Of course if we try to conceive two individuals so absolutely alike both in essence and accidents, both in the abstract and in the concrete, as to be indiscernible either by our senses or by our intellect, or by any intellect—even the Divine Intellect—we are simply conceiving _the same thing_ twice over. But is there anything impossible or contradictory in thinking that God could create two perfectly similar beings, distinct from each other only individually, so similar, however, that neither human sense nor human intellect could apprehend them as two, but only as one? The impossibility is not apparent. Were they two material individuals they should, of course, occupy the same space in order to have similar spatial relations, but impenetrability is not essential to corporeal substances. And even in the view that each is individuated by its “_materia signata_” it is not impossible to conceive numerically distinct quantified matters allied at the same time to the same dimensions of space. If, on the other hand, there be question of two pure spirits, absolutely similar specifically, even in the Thomistic view that here the individual distinction is at the same time specific there seems to be no sufficient ground for denying that the Divine Omnipotence could create two or more such individually (and therefore specifically) distinct spirits:(150) such distinction remaining, of course, indiscernible for the finite human intellect. The argument of Leibniz, that there would be _no sufficient reason_ for the creation of two such indiscernible beings, and that it would therefore be repugnant to the Divine Wisdom, is extrinsic to the question of their intrinsic possibility: if they be intrinsically possible they cannot be repugnant to any attribute of the Divinity, either to the Divine Omnipotence or to the Divine Wisdom.