For instance, in the originated we see ignorance; in the Pre-existent we affirm knowledge. In the originated we see weakness; in the Pre-existent we affirm power. In the originated we see poverty; in the Pre-existent we affirm wealth. Hence the originated is the source of all imperfections, and the Pre-existent is the sum of all perfections. And since the knowledge of the originated is in need of objects of knowledge, the knowledge of the Pre-existent must be independent of their existence. It follows that the specifications and individuations of created things, which are the objects of the divine knowledge, are not pre-existent. Moreover, the attributes of divine perfection are not so yielding to the exertions of the human mind as to enable us to determine whether the divine knowledge is in need of objects or not (82:14)

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