IV. By attribute, I mean that which the intellect perceives as
constituting the essence of substance.

V. By mode, I mean the modifications1 of substance, or that
which exists in, and is conceived through, something other than
itself.

VI. By God, I mean a being absolutely infinite-that is, a
substance consisting in infinite attributes, of which each
expresses eternal and infinite essentiality.
Explanation-I say absolutely infinite, not infinite after its
kind : for, of a thing infinite only after its kind, infinite
attributes may be denied ; but that which is absolutely infinite,
contains in its essence whatever expresses reality, and involves
no negation.

VII. That thing is called free, which exists solely by the
necessity of its own nature, and of which the action is
determined by itself alone. On the other hand, that thing is
necessary, or rather constrained, which is determined by
something external to itself to a fixed and definite method of
existence or action.

VIII. By eternity, I mean existence itself, in so far as it is
conceived necessarily to follow solely from the definition of
that which is eternal.
Explanation-Existence of this kind is conceived as an eternal
truth, like the essence of a thing, and, therefore, cannot be
explained by means of continuance or time, though continuance may