also dependent and contingent. The longer the chain becomes, the greater (1) the dependence and need. In reality, this amounts to positing infinitely many nonexistent things. Their multitude does not make them cease to be nonexistent; it is therefore impossible for any existent thing to be found among them. All of this is explained fully elsewhere.

The point here is that there must exist the self-sufficient, beginningless Being who is necessary in Himself and independent of all besides Him in every respect, so that He is in no way dependent upon anything else. Everything in the world, however, depends upon something else. This dependence (2) is manifest in every part of the world to anyone who reflects upon it: no part brings anything (3) into existence entirely by itself; indeed, none is ever self-sufficient. It is therefore impossible for any of it to be necessary in existence.

Thus, the Necessary, Self-Subsisting, Self-Sufficient Being must be distinct from the world, and He must possess every perfection [whose existence is possible] (4) and which entails no deficiency. For if He did not possess it, (* then that perfection would either be impossible for Him. But that is inconceivable, since it has been posited as possible in existence, and because (5) contingent beings *) (6) possess (7) great perfections. The Creator has a greater claim to perfection than the created; the beginningless has a greater claim to it than that which came into being; and the necessary has a greater claim to it than the contingent, because it is more perfect in existence. That which is more perfect has a greater claim to perfection than that which is less perfect. Moreover, the creature’s perfection comes from the Creator, so the Creator of perfection has the greater claim to perfection.

And they say: