Par.

  1 Pre|                         PREFACE.~In this book Anselm discusses, under
  2 Pre|         other topics connected with this subject, under the form
  3 Pre|             form for the writing of this meditation; in order that
  4 Pre|          objections as occur to me.~This task I have long refused
  5 Pre|            for the more they wanted this work to be adaptable to
  6 Pre|             able, I have prosecuted this work within the limits they
  7 Pre|       limits they set.~I was led to this undertaking in the hope
  8 Pre|           thing. For I know that in this book I have not so much
  9 Pre|            their own use, condemned this writing to long remembrance.
 10 Pre|          man that I have offered in this work any thought that is
 11 Pre|            no attention before. And this method I knew to be in accordance
 12 Pre|           if any shall wish to copy this work, he shall be careful
 13 Pre|           shall be careful to place this preface at the beginning
 14 Pre|         understanding the matter of this book, if he has taken note
 15 Pre|         that one who has first seen this preface will not pronounce
 16 1  |           And, although he could do this in many ways, I shall adopt
 17 1  |            good, it is natural that this man should, at some time,
 18 1  |            no knowledge. And if, in this discussion, I use any argument
 19 1  |           wish it to be received in this way: although, on the grounds
 20 1  |     necessarily, yet it is not, for this reason, said to be absolutely
 21 1  |         being is. But who can doubt this very being, through which
 22 1  |          exist, to be a great good? This must be, then, a good through
 23 1  |            they themselves are, and this being alone is good through
 24 1  |         good through itself. Hence, this alone is supremely good,
 25 3  |            through something. Since this is true, either there is
 26 3  |            case, they exist through this very power, which is one,
 27 3  |            all things exist through this very being, which is one,
 28 3  |            than one, which, without this one, cannot exist.~But that
 29 3  |       things that are exist through this one being, doubtless this
 30 3  |           this one being, doubtless this one being exists through
 31 3  |          other than themselves, and this alone through itself. But
 32 4  |         course of reasoning reaches this conclusion: that the multitude
 33 4  |            ranked as inferior.~Now, this. nature which is such, either
 34 4  |            more natures than one of this sort, and they are of equal
 35 4  |             more than one nature of this kind. We conclude, then,
 36 4  |             of all existing beings. This, however, it cannot be,
 37 5  |                  CHAPTER V.~Just as this Nature exists through itself,
 38 5  |       profitable to examine whether this Nature, and all things that
 39 5  |        beings derive existence from this supreme Nature. And therefore,
 40 5  |      supreme Nature. And therefore, this Nature derives existence
 41 6  |                         CHAPTER VI.~This Nature was not brought into
 42 6  |         first consider, separately, this supreme Nature, which exists
 43 6  |           it is evident, then, that this Nature is whatever it is,
 44 6  |          connected demonstration of this matter.~For, seeing that
 45 6  |            matter.~For, seeing that this my meditation has suddenly
 46 6  |    ambiguity in my discussion up to this point, I may have the better
 47 6  |            what it finds here.~That this Nature, then, without which
 48 6  |        exist before it. Seeing that this Being, then, does not exist
 49 6  |          through another.~Again: if this Nature derives existence
 50 6  |             sufficiently clear that this good, without which there
 51 6  |           not even conceivable that this Nature was preceded by any
 52 6  |           seems best to conceive of this subject in the way in which
 53 7  |          other beings exist through this Nature and derive existence
 54 7  |          Substance, whether because this Substance created them all,
 55 7  |           all exist through it, for this reason, namely, that there
 56 7  |          another existing material, this supreme Substance has merely
 57 7  |             I do not doubt that all this solid world, with its parts,
 58 7  |             say that I do not doubt this. But I ask, whence this
 59 7  |             this. But I ask, whence this very material that I have
 60 7  |           there is some material of this material, then that is more
 61 7  |             some third being -- but this last, at any rate, does
 62 7  |             themselves, but through this supreme Being. Hence, that
 63 7  |         derive existence, since, if this were the case, it would
 64 7  |          change and corruption. But this it is impious to suppose.
 65 7  |       everything that is other than this supreme Nature is less than
 66 7  |           anything other than it in this way derives existence from
 67 7  |         anything else exist through this Being, except by its creation,
 68 7  |             be more clear than that this supreme Essence nevertheless
 69 8  |            is to be understood that this Nature created all things
 70 8  |   confronted with a doubt regarding this term nothing. For, from
 71 8  |           being of what it effects. This is so firmly believed, as
 72 8  |           was created from nothing, this very nothing was the cause
 73 8  |             from something.~But, if this is posited as a truth, then
 74 8  |         reasoning had brought me to this conclusion, that all other
 75 8  |           beings were so created by this Substance, that that from
 76 8  |        determined not to neglect in this meditation any possible
 77 8  |             three ways, then -- and this suffices for the removal
 78 8  |          speak at all. According to this interpretation, to one who
 79 8  |           it never was created. But this answer is unintelligible
 80 8  |             not exist at all, as if this very nothing were some existent
 81 8  |        could be created. But, since this is always false, as often
 82 8  |            chapter is understood in this sense, that with the exception
 83 8  |          not from anything; just as this conclusion consistently
 84 8  |            as he was not before.~In this way, then, we can understand,
 85 8  |             we understand that when this Being created them, it created
 86 9  |           before their creation, to this extent, that they were not
 87 10 |                          CHAPTER X.~This thought is a kind of expression
 88 10 |            he intends to make. ~BUT this model of things, which preceded
 89 10 |      thinking of the object itself.~This last, then, should be called
 90 10 |        expression which consists of this sort of words, nor can there
 91 11 |          according to, and through, this same most profound expression,
 92 11 |             concept, yet I see that this analogy is very incomplete.~
 93 11 |        means has he the power to do this, except by uniting in this
 94 11 |          this, except by uniting in this idea the parts that he has
 95 11 |         known externally.~Hence, in this respect, these inner expressions
 96 11 |    something that it is not through this expression itself.~ ~
 97 12 |                        CHAPTER XII.~This expression of the supreme
 98 12 |      evidently necessary, than that this expression of the supreme
 99 12 |     Therefore, the consideration of this expression should not, in
100 12 |           some of the properties of this supreme Substance should
101 14 |                        CHAPTER XIV.~This Being is in all things,
102 14 |          through and in it. ~BUT if this is true -- rather, since
103 14 |            is true -- rather, since this must be true, it follows
104 14 |              it follows that, where this Being is not, nothing is.
105 14 |           created; it is clear that this Being itself, is what supports
106 14 |           other things. If we unite this truth with the truths already
107 14 |           discovered, we find it is this same Being which is in all
108 15 |         concerning the substance of this Being. ~NOT without reason
109 15 |         substantially applicable to this so wonderful Nature. For,
110 15 |           what end reason will lead this investigation.~As to relative
111 15 |      Therefore, it is manifest that this very expression, that this
112 15 |          this very expression, that this Nature, is the highest of
113 15 |        greatness in any degree. And this truth is clearly seen from
114 15 |             seen from the fact that this Nature exists through no
115 15 |           case, than supreme --from this fact it is evident that
116 15 |             by no means included in this classification. Whether,
117 15 |        better, it must be true that this substance is whatever is,
118 15 |             great, it is --the less this rational mind would be if
119 15 |              For by no means should this supreme Being be said to
120 15 |            are, is inferior.~Hence, this Being must be living, wise,
121 16 |                    CHAPTER XVI.~For this Being it is the same to
122 16 |              or how great, but what this Being is. ~BUT perhaps,
123 16 |        Being is. ~BUT perhaps, when this Being is called just, or
124 16 |            that by participation in this quality, that is, justness,
125 16 |             is called just. But, if this is so, it is just through
126 16 |             not through itself. But this is contrary to the truth
127 16 |             be more clear than that this Nature is itself justness?
128 16 |             similarly predicated of this supreme Nature. Whatever
129 17 |            be applicable to it. But this impious falsehood the whole
130 17 |        supreme Substance is one; so this substance is whatever it
131 17 |           such a way that it is not this same thing, according to
132 17 |             essentially in any way, this is all of what it is. Therefore,
133 18 |            FROM what time, then, as this so simple Nature which creates
134 18 |             has a beginning, it has this either from or through itself,
135 18 |          supreme good perishes. But this Being is itself the true
136 18 |             conceive of a time when this began to be true, or when
137 18 |             destined to be; or when this shall cease to be true,
138 19 |          before or will exist after this Being. ~BUT here we are
139 19 |           before it appears to make this statement, "that there was
140 19 |             a mass of arguments, if this nothing so easily demolishes
141 19 |          nothing.~But, rather ought this nothing to be resisted,
142 19 |             nothing to nothing.~For this one assertion, namely, that
143 19 |         meanings. For, one sense of this statement is that, before
144 19 |            to fly," I could explain this assertion either in this
145 19 |            this assertion either in this way, that nothing, as an
146 19 |         which would be false; or in this way, that not anything has
147 19 |         after that Being.~If, then, this interpretation of the term
148 20 |           been concluded above that this creative Nature exists everywhere,
149 20 |      anything at all without it; if this Being itself exists nowhere
150 20 |            is no need to state that this is false. Hence, the former
151 20 |             exists. But seeing that this is false -- for place and
152 20 |           and whenever anything is, this is not true. For, since
153 21 |             place or time. ~BUT, if this is true, either it exists
154 21 |          individual place and time. This is doubtless impossible,
155 21 |            at the same time outside this place.~What exists as a
156 21 |        exists. But the absurdity of this supposition is proved by
157 21 |          now examine, then, whether this supreme Nature exists, as
158 21 |    themselves simultaneous? But, if this Being exists, as a whole,
159 21 |        periods of time, it has with this time present, past, and
160 21 |             immutable? -- how shall this be so, if that Nature is
161 22 |        present, and future.~For, to this law of space and time, nothing
162 22 |          Hence, though of beings of this class it is with all truth
163 22 |             beings which are not of this class, no such conclusion
164 22 |             all?~Seeing, then, that this is the condition of place
165 22 |           one --seeing, I say, that this is the condition governing
166 22 |         time, and in like manner in this, or that other, place or
167 22 |             place or time, then, is this Being properly said to exist,
168 22 |           does it exist in terms of this fleeting present, in which
169 23 |              since it is plain that this supreme Nature is not more
170 23 |           said to be everywhere, in this sense, that it may be understood
171 23 |         merely in all places, since this sense is supported by the
172 23 |           said to be everywhere, in this sense, that it is in all
173 23 |            existing things, than in this sense, namely that it is
174 24 |             IT is also evident that this supreme Substance is without
175 24 |         understood, when applied to this Substance, to signify eternity,
176 24 |            unlike itself?~Hence, if this Being is said to exist always;
177 24 |            sense can be attached to this statement, than that it
178 24 |             already been shown that this Substance is nothing else
179 24 |            and perfectly whole?~For this truth is, at any rate, clearly
180 24 |           of beginning and end; and this is proved to be consistent
181 25 |       mutable being.] ~BUT does not this Being, which has been shown
182 25 |             of accident, since even this very fact that it is greater
183 25 |             itself variable.~Whence this conclusion, also, may be
184 25 |    non-occurrence, are by virtue of this very effect of theirs regarded
185 25 |        called accidents. Therefore, this Essence is always, in every
186 25 | signification of the term accident, this is undoubtedly true, that
187 26 |                   CHAPTER XXVI.~How this Being is said to be substance:
188 26 |        concerning the simplicity of this Nature is established, how
189 26 |             the immutable purity of this Being is inaccessible to
190 27 |             treatment of substance, this Substance cannot be included,
191 27 |        certainly be maintained that this Being is spirit and not
192 27 |            more spirits than one of this kind, it must, by all means,
193 28 |                     CHAPTER XXVIII.~This Spirit exists simply, and
194 28 |            all. For, seeing that of this Spirit, because of its immutable
195 28 |            that its existence is of this character, it is rightly
196 28 |            at some time; and, since this former existence of theirs
197 28 |        beings, which are other than this Spirit himself, have come
198 28 |          And since the existence of this ineffable Spirit alone can
199 28 |      perfect, simple, and absolute, this may very certainly be justly
200 28 |           be almost non-existent -- this assuredly may be rightly
201 28 |          non-existent.~According to this course of reasoning, then,
202 29 |            it reasonable to examine this Spirit's expression (locutio),
203 29 |          been ascertained regarding this expression above has the
204 29 |          more careful discussion of this expression by the fact that
205 29 |             Spirit himself. For, if this Spirit created nothing except
206 29 |   impossible that the expression of this Spirit is included among
207 29 |            remaining is, then, that this expression of the supreme
208 29 |          supreme Spirit. Therefore, this expression itself can be
209 29 |     intelligence (intelligentia) of this Spirit, by which he conceives
210 29 |   expressing anything, according to this kind of expression, but
211 29 |             altogether indivisible, this his expression must be so
212 30 |                        CHAPTER XXX.~This expression does not consist
213 30 |           doubtful, namely, whether this expression consists of more
214 31 |                       CHAPTER XXXI.~This Word itself is not the likeness
215 31 |              But perhaps nothing of this ambiguity will remain if --
216 31 |           Essence is found.~For, in this way the Word of supreme
217 31 |             supremely great.~For on this account, perhaps, -- nay,
218 31 |         some way alive is more like this supreme Nature, than that
219 31 |     cognises anything, is more like this Nature than what is not
220 31 |           Essence. And I think that this can easily be ascertained
221 31 |           necessarily follows, that this Word is not more nor less
222 32 |          coeternal Word. ~BUT since this is true, how can what is
223 32 |         likeness of that object, if this is not the word corresponding
224 32 |    corresponding.~But, according to this reasoning, if there were
225 32 |          which is nothing else than this Spirit, would understand
226 33 |           he expresses himself?~For this Word also, by which he expresses
227 33 |           more truly it succeeds in this, the more truly does it
228 33 |         object itself; and, indeed, this fact is observed more clearly
229 33 |        through my ocular vision and this image is the word corresponding
230 33 |           it, namely, its Word? And this Word, although of a subject
231 33 |      created world, since it is not this world's likeness, but its
232 34 |             in themselves, but what this Spirit himself is. For,
233 36 |       clearly comprehended that how this Spirit expresses, or how
234 36 |          likeness. Therefore, since this is also an established truth,
235 37 |          relation to his creatures, this relation his Word also sustains:
236 37 |          not simultaneously sustain this relation as more than one
237 37 |        which have been created. For this Essence, through no other
238 37 |           bears to what he creates, this relation his Word also bears,
239 38 |          two creators.~But although this is true, yet it is most
240 39 |                      CHAPTER XXXIX.~This Word derives existence from
241 39 |       supreme Spirit by birth. ~AND this truth, it seems, can be
242 39 |           Being. And, to dispose of this comparison with all brevity,
243 39 |           If, then, many objects of this sort are without absurdity
244 40 |             is sufficient to effect this birth, and the more what
245 41 |             impossible to establish this proposition, unless, in
246 42 |             truly the Father, while this Word is most truly his Son.
247 42 |          Son. But I think that even this question should not be neglected:
248 42 |             mother or daughter? And this is certainly a natural fact
249 42 |             father than mother, for this reason, that the first and
250 42 |           then it is most true that this offspring is not a daughter,
251 44 |            clearly proved how false this supposition is.~Hence, there
252 44 |           must have from the Father this very power of subsisting
253 44 |  impropriety be said to teach me by this very wisdom of his. But,
254 45 |          for reasons we have noted, this is true, it is much more
255 45 |             essence of the son. For this single explanation proves,
256 45 |            with the Father, but has this very essence from the Father;
257 46 |         well, not inconsistent with this same assertion. For it is
258 46 |          regarding it.~If, then, in this sense, the Son is called
259 46 |           have already seen; but in this sense, also, that in him
260 48 |          which we have remembrance, this is to express it mentally;
261 48 |            wisdom or understanding, this he likewise remembers. The
262 52 |                        CHAPTER LII.~This love is as great as the
263 52 |       himself. ~How great, then, is this love of the supreme Spirit,
264 53 |                       CHAPTER LIII.~This love is identical with the
265 53 |           It therefore follows that this love is nothing else than
266 53 |           supreme Being? Therefore, this love is supreme Wisdom,
267 54 |      apprehended from the fact that this love proceeds not from that
268 55 |                         CHAPTER LV.~This love is not their Son. ~
269 55 |            is not their Son. ~SINCE this love, then, has its being
270 55 |              to some one being --of this no existing nature allows
271 56 |          STILL, it is apparent that this love can neither be said,
272 56 |             effect of its cause.~On this ground, then, love, proceeding
273 57 |                       CHAPTER LVII.~This love is uncreated and creator,
274 57 |         Father and Son. ~BUT, since this love separately is the supreme
275 57 |            other than itself; since this is true, necessarily, as
276 57 |         fashion, yet the truth that this Being sends forth this,
277 57 |         that this Being sends forth this, its love, which proceeds
278 57 |       expressed than by saying that this Being breathes its love.~
279 57 |          breathes its love.~But, if this expression is admissible,
280 57 |          mysteriously proceeds.~And this love, too, it seems, from
281 57 |             itself. And, indeed, if this love is actually designated
282 57 |           as by its own name, since this name equally describes the
283 57 |           Son: it will be useful to this effect also, that through
284 57 |           effect also, that through this name it shall be signified
285 57 |             shall be signified that this love is identical with Father
286 60 |          supreme Being. ~BUT, while this discussion engages our attention,
287 60 |             attention, I think that this truth, which occurs to me
288 60 |             through his Spirit; and this Spirit were able through
289 61 |          some being? and why is not this Spirit the Father of some
290 61 |            and the Spirit love.~But this question is easily answered,
291 62 |             prove inconsistent with this assertion. It should not
292 62 |          and the other two. But, if this is true, are there not in
293 62 |           must there be begotten of this substance, and so many spirits
294 63 |             and that, nevertheless, this, if attributed to the three
295 63 |            expressive being.~Hence, this fact may also be clearly
296 63 |           image and his Son.~And in this truth I find a strange and
297 63 |           them; yet it appears that this Word itself can in no wise
298 63 |             is to be concluded that this sole Word corresponds to
299 63 |        words than one, but one; and this Word corresponds not to
300 64 |                CHAPTER LXIV.~Though this truth is inexplicable, it
301 64 |          the attempt to explain how this thing is. For it is my opinion
302 64 |            ought to be satisfied if this reasoning shall have brought
303 64 |            enough to recognise that this object most certainly exists;
304 64 |           of the self-expression of this Wisdom that the Father begets
305 65 |         already been established in this very discussion, namely,
306 65 |             sense of these words in this case is by no means that
307 65 |          truth discovered regarding this incomprehensible object,
308 65 |            face in a mirror. And in this way, we often express and
309 65 |             supreme Nature, and yet this Nature itself remains not
310 65 |         attempts to achieve through this shadowy signification.~For,
311 65 |           transcends all things.~In this way, then, is that Nature
312 66 |           be ascertained concerning this Nature in terms of its own
313 66 |          being be by nature. Hence, this being, through its greater
314 66 |             to the investigation of this Being, so it is not the
315 66 |        Being, so it is not the less this same rational mind alone,
316 66 |            achieve the discovery of this same Being. For it has already
317 66 |      already been acknowledged that this approaches it most nearly,
318 67 |          like the supreme Wisdom as this power of remembering, and
319 68 |            order that it might love this Being. ~IT seems to follow,
320 68 |           voluntary performance, of this image which is impressed
321 68 |           good from the lesser; but this power is altogether useless
322 68 |           of true discernment.~From this, then, it seems clear enough
323 68 |           rational being exists for this purpose, that according
324 68 |            creature was created for this purpose, that it might love
325 68 |           above all other goods, as this Being is itself the supreme
326 68 |          rational being cannot love this Being, unless it has devoted
327 69 |            The soul that ever loves this Essence lives at some time
328 69 |          must have been created for this end, that it might love
329 69 |             been created either for this end, that it might love
330 69 |             Being eternally; or for this, that at some time it might
331 69 |   voluntarily, or by violence, lose this love.~But it is impious
332 69 |       supreme Wisdom created it for this end, that at some time,
333 69 |             that it was created for this end, that it might love
334 69 |        supreme Being eternally. But this it cannot do unless it lives
335 70 |                        CHAPTER LXX.~This Being gives itself in return
336 70 |             loving him.~But what is this return? For, if he gave
337 70 |           useless to itself without this love, is with it preeminent
338 70 |   preeminent among all natures.~For this same good, which demands
339 70 |       satisfy the soul that desires this supreme Being.~Or, if it
340 71 |              The soul that despises this being will be eternally
341 71 |          eternally miserable. ~FROM this it may be inferred, as a
342 71 |             it is plain enough that this is a contradiction. Therefore,
343 72 |            nor the soul that scorns this Being eternally miserable.
344 73 |    blessedness or misery, -- of all this I think it certainly most
345 73 |    assuredly to believe. And toward this good every man ought to
346 74 |             able to train itself in this purpose, if it despairs
347 75 |            LXXV.~We must believe in this Being, that is, by believing
348 75 |            therefore, profitable to this human soul to believe the
349 75 |           may reach out for it. And this truth can be more briefly
350 75 |          things which are proper to this aim. For it seems that either
351 75 |         without, but within it. And this is indicated more distinctly
352 75 |           say, "toward" (ad) it.~On this ground, therefore, I think
353 77 |            love, may be proved from this fact alone, that, since
354 78 |          three; as if I should call this Being a Trinity because
355 78 |             say, for instance, that this wonderful Trinity is one
356 78 |      subject to, accidents, and for this reason they more properly
357 78 |             word Essence. Hence, on this ground, namely, of necessity,
358 79 |                      CHAPTER LXXIX.~This Essence itself is God, who
359 79 |            not nothing; and that to this supreme Essence the name