ises, draw conclusions from them in geometrical form. To distinguish, our propositions will be designated by Arabic, and Spinoza's by Roman numerals.
Definit. I. By that which is the cause of itself I understand that whose essence involves existence, or that whose nature can only be conceived as existent.
II. That thing is said to be finite in its kind which can be limited by another of the same nature.
III. By substance I understand that which is in itself, and is conceived through itself — i. e., whose conception does not need any other conception by which it must be formed.
IV. By attribute I understand that which the mind perceives, in substance, as constituting its essence.
V. By mode I understand the accidents of substance, or that which is in something else, by means of which also it i conceived.
VI. By God I understand the being absolutely infinite — i. e., the substance consisting of infinite attributes, each of which expresses an eternal and infinite essence.
VII. That is called free which exists by the sole necessity of its own nature, and is determined to action by itself alone.
VIII. By eternity I understand existence itself, in so far as it is conceived to follow necessarily from the definition alone of the eternal thing.
Axiom I. All things which are, are in themselves, or in something else.
II. That which cannot be conceived by means of another must be conceived through itself.
III. From a given determined cause an effect follows necessarily, and, on the other hand, if there be no determined cause, an effect cannot follow.
lV. The knowledge of an effect depends upon and involves the knowledge of the cause.
V. Whatever things have nothing in common with each other cannot be understood by means of each other, or the conception of one does not involve that of the other.
VI. A true idea must agree with the object represented.
VII. The essence of whatever can be conceived as non-existent does not involve existence.
