hat very logic which compelled him to admit Spinoza's truth. We are not
aware of any other translation of Spinoza's works except that of a
small portion of his "Ethica," by Lewes. This work, which was originally
published in 1677, commenced with eight definitions, which, together
with the following axioms and propositions, were reprinted from the
_Westminster Review_ in the _Library of Reason_:--

DEFINITIONS.

I. By cause of itself I understand that, the essence of which involves
existence: or that, the nature of which can only be considered as
existent.

II. A thing finite is that which can be limited (terminari potest)
by another thing of the same nature--_ergo_, body is said to be finite
because it can always be conceived as larger. So thought is limited by
other thoughts. But body does not limit thought, nor thought limit body.

III. By substance I understand that which is in itself, and is conceived
_per se_--that is, the conception of which does not require the
conception of anything else as antecedent to it.

IV. By attribute I understand that which the mind perceives as
constituting the very essence of substance.

V. By modes I understand the accidents (affectiones) of substance; or
that which is in something else, through which also it is conceived.

VI. By God I understand the being absolutely infinite; that is, the
substance consisting of infinite attributes, each of which expresses an
infinite and eternal essence.

_Explication_, I say absolutely infinite, but not in _suo genere_; for
to whatever is infinite, but not in _suo genere_, we can deny infinite
attributes; but that which is absolutely infinite, to its essence
pertains everything which implies essence, and involves no negation.

VII. That thing is said to be free which exists by the sole necessity
of its nature, and by itself alone is determined to action. But that is
necessary, or rather constrained, which owes its existence to another,
and acts according to certain and determinate causes.

VIII. By eternity I understand existence itself, in as far as it is
conceived necessarily to follow from the sole definition of an eternal
thing.

AXIOMS.

I. Everything which is, is in itself, or in some other thing.

II. That which cannot be conceived through another, _per aliud_ must be
conceived, _per se_.

III. From a given determinate cause the effect necessarily follows, and
_vice versa_. If no determinate cause be given, no effect c