Scriptures, their sublimity, whence, 237.
Seneca, 130, 157, 238.

Sensation, of the present only, 147, 148,
157. none of time, 147. each confined
to its own objects, 213, 224. its objects
infinite, 214, 218. man's first perception,
ibid. consequence of attaching ourselves
wholly to its objects, ibid. how prior to
intellection, 226. how subsequent, 231.
Sentence, definition of, 122. its various
species investigated, 121. illustrated from
Milton, 160. connection between sen-
tences and modes, 159.

Servius, 155, 182.

Sex, (see Gender,) transferred in language
to beings, that in nature want it, and
why, 130. substances alone susceptible
of it, 167.

Shakspeare, 120, 121, 123, 129, 131, 132.
Ship, feminine, why, 131.

Simplicius, his triple order of ideas or
forms, 228, 229.
Sophocles, 151.

Soul, its leading powers, 121, 122.
Sound, species of, 207, 208. the An, or
matter of language, 208. defined, ibid.
See Voice.

Space, how like, how unlike to time, 145.
See Place.

Speech, peculiar ornament of man, 117.
how resolved or analyzed, ibid. its four
principal parts, and why these, and not
others, 125, 126. its matter and form
taken together, 205-207. its matter
taken separately, 208-211. its form
taken separately, 211-220. necessity
of speech, whence, 212, 213. founded in
compact, 207, 211.
Spencer, 156.

Spirits, animal, subtle ether, nervous ducts,
vibrations, &c. their use in modern phi-
losophy. See Qualities occult.
Stoics, how many parts of speech they held,
127. ranged articles along with pro-
nouns, 138. their account of the tenses,
155. multiplied the number of sentences,
159. allowed the name of verb to the
infinitive only, into which they supposed
all other modes resolvable, 165, 166.
their logical view of verbs, and their dis-
tinctions subsequent, 169. their notion
of the participle, 173. of the adverb, ibid.
called the adverb Tаvdéктηs, and why,
178. called the preposition oúvdeoμos
πроlεTIKOS, 192. invented new words,
and gave new significations to old ones,
195. their notion of cases, 197. of the
An, or matter of virtue, 206. of sound,
208. of the species of sound, 209. their
definition of an element, 210.
Subject and predicate, how distinguished in

Sun, masculine, why, 130.

Sylva, a peculiar signification of, 206.
Symbol, what, 212. differs from imitation,
how, ibid. preferred to it in constituting
language, why, ibid.

Tenses, their natural number, and why,
152. aorists, 153. tenses either passing
or completive, what authorities for these
distinctions, 154, 155. præteritum per-
fectum of the Latins, peculiar uses of,
155, 156. imperfectum, peculiar uses of,
156, 157. order of tenses in common
grammars not fortuitous, 157.
Terence, 177, 196.

The and A. See Article.
Themistius, 119. his notion how the mind
gains the idea of time, 148. of the de-
pendence of time on the soul's existence,
149. of the latent transition of nature
from one genus to another, 192.
Theodectes, 127.

Theophrastus, his notion of speech under its

various relations, 118. mentioned, 240.
Theuth, inventor of letters, 210. See
Hermes.

Tibullus, 139, 155, 156.

Time, masculine, why, 131. why implied
in every verb, 144. gave rise to tenses,
ibid. its most obvious division, ibid.
how like, how unlike to space, 145, 146.
strictly speaking no time present, 147.
in what sense it may be called present,
150, 151. all time divisible and ex-
tended, 145, 151. no object of sensation,
why, 147. how faint and shadowy in
existence, ibid. how, and by what power
we gain its idea, 148. idea of the past,
prior to that of the future, ibid. that of
the future, how acquired, ibid. and 149.
how connected with art and prudence,
149. of what faculty, time the proper
object, ibid. how intimately connected
with the soul, ibid. order and value of
its several species, 150. what things exist
in it, what not, 163, 164. its natural
effect on things existing in it, 131, 164.
described by Plato, as the moving picture
of permanent eternity, 230. this account

explained by Boethius, ibid. and 131.
See Now, or Instant.
Truth, necessary, immutable, superior to all
distinctions of present, past, and future,
142, 143, 163, 235. (See Being, God.)
its place or region, 164, 223. seen in
composition and division, 118, 223. even
negative, in some degree synthetical, 118,
189, 221. every truth one, and so recog-
nised, how, 221. factitious truth, 235.

Varro, 133, 134, 138, 238.

Verb, 126. its more loose, as well as more
strict acceptations, 141, 173. verb, strictly
so called, its character, 143. distinguished
from participles, ibid. from adjectives,
ibid. implies time, why, 144. tenses,
145, 152. modes, or moods, 158, 166.
verbs, how susceptible of number and
person, 166. species of verbs, 167. active,
168. passive, ibid. middle, ibid. transi-
tive, ibid. neuter, ibid. inceptive, 154,
170. desiderative or meditative, 154.
formed out of substantives, 170. (See
Time, Tenses, Modes.) impersonals re-
jected, 168.

Verbs substantives, their pre-eminence, 142.

essential to every proposition, ibid. im-
plied in every other verb, 142, 143. de-
note existence, 142. vary, as varies the
existence, or being, which they denote,
143. See Being, Truth, God.
Verses, logical, 215.
Vice, feminine, why, 133.

Virgil, 130, 131, 133, 136, 140, 155. his
peculiar method of coupling the passing
and completive tenses, 156. quoted, 158,
170, 175, 177, 185, 200, 230, 234. his
idea of the Roman genius, 185.
Virtue, feminine, why, 133. moral and in-
tellectual differ, how, 203, 204. its mat-
ter, what, 206. its form, what, ibid. con-
nected with literature, how, 236.
Understanding, its etymology, 223. human

Union, natural, the great objects of, 193,
198. perceived by what power, 221. in
every truth, whence derived, 222.
Universe. See World.
Voice, defined, 208. simple, produced, how,
ibid. and 209. differs from articulate,
how, ibid. articulate, what, 209, 210.
articulate, species of, ibid. See Vowel,
Consonant, Element.

Volition. See Perception.
Vossius, 127, 138, 201.

Vowel, what, and why so called, 209.
Utility, always and only sought by the
sordid and illiberal, 202, 203. yet could
have no being, were there not something
beyond it, 203. See Good.

Whole and parts, 119.
Wisdom, how some philosophers thought it
distinguished from wit, 223.

Words, defined, 123, 211. the several spe-
cies of, 123-126. significant by them-
selves, significant by relation, 124. va-
riable, invariable, ibid. significant by
themselves and alone, 128-178. by
relation and associated, 179-196. sig-
nificant by compact, 207, 211. symbols,
and not imitations, 212. symbols, of
what not, 214, 215. symbols, of what,
215, 216, 217, 224. how, though in
number finite, able to express infinite
particulars, 216, 224.

World, visible and external, the passing
picture of what, 227, 230. preserved one
and the same, though ever changing,
how, 229. its cause not void of reason,
226.

Writers, ancient polite, differ from modern
polite, in what, and why, 192.

Xenophon, 133, 236. his character, as a
writer, compared with Plato and Aristotle,

240.

ABASSIDÆ, 324.

Abderic words, used by Democritus, 349.
Action and passion universally diffused, 324.
exist either in the same subject, or in
different ones, ibid. first species of action,
that of mere body perfectly insensitive,
325. second, that of body sensitive, ibid.
third, that of body sensitive, with reason
superadded, ibid. fourth, that of reason
or intellect devoid of passions, and
rating on subjects external, as in the
case of nature and art, 326. fifth sort,
that of pure intellect, keeping within it-
self, ibid. action pure, belongs only to the
supreme mind; passion pure, to the pri-
mary matter, 328. action, three modes
of, 329. the first mode, ibid. the second,
ibid. the third, 330.

ope-

Action, in public life often aided by specu-
lation, 247, 248.

Action and re-action, 261, 330.
Active and passive, run through the uni-
verse, 277, 281, 289, 328.

Activity, pure, where it exists, 281, 299,

329.

Actors, on the stage, and in life, 247, 348.
Actual and perfect, necessarily previous to
their contraries, or else nothing could
have been actual and perfect, 332, actual
and capable, 366.

Actuality, 365. actuality of capacity, where
it exists, 366.

Addison, 382.

Adrian, pope, 382.

Agent, same agent leads to different effects,

when acting upon different patients, 331.
Agis, 337.

Alexander the Great, 247, 250. his statue
by Lysippus, 346.
Alexander Aphrodisiensis, 277.
Alexandrine library, by whom burnt, 324.
Aliation, 361. See Motion.

All, its use and application in language,
273.

Alteratio, means in barbarous Latin ảλ-
λοίωσις, 361.

Ammianus Marcellinus, 248.

Ammonius, illustrates, where analysis is to

end, and practice to begin, 252. quoted,
253,254, 258. explains the utility of these
arrangements, 253. his account of matter
and body, 273. his text corrected and
supplied from a Greek manuscript, 297.
quoted, 312, 334, 335, 355, 361, 362,
380. his account of definition, 335.
Αμφὼ and ̓Αμφότεροι, 273.
Analogy, a use of it, 258.
Analogy and abstraction, their use, 271,
276, 296.
Anaxagoras, 247, 248.

Anger, 371.

Angles and flexures of the body, 346.
Animals, all have an inward feeling of their
constitution and proper nature, 369.
Animating powers, their order and subor-
dination, 372.
Anteprædicamenta, 258.
Anticipation, what, 369.
Ancients, 381.
Antipho, 379.

Appendages to the Arrangements, what, and
how many, 354.
Appetite, 326, 371.
Apuleius, 261.
Aratus, 322.

Archimedes, 339, 340, 374.
Aristo, 249.

Archytas wrote a comment on the categories,
or predicaments, 250. his name for them,
257. puts quality next after substance,
and why, 291. held an active and a pas-
sive principle, 281. enumerates the spe-
cies of action, 327. refers to God for
pure activity, 328. to matter for pure
passivity, ibid. definitions of his, 378.
Aristophanes, 354.

Aristotle, preceptor to Alexander, 247, 248.
his Rhetoric quoted, 251. his Organon
explained by Ammonius, 252. thought
infinite and individuals to be unknow-
able, 254. quoted, 255. his account and
enumeration of the predicaments, or uni-
versal arrangements, 257. by whom es-
teemed, and how long, 259. quoted, 260,
261. his treatise Пepl Kóσoμov, 261.
quoted, 258, 262, 263. holds the ne-
cessity of matter or a subtratum for all
natural productions, 263, 264. quoted,
264, 265. thinks form may supply the
place of privation, and why, 265, 266.
his idea of matter, 267, 268, 269. he
and Plato borrowed from the Pythago-
reans, 269, 270. used the methods of
analogy and abstraction to prove the
first matter, 271. quoted, 276, 277, 279.
faculties of the soul, how distributed, 278.
quoted, 282, 283. a disciple both of So-
crates and Plato, 284. held there could
be no innate ideas, and why, ibid. quoted,
285, 288, 290, 291, 293, 294, 295, 296,
299, 300, 302, 303, 304, 305, 306, 308,
312, 313, 314, 316, 318, 319, 320, 330,
332, 333, 334, 337, 340, 345, 346, 349,
350, 355, 356, 357, 358, 359, 361, 363,
364, 366, 367, 368, 369, 370, 371,
372, 373, 374, 375, 376, 377, 378,
380. follows Socrates in sentiment, 380.
abounds in quotations where, 382. his
explanation of the terms both and all,
273. supposes matter inseparable from

its attributes, 275. his distinction be-
tween the animal faculties, which want
a corporeal organ, and those which want
none, 283. compares the soul to a pilot,
ibid. his idea after what manner the
magnitudes of beings were limited, 305.
his notion of generation and dissolution,
321. makes one faculty equal to the dis-
cernment of two contrarieties, 332. makes
energy prior to power, 333. enumerates
the six species of motion, 362. his ex-
tensive use of the term yvwois, "know-
ledge," 370. supposes a bound to human
actions in the final cause, 380.
Arithmetic finds its subject in quantity,
307.
Arrangements, the necessity of them, 252,
255. their extensive utility, 253, 381,
383. a method of arrangement proposed,
255. rejected, and why, 256. another
method proposed, 256-258. adopted,
and why, 258. why called Philosophical
Arrangements, ibid. different names given
them by the ancients, 257, 258. how the
Greek logicians divided and formed their
speculations upon this subject, 258. were
followed by the Latins, who added names
of their own coining, ibid. force of ar-
rangement in the intellectual world, 308,
349, 350. in the visible world, 349. ar-
rangements or categories lead us from
the contemplation of body to that of
mind, 381. teach us how to place our
ideas in proper order, ibid. are connected
with, and introduce speculations of every
species and character, ibid. shew the
coincidence of many theories ancient and
modern, 382. indicate the union between
taste and truth, 383. trace and teach the
source of subordinate arts and sciences,
ibid. enable us to adjust their compara-
tive value, 258, 383. to the doing of this
no particular science is equal, and why,
258, 384.

Arrian. See Epictetus.
Arrogance, a cause of it, 258, 384.
Arts, how limited each particular one, 258.
art, what it is, what it is not, 278, 296.
a difference between art and nature, 297.
often ends in giving figure, 298. arts
arise from want, 379. arts of painting,
music, grammar, beholden to contraries,
261, 262. arts of progression and com-
pletion, 250.

Atheism, supposed organs to precede their
use, 284, 285.
Atoms and a void, 261, 349.
Attitudes, their importance to the painter
and statuary, 346. instances from pic-
tures and statues, ibid. attitudes, from
poets, of sitting in despair, 347. of sitting
in despondence, ibid. of conjugal affec-
tion, ibid. of Thescelus aiming a javelin,
ibid. of death doing the same, ibid. of

humiliation, ibid. of lying extended,
ibid. 348. of sleep and death, ibid. of
Alexander, by Lysippus, 346.
Attraction, 325, 376.

Attribute and substance, general and par-
ticular, 255. attribute divided into its
respective sorts or species, 257. this di-
vision the basis of the whole work, 258.
Augmentation and diminution, 361. See
Motion.

Ausonius, 287.
Axiom, ancient, 332.

Barbarity, when it was the eastern world,
when it was the western world emerged
from it, 324.

Baxter, commentator on Horace, 353.
Beings, why moveable, all but one, 380.
Bessario, cardinal, 319.
Blaiov, see Forced, 368.
Blemmides, 265, 327, 328.
Blenheim house and gardens, 353.
Body, what makes it, 273. triply extended,
ibid. considered as the secondary matter,
ibid. mathematical and physical, how dis-
tinguished, 274.

Bodies, the perfectly similar, though they
have place, have no situation or position,
and why, 343, 346. the same holds as
to bodies perfectly dissimilar, and why,
343. body human, the soul's organ, tool,
or instrument, 329, 373. all body pas-
sive, 376.

Boethius, 253, 254, 255, 330.
Boivinus, 319.

Both, its use in language, 273.
Brown, a genius, 353.
Brutus, 247, 329.

Bulk, sometimes less ascertained, sometimes
more, and why, 305. See Magnitude.

Cæsar, 248, 329, 339.

Calm, in the winds, vnveμía, defined, 378.

calm, in the sea, yaλývŋ, defined, ibid.
Capacity of power, 330. particular capaci-
ties, various but limited, 331. far distant
from nonentity, ibid. capacity universal,
and privation universal, the characters of
the first or primary matter, 269. cha-
racter of capacity, 330. capacity double
in the human mind, and why, 293. me-
diate and immediate, 294. capacity, two
sorts of, 296. incapacity, 293. capacity,
its actuality, where existing, 366. definite,
though invisible, 365. See p. 267, and
the word Matter.
Casaubon, 248.
Categories, 258, 381.
Cato, 247.

Cause, see Index to Three Treatises.
Causes, 259, 276. invisible causes, seen
through visible effects, 280. final causes
denied by Lucretius, 285. maintained by
Aristotle, Galen, Cicero, 286.

Causative motion. See Metaphysical.
Ceres, a sacrifice to her, described, 383.
Chalcidiu 8,270, 271, 272, 280, 321.
Chance, 285, 286. proves an intelligent
principle, 286. different accounts of it,
340, 341. no cause of the world, and
why, 376.

Change. See Mutation.

Chaos. See Disorder and Night.
Charlemagne, 338, 339.

Charles the First, 339.
Chronicles, 348.

Chrysippus, 382.

Cicero, 247, 249, 280, 284, 294, 310, 319,
324, 340, 348, 353, 356, 369, 371, 377,
382.

Citation. See Quotation.
Coarrangement, 264. account of it from
Varro, ibid.

Coexistence, or together, its modes, or
species, 358, 359. the temporal mode,
358. the essential, 359. the specific, ibid.
coincides with relation, ibid.

Coke, his Institutes, 358.

Colour a quality, 299. why inferior in its
effects to figure, ibid.

Completion, a capacity, 292. completion
and progression, 250.
Consciousness, 370.

Continuous, infinite, place, time, 365.
Contraries, essential to mutation or change,
260. this a general opinion of all philo-
sophers, 261. contraries, their extensive
influence and operation, ibid. 262. a-
dopted by all philosophers, 262. the ne-
cessity of a third being, that they may
pass into each other, 263. contraries in
virtue and vice, and even in vices them-
selves, 300.

Contrariety belongs to quality, but not
universally, 300.

Corinthians, 348. See Scripture.
Cube. See Sphere.

Cyrus, his speech when dying, 280, 283.

Disorder and chaos, not prior to order, 334.
Dispositions, tendencies, or progressive
qualities, 294.

Distinction, accurate and exact, its uses,
359.

Divine principle, what it necessarily im-
plies, 286. has nothing passive, 327.

Earth, her relations and duties, 317. why
called "most just," ibid.
Ecclesiastes, 339. See Scripture.
Ecclesiasticus, 265.

Eldos ovoides, explained, 275, 297, 362.
Eidothea, daughter of Proteus, 272.
'Ekovatov, defined, 368.
Electric powers, 274, 325.

Elements of beings composite, what, 266,
267. how distinguished from causes, 276.
Empedocles, 285, 290. his sublime verses
on God, 296.

Ends and means, 284, 318. fine speculation
from Pletho, 318.

Eneas, 275, 289, 292, 379.

Energy, what, 333. opposite to power, but
previous, ibid. essential to the course of
events in the universe, ibid. further proof
of its being previous to power, ibid. in-
ference from this doctrine, 334. of what
being energy is the essence, ibid. energy
and capacity, 366.

Enharmonic system, account of it in the
times of Porphyry and Simplicius, 323.
'EvTeλéxela and duvauis, 292, 365.
Epaminondas, 247.

Ephesians, 353. See Scripture.
Epicharmus, 282, 341, 379.
Epictetus, 248, 287, 294, 315, 317, 318,
319, 327, 374.

Epicurus, his idea of human and divine fe-
licity, 285.

'ErioThun, its etymology, 378.

Epigram on the statue of Alexander, 347.
Equal, similar, same, 305, 311, 312.
Eternal and divine, how attained by beings
perishable and corruptible, 279.
Ethics, 257, 293, 294, 295, 296, 300, 315,
316, 326, 327, 332, 371, 374. See the
words Metaphysics and Physics, from
which two, together with Ethics, the il-
lustrations in this treatise are in great
part derived.

Etymology, use made of it by the old Greek
philosophers, 272.
Evander, 379.
Euclid, 311, 342.

Evil, natural and moral, 320. suggestions
and conjectures upon the subject, 230-
322.

Euphemismus, origin and use of this rhe-
torical figure, 348.

Euripides, 320, 348, 374, 382.
Eustathius, 272.

Eustratius, 264.

Exodus, 354. See Scripture.