E1P29S
Scholium — Part I
Latin
Antequam ulterius pergam, hic quid nobis per Naturam naturantem et quid per Naturam naturatam intelligendum sit, explicare volo vel potius monere. Nam ex antecedentibus jam constare existimo nempe quod per Naturam naturantem nobis intelligendum est id quod in se est et per se concipitur sive talia substantiæ attributa quæ æternam et infinitam essentiam exprimunt hoc est (per corollarium I propositionis 14 et corollarium II propositionis 17) Deus quatenus ut causa libera consideratur. Per naturatam autem intelligo id omne quod ex necessitate Dei naturæ sive uniuscujusque Dei attributorum sequitur hoc est omnes Dei attributorum modos quatenus considerantur ut res quæ in Deo sunt et quæ sine Deo nec esse nec concipi possunt.
English (Elwes 1883)
Before going any further, I wish here to explain, what we should understand by nature viewed as active (natura naturans), and nature viewed as passive (natura naturata). I say to explain, or rather call attention to it, for I think that, from what has been said, it is sufficiently clear, that by nature viewed as active we should understand that which is in itself, and is conceived through itself, or those attributes of substance, which express eternal and infinite essence, in other words (Prop. xiv., Coroll. i., and Prop. xvii., Coroll. ii) God, in so far as he is considered as a free cause.
By nature viewed as passive I understand all that which follows from the necessity of the nature of God, or of any of the attributes of God, that is, all the modes of the attributes of God, in so far as they are considered as things which are in God, and which without God cannot exist or be conceived.
Modern English
Before going further, I want to explain here — or rather, call attention to it, since I think it already follows from what has come before — what is to be understood by *natura naturans* (nature considered as cause) and what by *natura naturata* (nature considered as what follows from divine nature). By *natura naturans* I mean that which is in itself and is conceived through itself: such attributes of substance as express an eternal and infinite essence, in other words (E1P14C1) and (E1P17C2), God insofar as he is considered as a free cause.
By *natura naturata* I understand everything that follows from the necessity of God's nature or of any of God's attributes, that is, all the modes of God's attributes insofar as they are considered as things that are in God and that without God can neither exist nor be conceived.