CHAPTER XXII 133. The " fourth kind of knowledge "—see pp. 67-69, and the notes on them. Sigvvart cites several passages from Heereboord's Logic which appear at first to express a view very like Spinoza's on knowledge as a bond of union between man and God. There is, however, a fundamental diffe rence between the two views. The knowledge to which Heereboord refers is discursive knowledge, or what Spinoza calls " Reason," while Spinoza refers to " intuitive " know ledge, which is almost mystical in character. The view of Heereboord, it may be remarked, is already found in Maimonides and other medieval Aristotelians.
134, 7/. "That same thing" = Nature (line 6) or God (see line 10), or possibly the " thinking thing " — i.e., the 232 GOD, MAN, AND HIS WELL-BEING attribute Thought (see lines 157. and p. 64, lines 20 /.). The meaning is ultimately the same in any case. It may be that the sentence is imperfect, and (as suggested by Dr. W. Meyer) the following words should be inserted after " in " (line 7): " the thinking thing, which idea is..."
134, 18. The expression "cause" is not quite accurate here. What is meant (as the context shows) is that, corre sponding to that mode in the Attribute Extension called our body, there is a mode in the Attribute Thought called our soul; but it is not the body that " produces " the soul (the Attribute Thought does that), it is only in a certain sense the " occasion" of its existence. Note ft was obviously intended to correct the false suggestion of the word " cause." Possibly the note was made, not by Spinoza, but by some reader.
CHAPTER XXIII 136. Cf. p. 65, lines 31 ff.; also Ethics, V. xxi.-xxiii., xxxiii. /., xxxviii. /. (In the Cogitata Metaphysica, II. xii., the soul is said to be immortal because it is a substance, and a substance cannot destroy itself, nor be destroyed by any other created substance. But this reasoning was obviously not intended to represent Spinoza's own views.)
Joel has rightly drawn attention to a certain similarity in the views of Spinoza and Maimonides on Immortality. According to both Maimonides and Spinoza, Immortality (in the higher sense) is not something which is the com mon right of all, independently of the lives they actually live, but rather a gift that has to be acquired by leading a life not only of moral uprightness, but also of strenuous effort after the highest kind of knowledge. Very similar to their view on Immortality is also their view on Providence.
COMMENTARY 233 CHAPTER XXIV 138, 8. " What there is..." The Dutch is wot daar af is en te zeggen zoude zijn [ B: wat daar af is, en van het zelfde zou te zeggen zijn']. The construction seems to be con fused; but the meaning is clear.
138, 13 ff. Cf. Ethics, V. xvii. (Deus expers est passionum, nee ullo Lcetitice aut Tristitice affectu afficitur) and xix. (Qui Deum amat, conari non potest, ut Deus ipsum contra amet).
138, 27 ff. Cf. Ethics, V. xxxvi. and xl. Schol.: "...Our mind, in so far as it understands, is an eternal mode of Thought, which is determined by another mode of Thought, and this again by another, et sic in infmitum; so that all taken together constitute the eternal and infinite intellect of God."
139, 4ff. Cf. Tractatus Theologico-Politicus, chapters iv., xvi., and xix.
140, 21 ff. The following passage from Maimonides (Guide, III. liv. p. 395) throws some light on this paragraph (and also on parts of chapter xxiii.): "Even this [moral per fection] is only a preparation for another perfection, and is not sought for its own sake. For all moral principles con cern the relation of man to his neighbour...Imagine a person being all alone, and...all his good moral principles...are not required...These principles are only necessary and useful when man comes in contact with others. The fourth kind of perfection is the true perfection of man; the possession of the highest intellectual faculties; the possession of...true metaphysical notions concerning God. With this perfection man attains to his final end;...it gives him immortality; and makes him what is (properly) called Man."
141, 5^. Cf. Tractatus Theologico-Politicus, i. vi. xiii.
234 GOD, MAN, AND HIS WELL-BEING CHAPTER XXV 143. Cf. Tractatus Theologico-Politicus, ii.
As already stated in the Introduction, this chapter on Devils played an important role in the recovery of the Short Treatise. Kindness shown even to the devil is not wasted. Devils and spirits of all sorts and conditions were very real things in those days; Spinoza's quiet humour is much in advance of his time. In an earlier draft of the Treatise this chapter may have had a different place, for it is referred to as chapter xxi. by Hallmann.
143, 15 ff. In Ethics, II. xxx., Spinoza says, on the contrary, that " the duration of our body does not depend upon its essence...but...upon the common order of nature and the constitution of things."
CHAPTER XXVI 144,8. B omits the words " through reason..."probably because the copyist (Monnikhoff) noticed that it had not been shown how "our blessedness" is attained " through reason." See note to 128, 12-17 (p. 230).
144, 18 ff. Cf. Ethics, V. xlii.: " Blessedness is not virtue's reward, but virtue itself...The more a mind delights in the love of God...the more does it understand, that is, the greater power has it over its feelings, and the less does it suffer from evil passions."
144, 22 ff. Cf. Ethics, V. xli.: " Even if we did not know that our mind is eternal we should still hold Piety and Religion to be of first importance...The creed of the multitude appears to be different. For most people seem to believe that they are free only in so far as they are permitted to indulge in lustfulness...Piety and Religion...they believe to be burdens..." It is only the hope of reward and the fear pf punishment after death that induce them to COMMENTARY 235 COMMENTARY 235 submit to the divine law. If they believed that minds perish with the body they would follow their own sweet will, and obey chance desires rather than themselves. But "this seems to be no less absurd than the conduct of a man who, because he does not believe that he can feed his body with good food to all eternity, decides to stuff himself with poisonous and deadly drugs; or because he sees that the mind is not eternal or immortal, therefore prefers to be mad and live without reason."
145, 8 ff. The parable of the fish (as Joel has pointed out) was probably suggested to Spinoza by the following Tal- mudical legend (Babylonian Talmud, Berachot, 6ib — quoted by Joel). In the reign of Hadrian the Romans prohibited the Jews to study the Law. Rabbi Akiba, however, persisted in studying and teaching it. And when a certain Pappos warned him of the danger that threatened him, he replied with the following parable: A fox on the banks of a river saw many fishes hurrying away from a certain spot. Asking them why they fled, he was told that they were afraid of the nets which had just been spread for them. " Come, then," suggested the fox, " come out, and let us live together on land, even as our forefathers did." " What! " exclaimed the fishes, " if even in our own element we can only live in fear and dread, what shall we do on land, which to us spells death?" Even so, said Rabbi Akiba, is it with the Jews. The Law is our element, for it is written, "It is thy life and the length of thy days." If danger lurks in the study of the Law, a yet greater danger lurks in the neglect thereof.
145, 28 /. Cf. Hosea, xi. 4: "I drew them...with bands of love" In the Ethics, V. xxxvi. Schol., Spinoza says that human Salvation, or Blessedness or Freedom, consists in " a constant and eternal love towards God."
146, ii /. Cf. Ethics, V. xl.: " The more perfect a thing is 236 GOD, MAN, AND HIS WELL-BEING the more reality it possesses, and consequently acts more and suffers less."
146, 16 ff. Cf. Ethics, I. xxviii. and III. iv.
147, 5/. "Whole," however, is only an ens rationis, and does not adequately express the actual relationship of God to finite beings.
147, 9 ff. Cf. Ethics, V. xxxviii. xl. Here it is maintained that the greater our union with God is, the greater is our activity; in the Ethics we see the converse of this, namely, the more active we are (or the more we understand) the more are we united with God.
147, 31 ff. Cf. Ethics, IV. xxxii.-xxxvii.
148, 3 /. The Dutch is not very clear: hoe 't zij, of niet zij, ik ben gehouwen of geslaagen, dit 's klaar.
148, 35 ff. This note is apparently just a marginal sum mary.
149, 12 ff. Cf. Letter XV., and the Introduction, pp. cxxiv. ff.
APPENDICES APPENDIX I 153. This gives a " geometric " version of the first half of chapter ii. Part I. It is remarkable that no Definitions are given, although they are really essential features of the "geometric method." Spinoza, however, made good the omission not only in the Ethics, but already in a brief essay (very similar to this Appendix) which he sent to Oldenburg, whose first letter to Spinoza and the latter's reply thereto have already been referred to in the Introduction (pp. Ixiv. /., cxxiii.). In the course of his reply Spinoza remarks that COMMENTARY 237 he thought it best to state his explanations also separately in the geometric form, and that he was enclosing it for Oldenburg's perusal and criticism. Unfortunately the enclosed essay has been lost. The correspondence (Letters 1 1. -IV.), however, leaves little doubt about the contents of that essay, which Sigwart has reconstructed as follows: I. DEFINITIONES 1. Deum definio esse Ens constans infmitis attributis quorum unumquodque est infmitum sive summe perjectum in suo genere.
2. Per attributum intelligo omne id quod concipitur per se et in se, adeo ut ipsius conceptus non involvat conceptum alterius rei. Ut ex, gr. extensio per se et in se concipitur; at motus non item. Nam concipitur in alio, et ipsius conceptus involvit extensionem.
3. Ea res dicitur in suo genere infmita, qua alia ejusdem natura non terminatur. Sic corpus non terminatur cogitationc, nee cogitatio cor pore.
4. Per substantiam intelligo id, quod per se et in se con cipitur, hoc est cujus conceptus non involvit conceptum alteriiis rei.
5. Per modificationem sive per accidens intelligo id, quod in alio est et per id, in quo est, concipitur.
II. AXIOM ATA 1. Substantia est prior natura. suis accidentibus.
2. Prater substantias el accidentia nil datur realiter, sive extra intellectum.
3. Res qua diversa habent attributa, nihil habent inter se commune.
4. Rerum qua nihil habent inter se commune, una alterius causa csse non pot est.
Q 238 GOD, MAN, AND HIS WELL-BEING III. PROPOSITIONES 1. In rerum natura non possunt existere duce substantia ejusdem attributi.
2. Substantia non potest produci [neque ab alia quacumque substantia] t sed de ipsius essentia est existere.
3. Omnis substantia debet esse infinita sive summe perfecta in suo genere.
There was also a Scholium like Schol. 2 in Ethics, I. viii., but it is difficult to restore the text of it.
The first Appendix was probably a first draft of the above essay (1661), in which Definitions were added, while the rest was abridged.
153, 6/. In the Cogitata Metaphysica (II. v.) Spinoza enumerates three kinds of " distinctions." Rerum distinctio triplex, Realis, Modalis, Rationis. The explanations which he adds are the same as those given by Descartes. See note 153, 19 /. Axiom 7 looks suspicious. It is really only a repetition of Axiom i. Possibly it was only a reader's note on Axiom i, but was incorporated in the text by an uncritical copyist. The suspicion is confirmed by the fact that no use is made of it in what follows.
APPENDIX II 157, 3 ff. Cf. pp. 63 /., 127 ff. note. Observe the omission here of the argument that man is not a substance.
On p. 24 (lines 31 ff.) it was maintained that whatever is in the infinite understanding of God must actually exist; here (lines 18 ff.) we have the converse assertion, namely, that whatever is real must have its idea in the attribute Thought.
COMMENTARY 239 The subject of paragraph i is really continued on p. 159, 28-p. 160, 5, and Freudenthal held that these lines have got misplaced somehow, as they would fit in very well if placed immediately after p. 158, 2, while they are irrelevant in their actual context.
157, 24^. In Ethics, II. vii. Schol., Spinoza says: "The [so-called] thinking substance and the [so-called] extended substance are really one and the same substance, which is comprehended now under this, now under that attribute. Similarly, a mode of extension and the idea of that mode are one and the same thing, only" expressed in two ways; a truth which certain Hebrews appear to have seen as if through a cloud, for they state, namely, that God, the intellect of God, and the things which are apprehended by that intellect are one and the same thing."
158, 4 ff. Cf. pp. 69 (lines 26 ff.), 121 ff.
158, 7 ff. Cf. p. 79 (lines 8 ff.), and Ethics, III. vi. /.
158, ii ff. Cf. pp. 127 ff. notes.
159, 6. Realiter is not quite accurate here; it is used in a wider sense or from a Cartesian point of view, accord ing to which " things " and " souls " are substances, which are therefore different realiter.
159, 9. " Essence" — that is, of the soul.
159, 16 /. That is, he does not say " which exists as a material (or extended) thing.1' 159, 24. "As regards their existence." Dutch, na haar wezentlijkheyt. The Latin was most probably realiter. Attributes do not differ realiter ', because a distinctio realis is only between different substances. The attributes, however, though distinct, are not distinct substances, nor are they supported by distinct substances; they are their own " subjects " or substrates (that is to say, they need no other " subjects " for their support), and together they constitute the one and only " Substance."
159, 28 ff. See note to 157, 14 ff. (top of this page).
Q2 240 GOD, MAN, AND HIS WELL-BEING 160, 20. " Which really exists in Nature." The stress laid on this clause will only be understood after a careful reading of the whole paragraph, omitting p. 159, 28-p. 160, 5. So long as Extension and the other Attributes do not evolve particular modes having duration in time (existence), so long also there is only the Attribute Thought as an Attribute, and there are no individual " Ideas " or "Souls." "Souls" are only evolved out of the Attribute Thought in so far as particular " modes " (bodies, &c.) of the other Attributes come into existence.
160, 26 /. Spinoza generally distinguishes between the attribute Thought and its infinite mode or Idea, Under standing. B must be wrong here.
161, 6 ff. Cf. notes 7-14 on pp. 63 ff. These notes show a further development of the ideas in the present paragraph, and are most probably later additions.
162, 13 ff. The concluding sentences really contain a very brief synopsis of the plan which Spinoza followed in the second part of the Ethics, where (as Sigwart has pointed out) propositions xi.-xix. are devoted to the consideration of the idea corporis and idea affectionum corporis, xx.-xxiii. to the idea idea ( = idea reflexiva), xxiv.-xxxi. to sense- experience, xxxii.-xxxvi. to adequate and inadequate ideas, xxxviii. ff. to reasoned knowledge, &c. The conclusion of the Short Treatise thus directs our attention to the Ethics.
INDEX ABRAHAMS, I., xx f cause, 48 f Act of Seclusion, Ixxvi Activity, 146 Akiba, 235 Albertus Magnus, xxvii Alexander Aphrodisiensis, 197 Alva, xiv Amsterdam, first Jews in, xv Aniellos, Thomas, xxix " Animal spirits," see " Vital spirits " A posteriori proofs of God's exist Aristotle, xxvii, xxxii, 50, 70, 112, Armada, the, xv Arminius, xli Arnold, M., 1 " Attribute or substance," 34, 52, 55 Augustine, 200 Avenarius, R., cxxv, cxxvii, 176, Averroes, 200 Aversion, 82 ff, 210 Awe of God, 116 Balling, 1, liii, cxvi, cxxiv Baltzer, A., cxxvii Barlaeus, C., xxvii Barneveldt, xli, Ixxv Believer, 68 Bell illustration, 1 1 3 Beuningen, van, Ixix ff Berkeley, 169 Bible, allusions to the, 42, 141, 211, Bible, Spinoza's translation of the, Ixxxiv Blyenbergh, Ixxii f Body, 63 ff, 107, 121 ff, 133 ff, Bogaers, A., cvi Boldness, 90 ff, 214 Bouwmeister, Ixviii Boyle, R., Ixiii, Ixv, Ixxi, xc, xciii Browning, R., 226 Burgersdijck, xxxi, 179, 190 ff, Burnet, Bishop, Ixxxvii Busse, L., cxxvii Calculation of Chances, Essay on the, Ixxxiv Casearius, lii, Ixii, Ixvi Casseres, S. de, xviii, xxiii, xxxviii Change, 20 Charles II., Ixxi, Ixxvi, Ixxxv Charles V., Emperor, xiii Christians, 72 f Christina, Queen of Sweden, xxvii Clauberg, 188, 194 Clear knowledge, see Knowledge Clothes, Spinoza on, 97, 218 Coccejus, Ixii Cogitata Metaphysica, see Meta physical Thoughts Cold, 161 Coleridge, cii Colerus, xxix, xxxi, Ixxxi, c, cv, 218 Collegiants, xxxvi, xli, Ivi, Ixii Conceit, 87 ff, 212 Conde, Prince, Ixxxvii f Confusion in Nature, 50 Conscience, 84 INDEX Cossack persecutions, xliii f Costa, Uriel da, xxxiv, xlii f Courage, 90 f, 93 Creation, xxxv, 23, 57, 108, 173, Cromwell, xxvii, Ixiii, Ixxvi Culpable humility, 87 f, 212 DEFINITION, rules of, 52 ff, 65 f Delmedigo, xxxiv Depression, fits of, 122 Derision, 95, 215 f Descartes, xxxv, xlix ff, Ivi f, Ixiv f, Ixxv, xc, cxxvi, 55, 166 ff, 177 ff, Deurhoff, W., cviii, cxv f Devils, civ f, cxxvi, 116, 143 f, 234 Divine laws, 139 Divine revelation, 141 Divine service, 116 f Division, 28 f Dream, 103 Duff, R. A., cxxviii Duns Scotus, xxvii, 169, 197 Duration as involving continuous creation, 108, 224 EFFICIENT cause, 41, 191 ff Eliot, George, 215 Elisha ben Abuyali, xlvii Elizabeth, Queen, xv Enden, Clara van den, xxxix, li Enden, F. van den, xxxi f, xxxix f, li, Ixxxvi, cxxvi Endgeest, Ivi Episcopius, xxviii Erasmus, 36 ff and attributes, 26 and perfection, 83, 116, 143 Eternal laws, 140 Eternity, 167 Ethics, Spinoza's, Ixvii f, Ixx ff, Ixxx, Ixxxiii f, xcii ff, ciii ff, 172, 175 ff 184, 186 ff, 195 ff, 200 ff. 208 ff Euripides, xxvii Ex nihilo nihil fit, 108 " Extraneous denomination," 31, Fear of God, 116 Felbinger, xxx Ferdinand and Isabella, xii Final causes, xxxv end of things, 117 First cause, 42, 194 Fischer, Kuno, cxxviii Fish, parable of the, 145, 235 Free will, 105 ff GALILEO, xxxiv Garden of Flowers, A, Ixxx Gebhardt, C., cxxviii, 204 General ideas, 50, 59, 106 ff Generation and creation, 23 Geometric method, Ixv f, Ixviii, Gersonides, xxxiii, xxxv the immanence of, 30, 179 God's love of man. 138 ff Godliness, 143 Goethe, cii Good and evil, liii ff, 44 f, 51, 54, Grace, cxxvi, 1 1 8 INDEX Greed, 98 Gresham College, Ixii f Grotius, xxvii ft, xli Guide of the Perplexed, The, xxxiii, xcix, &c. See Maimonides HALLMANN, civ, cxvii, 165, 234 Hatchet, parable of the, 117 Hatred, 33, 72, 82 ff, 100, 121 ff, Hearsay, 67 f, 71 Heat, 161 Hebrew Grammar, Spinoza's, Ixxxiv, xcvii Heereboord, xxxi, 190, 193, 195, Heidelberg professorship, Ixxxix Heine, xix, xcvii Hell, 116 " Higher criticism " of the Bible, xxxiii Homan, Ivi Homo Politicus, xcix Honour, liv, 79 Hudde, Ixix f Human happiness, 118 ff, 133 Human laws, 139 f Human weakness, 79 Huygens, xlix, Ixii, Ixix ff, xc Hypocrites, 87 f IBN EZRA, xxi, xxxii f, xxxv Ibn Gabirol, xxvii Impulse, 124 Inciting cause, 42, 194 Indignation, 95, 217 Infinite idea, 158, 162 Inquisition, the, xii ff, xxv f In sensu composite, 48, 196 f In sensu diviso, 48, 196 f Instrumental cause, 42, 193 " Invisible College," the, Ixiii Jelles, 1 f, liii, Ixvii, xcvii, cv, cxv, cxxiv Jones, R., Ixii Judah the Faithful, xxi Judas, 60 KAMPHUYZEN, Ivi Karl Ludwig, Elector Palatine, Ixxxix LATIN among the Jews, xxx f Law, sin, and grace, cxxvi, 118 Laws of Nature, 139 f, 196 Leibniz, xlix, xc, xciv ff, 169 Lessing, xcvii, cii Leyden, Ivi Light in Dark Places, Ixxx Light on the Candlestick, The, 1 Linde, A. van der, cix Louis XIV., Ixxi, Ixxxv f, Ixxxviii, Luxemburg, Count, Ixxxviii a perfect, 84 and Nature, 140 as the servant of God, 115, 225 Manasseh ben Israel, xxv ff, xxxiv f, xlv, Ixix, cxxvi Maranos, xii f Margaret of Parma, xiv Martineau, J., cxxviii, 164, 183 f, 210 Matter, 119 Mennonites, xxxvi, xli INDEX Metaphysical Thoughts, liii, Ixxii, cxvii, cxxiv Meyer, W., cxvi f, cxxvii, 187, 189 f, Milton, Ixiii Miracles, 142 Mochinger, xxxi Modal difference, 153 ff, 220 f, 237 Modaliter, 153 ff Mode, 33, 55 ff, 63 ff, 78, 153, 158 Monnikhoff, cviii ff, 165 f, 190 Morteira, Saul, xxiii, xxv, xxx, cxxvi Motion and rest, 28, 30, 39, 57, 63 ff, Miiller, F., cv f, cix Murr, C. T. de, cv Mylius, J. C., cv Nature = extension, 28 Nature and God, 22, 25 f, 151 f, 156 f Navigation Act, the, Ixxvi Negative theology, 53, 198 Netherlands, the Jews in the, xiii ff Nil volentibus arduum, Hi Non-existence, 44 Noordwijk-aan-Zee, Ivi Nunes, Maria, xv OBJECT, 169 Objective essence, 18, 170 Oblivion, 33 Oldenburg, H., Ixi ff, Ixx ff, xc ff, cxxiii, 236 Opera Posthuma, xcvi, ciii, ex, 165 Opinion, 67 ff, 105, 118, 131, 204 f Ouderkerk or Ouwerkerk, xxv, xlviii f Ovid, 231 Pallache, S., xv f Paul IV., xiii Perfection, 83, 143 Perpetual Edict, the, Ixxxv Perrenot (Cardinal Granvelle), xiii Peter Lombard, 177 Philip II., xiii Philip III., xxv, xl Philo Judaeus, 198 Pleasure, liv, 79, 145 Political Treatise, The, Ixxxiv, xciii f Principal cause, 42, 193 Principia Philosophic Cartesians, Ixvi ff, Ixx, Ixxxvii, xciv, cix f, Rainbow, Essay on the, Ixxxiv, ciii Rationalism of medieval Jews, Regeneration, cxxvi, 135 Regius, 217 Reimmann, J. F., cv Relations, 59 Rembrandt, xxviii f " Remonstrance," the, xli Repentance, 94, 215 Rest, see Motion Revelation, 141 Riches, liv, 79 Rieuwertsz, 1, liii, Ixviii, xcvi, ciii, cxvii, 165 Rijnsburg, Iv ff, Ixviii Rijnsburgers, Ivi, Ixii Rivaud, A., cxxviii Robinson, L., 217 Royal Society, the, Ixii f, Ixxi f Rule of three, the, 67 f, 74 Ruyter, de, Ixxxv SABBATAI ZEVI, Ixxii St. Denis, C. de, Ixxix St. Everemont, Seigneur de, Ixxix INDEX Sceptics, 88, 212 f Schaarschmidt, C., cxix, cxxvii Schuller, G. H., xc, xciv ft Scorn, 215 Scotus Erigena, 200 Second notion (or intention), 34, i86f Short Treatise, The, liii, Iv, Iviii ff, Ixv, Ixx, xcii, xcix, ciii ff Sigwart, C., cxix, cxxvii f, 169, 176, Silva, S. da, xxxiv, xlii f Sin, law, and grace, cxxvi, 1 1 8 Sobierre, xxviii Socinians, xli Socrates, 82 " Son of God," cxxvi, 57, 134, 160, Spain and Portugal, the Jews in, xiff Spinoza, his birth, xi his parentage, xvi ff his home life, xviii ff his education, xxiv ff his excommunication, xlv f his friends, xlix ff Spinoza-lane, Ivi Spinoza Museum, frontispiece, Ivii, xcvi Spinoza, statue of, xcvii Spirits, see Vital spirits Spyck, H. van der, Ixxxiii, Ixxxvi, Ixxxviii, xcv f, xcix Stolle, G., civ f, cxvii Stoupe, Ixxxvii f Substance not passive, 29 f Substance or attribute, 29, 32, 34, " Substantial " extension and Synod of Dordrecht, the, xli TENNYSON, 226 Terror, 116 Theophilus, 36 ff, 187 io6f Things reveal themselves, 103, Thomas, xciv Titelmann, P., xiv Torquemada, xii Tractatus de Intellectus Emcndatione, xlix, liii ff, Ixi, Ixv, xci, Tractatus Politicus, Ixxxiv, xciii f, xcvi Tractatus Theologico - Politicus, Ixxiv ff, Ixxxi ff, Ixxxvii, xci, xciv, xcix, cix, cxvi f, 180, 195 f, Transeunt cause, 34, 41, 179 Trendelenburg, A., cxxviii, 190, 225 Triple Alliance, the, Ixxxv True belief, see Belief Tschirnhaus, Ixix, xc f, xciv Turks, xcix, 72 f Tydemann, Ixviii, Ixxix an immanent cause, 30, 34, 180 Union of Utrecht, the, xiv f, xlii Unity of Nature, 26 f, 32 ff Universal cause, 42, 194 f Uzziel, Rabbi, xxvi, xxix Vacuum, 28 Veitch, J., 167 Velen, van, Ixxxi, Ixxxiii Virgil, xxvii Virtue, 234 Vloten, J. van, cvi, cxxvii Voluntas and voluptas, 112, 224 f INDEX Voorburg, Ixvii ft Vossius, xxvii ft, Ixix Vries, S. 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