The Aristotelian proof of Ibn Daud knows nothing about the origin of being. As far as Aristotle's own view is concerned there is no _temporal_ beginning either of being or of motion. Both are eternal, and so is matter, the basis of all genesis and change. God is the eternal cause of the eternal motion of the world, and hence of the eternal genesis and dissolution, which constitutes the life of the sublunar world. How to reconcile the idea of eternal time and eternal motion with the doctrine that an actual infinite is impossible we shall see when we treat Maimondes (p. 251). Ibn Daud does not adopt eternity of motion even hypothetically, as Maimonides does. But this merely removes the difficulty one step. For the infinity which is regarded impossible in phenomena is placed in God. But another more serious objection is the adoption of an Aristotelian argument where it does not suit. For the argument from motion does not give us a creator but a first mover. For Aristotle there is no creator, and his proof is adequate. But for Ibn Daud it is decidedly inadequate. We are so far minus a proof that God is a creator _ex nihilo_. Ibn Daud simply asserts that God created matter, but this argument does not prove it. As to the incorporeality of God Aristotle can prove it adequately from the eternity of motion. If a finite body (and there is no such thing as an infinite body) cannot have an infinite power, God, whose causing eternal motion argues infinite power, is not a body. Ibn Daud's attempt to prove God's infinity without the theory of infinite motion on the ground that time cannot affect what is immovable, is decidedly less satisfactory. On the whole then this adoption of Aristotle's argument from motion is not helpful, as it leads to eternity of matter, and God as the mover rather than the Creator. Gersonides was frank enough and bold enough to recognize this consequence and to adopt it. We shall see Maimonides's attitude when we come to treat of his philosophy.