 It thus seems preferable to understand What Is as coterminous but not consubstantial with the perceptible cosmos: it is in exactly the same place where the perceptible cosmos is, but is a separate and distinct “substance.” (Note the parallels between fr. 8.30b-31 and fr. 10.5-7, as well as between fr. 8.24 and fr. 9.3.) On this view, What Is imperceptibly interpenetrates or runs through all things while yet maintaining its own identity distinct from theirs. Something like this seems to be how Anaxagoras envisioned the relation between Mind and the rest of the world’s things: Mind, he says, “is now where also all the others are, in that which surrounds many things and in those which have accreted and in those which have separated out” (Anaxag. fr. 14). Parmenides’ vision of the relation between What Is and the developed cosmos, as coterminous but not consubstantial, also has its analogue in Xenophanes’ conception of the relation between his one greatest god and the cosmos, as well as in Empedocles’ conception of the divinity that is the persistent aspect of the cosmos’ perfectly unified condition, darting throughout the cosmos with its swift thought. Both appear to be coterminous but not consubstantial with the cosmos they penetrate.