In thus dividing the career of Plotinos in the Amelian, the Porphyrian, and Eustochian (98) we meet however one very interesting difficulty. The Plotinic writings by Porphyry assigned to the last or Eustochian period are those which internal criticism would lead us to assign to his very earliest philosophising; and in our study of the development of the Plotinic views about Matter, we have taken the liberty of considering them as the earliest. We are however consoled in our regret at having to be so radical, by noticing that Porphyry, to whom we are indebted for our knowledge of the periods of the works, has done the same thing. He says that he has assigned the earliest place in each Ennead to the easier and simpler discussions;[454] yet these latest-issued works of Plotinos are assigned to the very beginning of each Ennead, four going to the First Ennead, one to the Second, three to the Third, and one only to the Fifth. If these had been the crowning works of the Master's life, especially the treatise on the First God and Happiness, it would have been by him placed at the very end of all, and not at the beginning. Porphyry must therefore have possessed some external knowledge which would agree with the conclusions of our internal criticism, which follows. These Eustochian works make the least use of Stoic, or even Aristotelian terms, most closely following even the actual words of Numenius. For instance, we may glance at the very first book of the First Ennead, which though of the latest period, is thoroughly Numenian. The first important point is the First Divinity "hovering over" Being,[455] using the same word as Numenius.[456] This was suggested by Prof. Thedinga. However, he applied the words "he says" to Numenius; but this cannot be the case, as a Platonic quotation immediately. The whole subject of the Book is the composite soul, and this is thoroughly Numenian.[457] Then we have the giving without return.[458] Then we find the pilot-simile as illustration for the relation of soul to body,[459] although in Numenius it appears of the Logos and the world. We find the animal divided in two souls, the irrational and the rational,[460] which reminds us of Numenius's division into two souls.[461] The soul consists of a peculiar kind of motion, which however is entirely different from that of other bodies, which is its own life.[462] This reminds us of Numenius's still-standing of the Supreme, which however is simultaneously innate motion.[463]