 So the analysis of being reveals two meanings of existence: the first affirms or establishes the existence of something; the second expresses, without affirming its existence, the reality by virtue of which something is what it is, namely, its essence. The first is what Avicenna calls “the existence related to the fact that [something] is established” (al-wuǧūd al-iṯbātī), the second identifies the “particular” or “proper existence” of the thing (al-wuǧūd al-ḫāṣṣ). As regards the latter, one is either not required to know whether the thing is or is not existent or else one ignores the whole question. In the first sense, then, the “existent” (or “existing”) thing stands for “what is established” (al-muṯbat) or “realized” (al-muḥaṣṣal) and affirms that something exists; in the second sense, which is expressed by “proper existence”, what is referred to is the “reality” (al-ḥaqīqa), “nature” (al-ṭabīʿa), “essence” (al-ḏāt) or—according to Avicenna’s technical terminology—“quiddity” (māhiyya) or “thingness” (šayʾiyya) of the thing. Here no existential judgment is implied (one does not know if the thing exists); what is expressed is an intentional note, independent of its existence, which necessarily accompanies it (Ilāhiyyāt, I, 5, 31, 1–9).