As a step towards settling which view is true, we must determine the
meaning of the name.

    The void is thought to be place with nothing in it. The reason for
this is that people take what exists to be body, and hold that while
every body is in place, void is place in which there is no body, so
that where there is no body, there must be void.

    Every body, again, they suppose to be tangible; and of this nature
is whatever has weight or lightness.

    Hence, by a syllogism, what has nothing heavy or light in it, is
void.

    This result, then, as I have said, is reached by syllogism. It would
be absurd to suppose that the point is void; for the void must be
place which has in it an interval in tangible body.

    But at all events we observe then that in one way the void is
described as what is not full of body perceptible to touch; and what
has heaviness and lightness is perceptible to touch. So we would raise
the question: what would they say of an interval that has colour or
sound-is it void or not? Clearly they would reply that if it could
receive what is tangible it was void, and if not, not.

    In another way void is that in which there is no "this" or corporeal
substance. So some say that the void is the matter of the body (they
identify the place, too, with this), and in this they speak
incorrectly; for the matter is not separable from the things, but they
are inquiring about the void as about something separable.

    Since we have determined the nature of place, and void must, if it
exists, be place deprived of body, and we have stated both in what
sense place exists and in what sense it does not, it is plain that
on this showing void does not exist, either unseparated or
separated; the void is meant to be, not body but rather an interval in
body. This is why the void is thought to be something, viz. because
place is, and for the same reasons. For the fact of motion in
respect of place comes to the aid both of those who maintain that
place is something over and above the bodies that come to occupy it,
and of those who maintain that the void is something. They state
that the void is the condition of movement in the sense of that in
which movement takes place; and this would be the kind of thing that
some say place is.

    But there is no necessity for there being a void if there is
movement. It is not in the least needed as a condition of movement
in general, for a reason which, incidentally, escaped Melissus; viz.
that the full can suffer qualitative change.

    But not even movement in respect of place involves a void; for
bodies may simultaneously make room for one another, though there is
no interval separate and apart from the bodies that are in movement.
And this is plain even in the rotation of continuous things, as in
that of liquids.

    And things can also be compressed not into a void but because they
squeeze out what is contained in them (as, for instance, when water is
compressed the air within it is squeezed out); and things can increase
in size not only by the entrance of something but also by
qualitative change; e.g. if water were to be transformed into air.

    In general, both the argument about increase of size and that
about water poured on to the ashes get in their own way. For either
not any and every part of the body is increased, or bodies may be
increased otherwise than by the addition of body, or there may be
two bodies in the same place (in which case they are claiming to solve
a quite general difficulty, but are not proving the existence of
void), or the whole body must be void, if it is increased in every
part and is increased by means of void. The same argument applies to
the ashes.

    It is evident, then, that it is easy to refute the arguments by
which they prove the existence of the void.