in nature as a state within the state. For they
assert that the human mind has not been produced by any natural causes,
but created immediately by God, and thereby rendered so independent of
other things as to have absolute power of determining itself, and of
using reason aright. But experience teaches us more than enough, that it
is no more in our power to have a sound mind than a sound body. Since,
moreover, everything, as far as it is able, strives to conserve its
being, we cannot doubt that if it were equally in our power to live
according to the prescripts of reason, as to be led by blind desire,
all would seek the guidance of reason and live wisely, which is not the
case. For every one is the slave of the particular pleasure to which
he is most attached. Nor do theologians remove the difficulty when they
assert that this inability is a vice, or a sin of human nature, which
derives its origin from the fall of the first parent. For if it was in
the power of the first man to stand rather than to fall, and if he was
sound in faculty, and had perfect control over his own mind, how did it
happen that he, the wise and prudent, fell? But they say he was deceived
and tempted by the devil. But who was it that led astray and tempted
the devil himself? Who, I ask, rendered this the most excellent of
intelligent creatures so mad, that he wished to be greater than God?
Could he render himself thus mad--he who had a sane mind, and strove as
much as in him lay to conserve his being? How, moreover, could it happen
that the first man in possession of his entire mental faculties, and
master of his will, should be both open to temptation, and suffer
himself to be robbed of his mind? For if he had the power of using his
reason aright, he could not be deceived; for as far as in him lay, he
necessarily sought to conserve his own being, and the sanity of
his mind. But it is supposed he had this in his power, therefore he
necessarily conserved his sane mind, neither could he be deceived.
Which is evidently false from his history; and, consequently, it must be
granted that it was not in the power of the first person to use reason
aright, but that he, like us, was subject to passions."

Spinoza is scarcely likely to become a great favorite with the "Woman's
Rights Convention." In his ninth chapter of the same Treatise, he says,
"If by nature women were equal to men, and excelled as much as they in
strength of mind and in talent, truly among