls to Men sense and intelligible, ditterence
whom there is no time but a between, vi. 7.4 (38-705).
single day, iv. 4.7 (28-450). Men, three in each of us, vi. 7.6
Memory inapplicable to any but (38-708).
time limited beings, iv. 3.25 Men, three in us, fate of them is,
(27-428). brutalization or divinization, vi.
Memory is not identical with feel- 7.6 (38-709).
ing or reasoning, iv. 3.29 Men, three kinds of, v. 9.1 (5-102).
(27-436). Mercury, Jupiter and Venus, also
Memory limited to souls that considered astrologically, ii. 3.5
change their condition, iv. 4.6 (52-1169).
(28-448). Metal is to statue as body to soul,
Memory may be reduced to sensa- iv. 7.8 (2-76).
tion, iv. 3.28 (27-434). Messengers of divinities are souls
Memory needs training and educa- incarnated, iv. 3.12, 13 (27-409);
tion, iv. 6.3 (41-835). iv. 8.5 (6-127).
Memory, none in stars, because uni- Metaphorical is all language about
formly blissful, iv. 4.8 (28-452). the Supreme, vi. 8.13 (39-795).
Memory not an image but a re- _ Method of creation, ii. 3.17
awakening of a faculty, iv. 6.3 (52-1186).
(41-833). Method of ecstasy is to close eyes
Memory not as high as unreflective of body, i. 6.8 (1-52).
identification, iv. 4.4 (28-445). Methods of dialectic differ with in-
Memory not, but an affection, is dividuals, i. 3.1 (20-269).
kept by appetite, iv. 3.28 Methods of participation in good,
(27-434). i. 7.1 (54-1208).
Memory not compulsory, iv. 4.8 Metis or prudence (myth of), iii.
(28-451). 5.5 (50-1130).
Memory not exercised by _
world- Microcosm, iv. 3.10 (27-406).
souls and stars' souls, iv. 4.6 Migration of soul psychologically ex-
(28-449). plained, vi. 4.16 (22-310).
Memory not intelligible because of Minerva, vi. 5.7 (23-321).
simultaneity, iv. 4.1 (28-441). _
Minos, vi. 9.7 (9-162).
Memory of soul in intelligible Miracle, matter participates in ex-
world, iv. 4.1 (28-441). istence, while not participating in
Memory peculiar to soul and body, it, iii. 6.14 (26-376).
iv. 3.26 (27-430). Mire, unruly, soul falls into, when
Memory, possession of, not caused plunging down, i. 8.13 (51-1160).
by incarnation of soul, iv. 3.26 Mirror, iv. 3.30 (27-437); iv. 5.7
(27-431). (29-528).
Memory problems depend on defin- Mirror empty, reflects everything
ition, iv.3.25 (27-429). like matter, iii. 6.7 (26-363).
Memory, timeless, constitutes self- Mirror, simile of, i. 4.10 (46-1034).
consciousness, iv. 3.25 (27-429). Misfortune and punishment, sig-
Memory when beyond, helped by nificance of, iv. 3.16 (27-414).
training here below, iv. 4.5 Misfortune, experience of, does not
(28-447). give senses to man, vi. 7.1
Memory would
be hindered if (38-697).
soul's impressions were corporeal, Misfortune foreseen by God, not
iv. 7.6 (2-66). cause of human senses, vi. 7.1
Men are kings, v. 3.4 (49-1094). (38-697).
Misfortnne Movement
Misfortune none too great to be Monism of the Stoics breaks down
conquered by virtues, i. 4.8 just like dualism, v. 1.27 (42-883).
(46-1031). Moon, limit of world-sphere, ii. l.S
Misfortune to the good only ap- (40-820).
parent, iii. 2.6 (47-1051). Moon, sun and light universe like,
Mithra, simile of, used, iii. 2.14 v. 6.4 (24-337).
(47-1064). Moral beauties, more delightful
Mixture, consecjuences of soul and than sense-beauties, i. 6.4 (1-45).
body, i. 1.4 (53-1195). Moral men, v. 9.1 (5-102).
Mixture, elements are not. but Moral men become superficial, v.
arise from a common system, ii. 9.1 (2-102).
1.7 (40-824). Moralization, iv, 4.17 (28-464).
Mixture explained by evaporation Moralization decides government of
(Stoic), ii. 7.2 (37-694). soul, iv. 4.17 (28-464).
Mixture limited to energies of the Mortal, either whole or part of us,
existent, iv. 7.2. 8 (2-58, 68). iv. 7.1 (2-56).
Mixture of intelligence and neces- Mother, nurse, residence and other
sity, i. 8.7 (51-1152). nature is matter, iii. 6.18 (26-384).
Mixture of soul and body impos- Motion, how imparted to lower ex-
sible, i. 1.4 (53-1194). istences, ii. 2.2 (14-231).
Mixture of soul divisible, ii. 3.9 Motion is below the One, iii. 9.7
(52-1176). (13-225).
^, Motion of fire,
Mixture of unequal qualities, ii. 7.1 is straight, ii. 2.1
(37-693). (14-228).
Mixture that occupies more space Motion of soul is circular, ii. 2.1
than elements, ii. 7.1 (37-693). (14-229).
Mixture, theory of, of Alexander Motion, single, effected by body,
of Aphrodisia, ii. 7.1 (37-691); iv. and different ones by soul, iv.
7.2 (2-58). 7.4 (2-62).
Mixture to the point of total pene- Motion spontaneous, of universal
tration, ii. 7 (37-691). soul, immortalizes heaven, ii. 1.4
Modality, should not occupy even (40-818).
third rank of existence, vi. 1.30 Motions, conflicting, due to presence
(42-887). of bodies, ii. 2.2 (14-231).
Model, V. 8.8 (31-564). Motions, different, caused bv soul,
Model for producing
principle, is iv. (2-62).
7.5
form, v. 8.7 (31-561). Motive, essential to determination,
Model, image bound to it by radia- iii. 1.1 (3-87).
tion, vi. 4.10 (22-300). Motives of creation, ii. 9.4 (33-605).
Model, interior, cause of apprecia- Movement, v. 1.4 (10-180).
tion of interior beauties, i. 6.4 Movement and rest, destruction also
(1-45). inapplicable, ii. 9.1 (33-600).
Model of reason, is the universal Movement and stability exist because
soul, iv. (27-407).
3.11 thouerht by intelligence, vi. 2.8
Model of the old earth, gnostic, ii. (43-904).
9.5 (33-607). Movement another kind of stability,
Model of the universe is intelligible vi. 2.7 (43-903).
world, vi. 7.12 (38-720). Movement cannot be reduced to any
Model, previous, object's existence higher genus, vi. 3.21 (44-971).
implies, vi. 6.10 (34-658). Movement, circular of the soul, iv.
Model, superior, method pf pro- 4.16 (28-462).
ducing assimilation, i. 2.7 Movement divided in natural, arti-
(19-267, 268). ficial and voluntary, vi. 3.26
Modesty is part of goodness, li. (44-980).
9.9. (33-616). Movement does not beget time, but
Modification derived from foreign indicates it. iii. 7.11 (45-1009).
sources, i. 1.9 (53-1202). Movement for sense objects, vi. 3.23
Modified matter, is Stoic God, vi. (44-976).
1.27 (42-881). Movement, how can it be in time if
Molecules could not possess life changes are out of time, vi. 1.16
and intelligence, iv. 7.2 (2-57). (42-864).
Movement Nature
Movement a form of power, vL
is Mutilation of Saturn typifies split-
3.22 (44-973). ting of unity, v. 8.13 (31-573).
Movement is active for, and is the Mysteries, v. 3.17 (49-1120).
cause of other forms, vi. 3.22 Mysteries, ancient, their spiritual
(44-974). truth, vi. 9.11 (9-169).
Movement, is change anterior to it? Mysteries purify and lead to
vi. 3.21 (44-972). nakedness in sanctuary, i. 6.6
Movement measured by space be- (1-50).
cause of its indetermination, iii. Mystery of derivation of Second
7.11 (45-1011). from First, v. 1.6 (10-181).
Movement measures time, and is Mystery rites explain secrecy of
measured by it, iii. 7.12 (45-1011). ecstasy, vi. 9.11 (9-169).
Movement of combination, vi. 3.25 Mystery teachings of hell, i. 6.6
(44-978). (1-49).
Movement of displacement is single, Myths explained by body's ap-
vi. 3.24 (44-927). proach to the soul, iii. S.IO
Movement, of its image time, is (50-1138).
eternity, iii. 7, int. (45-985). Myths, object to analyze and
of. Is
Movement of the heavens, ii. 2 distinguish, iii. 5.10 (50-1139).
(14-227). Myths of ithyphallic Hermes, iii.
Movement of the soul is attributed 6.19 (26-385).
to the primary movement, iii. 7.12 Mjrths of Need and Abundance, iii.
(45-985). 6.14 (26-375).
Movement, persistent, and it in- Myths, see Abundance, Need of, iii.
terval, are not time, but are 6.14 (26-375).
within it, iii. 7.7 (45-999). Nakedness follows purification in
Movement, three kinds, ii. 2.1 mysteries, i. 6.6 (1-50).
(14-227). Names of Supreme approximations,
Movement, under it, action and v. 5 6 (32-584).
suffering may be subsumed, vi. 1.17 Narcissus, i. 6.8 (1-52): v. 8.2
(42-866). (31-554).
Movement, why it is a category, vi. Narcissus followed vain shapes,
3.20 (44-971). \. 6.8 (1-52).
Multiple unity, iv. 9.1 (8-139). Natural characteristics, derived from
Multiple unity, radiation of, v. 3.15 categories in intelligible, v. 9.10
(49-1115). (5-113).
Multiplicitv could not be contained Natural law, by it all prayers are
in the first, vi. 7.17 (38-729). answered, even of evil, iv. 4.42
Multiplicity demands organization in (28-505).
system, vi. 7.10 (38-716). Natural movements, vi. 3.26
Multiplicity of intelligences implies (44-980).
their natural differences, vi. 7.17 Nature and elements, there is con-
(38-730). tinuity between, iv. 4.14 (28-459).
Multitude, how it procedes from the Nature, and origin of evils, i. 8
One , v. 9.14 (5-116); vi. 7 (51-1142).
(38-697). Nature as weaker contemplation,
Multitude is distance from an iii. 8.4 (30-535).
unitv, anJ is an evil, vi. 6.1 Nature betrayed, but not aflfected
(3-t-643). by stars, iii. 1.6 (3-95).
Multitude of ideas of the good, vi. Nature, capable of perfection as
7 (38-697). much as we, ii. 9.5 (33-607).
Muses, v. 8.10 (31-569); iii. 7.10 Nature, cause coincides with it in
(45-1005). intelligible, vi. 7.19 (38-735).
Music makes the musician, v. 8.1 Nature contemplation in unity, iii.
(31-552). 8 (30-542).
Musician educated by recognizing Nature, contrary to loves, are pas-
truths he already possesses, i. 3.1 sions of strayed souls, iii. 5.7
(20-270). (50-1135).
Musician, how he rises to intelligible Nature dominates in plants, but not
world, i. 3.1 (20-270). in man, iii. 4.1 (15-233).
Musician led up by beauty, i. 3.1 Nature first acttializati n of uni-
(20-270). versal soul, v. 2.1 (11-194).
xUl
Nature Numbers
Nature is immoTable as a fall, but Need and Abundance, myth of, iii.
not as compound of matter and 6.14 (26-375).
form, iii. 8.2 (30533). Need, or Poros, iii. 5.2, 5, 6, 7, 10
Nature is ultimate cause, iii. 1.1 (50-1125 to 1135).
(3-87). Negative necessary to a definition,
Nature law directs soul, ii. 3.8 v. 5.6 (32-5S4).
(52-1173). Neutral evil is matter, vi. 7.28
Nature, lowest in the world-soul's (38-746).
wisdom, iv. 4.13 (28-458). New things, unnoticed, their percep-
Nature of divine intelligence, i. 8.2 tion not forced, iv. 4.8 (28-450).
(51-1143).
Nature of evil, i. 8.3 (51-1144).
New world arises out of Jupiter
begotten by result of ecstasy, v.
Nature of intelligence proved, v. 9.3
8.12 (31-572).
(5-104).
Nature of soul is intermediate, iv. Night objects prove uselessness of
8.7 (6-130). sight medium, iv. 5.3 (29-519).
Nature of Supreme, i. 8.2 (51-1144). Non-being is matter, cannot be any-
Nature of universal soul, i. 8.2 thing actual, ii. 5.4 (25-347).
(51-1144). Nonentity has intelligent life be-
Nature posterior to intelligence, iv. neath being, iii. 6.6 (26-360).
7.8 (2-78). Nonentity is matter, i. 8.5 (51-1150).
Nature reason is result of immov- Normative element of life, is
able contemplation, iii. 8.2 Providence, iii. 3.5 (48-1084).
(30-533). Noses, pug, and Roman, due to
Nature, relation of animal to human, matter, v. 9.12 (5-115).
i. 1.7 (53-1199). Nothing is contained in (Dne; reason
Nature sterility indicated by castra- why everything can issue from
tion, iii. 6.19 (26-384). it, V. 2.1 (11-193).
Nature, Stoic name for generative Notions, scientific, are both prior
power in seeds, v 9.6 (5-110). and posterior, v. 9.7 (5-110).
Nature, to what part belongs emo- Nowhere and everywhere is Su-
tions? i. 1.1 (53-1191). preme, inclination and imminence,
Nature's mother is universal reason vi. 8.16 (39-801).
and father the formal reasons, Number and unity proceed from the
iii. 8.4 (30-535). One and many beings, vi. 6.10
Nature's progress aided by auxiliary (34-659).
arts, v. 9.11 (5-114). Number as universal bond of uni-
Necessary, begetting of Second by verse, 6.15 (34-670).
vi.
First, v. 4.1 (7-135). Number can be said to be infinite,
Necessary things are those whose vi. 6.19 (34-674).
possession is unconscious, i. 4.6 Number, category, v. 1.4 (10-180).
(46-1027). Number exists for every animal and
Necessity, characteristic of intelli- the universal animal, vi. 6.15
gence, v. 3.6 (49-1100). (34-668).
Necessity does not include volun- Number follows and proceeds from
tariness, iv. 8.5 (6-127). essence, vi. 6.9 (34-655).
Necessity, Heraclitian, iii. 1.4 (3-91). Number is not in quantity, vi. 1.4
Necessity mingled with reason, iii. (42-842).
3.6 (48-1080). Number, posterior to, is intelligible
Necessity of continuous procession line, vi. 6.17 (34-674).
to Supreme, iv. 8.5 (6-129). Number, what is it to infinite? vi.
Necessity of existence of the First, 6.2 (34-644).
v. (7-134).
4.1 Number within is the number, con-
Necessity of illumination of dark- stituted with our beii^g, vi. 6.16
ness must have been eternal, ii. (34-673).
9.12 (33-623). Numbers, vi. 6 (34-651).
Necessity, spindle of, Platonic, iii. Numbers and dimensions are so dif-
4.6 (15-242); ii. 3.9 (52-1171). ferent as to demand different
Nectar, (50-1133).
iii. 5.7 classification, \i. 2.13 (43-916).
Nectar is memory of vision of in- Numbers and ideas, identification of.
telligible wisdom, v. 8.10 (31-569) V). 6.9 (34-65j).
xUU
Movement Nature
Movement is a form of power, vi. Mutilation of Saturn typifies split-
3.22 (44-973). ting of unity, v. 8.13 (31-573).
Movement is acfive for, and is the Mysteries, v. 3.17 (49-1120).
cause of other forms, vi. 3.22 Mysteries, ancient, their spiritual
(44-974). _
truth, vi. 9.11 (9-169).
Movement, is change anterior to it? ^lysteries purify and lead to
vi. 3.21 (44-972). nakedness in sanctuary, i. 6.6
Movement measured by space be- (1-50).
cause of its indetermination, iii. Mystery of derivation of Second
7.11 (45-1011). from First, v. 1.6 (10-181).
Movement measures time, and is Mystery rites explain secrecy of
measured by it, iii. 7.12 (45-1011). ecstasy, vi. 9.11 (9-169).
Movement of combination, vi. 3.25 Mystery teachings of hell, i. 6.6
(44-978). (1-49).
Movement of displacement is single, Myths explained by body's ap-
vi. 3.24 (44-927). proach to the soul, iii. 5.10
Movement, of its image time, is (50-1138).
eternity, iii. 7, int. (45-985). Myths, object of. Is to analyze and
Movement of the heavens, ii. 2 distinguisii, iii. 5.10 (50-1139).
(14-227). Myths of ithyphallic Hermes, iii.
Movement of the soul is attributed 6.19 (26-385).
to the primary movement, iii. 7.12 Myths of Need and Abundance, iii.
(45-985). 6.14 (26-375).
Movement, persistent, and its in- Myths, see Abundance, Need of, iii.
terval, are not time, but are 6.14 (26-375).
within it, iii. 7.7 (45-999). Nakedness follows purification in
Movement, three kinds, ii. 2.1 mysteries, i. 6.6 (1-50).
(14-227). Names of Supreme approximations,
Movement, under it, action and v. 56 (32-584).
suffering may be subsumed, vi. 1.17 Narcissus, i. 6.8 (1-52): v. 8.2
(42-866). (31-554).
Movement, why it is a category, vi. Narcissus followed vain shapes,
3.20 (44-971). i. 6.8 (1-52).
Multiple unity, iv. 9.1 (8-139). Natural characteristics, derived from
Multiple unity, radiation of, v. 3.15 categories in intelligible, v. 9.10
(49-1115). (5-113).
Multiplicity could not be contained Natural law, by it all prayers are
in the first, vi. 7.17 (38-729). answered, even of evil, iv. 4.42
Multiplicity demands organization in (28-505).
system, vi. 7.10 (38-716). Natural movements, vi. 3.26
Multiplicity of intelligences implies (44-980).
their natural differences, vi. 7.17 Nature and elements, there is con-
(38-730). tinuity between, iv. 4.14 (28-459).
Multitude, how it procedes from the Nature, and origin of evils, i. 8
One , V. 9.14 (S-1I6); vi. 7 (51-1142).
(38-697). Nature as weaker contemplation,
Multitude is distance from an iii. 8.4 (30-535).
unity, anu is an evil, vi. 6.1 Nature betrayed, but not affected
(34-643). by stars, iii. 1.6 (3-95).
Multitude of ideas of the good, vi. Nature, capable of perfection as
7 (38-697). much as we, ii. 9.5 (33-607).
Muses, v. 8.10 (31-569); iii. 7.10 Nature, cause coincides with it in
(45-1005). intelligible, vi. 7.19 (38-735).
Music makes the musician, v. 8.1 Nature contemplation in unity, iii.
(31-552). 8 (30-542).
Musician educated by recognizing Nature, contrary to loves, are pas-
truths he already possesses, i. 3.1 sions of strayed souls, iii. 5.7
(20-270). (50-1135).
Musician, how he rises to intelligible Nature dominates in plants, but not
world, i. 3.1 (20-270). in man, iii. 4.1 (15-233).
Musician led up by beauty, i. 3.1 Nature first actualizati' n of uni-
(20-270). versal soul, v. 2.1 (11-194).
zUl
Natare Nambers
Nature is immovable as a fall, but Need and Abundance, myth of, iii.
not as compound of matter and 6.14 (26-375).
form, iii. 8.2 (30-533). Need, or Poros, iii. 5.2, 5, 6, 7, 10
Nature is ultimate cause, iii. 1.1 (50-1125 to 1135).
(3-87). Negative necessary to a definition,
Nature law directs soul, ii. 3.8 v. 5.6 (32-584).
(52-1173). Neutral evil is matter, vi. 7.28
Nature, lowest in the world-soul's (38-746).
wisdom, iv. 4.13 (28-458). New things, unnoticed, their percep-
Nature of divine intelligence, i. 8.2 tion not forced, iv. 4.8 (28-450).
(51-1143).
Nature of evil, i. 8.3 (51-1144).
New world arises out of Jupiter
begotten by result of ecstasy, v.
Nature of intelligence proved, v. 9.3
8.12 (31-572).
(5-104).
Nature of soul is intermediate, iv. Night objects prove uselessness of
8.7 (6-130). sight medium, iv. 5.3 (29-519).
Nature of Supreme, i. 8.2 (51-1144). Non-being is matter, cannot be any-
Nature of universal soul, i. 8.2 thing actual, ii. 5.4 (25-347).
(51-1144). Nonentity has intelligent life be-
Nature posterior to intelligence, iv. neath being, iii. 6.6 (26-360).
7.8 (2-78). Nonentity is matter, i. 8.5 (51-1150).
Nature reason is result of immov- Normative element of life, is
able contemplation, iii. 8.2 Providence, iii. 3.5 (48-1084).
(30-533). Noses, pug, and Roman, due to
Nature, relation of animal to human, matter, v. 9.12 (5-115).
i. 1.7 (53-1199). Nothing is contained in One; reason
Nature sterility indicated by castra- why everything can issue from
tion, iii. 6.19 (26-384). it, V. 2.1 (11-193).
Nature, Stoic name for generative Notrions, scientific, are both prior
power in seeds, v 9.6 (5-110). and posterior, v. 9 7 (5-110).
Nature, to what part belongs emo- Nowhere and everywhere is Su-
tions? i. 1.1 (53-1191). preme, inclination and imminence,
Nature's mother is universal reason vi. 8.16 (39-801)„
and father the formal reasons, Number and unity proceed from the
iii. 8.4 (30-535). One and many beings, vi. 6.10
Nature's progress aided by auxiliary (34-659).
arts, V. 9.11 (5-114). Number as universal bond of uni-
Necessary, begetting of Second by verse, 6.15 (34-670).
vi.
First, V. 4.1 (7-135). Number can be said to be infinite,
Necessary things are those whose vi. 6.19 (34-674).
possession is unconscious, i. 4.6 Number, category, v. 1.4 (10-180).
(46-1027). Number exists for every animal and
Necessity, characteristic of intelli- the universal animal, vi. 6.15
gence, V. 3.6 (49-1100). (34-668).
Necessity does not include volun- Number follows and proceeds from
tariness, iv. 8.5 (6-127). essence, vi. 6.9 (34-655).
Necessity, Heraclitian, iii. 1.4 (3-91). Number is not in quantity, vi. 1.4
Necessity mingled with reason, iii. (42-842).
3.6 (48-1080). Number, posterior to, is intelligible
Necessity of continuous procession line, vi. 6.17 (34-674).
to Supreme, iv. 8.5 (6-129). Number, what is it to infinite? vi.
Necessity of existence of the First, 6.2 (34-644).
v. 4.1 (7-134). Number within isthe number, con-
Necessity of illumination of dark- stituted with our beii>g, vi. 6.16
ness must have been eternal, ii. (34-673).
9.12 (33-623). Numbers, vi. 6 (34-651).
Necessity, spindle of, Platonic, iii. Numbers and dimensions are so dif-
4.6 (15-242); ii. 3.9 (52-1171). ferent as to demand different
Nectar, iii. 5.7 (50-1133). classification, \\. 2.13 (43-916).
Nectar is memory of vision of in- Numbers and ideas, identification of,
telligible wisdom, v. 8.10 (31-569). "
6.9 (34-653).
xUil
Xambers Order
Numbers and magnitudes, are of Omnipresence explained by posses-
different kinds of quantity, vi. 1.4 sion of all things, without being
(42-843). possessed by them, v. 5.9 (32-589).
Numbers are not quantity in them- One, V. 4; v. 4.2 (7-134, 136).
selves, vi. 1.4 (42-842).
Numbers form part of the intel- One and Good, vi. 9 (1-47).
ligible world, vi. 6.4 (34-647). One and many, like circle, is intel-
Numbers, intelligible, are identical ligence, iii. 8.8 (30-543).
with thought, V. 5.4 (32-582). One and many, puzzle of, decides
Numbers intelligible, difficulties con- genera of essence, vi. 2.4 (43-898).
nected with, vi. 6.16 (34-671). One for Supreme, is mere negation
Numbers must exist in the primary of manifold, v. 5.6 (32-585).
essence, vi. 6.8 (34-654). One, independent of the one out-
Numbers participated in by objects, side, vi. 6.12 (34-661).
vi. 6.14 (34-667). One is all things, but none of them,
Numbers, principle is unity's form, v. 2.1 (11-193).
V. 5.5 (32-583). One is everywhere by its power,
Numbers, Pythagorean, intelligible iii. 9.4(13-224).
discussed, vi. 6.5(34-649). One formless, v. 5.6 (32-585).
is
Numbers, quantitative, v. 5.4 One is nowhere, iii. 9.4 (13-224).
(32-583). One is super-rest and super-motion,
Numbers, regulated generation of iii. 9.1 (13-225).
everything, vi. 6.15 (34-670). One not absolute, but essentially
Numbers, soul as, v. 1.5 (10-187); related to one examined, vi. 2.3
vi. 5.9 (23-324). (43-896).
Numbers split the unity into plural- One not thinker, but thought, itself,
ity, vi. 6.9 (34-656). vi. 9.6 (9-160).
Numbers, two kinds, essential and One present without approach,
unitary, vi. 6.9 (34-657). everywhere though nowhere, v.
Numbers, veritable, are intelligible 5.8 (32-587).
entities, vi. 6.14 (34-668). One related in some genera, but
Numenian name of Divinity, Essence not in others, vi. 2.3 (43-896).
and Being, v. 9.3 (5-104); v. 8.5 One so far above genera is not to
(31-560); vi. 6.9 (34-656). be counted, vi. 2.3 (43-895).
Numerals, veritable, of the man in One, the soul, like divinity, always
himself, are essential, vi. 6.16 is, iv. 3.8 (27-402).
(34-672). One within us, independent of the
Nurse, mother, residence and other one outside, vi. 6.12 (34-661).
nature is matter, iii. 6.19 Opinion as sensation, v. 5.1 (32-576)-
(26-384). Opinion, in relation to imagination,
Object itself did not grasp intel- illustrates that of matter to
lect, i. 1.9 (53-1201). reason, iii. 6.15 (26-377).
Objective justice and beauty to Opinions, false, are daughters of
which we are united, v. 1.11 involuntary passions, i. 8.4
(10-190). (51-1147).
Objective world subsists even when Opportunity and suitability, cause
we are distracted, v. 1.12 of, put them beyond change, vi.
(10-191). 8.18 (39-806).
Objects existence implies a previous Opposition, ii. 3.4 (52-1168).
model, vi. 6.10 (34-658). Opposition among inanimate beings
Objects outside have unitary exist- (animals and matter), iii. 2.4
ence, vi. 6.12 (34-662). (47-1048).
Objects participate in numbers, vi. Optimism right, v. 5.2 (32-579).
6.14 (34-667). Order, cosmic, is natural, iv. 3.9
Obstacle to divinity is failure to (27-404).
abstract from Him, vi. 8.21 Order exists only in begotten, not in
(39-811). seminal reason, iv. 4.16 (28-461).
Obstacle to the soul is evil. i. 8.12 Order in the hierarchy of nature,
(51-1159). ours cannot be questioned, iii. 3.3
Obstacles lacking tn creator, be- (48-1079).
cause of his universality, v. 8.7 Order is anteriority in the intel-
(31-562). ligible, iv. 4.1 (28-443).
zUt
Order Passions
Order, priority of, implies concep- Partition of fund of memory be-
tion of time, iv. 4.16 (28-461). tween the two souls, iv. 3.31
Organ, the universe, every being (27-439).
is, iv. 4.45 (28-510). Parts, actual division in, would be
Organs alone, could be affected, iii. denial of the whole, iv. 3.12
6.2 (26-354). (27-390).
Origin and nature of CTils, i. 8 Parts can be lost by body, not by
(51-1142). soul. iv. 7.5 (2-63).
Origin, causeless, really is deter- Parts divisible and indivisible, in
minism, iii. 1.1 (3-86). the whole of a soul, iv. 3.19
Origin of God, puzzling, by our (27-419).
starting from chaos, vi. 8.11 Parts, in incorporeal things, have
(39-792). several senses, iv. 3.2 (27-390).
Origins of evil, sins and errors, Parts, as wine in jars, Manichean
i. (53-1201).
1.9 theory, rejected, iv. 3.20 (27-421).
Otherness is characteristic of matter, Parts, mathematical, not applicable
ii. 4.13(12-214). as a soul, iv. 3.2 (27-390).
Ours is not intelligence, but we, Parts of a manifold unity are a
i. 1.13 (53-1206). part only, for examination, vi. 2.3
Ours, why discursive reason is, v. (43-897).
3.3 (49-1093). Parts of Supreme, mere, subordinate
Outer man, only, affected by divinities, denied, v. 8.9 (31-566).
changes of fortune, iii 2.15 Parts, physical, term limited, iv. 3.2
(47-1067). (27-389).
Pair, vi. 7.8; vi. 2.11; v. 1.5; vi. Passage into world of life is body's
7.39. relation to the soul, vi. 4.12
Pair or dyad, v. 5.4(32-582). (22-304).
Pandora, iii. 6.14 (26-375); iv. 3.14 Passfibility of judgment and of
(27-412). soul, iii. 6.1 (26-350).
Panegyrists, who degrade what they Passing of intelligence from unity
wrongly praise, v. 5.13 (32-596). to duality, by thinking, v. 6.1
Pangs of childbirth, v. 5.6 (32-585). (24-333).
Paris, iii. 3.5 (48-1085). Passion as category (see action),
Part in scheme, soul must fit itself vi. 1.17 (42-866).
to, iii. 2.17 (47-1071). Passional changes in body, not in
Partake of the one according to passional part of soul, iii. 6.3
their capacities, vi. 4.11 (22-302). (26-356).
Partial only should be the influence Passional love elevating, though
of universe, iv. 4.34 (28-494). open to misleading temptations,
Participation by matter in the in- iii. 5.1 (50-1124).
telligible, only by appearance, iii. Passionate love twofold, sensual
6.11 (26-369). and beautiful, iii. 5.1 (50-1122).
Participation can be only in the Passions affect soul differently from
intelligible, vi. 4.13 (22-306). virtue and vice, iii. 6.3 (26-356).
Participation in good, two methods Passions arise from seminal reasons,
of, i. (54-1208).
7.1 ii. 3.16 (521184).
Participation in sense-objects by Passions felt by soul, without ex-
unity is intelligible, vi. 6.13 periencing them, iv. 4.19 (28-466).
(34-664). Passions, how they penetrate from
Participation in the world of life the body into the soul, i. 1.3
is merely a sign of extension, vi. (53-1194).
4.13 (22-306). Passions involuntary are mothers of
Participation, method of, inferior false opinions, i. 8.4 (51-1147).
in intelligible, vi. 5.12 (23-329). Passions, modes of feeling, i. 1.1
Participation of matter in existence, (53-1191).
and opposite, iii. 6.4 (26-357). Passions not caused by soul, ii.
Participation of matter in ideas, 3.16 (52-1184).
proves simile of head with faces, Passions of strayed souls are loves
vi. 5.8 (23-321). contrary to nature, iii. 5.7
Participations, difference of senses (50-1135).
of, allows matter to remain im- Passions of universe produced by
passible, iii. 6.9 (26-366). body of stars, ii. 3.10 (52-1177).
XlV
Passions Physical
Passions produced by external Perpetuity and eternity, difference
images, 6.5 (26-358).
iii. between, iii. 7.4 (45-991).
Passions, Stoic theory of, opposed,
Persistence of changeable, iv. 7.9
iii. (26-355).
6.3
(2-78).
Passions, their avoidance, task of
philosophy, iii. 6.5 (26-358). Perspective, ii. 8 (35-680).
Passions, what suitable to earth, Perspective, various iheories of, ii.
iv. 4.22 (28-471). 8.1 (35-680).
Passive, really, is soul, when _
Persuasion, characteristic of soul,
swayed by appetites, iii. 1.9 v. 3.6 (49-1099).
(3-98). Perversity of soul induces judg-
Path of simplification to unity, vi. ment and punishment, iv. 8.5
9.3 (9-152). (6-128).
Path to ecstasy, land marks, i. 6.9 Pessimism wrong, v. 5.2 (32-579).
(1-54). Phidias sculpts Jupiter not from
Penetration into inner sanctuary, sense imitation, v. 8.1 (31-552).
yields possession of all things, v. Philonic distinction between God,
8.11 (31-570). and the God, vi. 7.1 (38-697).
Penetration of body by soul, but Philosopher, being already virtuous,
not by another body, iv. 7.8 needs only promotion, i. 3.3
(2-72). (20-272).
Penetration of body by soul proves Philosopher, how he rises to intel-
the latter's incorporeality, iv. 7.8 ligible world, i. 3.3 (20-271).
(2-72). Philosopher is already disengaged
Penetration, total, impossible in and needs only a guide, i. 3.3
mixture of bodies, iv. 7.8 (2-72). (20-271).
Penetration, total, mixture, to the Philosophers born, alone reach the
point of, ii. 7 (37-691). higher region, v. 9.2 (5-103).
Penia, or need, myth of, iii. 5.25 Philosophers, how they develop, v.
(50-1130). 9.2 (5-103).
Perception of new things, not Philosophers justify justice of God,
forced, 4.8 (28-450).
iv. iv. 4.30 (28-480 .
Psychic Fariflcation
Psychic, gnostic distinction of men, Pun on Egyptian hieroglyphics and
ii. 9.18(33-635). statues ''agalmata"),
(see
Psychologic elements, sensation, Pun on "eidos" and "idea," v. 9.8
faculties of generation and in- (5-111); vi. 9.2 (9-149).
crease, and creative power, i. 1.8
(53-1200).
Pun on "einai" and "henos," v. S.S
Psychologic elements, soul g^ives life (32-584)
to, i. 1.8 (53-1200). Pun on forms and statues, v. 8.5
Psycholog^ical effect of vision of in- (31-560).
telligible wisdom, V. 8.10 (31-568). Pun on heaven, world,
universe,
Psychological faculty, on which is animal, and all, ii. 1.1 (40-814).
the freedom of will based vi. 8.2 Pun on Hestia, and standing, v. 5.5
(39-775). (32-584).
Psychological questions, iv. 3 Pun on Hesis, vi. 1.23 (42-877).
(27-387). Pun on "idea" and "eidos," see
Psychological study of, outline, iv. "eidos."
2.1 (21-276). Pun on inclination, ii. 9.4 (33-605).
Psychological theory of quality, vi. Pun on "koros," iii. 8.11 (30-550);
1.12 (42-858). v. 8.13 (31-573); v. 9.8 (5-lllj;
Psychology, common part, its func- iv. 3.14 (27-412); i. 8.7 (51-1152).
tion, i. 1.10 (53-1203). Pun on love and vision, iii. 5.3
Psychology, does ratiocination be- (50-1128).
long to same principles as pas- Pun on "nous," "noesis," and "to
sions, i. 1.1 (53-1191). noeton," v. 3.5 (49-1096 to 1099).
Psychology (every man double), Pun on "paschein," experiencing,
composite animal, real man or suffering, reacting, and passion,
reasonable soul, ii. 3.9 (52-1176). vi. 1.15 (42-864).
Psychology, exact root of philosophy, Pun on Poros, iii. 5.9, 10 (50-1140).
ii. 3.16 (52-1183). Pun on Prometheus and Providence,
Psychology, explanation of anger iv. 3.14 (27-412).
parts, courage, iii. 6.2 (26-354). Pun on reason and characteristic,
Psychology, inquiring principle, i. iii. (17-248); iv. 7.4 (2-61).
6.2
1.1 (53-1191). Pun on "schesis" and "schema," iv.
Psychology obeys the precept 4.29 (28-484).
"Know thyself," iv. 3.1 (27-387). Pun on "Soma" and "sozesthai,"
Psychology of demons, iv. 4.43 V. (5-109).
9.5
(28-507). Pun on suffering, iv. 9.3 (8-143).
Psychology of earth, iv. 4.27 Pun on thinking, thinkable and in-
(28-479). tellection, vi 1.18 (42-868).
Psychology of sensation, iv. 3.26 Pun on timely and sovereign, vi.
(27-430). 8.18 (39-806).
Psychology of vegetative part of Pun on unadorned and created, see
soul, iv. 4.28 (28-481). "koros," i. 8.7 (51-1152).
Psychology thought, its, nature and Pun on Vesta and Hestia, v. 5.5
classification, i. 1.1 (53-1191). (32-584).
Pun betweenscience and knowl- Punishable and impassible, soul is
edge, V. 8.4 (31-559). both, i. 1.12 (53-1204).
Pun on aeon, as age or eternity, Punishment follows perversity of
iii. 7.1 (45-986). soul, iv. 8.5 (6-128).
Pun on "agalmata," v. 8.5, 6 Punishments and misfortunes, sig-
(31-560). nificance of, iv. 3.15 (27-414).
Pun on Aphrodite, as delicate, iii. Pure thoughts is that part of the
5.8(50-1137). soul which most resembles in-
Pun on being, intelligible vi. 3.8 telligence, V. 3.8 (49-1102).
(44-947). Purification clears up mental knowl-
Pun on creation and adornment, ii. edge, iv. 7.10 (2-80).
4.4 (12-214); i. 8.7 (51-1152). Purification, content of virtues, i.
Pun on difference in others, ii. 4.13 6.6 (1-49).
(12-214). Purification in mysteries, leads to
Pun on "dii" and "diken," v. 8.4 nakedness, i. 6.6 (1-50).
(31-558). Purification of soul like man wash-
Pun on "doxa," v. 5.1 (32-578). ing off mud, i. 6.5 (1-48).
Pnriflcation Quantity
Purification produces conversion, and Quality, ii. 6 (17-245); iv. 7.5, 9,
is used by virtue, i. 2.4 (19-261). 10 (2-62 to 80).
Purification of soul process in-
Quality and matter form body, ac-
volved, iii. 6.5 (26-359).
cording to Stoics, iv. 7.3 (2-59).
Purification's goal is second divinity
intelligence, i. 2.6 (19-264) Qualtiy and thing qualified, relation
Purification limit is that of the between, vi. 1.12 (42-858).
soul self-control, i. 2.5 (19-26J). Quality, by it all things depend on
Purity, condition of remaining in the good, i. 7.2 (54-1209).
unity with the divinity, v. 8.11 Quality, by it, being differences are
(31-570). distinguished, vi. 3.17 (44-963).
Purpose of life, supreme, vision of Quality, category, various deriva-
God, i. 6.7 (1-50). tives of. vi. 3.19 (44-967).
Puzzle of one and many decides of Quality consists of a non-essential
the genera of essence, vi. 2.4 character, vi. 1.10 (42-855).
(43-898). Quality differences cannot be dis-
Puzzle of origin of God due to tinguished by sensation, vi. 3.17
chaos being starting point, vi. 8.11 (44-963).
(39-792). Quality, intelligible and sense, dif-
Puzzle of soul being one, yet in all, ference between, ii. 6.3 (17-249).
dv. 3.4 (27-394). Quality is good, a common label or
Quadrature, ii. 3.4 (52-1168). common quality, vi. 7.18 (38-733).
Qualities, sqq, vi. 1.10 (42-852). Quality is not a power but disposi-
Qualities admit of degrees, vi. 3.20 tion, form and character, vi. 1.10
(44-970). (42-854).
Qualities are accidental shapes of Quality is only figurative name for
being, ii. 6.3 (17-250). complement of being, vi. 2.14
Qualities are acts of being, ii. 6.2 (43-918).
(17-249). Quality none in matter, ii. 4.7
Qualities are incorporeal, vi. 1.29 (12-204); iv. 7.3 (2-59).
(42-885). Quality none in matter which is
Qualities, because they change, deprivation, i. 8.11 (51-1157).
matter must be passible, iii. 6.8 Quality not a primary genus, be-
(26-366). cause posterior to being, vi. 2.14
Qualities classified as body and of (43-917).
soul, vi. 3.17 (44-963). Quality not in matter is an accident,
Qualities, distinction between qual- i. 8.10 (51-1157).
ities and complements of being, Quality, one, partaken of by capac-
ii. 6.1 (17-245). ity and disposition, vi. 1.11
Qualities, genuine, are not dif- (42-856).
ferential beings, vi. 1.10 (42-853). Quality, physical need of supreme
Qualities, modal and essential, dis- only by analogy, vi. 9.8 (9-164).
tinctions between, ii. 6.1 (17-246). Quality, psychological ''eory of,
Qualities more essential than quan- vi. 1.12 (42-858).
tity, ii. 8.1 (35-680). Quality, secondary, not formed by
Qualities not all are reasons, vi. physical powers, vi. 1.11 (42-856).
1.10 (42-854). Quality, shape is not, vi. 1.11
Qualities not formed by union of (42-857).
four Plotinic categories, vi. 2.15 Quality, according to the Stoics, vi.
(43-918). 1.29 (42-885).
Qualities of sense, among them Quality, there is only one kind, vi.
belong many other conceptions, vi. 1.11 (42-856).
3.16 (44-961). Quality, various terms expressing
Qualities, some are differences, vi. it, vi. 3.16 (44-960).
3.18 (44-965). Quality, whether it alone can be
Qualities, some differences are not. called similar or dissimilar, vi.
vi 3.18 (44-966). 3.15 (44-959).
Qualities, their derivation from af- Quality-less thing in itself, reached
fection is of no importance, vi. by abstraction, ii. 4.10 (12-207).
1.11 (42-857). Quantity, vi. 1.4 (42-841).
Qualities, ugly, are imperfect Quantity a secondary genus, there-
reasons, vi. 1.10 (42-855). fore not a first, vi. 2.13 (43-915).
Qaautity Reason
Quantity admits of contraries, vi. Rank third, of existence, should not
3.11 (44-953). be occupied by modality, vi. 1.30
(42-887).
Quantity, Aristotelian criticized, vi.
1.4 (42-841). Rank third of souls, ii. 1.8
(55-1200).
Quantity, as equal and unequal,
does not refer to the objects, vi. Ranks in the universe reasonable
1.5 (42-845). for souls to be assigned thereto,
Quantity category, v. 1.4 (10-180). iii. 2.12 (47-1061).
Quantity continuous and definite, Ranks of existence, three, ii. 9.13
have nothing in common, vi. 1.4 (33-626); iii. 3.3 (48-1079); iii.
(42-841). 5.9 (50-1138): vi. 4.11 (22-302);
Quantity, definition of, includes vi. 5.4 (23-318).
large and small, vi. 3.11 (44-952). Ranks of existence beneath the
Quantity, different kinds of, in beautiful, vi. 7.42 (38-770).
magnitudes and numbers, vi. 1.4 Ratiocination, has no place even in
(42-843). the world-soul, iv. 4.11 (28-455).
Quantity, discrete, different from Ratiocination souls can reason in-
continuous, vi. 3.13 (44-955). tuitionally without, iv. 3.18
Quantity, elements of continuous, (27-416).
vi. 3.14 (44-955). Rationalized matter, body as, ii. 7.3
Quantity, if time is, why a separate (37-696).
category, vi. 1.13 (42-861). Reaction or suffering, definition of,
Quantity in number, but not num- vi. 1.21 (42-872).
ber in quantity, vi. 1.4 (42-842). Reactions, need not be passive, but
Quantity in quantative number, v. may be active, vi. 1.20 (42-870).
5.4 (32-582). Real man and we, distinctions be-
Quantity is incorporeal, ii. 4.9 tween, i. 1.10 (53-1202).
(12-207). Real man differs from body, i. 1.10
Quantity is speech, vi. 1.5 (42-844). (53-1203).
Quantity less essential than quality, Reality, same different degrees of,
ii. (35-680).
8.1 are intelligence and life, vi. 7.18
Quantity not qualities studied by (38-732).
geometry, vi. 3.15 (44-958). Reason and form possessed by
Quantity, time is not, vi. 1.5 everything, ii. 7.3 (37-696).
(42-844). Reason as a whole, vi. S.IO
Question, not to be asked by our (23-326).
order in nature, iii. 3.3 (48-1079). Reason as derived from intelligence,
Quiddity and being earlier than iii. 2.16 (47-1068).
suchness, ii. 6.2 (17-248). Reason cannot be deduced from
Quintessence, ii. 1.2 (40-815); ii. 5.3 atoms, iii. 1.2 (3-88).
(25-346). Reason, differentiated, would de-
Radiation joins image to its model, prive the soul of consciousness,
vi. 4.10 (22-300). ii. 9.1 (33-602).
Radiation of an image is genera- Reason discursive is not used dur-
tion, V. 1.6 (10-182). ing discarnation, iv. 3.18 (27-416).
Radiation of good is creative power, Reason divine is to blame, iv. 2.10
vi. 7.37 (38-761). (47-1059).
Radiation of light, v. 5.7 (32-586). Reason followed, is secret of free-
Radiation of multiple unity, v. 3.15 dom, iii. 1.9 (3-97).
(49-1115). Reason has no extension, iv. 7.5
Radiation of stars for good, explains (2-64).
their influence, iv. 4.35 (28-497). Reason in head, not in brain, iv.
Radii centering, to explain, soul 3.23 (27-425).
unifying sensations, iv. 7.6 (2-65). Reason, its influence is only sug-
Rank, v. 4.2 (7-136); v. 5.4 (32-581). gestive, i. 2.5 n9-264).
Rank after death, depends on state Reason no explanation of living
at death, hence progress must be well, i. 4.2 (46-1022).
achieved, i. 9 (16-243). Reason not resulted foresight of in
Rank of souls, iv. 3.6 (27-397). creation, vi. 7.1 (38-697).
Rank, souls of the second, universal Reason not sufficient explanation of
rank, are men, ii. 3.13 (52-1180). living well, i. 4.2 (46-1022).
Ill
Beason Resemblance
Reason or ideas possessed by in- Reflects everything, does the empty
tellectual life, vi. 2.21 (43-927). mirror of matter, iii. 6.7 (26-363).
Reason, seminal, iv. 7.2 (2-58). Reformatory, are hell's torments,
Reason, seminal, produces man, ii.
iv. 4.45 (28-511).
3.12 (52-1178).
Reason that begets everything is Refraction, lighting fire from, illas-
trates generation, iii. 6.14
Jupiter's garden, iii. 5.9 (50-1137).
Reason, total of the universe, ii. (26-376).
3.13 (52-1178). Refreshment not needed by stars,
Reason unites the soul divided by which are inexhaustible, ii. 1.8
bodies, iv. 9.3 (8-142). (40-827).
Reason, universal, is both soul and Refutation of James Lange theory,
nature, iii. 8.3 (30-533). i. 1.5 (53-1196).
Reason used only while hindered by Reincarnation is result of soul-
obstacles of body, iv. 3.18 (27-416). judgments, iv. 8.5 (6-128).
Reasonable for souls to be assigned Rejection of form of approaching
to different ranks, iii. 2.12 souls proves formlessness of the
(47-1061). Supreme, vi. 7.34 (38-756).
Reasoning absent in Supreme, v. 8.7 Relation, vi. 1.6 (42-845).
(31-563). Relation between external and in-
Reasoning and foresight are only ternal, i. 8.5 (51-1149).
figurative expressions, vi. 7.1 Relation is a habit or manner of
(38-699). being, vi. 3.27 (44-981).
Reasoning and memory not implied Relation is an appendage existing
by world-soul, wisdom, iv. 4-12 only among definite objects, vi.
(28-457). 2.16 (43-919).
Reasoning and memory sujjerseded Relation of good, intelligence and
by world-soul's wisdom, iv. 4.12 soul like light, sun and moon,
(28-456). V. 6.4 (24-337).
Reasons are the actualization of the Relation primitive between soul and
soul that begets the animal, vi. body, i. 1.3 (53-1194).
7.5 (38-707). Relation, Stoic, category confuses
Reasons, double, iii. 3.4 (48-1081). the new with the anterior, vi. 1.31
Reasons, not all are qualities, vi. (42-888).
1.10 (42-854). Relations are simultaneous exist-
Reasons, unity constituted by con- ences, vi. 1.7 (42-848).
tained contraries, iii. 2.16 Relations, are they subjective of ob-
(47-1069). jective? vi. 1.7 (42-847).
Reception, transmission, relation, Relay of sensation from organ to
underlies action and experience, directing principle, impossible, iv.
vi. 1.22 (42-874). 7.7 (2-67).
Receptivity accounts for divinity's Relay transmission, iv. 2.2 (21-280):
seeing by individuals, vi. 5.12 iv. 5.4 (29-522).
(23-330). Relays in spreading light, v. 3.9
Receptivity determines participation (49-1105).
in the one, vi. 4.11 (22-331). Remember the soul does not
itself,
Receptivitv is limit of participation even, iv. 4.2 (28-443).
in divine, iv. 8.6 (6-129). Remembers, soul becomes that which
Reciprocal nature of all things, iii. she does, iv, 4.3 (28-445).
3.6 (48-1080). Reminiscences of intelligible en-
Recognition of divine kinshijj de- tities, V. 9.5 (5-107).
pends of self knowledge, vi. 9.7 Repentances of gnostics, opposed,
(9-163). ii. 9.6 (33-608).
Recognition of each_ other by souls, Repugnance natural to study of
descending from intelligibles into unity, vi. 9.3 (9-13).
heaven, iv. 4.5 (28-447). Resemblance lacking, makes con-
Redemption of world by world-soul, traries, vi. 3.20 (44-970).
V. 1.2 (10-175). Resemblance of intelligible to
Reduction to unity, v. 3.6 (49-1099). earthly based on the converse
Reflection, not, _ but self-necessity, (Platonic), v. 8.6 (31-561).
cause of creation of sense-world, Resemblance to divinity is soul's
iii. 2.2 (47-1044). welfare, i. 6.6 (1-49).'
Hi!
,
Scheme
Besemblance
Revealers of the eternal, are sense-
Resemblance to divinity, result of objects, iv. 8.6 (6-130).
homely virtues, i. 2.1 (19-257). Revelation of divine power ex-
Resemblance, two kinds, effect,
and presses true knowledge, n. V.y
^.i.
cause or simultaneous effects,
i.
(33-617). J V A
Rewards, may be neglected by good,
,
(19-258).
Re<5idence and substrate of forms iii. 2.8 (47-1055).
6.19 (26-385); v. 1.7
to matter, ii. 4.1 (12-197). Rhea, iii.
demanded by forms,
Residence Riches, inequality of. ."O jP°'?5nt *"
against Moderatus of Gades, n.
an eternal being, n. 9.9 (33-616).
4.12 (12-211). ..^ Ridiculous to complain of_ lower
other
Residence, mother, """e or nature of animals, m. i'i
(.ib-i^i)
nature is matter, ni. 6.18 (47-1059).
eternal generation is , . . .
I
silence Simpli<«ty
Silence, v. (10-175).
1.2 Simile of platonic vision theory to
Simile from lighting fire from re- explain simultaneity of unity and
fraction, iii. 6.14 (26-376). duality, V. 6.1 (24-333).
Simile of abstraction, triangles, Simile of prearranged dance as
circles, iv. 7.8 (2-69).
star's motion, iv. 4.33 (28-492).
Simile of badly tuned lyre cannot
produce harmony, ii. 3.13 Simile of radii around centre, iv.
(52-1180). 2.1 (21-277).
Simile of captive in golden chains Simile of radii centering, to explain
—matter, i. 8.15 (51-1163). unifying sensations, iv. 7.4
Simile of cave and grotto, iv. 8.1 M-2.77).
(6-120). Simile of radii meeting in centre,
Simile of center and circular in- i. 7.1 (54-1209).
telligence, vi. 8.18 (39-804). Simile of ray from centre to cir-
Simile of choral ballet, vi. 9.8 cumference, iv. 1 (4-100).
(9-165). Simile of science explains whole
Simile of circles, v. 8.7 (31-563). and part, iii. 9.3 (13-222); iv. 9.5
iv. 4.16 (28-462). (8-145).
Simile of clear gold, admitting its Simile of seal on wax, iv. 9.4
real nature, iv. 7.10 (2-81). (8-144).
Simile of cosmic choric ballet, vi. Simile of seed to explain unity of
9.8 (9-165). essence many souls. 9.S
Simile of Cupid and Psyche, vi. 9.9 (8-145)
(9-167). Simile of spring of water, 8.1
Simile of drama of life, allows for (30-547).
good and bad, iii. 2.18 (47-1072). Simile of striking cortl of lyre,
Simile of face in several mirrors, vi. 5.10 (23-326).
i. 1.8 (53-1200). Simile of sun and light, 5.5
Simile of foreknowledge of phy- (23-319).
sician to explain Providence, iii. Simile of the sun's rays. 5.S
3.5 (48-1085). (23-319).
Simile of guest and architect of Simile of the tree of the universe,
house, ii. 9.18 (33-635). iii. 8.10 (30-547).
Simile of head with three faces all Simile of vine and branches, v. 3.7
round, vi. 5.7 (23-320). (48-1088).
Simile of light in air, as soul is Simile, Platonic, of drivers of
present in body, iv. 3.22 (27-423). horses, ii. 3.13 (52-1179).
Simile of light remaining on high, Simple and not compound is the
while shining down, iv. 8.3 Supreme, ii. 9.1 (33-599).
(6-124). Simple bodies, their existence de-
Simile of light, sun and moon, v. mands that of world-soul, iv. 7.2
6.4 (24-337). (2-57).
Simile of love that watches at door Simple is the soul; composite the
of the beloved, vi. 5.10 (23-325). body, iv. 7.3 (2-59).
Simile of man fallen in mud, need- Simple nothing is, v. 9.3 (5-10*).
ing washing, i. 6.5 (1-48). Simple, without something simple
Simile of man with feet in bath nothing manifold could exist, ii.
tub, vi. 9.8 (9-163). 4.3 (12-199).
Simile of mirror, i. 4.10 (46-1034). Simole's existence necessary to that
Simile of mob in assembly, vi. 4.15 of one, V. 6.3 (24-336).
(22-310). Simplification, approach of soul to
Simile of net in the sea for uni- good. i. 6.6 (1-50).
verse in soul, iv. 3.9 (27-405). _ Simplification as path to unity, vi.
Simile of opinion and imagination 9.3 (9-152).
illustrates relation between matter Simplification of ecstasy, super
and reason, iii. 6.15 (26-377). beauty and super virtue, vi. 9.11
Simile of overweighted birds, (9-170).
sensual man, v. 9.1 (5-102). Simplicity of principle, insures its
Simile of peak, formed by uniting freedom of action, vi. 8.4 (39-779).
of souls, vi. 7.15 (38-726). Simplicity the intelligent, does not
Simile of pilot governing the ship, deny compositeness, vi. 7.13
i. 1.3 (53-1194). (38-722).
iTll
Simplicity S*al
Simplicity the intelligible, implies Soul relation with God
and and
height of source, vi. 7.13 (38-722). individual, ii. 1.8 (53-1200).
Simultaneity of end and principle in Scul and soul essence, distinction
Supreme, v. 8.7 (31-563). between, i. 1.2 (53-1192).
Simultaneity everything in the
of Soul and we, the relation between,
intelligible world, iv. 4.1 (28-441). i. 1.13 (53-1206).
Simultaneity of the intelligible per- Soul as divisible and indivisible, iv.
mits no memory, iv. 4.1 (28-441). 2.2 (21-279).
Simultaneous giving and receiving Soul as hypostatic
actualization of
by world-soul, iv. 8.7 (6-132.). intelligence, v. 1.3 (10-177).
Simultaneous of one and many, in- Soul as number, v. 1.5 (10-180).
telligence contains the infinite as, Soul becomes what she remembers,
vi. 7.14 (38-725). iv.4.3 (28-445).
Simultaneous unity and duality of Soul begets her combination, its
thought, V. 6.1 (24-333). nature, vi. 7.5 (38-708).
Simultaneous within and without is Soul begets many because incor-
light, 4.7 (22-295).
vi. poreal, iv. 7.4 (8-144).
Sin and justice, not destroved by Soul being impassible, everything
superficiality of misfortunes, iii. contrary is figurative, iii. 6.2
2.16 (47-1067). (26-354).
Sister beneficent, is world-soul to Soul both divisible and indivisible,
our soul, ii. 9.17 (33-633). iv. 1 (4-100).
Situation, as Aristotelian category, Soul can penetrate body, iv. 7.8
vi. 1.24 (42-877). (2-72).
Slavery of good, accuses Providence, Soul cannot be corporeal, iv. 7.8
iii. 2.6 (47-1062). (2-70).
Socrates, i. 8.7; iii. 2.15; iv. 3.S; Soul cannot be entirely dragged
ii. 5.2; vi. 2.1; vi. 3.6, 15. down, ii. 9.2 (33-603).
Socrates representative man),
(as Soul cannot lose parts, ii. 7.5 (2-63).
V. 1.4 (10-179); V. 7.1 (18-251). Soul cannot possess evil within her-
Solid things, nearest nonentity, iii. self, i. 8.11 (51-1158).
6.6 (26-361). Soul capable of extension, vi. 4.1
Solution of puzzle is that being is (22-286).
everywhere present, vi. 5.3 Soul celestial of world, iii. 5.3
(23-317). (50-1128).
"Somewhat," a particle to modify, Soul, circular movement of, iv. 4.16
any statement about the supreme, (28-462).
vi. 8.13 (31-797). Soul, combination as mixture or
Son, begotten by supreme, report of resultant product, i. 1.1 (53-1191).
ecstasy, see pun on "koros," iii. Soul conforms destiny to her char-
8.11 (30-550); v. 8.12 (31-571). acter, iii. 4.5 (53-238).
Soul, after reaching yonder does Soul contains body, iv. 8.20
not stay; reasons why, vi. 9.10 (27-421).
(9-16S). Soul-difference between individual
Soul alone possesses memory, iv. and universal, iv. 3.7 (27-399).
3.26 (7-432). Soul directed by natural law, ii. 3.8
Soul and body consequences of (52-1173).
mixture, i. 1.4 (53-1194). Soul divisible, mixed and double,
Soul and body form fusion, iv. 4.18 ii. 3.9 (52-1176).
(28-465). Soul does not entirely enter into
Soul and body mixture impossible, body, iv. 8.8 (6-132).
i. 1.4 (53-1195). Soul does not even remember her-
Soul and body, primitive relation self, iv. 4.2 (28-443).
between, i. 1.3 (53-1194). Soul double, iii. 3.4 (48-1081); iv.
Soul and body, relation between, 3.31 (27-438).
vi. 3.19 (27-418). Soul descended into world vestige
Soul and intelligence, besides ideas, of, is Daemon, iii. 5.6 (50-1132).
contained in intelligible world, Soul distraction, sensation is not, iv.
v. 9.13 (5-116). 4.25 (28-477); iii. 4.6 (15-241).
Soul and judgment, passibility of, Soul divisible, how she divides at
iii. 6.1 (26-350). death, iv. 1 (4-100).
IvUi
Soal SonI
Soul entire, fashioned whole and Soul invisible, cause of these
individuals, vi. 5.8 (23-322). emotions, i. 6.5 (1-46).
Soul essence derives from her being, Soul is a definite essence, as par-
vi. 2.6 (43-900). ticular being, vi. 2.5 (43-900).
Soul exerts a varied action, iv. 7.4 Soul is a number, vi. 5.9 (23-324).
(2-62). v. 1.5 (10-180).
Soul feeling implied by sensation, Soul is a simple actualization, whose
i. 1.6 (53-1198). essence is life, iv. 7.12 (2-83).
Soul feels passions without experi- Soul is a simple (substance) the
encing them, iv. 4.19 (28-466). man himself, iv. 7.i (2-59).
Soul gives life to psychologic ele- Soul a whole of distinct divisible
is
ments, i. 1.8 (53-1200). and indivisible parts, iv. 3.19
Soul, good and intelligence related (27-419).
to light,sun and moon, v. 6.4 Soul is all things, iii. 4.3 (15-236).
(24-337). Soul is artist of the universe, iv.
Soul governs body as pilot the ship, 7.13 (2-84).
i. 1.3 (53-1194). Soul is both being and life, vi. 2.6
Soul, greatness of, nothing to do (43-901).
with size of body, vi. 4.5 (22-293). Soul is punishable and im-
both
Soul has double aspect, to body and passible, i. 1.12 (53-1204).
to intelligence, iv. 8.7 (6-131). Soul is double (see Hercules), iv.
Soul has no corporeal possibility, 3.31 (27-438).
hence incorporeal, iv. 7.2 (2-57). Soul is everywhere entire, iv. 7.5
Soul has to exist in twofold (2-63).
sphere, iv. 8.7 (6-130). Soul free by intelligence, which is
is
Soul has various motions, iv. 7.5 free by itself, vi. 8.7 (39-783).
(2-62). Soul is formed governing the body
Soul, healthy, can work, iv. 3.4 (Aristotle), i. 1.4 (53-1195).
(27-395). Soul is formed inseparable from
Soul, herself, body-user and com- body (Alexander of Ahprodisia),
bination of both, i. 1.1 (53-1191). i. 1.4 (53-1195).
Soul, how can she remain impass- Soul is in body as pilot is in ship,
ible, though given up to emotion iv. 3.21 (27-422); i. 1.3(53-1194).
iii. (26-350).
6.1 Soul is individuality, and is form
Soul, how she comes to know vice, and workman of body, iv. 7.1
i. 8.9 (51-1155). (2-57).
Soul human, as independent prin- Soul is infinite as comprising many
ciple, iu. 1.8 (3-97). souls, vi. 4.4 (22-296).
Soul human, when in body, has Soul is located, not in body, but
possibilities up or down, iv. 8.7 body in soul, iv. 3.20 (27-423).
(6-131). Soul is matter of intelligence
Soul, if she were corporeal body, (form), V. 1.3 (10-178).
would have no sensation, iv. 7.6 Soul is neither harmony nor
(2-64). entelechy, iv. 7.8 (2-74).
Soul, immortal, i. 1.2 (53-1192). Soul is partly mingled and separated
Soul, impassibility of, iii. 6.1 from body, i. 1.3 (53-1193).
(26-350). Soul is prior to body, iv. 7.8 (2-74).
Soul imperishable, iv. 7.12 (2-82). Soul is substantial from one being,
Soul in body as form is in matter, simple matter, iv. 7.4 (2-61).
iv 3.20 (27-421). Soul is the potentiality of produc-
Soul in body as whole in a part, ing, not of becoming, ii. 5.3
iv. 3.20 (27-421). (25-346).
Soul in the body as light in the air, Soul, its being, iv. 1 (4-100).
iv. 3.22 (27-423). Soul leaving bodv, leaves trace of
Soul, individual, born of intelli- life. iv. 4.29 (28-483).
gence, vi. 2.22 (43-929). Soul light forms animal nature, i.
Soul intelligence, good are like 1.7 (53-1198).
light, sun and moon, v. 6.4 Soul, like divinitv, is always one,
(24-337). iv. 3.8 (27-402)'.
Soul, intermediary elemental, also Soul like face in several mirrors,
inadmissible, ii. 9.5 (33-607). i. 1.8 (53-1200).
Ux
Sonl Souls
Soi'l may be said to come and go, Soul remains incorporeal, vi. 7.31
iii. 9.3 (13-223). (38-750).
Soul may have two faults, iv. 8.5 Soul rises to the good by scorning
(6-128). all things below, iv. 3.20 (27-422).
Soul must be one and manifold,
even on Stoic hypotheses, iv. 2.2 Soul said to be in body because
(21-281). body alone is visible, vi. 7.35
Soul must be stripped of form to (38-757).
shine in primary nature, vi. 9.7 Soul scorns even thought she is in-
(9-161). tellectualized and ennobled, iv. 3.4
Soul must first dissected from
be (27-395).
body to examine her, vi. 3.1 Soul, sick, devoted to her body, iv.
(44-934). 4.1 (28-441).
Soul must fit herself to her part in Soul, speech in the intelligible world,
the scheme, iii. 2.1, 7 (47-1071). ii. 9.2 (33-603).
Soul necessary to unify manifold Soul split into three, intelligible, in-
sensations, iv. 7.6 (2-65). termediary and sense-world.
Soul needed by body for life, iv. Soul symbolizes double Hercules,
3.19 (27-418). i. 1.13 (53-1206).
Soul not decomposable, iv. 7.1, 4 Soul, the two between them, parti-
(2-84). tion the fund of memory, iv. 3.31
Soul not evil by herself but by (27-439).
degeneration, i. 8.4 (51). Soul, three principles, reason, imag-
Soul not in body as part in a whole, ination and sensation, ii. 3.9
iv. 3.20 (27-421). (52-1175).
Soul not in body as quality in a Soul, to which of ours does in-
substrate, iii. 9.3 (13-222). dividuality belong, ii. 9.2
Soul not in body, but body in soul, (33-603).
iv. 4.15 (28-460). Soul, triune, one nature for three
Soul not in time, though her actions powers, iv. 9.5 (51-1163).
and reactions are, v. 9.4 (5-106). Soul unharmed, if her flight from
Soul not the limit of one ascent, here below is prompt enough, i.
why? 9.4 (5-106).
V. T.2(> (1-50).
Soul obeysfate only when evil, Soul unity does not resemble reason
iii. (47-1060).
1.10 unity, as it includes plurality, vi.
Soul of the unity, proves that of 2.6 (43:901).
the Supreme, vi. 5.9 (23-323). Soul, universal, is everywhere en-
Soul originates movements, but is tire, vi. 4.9 (22-300).
not altered, iii. 6.3 (26-355). Soul uses the body as tool, i. 1.3
Soul power everywhere, localized in (53-1193).
special organ, iv. 3.23 (27-424). Soul unconscious of her higher part,
Soul power revealed in simultaneity if distracted by sense, iv. 8.8
of control over world, v. 1.2 (6-132).
(10-176). Soul will not seem entirely within
Soul powers remain the same us, if functions are not localized,
throughout all changes of body, iv. 3.20 (27-419).
iv. 3.8 (27-402). Soul's action divided by division of
Soul pristine, precious, v. 1.2 time, iv. 4.15 (28-460).
(10-176). Soul's activity is triple: thinking,
Soul, psychological distinctions in, self-preservation and creation, iv.
i. 1.1 (53-1191). 8.3 (6-125).
Soul pure, would remain isolated, Soul's affection compared to lyre, iii.
iv. 4.23 (28-473). 6.4 (26-357).
Soul puzzle of her being one, yet Souls all are one in the world soul,
in all. iv. 3.4 (27-394). but are different, iv. 9.1 (8-139).
Soul, rational, if separated what Souls all have their demon which is
would she remember? iv. 3.27 their love. iii. 5.4 (50-1129).
(27-433). Souls are as immortal as the one
Soul receives her form from intelli- from whom they proceed, vi. 4.10
gence, iii. 9.5 (15-224). (22-301).
Soul related to it might have been Souls are plural unitv of seminal
darkness, ii. 9.12 (33-625). reasons, vi. 2.5 (43-899).
Ix
I
Sonlfl Soulfl
Souls are united by their highest, vi. Soul's lower part, in sense world,
9.15 (38-726). fashions body, v. 1.10 (10-190).
Souls as amphibious, iv. 8.4 Souls may be unitied without being
(6.126). identical, iv. 9.2 (8-140).
Soul's ascension to eligible world,
ii. 9.2 (13-222). Soul's mediation between indivisible
Soul's bodies may be related differ- and divisible essence, iv. 2
ently, iv. 4.29 (28-485). (21-279).
Souls can reason intuitionally with- Soul's memory in intelligible world,
out ratiocination, iv. 3.18 iv. 4.1 (28-441),
(27-41-). Soul's mixture of reason and inde-
Souls cannot lose parts, iv. 7.5 termination, iii. 5.7 (50-1133).
(2-63). Soul'a multiplicity, based on their
Soul's condition in higher regions, unity, iv. 9.4 (7-843).
iii. 4.6 (15-240). Soul's nature is intermediate, iv.
Soul conforms destinv to her char- 8.7 (6-130).
acter, iii. 4.5 (15-238). Souls not isolated from intelligence
Soul's conformity to universal, during descent, iv. 3.12 (27-409),
proves they are not parts of her, Souls of stars and incarnate hu-
iv. 3.2 (27-389). mans govern worlds untroubledly,
Soul's descent into body, iii. 9.3 iv. 8.2 (6-123).
(13-222). Souls of the second universal rank
Soul's desire, liver seat of, iv. 4.28 are men, ii. 3.13 (52-1180).
(28-480). Soul's powers differ and thence do
Soul's destiny depends on condition not act everywhere, iv. 9.3
of birth of universe, ii. 3.14 (8-143).
(52-1181). Soul's primary and secondary evil,
Souls develop manifoldness as in- iii. 8.5 (30-538).
statue Snper-being;
Statue, heating of statue by metal Substance as Stoic category would
only indirect, vi. 1.21 (42-874). be split up, vi. 1.25 (42-878).
Statue, justice as self born intellec- Substantial act or habitation is hy-
tual statue, vi. 6 (34-653). postasis, vi. 1.6 (42-845).
Statue, metal is not potentiality of Substrate, iii. 3.6 (48-1087).
statue, ii. S.l (25-342). Substrate and residence of forms,
Statue, purified cleans within her- is matter, ii. 4.1 (12-197).
self divine statues, v. 7.10 (2-81). Substrate demanded by process of
Statue, shining in front rank is elements, ii. 4.6 (12-203).
unity, V. 1.6 (10-182). Substrate needed by composition of
Statue, soul is to body as metal is the body, ii. 4.11 (12-209).
to statue, iv. 7.8 (2-76). Substrate not common to all ele-
Statues at entrance of temples left ments, being indeterminate, ii.
behind, vi. 9.9 (9-170). 4.13 (12-213).
Statues of palace of divinity, vi. Subsumed under being in essence
7.35 (38-758). not everything can, vi. 2.2
Sterility of nature indicated by cas- (43-893).
tration, iii. 6.19 (26-385). Successive enumeration inevitable in
Still, why the heavens do not re- describing the eternal, iv. 8.6
main, ii. 9.1 (40-814). (6-129).
Stillness, not implied by stability in Succumb to the law of the universe,
the intelligible, vi. 3.27 (44-980). why many souls do, iv. 3.15
Stoic explanation of beauty, sym- (27-413).
metry, opposed, i. 6.1 (1-41). Suchness, ii. 7.2 (37-701). (What-
Stoic four categories evaporate, ness.)
leaving matter as basis, vi, 1.29 Suchness later than being and quid-
(42-886). dity, ii. 6.2 (17-248).
Stoic God is only modified matter, Suffering and action cannot be sep-
vi. 1.27 (45-881). arate categories, vi. 1.17 (42-866).
Stoic relation category confuses Suffering of most men physical,
new with anterior, vi. 1.31 virtuous man suffers least because
(42-888). most suffering is physical, i. 4.13
Stoics, v. 9.4 (5-106). (46-1036).
Stoics fault is to have taken sen- Suffering part of virtuous man is
sation as their guide, vi. 1.28 the higher, i. 4.13 (46-1036).
(42-884). Suggestive is influence of reason,
3tones growing while in earth, iv. i. 2.5 (19-264).
4.27 (28-479); vi. 7.11 (38-718). Suicide, i. 9 (16-243).
Straight line represents sensation, Suicide breaks up the appointed
while the soul is like a circle, v. time of life, i. 9 (16-244).
1.7 (10-184). Suicide unavailable even to avoid in-
Straight movement, vi. 4.2 (22-288) sanity, i. 9 (16-244).
ii. 2.12 (14-231). Suitability and opportunity, cause
Studied world must be just as one of, puts them beyond chance, vi.
would analize tne voice, vi. 3.1 8.18 (39-806).
(44-933). Sun and ray, simile of, v. S.7
Study of time makes us descend (32-587); v. 3.9 (49-1105).
from the intelligible, iii. 7.6 Sun as well as stars, may be
(45-995). prayed to, iv. 4.30 (28-486).
Sub-conscious nature hinders domin- Sunlight exists everywhere, vi. 4.7
ance of better-self, iii. 3.4 (22-296).
(48-1081). Sunrise only image for divine ap-
Subdivision infinite of bodies, leads proach, V. 5.8 (32-588).
to destruction, iv. 7.1 (2-56). Superabundance, manner in which
Subject, one's notion does not come all things issue from one, v. 2.1
from subject itself, vi. 6.13 (11-194).
(34-663). and super-virtue, vi.
Super-beauty
Sublunar sphere, immortality does (9-170).
9.11
not extend to it, ii. 1.5 (40-^0). Super-beauty of the Supreme, v. 8.8
Sublunary divinities, crimes should (31-564).
not be attributed to, iv. 4.31 Super-being achieved In ecstasy, vi.
(23-489). 9.11 (9-170).
Ixlli
Snper-essentiol SnpAme
Super-essential principle does not Supreme can be approached suf-
think, V. 6.1 (24-333). ficiently to be spoken of, v. 3.14
Super-essentiality and stiper-exist- (49-1114).
ence of Supreme, v. 3.17 Supreme can be attributed con-
tingence only tinder new defini-
(49-1119).
tion, vi. 8.9 (39-787).
Super-existence and super-essen- Supreme can be attributed physical
tiality of Supreme, v. 3.17 qualities only by analogy, vi. 8.8
(49-1119); V. 4.2 (7-137). (39-785).
Super-€xistence of first principle, vi. Supreme cannot aspire higher, being
7.38 (38-763). super-goodness, vi. 9.6 (9-159).
Super-form is uniform unity, vi. 9.3 Supreme commands himself, vi. 8.20
(9-152).
(39-809).
Supreme consists with himself, vi.
Super-goodness is St preme, vi. 9.6
8.15 (39-800).
(9-160). Supreme could not be called chance
Superior principle not always by any one who had seen him,
utilized, i. 1.10 (53-1203). vi. 8.19 (39-807).
Superior would be needed if the Supreme, every term should be
good thought, vi. 7.40 (38-767). limited by some what or higher,
Super-liberty may be attributed to vi. 8.13 (39-797).
intelligence, vi. 8.6 (39-782). Supreme formlessness shown by ap-
Super-master of himself 's the Su- proaching soul's rejection of form,
preme, vi. 8.10 (39-790). vi. 7.34 (38-756).
Super-rest, super-motion, super- Supreme inevitable for intelligence
thought is the one super-con- that is intelligible, iii. 8.9
sciousness and super-life, iii. 9.7, (30-544).
9 (13-226). Supreme intelligence is king of
Super-virtue, soul meets absolute kings, V. 15.3 (32-580).
beauty, vi. 9.11 (9-170). Supreme intelligence, nature of, i.
Supra active, the good is, as supra- 8.2 (51-144).
cogitative, V. 6.6 (24-338). Supreme is both being and whyness,
Supra cogitative, the good as, is also ii. (37-707).
7.2
supra-active, v. 6.6 (24-338). Supreme is entirely one, does not
Supra-thinking principle does not explain origin of manifold, v. 9.14
think, necessary to working of in- (5-116).
telligence, V. 6.2 (24-334). Supreme is essential beauty, the
Supremacy is the cause of the good, shapeless shaper and the tran-
vi. 7.23 (38-739). scendent, vi. 7.33 (38-754).
Supremacy of good implies its_ su- Supreme is everywhere and no-
premacy over all its possessions, where, is inclination and im-
v. 5.13 (32-595). minence, vi. 8.16 (39-801).
Supreme admits of no reasoning, Supreme is ineffable, v J.13
demonstration, faith or cause, v. (49-1113).
8.7 (31-563). Supreme is limitless, vi. 7.32
Supreme, all language about it is (38-753).
metaphorical, vi. 8.13 (39-795).__ Supreme
_^ ._ potentiality pi aU
Supreme as a spring of water, iii. things, above all actualization, iii.
8.10 (30-547). 8.10 (30-546).
Supreme as being and essence, v. Supreme is super-being, because not
3.17 (49-1119); v. 9.2 (7-149); v. dependent on it, vi. 8.19
4.2 (7-138); v. 5.5 (32-584); v. (39-807).
5.5 (32-585). Supreme is the good, because of its
Supreme, assisted by intelligence supremacy, vi. 7.23 (38-739).
would have no room for chance, Supreme is the power, really master
vi. 8.17 (39-804). of himself, VI. 8.9 (39-788); vi.
Supreme banishes all chance, vi. 8.10 (39-790).
8.10 (39-789). Supreme is will being and actualiia-
Supreme being not produced by tion, vi. 8.13 (39-795).
chance, vi. 8.11 (39-793). Supreme must be free, as chance i_»
Supreme beyond chance because of escaped by interior isolation, vi.
suitability, vi. 8.17 (39-806). 8.13 (39-795); vi. 8.15 (39-800).
Wt
Sapreime Thought
Supreme must be simple and not Temperament of corporeal principlei,
compound, ii. 9.1 (33-599). is health, iv. 7.8 (2-71)
Supreme named Apollo, v. 5.6 Temperament, soul as mixture, iv.
(32-584). 7.2 (2-58).
Supreme not intelligence that aspires Temperance, gate of ecstasy, i. 6.9
to form of good, iii. 8.10 (1-53).
(30-548). Temperance interpreted as purifica-
Supreme of three ranks of existence tion, i. 6.6 (1-49).
is the beautiful, vi. 7.42 (38-770). Temperance is not real category,
Supreme one only figuratively, vi. vi. 2.18 (43-923).
9.5 (9-157). Temperate man is good's inde-
Supreme principles must then be pendence from pleasure, vi. 7.29
unity, intelligence and soul, ii. 9.1 (38-747).
(33-600). Temples of divinity, explained by
Supreme, proven by the unity of the psychology, iv. 3.1 (27-387).
soul, vi. 5.9 (23-323). Temporal conceptions implied by
Supreme super-master of himself, vi. priority of order, iv. 4.16 (28-461).
8.12(39-793). Tending towards the good, all
Supreme unity adjusts all lower things tend towards the one, vi.
group unities, vi. 6.11 (34-660). 2.12 (43-914).
Supreme would wish to be what he Tension, Stoic, iv. 7.13 (2-83); iv.
is, is such as he would wish to 5.4 (29-522).
be, vi. 8.13 (39-796); vi. 8.15 Terrestrial things do not last so
(39-800). long as celestial ones, ii. 1.5
Swine, simile of the impure, i. 6.6 (40-819).
(1-49). Testimony, to its creator by world,
Sympathy between individual and iii. 2.3 (47-1047).
universal soul due to common The living animal, i. 1.5 (53-1126).
origin, i\ 3.8 (48-1088); v. 8.1."? Theodore, from Plato's Theatetus,
(31-571). i. 8.6 (51-1150).
Syllables a quantity, vi. 3.12 Theodore of Asine, his infra
(44-954). celestial vault (invisible place),
Symmetry, earthly, contemplates V. 8.10 (31-567); ii. 4.1(12-198).
universal symmetry, v. 9.11 Theory of happiness consisting in
(5-114). reasonable life. i. 4.2 (46-1022).
Symmetry, Stoic definition of Thing in itself, differs from nonen-
beauty, opposed, i. 6.1 (1-41). tity, ii. 4.10 (12-207).
Sympathetic harmony, earth feels Thing in itself, found
qualityless,
and directs by it, iv. 4.26 by abstraction, ii. 4.10 (12-207).
(28-477). Things good is their form, vi. 7.27
Sympathy, cosmic, ii. 1.7 (40-824). (38-744).
Sympathy, does not force identity of Think, body cannot, iv. 7.8 (2-68).
sensation, iv. 9.3 (8-142). Thinking in conformity with in-
Sympathy implies unity of all be- telligence, two ways, v. 3.4
ings in lower magic enchantment, (49-1094).
iv. 9.3 (8-152). Thinking
is perception without help
Smypathy, love working as, effects of the body. iv. 7.8 (2-68).
magic, iv. 4.40 (28-503). Thinking ourselves, is thinking an
Sympathy of soul and body, iv. 4.23 intellectual nature, iii. 9.6
(28-473). (13-224).
Sympathy of souls highest self, Thinking principle, the first, is the
basis of memory, iv. 6.3 (41-832). general second, v. 6.2 (24-335).
Svmpathv or community of affec- Thinking principles which is the —
tion, Stoic, iv. 7.3 (2-59). first, and which is the second?
System, co-existence of unity and V. 6.1 (24-335).
multiplicity, demands organiza- Third principle is soul, iii. 9.1
tion in, vi. 7.10 (38-716t. (13-221).
Taming of body, t. 4.14 (46-1037). Third rank of existence should not
Theology revealed by astrolog^y, ii. be occupied by modality, vi. 1.30
3.7 (52-1172). (42-887).
Telescoping, of intelligible entities, Thought and life, different grades
V, 9.10 (5-113). of, iii. 8.7 (30-540).
xlT
Time
Thought vi 4.11
actualization of light, v. Three ranks of existence
Thought (22-302 ;v. 1.10 (10-189)
v. 6,2 ;
of a (42-887),
Thought as first actualization 5 9 (50-1138); vi. 1.30
principle,
hypostasis is not in first
vi. 7.6 (38-708).
vi 7.40 (38-766). Three spheres, v. 1.8 (10-186).
as touch of the good
leads
Thought Threefold activity of soul, thought,
to ecstasy, vi. 7.36 (38-76U;. self-preservation and creation, iv.
one and Supreme.
Thought below 8.3 (6-125).
(13-226).
iii. 9.7, 9
essential
Time and eternity, iii. 7 (45-985).
Thought beneath the super Time arose as measurement of the
principle, v. 6 (24-33y;.
activity of the universal soul,
lU.
sensa-
Thought distracted from by 7.10 (45-1005).
tion, iv. 8.8 (6-132). Time as motion, errors in, iii. 7.1
unity
Thought implies simultaneous (45-987).
(24-333).
and duality, v. 6.1
Time becomes, iii. 7. int. (45-985).
Thought in first principle
would Time can be increased, why not
imply attributes, and that raani- happiness, i. 5.7 (36-687). .
im-
foldness, V. 6.2 (24-336). Time cannot be divided without 4.1S
soul's action, iv.
actualized intelligence, plying
Thought is
(49-1097). (28-460).
V. 3.5 as
first so in- Time, considered as motion,
Thought is beneath the moveable or as something ot
latter V. 6.5
telligence implies the motion, iii. 7.6 (45-996).
(24-338); V. 6.2, 6 {^'i•iiy) Time, if it is a quantity, why a
Thought is inspiration for
good, v. separate LI J
category? vi.
(28-472). ., „„. .
Time is not motion and rest
contrary to rights, pos-
Thoughts, (Strato). iii. 7.7 (45-1000),
sess real existence, m. 5./
movement, in. 7./
Time is not
(50-1136). , „,, .
(45-997). .
,
Thoughts, highest, have incorporeal ^ .
virtue Visual
Virtue changes life from evil to Virtues, homely, assimilate us to
good, i. 7.3 (54-1210). divinity only partially, i. 2.3
because (19-200).
Virtue considered a good,
participation in good, i. 8.12 Virtues, homely (civil, prudence,
(51-1158). courage, temperance, justice), i.
not in conversion 2.1 (19-257).
Virtue consists
but in its result, i. 2.4 (19-261). Virtues, homely, produce in man a
Virtue consists of doing good measure and proportion, i. 2.2
when not under trials, iii. 1.10 (19-259).
(3-98). Virtues, homely, to be supplemented
Virtue derived from primitive by divine discontent, i. 2.7
nature of soul, ii. 3.8 (52-1174). (19-267).
Virtues, homely, vield resemblance
Virtue does not figure among true to divinity, i. 2.1 (19-256).
categories, vi. 2.17 (43-920).
Virtues, how they purify, i 2.4
Virtue independent of action, vi. (19-261).
8.5 (39-779). Virtues, lower, are mutually related,
Virtue is good, absolute, but
not i. 2.7 (19-266).
participating, i. 8.8 (51-1155). Virtues must be supplemented by
Virtue is soul's tendency to unity divine discontent, i. 2.7 (19-267).
of faculties, vi. 9.1 (9-1147). Virtues, natural, yield only to
Virtue not corporeal, iv. 7.8 perfect views, need correction of
(2-69). philosophy, i. 3.6 (20-275).
Virtue nut possessed by body, iv. 7.8 Virtues, Platonic, homely and
(2-69). higher, distinguished, i. 2.3
Virtue of appetite explained, iii. (19-260).
6.2 (26-354). Virtuous actions derived from self,
Virtue the road to escape evils, and are free, iii. 1.10 (3-99).
i. 2.1 (19-256). Virtuous man can suffer only in the
Virtue, without which, God is_ a lower part, i. 4.13 (46-1023)).
mere word ignored by gnostics, Virtuous man is fully happy, i. 4.4
ii. 9.15 (33-629). (46-1026).
Virtues, i. 2. Virtuous man is he whose highest
Virtue's achievement makes this the principle is active, iii. 4.6
best of all possible worlds, ii. 9.8 (15-239).
(33-615). Virtuous men do right at all times,
Virtues are only purifications, i. 6.6 even under trials, iii. 1.10 (3-99).
(1-49). Virtuous will only object conversion
Virtues are symmetrical in develop- of soul towards herself, i. 4.11
ment, i. 2.7 (19-267). (46-1035).
Virtues, Aristotelian, rational, i. 3.6 Vision and hearing, process of,
(20-274). iv. 5 (29-523).
Virtues, by shaping man, increase Vision does not need intermediary
divine element in him, i. 2.2 body, iv. 5.1 (29-514).
(19-259). Vision further, recall intelligible
Virtues cannot be ascribed to entities not memory, iv. 4.5
divinity, i. 2.1 (19-256). (28-447).
Virtue, choir of. Stoic, vi. 9.11 Vision, interior, how trained, i. 6.9
(9-170). .(1-53).
Virtues, discussion of, is character- Vision not dependent on medium's
istic of genuine philosophy, ii. 9.15 vision, iv. 5.3 (29-520).
(33-621). Vision of God, ecstatic supreme
Virtues exist through incorporeality purpose of life, i. 6.6 (1-49).
of soul, iv. 7.8 (2-70). Vision of intelligible wisdom, last
Virtues, higher, are continuations stage of soul progress, v. 8.10
upward of the homely, i. 2.6 (31-568).
(19-265). Vision, theorv of, ii. 8 (35-680)
Virtues, higher, imply lower but not iv. 7.6 (2-65); v. 5.7 (32-586);
conversely, i. 3.7 (19-266). V. 6.1 (24-334); vi. 1.20(42-872).
Virtues, higher, merge into wisdom, Visual angle theory of Aristotle re-
i. 2.6 (19-265). futed, ii. 8.2 (35-682).
Izxl
Vole* WlBd«m
Voice as one would analyze it, to Welfare of soul is resemblance to
must the world be studied, vi. divinity, i. 6.6 (1-49,.
3.1 (44-933). Whatness, vi. 7.19 (38-735).
Voice used by demons and other Whatnes and affections (quid-
inhabitants of air, iv. 3.18 dity) of being distinguishes be-
(27-417). tween, ii. 6.2 (17-248).
Voluntariness not excluded by neces- Where or placeis Aristotelian cate-
sity, iv. 8.5 (6-127). gory, vi. 4 (42-862).
1.1.
Voluntariness, the basis of respon- Whole and individuals fashioned by
sibility, vi. 8.1 (39-774). entire soul, vi. 5.8 (23-322).
Voluntary movements, vi. 3.26 Whole is good, though continued
(44-980). mingled parts, iii. 2.17 (47-1070).
Voluntary soul detachment for- Whole of divisible and indivisible
bidden, i. 9 (16-245). parts, human soul is, iv. 3.19
Vulcan, iii. 2.14 (47-1064). (27-419).
Wakening to true reality content Whole, reason is a, vi. 5.10
of approach to Him, v. 5.11 (23-326).
(32-592). Whyness is form, vi. 7.19 (38-735);
Warfare, internecine, necessary, in. vi. 7.2 (38-732).
2.1. 5 (47-1064). Whyness of its forms contained by
Washing of man fallen in mud, its intelligence, ii. 7.2 (38-732).
simile of purihcation, i. 6.5 (1-48). Will be, not are in one, all things,
Wastage, none in heaven, ii. 1.4 v. 2.1 (11-193).
(40-818). Will, freedom of, on what is it
Wastage of physical body, and based, vi. 8.2 (39-775).
matter, ii. 1.4 (40-819). Will of the one, vi. 8 (39-773).
Wastage, see leakage, vi. S.IO Wings of souls lost, iv. 3.7
(23-327). (27-399).
Wastage, see leakage, none in Wings, souls lose them when fall-
celestial light, ii. 1.8 (40-826). ing, IV. 8.1 (6-120); 8.14
Water, contained in the intelligible (51-1161)
world, vi. 7.11 (38-720). Wisdom and prudence, first are
Way to conceive of first principle, types; become virtues by con-
v. 5.10, 11 (32-592). templation of soul, i. 2.7
Wax seal, impressions are sensa- (19-267).
tions. Stoic, iv. 7.6 (2-66); iii. Wisdom derived from intelligence,
6.9 (26-366); iv. 6.1 (41-829). and ultimately from good, v. 9.2
We and ours, psvchological names (5-104).
of soui, (49-1094). Wisdom does not imply reasoning
We and ours, psychological terms, and memory, iv. 4.12 (28-456).
i. 1.7 (53-1199). Wisdom, established by spiritual
We and the real man, distinctions preponderance, i. 4.14 (46-1037).
between, i. 1.10 (53-1202). Wisdom, highest, nature lowest in
We and the soul, relation between, world-soul's wisdom, iv. 4.12
ii. 1.3 (53-1194). (28-458).
We, not ours, is intelligible, Wisdom, intelligible, last stage of
i. 1.7 (53-1199). soul-progress, v. 8.10 (31-567).
Weakening of incarnate souls due Wisdom is very being, v. 8.5
to individual contemplation, iv. (31-559).
8.4 (6-125). Wisdom none the less happy for
Weakness and affection of man, sub- being unconscious, i. 49
ject him to magic, iv. 4.44 (46-1032).
(28-509). Wisdom of creator makes com-
Weakness of soul consists of falling plaints grotesque, iii. 2.14
into matter, i. 8.14 (51-1160). (47-1063).
Weakness of soul is evil, i. 8.4 Wisdom of soul alone has virtue,
(51-1147). i. 2.6 (19-265).
Wealth caused by external circum- Wisdom seen in divine, v. 8.10
stances, ii. 3.8 (52-1174). (31-568).
Weaning of the soul from the body, Wisdom, two kinds, of soul and of
iii. 6.5 (26-359). intelligence, i. 2.6 (19-265).
Izxll
I
wisdom World-Hoal
Wisdom universal, permanent be- World-soul activity, when measured
cause timeless, iv. 4.11 (28-456). is time, iii. 7.10 (45-1005).
Wise man, description of his World-soul and human soul, dif-
methods, i. 4.14 (46-1137). ferences between, ii. 9.7 (33-612).
Wise man, how he escapes all en- World-soul and individual souls
chantments, iv. 4.43 (28-!;07).
born frcm intelligence, vi. 2.22
Wise man remains unattached,
(43-929).
i. 4.16 (46-1039).
Wise man uses instruments only as World-soul and star soul, intel-
temporary means of development, lectual differences, iv. 4.17
j. 4.16 (46-1040). (28-463).
Wise men. two will be equally World-soul and stars are impassible,
happv thoueh in different for- iv. 4.42 (28-506).
tunes, i. 4.15 (46-1038). World-soul animated by universe,
Withdrawal within yourself, i. 6.9 iv. 3.9 (27-404).
(1-54).
Wonderful is relation of one (qv.) World-soul basis of existence of
to us, V. 5.8 (32-588). bodies, iv. 7.3 (2-60).
Word prophoric and innate, v. 1.3 World-soul begotten from intelli-
(10-177). gence by unity and universality,
Word, soul as and actualization of V. 1.2 (10-175).
intelligence, v. 1.3 (10-177). World-soul creates, because
instrument nearest
Workman of the body, the intelligible, iv. 3.6 (27-397).
is the soul, iv. 7.1 (2-56).
World and creator are not evil, World-scul creative, not preserra-
ii (33-599).
9 tive, ii. 3.16 (52-1183).
World as eternally begotten, ii. 9.2 World-soul contains universe as sea
(33-603). the net, iv. 3.9 (27-405).
World body, why the world-soul is World-soul could not have gone
everywhere present in it, vi. 4.1 through creation drama, ii. 9.4
(22-285). . .
(33-605).
World contains traditions of divin- World-soul does not remember God,
ity, 9.9 (33-616).
ii. continuing to see him, iv. 4.7
World imperishable, so long as (28-449).
archetype subsists, v. 8.12 World-soul,
earth can feel as well
(31-572). as stars,
4.22 (28-471). iv.
World intelligible, everything World-soul
exerts influence apart
is
actual, ii. 5.3 (25-346). from astrology and deviltry, ir.
World is deity of third rank, iii. 4.32 (28-490).
5.6 (50-1132). World-soul glorifies man as life
World must be studied, just as one transfigures matter, v. 1.2
would analyze the voice, vi. 3.1 (10-176).
(44-933). World-soul has no ratiocination,
World not evil because of our suf- iv. 4.11 (28-455).
ferings, ii. 9.4 (33-606). World-soul, how idea of it is
World not to be blamed for imper- reached, ii. 9.17 (33-633).
fections, iii. 2.3 (47-1046). World-soul, in it, wisdom is the
World, nothing more beautiful could lowest and nature the highest,
be imagined, ii. 9.4 (33-606). iv. 4.12 (28-458).
World, objective, subsists, even World-soul inferior, ii. 2.3 (14-233).
when we are distracted, v. 1.12 World-soul informs all things pro-
(10-191). gressively, iv. 3.10 (27-406).
World, outside our world would not World-soul is to time what intel-
be visible, iv. 5.8 (29-529). ligence is to eternity, iii. 7.10
World penetrating by intelligence (45-1007).
that remains unmoved, vi. S.ll World-soul, length of its life is
(23-328). time, iii. 7.11 (45-1008).
World planned by God, refuted, World-soul mediation, through it
. 8.7 (31-561). are benefits granted to men, ir.
Werld sense and intelligible, are 4.30 (28-486).
thev separate or classifiable to- World-soul, nature of, i. 8.2
gether, ri. 1.12 (42-860). (51-1144).
Ixzlii
WoTld-sonI Zodiac
World-soul participates !« sense* World-soul, why it is everywher*
world only by contemplation, and entirely in the world body, vl.
is undisturbed thereby, iv. 8.7 4 (22-285).
(6-131).
World-souls and individual souls in-
World-soul, Plato is in doubt about separable, because of functions,
its being like the stars, iv. 4.22
iv. 3.2 (27-392).
(28-470).
World-soul procession, World-soul's creation of world is
iii. 8.5
(30-537). cause of divinity of souls, v. 1.2
World-soul procession results in (10-175).
space, iii. 7.10 (45-1006). World-soul's existence, basis of that
World-soul remains in the intel- of simple bodies, iv. 7.2 (2-57).
ligible, iii. 9.3 (13-223). World, this is the best of all pos-
World-soul simultaneously gives and sible, because we can achieve
receives as untroubled medium, virtue, ii. 9.8 (33-615).
iv. 8.7 (6-131). World, to be in it but not of it,
World-soul unconscious
of our i. 8.6 (51-1150).
changes, iv.(28-450).
4.7 World's testimony to its creator,
World-soul unconscious of what iii. 2.3 (47-1047).
goes on in it, iii. 4.4 (15-237). Zodiac, ii. 3.3 (52-1165).
IZXlT
If You Enjoy Inspiring Literature, read
Famous Hymns to the Universal Divinity
The Spiritual Message of Literature
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Stories for Young Folks
Dutch Origins in American Civilization
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MAXIMUS OF TYRE
He flourishedin the second century, as teacher
of philosophy and rhetoric, in Greece. He
made two teaching visits to Rome, one under
Antoninus (A. D. 146) and another under
Commodus (A. D. 161-192). He travelled in
Arabia and Phrygia.
His philosophical significance
is that he organized
into a seven-ranked hierarchy the good and bad
demons subordinate to the good and bad world-
souls, of Plato, Xenocrates and Plutarch; also the
latter's Providences.
Isaac Caeaubon called him the "sweetest of the Platonists."
Combes-Dounois admires him for "logical subtlety, didactic pre-
cision, and brilliant oratory."
Cosmus Paccius, archbishop of Florence, made the first trans-
lation, under the papal auspices.
Markland said: "I consider this author most useful, and
worthy of repeated reading. Would that we had more an-
cient writers of this kind!"
TITLE OF MEDITATIONS
1. Precariousness of Pleasure. 2. Pleasure not the End of
Man. 3. Only the Highest Form of Pleasure Is Good. 4.
Purpose of Philosophy. 5. Art of Exploiting Accidents. 6.
Source of Philanthropic Sentiments. 7. Philosophy Is Prac-
tical in all Situations. 8. Gods Represented by Symbols. 9.
Did Socrates do Well not to Answer? 10. Have Poets or
Philosophers the Sanest Conceptions of God? 11. Should
Prayers be Addressed to the Gods? 12. What Is Science?
13. Of Diseases, which are the Worst, of Body or Mind?
14, 15. The Genius of Socrates. 16. Is Our Knowledge Rem-
iniscence? 17. What Is Plato's Idea of God? 18. Should We
Render Evil for Evil? 19. Respective Spheres of Divination
and Prudence. 20. How to Distinguish Friends from Flat-
terers. 21. Active Life Superior to the Contemplative. 22.
Advantages of the Contemplative. 23. Was Plato Right in
Excluding Homer from His Republic? 24-27. What Is Socratic
Love? 28. The Fruits of Philosophy are the Choicest. 29.
Militarism Better than Agriculture. 30. Agriculture Superior to
Militarism. 31. The best Occupation* Harmonize with Moral-
ity. 32. Does Homer Hold Fixed Principles? 33. Virtue as
an Art. 34. How to Escape Pain. 35. Purpose of Philosophy.
36. Advantages of the Cynic Life. 37. Do Liberal Arts Pro-
mote Virtue? 38. Does Virtue Proceed from the Gods? 39.
Goods are Equivalent. 40. Some Goods are Preferable. 41.
Whence comes Evil, God being the Source of Good?
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OUTLINE OF NEOPLATONISM
By Kenneth Sylvan Guthrie
A.M., Harvard, Sewanee ; Ph.D., Columbia.Tulane; M.D., PhiU.
Prof, in Extension, University of the South, Sewanee
This book completes the same author's out-
lines of the teachings of Philo Judacos, Numcn-
i«s and Plotinus, thus forming a complete his-
tory of the development of Neo-Platonism.
The importance of this lies in the fact that it summates
allthe wisdom of the ancient world, and still survives in
the best aspirations and poetry of our own times, though
we fail to realize their source. The world cannot forget
Plato without depriving itself of its choicest spiritual inher-
itance. Thereforewe study
THE NEO-PLATONIST WRITERS
Philo Judaeus, A.D. 1-50, who read Plato into the Bible.
Plutarch, 1-66, taught the soul of matter, and providences.
Apollonius of Tyana, 1-50, who purified Roman religions.
Cornutus, 68, Stoic allegories on the nature of the Gods.
Apuleius, 130, mystic, Platonist and moralist.
Seneca, 141, moralist, dramatist. Stoic.
Numenius, 150, mystic; Father of Neo-FIatonism.
Alcinoous and Albinus, introductions to Flatonism.
Maximus of Tyre, 80, moralist, systematized organic nature.
1
STUDIES
inComparative Religion
By Henry Howard Linton
This fascinating book contains the following
studies
Salvation in Plain English,
A Missionary Interpretation of Christianity.
Translates the venerable Greek formulations into
modern educational language, appealing to all earn-
est people.
APPRECIATIONS
Lewis Conrad said: "Never before did I realize
that the unity of all religions is not something to
be attained, but something already in our grasp, if
we only study their meaning. Read in the light of
their contemporary significance the creeds express
the highest thought of our own day. The reading of
this book has permanently cleared away all my dif-
ficulties and made me a truer Christian."
OUTLINE
Bk. 1. Christian Origins; Jewish, Greek, Philonic, Johannins.
Bk. 2. Interpretations Thereof by Paul, Justin Martyr, Ir*-
naeus, Theophilos, Hippolutos, Clement, Origen, TertuUian.
Bk. 3. Athanasius: Life, Works, Use of Scripture, Anthropo-
morphism, Arian Controversy, in Detail. Augustine, his
Trinitarianism.
Bk. 4. The Successive Innovations, of Augustine, of the
Nicene Controversy, of the Ante-Athanasian Fathers.
Bk. 5. The Residual Message. The Innovations of Jesus;
His Christianity.
APPRECIATIONS
The Rev. Dr. Angelo A. Benton, Editor of the "Church
Cyclopedia," late Professor at the Divinity School, Sewanee,
considerel this "the most lucid statement of the controversy
of the ages; so wonderfully systematized that it is easy to
the casual reader. It would save years of study to a
student."
The late President Johnston of Tulane University thought
this so wonderful a condensation of a whole library of theo-
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Would You like to Understand
HOW THE MASTER SAVED THE
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Or, The Teachings about Salvation
Step by step, backward, from the days of Abelard
to those of the Master Himself?
This question was wrestled with by all the great-
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and First Gospels. When you have watched the re-
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understand the teachings of the Lord Himself.
Every statement is supported by a reference, and
enables the careful reader to deal first-hand with the
experts.
It is followed by equally careful, condensed and
authoritative studies of the Facts of the Doctrine of
the Resurrection, the Two Creeds, and the Lambeth
Articles.
Short as it is, the book is an arsenal of informa-
tion, so thoroughly ordered that it can be used at a
moment's notice.
By Kenneth Sylvan Guthrie,
A.M., Harvard, Sewanee; Ph.D., Columbia, Tulane; M.D., Phila.;
Prof, in Extension, University of the South, Sewanee;
All Saints' Church, New York.
APPRECIATIONS
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THE LIFE OF ZOROASTER
In the Words of His own Hymns, the Gathas
By Kenneth Sylvan Guthrie
A.M^ Harvard, Sewanee ; Ph.D., Columbia.Tulane M.D., Phila.;
;
ZOROASTER'S GATHAS,
Text and Studies
By Kenneth Sylvan Guthrie
A.M., Harvard, Sewanee ; Ph.D., Columbia, Tulane M.D., Fhila.
; ;
OUTLINE
Timelinets and Need of the Subject
The English Mistaken in their Appraisal of the United States,
misled by the Adoption of the English Language
The United States an Experiment in Internationalism
The Flag; Events and Heroes of the Revolution
Tablets erected in Holland by Rev. W. E. Griffis
Non-English, Dutch American Traits
Direct Dutch American Traits
Social Dutch American Traits
Personal Dutch American Traits
What every School-child Should, and what every Visiter
Wants to Know about Dutch America
One Day's Pilg^rimage around Dutch New York
Pilgrimage through Dutch America
Suggestions of Foundation of a Dutch Museum
Its Possibilities for both Holland and America
APPRECIATIONS
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Macht" Society, writes: "Of your interesting and masterful
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Prof. Henry H. Rusby, Dean of the Columbia College of
Pharmacy, writes: "Your lecture on Dutch Origins at our
East Orange Church was the best we have had for seven
years."
Prof. Leonard C. Van Noppen, Queen Wilhelmina Lecturer
at Columbia, said that it was "sure to fructify the inter-
action of both races."
C. Grentzebach, publisher of Dutch books, Chicago, writes:
"It is very interesting."
PLAN OF PUBLICATION.
The arcane nature of these Mysteries makes it advisable to
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APPRECIATIONS
Miss Elenora Burkhardt said: "This book's concrete Bug'
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ary.*'
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by bigots and fanatics. Your book restores it to its legiti-
mate world-wide scope among the sweet sanities of nature."
APPRECIATIONS
How far tbis attempt has succeeded the foUowIns
-* Wor2«
tdl:
The Literary World: Is not unworthy to be laid alongside
of Gold Dust and the Imitation as food for the loul in its
most sacred hours. The book, though small and easily to be
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Dr. Miel, Ed. L'Avenir: I have read it with as muck In-
terest as edification and cannot but congratulate you for hav-
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truly Christian Life are there presented in an attractive and
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Christ breathes throughout all its lines. It should become the
Vade Mecum of every Christian.
The Living Church: A
valuable little book to promote devout
meditation.
Southern Churchman: Very good, with wise and excellemt
thought.
Bishop Gailor, of Tenn. : Is admirable. I like it very much,
and believe it will be helpful to all devout people.
The Congregationalist: It expresses tender spiritual sensi-
tiveness. ... It will be found helpful by many, and is
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THE SPIRITUAL MESSAGE OF
LITERATURE
A Manual of Comparative Literature
By Kenneth Sylvan Guthrie
A fascinating Guide to Reading for every
Reader, Suitable for Literary Clubs, Institutes.
It forms an unusually liberal education in Literature.
The Racial Contributions to the World's Ideals
The Great Legends of the World
The Great World-Dramas of Salvation
With Study-outlines and Important Book-lists.
APPRECIATIONS
NEW YORK TIMES REVIEW OF BOOKS says: The
author apparently has aimed to make it another one of
those links, constantly growing more numerous, which knit
the school more closely to outside life .... Teachers
who wish to get away from the microscopic method of
dealing with literature, will find in it much to help them.
The Springfield Republican says: An unusual and inter-
esting book, which appears to be the result of a great
amount of labor and of many years of thought. The author
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quality of inspiration. In developing this plan the author
presents brief and well-condensed synopses of a considerable
number of recognized master-pieces. They are well and
appropriately made. From the outline of what the book
aims to present, it might be suspected of being a volume
of interminable length, but in reality it contains but 300
comparatively short pages. It is an interesting, and in
many ways an inspiring study.
The Living Church, Chicago, 111., says: A work of amazing
erudition and labor, on the evolution of humanity's aspira-
tions ... It would take too much space even to summarize
the specific discussions of the separate national sources of
the 'racial prophetic elements,' and the 'lyrical prophetic*
are from a hundred authors. He points out in what mani-
fold ways human salvation is taught by international writings.
Normal Instructor and Primary Plans says: The book is
thoroughly wholesome and decidedly uplifting, valuable to
every student for his study, and every scholar for reference.
It is a splendid gift-book for literary people and book-lovers.
Recommended by Vice-Chancellor Hall, of Sewanee.
Dr. Matthew Woods, of Philadelphia, writes of it : I have
carefully gone over the manuscript of Dr. Guthrie's exceedingly
interesting book, and have found in it, combined with much
original thought, the learning of a studious life. It cannot
fail to make a profound impression.
APPRECIATIONS
"I am so anxious
to have you re-publish this sublime work
that I am enclosing
a cheque to cover the necessary expenses.
I wish everybody to have an opportunity to receive its in-
spiration to high endeavor, its consolation in afiSiction, and
support in times of trial."
"I have rated your book so high that I have for years read
it in full as the crowning or concluding lesson in the study
A Garland of Fancies
To the Head of an Elk. — To the Heavenly Friend.
Kassandra.— The Robber.— The Voice of Egypt. —
Medieval Art.— Marriage in Retrospect.— A Visit to
Aged Friends.— My Unseen Passengers.- God Will
Provide.—Woodland Vision.— The Heavenly Pilot.
A Garland of Aspirations
Call to Prayer. —Rock of Ages.—Love to God.— Plea
to Serve.— "Bear Patiently!" —
An Invocation for
Peace.— The Little Things.- A Sacramental Prayer
The Good Shepherd.— Song of the Silence.— An Ap-
peal for the Christ's Coming. —
Wine of the Soul.
An Appreciation by the poetess Edith M. Thomas
'These modest titles do not adequately entitle
these quite unusual collections of poems. I am
struck by the variety of notes sounded, and by
the excellence of poetic art achieved in each;
both intimately religious strains and classic grace
affect areader appealed to by the excellence of
clear thought in verse as crystalline. A humor-
ous satirical note is lent by his frank declaration
against Mediaeval Art. I find a deal of wisdom in
My Unseen Passengers, with its crisp beginning.
The most individual and striking of these poems
is Woodland Vision; but each poem could be
*
singled out for some characteristic excellence.
APPRECIATIONS
Prof. L. A. Quivey, of Salt Lake University, wrote, "I con-
sider this a very beautiful tale; I shall insist upon each of
my pupils in the Arthurian course owning a copy of it."
"It is a most charming tale related in a fascinating way.
The style is so breezy and original that it is calculated to
charm both old and young. Every child should be entitled
to peruse this beautiful legend." — Florence van der V««r-
Quick, London.
"I am very glad to hear that you are to publish the story
of Perronik; for due to its action and veiled moral It wlU
be enjoyed by both young and old. We need more of such
charming old legends for readers to-day."—Jane Haven, High
School Principal.
Price, net, cloth, post paid, 65c. ; or 2 sh., 6 d.
68068
A ROMANCE Of Two CENTURIES
A Tale of the Year 2025
By Kenneth Sylvan Guthrie
A.M., Harvard, Sewanee ; Ph.D., Columbia.Tulane ; M.D., PhiU. ;
Prof, in Extension, University of the South, Sewanee;
V. k
PONTIFICAL, INSTITUTE
OF MEDIAEVAL STUDIES
b9 queen's park
Toronto 5. Canada
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