Spinoza's a Theologico-Political Treatise

8/10/2019 Spinoza's a Theologico-Political Treatise

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oza's A Theologico-Political Treatise - Part 1:

`

A THEOLOGICO-POLITICAL TREATISE- TTPHampshire:202-3, 203-5, 205-9, Cambridge:762.

(Published1670 anonymously) Wolf

Benedict de Spinoza1632 - 1677

Part 1 - Chapters I to VPart 1 , Part 2, Part 3, Part 4

Spinozistic Glossary and Index- Spinozistic Ideas- MiniCD of Entire Site- Philosophy/Religion

Scriptural Interpretations- Metaphors- Graetz's Censure of Spinoza- Durant's Tribute

Browser NotesUse 800 x 600resolution and medium sizetext for all pages.

BY Notes:

. Text was scanned from Book IIand is a translationfrom

Bruder's1843 Latin text by R.H.M. Elwes (1883).

JBY added sentence numbers.

. (y:xx): y = Chapter Number, if given; xx = Sentence Number.

. Page numbers are those of Book II.

. Citation abbreviations.

. ( Spinoza's Footnote or the Latin word ) ,

] Shirley's Bk. XI(or XIII) translation variance or note [,

{ JBY comment, emendation, or endnote }. LINKS

Metaphor of CommandmentofG-D, Referred to G-D. G:Shirley:42, Metaphors

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. TEXTversionof TTP1; without links and without commentary.This HTML version was abridged and formattedfor conversion to an eBook.The abridged version is availableto be readon various eBook Readers

. There is much in this work that you will not agree withor, even Graetz's Censure

think nonsensealthough keep in mind that Spinoza was under

the constraintsof religious intolerance. Spinoza was born in the apparent modestyvery year (1632) that the inquisitorial denunciation of Galileo took

place. However, partake of the work (and my commentaries) as

you would a pomegranate; relish the flesh, but spit-out the pits.{Bk.XIB:143. }apparent modesty

. EL:[7]:viii, EL:[11]:xi, EL:[17]:xiii, EL:[22]:xvi, EL:[64]:xxxi, EL:xxxiii:J6,

L19:296, L20:297, L23:301, L49:364, New Wine in Old Bottles.

{Scriptural Theology} Hampshire:205

0. The chief aim of the whole treatise is to separate faith^{Religion} Smith:Divine Lawfrom philosophy. ]Shirley:37What emergesinthe TTP, as far as is Spinoza Hampshire:203

& 205

concerned, is the possibility of athis-worldlyblessednessfor both the rationalperson TL:

36(23):345

(through philosophy)and the common person (through purified religion),[ EL:21:(73):298

{By my defining Religionas an hypothesis, the two are

ynthesized.} Philosophy/ Religion

1. Links- To differentiate links from quotations (both blue text) set your

browser options to show links underlined.

2. Suggestion: Do not read this Spinoza electronic text consecutively Durant's Storyas you would a novel, but rather follow a thread by following all its EL:[3]:vilinks in turn. You will then be putting hypertextingto its fullest and Schorsch

best advantagethe fuller discussion of a thread. If you do not stickto one thread (idea) at a time, this Web Sitewill be very convoluted, Tickle the Fancyconfusing,and an annoying maze.

If you prefer to read linearly,read these plain vanilla text versions,

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abridgedversions, e-bookversions,or best, studythe printed bookbook page numbersare givenfor most scanned books.

Table of Contents

reface BKII:Pg. 3

Part Chapters

Part 1 I II III IV V

Part 2 VI VII VIII IX X

Part 3 XI XII XIII XIV XV

Part 4 XVI XVII XVIII XIX XX

Author's, Shirley's, and JBY Endnotes to Theologico-Political Treatise - Part 1:269

BY Endnotes

TABLE OF CONTENTS: Bk.II:Page Numbers

PREFACE . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 3

Origin and consequences of superstition. 3

Causes that have led the author to write. 6

Course of his investigation. 8

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For what readers the treatise is designed. Submission of author

to the rulers of his country.11

CHAPTER I.Of Prophecy. . . . . . . . . . . . . . . . 13

Definition of prophecy. 13

Distinction between revelationto Moses and to the other prophets. 15

Between Christand other recipients of revelation. 19

Ambiguity of the word "Spirit". 19

The different senses in which things may be referred to G-D. 20

Different senses of "Spirit of G-D". 22

Prophets perceived revelationby imagination. 24

CHAPTER II.Of Prophets. . . . . . . . . . . . . . . . 27

A mistake to suppose that prophecy can give knowledgeof phenomena. 27

Certainty of prophecy based on:

(1) Vividness of imagination,(2) A Sign,

(3) Goodness of the Prophet.

29

Variation of prophecy with the temperament and opinions of the individual. 30

CHAPTER III.Of the Vocation of the Hebrews,and whether the Gift of Prophecy was peculiarto them . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 43

Happiness of Hebrews did not consist in the inferiority of the Gentile. 43

Nor in philosophic knowledge or virtue. 45

But in their conduct of affairs of state and escape from political dangers. 46

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Even this Distinction did not exist in the time of Abraham. 48

Testimonyfrom the {HebrewBible}itself to the share of the Gentiles

in the lawand favour of G-D.49

Explanation of apparent discrepancy of the Epistle to the Romans. 53

Answer to the arguments for the eternal election of the Jews. 54

CHAPTER IV.Of the Divine Law. . . . . . . . . . . 57

Lawseither depend on natural necessity or on human decree.

The existence of the latter not inconsistent with the former class of laws. 57

Divine law a kind of law founded on human decree:

called Divine from its object.59

Divine law:

(1) universal;(2) independent of the truth of any historical narrative;(3) independent of rites and ceremonies;

(4) its own reward.

61

Reasondoes not present G-Das a law-giverfor men. 62

Such a conception a proof of ignorancein Adamin the Israelites

in Christians.

63

Testimony of the Scripturesin favour of reasonand the

rationalview of the Divinelaw.65

CHAPTER V.Of the Ceremonial Law. . . . . . . 69

Ceremonial law of the {HebrewBible}no part of the Divine

universal law, but partial and temporary. Testimony of theprophets themselves to this.

69

Testimony of the {Christian Bible}. 72

How the ceremonial law tended to preserve the Hebrew kingdom. 73

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Christian rites on a similar footing. 76

What partof the Scripturenarratives is one bound to believe? 76

A Theologico-Political Treatise, PART 1, PART 2, PART 3, PART 4

Author's Notes to the Treatise

xxiii:J6 Photocopy of Title Page of the first edition of the WolfTractatus

Theologico-Politicus with sub-titleomittedy Elwes.

The photo and translation are taken from Shirley's Book XI:46 & 47.

Picture

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TRACTATUS

THEOLOGICO-POLITICUS

containing a number of dissertations, wherein it is shown that

freedom to philosophise can not only be granted without injury

to Piety and the Peace of the Commonwealth, but that thePeace of the Commonwealth and Piety are endangered by thesuppressionof this freedom. Bk.

XI:36103;Bk.XIA:272.

JohnEpistle 1 Chapter 4, verse 13. Logos - 1 John 1:1

"Hereby we know that we dwellin G-Dand He in us, because Immanent

He has given us of his Spirit." Bk.XIA:273.

Hamburg.

Published by Henry Kunraht 1670. Bk.XX:269.

REFACE.Bk.XIA:2913;Bk.XX:271. {Lev. 16:8-10,20-22.}

P:1)Men would never be superstitious, if they could governall their Hampshire:141, 202, 206.

{ ^and hypothesize false 'Religions'}ircumstances by set rules, or if they were always favoured by

ortune: but being frequently driveninto straits where rules are use-

ess, and being often kept fluctuating pitiably between hopeand

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ear by the uncertainty of fortune's greedily coveted favours, they

re consequently, for the most part, very prone to credulity. (P:2) The

uman mind is readily swayed this way or that in times of doubt,

specially when hope and fear are struggling for the mastery,

hough usually it is boastful, over-confident, and vain.

P:3) This as a general fact I suppose everyone knows, though few,

believe, know their own nature; no one can have lived in the world

without observing that most people, when in prosperity, are so over-

rimming with wisdom (however inexperienced they may be), that

hey take every offer of advice as a personal insult, whereas in

dversity they know not where to turn, but beg and pray for counsel

rom every passer-by. (P:4) No plan is then too futile, too absurd, or

oo fatuous for their adoption; the most frivolous causeswill raise

hem to hope, or plunge them into despairif anything happens

uring their fright which reminds them of some past goodor ill, they

hink it portends a happyor unhappy issue, and therefore (though

t may have proved abortive a hundred times before) style it a lucky

r unlucky omen. (P:5)Anything which excites their astonishment

hey believe to be a portent signifying the anger of the Godsor of

he Supreme being, and, mistaking superstitionfor religion, account

t impious not to avert the evil with prayer and sacrifice. (P:6) Signs

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nd wonders page 4 of this sort they conjure up perpetually, till one

might think Natureas mad as themselves, they interpret her so fan-

astically.

P:7) Thus it is brought prominently before us, that superstition'schief

ictims are those persons who greedily covet temporal advantages;

hey it is, who (especially when they are in danger, and cannot help

hemselves) are wont with Prayers and womanish tears to implore

elp from G-D: upbraiding Reason as blind, because she cannot Metaphors

how a sure path to the shadows they pursue, and rejecting human

wisdom as vain; but believing the phantoms of imagination, dreams,

nd other childish absurdities, to be the very oracles of Heaven.

P:8) As though G-D had turned away from the wise, and written His

ecrees, not in the mind of man but in the entrails of beasts, or left

hem to be proclaimed by the inspiration and instinct of fools, mad-Bk.XIA:3123.

men, and birds. (P:8a) Such is the unreasonto which terror can drive

mankind!

Bk.XIA:2914.

P:9) Superstition, then, is engendered, preserved, and fostered by

ear. (P:9a) If anyone desire an example, let him take Alexander, who

nly began superstitiously to seek guidance from seers, when he

rst learnt to fear fortune in the passes of Sysis (Curtius, v.4); where-

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s after he had conquered Darius he consulted prophets no more,

ll a second time frightened by reverses. (P:10) When the Scythians

were provoking a battle, the Bactrians had deserted, and he himself

was lying sick of his wounds, "he once more turned to superstition,

he mockery of human wisdom, and bade Aristander, to whom he

onfided his credulity, inquire the issue of affairs with sacrificed vic-

ms." (P:11) Very numerous examples of a like nature might be cited,

learly showing the fact, that only while under the dominion of fear

o men fall a prey to superstition; that all the portents ever invested

with the reverence of misguided religionare mere phantoms of de-

ected and fearful minds; and lastly, that prophetshave most power

mong the people, and are most formidable to rulers, precisely at

hose times when the state is in most peril. (P:12) I think this is suffici-

ntly plain to all, and will therefore say no more on the subject.

Bk.XIX:27040.

P:13) The origin of superstitionabove given affords us a clear reason

or the fact, that it comes to all men naturally, though some refer its

se to a dim notion of G-D, universal page 5 to mankind, and also

ends to show, that it is no less inconsistent and variable than otherBk.XIA:3022.

mental hallucinations and emotional impulses, and further that it can

nly be maintained by hope, hatred, anger, and deceit; since it

prings, not from reason, but solely from the more powerful phases

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om is esteemed before all things dear and precious, I have believed

hat I should be undertaking no ungrateful or unprofitable task, in

emonstrating that not only can such freedombe granted without

rejudice to the public peace, but also, that without such freedom,

iety cannot flourish nor the public peace be secure.

P:21) Such is the chief conclusion I seek to establish in this treatise;

ut, in order to reach it, I must first point out the misconceptions

which, like scars of our former bondage, still disfigure our notion

f religion, and must expose the false views about the civil authority

which many have most impudently advocated, endeavouring to turn

he mind of the people, still prone to heathensuperstition, away from

Bk.XIA:287.

ts legitimaterulers, and so bring us again into slavery. (P:22)As to the

rder of my treatise I will speak presently, but first I will recount the

auseswhich led me to write.

P:23) I have often wondered, that persons who make a boast of pro-

essing the Christianreligion, namely, love,joy, peace, temperance,

nd charityto all men, should quarrel with such rancorous animosity,

nd display daily towards one another such bitter hatred, that this,

Bk.XIA:3766.

ather than the virtues they claim, is the readiest criterion of their

aith. (P:24) Matters have long since come to such a pass, that one

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an only pronounce a man Christian, Turk, Jew, or Heathen, by his

eneral appearance and attire, by his frequenting this or that place

f worship, or employing the phraseology of a particular sectas

or manner of life, it is in all cases the same. (P:25) Inquiry into the

ause of this anomaly leads me unhesitatingly to ascribe it to the

act, that the ministries of the Church are regarded by the masses

merely as dignities, her offices as posts of emolumentin short,

opular religion may be summed up as respect for ecclesiastics.

P:26) The spread of this misconception inflamed every worthless

age 7 fellow with an intense desire to enter holy orders, and thus

he love of diffusing G-D's religiondegenerated into sordid avarice

nd ambition. (P:27) Every church became a theatre, where orators,

nstead of church teachers, harangued, caring not to instruct the

eople, but striving to attract admiration, to bring opponents to

ublic scorn, and to preach only novelties and paradoxes, such aswould tickle the ears of their congregation. (P:28) This state of things

ecessarily stirred up an amount of controversy, envy, and hatred,

which no lapse of time could appease; so that we can scarcely

wonder that of the old religionnothing survives but its outward forms

even these, in the mouth of the multitude, seem rather adulation

han adoration of the Deity), and that faithhas become a mere com-

ound of credulity and prejudicesaye, prejudices too, which

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egrade man from rational being to beast, which completely stifle

he power of judgment between trueand false, which seem, in fact,

arefully fostered for the purpose of extinguishing the last spark of

eason! (P:29) Piety, great G-D! and religionare become a tissue of

Bk.XIA:3125;Bk.XIB:8257.

diculous mysteries; men, who flatly despise reason, who reject and

urn away from understanding as naturally corrupt, these, I say,

hese of all men, are thought, O lie most horrible! to possess light

rom on High. (P:30) Verily, if they had but one spark of light from on

High, they would not insolently rave, but would learn to worship

G-D more wisely, and would be as marked among their fellows for

mercy as they now are for malice; if they were concerned for their

pponents' souls, instead of for their own reputations, they would

o longer fiercely persecute, but rather be filled with pity and

Bk.XIB:21458.

ompassion.

P:31) Furthermore, if any Divine light were in them, it would appear

rom their doctrine. (P:32) I grant that they are never tired of profess-

ng their wonder at the profound mysteries of HolyWrit; still I cannot

iscover that they teach anything but speculationsof Platonists and

Aristotelians, to which ( in order to save their credit for Christianity)

hey have made Holy Writ conform; not content to rave with theBk.XIA:3128.

Greeks themselves, they want to make the prophets rave also;

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howing conclusively, that never even in sleep have they caught a

limpse of Scripture's Divine page 8 Nature. (P:33) The very vehe-

mence of their admiration for the mysteries plainly attests, that their

elief in the Bible is a formal assent rather than a living faith: and

he fact is made still more apparent by their laying down beforehand,

s a foundation for the study and true interpretation of Scripture, the

rinciple that it is in every passage true and divine. (P:34) Such a

octrine should be reached only after strict scrutiny and thorough

omprehension of the Sacred Books ( which would teach it much

etter, for they stand in need of no human factions), and not be set

p on the threshold, as it were, of inquiry.

P:35) As I pondered over the facts that the light of reasonis not only

espised, but by many even execrated as a source of impiety, that

uman commentaries are accepted as divine records, and that

redulity is extolled as faith; as I marked the fierce controversies of

hilosophers raging in Church and State, the source of bitter hatred

nd dissension, the ready instruments of sedition and other ills

nnumerable, I determined to examine the Bibleafresh in a careful,

mpartial, and unfettered spirit, making no assumptions concerning

t, and attributing to it no doctrines, which I do not find clearly

herein set down. (P:36) With these precautions I constructed a

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method of Scriptural interpretation, and thus equipped proceeded

o inquirewhat is prophecy? (P:37) In what sense did G-Dreveal Metaphor

imself to the prophets, and why were these particular men chosen

y him? (P:38) Was it on account of the sublimity of their thoughts

bout the Deity and Nature, or was it solely on account of their piety?

P:39) These questions being answered, I was easily able to conclude,

hat the authority of the prophets has weight only in matters of

{theoretical, rather than practical}morality, and that their speculative doctrines affect us little.

P:40) Next I inquired, why the Hebrews were called G-D's chosen

eople, and discovering that it was only because G-D had chosen

or them a certain strip of territory, where they might live peaceably

nd at ease, I learnt that the Law revealed by G-Dto Moses was Metaphors

merely the law of the individual Hebrew state, therefore that it was Constitution

inding on none but Hebrews, and not even on Hebrews after theBk.XIA:9977.

ownfall of their nation. (P:41) Further, in order to ascertain, whether Runes:v

t could be concluded from Scripture, that the human understanding

age 9 is naturally corrupt, I inquired whether the UniversalReligion, World State

he Divine Law revealed through the Prophets and Apostles to the

whole human race, differs from that which is taught by the light of

atural reason, whether miracles can take place in violation of the

aws of Nature, and if so, whether they imply the existence of G-D

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more surely and clearly than events, which we understand plainly

nd distinctlythrough their immediate natural causes.

P:42) Now, as in the whole course of my investigation I found nothing

aught expressly by Scripture, which does not agree with our under-

tanding, or which is repugnant thereto, and as I saw that the

rophets taught nothing, which is not very simple and easily to be

rasped by all, and further, that they clothed their teaching in the

tyle, and confirmed it with the reasons, which would most deeply

move the mind of the masses to devotion towards G-D, I became

horoughly convinced, that the Bible leaves reasonabsolutely free,

{Religion}hat it has nothing in common with philosophy, in fact, that Revela- Sc:Note 8.

Bk.XIA:82135.

on and Philosophy stand on different footings. In order to set this

orth categorically and exhaust the whole question, I point out the

way in which the Bible should be interpreted, and show that all of

piritual questions should be sought from it alone, and not from the

bjects of ordinary knowledge. (P:43) Thence I pass on to indicate

he false notions, which have from the fact that the multitudeever

rone to superstition, and caring more for the shreds of antiquity for

ternal truthspays homage to the Books of the Bible, rather thanBk.XIX:57b.

o the Word of G-D. (P:44) I show that the Word of G-Dhas not been Metaphor

evealed as a certain number of books, but was displayed to the

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rophets as a simple idea of the mind, namely, obedienceto G-D Durant:641- Theology

n singleness of heart, and in the practice of justiceand charity;

nd I further point out, that this doctrine is set forth in Scripturein

ccordance with the opinions and understandings of those, among

whom the Apostles and Prophets preached, to the end that men

might receive it willingly, and with their whole heart.

P:45) Having thus laid bare the bases of belief, I draw the conclusion

{peace-of-mind} Mark Twainhat Revelation{Religion, faith}has obediencefor its sole object, therefore,

Bk.XIA:286.

n purpose no less than in foundation and page 10 method, stands

ntirely aloof from ordinaryknowledge{Reason, Philosophy}; each has its

eparate province, neither can be called the handmaid of the other.

By defining religionas an hypothesis, I attempt to synthesizethe two.}

P:46) Furthermore, as men's habits of mind differ, so that some more

eadily embrace one form of faith, some another, for what moves

Bk.XIA:15766, 2023.

ne to pray may move another only to scoff, I conclude, in accord-

nce with what has gone before, that everyone should be free to

hoose for himself the foundation of his creed, and that faith{Cash Value}

hould be judged only by its fruits; each would then obey G-Dfreely Metaphors

with his whole heart, while nothing would be publicly honoured save

usticeand charity.

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P:47) Having thus drawn attention to the liberty conceded to everyone

y the revealed law of G-D, I pass on to another part of my subject,

nd prove that this same liberty can and should be accorded with

afety to the state and the magisterial authorityin fact, that it can-

ot be withheld without great danger to peace and detriment to the

ommunity.

Bk.XIA:51136

P:48) In order to establish my point, I start from the naturalrights of

he individual, which are co-extensive with his desiresand power,

nd from the fact that no one is bound to live as another pleases,

ut is the guardian of his own liberty. (P:49) I show that these rights

an only be transferred to those whom we depute to defend us,

who acquire with the duties of defence the power of ordering our

ves, and I thence infer that rulers possess rights only limited by

heir power, that they are the sole guardians ofjusticeand liberty,

nd that their subjects should act in all things as they dictate: never-

heless, since no one can so utterly abdicate his own power of self-

efence as to cease to be a man, I conclude that no one can be

eprived of his natural rights absolutely, but that subjects, either by

acit agreement, or by social contract, retain a certain number,

which cannot be taken from them without great danger to the state.

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P:50) From these considerations I pass on to the Hebrew State, which

describe at some length, in order to trace the manner in which

Religion acquired the force of law, and to touch on other noteworthy Constitution

oints. (P:51) I then prove, that the holders of sovereign power are theBk.XIA:51136

epositories and interpreters of religious no less than of civilordi- Robinson3:63

ances, and that they a lone have the right to decide what isjustor

page 11 unjust, pious or impious; lastly, I conclude by showing, that

hey best retain this right and secure safety to their state by allowingBk.XIA:1777.

very man to think what he likes, and say what he thinks.

P:52) Such, Philosophical Reader, are the questions I submit to your

otice, counting on your approval, for the subject matter of the

whole book and of the several chapters is important and profitable.

53) I would say more, but I do not want my preface to extend to a

olume, especially as I know that its leading propositions are to

hilosophers but commonplaces. (P:54) To the rest of mankind I care

ot to commendmy treatise, for I cannot expect that it contains any-

hing to please them: I know how deeply rooted are the prejudices

mbraced under the name of religion; I am aware that in the mind

Bk.XIB:8154.

f the masses superstition is no less deeply rooted than fear;

recognize that their constancy is mere obstinacy, and that they areBk.XIA:4390.

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ed to praise or blame by impulse rather than reason. (P:55)Therefore

he multitude, and those of like passions with the multitude, I ask

ot to read my book; nay, I would rather that they should utterly

eglect it, than that they should misinterpret it after their wont.

P:56) They would gain no good themselves, and might prove a stum-

ling-block to others, whose philosophy is hampered by the belief

hat Reason is a mere handmaid to Theology, and whom I seek in

Bk.XIA:4076.his work especially to benefit. (P:57) But as there will be many who

ave neither the leisure, nor, perhaps, the inclination to read

hrough all I have written, I feel bound here, as at the end of my

reatise, to declare that I have written nothing, which I do not most

willingly submit to the examination and judgment of my country's

ulers, and that I am ready to retract anything, which they shallBk.XIA:51137

ecide to be repugnant to the laws or prejudicial to the public good.

P:58) I know that I am a man and, as a man, liable to error, but against

rror I have taken scrupulous care, and striven to keep in entire ac-Bk.XIA:51138ff

ordance with the laws of my country, with loyalty, and with morality.

Read EL:L49(43), a must.} Bk.XIA:4077.

age 13

CHAPTER I.Of Prophecy

Bk.XIA:9028. {Metaphor}

Yirmiyahu Yovel

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1:1) Prophecy, or revelation is sure knowledgerevealedby G-Dto

man. (1:2)A prophet is one who interprets the revelations of G-D

insights} to those who are unable to attain to sure knowledge of the

matters revealed, and therefore can only apprehend them by simple

aith.

{EL:[65]:xxxi.} Bk.XI:591.1:3) The Hebrew word for prophetis "naw-vee' " {Strong:5030},(1)

e. speaker or interpreter, but in Scripture its meaning is restricted to

nterpreter of God, as we may learn from Exodus vii:1, where God

ays to Moses, "See, I have made thee a god to Pharaoh, and

Aaron thy brother shall be thy prophet;" implying that, since in inter-

reting Moses' words to Pharaoh, Aaron acted the part of a prophet,

Moses would be to Pharaoh as a god, or in the attitude of a god.

1:4) Prophets I will treat of in the nextchapter, and at present consider

rophecy.

1:5) Now it is evident, from the definitionabove given, that prophecy

eally includes ordinary knowledge; for the knowledge which we

cquire by our natural faculties depends on knowledge of G-Dand

Bk.XIX:293.

His eternal laws; but ordinary knowledge is commonto all men as

men, and rests on foundations which all share, whereas the multi-

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ude always strains after rarities and exceptions, and thinks little of

he gifts of Nature; so that, when prophecy is talked of, ordinary

nowledge is not supposed to be included. (1:6) Nevertheless page 14

t has as much right as any other to be called Divine, for G-D's

Nature, in so far as we share therein, and G-D's laws, dictate it to

s; nor does it suffer from that to which we give the preminence,

xcept in so far as the latter transcends its limits and cannot be

ccounted for by natural laws taken in themselves. (1:7) In respect

o the certainty it involves, and the source from which it is derived,Bk.XIA:9030.

e. G-D, ordinary knowledge is no whit inferior to prophetic, unless

ndeed we believe, or rather dream, that the prophets had human

odies but superhuman minds, and therefore that their sensations

nd consciousness were entirely different from our own.

1:8) But, although ordinary knowledge is Divine, its professors cannot

Bk.XIA:9031.e called prophets (2), for they teach what the rest of mankind could

erceive and apprehend, not merely by simple faith, but as surely

nd honourably as themselves.

1:9) Seeing then that our mind subjectivelycontains in itself and par-

akes of the nature of G-D, and solely from this causeis enabled

o form notions explaining natural phenomena and inculcating moral-

ty, it follows that we may rightly assert the nature of the human mind://www.yesselman.com/ttpelws1.htm (24 of 162) [6/11/2008 10:32:31 AM]
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Bk.XIA:9135.

n so far as it is thus conceived) to be a primary causeof Divine

evelation. All that we clearly and distinctlyunderstand is dictated to

s, as I have just pointed out, by the ideaand nature of G-D; not in-

Deus sive Natura

eed through words, but in a way far more excellent and agreeing

erfectly with the nature of the mind, as all who have enjoyed intel-

ectual certainty will doubtless attest. (1:11) Here, however, my chief

urpose is to speak of matters having reference to Scripture, so

hese few words on the light of reasonwill suffice.

1:12) I will now pass on to, and treat more fully, the other ways and

means by which G-D makes revelations to mankind, both of that

which transcends ordinary knowledge {i.e. Intuition}, and of that within

ts scope; for there is no reasonwhy G-D should not employ other

means communicate what we know already by the power of

eason.

1:13) Our conclusions on the subject must be drawn solely from

cripture; for what can we affirm about matters transcending our

nowledge except what is told us by the words or writings of

rophets? (1:14) And since there are, so far as I know, no prophets

ow alive, we have no alternative but page 15 to read the books of

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rophets departed, taking care the while not to reasonfrom meta-

hor or to ascribe anything to our authors which they do not them-

elves distinctly state. (1:15) I must further premise that the Jews

ever make any mention or account of secondary, or particular

auses, but in a spirit of religion, piety, and what is commonly called Referral

odliness, refer all things directly to the Deity. (16) For instance if they Spinozistic Scripture

make money by a transaction, they say G-Dgaveit to them; if they

esire anything, they say G-D has disposed their hearts towards it;

f they think anything, they say G-D told them. (1:17) Hence we must

ot suppose that everything is prophecy or revelation which is

escribed in Scripture as told by G-D to anyone, but only such

hings as are expressly announced as prophecy or revelation, or are

lainly pointed to as such by the context.

1:18) A perusal of the sacredbooks will show us that all God'srevela-

Bk.XIA:9029.

ons to the prophets were made through words or appearances, or

combination of the two. (1;19) These words and appearances were

f two kinds; (1) real when external to the mind of the prophet who

eard or saw them, (2) imaginary when the imagination of the

rophet was in a state which led him distinctly to suppose that he

eard or saw them.

1:20)

With a real voice God revealed to Moses the laws which He://www.yesselman.com/ttpelws1.htm (26 of 162) [6/11/2008 10:32:31 AM]
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wished to be transmitted to the Hebrews, as we may see from

xodus xxv:22, where God says, "And there I will meet with thee

Strong: 3727 from 3722

nd I will commune with thee from the mercy seat which is between

he Cherubim." (1:21) Some sort of real voice must necessarilyhave

een employed, for Moses found God ready to commune with himBk.XIA:9874.

t any time. (1:21a) This, as I shall shortly show, is the only instance of

real voice.

1:22) We might, perhaps, supposethat the voice with which God call-

d Samuel was real, for in 1 Sam. iii:21, we read, "And the Lord

ppeared again in Shiloh, for the Lord revealed Himself to Samuel in

hiloh by the word of the Lord;" implying that the appearance of the

ord consisted in His making Himself known to Samuel through a

oice; in other words, that Samuel heard the Lord speaking.

1:23) But we are compelled to distinguish between the prophecies of

Moses and those of other prophets, and therefore must decide that

his voice was imaginary, a conclusion further page 16 supported by

he voice's resemblance to the voice of Eli, which Samuel was in the

abit of hearing, and therefore might easily imagine; when thrice call-

d by the Lord, Samuel supposed it to have been Eli.

1:24) The voice which Abimelech heard was imaginary, for it is written,

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Gen. xx:6, "And God said unto him in a dream." (25) So that the will of

God was manifest to him, not in waking, but only in sleep, that is,

when the imagination is most active and uncontrolled. (1:26) Some of

he Jews believe that the actual words of the Decaloguewere not

poken by God, but that the Israelites heard a noise only, without

ny distinct words, and during its continuance apprehended theStrong:4687 from 6680

Ten Commandments by pure intuition; to this opinion I myself once

Bk.XIB:22683. Exo 20:1nclined, seeing that the words of the Decalogue in Exodus are

Deut 5:4

ifferent from the words of the Decaloguein Deuteronomy, for the

iscrepancy seemed to imply (since God only spoke once) that the

Ten Commandments were not intended to convey the actual words

f the Lord, but only His meaning. (1:27) However, unless we would

o violence to Scripture, we must certainly admit that the Israelites

eard real voice, for Scripture expressly says, Deut. v:4, "God spake

with you face to face," i.e. as two men ordinarily interchange ideas

hrough the instrumentality of their two bodies; and therefore it

eems more consonant with Holy Writ to suppose that God really did

reate a voice of some kind with which the Decalogue was revealed.

1:28) The discrepancy of the two versions is treated of in Chap. VIII.

1:29)Yet not even thus is all difficulty removed, for it seems scarcely

easonable to affirm that a created thing, depending on God in the

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ame manner as other created things, would be able to express or

xplain the nature of God either verbally or really by means of its

ndividual organism: for instance, by declaring in the first person,

I am the Lord your God." {Analogyan arm does not express the nature of you.}

1:30) Certainly when anyone says with his mouth, "I understand," we

o not attribute the understanding to the mouth, but to the mind of

he speaker; yet this is because the mouth is the natural organ of a

man speaking, and the hearer, knowing what understanding is,

asily comprehends, by a comparison with himself, that the speak-

r's mind is meant; but if we knew nothing of God beyond the mere

page 17 name and wished to commune with Him, and be assured of

His existence, I fail to see how our wish would be satisfied by the

eclaration of a created thing (depending on God neither more nor

ess than ourselves), "I am the Lord." (1:31) If God contorted the lips

f Moses, or, I will not say Moses, but some beast, till they pronoun-

ed the words, "I am the Lord," should we apprehend the Lord's

xistence therefrom?

1:32) Scripture seems clearly to point to the belief that God spoke Him-

elf, having descended from heaven to Mount Sinai for the purpose

and not only that the Israelites heard Him speaking, but that their

hief men beheld Him (Ex:xxiv.) (1:33) Further the law of Moses, which

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might neither be added to nor curtailed, and which was set up as a

ational standard of right, nowhere prescribed the belief that God is

without body, or even without form or figure, but only ordained that

he Jews should believe in His existence and worship Him alone:

t forbade them to invent or fashion any likeness of the Deity, but this

was to insure purity of service; because, never having seen God,

hey could not by means of images recall the likeness of God, but

nly the likeness of some created thing which might thus gradually

ake the place of God as the object of their adoration. (1:34) Neverthe-

ess, the Bible clearly implies that God has a form, and that Moses

when he heard God speaking was permitted to behold it, or at least

ts hinder parts.

1:35) Doubtless some mystery lurks in this question which we will dis-

uss more fully below. (1:36) For the present I will call attention to the

assages in Scripture indicating the means by which Godhas re-

ealed His lawsto man.

1:37) Revelationmay be through figures only, as in 1Chr xxi:16, where

God displays his anger to David by means of an angel bearing a]See Shirley's footnote[Bk.XIB:3775.

word, and also in the story of Balaam. (1:38) Maimonidesand others

o indeed maintain that these and every other instance of angelic

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ccurred during sleep, for that no one with his eyes open ever couldBk.XIA:9242.

ee an angel, but this is mere nonsense. (1:39)The sole object of such

ommentators seems to be to extort from Scripture confirmations of

Aristotelian quibbles and their own inventions, a proceeding which I

egard as the acme of absurdity.

1:40) In figures, not real but existing only in the prophet's page 18 ima-

ination, God revealed to Joseph his future lordship, and in words

nd figures He revealed to Joshua that He would fight for the

Hebrews, causing to appear an angel, as it were the Captain of the

ord's host, bearing a sword, and by this means communicating ver-

ally. (1:41) The forsaking of Israel by Providence was portrayed to

saiah by a vision of the Lord, the thrice Holy, sitting on a very lofty

hrone, and the Hebrews, stained with the mire of their sins, sunk

s it were in uncleanness, and thus as far as possible distant from

God. (1:42) The wretchedness of the people at the time was thus re-

ealed, while future calamities were foretold in words. (42a) I could

ite from Holy Writ many examples, but I think they are sufficiently

well known already.

1:43) However, we get a still more clear confirmation of our position in

Num xii:6,7, as follows: "If there be any prophet among you, I the

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ord will make myself known unto him in a vision" (i.e. by appear-

nces and signs, for God says of the prophecy of Moses that it was

vision without signs), "and will speak unto him in a dream" (i.e. not

with actual words and an actual voice). (1:44) "My servant Moses is not

o; with him will I speak mouth to mouth, even apparently, and not

n dark speeches, and the similitude of the Lord he shall behold,"Bk.XIA:9874.

e. looking on me as a friend and not afraid, he speaks with me (cf.

x xxxiii:17).

1:45) This makes it indisputable that the other prophets did not hear

real voice,

Spinoza's a Theologico-Political Treatise

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