And on this account the middle of the heavens, and the extremity of the circular motion which is toward us, appear to be especially common to all things, this above, and that beneath; because the one always abides; and the extremity of the circle also abides, possessing a sameness of subsistence. Hence, since that which is light is naturally carried upward, and that which is heavy, downward; the comprehending boundary which is toward the middle, and also the middle itself are downward; but the containing boundary which is toward the extremity, and the extremity itself are upward. On this account place appears to be a superficies, and, as it were, a vessel and that which contains. Further still; place in a certain respect subsists together with the thing which it contains: for boundaries subsist together with that which is bounded. Hence that body is in place, beyond which there is some other body that contains it; but that is not in place beyond which there is no such body. On this account, though water should become a thing of this kind, yet the parts of it will be moved; for they are comprehended by each other. But the universe in a certain respect will be moved, and in a certain respect not: for so far as it is the whole, at the same time it will not change its place; but it will be moved in a circle; for this is the place of the parts. And some things, indeed, will not be moved upward and downward, but in a circle: but others, namely, such as have rarity and density, will be moved upward and downward. As we have said, however, some things are in place according to capacity, but others according to energy. On this account, when that which is of similar parts is continued the parts are in place according to capacity; but when they are separate, and touch, like a heap, then they are in place according to energy. And some things indeed are in place essentially; as, for instance, everybody which is movable, either according to lation, or according to increase, is essentially somewhere. But heaven (that is, the universe) is not, as we have said, anywhere totally, nor in one certain place, since no body comprehends it; but so far as it is moved, so far its parts are in place; for one part adheres to another. But other things are in place accidentally; as for instance soul and the universe; for all the parts are in a certain respect in place; since in a circle one part comprehends another. Hence the upward body alone is moved in a circle; But the universe is not anywhere: for somewhere, is itself something, and it is necessary that there should be something else in which this somewhere is, and which contains it. But beside the universe and the whole there is nothing external to the universe. Hence all things are contained in the heaven: for the heaven is perhaps the universe. But place is not the heaven, but a certain extremity of the heaven, and a quiescent boundary which touches the movable body. Hence the earth is in water, this in air, and air in ether; ether is in the heaven: but heaven is no longer in anything else. But from these things it is evident, that this explanation of place being admitted, all the doubts may be solved: for neither is it necessary that place should be co-increased; nor that there should be a place of a point; nor that two bodies should be in the same place; nor that there should be any corporeal interval: for that which is between place is any casual body, and not an interval of body. Place also is somewhere, yet not as in place, but as bound in the thing bounded: for not every being is in place, but only movable body. Everything therefore tends to its own place in a becoming manner: for that which is next in order and touches, but not by violence, is of a kindred nature; and being con-nascent indeed, they are impassive; but when they come into contact they are mutually passive and active. Hence everything naturally abides in its proper place, not irrationally: for this particular part has the same ratio to the whole place, as a divided part to the whole; as for instance, when anyone moves a portion of water or air. Thus also is air to water; for this is as matter, but that as form. Water indeed is the matter of air; but air, is as it were a certain energy of water. For water is air in capacity; but air is after another manner water in capacity. Afterward, however, we shall determine concerning these things; but the occasion rendered it necessary to speak about them at present: and what has now been obscurely said will then be more perspicuous. If therefore the same thing is matter and energy; for water is both, but is one in capacity, and the other in energy; it will subsist in a certain respect as a part to the whole period hence also in these there is contact. But there is a coherence when both become one in energy. And concerning place indeed, that it is, and what it is, has been said.
