t the part of the mind which
endures, be it great or small, is more perfect than the rest.
For the eternal part of the mind (V. xxiii. xxix.) is the
understanding, through which alone we are said to act (III. iii.);
the part which we have shown to perish is the imagination (V.
xxi.), through which only we are said to be passive (III. iii.
and general Def. of the Emotions); therefore, the former, be it
great or small, is more perfect than the latter. Q.E.D.

Note.--Such are the doctrines which I had purposed to set
forth concerning the mind, in so far as it is regarded without
relation to the body; whence, as also from I. xxi. and other
places, it is plain that our mind, in so far as it understands,
is an eternal mode of thinking, which is determined by another
eternal mode of thinking, and this other by a third, and so on to
infinity; so that all taken together at once constitute the
eternal and infinite intellect of God.

PROP. XLI. Even if we did not know that our mind is eternal, we
should still consider as of primary importance piety and
religion, and generally all things which, in Part IV., we showed
to be attributable to courage and high--mindedness.

Proof.--The first and only foundation of virtue, or the rule
of right living is (IV. xxii. Coroll. and xxiv.) seeking one's
own true interest. Now, while we determined what reason
prescribes as useful, we took no account of the mind's eternity,
which has only become known to us in this Fifth Part. Although
we were ignorant at that time that the mind is eternal, we
nevertheless stated that the qualities attributable to courage
and high--mindedness are of primary importance. Therefore, even
if we were still ignorant of this doctrine, we should yet put the
aforesaid precepts of reason in the first place. Q.E.D.

Note.--The general belief of the multitude seems to be
different. Most people seem to believe that they are free, in so
far as they may obey their lusts, and that they cede their
rights, in so far as they are bound to live according to the
commandments of the divine law. They therefore believe that
piety, religion, and, generally, all things attributable to
firmness of mind, are burdens, which, after death, they hope to
lay aside, and to receive the reward for their bondage, that is,
for their piety and religion; it is not only by this hope, but
also, and chiefly, by the fear of being horribly punished after
death, that they are induced to live ac