Just as this Nature exists through itself, and other beings through it, so it derives existence from itself, and other beings from it.
Seeing, then, that the truth already discovered has been satisfactorily demonstrated, it is profitable to examine whether this Nature, and all things that have any existence, derive existence from no other source than it, just as they do not exist except through it.
But it is clear that one may 'say, that what derives existence from something exists through the same thing; and what exists through something also derives existence from it. For instance, what derives existence from matter, and exists through the artificer, may also be said to exist through matter, and to derive existence from the artificer, since it exists through both, and derives existence from both.. That is, it is endowed with existence by both, although it exists through matter and from the artificer in another sense than that in which it exists through, and from, the artificer.
It follows, then, that just as all existing beings are what they are, through the supreme Nature, and as that Nature exists through itself, but other beings through another than themselves, so all existing be- 4D ANSELM.
ings derive existence from this supreme Nature. And therefore, this Nature derives existence from itself, but other beings from it.
This Nature was not brought into existence with the help of any external cause, yet it does not exist through nothing, or derive existence from nothing. — How existence through self, and de-* rived from self, is conceivable.
Since the same meaning is not always attached to the phrase, "existence through " something, or, to the phrase, "existence derived from " something, very diligent inquiry must be made, in what way all existing beings exist through the supreme Nature, or derive existence from it. For, what exists through itself, and what exists through another, do not admit the same ground of existence. Let us first consider, separately, this supreme Nature, which exists through self; then these beings which exist through another.
Since it is evident, then, that this Nature is whatever it is, through itself, and all other beings are what they are, through it, how does it exist through itself? For, what is said to exist through anything apparently exists through an efficient agent, or through matter, or through some other external aid, as through some instrument. But, whatever exists in any of these three ways exists through another than itself, and it is of later existence, and, in some sort, less than that through which it obtains existence.
But, in no wise does the supreme Nature exist through another, nor is it later or less than itself or anything else. Therefore, the supreme Nature could be created neither by itself, nor by another; nor could i 1 or any other be the matter whence it should be ^cUed; nor did it assist itself in any way; nor did "~j thing assist it to be what it was not before.
What is to be inferred? For that which cannot : «ve come into existence by any creative agent, or r >m any matter, or with any external aids, seems ":t 1ier to be nothing, or, if it has any existence, to #1 x ist through nothing, and derive existence from nothing- And although, in accordance with the observation ras I have already made, in the light of reason, re--".arding the supreme Substance, I should think such pr o positions could in no wise be true in the case of tn ^ supreme Substance; yet, I would not neglect to give a connected demonstration of this matter.
For, seeing that this my meditation has suddenly brought me to an important and interesting point, I ar ** unwilling to pass over carelessly even any simple or almost foolish objection that occurs to me, in my ar gument; in order that by leaving no ambiguity in m y discussion up to this point, I may have the better assured strength to advance toward what follows; at *d in order that if, perchance, I shall wish to convince any one of the truth of my speculations, even 0I *e of the slower minds, through the removal of every °"stacle, however slight, may acquiesce in what it fix *ds here.
That this Nature, then, without which no nature e *ists, is nothing, is as false as it would be absurd to Sa 7 that whatever is is nothing. And, moreover, it ^°es not exist through nothing, because it is utterly ^conceivable that what is something should exist through nothing. But, if in any way it derives existence from nothing, it does so through itself, or through another, or through nothing. But it is evident that in no wise does anything exist through nothing. If, then, in any way it derives existence from nothing, it does so either through itself or through another.
But nothing can, through itself, derive existence from nothing, because if anything derives existence from nothing, through something, then that through which it exists must exist before it. Seeing that this Being, then, does not exist before itself, by no means does it derive existence from itself.
But if it is supposed to have derived existence from some other nature, then it is not the supreme Nature, but some inferior one, nor is it what it is through itself, but through another.
Again: if this Nature derives existence from nothing, through something, that through which it exists was a great good, since it was the cause of good. But no good can be understood as existing before that good, without which nothing is good; and it is sufficiently clear that this good, without which there is no good, is the supreme Nature which is under discussion. Therefore, it is not even conceivable that this Nature was preceded by any being, through which it derived existence from nothing.
Hence, if it has any existence through nothing, or derives existence from nothing, there is no doubt that either, whatever it is, it does not exist through itself, or derive existence from itself, or else it is itself nothing. It is unnecessary to show that both these suppositions are false. The supreme Substance, then, does not exist through any efficient agent, and does not derive existence from any matter, and was not aided in being brought into existence by any external causes. Nevertheless, it by no means exists through nothing, or derives existence from nothing; since, through itself and from itself, it is whatever it is.
Finally, as to how it should be understood to exist through itself, and to derive existence from itself: it did not create itself, nor did it spring up as its own matter, nor did it in any way assist itself to become what it was not before, unless, haply, it seems best to conceive of this subject in the way in which one says tha.t the light lights or is lucent, through and from itself. For, as are the mutual relations of the light and *** tight and lucent {lux, lucere, lucens), such are the relations of essence, and to be and being, that is, exist-***£*- or subsisting. So the supreme Being, and to be in *fc*e highest degree, and being in the highest degree, b^ar much the same relations, one to another, as the iKgrAt and to light and lucent.
I** 'what way all other beings exist through this Nature and derive existence from it.
There now remains the discussion of that whole a ^siss of beings that exist through another, as to how fcfcfcey exist through the supreme Substance, whether P^cause this Substance created them all, or because *^ was the material of all. For, there is no need to ***quire whether all exist through it, for this reason, Namely, that there being another creative agent, or Another existing material, this supreme Substance has merely aided in bringing about the existence of all things: since it is inconsistent with what has already been shown, that whatever things are should exist secondarily, and not primarily, through it.
First, then, it seems to me, we ought to inquire whether that whole class of beings which exist through another derive existence from any material. But I do not doubt that all this solid world, with its parts, just as we see, consists of earth, water, fire, and air. These four elements, of course, can be conceived of without these forms which we see in actual objects, so that their formless, or even confused, nature appears to be the material of all bodies, distinguished by their own forms. — I say that I do not doubt this. But I ask, whence this very material that I have mentioned, the material of the mundane mass, derives its existence. For, if there is some material of this material, then that is more truly the material of the physical universe.
If, then, the universe of things, whether visible or invisible, derives existence from any material, certainly it not only cannot be, but it cannot even be supposed to be, from any other material than from the supreme Nature or from itself, or from some third being — but this last, at any rate, does not exist. For, indeed, nothing is even conceivable except that highest of all beings, which exists through itself, and the universe of beings which exist, not through themselves, but through this supreme Being. Hence, that which has no existence at all is not the material of anything.
From its own nature the universe cannot derive existence, since, if this were the case, it would in some sort exist through itself and so through another than that through which all things exist. But all these suppositions are false.
Again, everything that derives existence from material derives existence from another, and exists later than that other. Therefore, since nothing is other than itself, or later than itself, it follows that nothing derives material existence from itself.
But if, from the material of the supreme Nature itself, any lesser being can derive existence, the supreme good is subject to change and corruption. But this it is impious to suppose. Hence, since everything that is other than this supreme Nature is less than it, it is impossible that anything other than it in this way derives existence from it.
Furthermore: doubtless that is in no wise good, through which the supreme good is subjected to change or corruption. But, if any lesser nature derives existence from the material of the supreme good, inasmuch as nothing exists whencesoever, except through the supreme Being, the supreme good is subjected to change and corruption through the supreme Being itself. Hence, the supreme Being, which is itself the supreme good, is by no means good; which is a contradiction. There is, therefore, no lesser nature which derives existence in a material way from the supreme Nature.
Since, then, it is evident that the essence of those things which exist through another does not derive existence as if materially, from the supreme Essence, nor from itself, nor from another, it is manifest that it derives existence from no material. Hence, seeing that whatever is exists through the supreme Being, nor can aught else exist through this Being, except by its creation, or by its existence as material, it follows, necessarily, that nothing besides it exists, except by its creation. And, since nothing else is or has been, except that supreme Being and the beings created by it, it could create nothing at all through any other instrument or aid than itself. But all that it has created, it has doubtless created either from something, as from material, or from nothing.
Since, then, it is most patent that the essence of all beings, except the supreme Essence, was created by that supreme Essence, and derives existence from no material, doubtless nothing can be more clear than that this supreme Essence nevertheless produced from nothing, alone and through itself, the world of material things, so numerous a multitude, formed in such beauty, varied in such order, so fitly diversified.
How it is to be understood that this Nature created all things from nothing.
But we are confronted with a doubt regarding this term nothing. For, from whatever source anything is created, that source is the cause of what is created from it, and, necessarily, every cause affords some assistance to the being of what it effects. This is so firmly believed, as a result of experience, by every one, that the belief can be wrested from no one by argument, and can scarcely be purloined by sophistry.
Accordingly, if anything was created from nothing, this very nothing was the cause of what was created from it. But how could that which had no existence assist anything in coming into existence? If, however, no aid to the existence of anything ever had its source in nothing, who can be convinced, and how, that anything is created out of nothing?
Moreover, nothing either means something, or does not mean something. But if nothing is something, whatever has been created from nothing has been created from something. If, however, nothing is not something; since it is inconceivable that anything should be created from what does not exist, nothing is created from nothing; just as all agree that nothing comes from nothing. Whence, it evidently follows, that whatever is created is created from something; for it is created either from something or from nothing. Whether, then, nothing is something, or nothing is not something, it apparently follows, that whatever has been created was created from something.
But, if this is posited as a truth, then it is so posited in opposition to the whole argument propounded in the preceding chapter. Hence, since what was nothing will thus be something, that which was something in the highest degree will be nothing. For, from the discovery of a certain Substance existing in the greatest degree of all existing beings, my reasoning had brought me to this conclusion, that all other "beings were so created by this Substance, that that irom which they were created was nothing. Hence, if that from which they were created, which I supposed to be nothing, is something, whatever I supposed to have been ascertained regarding the supreme Being, is nothing.
What, then, is to be our understanding of the term nothing? — For I have already determined not to neglect in this meditation any possible objection, even if it be almost foolish. — In three ways, then — and this suffices for the removal of the present obstacle — can the statement that any substance was created from nothing be explained.
There is one way, according to which we wish it to be understood, that what is said to have been created from nothing has not been created at all; just as, to one who asks regarding a dumb man, of what he speaks, the answer is given, "of nothing," that is, he does not speak at all. According to this interpretation, to one who enquires regarding the supreme Being, or regarding what never has existed and does not exist at all, as to whence it was created, the answer, "from nothing" may properly be given; that is, it never was created. But this answer is unintelligible in the case of any of those things that actually were created.
There is another interpretation which is, indeed, capable of supposition, but cannot be true; namely, that if anything is said to have been created from nothing, it was created from nothing itself {de nihilo ipso), that is, from what does not exist at all, as if this very nothing were some existent being, from which something could be created. But, since this is always false, as often as it is assumed an irreconcilable contradiction follows.
There is a third interpretation, according to which a thing is said to have been created from nothing, when we understand that it was indeed created, but that there is not anything whence it was created. Apparently it is said with a like meaning, when a man is afflicted without cause, that he is afflicted "over nothing."
If, then, the conclusion reached in the preceding chapter is understood in this sense, that with the exception of the supreme Being all things have been created by that Being from nothing, that is, not from anything; just as this conclusion consistently follows the preceding arguments, so, from it, nothing inconsistent is inferred; although it may be said, without inconsistency or any contradiction, that what has been created by the creative Substance was created from nothing, in the way that one frequently says a rich man has been made from a poor man, or that one has recovered health from sickness; that is, he who was poor before, is rich now, as he was not before; and he who was ill before, is well now, as he was not before.
In this way, then, we can understand, without inconsistency, the statement that the creative Being created all things from nothing, or that all were created through it from nothing; that is, those things which before were nothing, are now something. For, indeed, from the very word that we use, saying that it created them or that they were created, we understand that when this Being created them, it created something, and that when they were created, they were created only as something. For so, beholding a man of very lowly fortunes exalted with many riches and honors by some one, we say, "Lo, he has made that man out of nothing "; that is, the man who was before reputed as nothing is now, by virtue of that other's making, truly reckoned as something.
Those things which were created from nothing had an existence before their creation in the thought of the Creator.
But I seem to see a truth that compels me to distinguish carefully in what sense those things which were created may be said to have been nothing before their creation. For, in no wise can anything conceivably be created by any, unless there is, in the mind of the creative agent, some example, as it were, or (as is more fittingly supposed) some model, or likeness, or rule. It is evident, then, that before the world was created, it was in the thought of the supreme Nature, what, and of what sort, and how, it should be. Hence, although it is clear that the beings that were created were nothing before their creation, to this extent, that they were not what they now are, nor was there anything whence they should be created, yet they were not nothing, so far as the creator's thought is concerned, through which, and according to which, they were created.
This thought is a kind of expression of the objects created {locutio rerum), like the expression which an artisan forms in his mind for what he intends to make.
But this model of things, which preceded their creation in the thought of the creator, what else is it than a kind of expression of these things in his thought itself; just as when an artisan is about to make something after the manner of his craft, he first expresses it to himself through a concept? But by the expression of the mind or reason I mean, here, not the conception of words signifying the objects, but the general view in the mind, by the vision of conception, of the objects themselves, whether destined to be, or already existing.
For, from frequent usage, it is recognised that we can express the same object in three ways. For we express objects either by the sensible use of sensible signs, that is, signs which are perceptible to the bodily senses; or by thinking within ourselves insensibly of these signs which, when outwardly used, are sensible; or not by employing these signs, either sensibly or insensibly, but by expressing the things themselves inwardly in our mind, whether by the power of imagining material bodies or of understanding thought, according to the diversity of these objects themselves. For I express a man in one way, when I signify him by pronouncing these words, a man; in another, when I think of the same words in silence; and in another, when the mind regards the man himself, either through the image of his body, or through the reason; through the image of his body, when the mind imagines his visible form; through the reason, however, when it thinks of his universal essence, which is a rational, mortal animal.
Noy£, the first two kinds of expression are in the language of one's race. But the words of that kind of expression, which I have put third and last, when they concern objects well known, are natural, and are trhe same among all nations. And, since all other Avords owe their invention to these, where these are, no other word is necessary for the recognition of an object, and where they cannot be, no other word is of any use for the description of an object.
For, without absurdity, they may also be said to be the truer, the more like they are to the objects to which they correspond, and the more expressively * they signify these objects. For, with the exception of those objects, which we employ as their own names, in order to signify them, like certain sounds, the vowel a for instance — with the exception of these, I say, no other word appears so similar to the object to which it is applied, or expresses it as does that likeness which is expressed by the vision of the mind thinking of the object itself.
This last, then, should be called the especially proper and primary word, corresponding to the thing. Hence, if no expression of any object whatever so nearly approaches the object as that expression which consists of this sort of words, nor can there be in the thought of any another word so like the object, whether destined to be, or already existing, not without reason it may be thought that such an expression of objects existed with (apud} the supreme Substance before their creation, that they might be created; and exists, now that they have been created, that they may be known through it.
The analogy, however, between the expression of the Creator and the expression of the artisan is very incomplete.
But, though it is most certain that the supreme Substance expressed, as it were, within itself the whole created world, which it established according to, and through, this same most profound expression, just as an artisan first conceives in his mind what he afterwards actually executes in accordance with his mental concept, yet I see that this analogy is very incomplete.
For the supreme Substance took absolutely nothing from any other source, whence it might either frame a model in itself, or make its creatures what they are; while the artisan is wholly unable to conceive in his imagination any bodily thing, except what he has in some way learned from external objects, whether all at once, or part by part; nor can he perform the work mentally conceived, if there is a lack of material, or of anything without which a work premeditated cannot be performed. For, though a man can, by meditation or representation, frame the idea of some sort of animal, such as has no existence; yet, by no means has he the power to do this, except by > uniting in this idea the parts that he has gathered in; his memory from objects known externally.
Hence, in this respect, these inner expressions of the works they are to create differ in the creative substance and in the artisan: that the former expression, without being taken or aided from any external source, but as first and sole cause, could suffice the Artificer for the performance of his work, while the latter is ^either first, nor sole, nor sufficient, cause for the inception of the artisan's work. Therefore, whatever ha.s been created through the former expression is only what it is through that expression, while whatever has been created through the latter would not exist at all, unless it were something that it is not through this expression itself.
"^bis expression of the supreme Being is the supreme Being.
But since, as our reasoning shows, it is equally Certain that whatever the supreme Substance created, it created through nothing other than itself; and whatever it created, it created through its own most intimate expression, whether separately, by the utterance of separate words, or all at once, by the utterance of one word; what conclusion can be more evidently necessary, than that this expression of the supreme Being is no other than the supreme Being? Therefore, the consideration of this expression should not, m my opinion, be carelessly passed over. But before it can be discussed, I think some of the properties 60 ANSBLM.
of this supreme Substance should be diligently and earnestly investigated.
As all things were created through the supreme Being, so all live through it.
It is certain, then, that through the supreme Nature whatever is not identical with it has been created. But no rational mind can doubt that all creatures live and continue to exist, so long as they do exist, by the sustenance afforded by that very Being through whose creative act they are endowed with the existence that they have. For, by a like course of reasoning to that by which it has been gathered that all existing beings exist through some one being, hence that being alone exists through itself, and others through another than themselves — by a like course of reasoning, I say, it can be proved that whatever things live, live through some one being; hence that being alone lives through itself, and others through another than themselves.
But, since it cannot but be that those things which have been created live through another, and that by which they have been created lives through itself, necessarily, just as nothing has been created except through the creative, present Being, so nothing lives except through its preserving presence.
This Being is in all things, and throughout all; and all derive existence from it and exist through and in it.
But if this is true — rather, since this must be true, it follows that, where this Being is not, nothing is. It is, then, everywhere, and throughout all things, and MONOLOGIUM. 6l in all. But seeing that it is manifestly absurd that as any created being can in no wise exceed the immeasurableness of what creates and cherishes it, so the creative and cherishing Being cannot, in any way, exceed the sum of the things it has created; it is clear that this Being itself, is what supports and surpasses, includes and permeates all other things. If we unite this truth with the truths already discovered, we find it is this same Being which is in all and through all, and from which, and through which, and in which, all exist.
CHAPTER XV.
What can or cannot be stated concerning the substance of this Being.
Not without reason I am now strongly impelled to inquire as earnestly as I am able, which of all the statements that may be made regarding anything is substantially applicable to this so wonderful Nature. Fc% though I should be surprised if, among the names or words by which we designate things created from nothing, any should be found that could worthily be applied to the Substance which is the creator of all; yet, we must try and see to what end reason will lead this investigation.
As to relative expressions, at any rate, no one can doubt that no such expression describes what is essential to that in regard to which it is relatively employed. Hence, if any relative predication is made regarding the supreme Nature, it is not significant of its substance.
Therefore, it is manifest that this very expression, that this Nature, is the highest of all beings, or greater than those which have been created by it; or any other relative term that can, in like manner, be applied to it, does not describe its natural essence.
For, if none of those things ever existed, in relation to which it is called supreme or greater, it would not be conceived as either supreme or greater, yet it would not, therefore, be less good, or suffer detriment to its essential greatness in any degree. And this truth is clearly seen from the fact that this Nature exists through no other than itself, whatever there be that is good or great. If, then, the supreme Nature can be so conceived of as not supreme, that still it shall be in no wise greater or less than when it is conceived of as the highest of all beings, it is manifest that the term supreme, taken by itself, does not describe that Being which is altogether greater and better than whatever is not what it is. But, what these considerations show regarding the term supreme or highest is found to be true, in like manner, of other similar, relative expressions.
Passing over these relative predications, then, since none of them taken by itself represents the essence of anything, let our attention be turned to the discussion of other kinds of predication.
Now, certainly if one diligently considers separately whatever there is that is not of a relative nature, either it is such that, to be it is in general better than not to be it, or such that, in some cases, not to be it is better than to be it. But I here understand the phrases, to be it and not to be it, in the same way in which I understand to be true and not to be true, to be bodily and not to be bodily, and the like. Indeed, to be anything is, in general, better than not to be it; as to be wise is better than not to be so; that is, it is better to be wise than not to be wise. For, though one who is just, but not wise, is apparently a better man than one who is wise, but not just, yet, taken by itself, it is not better not to be wise than to be wise. For, everything that is not wise, simply in so far as it is not wise, is less than what is wise, since everything that is not wise would be better if it were wise. In the same way, to be true is altogether better than not to be so, that is, better than not to be true; and just is better than not just; and to live than not to live.
But, in some cases, not to be a certain thing is better than to be it, as not to be gold may be better than to be gold. For it is better for man not to be gold, than to be gold; although it might be better for something to be gold, than not to be gold — lead, for instance. For though both, namely, man and lead are not gold, man is something as much better than gold, as he would be of inferior nature, were he gold; while lead is something as much more base than gold, as it would be more precious, were it gold.
But, from the fact that the supreme Nature may he so conceived of as not supreme, that supreme is neither in general better than not supreme, nor not supreme better, in any case, than supreme — from this fact rt is evident that there are many relative expressions which are by no means included in this classification. Whether, however, any are so included, I refrain from squiring; since it is sufficient, for my purpose, that undoubtedly none of these, taken by itself, describes the substance of the supreme Nature.
Since, then, it is true of whatever else there is, that, if it is taken independently, to be it is better than not to be it; as it is impious to suppose that the substance of the supreme Nature is anything, than which what is not it is in any way better, it must be true that this substance is whatever is, in general, better than what is not it. For, it alone is that, than which there is nothing better at all, and which is better than all things, which are not what it is.
It is not a material body, then, or any of those things which the bodily senses discern. For, than all these there is something better, which is not what they themselves are. For, the rational mind, as tc which no bodily sense can perceive what, or of what character, or how great, it is — the less this rational mind would be if it were any of those things that are in the scope of the bodily senses, the greater it is than any of these. For by no means should this supreme Being be said to be any of those things tc which something, which they themselves are not, is superior; and it should by all means, as our reasoning shows, be said to be any of those things to which everything, which is not what they themselves are, is inferior.
Hence, this Being must be living, wise, powerful, and all-powerful, true, just, blessed, eternal, and whatever, in like manner, is absolutely better than what ij not it. Why, then, should we make any further inquiry as to what that supreme Nature is, if it is mani fest which of all things it is, and which it is not?
CHAPTER XVI.
For this Being it is the same to be just that it is to be justice; an< so with regard to attributes that can be expressed in the sami way: and none of these shows of what character, or ho\ great, but what this Being is.
But perhaps, when this Being is called just, o: great, or anything like these, it is not shown what i is, but of what character, or how great it is. Fo every such term seems to be used with reference to qvxantity or magnitude; because everything that is just is so through justness, and so with other like cases, in the same way. Hence, the supreme Nature itself is not just, except through justness.
It seems, then, that by participation in this quality, that is, justness, the supremely good Substance is called just. But, if this is so, it is just through another, and not through itself. But this is contrary to the truth already established, that it is good, or great, or whatever it is at all, through itself and not through another. So, if it is not just, except through justness, and cannot be just, except through itself, what can be more clear than that this Nature is itself justness? And, when it is said to be just through justness, it is the same as saying that it is just through itself. And, when it is said to be just through itself, nothing else is understood than that it is just through justness. Hence, if it is inquired what the supreme Nature, which is in question, is in itself, what truer answer can be given, than Justness?
We must observe, then, how we are to understand the statement, that the Nature which is itself justness!s just. For, since a man cannot be justness, but can Possess justness, we do not conceive of a just man as being justness, but as possessing justness. Since, on the other hand, it cannot properly be said of the supreme Nature that it possesses justness, but that it is justness, when it is called just it is properly conceived °f as being justness, but not as possessing justness. Hence, if, when it is said to be justness, it is not said °f what character it is, but what it is, it follows that, when it is called just, it is not said of what character it is, but what it is.
Therefore, seeing that it is the same to say of the supreme Being, that it is just and that it is justness; and, when it is said that it is justness, it is nothing else than saying that it is just; it makes no difference whether it is said to be justness or to be just. Hence, when one is asked regarding the supreme Nature, what it is, the answer, Just, is not less fitting than the answer, Justness. Moreover, what we see to have been proved in the case of justness, the intellect is compelled to acknowledge as true of all attributes which are similarly predicated of this supreme Nature. Whatever such attribute is predicated of it, then, it is shown, not of what character, or how great, but what it is.