Now that all things have been named light and night, and the names which belong to the power of each have been assigned to these things and to those, everything is full at once of light and dark night, both equal, since neither has aught to do with the other. (10, 11) And thou shalt know the substance of the sky, and all the signs in the sky, and the resplendent works of the glowing sun’s pure torch, and whence they arose. And thou shalt learn likewise of the wandering deeds of the round-faced moon, and of her substance. Thou shalt know, too, the heavens that surround <<5>> us, whence they arose, and how Necessity took them and bound them to keep the limits of the stars ... how the earth, and the sun, and the moon, and the sky that is common to all, and the Milky Way, and the outermost Olympos, and the burning might of the stars arose. <<10>> R. P. 123, 124. (12) The narrower rings are filled with unmixed fire, and those next them with night, and in the midst of these rushes their portion of fire. In the midst of these circles is the divinity that directs the course of all things; for she is the beginner of all painful birth and all begetting, driving the female to the <<5>> embrace of the male, and the male to that of the female. R. P. 125. (13) First of all the gods she contrived Eros. R. P. 125. (14) Shining by night with borrowed light,[446] wandering round the earth. (15) Always looking to the beams of the sun. (16) For just as thought finds at any time the mixture of its erring organs, so does it come to men; for that which thinks is the same, namely, the substance of the limbs, in each and every man; for their thought is that of which there is more in them.[447] R. P. 128. (17) On the right boys; on the left girls.[448] (19) Thus, according to men’s opinions, did things come into being, and thus they are now. In time they will grow up and pass away. To each of these things men have assigned a fixed name. R. P. 129 b. Footnote 432: For these see Hesiod, _Theog._ 748. Footnote 433: See below, p. 211, _n._ 459. Footnote 434: I read μῦθος as in the parallel passage fr. 8 _ad init._ Diels’s interpretation of θυμὸς ὁδοῖο (the MS. reading here) as _ein lebendiger Weg_ does not convince me, and the confusion of the two words is fairly common. Footnote 435: