Anselm's Apologetic, in Reply to Gaunilo's Answer in Behalf of the Fool

If one doubts or denies the existence of a being of such a nature that nothing greater than it can conceived, he receives this answer:

The existence of this being is proved, in the first place, by the fact that he himself, in his doubt or denial regarding this being, already has it in his understanding; for in hearing it spoken of he understands what is spoken of. It is proved, therefore, by the fact that what he understands must exist not only in his understanding, but in reality also.

And the proof of this is as follows.—It is a greater thing to exist both in the understanding and in reality than to be in the understanding alone. And if this being is in the understanding alone, whatever has even in the past existed in reality will be greater than this being. And so that which was greater than all beings will be less than some being, and will not be greater than all: which is a manifest contradiction.

And hence, that which is greater than all, already proved to be in the understanding, must exist not only in the understanding, but also in reality: for otherwise it will not be greater than all other beings.

The fool might make this reply:

This being is said to be in my understanding already, only because I understand what is said. Now could it not with equal justice be said that I have in my understanding all manner of unreal objects, having absolutely no existence in themselves, because I understand these things if one speaks of them, whatever they may be?

Unless indeed it is shown that this being is of such a character that it cannot be held in concept like all unreal objects, or objects whose existence is uncertain: and hence I am not able to conceive of it when I hear of it, or to hold it in concept; but I must understand it and have it in my understanding; because, it seems, I cannot conceive of it in any other way than by understanding it, that is, by comprehending in my knowledge its existence in reality.

But if this is the case, in the first place there will be no distinction between what has precedence in time—namely, the having of an object in the understanding—and what is subsequent in time—namely, the understanding that an object exists; as in the example of the picture, which exists first in the mind of the painter, and afterwards in his work.

Moreover, the following assertion can hardly be accepted: that this being, when it is spoken of and heard of, cannot be conceived not to exist in the way in which even God can be conceived not to exist. For if this is impossible, what was the object of this argument against one who doubts or denies the existence of such a being?

Finally, that "this being so exists that it cannot be perceived by an understanding convinced of its own indubitable existence, unless this being is afterwards conceived of—this should be proved to me by an indisputable argument, but not by that which you have advanced: namely, that what I understand, when I hear it, already is in my understanding. For thus in my understanding, as I still think, could be all sorts of things whose existence is uncertain, or which do not exist at all, if some one whose words I should understand mentioned them. And so much the more if I should be deceived, as often happens, and believe in them: though I do not yet believe in the being whose existence you would prove.

Hence, your example of the painter who already has in his understanding what he is to paint cannot agree with this argument. For the picture, before it is made, is contained in the artificer's art itself; and any such thing, existing in the art of an artificer, is nothing but a part of his understanding itself. A joiner, St. Augustine says, when he is about to make a box in fact, first has it in his art. The box which is made in fact is not life; but the box which exists in his art is life. For the artificer's soul lives, in which all these things are, before they are produced. Why, then, are these things life in the living soul of the artificer, unless because they are nothing else than the knowledge or understanding of the soul itself?

With the exception, however, of those facts which are known to pertain to the mental nature, whatever, on being heard and thought out by the understanding, is perceived to be real, undoubtedly that real object is one thing, and the understanding itself, by which the object is grasped, is another. Hence, even if it were 'true that there is a being than which a greater is inconceivable: yet to this being, when heard of and understood, the not yet created picture in the mind of the painter is not analogous.

Let us notice also the point touched on above, with regard to this being which is greater than all which can be conceived, and which, it is said, can be none other than God himself. I, so far as actual knowledge of the object, either from its specific or general character, is concerned, am as little able to conceive of this being when I hear of it, or to have it in my understanding, as I am to conceive of or understand God himself: whom, indeed, for this very reason I can conceive not to exist. For I do not know that reality itself which God is, nor can I form a conjecture of that reality from some other like reality. For you yourself assert that that reality is such that there can be nothing else like it.

For, suppose that I should hear something said of a man absolutely unknown to me, of whose very existence I was unaware. Through that special or general knowledge by which I know what man is, or what men are, I could conceive of him also, according to the reality itself, which man is. And yet it would bej possible, if the person who told me of him deceived me, that the man himself, of whom I conceived, did not exist; since that reality according to which I conceived of him, though a no less indisputable fact, was not that man, but any man.

Hence, I am not able, in the way in which I should have this unreal being in concept or in understanding, to have that being of which you speak in concept or in understanding, when I hear the word God or the words, a being greater than all other beings. For I can conceive of the man according to a fact that is real and familiar to me: but of God, or a being greater than all others, I could not conceive at all, except merely according to the word. And an object can hardly or never be conceived according to the word alone.

For when it is so conceived, it is not so much the word itself (which is, indeed, a real thing—that is, the sound of the letters and syllables) as the signification of the word, when heard, that is conceived. But it is not conceived as by one who knows what is generally signified by the word; by whom, that is, it is conceived according to a reality and in true conception alone. It is conceived as by a man who does not know the object, and conceives of it only in accordance with the movement of his mind produced by hearing the word, the mind attempting to image for itself the signification of the word that is heard. And it would be surprising if in the reality of fact it could ever attain to this.

Thus, it appears, and in no other way, this being is also in my understanding, when I hear and understand a person who says that there is a being greater than all conceivable beings. So much for the assertion that this supreme nature already is in my understanding.

But that this being must exist, not only in the understanding but also in reality, is thus proved to me:

If it did not so exist, whatever exists in reality would be greater than it. And so the being which has been already proved to exist in my understanding, will not be greater than all other beings.

I still answer: if it should be said that a being which cannot be even conceived in terms of any fact, is in the understanding, I do not deny that this being is, accordingly, in my understanding. But since through this fact it can in no wise attain to real existence also, I do not yet concede to it that existence at all, until some certain proof of it shall be given.

For he who says that this being exists, because otherwise the being which is greater than all will not be greater than all, does not attend strictly enough to what he is saying. For I do not yet say, no, I even deny or doubt that this being is greater than any real object. Nor do I concede to it any other existence than this (if it should be called existence) which it has when the mind, according to a word merely heard, tries to form the image of an object absolutely unknown to it.

How, then, is the veritable existence of that being proved to me from the assumption, by hypothesis, that it is greater than all other beings? For I should still deny this, or doubt your demonstration of it, to this extent, that I should not admit that this being is in my understanding and concept even in the way in which many objects whose real existence is uncertain and doubtful, are in my understanding and concept. For it should be proved first that this being itself really exists somewhere; and then, from the fact that it is greater than all, we shall not hesitate to infer that it also subsists in itself.

For example: it is said that somewhere in the ocean is an island, which, because of the difficulty, or rather the impossibility, of discovering what does not exist, is called the lost island. And they say that this island has an inestimable wealth of all manner of riches and delicacies in greater abundance than is told of the Islands of the Blest; and that having no owner or inhabitant, it is more excellent than all other countries, which are inhabited by mankind, in the abundance with which it is stored.

Now if some one should tell me that there is such an island, I should easily understand his words, in which there is no difficulty. But suppose that he went on to say, as if by a logical inference: "You can no longer doubt that this island which is more excellent than all lands exists somewhere, since, you have no doubt that it is in your understanding. And since it is more excellent not to be in the understanding alone, but to exist both in the understanding and in reality, for this reason it must exist. For if it does not exist, any land which really exists will be more excellent than it; and so the island already understood by you to be more excellent will not be more excellent."

If a man should try to prove to me by such reasoning that this island truly exists, and that its existence should no longer be doubted, either I should believe that he was jesting, or I know not which I ought to regard as the greater fool: myself, supposing that I should allow this proof; or him, if he should suppose that he had established with any certainty the existence of this island. For he ought to show first that the hypothetical excellence of this island exists as a real and indubitable fact, and in no wise as any unreal object, or one whose existence is uncertain, in my understanding.

This, in the mean time, is the answer the fool could make to the arguments urged against him. When he is assured in the first place that this being is so great that its non-existence is not even conceivable, and that this in turn is proved on no other ground than the fact that otherwise it will not be greater than all things, the fool may make the same answer, and say:

When did I say that any such being exists in reality, that is, a being greater than all others?—that on this ground it should be proved to me that it also exists in reality to such a degree that it cannot even be conceived not to exist? Whereas in the first place it should be in some way proved that a nature which is higher, that is, greater and better, than all other natures, exists; in order that from this we may then be able to prove all attributes which necessarily the being that is greater and better than all possesses.

Moreover, it is said that the non-existence of this being is inconceivable. It might better be said, perhaps, that its non-existence, or the possibility of its non-existence, is unintelligible. For according to the true meaning of the word, unreal objects are unintelligible. Yet their existence is conceivable in the way in which the fool conceived of the non-existence of God. I am most certainly aware of my own existence; but I know, nevertheless, that my non-existence is possible. As to that supreme being, moreover, which God is, I understand without any doubt both his existence, and the impossibility of his non-existence. Whether, however, so long as I am most positively aware of my existence, I can conceive of my non-existence, I am not sure. But if I can, why can I not conceive of the non-existence of whatever else I know with the same certainty? If, however, I cannot, God will not be the only being of which it can be said, it is impossible to conceive of his non-existence.

The other parts of this book are argued with such truth, such brilliancy, such grandeur; and are so replete with usefulness, so fragrant with a certain perfume of devout and holy feeling, that though there are matters in the beginning which, however rightly sensed, are weakly presented, the rest of the work should not be rejected on this account. The rather ought these earlier matters to be reasoned more cogently, and the whole to be received with great respect and honor.

It was a fool against whom the argument of my Proslogium was directed. Seeing, however, that the author of these objections is by no means a fool, and is a Catholic, speaking in behalf of the fool, I think it sufficient that I answer the Catholic.

You say—whosoever you may be, who say that a fool is capable of making these statements—that a being than which a greater cannot be conceived is not in the understanding in any other sense than that in which a being that is altogether inconceivable in terms of reality, is in the understanding. You say that the inference that this being exists in reality, from the fact that it is in the understanding, is no more just than the inference that a lost island most certainly exists, from the fact that when it is described the hearer does not doubt that it is in his understanding.

But I say: if a being than which a greater is inconceivable is not understood or conceived, and is not in the understanding or in concept, certainly either God is not a being than which a greater is inconceivable, or else he is not understood or conceived, and is not in the understanding or in concept. But I call on your faith and conscience to attest that this is most false. Hence, that than which a greater cannot be conceived is truly understood and conceived, and is in the understanding and in concept. Therefore either the grounds on which you try to controvert me are not true, or else the inference which you think to base logically on those grounds is not justified.

But you hold, moreover, that supposing that a being than which a greater cannot be conceived is understood, it does not follow that this being is in the understanding; nor, if it is in the understanding, does it therefore exist in reality.

In answer to this, I maintain positively: if that being can be even conceived to be, it must exist in reality. For that than which a greater is inconceivable cannot be conceived except as without beginning. But whatever can be conceived to exist, and does not exist, can be conceived to exist through a beginning. Hence what can be conceived to exist, but does not exist, is not the being than which a greater cannot be conceived. Therefore, if such a being can be conceived to exist, necessarily it does exist.

Furthermore: if it can be conceived at all, it must exist. For no one who denies or doubts the existence of a being than which a greater is inconceivable, denies or doubts that if it did exist, its non-existence, either in reality or in the understanding, would be impossible. For otherwise it would not be a being than which a greater cannot be conceived. But as to whatever can be conceived, but does not exist—if there were such a being, its non-existence, either in reality or in the understanding, would be possible. Therefore if a being than which a greater is inconceivable can be even conceived, it cannot be non existent.

But let us suppose that it does not exist, even if it can be conceived. Whatever can be conceived, but does not exist, if it existed, would not be a being than which a greater is inconceivable. If, then, there were a being a greater than which is inconceivable, it would not be a being than which a greater is inconceivable: which is most absurd. Hence, it is false to deny that a being than which a greater cannot be conceived exists, if it can be even conceived; much the more, therefore, if it can be understood or can be in the understanding.

Moreover, I will venture to make this assertion: without doubt, whatever at any place or at any time does not exist—even if it does exist at some place or at some time—can be conceived to exist nowhere and never, as at some place and at some time it does not exist. For what did not exist yesterday, and exists to-day, as it is understood not to have existed yesterday, so it can be apprehended by the intelligence that it never exists. And what is not here, and is else where, can be conceived to be nowhere, just as it is not here. So with regard to an object of which the individual parts do not exist at the same places or times: all its parts and therefore its very whole can be conceived to exist nowhere or never.

For, although time is said to exist always, and the world everywhere, yet time does not as a whole exist always, nor the world as a whole everywhere. And as individual parts of time do not exist when others exist, so they can be conceived never to exist. And so it can be apprehended by the intelligence that individual parts of the world exist nowhere, as they do not exist where other parts exist. Moreover, what is composed of parts can be dissolved in concept, and be non-existent. Therefore, whatever at any place or at any time does not exist as a whole, even if it is existent, can be conceived not to exist.

But that than which a greater cannot be conceived, if it exists, cannot be conceived not to exist. Otherwise, it is not a being than which a greater cannot be conceived: which is inconsistent. By no means, then, does it at any place or at any time fail to exist as a whole: but it exists as a whole everywhere and always.

Do you believe that this being can in some way be conceived or understood, or that the being with regard to which these things are understood can be in concept or in the understanding? For if it cannot, these things cannot be understood with reference to it. But if you say that it is not understood and that it is not in the understanding, because it is not thoroughly understood; you should say that a man who cannot face the direct rays of the sun does not see the light of day, which is none other than the sun light. Assuredly a being than which a greater cannot be conceived exists, and is in the understanding, at least to this extent—that these statements regarding it are understood.

I have said, then, in the argument which you dispute, that when the fool hears mentioned a being than which a greater is inconceivable, he understands what he hears. Certainly a man who does not understand when a familiar language is spoken, has no understanding at all, or a very dull one. Moreover, I have said that if this being is understood, it is in the understanding. Is that in no understanding which has been proved necessarily to exist in the reality of fact?

But you will say that although it is in the understanding, it does not follow that it is understood. But observe that the fact of its being understood does necessitate its being in the understanding. For as what is conceived, is conceived by conception, and what is conceived by conception, as it is conceived, so is in conception; so what is understood, is understood by understanding, and what is understood by understanding, as it is understood, so is in the understanding. What can be more clear than this?

After this, I have said that if it is even in the understanding alone, it can be conceived also to exist in reality, which is greater. If, then, it is in the understanding alone, obviously the very being than which a greater cannot be conceived is one than which a greater can be conceived. What is more logical? For if it exists even in the understanding alone, can it not be conceived also to exist in reality? And if it can be so conceived, does not he who conceives of this conceive of a thing greater than that being, if it exists in the understanding alone? What more consistent inference, then, can be made than this: that if a being than which a greater cannot be conceived is in the understanding alone, it is not that than which a greater cannot be conceived?

But, assuredly, in no understanding is a being than which a greater is conceivable a being than which a greater is inconceivable. Does it not follow, then, that if a being than which a greater cannot be conceived is in any understanding, it does not exist in the understanding alone? For if it is in the understanding alone, it is a being than which a greater can be conceived, which is inconsistent with the hypothesis.

But, you say, it is as if one should suppose an island in the ocean, which surpasses all lands in its fertility, and which, because of the difficulty, or rather the impossibility, of discovering what does not exist, is called a lost island; and should say that there can be no doubt that this island truly exists in reality, for this reason, that one who hears it described easily understands what he hears.

Now I promise confidently that if any man shall devise anything existing either in reality or in concept alone (except that than which a greater cannot be conceived) to which he can adapt the sequence of my reasoning, I will discover that thing, and will give him his lost island, not to be lost again.

But it now appears that this being than which a greater is inconceivable cannot be conceived not to be, because it exists on so assured a ground of truth; for otherwise it would not exist at all.

Hence, if any one says that he conceives this being not to exist, I say that at the time when he conceives of this either he conceives of a being than which a greater is inconceivable, or he does not conceive at all. If he does not conceive, he does not conceive of the non-existence of that of which he does not conceive. But if he does conceive, he certainly conceives of a being which cannot be even conceived not to exist. For if it could be conceived not to exist, it could be conceived to have a beginning and an end. But this is impossible.

He, then, who conceives of this being conceives of a being which cannot be even conceived not to exist; but he who conceives of this being does not conceive that it does not exist; else he conceives what is inconceivable. The non-existence, then, of that than which a greater cannot be conceived is inconceivable.

You say, moreover, that whereas I assert that this supreme being cannot be conceived not to exist, it might better be said that its non-existence, or even the possibility of its non-existence, cannot be understood.

But it was more proper to say, it cannot be conceived. For if I had said that the object itself cannot be understood not to exist, possibly you yourself, who say that in accordance with the true meaning of the term what is unreal cannot be understood, would offer the objection that nothing which is can be understood not to be, for the non-existence of what exists is unreal: hence God would not be the only being of which it could be said, it is impossible to understand its non-existence. For thus one of those beings which most certainly exist can be understood not to exist in the same way in which certain other real objects can be understood not to exist.

But this objection, assuredly, cannot be urged against the term conception, if one considers the matter well. For although no objects which exist can be understood not to exist, yet all objects, except that which exists in the highest degree, can be conceived not to exist. For all those objects, and those alone, can be conceived not to exist, which have a beginning or end or composition of parts: also, as I have already said, whatever at any place or at any time does not exist as a whole.

That being alone, on the other hand, cannot be conceived not to exist, in which any conception discovers neither beginning nor end nor composition of parts, and which any conception finds always and everywhere as a whole.

Be assured, then, that you can conceive of your own non-existence, although you are most certain that you exist. I am surprised that you should have admitted that you are ignorant of this. For we conceive of the non-existence of many objects which we know to exist, and of the existence of many which we know not to exist; not by forming the opinion that they so exist, but by imagining that they exist as we conceive of them.

And indeed, we can conceive of the non-existence of an object, although we know it to exist, because at the same time we can conceive of the former and know the latter. And we cannot conceive of the nonexistence of an object, so long as we know it to exist, because we cannot conceive at the same time of existence and non-existence.

If, then, one will thus distinguish these two senses of this statement, he will understand that nothing, so long as it is known to exist, can be conceived not to exist; and that whatever exists, except that being than which a greater cannot be conceived, can be conceived not to exist, even when it is known to exist.

So, then, of God alone it can be said that it is impossible to conceive of his non-existence; and yet many objects, so long as they exist, in one sense cannot be conceived not to exist. But in what sense God is to be conceived not to exist, I think has been shown clearly enough in my book.

The nature of the other objections which you, in behalf of the fool, urge against me it is easy, even for a man of small wisdom, to detect; and I had therefore thought it unnecessary to show this. But since I hear that some readers of these objections think they have some weight against me, I will discuss them briefly.

In the first place, you often repeat that I assert that what is greater than all other beings is in the understanding; and if it is in the understanding, it exists also in reality, for otherwise the being which is greater than all would not be greater than all.

Nowhere in all my writings is such a demonstration found. For the real existence of a being which is said to be greater than all other beings cannot be demonstrated in the same way with the real existence of one that is said to be a being than which a greater cannot be conceived.

If it should be said that a being than which a greater cannot be conceived has no real existence, or that it is possible that it does not exist, or even that it can be conceived not to exist, such an assertion can be easily refuted. For the non-existence of what does not exist is possible, and that whose non-existence is possible can be conceived not to exist. But whatever can be conceived not to exist, if it exists, is not a being than which a greater cannot be conceived; but if it does not exist, it would not, even if it existed, be a being than which a greater cannot be conceived. But it cannot be said that a being than which a greater is inconceivable, if it exists, is not a being than which a greater is inconceivable; or that if it existed, it would not be a being than which a greater is inconceivable.

It is evident, then, that neither is it non-existent, nor is it possible that it does not exist, nor can it be conceived not to exist. For otherwise, if it exists, it is not that which it is said to be in the hypothesis; and if it existed, it would not be what it is said to be in the hypothesis.

But this, it appears, cannot be so easily proved of a being which is said to be greater than all other beings. For it is not so evident that what can be conceived not to exist is not greater than all existing beings, as it is evident that it is not a being than which a greater cannot be conceived. Nor is it so indubitable that if a being greater than all other beings exists, it is no other than the being than which a greater cannot be conceived; or that if it were such a being, some other might not be this being in like manner; as it is certain with regard to a being which is hypothetically posited as one than which a greater cannot be conceived.

For consider: if one should say that there is a being greater than all other beings, and that this being can nevertheless be conceived not to exist; and that a being greater than this, although it does not exist, can be conceived to exist: can it be so clearly inferred in this case that this being is therefore not a being greater than all other existing beings, as it would be most positively affirmed in the other case, that the being under discussion is not, therefore, a being than which a greater cannot be conceived?

For the former conclusion requires another premise than the predication, greater than all other beings. In my argument, on the other hand, there is no need of any other than this very predication, a being than which a greater cannot be conceived.

If the same proof cannot be applied when the being in question is predicated to be greater than all others, which can be applied when it is predicated to be a being than which a greater cannot be conceived, you have unjustly censured me for saying what I did not say; since such a predication differs so greatly from that which I actually made. If, on the other hand, the other argument is valid, you ought not to blame me so for having said what can be proved.

Whether this can be proved, however, he will easily decide who recognises that this being than which a greater cannot be conceived is demonstrable. For by no means can this being than which a greater cannot be conceived be understood as any other than that which alone is greater than all. Hence, just as that than which a greater cannot be conceived is understood, and is in the understanding, and for that reason is asserted to exist in the reality of fact: so what is said to be greater than all other beings is understood and is in the understanding, and therefore it is necessarily inferred that it exists in reality.

You see, then, with how much justice you have compared me with your fool, who, on the sole ground that he understands what is described to him, would affirm that a lost island exists.

Another of your objections is that any unreal beings, or beings whose existence is uncertain, can be understood and be in the understanding in the same way with that being which I discussed. I am surprised that you should have conceived this objection, for I was attempting to prove what was still uncertain, and contented myself at first with showing that this being is understood in any way, and is in the understanding. It was my intention to consider, on these grounds, whether this being is in the understanding alone, like an unreal object, or whether it also exists in fact, as a real being. For if unreal objects, or objects whose existence is uncertain, in this way are understood and are in the understanding, because, when they are spoken of, the hearer understands what the speaker means, there is no reason why that being of which I spoke should not be understood and be in the understanding.

How, moreover, can these two statements of yours be reconciled: (i) the assertion that if a man should speak of any unreal objects, whatever they might be, you would understand, and (2) the assertion that on hearing of that being which does exist, and not in that way in which even unreal objects are held in concept, you would not say that you conceive of it or have it in concept; since, as you say, you cannot conceive of it in any other way than by understanding it, that is, by comprehending in your knowledge its real existence?

How, I ask, can these two things be reconciled: that unreal objects are understood, and that understanding an object is comprehending in knowledge its real existence? The contradiction does not concern me: do you see to it. But if unreal objects are also in some sort understood, and your definition is applicable, not to every understanding, but to a certain sort of understanding, I ought not to be blamed for saying that a being than which a greater cannot be conceived is understood and is in the understanding, even before I reached the certain conclusion that this being exists in reality.

Again, you say that it can probably never be believed that this being, when it is spoken of and heard of, cannot be conceived not to exist in the same way in which even God may be conceived not to exist.

Such an objection could be answered by those who have attained but little skill in disputation and argument. For is it compatible with reason for a man to deny the existence of what he understands, because it is said to be that being whose existence he denies because he does not understand it? Or, if at sometimes its existence is denied, because only to a certain extent is it understood, and that which is not at all understood is the same to him: is not what is still undetermined more easily proved of a being which exists in some understanding than of one which exists is no understanding?

Hence it cannot be credible that any man denies the existence of a being than which a greater cannot be conceived, which, when he hears of it, he understands in a certain degree: it is incredible, I say, that any man denies the existence of this being because he denies the existence of God, the sensory perception of whom he in no wise conceives of.

Or if the existence of another object, because it is not at all understood, is denied, yet is not the existence of what is understood in some degree more easily proved than the existence of an object which is in no wise understood?

Not irrationally, then, has the hypothesis of a being a greater than which cannot be conceived been employed in controverting the fool, for the proof of the existence of God: since in some degree he would understand such a being, but in no wise could he understand God.

Moreover, your so careful demonstration that the being than which a greater cannot be conceived is not analogous to the not yet executed picture in the understanding of the painter, is quite unnecessary. It was not for this purpose that I suggested the pre conceived picture. I had no thought of asserting that the being which I was discussing is of such a nature; but I wished to show that what is not understood to exist can be in the understanding.

Again, you say that when you hear of a being than which a greater is inconceivable, you cannot conceive of it in terms of any real object known to you either specifically or generally, nor have it in your understanding. For, you say, you neither know such a being in itself, nor can you form an idea of it from anything like it.

But obviously this is not true. For everything that is less good, in so far as it is good, is like the greater good. It is therefore evident to any rational mind, that by ascending from the lesser good to the greater, we can form a considerable notion of a being than which a greater is inconceivable.

For instance, who (even if he does not believe that what he conceives of exists in reality) supposing that there is some good which has a beginning and an end, does not conceive that a good is much better, which, if it begins, does not cease to be? And that as the second good is better than the first, so that good which has neither beginning nor end, though it is ever passing from the past through the present to the future, is better than the second? And that far better than this is a being—whether any being of such a nature exists or not—which in no wise requires change or motion, nor is compelled to undergo change or motion?

Is this inconceivable, or is some being greater than this conceivable? Or is not this to form a notion from objects than which a greater is conceivable, of the being than which a greater cannot be conceived? There is, then, a means of forming a notion of a being than which a greater is inconceivable.

So easily, then, can the fool who does not accept sacred authority be refuted, if he denies that a notion may be formed from other objects of a being than which a greater is inconceivable. But if any Catholic would deny this, let him remember that the invisible things of God, from the creation of the world, are clearly seen, being understood by the things that are made, even his eternal power and Godhead. (Romans i. 20.)

But even if it were true that a being than which a greater is inconceivable cannot be conceived or understood; yet it would not be untrue that a being than which a greater cannot be conceived is conceivable and intelligible. There is nothing to prevent one's saying ineffable, although what is said to be ineffable cannot be spoken of. Inconceivable is conceivable, although that to which the word inconceivable can be applied is not conceivable. So, when one says, that than which nothing greater is conceivable, undoubtedly what is heard is conceivable and intelligible, although that being itself, than which a greater is inconceivable, cannot be conceived or understood.

Or, though there is a man so foolish as to say that there is no being than which a greater is inconceivable, he will not be so shameless as to say that he cannot understand or conceive of what he says. Or, if such a man is found, not only ought his words to be rejected, but he himself should be contemned.

Whoever, then, denies the existence of a being than which a greater cannot be conceived, at least understands and conceives of the denial which he makes. But this denial he cannot understand or conceive of without its component terms; and a term of this statement is a being than which a greater cannot be conceived. Whoever, then, makes this denial, understands and conceives of that than which a greater is inconceivable.

Moreover, it is evident that in the same way it is possible to conceive of and understand a being whose non-existence is impossible; but he who conceives of this conceives of a greater being than one whose nonexistence is possible. Hence, when a being than which a greater is inconceivable is conceived, if it is a being whose non-existence is possible that is conceived, it is not a being than which a greater cannot be conceived. But an object cannot be at once conceived and not conceived. Hence he who conceives of a being than which a greater is inconceivable, does not conceive of that whose non-existence is possible, but of that whose non-existence is impossible. Therefore, what he conceives of must exist; for anything whose non-existence is possible, is not that of which he conceives.

I believe that I have shown by an argument which is not weak, but sufficiently cogent, that in my former book I proved the real existence of a being than which a greater cannot be conceived; and I believe that this argument cannot be invalidated by the validity of any objection. For so great force does the signification of this reasoning contain in itself, that this being which is the subject of discussion, is of necessity, from the very fact that it is understood or conceived, proved also to exist in reality, and to be whatever we should believe of the divine substance.

For we attribute to the divine substance anything of which it can be conceived that it is better to be than not to be that thing. For example: it is better to be eternal than not eternal; good, than not good; nay, goodness itself, than not goodness itself. But it cannot be that anything of this nature is not a property of the being than which a greater is inconceivable. Hence, the being than which a greater is inconceivable must be whatever should be attributed to the divine essence.

I thank you for your kindness both in your blame and in your praise for my book. For since you have commended so generously those parts of it which seem to you worthy of acceptance, it is quite evident that you have criticised in no unkind spirit those parts of it which seemed to you weak.