Explanation.

I say absolutely infinite, not infinite suo genere, for of what is infinite sua genere only, the attributes are not infinite but finite; whereas what is infinite absolutely contains in its own essence everything by which substance can be expressed and which involves no impossibility.

7.  That thing is “free” which exists by the sole necessity of its own nature, and is determined in its operation by itself only.  That is “not free” which is called into existence by something else, and is determined in its operation according to a fixed and definite method. 8.  Eternity is existence itself, conceived as following necessarily and solely from the definition of the thing which is eternal.

Explanation.

Because existence of this kind is conceived as an eternal verity, and, therefore, cannot be explained by duration, even though the duration be without beginning or end.

So far the definitions; then follow the

Axioms.

1.  All things that exist, exist either of themselves or in virtue of something else. 2.  What we cannot conceive of as existing in virtue of something else, we must conceive through and in itself. 3.  From a given cause an effect necessarily follows, and if there be no given cause no effect can follow. 4.  Things which have nothing in common with each other cannot be understood through one another; i.e. the conception of one does not involve the conception of the other. 5.  To understand an effect implies that we understand the cause of it. 6.  A true idea is one which corresponds with its ideate. 7.  The essence of anything which can be conceived as non-existent does not involve existence.

Such is our metaphysical outfit of simple ideas with which to start upon our enterprise of learning, the larger number of which, so far from being simple, must be absolutely without meaning to persons whose minds are undisciplined in metaphysical abstraction, and which become only intelligible propositions as we look back upon them after having become acquainted with the system which they are supposed to contain.

Although, however, we may justly quarrel with such unlooked-for difficulties, the important question, after all, is not of their obscurity but of their truth.  Many things in all the sciences are obscure to an unpractised understanding, which are true enough and clear enough to people acquainted with the subjects, and may be fairly laid as foundations of a scientific system, although rudimentary students must be contented to accept them upon faith.  Of course it is entirely competent to Spinoza, or to any one, to define the terms which he intends to use just as he pleases, provided it be understood that any conclusions which he derives out of them apply only to the ideas so defined, and not to any supposed object existing which corresponds with them.  Euclid defines his triangles and circles, and discovers that to figures so described