(1) What was was ever, and ever shall be. For, if it had come into being, it needs must have been nothing before it came into being. Now, if it were nothing, in no wise could anything have arisen out of nothing. R. P. 142.
(2) Since, then, it has not come into being, and since it is, was ever, and ever shall be, it has no beginning or end, but is without limit. For, if it had come into being, it would have had a beginning (for it would have begun to come into being at some time or other) and an end (for it would have ceased to come into being at some time or other); but, if it neither began nor ended, and ever was and ever shall be, it has no beginning or end; for it is not possible for anything to be ever without all being. R. P. 143.
(3) Further, just as it ever is, so it must ever be infinite in magnitude. R. P. 143.
(4) But nothing which has a beginning or end is either eternal or infinite. R. P. 143.
(5) If it were not one, it would be bounded by something else. R. P. 144 a.
(6) For if it is (infinite), it must be one; for if it were two, it could not be infinite; for then they would be bounded by one another.[[901]] R. P. 144.
(6a) (And, since it is one, it is alike throughout; for if it were unlike, it would be many and not one.)[[902]]
(7) So then it is eternal and infinite and one and all alike. And it cannot perish nor become greater, nor does it suffer pain or grief. For, if any of these things happened to it, it would no longer be one. For if it is altered, then the real must needs not be all alike, but what was before must pass away, and what was not must come into being. Now, if it changed by so much as a single hair in ten thousand years, it would all perish in the whole of time.
Further, it is not possible either that its order should be changed; for the order which it had before does not perish, nor does that which was not come into being. But, since nothing is either added to it or passes away or is altered, how can any real thing have had its order changed? For if anything became different, that would amount to a change in its order.
Nor does it suffer pain; for a thing in pain could not all be. For a thing in pain could not be ever, nor has it the same power as what is whole. Nor would it be alike, if it were in pain; for it is only from the addition or subtraction of something that it could feel pain, and then it would no longer be alike. Nor could what is whole feel pain; for then what was whole and what was real would pass away, and what was not would come into being. And the same argument applies to grief as to pain.