But I will refute my adversaries' arguments, which, taken altogether, come to this. First, that corporeal substance, in so far as it is substance, consists, as they suppose, of parts, and therefore they deny that it can be infinite, and consequently that it can pertain to God. This they illustrate by many examples, one or two of which I will adduce. If corporeal substance, they say, be infinite, let us conceive it to be divided into two parts; each part, therefore, will be either finite or infinite. If each part be finite, then the infinite is composed of two finite parts, which is absurd. If each part be infinite, there is then an infinite twice as great as another infinite, which is also absurd. Again, if infinite quantity be measured by equal parts of a foot each, it must contain an infinite number of such parts, and similarly if it be measured by equal parts of an inch each; and therefore one infinite number will be twelve times greater than another infinite number. Lastly, if from one point of any infinite quantity it be imagined that two lines, AB, AC, which at first are at a certain and determinate distance from one another, be infinitely extended, it is plain that the distance between B and C will be continually increased, and at length from being determinate will be indeterminable. Since therefore these absurdities follow, as they think, from supposing quantity to be infinite, they conclude that corporeal substance must be finite, and consequently cannot pertain to the essence of God. A second argument is assumed from the absolute perfection of God. For God, they say, since He is a being absolutely perfect, cannot suffer; but corporeal substance, since it is divisible, can suffer: it follows, therefore, that it does not pertain to God's essence.

These are the arguments which I find in authors, by which they endeavor to show that corporeal substance is unworthy of the divine nature, and cannot pertain to it.... If any one will rightly consider the matter, he will see that all these absurdities (supposing that they are all absurdities, a point which I will now take for granted), from which these authors attempt to draw the conclusion that substance extended is finite, do not by any means follow from the supposition that quantity is infinite, but from the supposition that infinite quantity is measurable, and that it is made up of finite parts. Therefore, from the absurdities to which this leads nothing can be concluded, excepting that infinite quantity is not measurable, and that it cannot be composed of finite parts. But this is what we [maintain].

... The shaft therefore which is aimed at us turns against those who cast it. If, therefore, from these absurdities any one should attempt to conclude that substance extended must be finite, he would, forsooth, be in the position of the man who supposes a circle to have the properties of a square, and then concludes that it has no center, such that all the lines drawn from it to the circumference are equal. For corporeal substance, which cannot be conceived except as infinite, one and indivisible, is conceived by those against whom I argue to be composed of finite parts, and to be multiplex and divisible, in order that they may prove it finite. Just in the same way others, after they have imagined a line to consist of points, know how to discover many arguments, by which they show that a line cannot be divided ad infinitum; and indeed it is not less absurd to suppose that corporeal substance is composed of bodies or parts than to suppose that a body is composed of surfaces, surfaces of lines, and that lines, finally, are composed of points. Every one who knows that clear reason is infallible ought to admit this, and especially those who deny that a vacuum can exist. For if corporeal substance could be so divided that its parts could be really distinct, why could not one part be annihilated, the rest remaining, as before, connected with one another? And why must all be so fitted together that there can be no vacuum? For of things which are really distinct the one from the other, one can be and remain in its own position without the other. Since therefore it is supposed that there is no vacuum in Nature (about which I will speak at another time), but that all the parts must be united, so that no vacuum can exist, it follows that they cannot be really separated; that is to say, that corporeal substance, in so far as it is substance, cannot be divided.

If, nevertheless, any one should now ask why there is a natural tendency to consider quantity as capable of division, I reply that quantity is conceived by us in two ways: either abstractly or superficially; that is to say, as we imagine it, or else as substance, in which way it is conceived by the intellect alone. If, therefore, we regard quantity (as we do very often and easily) as it exists in the imagination, we find it to be finite, divisible, and composed of parts; but if we regard it as it exists in the intellect, and conceive it in so far as it is substance, which is very difficult, then, as we have already sufficiently demonstrated, we find it to be infinite, one, and indivisible.

This will be plain enough to all who know how to distinguish between the imagination and the intellect, and more especially if we remember that matter is everywhere the same, and that, except in so far as we regard it as affected in different ways, parts are not distinguished in it; that is to say, they are distinguished with regard to mode, but not with regard to reality. For example, we conceive water as being divided, in so far as it is water, and that its parts are separated from one another; but in so far as it is corporeal substance we cannot thus conceive it, for as such it is neither separated nor divided. Moreover, water, in so far as it is water, is originated and destroyed; but in so far as it is substance, it is neither originated nor destroyed.

By this reasoning I think that I have also answered the second argument, since that too is based upon the assumption that matter, considered as substance, is divisible and composed of parts. And even if what I have urged were not true, I do not know why matter should be unworthy of the divine nature, since outside God no substance can exist from which the divine nature could suffer. All things, I say, are in God, and everything which takes place by the laws alone of the infinite nature of God, and follows (as I shall presently show) from the necessity of His essence. Therefore in no way whatever can it be asserted that God suffers from anything, or that substance extended, even if it be supposed divisible, is unworthy of the divine nature, provided only it be allowed that it is eternal and infinite.... Whatever is, is in God, and nothing can either be or be conceived without God.

The Properties of God

I

From the necessity of the divine nature infinite numbers of things in infinite ways (that is to say, all things which can be conceived by the infinite intellect) must follow.

This proposition must be plain to every one who considers that from the given definition of anything a number of properties necessarily following from it (that is to say, following from the essence of the thing itself) are inferred by the intellect, and just in proportion as the definition of the thing expresses a greater reality, that is to say, just in proportion as the essence of the thing defined involves a greater reality, will more properties be inferred. But the divine nature possesses absolutely infinite attributes (Def. 6), each one of which expresses infinite essence in its own kind (in suo genere), and therefore, from the necessity of the divine nature, infinite numbers of things in infinite ways (that is to say, all things which can be conceived by the infinite intellect) must necessarily follow. Hence it follows that God is the efficient cause of all things which can fall under the infinite intellect. It follows, secondly, that God is cause through Himself, and not through that which is contingent (per accidens). It follows, thirdly, that God is absolutely the first cause.

II

We have just shown that from the necessity, or (which is the same thing) from the laws only of the divine nature, infinite numbers of things absolutely follow: and we have demonstrated that nothing can be, nor can be conceived, without God, but that all things are in God. Therefore, outside Himself, there can be nothing by which He may be determined or compelled to act; and therefore He acts from the laws of His own nature only, and is compelled by no one.

Hence it follows, firstly, that there is no cause, either external to God or within Him, which can excite Him to act except the perfection of His own nature. It follows, secondly, that God alone is a free cause; for God alone exists from the necessity alone of His own nature and acts from the necessity alone of His own nature. Therefore He alone is a free cause.

There are some who think that God is a free cause because He can, as they think, bring about that those things which we have said follow from His nature—that is to say, those things which are in His power—should not be, or should not be produced by Him. But this is simply saying that God could bring about that it should not follow from the nature of a triangle that its three angles should be equal to two right angles, or that from a given cause an effect should not follow, which is absurd. But I shall show farther on, without the help of this proposition, that neither intellect nor will pertain to the nature of God.

I know indeed that there are many who think themselves able to demonstrate that intellect of the highest order and freedom of will both pertain to the nature of God, for they say that they know nothing more perfect which they can attribute to Him than that which is the chief perfection in ourselves. But although they conceive God as actually possessing the highest intellect, they nevertheless do not believe that He can bring about that all those things should exist which are actually in His intellect, for they think that by such a supposition they would destroy His power. If He had created, they say, all things which are in His intellect, He could have created nothing more, and this, they believe, does not accord with God's omnipotence; so then they prefer to consider God as indifferent to all things, and creating nothing except that which He has decreed to create by a certain absolute will. But I think that I have shown with sufficient clearness that from the supreme power of God, or from His infinite nature, infinite things in infinite ways, that is to say, all things, have necessarily flowed, or continually follow by the same necessity, in the same way as it follows from the nature of a triangle, from eternity and to eternity, that its three angles are equal to two right angles. The omnipotence of God has therefore been actual from eternity, and in the same actuality will remain to eternity. In this way the omnipotence of God, in my opinion, is far more firmly established.

My adversaries, indeed (if I may be permitted to speak plainly), seem to deny the omnipotence of God, inasmuch as they are forced to admit that He has in His mind an infinite number of things which might be created, but which, nevertheless, He will never be able to create, for if He were to create all things which He has in His mind, He would, according to them, exhaust His omnipotence and make Himself imperfect. Therefore, in order to make a perfect God, they are compelled to make Him incapable of doing all those things to which His power extends, and anything more absurd than this, or more opposed to God's omnipotence, I do not think can be imagined.

Moreover—to say a word, too, here about the intellect and will which we commonly attribute to God—if intellect and will pertain to His eternal essence, these attributes cannot be understood in the sense in which men generally use them, for the intellect and will which could constitute His essence would have to differ entirely from our intellect and will, and could resemble ours in nothing except in name. There could be no further likeness than that between the celestial constellation of the Dog and the animal which barks. This I will demonstrate as follows: If intellect pertains to the divine nature, it cannot, like our intellect, follow the things which are its object (as many suppose), nor can it be simultaneous in its nature with them, since God is prior to all things in causality; but, on the contrary, the truth and formal essence of things is what it is, because as such it exists objectively in God's intellect. Therefore the intellect of God, in so far as it is conceived to constitute His essence, is in truth the cause of things, both of their essence and of their existence,—a truth which seems to have been understood by those who have maintained that God's intellect, will, and power are one and the same thing.

Since, therefore, God's intellect is the sole cause of things, both of their essence and of their existence (as we have already shown), it must necessarily differ from them with regard both to its essence and existence; for an effect differs from its cause precisely in that which it has from its cause. For example, one man is the cause of the existence but not of the essence of another, for the essence is an eternal truth; and therefore with regard to essence the two men may exactly resemble one another, but with regard to existence they must differ. Consequently if the existence of one should perish, that of the other will not therefore perish; but if the essence of one could be destroyed and become false, the essence of the other would be likewise destroyed. Therefore a thing which is the cause both of the essence and of the existence of any effect must differ from that effect both with regard to its essence and with regard to its existence. But the intellect of God is the cause both of the essence and existence of our intellect; therefore the intellect of God, so far as it is conceived to constitute the divine essence, differs from our intellect both with regard to its essence and its existence, nor can it coincide with our intellect in anything except the name, which is what we essayed to prove. The same demonstration may be applied to the will, as any one may easily see for himself.

III

All things which are, are in God and must be conceived through Him and therefore He is the cause of the things which are in Himself. Moreover, outside God there can be no substance, that is to say (Def. 3), outside Him nothing can exist which is in itself. God, therefore, is the immanent, but not the transitive cause of all things.

The Necessity of All Things

In nature there is nothing contingent, but all things are determined from the necessity of the divine nature to exist and act in a certain manner.... That which has not been thus determined by God cannot determine itself to action. A thing which has been determined by God to any action cannot render itself indeterminate.

... All things have necessarily followed from the given nature of God and from the necessity of His nature have been determined to existence and action in a certain manner. If therefore things could have been of another nature, or could have been determined in another manner to action, so that the order of nature would have been different, the nature of God might then be different to that which it now is, and hence that different nature would necessarily exist, and there might consequently be two or more Gods, which is absurd. Therefore things could be produced by God in no other manner and in no other order than that in which they have been produced.

Since I have thus shown, with greater clearness, than that of noonday light, that in things there is absolutely nothing by virtue of which they can be called contingent, I wish now to explain in a few words what is to be understood by contingent, but, firstly, what is to be understood by necessary and impossible.

A thing is called necessary either in reference to its essence or its cause. For the existence of a thing necessarily follows either from the essence and definition of the thing itself, or from a given efficient cause. In the same way a thing is said to be impossible either because the essence of the thing itself or its definition involves a contradiction, or because no external cause exists determinate to the production of such a thing. But a thing cannot be called contingent unless with reference to a deficiency in our knowledge. For if we do not know that the essence of a thing involves a contradiction, or if we actually know that it involves no contradiction, and nevertheless we can affirm nothing with certainty about its existence because the order of causes is concealed from us, that thing can never appear to us either as necessary or impossible, and therefore we call it either contingent or possible.

From what has gone before it clearly follows that things have been produced by God in the highest degree of perfection, since they have necessarily followed from the existence of a most perfect nature. Nor does this doctrine accuse God of any imperfection, but, on the contrary, His perfection has compelled us to affirm it. Indeed, from its contrary would clearly follow, as I have shown above, that God is not absolutely perfect, since, if things had been produced in any other fashion, another nature would have had to be assigned to Him, different from that which the consideration of the most perfect Being compels us to assign to Him. I do not doubt that many will reject this opinion as ridiculous, nor will they care to apply themselves to its consideration, and this from no other reason than that they have been in the habit of assigning to God another liberty widely different from that absolute will which (Def. 7) we have taught. On the other hand, I do not doubt, if they were willing to study the matter and properly to consider the series of our demonstrations, that they would altogether reject this liberty which they now assign to God, not only as of no value, but as a great obstacle to knowledge. Neither is there any need that I should here repeat those things which are said [above][12].

But for the sake of those who differ from me, I will here show that although it be granted that will pertains to God's essence, it follows nevertheless from His perfection that things could be created in no other mode or order by Him. This it will be easy to show if we first consider that which my opponents themselves admit, that it depends upon the decree and will of God alone that each thing should be what it is, for otherwise God would not be the cause of all things. It is also admitted that all God's decrees were decreed by God Himself from all eternity, for otherwise imperfection and inconstancy would be proved against Him. But since in eternity there is no when nor before nor after, it follows from the perfection of God alone that He neither can decree nor could ever have decreed anything else than that which He has decreed; that is to say, God has not existed before His decrees, and can never exist without them. But it is said that although it be supposed that God had made the nature of things different from that which it is, or that from eternity He had decreed something else about Nature and her order, it would not thence follow that any imperfection exists in God. But if this be said, it must at the same time be allowed that God can change His decrees. For if God had decreed something about Nature and her order other than that which He has decreed—that is to say, if He had willed and conceived something else about Nature—He would necessarily have had an intellect and a will different from those which He now has. And if it be allowed to assign to God another intellect and another will without any change of His essence and of His perfection, what is the reason why He cannot now change His decrees about creation and nevertheless remain equally perfect? For His intellect and will regarding created things and their order remain the same in relationship to His essence and perfection in whatever manner His intellect and will are conceived.

Moreover, all the philosophers whom I have seen admit that there is no such thing as an intellect existing potentially in God, but only an intellect existing actually. But since His intellect and His will are not distinguishable from His essence, as all admit, it follows from this also that if God had had another intellect actually and another will, His essence would have been necessarily different, and hence, as I showed at the beginning, if things had been produced by God in a manner different from that in which they now exist, God's intellect and will, that is to say, His essence (as has been granted), must have been different, which is absurd.

Since, therefore, things could have been produced by God in no other manner or order, this being a truth which follows from His absolute perfection, there is no sound reasoning which can persuade us to believe that God was unwilling to create all things which are in His intellect with the same perfection as that in which they exist in His intellect. But we shall be told that there is no perfection nor imperfection in things, but that that which is in them by reason of which they are perfect or imperfect and are said to be good or evil depends upon the will of God alone, and therefore if God had willed He could have effected that that which is now perfection should have been the extreme of imperfection, and vice versa. But what else would this be than openly to affirm that God, who necessarily understands what He wills, is able by His will to understand things in a manner different from that in which He understands them, which, as I have just shown, is a great absurdity? I can therefore turn the argument on my opponents in this way. All things depend upon the power of God. In order that things may be differently constituted, it would be necessary that God's will should be differently constituted; but God's will cannot be other than it is as we have lately most clearly deduced from His perfection. Things therefore cannot be differently constituted.

I confess that this opinion, which subjects all things to a certain indifferent God's will, and affirms that all things depend upon God's good pleasure, is at a less distance from the truth than the opinion of those who affirm that God does everything for the sake of the Good. For these seem to place something outside of God which is independent of Him, to which He looks while He is at work as to a model, or at which He aims as if at a certain mark. This is indeed nothing else than to subject God to fate, the most absurd thing which can be affirmed of Him whom we have shown to be the first and only free cause of the essence of all things as well as of their existence. Therefore it is not worth while that I should waste time in refuting this absurdity.

Before I go any farther, I wish here to explain or rather to recall to recollection, what we mean by natura naturans and what by natura naturata. For, from what has gone before, I think it is plain that by natura naturans we are to understand that which is in itself and is conceived through itself, or those attributes of substance which express eternal and infinite essence, that is to say, God in so far as He is considered as a free cause. But by natura naturata I understand everything which follows from the necessity of the nature of God, or of any one of God's attributes, that is to say, all the modes of God's attributes in so far as they are considered as things which are in God, and which without God can neither be nor can be conceived.

... Individual things are nothing but affections or modes of God's attributes, expressing those attributes in a certain and determinate manner.

General Conclusions

I have now explained the nature of God and its properties. I have shown that He necessarily exists; that He is one God; that from the necessity alone of His own nature He is and acts; that He is, and in what way He is, the free cause of all things; that all things are in Him, and so depend upon Him that without Him they can neither be nor can be conceived; and, finally, that all things have been predetermined by Him, not indeed from freedom of will or from absolute good pleasure, but from His absolute nature or infinite power.

Moreover, wherever an opportunity was afforded, I have endeavored to remove prejudices which might hinder the perception of the truth of what I have demonstrated; but because not a few still remain which have been and are now sufficient to prove a very great hindrance to the comprehension of the connection of things in the manner in which I have explained it, I have thought it worth while to call them up to be examined by reason. But all these prejudices which I here undertake to point out depend upon this solely: that it is commonly supposed that all things in Nature, like men, work to some end; and indeed it is thought to be certain that God Himself directs all things to some sure end, for it is said that God has made all things for man, and man that he may worship God.

This, therefore, I will first investigate by inquiring, firstly, why so many rest in this prejudice, and why all are so naturally inclined to embrace it? I shall then show its falsity, and, finally, the manner in which there have arisen from it prejudices concerning good and evil, merit and sin, praise and blame, order and disorder, beauty and deformity, and so forth. This, however, is not the place to deduce these things from the nature of the human mind. It will be sufficient if I here take as an axiom that which no one ought to dispute, namely, that man is born ignorant of the causes of things, and that he has a desire, of which he is conscious, to seek that which is profitable to him. From this it follows, firstly, that he thinks himself free because he is conscious of his wishes and appetites, whilst at the same time he is ignorant of the causes by which he is led to wish and desire, not dreaming what they are; and, secondly, it follows that man does everything for an end, namely, for that which is profitable to him, which is what he seeks. Hence it happens that he attempts to discover merely the final causes of that which has happened; and when he has heard them he is satisfied, because there is no longer any cause for further uncertainty. But if he cannot hear from another what these final causes are, nothing remains but to turn to himself and reflect upon the ends which usually determine him to the like actions, and thus by his own mind he necessarily judges that of another.

Moreover, since he discovers, both within and without himself a multitude of means which contribute not a little to the attainment of what is profitable to himself—for example, the eyes, which are useful for seeing, the teeth for mastication, plants and animals for nourishment, the sun for giving light, the sea for feeding fish, etc.—it comes to pass that all natural objects are considered as means for obtaining what is profitable. These too being evidently discovered and not created by man, hence he has a cause for believing that some other person exists, who has prepared them for man's use. For having considered them as means it was impossible to believe that they had created themselves, and so he was obliged to infer from the means which he was in the habit of providing for himself that some ruler or rulers of Nature exist, endowed with human liberty, who have taken care of all things for him, and have made all things for his use. Since he never heard anything about the mind of these rulers, he was compelled to judge of it from his own, and hence he affirmed that the gods direct everything for his advantage, in order that he may be bound to them and hold them in the highest honor. This is the reason why each man has devised for himself, out of his own brain, a different mode of worshiping God, so that God might love him above others, and direct all Nature to the service of his blind cupidity and insatiable avarice.

Thus has this prejudice been turned into a superstition and has driven deep roots into the mind—a prejudice which was the reason why every one has so eagerly tried to discover and explain the final causes of things. The attempt, however, to show that Nature does nothing in vain (that is to say, nothing which is not profitable to man), seems to end in showing that Nature, the gods, and man are alike mad.

Do but see, I pray, to what all this has led. Amidst so much in Nature that is beneficial, not a few things must have been observed which are injurious, such as storms, earthquakes, diseases, and it was affirmed that these things happened either because the gods were angry because of wrongs which had been inflicted on them by man, or because of sins committed in the method of worshiping them; and although experience daily contradicted this, and showed by an infinity of examples that both the beneficial and the injurious were indiscriminately bestowed on the pious and the impious, the inveterate prejudices on this point have not therefore been abandoned. For it was much easier for a man to place these things aside with others of the use of which he was ignorant, and thus retain his present and inborn state of ignorance, than to destroy the whole superstructure and think out a new one. Hence it was looked upon as indisputable that the judgments of the gods far surpass our comprehension; and this opinion alone would have been sufficient to keep the human race in darkness to all eternity, if mathematics, which does not deal with ends, but with the essences and properties of forms, had not placed before us another rule of truth. In addition to mathematics, other causes also might be assigned, which it is superfluous here to enumerate, tending to make men reflect upon these universal prejudices, and leading them to a true knowledge of things.

I have thus sufficiently explained what I promised in the first place to explain. There will now be no need of many words to show that Nature has set no end before herself, and that all final causes are nothing but human fictions. For I believe that this is sufficiently evident both from the foundations and causes of this prejudice, as well as from all those propositions in which I have shown that all things are begotten by a certain eternal necessity of Nature and in absolute perfection. Thus much, nevertheless, I will add, that this doctrine concerning an end altogether overturns nature. For that which is in truth the cause it considers as the effect, and vice versa. Again, that which is first in Nature it puts last; and, finally, that which is supreme and most perfect it makes the most imperfect. For, passing by the first two assertions as self-evident, it is plain that that effect is the most perfect which is immediately produced by God, and in proportion as intermediate causes are necessary for the production of a thing is it imperfect. But if things which are immediately produced by God were made in order that He might obtain the end He had in view, then the last things for the sake of which the first exist, must be the most perfect of all.

Again, this doctrine does away with God's perfection. For if God works to obtain an end, He necessarily seeks something of which he stands in need. And although theologians and metaphysicians distinguish between the end of want and the end of assimilation (finem indigentiÆ et finem assimilationis), they confess that God has done all things for His own sake, and not for the sake of the things to be created, because before the creation they can assign nothing excepting God for the sake of which God could do anything; and therefore they are necessarily compelled to admit that God stood in need of and desired those things for which He determined to prepare means. This is self-evident. Nor is it here to be overlooked that the adherents of this doctrine, who have found a pleasure in displaying their ingenuity in assigning the ends of things, have introduced a new species of argument, not the reductio ad impossible, but the reductio ad ignorantiam, to prove their position, which shows that it had no other method of defense left.

For, by way of example, if a stone had fallen from some roof on somebody's head and killed him, they will demonstrate in this manner that the stone has fallen in order to kill the man. For if it did not fall for that purpose by the will of God, how could so many circumstances concur through chance (and a number often simultaneously do concur)? You will answer, perhaps, that the event happened because the wind blew and the man was passing that way. But, they will urge, why did the wind blow at that time, and why did the man pass that way precisely at the same moment? If you again reply that the wind rose then because the sea on the preceding day began to be stormy, the weather hitherto having been calm, and that the man had been invited by a friend, they will urge again—because there is no end of questioning—But why was the sea agitated? why was the man invited at that time? And so they will not cease from asking the causes of causes, until at last you fly to the will of God, the refuge for ignorance.

So, also, when they behold the structure of the human body, they are amazed; and because they are ignorant of the causes of such art, they conclude that the body was made not by mechanical but by a supernatural or divine art, and has been formed in such a way so that the one part may not injure the other. Hence it happens that the man who endeavors to find out the true causes of miracles, and who desires as a wise man to understand Nature, and not to gape at it like a fool, is generally considered and proclaimed to be a heretic and impious by those whom the vulgar worship as the interpreters both of Nature and the gods. For these know that if ignorance be removed, amazed stupidity, the sole ground on which they rely in arguing or in defending their authority, is taken away also. But these things I leave and pass on to that which I determined to do in the third place.

After man has persuaded himself that all things which exist are made for him, he must in everything adjudge that to be of the greatest importance which is most useful to him, and he must esteem that to be of surpassing worth by which he is most beneficially affected. In this way he is compelled to form those notions by which he explains Nature; such, for instance, as good, evil, order, confusion, heat, cold, beauty, and deformity, etc.; and because he supposes himself to be free, notions like those of praise and blame, sin and merit, have arisen. These latter I shall hereafter explain when I have treated of human nature; the former I will here briefly unfold.

It is to be observed that man has given the name good to everything which leads to health and the worship of God; on the contrary, everything which does not lead thereto he calls evil. But because those who do not understand Nature affirm nothing about things themselves, but only imagine them, and take the imagination to be understanding, they therefore, ignorant of things and their nature, firmly believe an order to be in things; for when things are so placed that if they are represented to us through the senses, we can easily imagine them, and consequently easily remember them, we call them well arranged; but if they are not placed so that we can imagine and remember them, we call them badly arranged or confused. Moreover, since those things are more especially pleasing to us which we can easily imagine, men therefore prefer order to confusion, as if order were something in Nature apart from our own imagination; and they say that God has created everything in order, and in this manner they ignorantly attribute imagination to God, unless they mean perhaps that God, out of consideration for the human imagination, has disposed things in the manner in which they can most easily be imagined. No hesitation either seems to be caused by the fact that an infinite number of things are discovered which far surpass our imagination, and very many which confound it through its weakness. But enough of this.

The other notions which I have mentioned are nothing but modes in which the imagination is affected in different ways, and nevertheless they are regarded by the ignorant as being specially attributes of things, because, as we have remarked, men consider all things as made for themselves, and call the nature of a thing good, evil, sound, putrid, or corrupt, just as they are affected by it. For example, if the motion by which the nerves are affected by means of objects represented to the eye conduces to well-being, the objects by which it is caused are called beautiful; while those exciting a contrary motion are called deformed. Those things, too, which stimulate the senses through the nostrils are called sweet-smelling or stinking; those which act through the taste are called sweet or bitter, full-flavored or insipid; those which act through the touch, hard or soft, heavy or light; those, lastly, which act through the ears are said to make a noise, sound, or harmony, the last having caused men to lose their senses to such a degree that they have believed that God even is delighted with it. Indeed, philosophers may be found who have persuaded themselves that the celestial motions beget a harmony.

All these things sufficiently show that every one judges things by the constitution of his brain, or rather accepts the affections of his imagination in the place of things.[13] It is not, therefore, to be wondered at, as we may observe in passing, that all those controversies which we see have arisen amongst men, so that at last skepticism has been the result. For although human bodies agree in many things, they differ in more, and therefore that which to one person is good will appear to another evil, that which to one is well arranged to another is confused, that which pleases one will displease another, and so on in other cases which I pass by both because we cannot notice them at length here, and because they are within the experience of every one. For every one has heard the expressions: So many heads, so many ways of thinking; Every one is satisfied with his own way of thinking; Differences of brains are not less common than differences of taste;—all which maxims show that men decide upon matters according to the constitution of their brains, and imagine rather than understand things.

If men understood things, they would, as mathematics prove, at least be all alike convinced if they were not all alike attracted. We see, therefore, that all those methods by which the common people are in the habit of explaining Nature are only different sorts of imaginations, and do not reveal the nature of anything in itself, but only the constitution of the imagination; and because they have names as if they were entities existing apart from the imagination, I call them entities not of the reason but of the imagination. All argument therefore, urged against us based upon such notions can be easily refuted.

Many people, for instance, are accustomed to argue thus:—If all things have followed from the necessity of the most perfect nature of God, how is it that so many imperfections have arisen in Nature—corruption, for instance, of things till they stink; deformity, exciting disgust; confusion, evil, crime, etc.? But, as I have just observed, all this is easily answered. For the perfection of things is to be judged by their nature and power alone; nor are they more or less perfect because they delight or offend the human senses, or because they are beneficial or prejudicial to human nature. But to those who ask why God has not created all men in such a manner that they might be controlled by the dictates of reason alone, I give but this answer: Because to Him material was not wanting for the creation of everything, from the highest down to the very lowest grade of perfection; or, to speak more properly, because the laws of His nature were so ample that they sufficed for the production of everything which can be conceived by an infinite intellect, as I have demonstrated.

These are the prejudices which I undertook to notice here. If any others of a similar character remain, they can easily be rectified with a little thought by any one.

[12] Pp. 132-135.