would cause that which is true to be false; an obvious
absurdity. Therefore there is nothing in nature which, &c.
Q.E.D.

Note.--The Axiom of Part IV. has reference to particular
things, in so far as they are regarded in relation to a given
time and place: of this, I think, no one can doubt.

PROP. XXXVIII. In proportion as the mind understands more things
by the second and third kind of knowledge, it is less subject to
those emotions which are evil, and stands in less fear of death.

Proof.--The mind's essence consists in knowledge (II. xi.);
therefore, in proportion as the mind understands more things by
the second and third kinds of knowledge, the greater will be the
part of it that endures (V. xxix. and xxiii.), and, consequently
(by the last Prop.), the greater will be the part that is not
touched by the emotions, which are contrary to our nature, or in
other words, evil (IV. xxx.). Thus, in proportion as the mind
understands more things by the second and third kinds of
knowledge, the greater will be the part of it, that remains
unimpaired, and, consequently, less subject to emotions, &c.
Q.E.D.

Note.--Hence we understand that point which I touched on in
IV. xxxix. note, and which I promised to explain in this Part;
namely, that death becomes less hurtful, in proportion as the
mind's clear and distinct knowledge is greater, and,
consequently, in proportion as the mind loves God more. Again,
since from the third kind of knowledge arises the highest
possible acquiescence (V. xxvii.), it follows that the human mind
can attain to being of such a nature, that the part thereof which
we have shown to perish with the body (V. xxi.) should be of
little importance when compared with the part which endures. But
I will soon treat of the subject at greater length.

PROP. XXXIX. He, who possesses a body capable of the greatest
number of activities, possesses a mind whereof the greatest part
is eternal.

Proof.--He, who possesses a body capable of the greatest
number of activities, is least agitated by those emotions which
are evil (IV. xxxviii.)--that is (IV. xxx.), by those emotions
which are contrary to our nature; therefore (V. x.), he
possesses the power of arranging and associating the
modifications of the body according to the intellectual order,
and, consequently, of bringing it about, that all the
modifications of the body should be referred to the idea of God;
whence it will come to pass that (V. xv.)