ed, such a doctrine would have formed a natural appendage
of his system; and if M. de Careil desires to know why the
influence of Spinoza, whose genius he considers so insignificant,
has been so deep and so enduring, while Leibnitz has only secured
for himself a mere admiration of his talents, it is because Spinoza
was not afraid to be consistent, even at the price of the world's
reprobation, and refused to purchase the applause of his own age
at the sacrifice of the singleness of his heart.
____

"Deus," according to Spinoza's definition, "est ens
constans infinitis attributis quorum unumquodque aeternam et
infinitam essentiam exprimit." Under each of these attributes
infinita sequuntur, and everything which an infinite intelligence
can conceive, and an infinite power can produce,--everything
which follows as a possibility out of the divine nature,--all
things which have been, and are, and will be,--find expression
and actual existence, not under one attribute only,
but under each and every attribute. Language is so
ill adapted to such a system, that even to state
it accurately is all but impossible, and analogies can
only remotely suggest what such expressions mean.
But it is as if it were said that the same thought might
be expressed in an infinite variety of languages; and
not in words only, but in action, in painting, in sculpture,
in music, in any form of any kind which can be
employed as a means of spiritual embodiment. Of all
these infinite attributes two only, as we said, are known
to us,--extension and thought. Material phenomena
are phenomena of extension; and to every modification
of extension an idea corresponds under the attribute of
thought. Out of such a compound as this is formed
man, composed of body and mind; two parallel and
correspondent modifications eternally answering one
another. And not man only, but all other beings and
things are similarly formed and similarly animated;
the anima or mind of each varying according to the
complicity of the organism of its material counterpart.
Although body does not think, nor affect the mind's
power of thinking; and mind does not control body,
nor communicate to it either motion or rest or any influence
from itself, yet body with all its properties is the
object or ideate of mind; whatsoever body does mind
perceives, and the greater the energizing power of the
first, the greater the perceiving power of the second.
And this is not because they are adapt