  Another claim that has to be taken into account in an analysis of Spinoza’s view on attributes is that God is his attributes: 1P4: “Therefore, there is nothing outside the intellect through which a number of things can be distinguished from one another except substance, or what is the same (by 1D4), their attributes, and their affections” (italics added), 1P19: “God is eternal, or [sive] all God’s attributes are eternal,” 1P20Cor.: “It follows second, that God, or [sive] all of God’s attributes, are immutable.” Some might consider 1P29Schol to be making an identity claim as well: “But by Natura Naturata I understand whatever follows from the necessity of God’s nature, or [sive] from any of God’s attributes…” Spinoza in these places seems to be claiming that there is an identification of the substance with its attributes. However, this identification can be understood in several ways and in various degrees of strictness. How one reads this claim depends on other considerations discussed in  Section 1.9.3.