Nor is it divisible, since it is all alike, and there is no more[441] of it in one place than in another, to hinder it from holding together, nor less of it, but everything is full of what is. Wherefore it is wholly continuous; for what is, is in contact <<25>> with what is. Moreover, it is immovable in the bonds of mighty chains, without beginning and without end; since coming into being and passing away have been driven afar, and true belief has cast them away. It is the same, and it rests in the self-same place, abiding in itself. And thus it remaineth constant in <<30>> its place; for hard necessity keeps it in the bonds of the limit that holds it fast on every side. Wherefore it is not permitted to what is to be infinite; for it is in need of nothing; while, if it were infinite, it would stand in need of everything.[442] R. P. 118. The thing that can be thought and that for the sake of which the thought exists is the same;[443] for you cannot find <<35>> thought without something that is, as to which it is uttered.[444] And there is not, and never shall be, anything besides what is, since fate has chained it so as to be whole and immovable. Wherefore all these things are but names which mortals have given, believing them to be true—coming into being and <<40>> passing away, being and not being, change of place and alteration of bright colour. R. P. 119. Since, then, it has a furthest limit, it is complete on every side, like the mass of a rounded sphere, equally poised from the centre in every direction; for it cannot be greater or <<45>> smaller in one place than in another. For there is no nothing that could keep it from reaching out equally, nor can aught that is be more here and less there than what is, since it is all inviolable. For the point from which it is equal in every direction tends equally to the limits. R. P. 120. THE WAY OF OPINION Here shall I close my trustworthy speech and thought <<50>> about the truth. Henceforward learn the opinions of mortals, giving ear to the deceptive ordering of my words. Mortals have made up their minds to name two forms, one of which they should not name,[445] and that is where they go astray from the truth. They have distinguished them as <<55>> opposite in form, and have assigned to them marks distinct from one another. To the one they allot the fire of heaven, gentle, very light, in every direction the same as itself, but not the same as the other. The other is just the opposite to it, dark night, a compact and heavy body. Of these I tell thee <<60>> the whole arrangement as it seems likely; for so no thought of mortals will ever outstrip thee. R. P. 121. (9)