Already in the eleventh century, however, the simple fact of the production of a new argument for the existence of God by Anselm, Archbishop of Canterbury, is a proof that, apart from the published disputes, a measure of doubt on the fundamental issue had arisen in the schools. It is urged [1376] that, though the argumentation of Anselm seems alien to the thought of his time, there is no proof that the idea of proving the existence of God was in any way pressed on him from the outside. It is, however, inconceivable that such an argument should be framed if no one had raised a doubt. And as a matter of fact the question was discussed in the schools, Anselm's treatise being a reproduction of his teaching. The monks of Bec, where he taught, urged him to write a treatise wherein nothing should be proved by mere authority, but all by necessity of reason or evidence of truth, and with an eye to objections of all sorts. [1377] In the preface to his Cur Deus Homo, again, he says that his first book is an answer to the objections of infidels who reject Christianity as irrational. [1378] Further, the nature of part of Anselm's theistic argument and the very able but friendly reply of Gaunilo (a Count of Montigni, who entered a convent near Tours, 1044-1083) show that the subject was within the range of private discussion. Anselm substantially follows St. Augustine; [1379] and men cannot have read the ancient books which so often spoke of atheism without confronting the atheistic idea. It is not to be supposed that Gaunilo was an unbeliever; but his argumentation is that of a man who had pondered the problem. [1380]