Theoph. Fr. 17; Diog. Laer. viii. 48; _Dox._ 492. Theophrastos says that Parmenides was the first to call the heavens a universe and the earth spheroidal. Theoph. _de Sens._ 3; _Dox._ 499. Parmenides does not make any definite statements as to sensation, except that knowledge is in proportion to the excess of one of the two elements. Intelligence varies as the heat or the cold is in excess, and it is better and purer by reason of heat; but nevertheless it has need of a certain symmetry. (Vv. 146-149) ‘For,’ he says, ‘as at any time is the blending of very complex members in a man, so is the mind in men constituted; for that which thinks is the same in all men and in every man, viz., the essence of the members of the body; and the element that is in excess is thought.’ He says that perceiving and thinking are the same thing, and that remembering and forgetting come from these[62] as the result of mixture, but he does not say definitely whether, if they enter into the mixture in equal quantities, thought will arise or not, nor what the disposition should be. But it is evident that he believes sensation to take place by the presence of some quality in contrast with its opposite, where he says that a corpse does not perceive light and heat and sound by reason of the absence of fire, but that it perceives cold and silence and the similar contrasted qualities, and in general that being as a whole has a certain knowledge. So in his statements he seems to do away with what is difficult by leaving it out. Theophr. Fr. 7; Simpl. _Phys._ 25 r 115; _Dox._ 483. In the first book of his physics Theophrastos gives as the opinion of Parmenides: That which is outside of being is not-being, not-being is nothing, accordingly being is one. Hipp. _Phil._ 11; _Dox._ 564. Parmenides supposes that the all is one and eternal, and without beginning and spheroidal in form; but even he does not escape the opinion of the many, for he speaks of fire and earth as first principles of the all, of earth as matter, and of fire as agent and cause, and he says that the earth will come to an end, but in what way he does not say. He says that the all is eternal, and not generated, and spherical, and homogeneous, not having place in itself, and unmoved, and limited.[63] Plut. _Strom._ 5; _Dox._ 580. Parmenides the Eleatic, the companion of Xenophanes, both laid claim to his opinions, and at the same time took the opposite standpoint. For he declared the all to be eternal and immovable according to the real state of the case; for it is alone, existing alone, immovable and without beginning (v. 60); but there is a generation of the things that seem to be according to false opinion, and he excepts sense perceptions from the truth. He says that if anything exists besides being, this is not-being, but not-being does not exist at all. So there is left the being that has no beginning; and he says that the earth was formed by the precipitation of dense air.