32–33) On account of that is the precept that Being is not (first) incompletable. Since nothing is lacking to it; otherwise, it would be deprived of everything.32
D 2
Λεῦσσε δ᾽ ὅμως ἀπεόντα νόῳ παρεόντα βεβαίως·
οὐ γὰρ ἀποτμήξει τὸ ἐὸν τοῦ ἐόντος ἔχεσθαι
οὔτε σκιδνάμενον πάντῃ πάντως κατὰ κόσμον
οὔτε συνιστάμενον.
Yet just behold how what was previously absent has steadfast presence for apprehension, since (no apprehension) can cut up the coherence of Being = Being, neither to a bestrewal everywhere through out the whole world nor to a standing side by side.33
D 8, 34–51
ταὐτὸν δ᾽ ἐστὶ νοεῖν τε καὶ οὕνεκέν ἐστι νόημα.
35 οὐ γὰρ ἄνευ τοῦ ἐόντος, ἐν ᾧ πεφατισμένον ἐστίν,
εὑρήσεις τὸ νοεῖν· οὐδὲν γὰρ <ἢ> ἔστιν ἢ ἔσται
ἄλλο πάρεξ τοῦ ἐόντος, ἐπεὶ τό γε μοῖρ᾽ ἐπέδησεν
οὖλον ἀκίνητόν τ᾽ ἔμεναι· τῷ πάντ᾽ ὄνομ(α) ἔσται
ὅσσα βροτοὶ κατέθεντο πεποιθότες εἶναι ἀληθῆ,
40 γίγνεσθαί τε καὶ ὄλλυσθαι, εἶναί τε καὶ οὐχί,
καὶ τόπον ἀλλάσσειν διά τε χρόα φανὸν ἀμείβειν.
αὐτὰρ ἐπεὶ πεῖρας πύματον, τετελεσμένον ἐστί,
πάντοθεν εὐκύκλου σφαίρης ἐναλίγκιον ὄγκῳ,
μεσσόθεν ἰσοπαλὲς πάντῃ· τὸ γὰρ οὔτε τι μεῖζον
45 οὔτε τι βαιότερον πέλεναι χρεόν ἐστι τῇ ἢ τῇ.
οὔτε γὰρ οὔτεον ἔστι, τό κεν παύοι μιν ἱκνεῖσθαι
εἰς ὁμόν, οὔτ᾽ ἐὸν ἔστιν ὅπως εἴη κεν ἐόντος
τῇ μᾶλλον τῇ δ᾽ ἧσσον, ἐπεὶ πᾶν ἐστιν ἄσυλον·
οἷ γὰρ πάντοθεν ἶσον, ὁμῶς ἐν πείρασι κύρει.
50 Ἐν τῷ σοι παύω πιστὸν λόγον ἠδὲ νόημα
ἀμφὶς ἀληθείης·
34) But apprehension and that for the sake of which there is apprehension are the same.
35–36) For not without Being, in which (that) is pronounced, will you disclosively question apprehension; for neither was, nor is, nor will be anything outside of and next to Being.
32. It would altogether not be—if it harbored even the least “not.”
33. Cf. p. 40, section b.