FOOTNOTES
[1] See 7.
[2] See vi. 7, 8.
[3] A.D. 262.
[4] See vi. 5, 1.
[5] See 20.
[6] iii. 4.
[7] See above, 6.
[8] See iv. 2.
[9] Often quoted by Porphyry in his Cave of the Nymphs.
[10] See 3.
[11] Euseb. Prep. Ev. xi. 2; xv. 4–9, 12–13.
[12] See 3.
[13] See ii. 3; iii. 1, 2, 4.
[14] See v. 5.
[15] This suggests that Suidas was right in claiming that Amelius was the teacher of Porphyry.
[16] See 11.
[17] See 7.
[18] See 3.
[19] See 3.
[20] Mentioned in Porphyry's Life of Pythagoras, 48, living under Nero.
[21] Living under Tiberius, see Suetonius, Life of Tiberius, 14.
[22] See vi. 5.
[23] See 17.
[24] See 18.
[25] See 17.
[26] See ii. 3. 17.
[27] See 23.
[28] The fragments of all this are probably the Principles of the Theory of the Intelligibles, by Porphyry.
[29] See ii. 1.
[30] See i. 3.
[31] As pilot, perhaps, iv. 3. 21.
[32] See ii., 4. 6.
[33] See ii. 7. 1.
[34] See i. 1. 10.
[35] See i. 9. 8. 10.
[36] See iv. 3. 20, 21.
[37] Ecl. Phys., p. 797, Heeren and Aristotle, de Anima, i. 2.
[38] See Nemesius, de Nat. Hom. 2.
[39] See ii. 7, 1.
[40] See ii. 7, 3.
[41] Stob. Ecl. Phys. 797.
[42] See ii. 3, 5.
[43] See ii. 7, 1.
[44] ii. 4, 7.
[45] See iv. 7, 8.
[46] Euseb., Prep. Ev. xv. 17.
[47] p. 54, Cousin.
[48] Cicero, Tusculans, i. 9.
[49] Ecl. Phys. 797, Cicero, de Nat. Deor. iii. 14.
[50] See ii. 4, 1. 'pôs echon.' of Dikearchus and Aristoxenus.
[51] See ii. 6, on 'logos.'
[52] See v. 7, 3.
[53] iii. 2.
[54] See iv. 2, 2.
[55] iv. 2, 1.
[56] Plutarch, de Placitis Philosoph, iii. 8. The Stoic definition of sensation being that senses are spirits stretched (by relays with "tension") from the directing principle to the organs.
[57] de Nat. Hom. 2.
[58] See iv. 4, 23. In the words of Zeno, as, for the Stoics, the principal act of the intelligence was comprehensive vision, "phantasia kataleptike."
[59] de Anima, iii. 4, 5.
[60] de Anima, i. 3.
[61] de Anim. Arist. i. 2.
[62] Cicero, Tusculans, i. 9.
[63] See ii. 4, 1.
[64] See iv. 7, 5.
[65] See ii. 4, 1.
[66] de Nat. Hom. 2.
[67] See ii. 7.
[68] See ii. 7, 1.
[69] Nat. Hom. 2.
[70] See ii. 4, 16.
[71] As thought Chrysippus, in Plutarch, de Stoic. Repugnant.
[72] See ii. 4, 16.
[73] Met. xii. 6; see ii. 5, 3.
[74] iv. 7, 3.
[75] From end of iv. 2, 3.
[76] Aristotle, de Anima, ii. 1.
[77] Arist. de Anima, ii. 2; iii. 5.
[78] See Aristotle, de Anima, i. 5.
[79] See Aristotle, de Anima, ii. 2.
[80] Here we resume Ennead IV. Book 7. The bracketed numbers are those of the Teubner text; the unbracketed those of the Didot edition.
[81] Page 299, Cousin.
[82] Quoted in i. 1, 12, in Republic x.
[83] See i. 1, 11.
[84] See i. 6, 9.
[85] See viii. 62.
[86] See i. 6, 5.
[87] Page 297, Cousin.
[88] See iv. 8, 5.
[89] Pages 206, 312, 313, Cousin.
[90] See iv. 8, 8.
[91] See iv. 8, 6, 7.
[92] See i. 1, 11.
[93] See iv. 5, 7.
[94] Cicero, Tusculans, i. 12–16.
[95] Such as Porphyry's "Philosophy derived from Oracles."
[96] Plato, in Diog. Laert., iii. 83.
[97] Cicero, Tusculans, i. 18, 37.
[98] Cicero, Tusculans, i. 12, 18; de Divinat, i. 58.
[99] Chrysippus, in Cicero, de Fato, 10.
[100] Cicero, de Finibus, i. 6.
[101] Cicero, de Natura Deorum, i. 25.
[102] Stobeus, Ecl. Phys. i. 6, p. 178.
[103] Aulus Gellius, Noctes Atticæ, vi. 2.
[104] As thought the Stoics, Cicero, de Nat. Deor. ii. 11.
[105] Cicero, de Divinatione, ii. 44.
[106] As thought Plato, in the Phaedo, C81.
[107] See i. 6.8.
[108] See i. 3.1.
[109] See i. 3.
[110] See i. 6.2.
[111] See i. 6.6.
[112] See i. 6.9, and the Philebus of Plato, C64.
[113] As suggested in the Phaedo of Plato.
[114] See ii. 4.6.
[115] The rational soul and intelligence, see iii. 9.5.
[116] See ii. 9.12; iv. 4.14.
[117] See ii. 3.17. 18; ii. 9.2, 3; vi. 4.9.
[118] A pun on "reason," or "logos," i. 6.2; ii. 3.16; ii. 4.3; ii. 6.2; ii. 7.3.
[119] See iv. 4.1012.
[120] Far from the truth; see iii. 8.3. 7.
[121] Stoics, see iv. 7.8.
[122] Or Stoic form of inorganic objects.
[123] The form of lower living beings.
[124] The form of human nature.
[125] See iv. 7.14.
[126] Parmenides, see v. 1.8.
[127] As Plato hints in his Cratylos, C50, by a pun between "soma" and "sozesthai."
[128] The later theological "saved."
[129] See Aristotle, de Gen. i. 18.
[130] By Stoics.
[131] See iii. 8.1–3.
[132] See v. 5.1.
[133] See v. 1.4.
[134] In Greek a pun on "eidos" and "idea."
[134a] This sentence might well be translated as follows: "When therefore thought (meets) the essentially one, the latter is the form, and the former the idea." While this version seems more literal, it makes no connected sense with what follows.
[135] See iv. 9.5.
[136] See iii. 9.1.
[137] See iii. 9.1.
[138] The universal Soul.
[139] Timaeus, C39.
[140] See iii. 9.1.
[141] See iii. 7.10.
[142] See ii. 7.2.
[143] To form, see i. 6.2.
[144] As thought Plato, in his Republic, x.
[145] As thought Plato in Gorgias, C464.
[146] vi. 7.
[147] vi. 7.
[148] Or, "so that it may contain the intelligence which is one, as its own actualization."
[149] See iv. 3.9–17.
[150] In the Cratylus, C400.
[151] As in the Phaedo, C62.
[152] Republic, vii, C514.
[153] See Jamblichus, Cave of the Nymphs, 8.
[154] Procession, or rising.
[155] C246.
[156] Of the universe.
[157] C34.
[158] Timaeus, C30.
[159] The Creator, who is the universal Soul.
[160] See iv. 3.9–11.
[161] See iv. 3.17.
[162] As thought Plato in his Phaedrus, C246.
[163] The First belongs to the principal power of the universal Soul, the second to its natural and plant power, see iii, 8.1 and iv. 4.13.
[164] See iv. 4.13.
[165] See ii. 3.18.
[166] As in the Timaeus, C42.
[167] iv. 8.1.
[168] See iv. 2.2.
[169] See iv. 3.6.7.
[170] As thought Plato in his Phaedrus, C249 and Phaedo, C72.
[171] That lead an alternate or double life.
[172] In his Timaeus, C42, 69.
[173] In the stars.
[174] As does Plato, see iv. 8.1.
[175] As a messenger, see iv. 3.12.13.
[176] See ii. 9.2.
[177] Without having given herself up to it.
[178] See i. 8.7.
[179] That is, of form, ii. 4.4.
[180] See iv. 6.3.
[181] See iii. 2.8.
[182] See iv. 8.5.
[183] See iv. 3.18.
[184] See ii. 9.2.
[185] That is, the body to which she is united.
[186] As thought Plato in his Parmenides, C154.
[187] See vi. 6.13.
[188] "Being." It has been found impossible, in order to preserve good English idiom, to translate "ousia" by "being," and "to on" by "essence," with uniformity. Where the change has been made, the proper word has been added in parentheses, as here.
[189] In his Metaphysics, iv. 2.
[190] Aristotle, Met. iv. 2.
[191] Evidently a pun on forms and ideas.
[192] See vi. 2.7.
[193] In the Timaeus not accurately quoted.
[194] As Plato said in the Timaeus, 37.
[195] See iv. 9.5.
[196] See vi. 8.11.
[197] Odyss. xix. 178.
[198] See i. 2.2.
[199] See iv. 3.1.
[200] See ii. 2.2.
[201] See the beginning of Plato's Republic, ix.
[202] See i. 8.7.
[203] Because they do not allow of mutual penetration.
[204] See iv. 8.5.
[205] As thought Numenius 29.
[206] See ii. 3.
[207] See i. 8.14.
[208] See Acts, xvii. 25, 27, 28.
[209] See iv. 3.7, following the Phaedrus of Plato.
[210] Cupid and Psyche, as interpreted by Apuleius.
[211] See iii. 5.2.
[212] See iii. 5.4.
[213] See iii. 5.7–9.
[214] See v. 5.11; i. 6.7, 8; v. 8.4; vi. 9.11. It has been contended that this was a description of the Isiac temple in Rome.
[215] Num. 10.
[216] By virtue of which, according to the Pythagoreans, the dyad "dared" to issue from the unity.
[217] That is the desire which leads souls to separate themselves primitively from the divinity, and to unite themselves to bodies.
[218] We have seen this elsewhere, i. 3.1.
[219] See ii. 2.3.
[220] Iliad xx. 65.
[221] See vi. 4.4.
[222] As said Heraclitus, Plutarch, Banquet, iv. 4.
[223] See iv. 7.10.
[224] See i. 2.3; iv. 3.11.
[225] See iii. 9.5.
[226] As thought Plato in his Cratylus, C. xi. 39, and Macrobins, in his Commentary on the Dream of Scipio, i. 11.
[227] See i. 8.2; ii. 9.2.
[228] See iii. 7.2–4.
[229] See v. 9.2, 7.
[230] See vi. 2.
[231] See vi. 8.
[232] See vi. 3.
[233] See iii. 6.1.
[234] Pun on "ideas" and "forms."
[235] vi. 9. 11. This seems to refer to the Roman temple of Isis in front of which stood the statues of the divinities, vi. 9.11.
[236] Would be soul, instead of intelligence.
[237] See v. 4.1.
[238] See iii. 8.10.
[239] As thought Plato, Laws, x.; see ii. 2.3.
[240] See iii. 6.19.
[241] As thought Plato, in the Cratylos, C. xi. 39.
[242] This paragraph is founded on Numenius 36, 39.
[243] See Plato's Second Letter, 312; in English, Burges, p. 482; i. 8.2.
[244] In Timaeus, 34.
[245] In his Timaeus, C43.
[246] As quoted by Clemens Al. Strom. vi. p. 627.
[247] In Simplicius, Comm. in Phys. Arist., 9.
[248] See Plato's Sophists, C244.
[249] See ii. 7.7.
[250] See ii. 1.2.
[251] See ii. 4.7.
[252] See Metaph. xii. 7.8.
[253] Referring to Numenius's work on "The Good," and on the "Immateriality of the Soul."
[254] In the Acibiades, C36.
[255] See i. 1.9.
[256] In his Timaeus, C30.
[257] In the Phaedrus.
[258] See iii. 6.5.
[259] See v. 3.3.
[260] From the circumference, see iii. 8.7.
[261] Cicero, Tusculans, i. 22.
[262] See i. 4.9.
[263] See iii. 9.9.
[264] See iii. 8.9.
[265] iii. 9.4.
[266] iii. 8.9.
[267] See v. 1.7.
[268] See i. 1.8; iv. 9.3.
[269] See iii. 4.1, 2.
[270] Fragment belonging here, apparently, but misplaced at end of next paragraph.
[271] See v. 1.1.
[272] See iii. 4.2.
[273] See iv. 4.29; iv. 5.7.
[274] That is, in the principal power of the universal soul, see ii. 3.18.
[275] See vi. 5; that is, within intelligence.
[276] Between celestial and terrestrial life; see iii. 4.6.
[277] See iii. 8.7.
[278] Met. vii. 3.
[279] Met. v. 8.
[280] Diog. Laertes vii. 61.
[281] See Cicero, de Nat. Deor. i. 15.
[282] Met. viii. 1.
[283] See vi. 7.
[284] See i. 8.4.
[285] See i. 8.15.
[286] Plotinos's six categories are identity, difference, being, life, motion and rest. See v. 1; v. 2; vi. 2.
[287] Not the absolute eternal existence, nor the totality of the constitutive qualities of a thing, as in ii. 6.
[288] Met. xii. 2.
[289] Met. i. 3.
[290] Met. xi. 6.
[291] See v. 1.9.
[292] As reported by Diog. Laert. ii. 2.
[293] Met. i. 4; vii. 13.
[294] de Nat. Deor. i. 24.
[295] Met. viii. 4.
[296] In the Timaeus, C49–52, Met. vii. 3.
[297] See ii. 7.3.
[298] In Met. iii. 4 and de Anima i. 2.5; ii. 5.
[299] In the Timaeus.
[300] See i. 8.9; ii. 4.12.
[301] Met. vii. 3, see iii. 6.7–19.
[302] Met. viii. 4.
[303] Met. i. 6.
[304] Met. vii. 7.
[305] See ii. 4.10.
[306] See ii. 7.3.
[307] Met. xii. 2.
[308] Met. vi. 1; vii. 5.
[309] See i. 2.1.
[310] In the Philebus, 252.
[311] The same definition is given of "evil" in i. 8.10–14.
[312] See i. 8.8.
[313] Physics. iii. 7.
[314] This paragraph interrupts the argument.
[315] Plato's spirit in the Timaeus, C79.
[316] The inferior soul, see ii. 3.18.
[317] In his Phaedrus, C246.
[318] Plato, Phaedo, C. i. 242.
[319] Plato, Tim. C77.
[320] Plato, Rep. x. p. 291.
[321] Plato, Tim. 91.
[322] The text is very difficult.
[323] Plato, Rep. x. p. 617–620.
[324] In the Timaeus.
[325] C90.
[326] Phaedo, p. 107, c. i. p. 300.
[327] Rep. x. 616, p. 234.
[328] In i. 2.8, 16.
[329] See ii. 9.18.
[330] As thought Aristotle, Met. v. 14.
[331] As thought Aristotle, Met. v. 30.
[332] As thought Plato, Letter 7, 343.
[333] As said Aristotle, Met. vii. 5.
[334] Phaedros C1,217.
[335] de Gen. An. 4.2.
[336] Adv. Math. 5.102 p. 355.
[337] Theataetus, C2,132.
[338] Rep. iv. E3,434.
[339] Theataetus, 176.
[340] Plato, Phaedo, 69.
[341] Pun on the word "logos," which means both reason and word.
[342] Plato, Phaedrus, 246.
[343] v. 1.1.
[344] In his Phaedrus, Et. 266.
[345] In v. 1.1.
[346] i. 3. 4, 5, 6; i. 6.
[347] In his Phaedrus, p. 248.
[348] In his Politician, p. 262.
[349] v. 1.
[350] In his Sophist., p. 253.
[351] See i. 2.3–6.
[352] Morals i. 34, 35; Nicom. Eth., vi. 8, 11.
[353] See iv. 1.22.
[354] See iii. 8.7.
[355] See iv. 2.2.
[356] See iv. 3.19, 22, 23; iv. 4.28.
[357] See iv. 3.20–22.
[358] Cicero, de Nat. Deor. ii. 31–33.
[359] See 4.7.6, 7.
[360] Plutarch, de Plac. Phil. v. 21; Cicero, de Nat. Deor. ii. 11. The "predominating principle" had appeared in Plato's Timaeus, p. 41.
[361] Of the Timaeus, p. 35.
[Transcriber's Notes]
Punctuation and spelling were made consistent when a predominant preference was found in this four-volume set; otherwise they were not changed.
Simple typographical errors were corrected. Inconsistent capitalization has not been changed.
Ambiguous hyphens at the ends of lines were retained.
Infrequent spelling of "Plotinus" changed to the predominant "Plotinos."
Several opening or closing parentheses and quotation marks are unmatched; Transcriber has not attempted to remedy them.
Occasionally inconsistent heading hierarchy retained.
Cover created by Transcriber and placed into the Public Domain.
The "Index" near the beginning of the book actually is a Table of Contents for the four-volume set.
Page [11]: the last paragraph seems to end abruptly: "to prove that"
Page [94]: "parent's" probably should be "parents'", but is unchanged here.
Page [236]: the closing parenthesis for "(destiny)" also seems to be the closing parenthesis for the phrase beginning "(because he is given ...". There are several instances in this text where a closing quotation mark is shared in a similar manner.