CHAPTER IX.

 

The possibility of understanding and conceiving of the supremely great being. The argument advanced against the fool is confirmed.

 

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

167

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.

 

 

CHAPTER X.

 

The certainty of the foregoing argument. -- The conclusion of the book.

 

I BELIEVE that I have shown by an argument which is not weak, but sufficiently cogent, that in my former

168

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.