" NextjWe must by all means stick to our sensations, that is, simply to the present impressions whether of the mind or of any criterion whatever, and similarly to our actual feelings, in order that we may have the means of determining that which needs confirmation and that which is obscure. '• When this is clearly understood, it is time to consider generally things which are obscure. T<> begin with, nothing comes into being out of what is non-existent a For in that case anything would have arisen out of anything, standing as it would in no need of its proper germs. 6 And if that which disappears had been destroyed and become non-existent, everything would have perished, that into which the things were dissolved being non-existent. Moreover, the sum total of things was always such as it is now, and such it will ever remain. For there is nothing into which it can change. For outside the sum of things there is nothing which could enter into it and bring about the change. ' ; Further [this he says also in the Larger Epitome near the beginning and in his First Book " On Nature "1, the whole of being consists of bodies and space. For the existence of bodies is everywhere attested by sense itself, and it is upon sensation that reason must rely when it attempts to infer the unknown from the known. And if there were no space (which we call also void and place and intangible nature), d bodies w r ould have nothing in which to be and