Moreover, the spheres are inside it without any choice on its part. Anything in which something else has been placed without its choosing is subjugated and governed, like a human being whose internal organs have been placed inside him; it therefore cannot be necessarily existent in itself. The least that can be said of anything necessarily existent in itself is that it cannot be subjugated and governed. [For if it were subjugated and governed] (1), it would be subject to a lord and acted upon by another. Anything acted upon by another would have its existence (2) dependent on the existence of that other, regardless of whether the effect constituted a perfection or a deficiency. For if it (3) were an addition, its perfection would depend on another and derive from that other, and it would therefore not exist through itself. If it were a deficiency, [another would have] (4) diminished it; and that of which another had deprived it would not be necessarily existent in itself (5). For [that which] is (6) necessarily existent in itself cannot be nonexistent. Thus, the missing part is neither necessarily existent (7) nor one of the necessary concomitants of that which is necessarily existent. Whatever is not such cannot be a deficiency when absent, since deficiency is the absence of a perfection, and every possible perfection is a necessary concomitant of that which is necessarily existent, as previously established. Yet the supposition is that it is a deficiency. It is thus clear that anything from which another has taken away one of the necessary concomitants of its existence,