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HARVARD COLLEGE LIBRARY

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LUCRETIUS

OJI

THE NATURE OF THINGS.

A PHILOSOPHICAL POEM,

LITERALLY TRANSLATED INTO ENGLISH PROSE, BY THE

EEV. JOHN SELBY WATSON, M. A.

HEAD MASTER OV THE PROPRIETARY GRAMMAR SCHOOL, STOCXWELL.

TO WHICH IS ADJOINED

THE POETICAL VERSION

OF JOHN MASON GOOD.

LONDON : HENRY G. BOHN, YORK STREET, COVENT GARDEN.

MDCCCLI.

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JOHN CHILDS AND SON, -BUNGAY.'

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PREFACE.

My business has been to give, in the following pages^ a literal translation of the six books of Lucretius.

This task I have careftilly performed ; and it will, I trust, be no presumption to say, that he who wishes to know what is in Lucretius, without perusing the original, will leam it from this volume with greater certainty than from any other previously offered to the English reader.

The text immediately followed is that of Forbiger, which may, indeed, be rather called Wakefield's, for the one varies but litde from the other. But I have not dis- missed a single page of the translation without consulting the texts of Lambinus, Creech, and Havercamp, which are substantially the same, and, in many instances, far more satisfactory than Forbiger's.

Concerning all disputed or obscure passages, I have diligently examined the commentators, especially Lam- binus, who is almost instar omnium^ Creech, and Wake- field; and have added explanatory notes, respecting

IV PREFACE.

either the subject matter, or the translation of particular words or phrases.

The words which it has been found necessary to sup- ply are distinguished by Italics.

Where a participle and a verb, having a similax signi- fication, come together in construction, they have occa- sionally been rendered as two verbs. Thus sparsus disficiturwovli be translated is scattered and dispersed.

The particle jam is sometimes omitted, and where a succession of copulative conjunctions occurs, which Lu- cretius uses superabundantly, one has occasionally been left out in the translation, or been rendered by while y as well asy or in some similar way, for the sake of variety. Any other deviations from the structure of the text, which in the least concern the student, are pointed out in the notes.

Tu and turn, in the addresses of the poet to Memmius or the general reader, are sometimes translated by thou and thine, and sometimes by you and your. Where Lucretius seemed to be particularly earnest, I have adopted the former mode, and in other cases the latter.

J. S. W.

REMARKS

ON THE

LIFE AND POEM OF LUCRETIUS.

Of the life of Lucretius but little information has reached us. Ad nos vix tenuis famae perlabitur aura.

That he was a Boman by birth, is inferred from the pas- sages in his poem in which he speaks of the Roman world as his country,^ and of the Roman language as his native tongue.^

Ajs to the time of his birth, it is stated by Eusebius in his Chronicon, that he was bom in the second year of the hundred and seventy-jQrst Olympiad, or ninety-five years before Christ. At this period, Ennius had been dead about seventy years ; Cicero was in his twelfth year; twenty-five years were to elapse before the birth of Virgil, and four before that of Julius Caesar. His st3rle, indeed, would make him seem older, but its antiquated character may be partly affected, in imitation, perhaps, of Ennius, for whom he expresses great veneration.^

Concerning his family nothing is known. The name of Lucretius, from the time of Lucretia downwards, occurs fre- quently in the history of Rome, with the surnames Tricipiti- nus, Cinna, OfeUa, and others, attached to it ; but with whom the poet was connected, or from whom descended, it is impossi- ble to discover. There was a Lucretius Vespillo contemporary with him, a senator, mentioned by Cicero^ and Caasar,^ of whom Lambinus conjectures that he may have been the brother; suggesting that the one brother, by engaging in public life, might have attained senatorial dignity, while the other, devoting himself to literature and retirement, might have

' Nam neque nos agere hoc patriai tempore iniquo, etc. i. 42.

» L 31; iii. 259. » I, 118.

* Cic brut. c. 48. * b. c. i. 18; iii. 7.

VI REMARKS ON THE

continued in the equestrian or even plebeian rank, in which he was bom. But all this is mere empty conjecture.

Equally groundless is the supposition, started also by Lam- binus, that in his youth he went to Athens to study, and there, under the instruction of Zieno, who was then at the head of the Epicureans, became imbued with the doctrines of Epi- curus. That he attached himself to the tenets of Epicurus is certain, but when oi' where he studied them is not now to be ascertained.

Dunlop, however, asserts that "Lucretius was senty with other young Romans of rank, to study at Athens." * Thus it is that errors creep into biography and history ; the learned conjecture, and the less learned affirm. Lambinus suggests that Lucretius might have gone to Athens, Dunlop states that he did go ; Lambinus says that it is probable, Dunlop says it is fact.

He wrote his poem, or part of it, as appears from a passage near the beginning of the first book,^ at a time when the Roman commonwealth was in a disturbed state ; but whether the disorders to which he aUudes were, as is generally supposed, those excited by Catiline, or, as Forbiger suggests, those which were raised by Clodius eight years afterwards, there is no means of deciding.

His poem and his life, if we may trust Eusebius, were ended in the manner following. " Having been driven to madness by an amatory potion, and having composed several books in the intervals of his insanity, which Cicero afterwards cor* rected, he died by his own hand in the forty-fourth year of his age." By whom the potion was administered, is conjec- tured only from a passage in St. Jerome, who says that a cer- tain Lucilia killed her husband or her lover, by giving him a philtre which was intended to secure his love, but of which the effect was to render him insane.* This Lucilia is supposed to have been the wife or mistress of Lucretius, but by whom the supposition was first made, I am not able to discover.

He is said by Donatus, or whoever wrote the old Life of Virgil, to have died on the day on which Virgil assumed the toga viriUs,

* Hist, of Rom. Lit. vol. i. p. 417. * !• 42.

' Epist. Dissuas. ad Rufinum, c. 22, torn. xi. p. 245 ed. Veron.

LIFE AND POEM OF LUCRETTOS. Vll

That Cicero corrected what he vn'ote, there is, except from the passage in Eusebius, no indication.

From a passage in Varro,^ it has been concluded that he wrote many more books than have reached us ; for " Lucre- tius," says he, "suorum unius et viginti librorum initium fecit hoc : -ffitheris et terrae genitabilo quaerere tempus." But Lambinus has very plausibly conjectured that for Lu- cretius should be substituted Lucilius, or the name of some other writer unknown to us. This is the more probable, observes Eichstadt, as Varro was older than Lucretius, and was not accustomed to draw examples and testimonies from younger writers.

From the six books, as they now stand, there is no infer- ence to be drawn that more were written. That something more was intended is perhaps true ; for when we consider how the sixth book breaks off, we must either suppose that he designed to write a conclusion to it, or that he meant an- other book to follow. He signifies, however,^ that he was drawing to the conclusion of his undertaking ; and, indeed, the doctrines of Epicurus are so fully set forth in the six books, that little more could have been added respecting them.

It is true that there are two or three allusions among the grammarians to passages and verses which are not now found in the six books ; allusions which have led to the belief that there were more books, but which, with other considerations, led Spalding, the editor of Quintilian,^ to the suspicion that there were two editions given by the author himself, and that, though the second was generally followed, the first was not quite forgotten. Thus the 937th verse of the first book, which is now read,

" Contingunt mellis dulci flavoque liquore," is cited by Quintilian,

" Aspirant mellis dulci flavoque liquore."

And Servius, on those lines in the Georgics,^

" Non ego cuncta meis amplecti versibus op to ; Non mihi si Ungua; centum sint oraquo centum, Ferrea vox,"

' De L. L. v. p. 27, ed. Spengel. ^ vi. 45, 91.

» Inst. Or. iii. 1, 4. ♦ IF. 42.

Vlll REMARKS ON THE

says, " The verses are Lucretius's ; but he has (Bnea vox, not ferreai" verses which are not now to be found in Lucretius. This notion of two editions Eichstadt has noticed at some length in his dissertation, De Lucretii Vita et Carmine ; and Forbiger has written a long essay to show that Lucretius's verses have been much altered. " Fateor enim," says For- biger,^ " ex quo primi^m Lucretii carmen, studiosius perlege- riin operamque meam ei navaverim, plures mihi oblatas esse causas suspicandi, nobis in his sex de rerum natura libris non unius Lucretii, sed duorum scriptorum long^ diversorum manum agnoscendam, ideoque hunc etiam auctorem iis annu^ merandum esse, quorum scripta a serioribus multis in locis mutata, aucta vel contracta, emendata vel corrupta, denique long^ alia ab ea, quam auctor ipsis dederit, formd induta, ad nostra tempora pervenerint." " I confess, that since I first read the poem of Lucretius with attention, and bestowed serious labour upon it, many reasons occurred to me for sus- pecting that, in these six books concerning the nature of things, we have to recognise, not the hand of Lucretius alone, but those of two writers of far different characters ; and that this author is therefore to be numbered with those, whose works have come down to us altered in many places by later writers ; having been augmented or diminished in bulk, amended or corrupted, and invested with a different form from that which the author himself gave them." But per- haps, in the case of Lucretius, the variations which we find in the verses which are cited from him, are to be attributed, not to any regular revision or emendation of his writings, but to the casual mistakes of transcribers, and the lapse of memory in grammarians. Perhaps also passages, containing verses cited by Servius and others, have been lost. Lach- mann, the last editor, finds, or imagines that he finds, defi- ciencies in several pages.

The Memmius to whom the poem is addressed, was, as Lambinus and others think, Caius Memmius Gemellus, a Roman knight, who is described by Cicero*'^ as "a learned man, well-read in Greek, but disdainful of Latin literature ; a clever orator, and of an agreeable style ; but shrinking from the labour, not only of speaking, but even of thinking ; and

* De Lucretii Carmine, p. 6. ' Brut. 70.

LIFE AND POEM OF LUCRETIUS. ix

doing injustice to his ability hj his want of industry." He became prsetor, and after his prsetorship had the province of Bithynia, to which he was accompanied by Catullus the poet. Being supported by Caesar, he stood for the consulship, but was unsuccessful, and, after being accused and condemned of bribery, went into exile at Patrse, where he died. Cicero defended him on his trial, and addressed to him some letters which may be found in the thirteenth book of his Epistles to his friends.^

The general voice of criticism has awarded to Lucretius high praise as a poet. The earliest notice which we find of bis works, is that of Cicero in a letter to his brother Quintus,^ in which he says, as the passage stands in Ernesti, Lucretii poematay tU scribis, ita sunt; non multis luminibtis ingenii, multee tamen artis, ** The poetry of Lucretius is such as you say ; having not much splendour of genius, but a great deal of art" Wakefield would omit the non, but is opposed by Eichstadt and Schutz, and by general opinion.^ Cicero, how- ever, if we read his words rightly, seems hardly to do justice to the poet,* or to hit the general character of his work. To us, of the present day, he appears to be chiefly distinguished by a rough vigour, and to have been anxious rather to express his thoughts strongly, than to clothe them in elegance or niceties of language. Not that he disdained poetical beauties, for Virgil and others have found in him many worthy of adop- tion ; but vigour and animation seemed to have been his chief aim. Statins did him more justice, when he spoke of the docH furor arduus Lucreii^ " the lofty rage of the learned Lucretius."* Ovid thoroughly understood his merit, and pre- dicted that his poem was destined to be immortal :

Carmina sublimis tunc sunt peritura Lucreti, Exitio terras ciim dabit una dies/

' See Lambinus in Prolegom. ' Ad Quint. Frat. ii. 11.

' Tanaquil Faber proposed to read, omitting the nxm, " lita sunt multis luminibus," ^r^., which Ernesti, as Eichstadt remarks, justly condemns. Who indeed could endure the expression luminibus Unere f

* See Warton's Essay on Pope, vol. ii. p. 328. » Stat. Sylv. ii. 7, 76.

• This expression Gray seems to have had in his thoughts, when he wrote,

Chill penury repressed their noble rage.

' Amor. i. 15, 28.

b

X BEMABKS ON THE

Cornelius Nepos * ranks him in elegance with Catullus ; for speaking of a certain Julius Calidus, who was rescued from proscription by Pomponius Atticus, he calls him " the most elegant poet since the death of Catullus and Lucretius.^ Quintilian ^ gives him similar praise, saying that he is degans in sua materid, elegant in his peculiar department, though he thinks him '' difficult " for the student. Aulus Gellius ^ calls him a poet " excelling ingenio etfacundidf in genius and force of language;" Serenus Sammonicus^ styles him "the great Lucretius;" and Velleius Paterculus, ^ Vitruvius,® Seneca,*^ Macrobius,® and Pliny the younger,® notice him as ranked among the most eminent poets, though without bestowing on him any specific commendation. He is recognised in a simi- lar way by Propertius ^® and Tacitus. ^^

There was therefore little cause for Dunlop to complain of " the slight mention that is made of Lucretius by succeeding Latin authors," and of " the coldness with which he is spoken of by all Roman critics and poets, with the exception of Ovid." Horace, indeed, who makes abundant mention of Ennius and Lucilius, has, it must be acknowledged, not named Lucretius. Dunlop, to account for this silence of Horace, and the sup- posed intended silence of others, suggests that " the spirit of free-thinking which pervaded his writings, may have rendered it unsuitable or unsafe to extol his poetical talents. There was a time," he adds, " when, in this country, it was thought scarcely decorous or becoming to express high admiration of the genius of Rousseau and Voltaire." With reference to Horace, and his times, there may have been some ground for this supposition. Cicero, in his De Andcitid^^^ introduces Las- lius sa3ring that " he does not agree with those who have lately begun to assert that souls perish together with their bodies, and that death makes an end 'of all." " I rather sub- mit myself," he continues, " to the authority of the ancients, or of our own forefathers, who appointed religious rites for the dead ; rites which they would not have instituted, had they thought that the dead could not be affected by them, ♦ * * or to the authority of him who was pronounced by the oracle

» Vit. Att. xii. 4. « Instit. Or. x. 1. » Noct Att. i. 21.

♦ De Medic, ver. 614. * Hist. Rom. ii. 36. • Lib. ix. 3. ' De Tranq. An. sect. 2: Ep. xcv. ex. • Sat. vi. 2.

» Ep. iv. 18. " Eleg. ii. 25, 29. " Dial, de Or. 23. " Cap. 3.

LIFE AND POEM OP LUCRETIUS. XI

of Apollo the wisest of men ; and who did not on this, as on most subjects, assert sometimes one thing and sometimes an- other, but maintained invariably the same opinion, that the souls of men are divine, and that, when they are released from the body, a return to heaven is open to them, and first of all to the best and most worthy. But," he concludes, as if un- willing to side too closely with either party, "should the opinion of those be true, who think that the soul and the body perish together, and that all sense is terminated by their separation, death will then be attended with neither good nor evil."

The modems have certainly not been less willing to praise Lucretius than the ancients. Barthius ^ and Tumebus ^ com- mend the attractive simplicity of his antique Latinity ; Cri- nitus and Casaubon ^ speak of his style in a similar manner ; and Julius Scaliger^ calls him " a divine man, and incompar- able poet." The eulogies bestowed upon him by Lambinus, Faber, and his other commentators, I omit, as they might be regarded as the offspring of partiality.

Our own countrymen have not been behind others in offer- ing their tribute of admiration, as exhibited in editions, trans- lations, remarks, and quotations. Dr. Warton, in his Essay on Pope,* calls the Nature of Things "the noblest descriptive poem extant," and has most happily illustrated the poet's vigour of conception and execution : " The Persians," says he, " distinguish the different degrees of the strength of fancy in different poets, by calling them painters or sculptors. .Lu- cretius, from the force of his images, should be ranked among the latter. He is, in truth, a sculptor-poet. His images have a bold relief." " If Lucretius had not been spoiled by the Epicurean system," says Lord Byron,® "we should have had a far superior poem to any now in existence. As mere poetry, it is the first of Latin poems." But the most discriminating and ample praise, that has been given him by any English author, is that of Dryden :'^

" If I am not mistaken," says he, " the distinguishing cha-

* Advers. zxiii. 1. * Advers. xviii. 6.

' Not. in Johan. c. 5, cited in the Life prefixed to Creech's version.

* In Aristot. Hist. Anim. x. 53.

* Vol. i. p. 50f and vol. ii. p. 105, note. • Letter on Bowles. ^ Preface to ms second Miscellany of Translations.

b i

XU REMARKS ON THE

racter of Lucretius, I mean of bis soul and genius, is a certain kind of noble pride, and positive assertion of bis own opinions. He is every where confident of bis own reason, and assuming an absolute command, not only over bis vulgar readers, but even bis patron Memmius ; for be is always bidding bim at- tend, as if be bad tbe rod over bim, and using a magisterial authority, wbile be instructs bim. * * * He seems to disdain all manner of replies, and is so confident of bis cause, tbat be is beforehand with bis antagonists ; urging for them whatever be imagined they could say, and leaving them, as be supposes, without an objection for the future. All this too with so much scorn and indignation, as if be were assured of tbe tri- umph before be entered into tbe lists.

^^ From this sublime and daring genius of bis, it must of necessity come to pass, tbat bis thoughts must be masculine, full of argumentation, and tbat sufficiently warm. From the same fiery temper proceeds tbe loftiness of his expressions, and the perpetual torrent of his verse, when tbe barrenness of bis subject does not too much restrain the quickness of his fancy. For there is no doubt to be made, but that be could have been every where as poetical as be is in bis descriptions, and in tbe moral part of bis philosophy, if be bad not aimed more to instruct in bis system of nature, than to delight."

With regard to the subject of bis poem, Lucretius is to be contemplated as a ncUural and moral philosopher.

The physical part of his philosophy, and most, indeed, of tbe moral part, be took from Epicurus, who, as Cicero ^ observes, had previously adopted bis physics from Democritus. Of this, the great principle is, that nothing can proceed from njothing^ and that, consequently, this world, in which we live, and every other object in tbe universe, was formed from matter that previously existed. How this matter came to exist, we need not inquire ; we are to suppose that it existed always. In its original state it was an infinitude of detached atoms, moving or falling through unlimited space ; for tbat space is unlimited is by Lucretius elaborately proved.^

These atoms are infrangible and indestructible ; for matter is not infinitely divisible ; there must be a point at which di-

» De Fin. i. 6. « I. 166, '644. » I. 967-

LIFE AND POEM OP LUOKETIUS. xiii

Tision ends. They are hard and solid, or they would be un- able to endure agitation and attrition throughout an infinity of ages J They are of different shapes, suited for the forma- tion of various substances by combination.^ The number of their forms, however, is limited ; but the number of each form is infinite.^

The atoms were moving ; but whence had they the begin- ning of motion? From their own gravity; for all bodies move downwards by their own weight.* This is the com- mencement of absurdity in the system ; for, if space be infi- nite, one direction in it cannot be called downwards more than another ; as Lucretius himself indeed acknowledges, observing that nil est fundUus imum;^ nor can any reason be assigned why an atom should move from one part of infinite space to another.

This commencement of motion, however, being assumed, it is next to be shown how atoms combined. Had they all moved, as might have been supposed, in straight lines, as they fell or proceeded through space, there could have been no coalition among them, unless the heavier had overtaken the lighter. But Lucretius, or Epicurus, had sufficient conception of the motion of bodies in empty space, to understand that light bodies must move through it as speedily as heavy ones, and that, consequently, one atom could not overtake another.® It was necessary, therefore, to make some of them deviate from the straight or perpen<Scular line, and it is accordingly as- sumed that some do deviate from it. " This supposition," says Cicero,^ " is mere puerility ; for he introduces the devia- tion arbitrarily; he makes some atoms decline from the straight course without cause ; and to say that any thing takes place without a cause is to a natural philosopher the most disgrace- ful of all things. To assert, too, that some decline, and some go straight onwards, is, as it were, to give properties and duties to atoms despotically, determining which is to go in a right line, and which obliquely."

But when, from partial deviations, some had come in con- tact with others, they began to form combinations. They strove, as it were, for a long time ineffectually,^ but at length

» I. 484—635. « II. 94r-I07. » II. 426—580.

♦ II. 79—87. * I. 992. • II. 225, seg. ' De Fin. i. 6.

« I. 1023, seg,; V. 188—195.

XIV REMARKS ON THE

the larger and heavier atoms coalesced into the denser sub- stances, as earth and water ; the smaller and lighter, into more subtle matters, as air and fire. From combinations of such substances arose plants and animals ; as trees and worms still spring from the earth when it is moistened and warmed. Of the rise of animals in general, and of man especially, the reader will find an ample account, according to the notions of Epi- curus, in the fifth book.^

Nature does not abhor a vacuum. On the contrary, it is necessary that there should be, throughout the whole of mat- ter, certain portions of empty space, or the movement of par- ticles would be utterly impeded. Water, for instance, could not be a liquid, unless there were vacuities among its atoms to allow them to yield to pressure.^

Man consists of a body and a soul. The body is constituted of coarser, and the soul of finer matter. Both are produced together, and grow up and decay together ; at death, the con- nexion between them is dissolved ; the soul takes its departure, to be decomposed, and mingled with other matter ; and the body begins to decay, that it may undergo a similar fate.

The mind is intimately connected with the soul ; so inti- mately that they must be said to form one substance. Both are composed of heat, vapour, air, and a certain fourth sub- stance, which has no name, but which is the most important of the four, as being the origin of motion in the whole man. That both are wholly corporeal is indisputable, from their power to act on the body :

Tangere enim et tangi, nisi corpus, nulla potest res.'

Ideas of objects in the mind are produced by the mysteri- ous action of images of things on the soul and intellect ; images of a light vapoury substance, which are perpetually passing off from the surface of all bodies whatsoever, and exhibiting the exact resemblance of the objects from which they are de- tached. Other images, too, are formed spontaneously in the atmosphere, as we see clouds, at times, form themselves into likenesses of things on the face of the sky. Of images, ac- cordingly, the number is infinite, so that, whenever a man wishes to think on any thing, the image of it is generally ready

> Ver. 780, seq. * I. 847—383, et seq,

' On the Soul, see book iii. passim.

LIFE AND POEM OP LUCRETIUS. XV

to present itself for his contemplation. If he cannot recollect what he wishes to think on, he may consider that an image of It is not at hand. Dreams are excited hy images, which, as they pass through the air, penetrating the coverings of the body, come in contact with such atoms of the soul as are at the surface of the body, and thus communicate their impres- sions to the whole of the soul and mind.

Vision is produced by the same images flyiug off from the surface of the objects at which we look, and striking on the eye. Reflection from mirrors, and other smooth surfaces, is produced by the image first striking the reflecting plane, and then being reverberated to the eye. Voice, like all sounds, is a corporeal substance, because it frequently, as it passes forth, causes abrasion of the throat, and because much speaking ex- hausts the corporeal frame by detraction of atoms. ^

The members and organs of the body were not formed with a design that they might be used ; for there could have been no design in the offspring of fortuitously meeting atoms ; but, as they have been formed, and we find them capable of being used, we apply them, accordingly, to the uses for which they seem adapted. The feet were not formed for walking, but, as we find they enable us to walk, we employ them in walking.^

Of all our knowledge the foundation must rest on the per- ceptions of our senses. To our senses we can assuredly trust, for what shall refute them? Will any thing distinct from them refute them, or will they refute one another? That which shall convict them of falsehood must be more trust- worthy than they ; but what can be more trust- worthy ? What shall convince us that those bodies which appear to the senses square, or hot, or black, are not possessed of those qualities?^

The motions and combinations of atoms being established, all natural phaenomena, as thunder, lightning, rain, earth- quakes, are easily shown to arise from their changes of place and effects on one another.^

Even were it not demonstrable that the world was for- tuitously formed by the coalescence of atoms, it might yet be safely afilrmed, from the numerous faults apparent in it, and from the various causes of suffering to animal life which it

* Of images, &c. see book iv. passim. * IV. 825.

» IV. 380—523. * See book v.

XVI fiEMABKS OX THE

contains, that it was not made by divine wisdom as an abode for living creatures.^ It sprung into being casually; and animals, that casually sprung from it, make the best of that abode to which they are confined, and from which there is no release but death.

This world, which we inhabit, is not the only one in the universe.^ The number of atoms being infinite, it is naturally to be supposed that they must have produced more worlds than one. It is therefore probable that there are many worlds of many kinds. And as these worlds have been gener- ated, we may fairly argue that they also decay. Men, other animals, and the trees of the forest, are born but to die ; and why should not a world be subject to the same fate as the things which grow in it ? We see, indeed, the symptoms of decadence in the world which we inhabit ; for the present pro- ductions of the earth are not of the same vigour as those of its earlier days. All, then, around us, we may conclude is making progress towards dissolution ; the great globe will continue to sink and grow infirm, until at last, mouldering and disruptured, it scatters its atoms through surrounding space, to Contribute to the formation of other worlds like or unlike

itself.

Star after star from heaven's bright arch shall rush, Suns sink on suns, and systems systems crush ; Headlong, extinct, to one dark centre fall, And Death, and Night, and Chaos, mingle all. Till, o'er the wreck, emerging from the storm, Immortal Nature lifts her changeful form, Mounts from her funeral pyre on wings of flame. And soars and shines another and the same. Darwin.

Such were the general tenets of Lucretius as a natural philosopher ; tenets on which the reader will find him amply enlarging in the following pages.

His doctrines as a moral philosopher may be noticed with greater brevity.

His great boast as a n^oralist was, that he freed men from the terrors of death, and of sufiering after death. The soul, says he, when it is separated from the body, is dispersed among the matter from which it was collected, and the man ceases to be. His atoms continue to exist, for they are indestructible, but his own existence, as an individual being, is no more. He

» V. 196, 86^. « II. 1075.

LIFE AND POEM OF LUCRETIUS. XVli

is separated into his parts, and his consciousness that he ever existed as a whole is at an end. Of what has been, he will have no recollection; of what shall be, he will have no knowledge. Why then should he dread to die, when after death no suffering can ensue? He that is about to die young, may felicitate himself that he shall escape that trouble and affliction of which some falls to the lot of every man ; he that die9 at an advanced age, may be satisfied that he has had 80 long opportunity for those enjoyments of which no man fails to obtain some. After a certain period life offers nothing new, and why should we seek to prolong it ? ^

The greatest enjoyment of life consists in tranquil plea- sure. To labour for honour and dignities, which are unsatis- factory when attained, is mere folly. Nature has supplied every thing necessary to satisfy our wants, and to enable us to spend our existence in ease, contentment, and pleasure ; if we only study the best method of making the most of what is set before us. A wise man can live on a little ; and to live contentedly on a little is to be equal in enjoyment to him who has more than ourselves, and who, however much he may have, can have no solid satisfaction unless he is contented with that which he possesses.^ The highest degree of wisdom that we can attain, is to be able to look down from the serene elevations of philosophy, on the unreasoning crowds wander- ing beneath us, seeking for the path of happiness, and vainly hoping to find it in the pursuit of the splendours and distinc- tions of the world.^

Whether he really believed in the existence of gods, that is, of beings of a similar but superior nature to ourselves, it is not easy, from the perusal of his. works, to decide. He at times speaks of gods, like Epicurus, as certainly existing,^ and enjoying a state of tranquil felicity, unconcerned about the affairs of the world, and unaffected by human good or human eviL^ At other times, he seems to consider them as mere creatures of the imagination, to which men have attributed, in the operations of nature, those effects of which they cannot discover the causes.^

> Book iii., sub^n. ' » jj. 20— 60. » II. 1—13.

* VI. 76u In ii. 599f he notices that the earth is called magna deStm Mater t Materpteferamm, as if gods and beasts had alike sprung from her. * II. 644—651. • V. 1168, seq.

XYUl REMARKS ON THE

The first edition of Lucretius was printed at Brescia, by Fer- andus, without date, but, as Wakefield and others think, about the year 1470. It is of all ediHones principes the most rare.

The second edition appeared at Verona, printed by Freiden- perger, in 1486, and the third at Venice, by T. de Ragazoni- bus, in 1495. From Venice, too, in 1500, came forth the first edition of Aldus ; and fifteen years afterwards the second, superintended by Naugerius, who did more to make- his author intelligible than had been done in the former edition. In the mean time, however, (1511,) had appeared at Bononia the edition of Baptista Pius, who brought much learning and ability to bear upon his author, and many of whose notes are still worthy of preservation.

The second edition of Aldus is said by Lachmann ^ to have been greatly improved from the revised text of Michael Ma- rullus, which was published from his manuscripts after his death, by Petrus Candidus, whose name the edition bears, at Florence, in 1512; of which text succeeding editors have overlooked the merits, or have been unwilling to do justice to them.

But all other editions were thrown into the shade by those of Lambinus, of which the first appeared in 1563, the second in 1565, and the third in 1570, Of all editors and expound- ers of Lucretius, Lambinus still deserves to stand at the head. He is accused by Wakefield of tnconsulta temeritas, injudici- ous rashness, in intruding his own conjectures into the text ; and by Eichstadt, of having had too high an opinion of his own judgment and ability ; but though there be some grounds for such accusations, his character as an editor is still of the highest order. He brought to his work a powerful mind, and, knowing that Lucretius always intended to write sense, he took upon himself to put sense, perhaps at times too arbi- trarily, into verses which had been left meaningless by tran- scribers. And it is surely no dishonour to him to have shown his contempt for such a man as Gifanius, who, in 1565, printed an edition at Antwerp, and whose annotations have little other claim to notice than that of attacking Lambinus with the meanness with which a low mind always attacks a higher.

' Prolegom. in Notas, p. 11.

LIFE AND POEM OF LUCBETIUS. xix

There were some other editions, but of not much account, between Gifanius's and that of Tanaquil Faber, which was published in 1662, containing notes, brief indeed, but evincing the great learning and acuteness of the editor.

To Faber, in 1695, succeeded Creech. • His text is Lambi- nus's with scarcely any variation, and though he never fails to expose a mistakeof Lambinus when he finds one in his comment- ary, he is very ready to profit by all Lambinus's instructions. I£s interpretation after the manner of the Delphin editions, is of little use, for, wherever there is any difficulty of construction, he invariably abbreviates. Yet, if we may credit the last editor, Lachmann, *' multa rectiills interpretatus est qu^m scripsit, in philosophia explicandd sane diligens, sed linguae Latinse imperitissimus." This is too strong; but there are in his notes inelegances and inaccuracies.

In 1725 appeared the splendid edition of Havercamp, which is extremely useful, as containing all the notes of Lambinus, Gifanius, Creech, and Faber, with a selection from those of Pius, and with a few, of considerable value, from Abrahamus Prdgerus, a friend of Havercamp. Of Havercamp's own there is comparatively little.

At length, in 1796, came out, with a dedication to Fox, the well-known edition of Wakefield. Wakefield had discovered, by the inspection of a manuscript or two, that Lambinus had taken, as he thought, unjustifiable liberties with the text of Lucretius, and conceived that he should be enabled to re- store it to something like its original integrity. Had he been content to reinstate only those words or phrases which Lambinus or others had unreasonably ejected, he might have done greater service, but he replaced also such readings as any editor would have been blamed for sufiering to remain. I will give one instance. In Lambinus and Creech the 863rd Terse of the third book stands thus :

Intemipta semel quum sit repetentia nostra ;

" repetentia nostra," our memory or recollection. This is in- telligible ; but Wakefield finding in manuscripts nostris, re- placed it as a crux to his reader, who, as soon as he comes to it, is stuck fast. What, he inquires, is to be understood with nastrisf It is in vain to seek for any thing in what precedes, and he must consult Wakefield's notes to find that, according

XX REMARKS ON THE

to Wakefield's notion, rebus must be supplied. How much the difficulties in an author may be increased by such changes, is easily conceivable ; but he who has only read Lambinus or Creech's edition of Lucretius, can have no conception how much the difficulties in Lucretius have been increased by Wakefield's arbitrary alterations. Whether Wakefield ever "construed through a brick wall," I do not know ; but that he has raised abundance of brick walls through which others are left to construe, is manifest. There is in his notes, besides other unnecessary matter, a vast quantity of super- fluous railing at the inscUia and inverecundia of Lambinus, and the inscitia and stupor of Creech, of which the reader may see an average specimen on vi. 582, and in various other places. A man worthy to edit Lucretius should have for- borne to apply the term inscitia to such a predecessor as Lambinus.

In 1801, Wakefield's text was reprinted at Leipsic by Eichstadt, who had previously obtained repute by his edition of Diodorus Siculus. The first volume, containing the text of the six books, judicious prolegomena, and an excellent in- dex, is the only one that has appeared.

In 1828 came forth the edition of Forbiger, which, chiefly perhaps from the convenience of its size, has been much used. His text is Wakefield's, with but very few alterations, and all his*^xplanations of passages are Wakefielcfs. His work, says Lachmann, was mercenary ; and it would be doing him great injustice to suppose him capable of seeing any thing by the light of his own intellect.

In 1850, at Berlin, appeared Lachmann's edition, in two thin volumes octavo. He is a little too fond of transposing verses, and . discovering deficiencies in the text, but deserves great commendation for restoring many readings that Wake- field had ejected. His notes are not at all explanatory, but are wholly occupied about changes in the text.

With regard to versions of Lucretius, the earliest attempt to render him into English was made by John Evelyn, the author of " Sylva," who, in 1656, published the first book in verse, with a commentary. His lady designed the frontispiece,

LIFE AND POEM OF LUCRETIUS. XXI

and Waller prefixed a copy of verses. The translation is foithful, bat tame.

In 1682 was published the translation by Creech, which, as the first complete version of the poet, was cordially welcomed. Evelyn furnished some laudatory couplets, sajring how much he was pleased that the entire work had fallen to more vigor- ons hands than his own. Duke, Tate, and Otway gave also their tribute of verse, and Creech was every where known as the English Lucretius. But posterity have had time to dis.- covei the faults in his performance. Many of his lines are vigorous, but many are stifi* and awkward ; and the licences which he has taken with the original are ahnost beyond be- lief. Whoever will look at the commencement of his first book, will find that between the tenth and sixteenth verses he inserts five lines of his own. Similar interpolations may be found in other places ; and he likewise curtails with equal freedom whenever it suits his purpose.

About the same time Dryden produced some translations, or rather paraphrases, of particular passages, executed with his usual vigour.

In 1743 there appeared, in two volumes' octavo, a prose translation, which G-ood calls Guernier's, but which was the work of an unknown hand. Guemier, with others, furnished the plates. The version is but indifierent. Some parts of it, though printed as prose, run into blank verse.

In 1799 the first book was translated in rhyme by an anonymous author ; and in 1 808, also in rhyme, by the Rev. W. Hamilton Drummond. Both versions have merit, but the greater share of praise belongs to Mr. Drummond.

In 1805 Dr. Good laid before the public his two quarto volumes, containing a version of the whole poem in blank verse, with copious notes. This translation is in general pleasing and animated, but some parts are rather stifi*. Taken as a whole it is by far the best extant, and is deemed, by my publisher, a desirable addition to the present volume.

In 1813 was published by subscription, in two pompous volumes quarto, the rhymed version of Thomas Busby, Mus. D. He is, to do him justice, tolerably faithful to the sense, but his couplets are far inferior to those of Mr. Drummond's First Book. His notes are heavy and tedious ; and all his learning second-hand. The whole book reminds the reader of the com-

XXU BEMABKS ON THE

meocement of his well-known prologue, which Lord Byron, says Moore, unnecessarily travestied :

When energizing ohjects men pursue. What are the prodigies they cannot do !

In French, Lucretius has been translated several times. The earliest version is that of the Abbe de MaroUes, in prose, published in 1650, which has not obtained more esteem than his other translations of classical authors. In 1685 another prose translation was published by the Baron de Coutures, which is paraphrastic, but seems tolerably faithful to the sense. In 1768 La Grange published a third, which gives the thoughts of the poet with exactness, but wants vigour and animation ; and in 1794 Le Blanc de Guillet brought out a fourth, in verse, which I have not minutely examined, but on which his coun- trjnoaen set no very high value. The last, in 1825, was that of Pongerville, in prose, rather a paraphrase than a transla- tion, and preserving nothing of the sententiousness of Lu- cretius.

The Italian version of Marchetti, in blank verse, published in London 1717, and since several times reprinted, has always been highly esteemed.

The Germans have three translations; one by Mayr, 1784, in prose, which Degen, cited by Moss, calls " pretty accurate ;" another by Meineke, 1795, in hexameter verse, which is ge- nerally considered faithful to the sense ; and the last by Kne- bel, 1821, which is also in hexameter verse, and which is the most highly valued of the three.

The Dutch have a prose translation by De Wit, printed in 1701, which Good says that he had seen, "but without being induced to imitate it."

I beg leave to observe, that, in the notes attached to the following translation, I have not taken upon me to refute any of the doctrines of Lucretius or Epicurus. To have offered formal refutations of them would have occupied more space than could be afforded in the present volume; and many of them, in these days, require no refutation. I have there- fore restricted myself to discharging that which Dryden ad- monishes me to be the duty of a translator, — to do my author all the right I can, and to translate him to the best advantage.

• • •

LIFE AND POEM OF LUCRETIUS. XXlll

Those who seek for arguments against his tenets, physical or moral, may find them in Lactantius ; in Arnobius ; in the Anti-Lucretius of Cardinal Polignac ; in the Bridgewater Treatises ; and in abundance of other English books.

The famous refutation by Cardinal Polignac, called Anti- LucretmSy I might have quoted in every page ; and the reader will perhaps wonder that I have not done so. But I for- bore to quote him, as I forbore to quote others. He assailed Lucretius with great determination ; his versification, though deficient in Lucretian ardour, is always respectable, and some- times elevated ; and he would perhaps be more read, had he not unluckily^ as Voltaire observes, tjohen he attacked Lucre- tius attacked Newton,

LUCRETIUS.

BOOK I.

ARGUMENT.

Lucretius invokes Venus as the great cause of production, ver^ 1—44. He then dedicates his work to Memmius ; praises Bpicurus, whose doctrine he follows ; vindicates his subject from the charge of impiety ; exposes the emptiness of the religious system of his day, and the fictions of the poets ; and introduces/ not without allusion to the difficulties to be over- come, the great arguments of which he proposes to treat, ver. 45 — 159. Entering upon his subject, he shows, firsts that nothing can proceed from nothing f and that nothing can return to nothing y ver. 160 — 265. Secondly ^ that there are certain minute corpuscles, which, though imperceptible to our senses, are conceivable in our minds, and from which all things origin- ate, ver. 266 — 329. Thirdly y that there is va^mum or empty space, ver. 330—430. Fourthly, that there is nothing in the universe but body and space, and that all other things which are said to be, are only adjuncts or events, properties or accidents of body and space, ver. 431--483. He then proceeds to demonstrate that the primary corpuscles, or elements of things, are perfectly solid, indivisible, and eternal, ver. 484 — 635. He re- futes those who had held other opinions, as Heraclitus, who said that fire was the origin of things ; and others, who had maintained the same of air, water^ and earth, ver. 636 — 712. He attacks Empedodes, who said that the imiverse was compounded of the four elements, and Anaxagoras, who advocated the homoeomeria, ver. 713 — 919. He then contends that the imiverse is boundless, that atoms are infinite in niunber, and that space must be unlimited, ver. 920 — 1050. Lastly, he refutes those who think that there is a centre of things, to which heavy bodies tend downwards, and light bodies upwards ; and concludes with a praise of philosophy, which assists mankind to penetrate the mysteries of nature.

B

2 LUCRETIUS. b. i. 1—4.

O BOUNTIFUL Venus, ^ mother of the race of -/Eneas,^ delight of gods and men, who, beneath the gliding constellations' of heaven,^ fiUest with life* the ship-bearing sea and the fruit-producing earth ;» since by thy influence every kind of

* O bountiful Venus.] Ver. 2. Alma Venus. The word means kindy bountiful, benignant, nourUhingy from alo, to nourish. " It is said of the gods," says Forcellini, '' particularly such as are thought to give life or food to men." Thus we have alma Ceres, Virg. Geo. i. 7f alnie Sol, Hor. Carm. Saec. 9, besides alma Tellus, and many other similar applications of the epithet. Horace has also alma Venus, Od. iv. 15, 31. And Ausonius has the same expression in many places, besides this inscription for a statue of Venus, which he has borrowed from Lucretius :

Orta salo, suscepta solo, patre edita coelo, ^neadum genetrix, hie habito alma Venus.

"Others," says Creech, "interpret lata, fanMnda^ grata; I prefer he^iigna, a word which expresses all the other virtues of Venus, to which Lucretius has regard not less than to her fecundity."

^ Mother of the race of -ffineas.] Ver. 1. ^neadum genetrix. He thus names the Romans, as being descended from ^neas. Virgil and Ovid give them the same appellation. .

' Gliding constellations of heaven.] Ver. 2. Ca}li lahetitia signa. The same as signa labentia ccelo, or in coelo ; the form of expression which Virgil uses, Mn- iii. 515, Sidera cuncta notat tacito labentia coelo.

* Fillest with life.] Ver. 4. Concelebras, The only question as to the translation of this word is, whether it is to be rendered visitest fre- quently, or renderest populous, that is, fillest with animal life. The latter signification is, in my opinion, infinitely better adapted to what fol- lows, than the former ; and I have the best of the commentators.'on my side. Thus Pius : Auges tuo dulci initu, ut ita mvltiplicata celehria sint et populosa, Lambinus : Celebres [terras'] reddis, Creech : Reples etexomas. These commentators notice, indeed, the other acceptation, but give the preference to this. Wakefield interprets " frequentas — permeas — incolis — agitas," all which he gets from Nonius Marcel- lus, who has " commoves." The word occurs twice in other places of Lucretius, but not in any sense that illustrates this passage. It is to be observed that the preposition eon^ with, is not to be considered useless ; looking to the subject of the poem, we may regard it as signifying that Venus (herself material) co-operates with matter in general to render the earth and sea fruitful.

* The ship-bearing sea and the fruit-producing earth.] Ver. 3. QiuB mare navigerum, quae terras frugiferentes Concelebras, The words are rendered literally, except that for the relative pronoun is substi- tuted the copulative conjunction. Evelyn gives it with equal exact- ness :

Comfort bring and mirth

To the ship-bearing seas, corn-bearing earth.

FrugeSj however, means fruits of the earth in general.

B. I. 6-25. LUCRETIUS. 3

living creature is conceived, and, springing forth, hails the light of the sun.i Thee, O goddess, thee the winds flee ; be- fore thee, and thy approabh, the clouds of heaven disperse; for thee the variegated earth ^ puts forth ^ her fragrant flowers; on thee the waters of ocean smile, and the calmed heaven beams with effulgent* light. For, as soon as the vernal face of day® is unveiled, and the genial gale of Favonius exerts its power unconfined, the birds of the air first, O goddess, testify of thee and thy coming, smitten in heart by thy influ- ence. Next, the wild herds bound over the joyous pastures, and swim across the rapid streams. So all kinds of living creatures, captivated by thy charms and thy allurements, eagerly follow thee whithersoever thou proceedest to lead thenu In fine, throughout seas, and mountains, and whelming rivers,^ and the leafy abodes of birds, and verdant plains, thou, infusing balmy love into the breasts of all, causest them eagerly to propagate their races after their kind.

Since thou alone dost govern '^ all things in nature, neither does any thing without thee spring into the ethereal realms of light, nor any thing become gladsome or lovely ; I desire thee to be my associate^ in this my song, which I am essaying

* Hails the light of the sun.] Ver. 5. Visitque — lumina aolis. " Ex- oritur, prodit in lucem, hac lucis usurll frui incipit.|' Lambintu,^

' Variegated earth.] Ver. 7. Daidala tellus. This is the exact sig- nification of the word. " Why the earth is called Dcedala hy Lu- cretius, as well as Minerva hy Ennius, and Circe hy Virgil, from variety of objects and contrivances^ it is easy to understand, since daiSa^XitVy in Greek, signifies to vary,** Festus,

» Puts forth.] Ver. 7. SubmitHt. " Suhmittere" is "de sub mit- tere," says Faher, and so says Creech, whom Wakefield follows; interpretmg " sends from her lap, causes to spring de sub solo, from underneath the ground."

* Efiulgent.] Ver. 9. J>ifftLso, We have the same phrase, iii. 22, MOier Integer et largi diffuso lumine ridet,

* Vernal face of day j Ver. 10. Species — vema diei. The same as the face of vernal day ; i. e. when the spring has arrived. Species for vultus, or aspect, Comp. iv. 243.

* Whelming rivers.] Ver. 18. Fluviosque rapaces. Able to carry away rocks, trees, and other substances; of resistless strength. Virgil borrows the expression, Geo. iii, 142, " Fluviosque innare rapaces."

^ Since thou alone dost govern.] Ver. 22. Qtue guoniam — sola gnbemas. Literally, who, since thou alone governest. To avoid stiffness, I have often rendered the relative pronoim in this way.

* I desire thee to be my associate.] Ver. 25. Te sociam siudeo esse.

B 2

Jf

J

f

4 LUCRETIUS. b. i. 26—38.

to compose on the natore of things,^ for the instruction of my friend Memmius,^ whom thou, O goddess, hast willed at all times to excel, graced with every gift. The more therefore do thou, O goddess, bestow on my words an immortal charm. Cause the fierce pursuits of war meanwhile to cease, being lulled to rest throughout all seas and lands. For thou alone canst bless mortals with tranquil peace ; since Mars, the lord of arms, who controls the cruel tasks of war, often flings » himself upon thy lap, vanquished by the eternal wound of love;* and thus looking up, his graceful neok^ thrown back, he feasts his eager eyes with love, gazing intently on thee, O goddess, and his breath, as he reclines, hangs on thy

It may seem absurd that divine assistance should be invoked by an Epicurean, who thinks that the ^ods take no interest in human af- fairs; but it is to be considerea that Lucretius here writes in the character of a poet, not of a philosopher. Fc^er,

/ Nature OF THINGS.] Ver. 26. Rerumfusturd, By this expression liucretius intends not merely the objects of what we call the ma- terial universe, but all that concerns man and the world in which he dwells. His full meaning is shown in iii. 1085, where, speaking of the anxieties of mankind, and their ignorance of the cause of them, he says, that if this cause were at all surmised, each, in preference to all other pursuits, would study naturam cognoscere rerum ; that he might by that means understand how little is to be feared after death, and might become one who, as Virgil expresses it,

^^metus omnes et inexorabile fatum

Subjecit pedibus, strepitumque Acheron tis avari.

^ Memmius.] Ver. 27. Memmiadcs noatro. Properly the son of Memmius ; or one of the MemmiadtB, or family of Memmius. Lam- binus thinks him the C. Memmius Gemellus, to whom Cicero ad- dresses some letters in the thirteenth book of his Epist. ad Fam. See the Life of Lucretius prefixed to this translation.

* Since Mars — who controls — often flings, ^c] Ver. 33. Quo- niam belli fera mcenera Mavora Armipotens regit, in gremium qui aofpe tuum se, Sfc. The order of the words in the translation is, for the sake of ease, varied a little from the original, which, if exactly given, would stand thus : Since Mars — controls the cruel tasks of war, who often Mngs himself, isc*

* Eternal wound of love.] Ver. 35. ^temo vttlnere amoris. Virgil borrows this expression : Cum Juno, aeternum servans sub pectore vulnus, ^n. i. 36. And Pope has taken it for his Messiah : *' And hell's grim tyrant feel th* eternal wound.'*

* Graceful neck.] Ver. 37. Tereti cervice, I can find no better single epithet than this. « Among the Latins the word teres included the ideas of length, roundness, and smoothness, Hor. Od. ii. 4, 21. Brachia et vultum teretesque suras Integer laudo.

t •

B. I. 39-n53. LUCRETIUS. o

lips. Bending over him, 0 goddess, as he reposes, to embrace him * with thy sacred person, pour from thy lips sweet con- verse, entreating unruffled peace, illustrious divinity ^ for thy Romans. For neither can we pursue our task^ with tranquil mind, in this untranquil time^ of our country ; nor can the illustrious scion of Memmius, at such a crisis, desert the com*

mon interesVfi

For what^^^Bmains,* lend me, 0 Memmius, thy unprejudiced ears,* and apply thyself, released from cares, to the investiga- tion of truth, and leave not, as things despised, my offerings arranged for thee with faithful zeal, before they are under- stood. For I shall proceed to discourse to thee of the whole system® of heaven and the gods, and unfold to thee the first principles of all things,' from which nature produces, developes, and sustains all, and into which she again resolves them at their dissolution:^ these, in explaining our subject, we are accustomed to call matter, and the generative bodiea of things,

* Bending over him — as he reposes, to embrace Inm.] Ver. 39. Hune recubantem — circumfusa super. Literally, pourettround above him reclining. To make readable English, I was 6bl%ed to amplify a little. /

' Pursue our task.] Ver. 42. Agere hoc, "-Hoc ipsum quod sus- cepimus, attent^ et sumrn^ cur^ agere." Lafkbinus, So also Faber. Comp. iv. 970. ^ /

• Tranquil mind, in this untranquil time* J Ver. 42. Tempore inigtio — aguo animo. I have endeavoured to prc^Aerve a resemblance to the original.

* For what remains.] Ver. 45. Quod mperest, " He calls for his friend's attention. By quod euperest, it is to be observed^, he means quod reliquum est. He often uses the same expression. Thus lib. ii. 39, Quod superestf animo quoque nil prodesse putandum. And vi. 998,^ Quod superestf facilb hinc ratio reddetur, S^c.** Lamhinus, Lu- cretius sometimes, however, uses quod superestm the sense of praterea or deniqt*e, «

* Unprejudiced ears.] Ver. 45. Vacttas aures. Free alike from business and from prejudice.

• The whole system J Ver. 49. Summdratione. "jTotft natur^. ' ' Creech.

' First principles of all things.] Ver. 50. Rerum primordia, "Re- rum principia." Lambinus, Lucretius uses primordia and principia indinerently, {Forb, ad iii. 263.) for the original atoms, or primary par- ticles of all things. Modern cnymists use the term ultimate particles,

• She again resolves them at their dissolution.] Ver. 52. Natura perempta resolvat. That is, res peremptas, as Lambinus, Faber, and Creech unanimously interpret. Lucretius changes tne gender to the neuter, after having just before used resy which creates some obscurity.

6 LUCRETIUS. b. i. 54—69.

and to designate as the seeds of all things, and to term them primary bodies, because from them as primary all things are derived.

[For the whole nature of the gods* must necessarily, of itself, enjoy immortality in absolute repose, separated, and far removed, from our affairs^ for, exempt from all pain, exempt from perils, all-sufficient in its own resources, and needing nothing from us, it is neither propitUted by ser- vices from the goody nor affected with anger against the badJ] \ y'When the life of men ^ lay foully grovelling before our eyes, . crushed beneath the weight of a Religion,^ who displayed her head from the regions of the sky, lowering over mortals with terrible aspect, a man of Greece* was the first that dared* to raise mortal eyes against her, and first to make a stand against her. Him neither tales of gods,* nor thunderbolts, nor

* For the whole nature of the gods, S^c,'] Ver. 57. The passage en- closed in brackets is considered by Faber, Bentley, Wakefiela, and others, to be out of place in the original. It occurs again ii. 645, whence Isaac Vossius thinks it was transferred to this place, hj some critic who wished to show that Lucretius was at variance with himself, in invoking divine assistance, and yet excluding the gods from all concern with mortals. If it were so, the critic probably placed it in the margin, from which it crept into the text. Lachmann, the last editor, has struck it out. See note on ver 25.

' When the life of men, S^c,'] Ver.^ 63. ^ ** The terrible picture which Lucretius has drawn of Religion, in order to display the magnanimity of his philosophical hero in opposing her, is thought to be designed with great boldness and spirit." Burke on the Sublime and Beautiful, tub Jin, But, as Burke indicates, the terror of the picture is produced, not by exactly portraying tne features of the phantom, but by leaving them obscure and unaefined. It is a picture of the same class as that of the spirit in Job : '* A spirit passed before my face ; — it stood still, but I could not discern the form thereof: " or as that of* Death in Milton: " If shape it might be call'd, that shape had none Distinguishable."

* Religion.] Ver. 64. Religione. Evelyn, Drummond, Good, and the anonymous translator of the First Book, as well as Coutures, concur in rendering this word by Superstition. But this is wrong; for neither Epicurus nor Lucretius attacked the belief in the gods, and in punishments after death, as a Superstition^ but as a Religion, It is a Superstition to us, but it was a Religion to men of those days. Accordingly Marchetti, Creech, and^ Busby have very properly adopted tne term Religion in their versions.

* A man of Greece.] Ver. 66. Graius homo, Epicurus.

» Tales of gods.] Ver. 69. Fama deUrn, " De diis fabulse." Creech, The reader will find in Wakefield's edition /ana deUm, from

B. I. 70—93. LUCRETIUS. 7

heaven itself with its threatening roar, repressed, but roused the more the active energy of his soul, so that he should de- sire to be the first to break the close bars of nature's portals. Accordingly the vivid force of his intellect prevailed, and pro- ceeded far beyond the flaming battlements ^ of the world, and in mind and thought traversed the whol6 immensity of space ; hence triumphant, he declares to us what can arise into being, and what can not ; in fine, in what way the powers of all things are limited, and a deeply-fixed boundary assigned to each. By which means Religion, brought down under our feet, is bruised in turn ; and his victory ^ sets us on a level with heaven.

In treating of these subjects, I fear thou mayest haply think that thou art entering on forbidden elements of phi- losophy, and commencing a course of crime. Whereas, on the contrary, that much-extolled Religion ^ has too fre- quently given birth to criminal and impious deeds ; as when at Aulis the chosen leaders of the Greeks, the chief of men, foully stained the altar of the virgin Trivia with the blood of Iphigenia. When the fillet, clasping her virgin tresses, drop- ped from each cheek in equal length, and she saw her sire stand sorrowing before the altars, and the attendant priests, close by him,* concealing the knife, and her countrymen shedding tears at the sight of her, she, dumb with fear, dropping

a conjecture of Bentley's, which to Wakefield appeared egregia^ and which Lachmann has adopted. I must say that I think the olafama to be preferred, as being a word of much larger meaning.

* Beyond the flaming battlements, 4r<^.] Ver. 74. Extra flammantia fncenia mundi, " He pass*d the flaming hounds of space and time." Gray, Progr. of Poesy. " Not even the whole world is sufiicient for contemplation and meditation in human intellectual excursion, but the thoughts often pas^ beyond the bounds of that whole which sur- rounds us." Lonffinus, Sect. xxxv.

« Hia victory.] " Victoria Epicuri." Lambinus, 3 That much-extolled Religion.] Ver. 83. lUa Religio. The old reading was olim, but ilia seems infinitely better.

* Close by him.] Ver. 91. Eune propter. These words may be understood as meaning either near Agamemnon, or on account of Aga- memnon, Evelyn and Creech prefer the latter sense; but Faber, Preiger, and Good adopt the former, which appears to me the more reasonable of the two. It seems natural to conceive Iphigenia, who is the chief personage, as simply f ontemplatine the priests conceal- ing their knives near her father^ not as considering whether they were concealing them on account of her father or not.

8 LUCRETIUS. b. i. 94-lia

on her knees, sank to the earth ; nor could it, at snch a time, avail the hapless maiden that she had been the first to bless the king with the name of father. For, raised by the hands of men, and trembling, she was led' to the altar ; not thai; the solemn service of sacrifice being performed, she might be accompanied with the loud bridal hymn; but spotless, though stained, she might, even in her wedding prime, fall a sad victim by her father's immolating hand, that a successful and fortunate voyage might be granted to the fleet To such evils could Religion persuade mankind I ^y^

Wilt thou too, overcome by the frightful tales of bards, ever seek to turn away from me ? Surely not ; for doubt- less I, even now, could invent ' for thee many dreams, which might disturb the tenor of thy life, and confound all thy enjoyments with terror. And with reason too under the present system of belief; for did men but know that there was a fixed limit to their woes, they would be able, in some measure, to defy the religious fictions and menaces of the poets; but now, since we must fear eternal pun- ishment at death, there is no mode, no means, of resisting them. For men know not what the nature of the soul is ; whether it is engendered with us, or whether, on the con- trary, it is infused into us at our birth,^ whether it perishes with us, dissolved by death, or whether it haunts the gloomy shades and vast pools of Orcus, or whether, by divine in- fluence, it infuses itself into other animals, as our Ennius'

' T, even now, could invent.] Ver. 105. Ij as a poet, could, like other poets, invent abundance of tales, magnifying the wrath of the gods, and inculcating the probability of Tartarean punishments for errors committed in this world ; tales that would haunt thy imagin- ation, disturb thy peace of mind, and contribute to make thee the slave of anxiety and perplexity. ^

' Is infused into us at our birth.] Ver. 114. Xateentibua nuinu- etur. The same (questions have been asked by other philoso- ^phers since Lucretius. "Relying on our acquired knowledge,** 'says Voltaire, " we venture to discuss the question whether the soul' is created before us? whether it comes from nothing into our bodies? At what age it placed itself within us ? .... Whe- ther, after animating us for a few moments, its essence is to live after us in eternity ? . . . These questions have an appearance of sublimity ; what are thev but the questions of men born blind, discussing the nature of light? " See more on this subject, iii. 670, atq* * Ennius.] Ver. 118. He was a Pythagorean, and thought that the

B. I. 119—144. LUCRETIUS. 9

sung, who first brought from pleasant Helicon a crown of never-fading leaf, which should be distinguished in fame throughout the Italian tribes of men ; though in addition, how- ever, Ennius, setting it forth in deathless song, declares that there are temples of Acheron, whither neither our souls nor our bodies penetrate, but onfy phantoms, strangely pale, -from amongst whom he relates that the apparition of undying Ho- mer, rising up before him, began to pour forth briny tears, and to expound in words the nature of things.

Wherefore with reason then, not only an inquiry concerning celestial affairs is to be accurately made by us, (tis by what means the courses of the sun and moon are effected, and by what influence all things individually are directed upon the earth,) but especially also we must consider, with scrutinizing examination,^ of what the soul and the nature of the mind consist, and what it is, whichj haunting us, sometimes when awake, and sometimes when overcome by disease or buried^ in sleep, terrifies the mind ; so that we seem to behold and to hear speaking before us, those whose bones, after death is passed, the earth embraces.

QNor does it escape my consideration, that it is difficult to explain in Latin verse the profound discoveries of the Greeks, especially since we must treat of much in novel words, on account of the poverty of our language, and the novelty of the subjects. But yet thy virtues, and the expected pleasure of thy sweet friendship, prompt me to endure any labour whatsoever, and induce me to out-watch the clear cold nights, 2 weighing with what words, with what possible

soul of Homer had passed into himself Pera, Sat. yi. 10. Cicero al- ludes to the appearance of the shade of Homer to him, Quaest. Acad, iv. 16. ^ ^

' Scrutinizing examination.] Ver. 131. Ratione aagaci. Lucretius is fond of this word. " Sagaces propria canes dicuntur^ quia inest in eis vis odorandi eximia." Lambimu, The derivation is from tapire. to perceive acutely. *

' Clear cold nights.] Ver. 143. The original is only noctea serenas. The critics are afi in aouht what sort of nights to understand. Mu- retus (Var. Lect. xviii. 13) thinks they are atunmer nights, Wake- field, with Creech, supposes that they are merely tranquil nights, free from noise, and suitable for studv. But serenua must surely have relation to the state of the atmospnere, and I think that Evelyn had a right notion of the word when he gave the passage thus :

But yet thy worth, and the felicity

10 LUCRETIUS. B.r. 145-160.

verse, ^ I may succeed in displaying to thy mind those clear lights, by which thou mayest be able to gain a thorough in- sight into these abstruse subjects.

This terror and darkness of the mind, therefore, it is not the rays of the sun, or the bright shafts of day,^ that must dispel, but reason and the contemplation of nature;^ of which our first principle shall hence take its commence- ment, THAT NOTHING IS EVEB DIVINELY* GENERATED FROM

NOTHING. For thus it is that fear restrains all men, because they observe many things effected on the earth and in heaven, of which effects they can by no means see the causes, and therefore think that they are wrought by a divine power. For which reasons, when we shall have clearly seen

that NOTHING CAN BE PRODUCED FROM NOTHING,^ WC shall

then have a more accurate perception of that of which we are in search, and shall understand whence each individual thing is generated, and how all things are done without the agency of the gods. 'TN

For if thiS^come forth from nothing,® every kind of thing

I find in thy sweet friendship, me persuade Cold nights to watch —

I have therefore added Evelyn's cold to Lucretius 's clear,

* With what possible verse.] Ver. 144. Qyo carmine demum. With what verse at length.

* Bright shafts of day.] Ver. 148. Lucida tela diei, "Rays of the sun. Thus the Gree*ks, fteXri riiKioio." Fdber, Ausonius has bor- rowed the phrase, Luciferique pavent^ letalia tela diei. Mosell. 260. Mason, also, in his English Garden, ii. 151, " Bright darts of day."

* Contemplation of nature.] Ver. 149. Naturte species, " S^des^ i^^aapia, 17 ^ka, that is, contemplation," Lambinus. So Faber. Wake> field would rather make it form or image ; but who will second him?

* Divinely.] Ver. 151. Divinitus, Tliat is, divino numine, as he has it in ver. 155. He is anxious to show, that however things are produced, the gods have nothing to do witn their production.

* Nothing can be produced from nothing.] Ver. 156. Nil posse erearidenihilo. It is to be observed that the word creo was never used among the Latin writers of the better ages in the sense in which we use the word creatCj that is, to make out of nothing. In all but Christian theological writers it means to produce one thing from another. Gibbon has a remark to this efiect in one of his notes.

* If things came forth from nothing, 4f^.] Ver. 160. Nam si de nihilo fierenty &c. If things could come from nothing, then, wher- ever, in the midst of things, there might be nothing existent, some- thing might thence arise; wherever there might be a vacuum^ (for

B. I. 161—186. LUCRETIUS. 1 1

might be produced from all things ; nothing would require seed. In the first place, men might spring from the sea ; the scaly tribe, and birds, might spring from the earth ; herds, and other cattle, might burst from the sky ; the culti- vated fields, as well as the deserts, might contain every kind of wild animal, without any settled law of production : nor would the same fruits be constant to the same trees, but would be changed ; and all trees might' bear all kinds of fruit. Since, when there should not be generative elements for each prO' duction, how could a certain parent-producer remain invariable for all individual things ? But now, because all things are severally produced from certain seeds, each is produced, and comes forth into the regions of light, from that spot in which the matter, and first elements of each, subsist. And for this cause all thiiigs cannot be produced from all, inasmuch as there are distinct and peculiar faculties in certain substances.

Besides, why do we see the rose put forth in spring,^ corn in summer heat, and vines under the influence of autumn, if it be not because, when the determinate seeds of things have united together at their proper time, whatever is produced appears while the seasons are favourable, and while the vigorous earth securely brings forth her tender productions into the regions of light. But if these were generated from nothing, they might arise suddenly at indefinite periods, and at unsuitable seasons of the year, inasmuch as there would be no original elements, which might be restrained from a generative combination at any season, however inconvenient.

Nor, moreover, would there be need of time for the coming together of seed^ for the growth of things, if they could grow

which he afterwards arffues,) something might spring up from that v<icuum. Should there be a vacuum in the sea, a man might spring from it;- should there be a vacuum in the air, a tree might flourish out of it. Seed, or originating particles, would be quite superfluous ; simple vacant space, the abode of non-entity, would sufiice to pro- duce abundance of entities. The rest of the paragraph follows of course. This is his Jfirst argument on this head. I have translated fierent " came forth," as being more suitable to what follows.

* The rose put forth in spring.] Ver. 175. This is his second argw/nenir-ixQim. time. If things may spring up in any place from nothing, why should they not also spring up at any time from no- thin ?

• For the coming together of seed.] Ver. 185. His third argu^

12 LUCRETIUS. B. I. 187—210.

out of nothing. For young men might on a sudden be formed from puny infants, and groves, springing up unexpectedly, might dart forth from the earth ; of which things it is plain that none happen, since all things grow gradually, as is fitting, from unvarying atoms, and, as they grow, preserve their kind, so that you may understand that all things individually are enlarged and nourished from their own specific matter.

Add to this, that the earth cannot furnish her cheering fruits without certain rains ^ in the year; nor, moreover, can the nature of animals, if kept from food, propagate their kind, and sustain life; so that you may rather deem that many elements are common to many things, (as we see letters common to many words,) than that any thing can exist with- out its proper elements.

Still further, why could not nature produce men of such^ a size that they might ford the sea on foot,^ and rend great moun- tains with their hands, and outlast in existence many ages of human life, if it he not because certain matter has been assigned for producing certain things, from which matter it is fixed what can or cannot arise ? It must be admitted therefore, that no* thing can be made from nothing, since things have need of seed, from which all individually being produced, may be brought forth into the gentle air of heaven.

Lastly, since we observe that cultivated places excel* the imcultivated, and yield to our hands better fruits, we may see

ment — ^from tuUural growth. If things might grow up from nothing, why might they not he enlarged, and enlarged suddenly, from nothing ?

* Without certain rains, 4r<7.] Ver. 193. "Ris fourth argument— troxn the necessity of certain bodies for the ntUriment of others. If things can- not even grow, after they had arisen, without the presence of cer- tain other matter, who, he asks, can he so foolish as to believe that they arose at first from no matter at all ?

' Produce men of such, Sgc,'] Ver. 200. His^if^ argument — from the definite size of animals, and other natural productions. If, for instance, men mi^ht spring from nothing, why should they not spring of- a larger size from nothing ? If they could grow at all from nothing, why should they not grow to any extent whatever from nothing?

' Ford the sea on foot.] Ver. 201. Per vada. " Like Polyphemus, Virg. Mn, iii. 665, Gramturque per sequor jam medium, nee dum fiuctuslatera arduatinxit." Lamhinus,

* Cultivated places excel, ^c.] Ver. 209. His sixth argument — from the improvement of natural productions. If things sprung from no-

B. I, 211—232. LUCRETIUS. 13

that there are in the ground the primitive elements of things, which we, in turning the fertile glebe with the ploughshare, and subjugating the soil of the earth, force into birth. But were there no suck seeds, you might see things severally grow up and become much better of their own accord with- out our labour.

Add, too,' that nature resolves each thing into its own constituent elements, and does not reduce any thing to

NOTHING.

For if any thing were perishable in all its parts, every thing might then dissolve, being snatched suddenly from be- fore our eyes ; for there would be no need of force to pro- duce a separation of its parts, and break their connexion. Whereas now, since all things individually consist of eternal seed, nature does not suffer the destruction of any thing to be seen, until such power assail them as to sever them with a blow, or penetrate inwardly through the vacant spaces, and dissolve the parts.

Besides, if time utterly destroys^ whatever things it removes through leng& of age, consuming all their constituent matter, whence does Venus restore to the light of life the race of animals according to their kinds ? Whence does the varie- gated earth nourish and develope them, when restored, af- fording them sustenance according to their kinds ? Whence do pure fountains, and eternal nversjiovnng from afar, supply the sea?^ Whence does the asther wed the stars? For infinite

thing, why might they not improve themselves from nothing, and why mifi^ht we not leave them to do so ?

* Add, too, 4f^.] Ver. 214. Having proved that nothing is generated from nothing, he now proceeds to prove that nothing is reduced to nothina. To this end his Jirst argument, ia, that if things could he reduced or resolved into nothing, there woiild probably be instances seen of things falling away and vanishing suddenly mto annihilation, instead of all things decaying gradually into their ele- ments as they do at present.

» Besides, if time utterly destroys, ^tf.l Ver. 226. The second argu- ment. Things decay and are renovated ; hut how could this reno- vation take place, unless there were imperishable material atoms from which tney might be recruited ?

■ Supply the sea?j Ver. 232. Mare — suppeditant. " Lambinus and Pareus take stqipeditant absolutely, in the sense of suppetunt or parata sunt; but it is better to take it actively, in the sense of supplent or subministrant." Creech, Creech's interpretation is doubtless right: the other is not in accordance with the drift of the paragraph.

14 LUCRETIUS. b. i, 233—266.

time already past, and length of days, ought to have con- sumed all things which are of mortal consistence : but if those elements, of which this sum of things consists and is renewed, have existed through that long space, and that past duration of time, they are assuredly endowed with an immortal nature. Things therefore cannot return to nothing.

Further, the same force ^ and cause might destroy all things indiscriminately, unless an eternal matter held them more or less bound by mutual connexion. For a mere touch, indeed, would be a sufficient cause of destruction, supposing that there were no parts of eternal consistence, but all perishable^ the union of which any force might dissolve.^ But now, because various connexions of elements unite together, and matter is eternal, things continue of unimpaired consistence, until some force of sufficient strength be found to assail them, proportioned to the texture of each. No thing, therefore, relapses into non- existence, but all things at dissolution return to the first principles of matter.

Lastly^ you may say, perhaps, the showers of rain perish,^ when Father -^ther has poured them down into the lap of Mother Earth. But it is not so ; for hence the smiling fruits arise, and the branches become verdant on the trees ; the trees themselves increase, and are weighed down with produce. Hence, moreover, is nourished the race of man, and that of beasts ; hence we see joyous cities abound with youth,* and

^ Further, the same force, fire] Ver. 239. The third argument. Why does not any one force destroy all substances, unless because they consist of different elementary atoms, intimately interwoven, and those atoms severally indestructible ? Were not the atoms imperish- able, the same force that dissolves their combination might utterly destroy them.

* Might dissolve.] Ver. 244. Deberetdissolvere. Would necessarily have the power of dissolving.

' The snowers of rain pensh, S^c."] Ver. 251. The fourth argument. Perhaps you incline to think that things which vanish, as showers of rain, from the face of the earth, are annihilated ; but to think thus would be folly ; for the moisture of these showers, dispersed through the ground, assists to produce com, and all manner of fruits. So it is with other things ; the atoms of that which is dis- solved increase the substance and promote the growth of that which is rising into being.

'* Joyous cities abound with youth.] Ver. 256. Lcstas urbes ptierum florere videmus, '* Ftorere is abtmdare; with which acceptation of the word the genitive case suits extremely well." Wakejleld,

B. I. 257—282* liUCRETIUS. 15

the leafy woods resound on every side with newly-fledged birds ; hence the weary cattle, sleek in the rich pastures, re- pose their bodies, and the white milky liquor flows from their distended udders ; hence the new offspring gambol sportive, with tottering limbs, over the tender grass, their youthful hearts exhilarated with pure milk.^ Things, therefore, do not utterly peidsh, which seem to do so, since Nature recruits one thing from another, nor suffers any thing to be produced, unless its prodtuction be furthered by the death of another.

Attend, noWt further:^ since I have shown that things can- not be produced from nothing, and also that, when produced, they cannot return to nothing, yet, lest haply thou shouldst begin to distrust my words, because the primary particles of things cannot be discerned by the eye, hear, in addition, wkat substances thou thyself must necessarily confess to exist, al- though impossible to be seen.

In the first place, the force of the wind, when excited, lashes the sea, agitates the tall ships, and scatters the clouds ; at times, sweeping over the earth with an impetuous hurricane, it strews the plains with huge trees, and harasses the moun- tain-tops with forest-rending blasts ; so violently does the deep chafe with fierce roar and rage with menacing murmur. The winds, then, are invisible bodies, which sweep the sea, the land, the clouds of heaven, and, agitating them, carry them along with a sudden tornado. Not otherwise do they rush forth, and spread destruction, than as when a body of liquid water ^ is

* Their youthful hearts exhilarated with pure milk.] Ver. 262. Lacte novo teneras percussa novellaa. "Versus planfe admirahilis, " says Faber. So thinks Good, and translates it thus : Each little heart Quivering beneath the genuine nectar quaffed. Why he chose to say beneath the nectar, I do not understand. The anonymous translator has it better :

From their dams as the rich draughts they drain,

Gladness and health flow fast through every vein.

* Attend, now, further : S^c.'] He now proceeds to show that there are atoms, the primary particles of all things, so small as to be im- perceptible to our senses ; and lest this should be doubted, he asks why such invisible particles should not exist as well as the sub- stance of the wind, and of odours, and of other matters, which, though we cannot see them, we must yet acknowledge to have ex- istence? This argument extends to Ver. 329.

■ A body of liquid water.] Ver. 282. Mollis aqucs natttra, Mol-

16 LUCRETIUS. b. i. 285-311.

borne along in an overwhelming stream, which a vast tor- rent ^ from the lofty mountains swells with large rain-floods, dashing together fragments of woods and entire groves ; nor can the strong bridges sustain the sudden force of the sweep- ing water, with such overwhelming violence does the river, turbid with copious rain, rush against the opposing mounds ; it scatters ruin with a mighty uproar, and rolls huge rocks under its waters ; it rushes on triumphant wheresoever any thing opposes its waves. Thus, therefore, must the blasts of the wind also be borne along ; which (when, like a mighty flood, they have bent their force in any direction) drive all things before them, and overthrow them with repeated as- saults, and sometimes catch them up in a writhing vortex and rapidly bear them off in a whirling hurricane. Where- fore, I repeat, the winds are substances, though invisible, since in their effects, and modes of operation,^ they are found to rival mighty rivers, which are of manifest bodily substance.

Moreover we perceive various odours of objects, and yet never see them approaching our nostrils. Nor do we behold violent heat, or distinguish cold with our eyes ; nor are we in the habit of viewing sounds ; all which things, however, must of necessity consist of a corporeal nature, since they have the power of striking the senses: for nothing, except

BODILY SUBSTANCE, CAN TOUCH OR BE TOUCHED.

Further, garments, when suspended upon a shore on which waves are broken, grow moist ; the same, when spread out in the sun, become dry ; yet neither has it been observed how the moisture of the water settled in them, nor, on the other hand, how it escaped under the influence of the heat. Tlie

Us for liquid or fluid, as the Delphin editor justly observes. Comp. ii. 375. Virg. Mn, v. 817.

* Which a vast torrent, Bsc. ] Ver. 283. Flumine cUmndanti, quern — magnua decursus aquai. The qttem is the reading from certain eodicea of Wakefield, who says that Lucretius, in using the mascu- line gender, had in his mind the more general word fluvius. By such methods any thing apparently inexplicable may be explained. The quern should either be quod, as Lambinus and Havercamp have it, or we must suppose Lucretius to have used y^um^n in the masculine gender.

* Modes of operation,] Ver. 297. Moribus. Metaphorically, as if they were human beings.

B. I. 312-335. LUCRETIUS. 17

moisture, therefore, is dispersed into minute particles, which our eyes can by no means perceive.

Besides, in the course of many revolutions of the sun,^ a ring upon the finger is made somewhat thinner by wearing U; the fall of the drop from the eaves hollows a stone ; the crooked share of the plough, though made of iron, impercep- tibly decreases in the fields ; even the stone pavements of the streets we see worn by the feet of the multitude ; and the brazen statues, which stand near the gates, show their right hands made smaller by the touch of people frequently saluting them, and passing by. These objects, therefore, after they have been worn, we observe to become diminished ; but what particles take their departure on each particular occasion, jealous nature has withheld from us the faculty of seeing.^

Lastly, whatever substances time and nature add little by little to objects, obliging them to increase gradually, those substances no acuteness of vision, however earnestly exerted, can perceive ; nor, moreover, whatever substances waste away through age and decay ; nor can you discern what the rocks, which overhang the sea, and are eaten by the corroding salt^ of the ocean, lose every time that they are washed by the waves. Nature, therefore, carries on her operations by imperceptible particles.

Nor, however,* ^ are all things held enclosed by corporeal substance ; for there «s a void in things ; a truth which it will be useful for you, in reference to many points, to know ; and which will prevent you from wandering in doubt, and from perpetually inquiring about the entire of things, and from being distrustful of my words. Wherefore, I say, there is space intangible, empty, and vacant. If this were not the case,

* Many revolutions of the sun.] Ver. 312. MulHs solia redeuntibus atmis. " SoUs anni are anni aolares^ solar years." Havercamp,

* Faculty of seeing.] Ver. 822. ^ciem videndi. " Facultatem." Creech,

* Corroding salt.] Ver. 327. Veaco sale, " Lucretius has used vescut for edax or consuming, when he says, nee, mare quat impendent^ . vesco sale saxa pereaa,** Festtts,

* Nor, however.] Ver. 330. By an error of the press, these words are not made to commence a new paragraph in Forbiger's edition ; which they do in Wakefield's, and all other editions.

* lb. He now proceeds to demonstrate that there is a vacuum in things; space empty and intangible. His arguments seem sufii- cienUy intelligible to require no exposition.

c

18 LUCRETIUS. B. I. 336—365.

things could by no means be moved ; for that which is the quality of body, namely^ to obstruct and to oppose, would be present at all times, and would be exerted against all bodies; no- thing, therefore, would be able to move forward, since nothing would begin to give way. But now, throughout the sea and land and heights of heaven, we see many things moved before our eyes in various ways and by various means, which, if there were no void, would not so much want their active motion, as being deprived of it, as they would, properly speaking, never by any means have been produced at all;^ since matter, crowded together on all sides, would have remained at rest, and have been unable to act

Besides, although some things may be regarded as solid, yet you may, for the following reasons, perceive them to be of a porous consistence. In rocks and caves, the liquid mois- ture of the waters penetrates their substance, and all parts weep, as it were, with abundant drops ; food distributes itself through the whole of the body in animals ; the groves in- crease, and yield their fruits in their season, because nourish- ment is diffused through the whole of the trees, even from the lowest roots, over all the trunks and branches ; voices pass through the walls, and fly across the closed apartments of houses ; keen frost ^ penetrates to the very marrow of our bones ; which kind o^ effects, unless there were void spaces in bodies, where the several particles might pass, you would never by any means observe to take place.

Lastly, why do we see some things exceed other things in weight, though of no greater shape and bulk? For, if there is just as much substance in a ball of wool as there is in a ball of lead, it is natural that they should weigh the same, since it is the property of all bodily substance to press every thing downwards ; but the nature of a void, on the contrary, continues without weight. That body, therefore, which is equally

* Would not so much want their active motion, (as being deprived of it, ) as they would, properly speaking j never by any means have teen produced at all.] Ver. 344.

Non tarn sollicito motu privata carerent, Quam genita omnino niill^ ratione fuissent.

The construction of the English appears awkward, but answers ex- actly to the Latin.

* Frost.] Ver. 356. He considered cold and heat as material and active substances. Comp. ver. 495.

*. 1. 366—398. liUCRETIUS. 19

large with another, «ad is evidently lighter, shows plainly that it contains a greater portion of vacuity. But the heavier body, on the other hand, indicates that there is in it more materia} «uhstance, and that it comprises much les& empty space.

That, therefore, which we are now, by the aid of searching argument, investigating, that, namely/, which we call void ; is doubtless mixed among material substances.

In considering these matters, I am obliged to anticipate that objection which some imagine, lest it should seduce you from the truth. They say, for instance, that water yields to fishes pushing forwards, and opens liquid passages, since the fish leave spaces behind them, into which the yielding waters may make a conflux ; so also that other things may be moved among themselves, and change their place, although all parts of space be full. But this notion, it is evident, has been wholly conceived from false reasoning. For in what direc- tion, I pray, will fish be able to go forward, if the water shall not give them room ? Or in what direction, moreover, will, the water have power to yield, supposing the fish shall have no power to go forward to divide it ? Either, therefore, we must deny motion to all bodies whatsoever, or we must admit that vacuity is more or less inherent in all material substances, whence every thing that moves derives the first commencey ment of its motion.

Lastly, if two broad and flat bodies, after having come in- to collision, suddenly start asunder, it is clear tliat air must necessarily take possession of aU the vacuum which is then formed between the bodies. And further, although that air may quickly unite to fiow into the vacancy, with blasts blowing rapidly from all sides, yet the whole space will not be able to be filled at once ; for the air must of necessity occupy some part first, then another, till in succession all parts be occupied.

But if any person perchance, when the bodies have started asunder, thinks that that separation is thus efiected by reason that the air condenses itself, he is in error ; for a vacuum is then formed between the bodies, which was not there before, and the part likewise behind the bodies, which was vacant be- fore, is filled ; nor can air be condensed in such a way ; nor, even if it could, would it have the power, I think, to draw it- self mto itself,^ and unite its particles together without the aid

* To draw itself into itself.] Ver. 398. Ipse in se trahere, Lam-

c 2

20 LUCRETIUS. B. I. 399—421.

of a void. For which reason, although you may long hesitate, alleging many objectionsy you must nevertheless at last con- fess that there is vacuum in bodies.

I have the ability, moreover, to collect credit for my doc- trines,^ by adducing many additional arguments. But these small traces which I have indicated will be sufficient for a sa- gacious mind ; traces by which, indeed, you yourself may dis- cover others. For as dogs, when they have once lighted upon certain tracks on the path, very frequently find by their scent the lair of a wild beast that ranges over the mountains, though covered over with leaves ; so you yourself will be able, in such matters as these, to note, of your own sagacity, one principle after another, and to penetrate every dark obscurity, and thence to elicit truth.

But if you shall be slow to assent, O Memmius, or if you shall at aU shrink back from the subject, I can still certainly give you the following assurance. My tongue, so agreeable to you, will have the power of pouring forth from my well- stored breast such copious draughts^ from mighty sources, that 1 fear lest slow old age may creep over our limbs, and break down the gates of life within us, before all the abundance of arguments in my verses, concerning any one subject, can have been poured into your ears. But now, that I may re- sume my efforts to complete in verse the weaving of the web which I have begun, give me a little more of your attention.

As it is, therefore, all nature of itself has consisted, and consists, of two parts ; for there are bodily substances, and

binus, Creech, and others, g^ve Se ipse in ie trahere, Wakefield pronounces the Se before ipse to he auffarcinatum^ reclamantibtts et remtetUibys multis libris et codicibtu. So the readers of Wakefield and Forbiger (whom Lachmann follows) must understand «e, or suppose trahere to he used absolutely.

* Collect credit for my doctrines.] Ver. 402.

Multaque praeterea tibi possum commemorando Arg^menta fidem dictis corradere nostris.

Forbiger and Wakefield leave these lines without any point ; Ha- vercamp puts a comma after argumentay as is necessary, to prevent misconstruction.

• Such copious draughts.] Ver. 413. "He signifies that he will pour forth, if necessary, such a profusion of arguments drawn from the doctrine of Epicurus, that it is to be feared lest Memmius and himself should gprow old and die, before Memmius has understood any one subject or heard it to an end." Lambinut,

B. I. 422--432. LUCRETIUS. 21

vacant space, in which these substances are situate, and in which they are moved in different directions. For the com- mon perception of all men shows that there is corporeal con- sistence ; ^ of the existence of which, unless the belief shall be first firmly established, there will be no principle by referenoe" to which we may succeed, by any means whatever, in settling the mind with argument concerning matters not obvious to sense.

To proceed then, if there were no place,* and no space which we call vacant, bodies could not be situated any where, nor could at all move any whither in different directions ; a fact which we have shown to you a little before. •

Besides, there is nothing' which you can say is separate from aU bodily substance, and distinct from empty space;

* The common perception of aU men sKows that there is corpo- real consiste^ice.] Ver. 423^ Corpus enim per se communia dedicat nee Senstu, The common perception of all men, in all parts of the world, in all ages. '' This especially Epicunis resolutely maintains, that the senses are to he trusted, and never deceive us ; and that from the senses all knowledge and understanding of all things com- mences. So in ver. 694 of this hook, Lucretius savs it is the senses unde omnia credita pendent," Faber. Epicurus establishes the exist- ence of corporeal substance in the manner in which Johnson said that he refuted the doctrine of Berkeley, by striking his foot against a post. This was also the '^ common sense" method of Reid and his disciples ; and -which of us all, however we may reason, does not act upon it? To Berkeley has been imputed a thousand and a thousand^ times that which he never believed or imagined.

Lucretius adds, that unless the existence of corporeal substance be acknowledgea, there will be no principle from which to reason on things in general.

* To proceed then, if there were no place, S^e,"] Ver. 427. This paragraph is to be understood thus : Unless there be space, where can bodies be situated? and unless there be somewhere vacuity, how can they move? He says he has shown that bodies could not move without a vacuum " a little before." See ver. 371, teg.

* Besides, there is nothing, ^c] Ver. 431, aeg. On this para-

f'aph I have to make these observations. In ver. 433, tertia numero, have omitted the latter word. Ever to diminutive is ^ven for parvo denique. Shall be eeneible to the touch, is in the original taetua eritj Faber explaining tcuftus to mean tacHUtas in a passive sense. See ver. 455. Increate the number of bodies, is Corporis augebit numerum^ which might be- rendered, increase the quantity of body. Lambinus and Creech, however, react eorporum; and I have accordingly pre- ferred to put bodies in the plural, and to render the succeeaing words, ammmamque sequetur, " will be ranked in the multitude ^ them.**

22 LUCRETIUS, b. t. 43S-462.

which would, indeed, be as it were a third kind of nature* For whatsoever shall exist, must in itself be something, either of large bulk, or ever so diminutive, provided it be at all ; when, if it shall be sensible to the touch, however light and Melicate, it will increase the number of bodies, and be ranked in the multitude of them ; but if it shall be intangible, inas- much as it cannot hinder in any part any object proceeding to pass through it, it then, you may be sure, will be the «mpty space which we' call a vacuum.

Moreover, whatsoever shall exist of itself, will either do something, or will be obliged to suffer other things acting upon it, or will simply be, so that other things may exist and be done in it. But nothing can do or suffer without being possessed of bodily substance, nor, moreover, afford placeyb?* acting and suffering, unless it be empty and vacant space. No third nature, therefore, distinct in itself, besides vacant space and material substance, can possibly be left undiscovered in the sum of things ; no third kind of being, which can at any time fall under Sie notice of our senses, or which any one can find out by the exercise of his reason.

For whatsoever other things are said to be,^ you will find them to be either necessary adjuncts of these two things, or accidents of them. A necessary adjunct is that which can never be separated and disjoined yrow its body without a dis- union attended with destruction to that body; as the weight of a stone, the heat of fire, the fluidity of water ; sensibility to touch in all bodies, insensibility to touch in empty space. On. the other hand, such things as slavery, poverty, riches, liberty, war, concord, and other things, by the coming or going of which the nature of the subject effected remains uninjured^ these we are accustomed (as is proper) to call accidents.

Time, likewise, is not an existence in itself, but it is merely our understanding that collects from things themselves what HAS been done in the past age ; what also is present ; what, moreover, may follow afterwards. And it must be owned

* For whatsoever other things are said to be, S^c,'] Ver. 450. These observations about adjuncts, and events or accidents^ are sufficiently clear to require no comment The observations about Helen being carried ofi*, Ssc, are, says Creech, nugae dialectioB, which Lucretius would not have inserted, but that to oppose the Stoics made it necessary.

«. 1. 463-488. LUCRETIUS. 23

that no one has conceived of time existing by itself apart from progressive motion and quiet rest.

Moreover, when writers say that Helen was carried off, and that the Trojan people were subdued in war, we must take care lest, perchance, those writers induce us to admit that those eventSy viz. the abduction of Helen and the subjugation of the Trojans, were of themselves ; when time, irrevocably past, has carried away those generations of men, of whom these transactions were the events or accidents. For what- ever shall have been done, will properly be called an event or accident, whether occurring to lands, or to legions ^ {that is, men) themselves.

Furthermore, if there were not this' bodily substance in things, nor this room and space in which all things severally are done, the flame lighted up by the love of Helen's beauty, spreading through the breast of the Phrygian Paris, would never have kindled the famous contests of cruel warfare ; nor would the wooden horse have secretly set fire to the citadel of the Trojans by a nocturnal delivery of Greeks. So that , you may plainly see that all transactions whatsoever do not CONSIST or EXIST of themsclves, as body does, nor are spoken of as existing in the same way as a vacuum exists ; but rather • that you may justly call them events or accidents of body, or of space in which all transactions are brought to pass.

Bodies, besides, are partly original elements ^ of things, and partly those which are formed of a combination of those ele- ments. But those which are elements of things, no force can break ; for they successfully resist all force by solidity of sub- stance; although, perhaps, it seems difficult to believe thsit

* To lands, or to legions.] Ver. 470.

Namque aliud terris, aliud legionibus ipsis Eventum dici poterit, quodquomque erit actum.

" Whatever things have occurred, you may justly say have happened to certain men or to certain landa (for there is no third, besides men and things) ; hut you cannot rightly say that those events were ; time, therefore, to which they belonged, is not; nor is there any thing «n rerum nahtrd besides body ana space,** Wakefield.

' Bodies, besides, are partly original elements, S^c."] Ver. 486. Hav- ing proved that there is nothing that can be said to exist absolutely, except body and space ; he proceeds to distinguish body into two kinds, simple and compound, and to prove that simple body, or the simple primary particles of all substance, must be solid.

24 LUCRETIUS. b» t. 48^-612.

any thing of so solid a substance can be found in nature ; for the lightning of heaven passes through the walls of houses, as also noise and voices pass; iron glows, being penetrated by heaty in the fire ; rocks often burst with fervent heat ; the hardness of gold, losing its fimmess, is dissolved by heat ; the icy coldness of brass, overcome by fiame, melts ; heat, and penetrable cold, enter into the substance of silver, for we have felt both with the hand, when, as we held silver cupe after our fashion,^ water was poured into them from above ; so that, as far as these instances go, there seems to be nothing solid in nature. But because, however, right reason, and the nature of things, compel me to hold a contrary opinion, grant me your attention a while, until I make it plain, in a few verses, that there really exist such bodies as are of a solid and eternal corporeal substance ; which bodies we prove to be seeds and primary particles of things, of which the whole generated universe now consists.

In the first place, since a two-fold nature ^ of two things, a two-fold nature, or rather two natures extremely dissimilar, has been found to exist, namely, matter, and space in which every thing is done, it must necessarily be th^t each exists by itself for itself, independently of the other, and pure from ad' mixture; for wheresoever there is empty space, which we call, a vacuum, there there is no matter, arid, likewise, wheresoever matter maintains itself, there by no means exists empty space. Original substances are therefore solid and without vacuity.

Furthermore, since in things which are produced,' or com"

* As we held silver cups after our fashion.] Ver. 496. Manu rett" nenies pocula rite, I have added the word silver from Creeches in- terpretation. Lucretius seems to have had in his imagination a guest at a feast, holding up his cup^ partly filled with wine, for an attendant to pour hot or cold water into it. They mixed cold water with their wine in summer, and hot in winter.

• In the first place, since a two-fold nature, 4r<?.] Ver. 504. Solid body and vacant space must exist distinct from each other; for where there is space that is not vacant, it must be filled with solid body ; and in space which is filled with solid body there can be no vacuity.

' Furthermore, since in things which are produced, 4rc.] Ver. 512. He has proved that vacuum exists; ana it must accordingly exist among compound bodies ; but that which, hounds it must be solid, or vacuum would bound vacuum ; and this solid may be a

B. I. 613-^36. LUCRETIUS. 25

pounded ofmatter,ihere is faundem.'ptj space, solid matter must exist around it ; nor can' any thing be proved by just argu- ment to conceal vacuity, and to contain it within its body, unless you admit that that which contains it is a solid. But that solid can be nothing but a combination of matter, such as may have the power of keeping a vacuity enclosed. That matter, therefore, which consists of solid body, may be eternal, while other substances, which are only compounds of this mat- ter, may be dissolved. *

In addition, too,^ if there were no space to be vacant and unoccupied, all space would be solid. On the other hand, unless there were certain bodies to fill up completely the places which they occupy, all space, which any where exists, would be an empty void. Body, therefore, is evidently distinct from empty space, though each ha^ its place alternately ; since all space neither exists entirely full, nor, again, entirely empty. There exist, therefore, certain bodies which can completely ^11 the places which they occupy, and distinguish empty space from full.

These bodies, which thus completely Jill space, can neither be broken 2 in pieces by being struck with blows externally, nor, again, can be decomposed by being penetrated internally ; nor can they be made to yield (f attempted by any other method ; a principle which we have demonstrated to you a little above ; for neither does it seem possible for any thing to be dashed in pieces without a vacuum, nor to be broken, npr to be divided into two by cutting ; nor to admit moisture, nor, moreover, subtle cold, nor penetrating fire, by which operations and

combination of solid original particles ; and, though this compound solid may he dissolved, yet the original solid atoms of which it is composed remain imperishable. This I consider to be the drift of the argument in the text, which, perhaps from some corruption, seems not very clear. ^ Lambinus has this comment : '^ Generatea things have vacuity within them ; otherwise they would not perish or be dissolved. But if they perish because they have vacuity in them, there must yet be matter in which there is no vacuity, solid and indis9oluble, lest all things should be reduced to nothine^. "

* In addition, too, S^eJ] Ver. 521. There must be boay that completely fills space, or how would empty space be disting^shed from full f

* These bodies — can ndther be broken, 4r<^.] Ver. 629. Since, then, there are solid bodies, they must be eternal ; for, since they contain no vacuity, how can they be broken or dissolved ?

26 LUCRETIUS, ' B. 1. 637—565.

means all things compounded are dissolved. And the more any thing contains empty space within it, the more it yields when thoroughly tried by these means. If, therefore, the primary atoms are solid and without void, they must of neces^^ sity be eternal*

Again, unless there had been eternal matter,^ all things, before this time, would have been utterly reduced to nothing ; and whatsoever objects we behold would have been reproduced ' from nothing. But since I have shown above, that nothing ^n be produced from nothing, and that that which has been produced cannot be resolved into nothing, the primary elements must be of an imperishable substance, into whidi primary elements every body may be dissolved, so that matt^ may be supplied for the reproduction of things. The pri- mordial elements, therefore, are of pure solidity ; nor could they otherwise, preserved, as they have been, for ages, re- pair things, as they have done, through that infinite space of time which has elapsed since the commencement of this material system.

Besides, if nature had set no limit ^ to the destruction of things, the particles of matter would, by this time, have been so reduced, by reason of every former age wasting them, that no body compounded of them could, from any certain time, however remote, reach full maturity of existence. For we see that any thing may be sooner taken to pieces than put together again; for which reason, that which the infinitely long duration of all past time had broken into parts, disturb- ing and dissevering it, could never be repaired in time to come. But now, as is evident, there remains appointed a cer- tain, limit to destruction, since we see every thing recruited, and stated portions of time assigned to every thing according to its kind, in which it may be able to attain full vigour of age*

* Again, unless there had been eternal matter, Sfc,'] Ver. 54K Had there been no such solid and imperishable bodies, tilings must, before this time, have been worn out and reduced to nothing, ana all that we see before us^ would have been a re-production from nothing. But this has been shown to be impossible.

' Besides, if nature had set no limit, ^c] Ver. 552. Had there been no bodies entirely solid, and not to be worn away, the dtoms of things would, before this period, texata per avom, have lost their power to make efiicient compounds*

B. I. 566^-592, LUCRETIUS. 27

To this is added,^ that though the primarp particles of mat- ter are perfectly fiolid^ yet that all things, which are formed of ^em, may he rendered soft and yielding^ as air, water, earth, fire (in whatever way they may he produced, and by what- ever influence they may be directed) ; but this happens be- cause there is vacant space intermingled with the substance of things compounded. But, on the other hand, if the primordial elements of things were soft, how strong flints and iron could be produced, no explanation could be given, for, by this supposition^ nature will be deprived of all possibility of com- mencing a foundation. The primordial dements^ therefore, are endowed with pure solidity ; by the dense combination of which all compound bodies may be closely compacted, and exhibit powerful strength. n

Moreover, if you still persist^ to say that no limit has been appointed to the dissolution of bodies, you will then, however, have to allow that there must remain certain dissoluble bodies in the world, which have not yet been assailed with any trial of their strengths But since dissoluble bodies are endued only with a fragile nature, it is inconsistent to suppose that they could have lasted through an infinite course of time, if they had been harassed, age after age, with innumerable assaults.

Further, since also a limit ^ has been assigned for the growth t>f things according to their kinds, and for their support of life ; and since it is established by the laws of Nature what each kind can or cannot do ; and since nothing is changed, but all things remain constant to such a degree, that even the birds of different plumage, all in succession, show, existing upon their bodies, spots distinctive of their species 5 we must

* To this is added, ^c] Ver. 5QQ. The original atoms are not the less solid because soft bodies are formed from them, for this is effected by the intermixture of vacuum ; were they in themselves soft, how would hard bodies he generated from them ?

' Moreover, if you still persisty 4r<?-] Ver. 578. But if vou will not allow there is a limit to dissolution, you must then allow that there are dissoluble bodies which have not yet been assailed by any power sufficient to destroy them ; hut to conceive that such bodies existj and that they have not been attacked, among all the changes in things since the beginning of time^ by any force sufficient to take effect on them^ is to suppose that which is scarcely credible.

• Further, since also a limit, ^c] Ver. 585 — 599. The uniform generation of natural productions must proceed from unvarying elements.

28 LUCRETIUS. B. I. 693—605.

grant that such bodies must have in them ^ an immutable ma- terial substance. For if the primitive particles of things could be changed, by being successfully wrought upon in any way, it would then ^so become uncertain what might or might not arise into being; it would be uncertain^ moreover, how far limited power, and a firmly fixed boundary, is set to each kind; nor, with such a possibility of alteration, would the tribes of animalsy according to their kinds, be so constantly able to re- produce the nature, motions, mode of life, and habits of their progenitors.

Again, since even of such a body as our senses cannot per- ceive,^ there is yet a certain extreme point, whatever it be, that point certainly exists without parts, and consists of the least possible natural substance ; nor has it ever existed of it- self, apart from its body, nor will it hereafter be able so to exist, since it is itself the first and last part ' of another body;

* T^e must grant that such bodies must have in them.l Ver. 592, &e. TmmutabiU materia gttoqiie corptis habere Dehent nimirum. Or, Such bodies must evidently have in them. I have frequently rendered nimirum by evidently. " Successfully wrought upon." Bevicta : i. e. " vicissim victa, et superata." lAimbinus,

' Again, since even of such a body as our senses cannot per- ceive, S^c,"] Ver. 600. Turn porrOy quoniam est extremum guodque caeu- men, &c. He now proceeds to confute those who think that matter is infinitely divisible, asserting^ that there must he, at the extremi- ties of the smallest conceivable body, apices, or points, which you cannot conceive possible to be detached from that body, and widi- out which you cannot conceive the body to exist. " Which t^nees, or least of things," says £vel3m, " may haply prove a notion to be hardly denied, wnether physically or mathematically taken, as the much-admired Gassendus largely demonstrates, where he speidcs, de non esse magnitudinem Epicuro in^niti dividuam, whither I reier the curious." These smallest conceivable corpuscles, from which no points can be detached, and which, in consequence, are indestnio- tible and everlasting, are the atoms of £{)icuru8 and Lucretius, from which all things are generated ; into which all things, in their turn, are dissolved ; and from which all natural productions that exist, are, as long as their existence is protracted, recruited and repaired.

' First and last part.] Ver. 605. Parsprimaque et ima, "Id est, et prima atque ultima." Lambinus, And so £velyn :

Since what we name

The first, or last, in bodies is the same.

The extreme^ point of a body is the first part of it, if you reckon from that point to the interior of the body ; and the last part of it, if you reckon ftom the interior outwards to that point. Had it not

B. 1. 606— 6ia LUCRETIUS. 29

after which other and other like parts in succession fill up, in a condensed mass, the substance of the bodj, which parts, since they cannot consist by themselves, must of necessity adhere to something else, from which they can by no means be detached.

Primordial atoms are therefore of pure solidity, which, composed of the smallest points, closely cohere ; not combined of a union of ai^y other things, but rather endowed witli an eternal, simple, and indissoluble existence, from which nature allows nothing to be broken off, or even diminished, reserving these primordial atoms as seeds for her productions.

Moreover, unless there shall be some least, ^ some point

been for the authority of Lamhinus, I was inclined to render it the ultimate and least part,

* Moreover, unless there shall he some least, Psc.l Ver. 617. Praterea, nisi erit minimum. It is observed by Locke, (Essay, book ii. chap. 23, § 81.) that " the infinite divisibility of matter^ -whether we grant or deny it, involves us in inexplicable conse- quences." If we allow that matter, that is, any portion of matter, is infinitely divisible, we admit that sl finite body contains an infinite number of parts ; if we affirm that it is not innnitely divisible, we say, that arter a certain number of divisions, we come to a por- tion of matter which has no parts ; for that which^ has parts must be divisible into those parts. (See Reid's Inquiry into the Human Mind.) From this dimculty Uie Epicureans cleared them- selves, by assertinpf that there are certain least possible quantities of matter ; quantities which are of course indivisible', and which are the atoms of which all things are constituted. '^ Observe," says Ba^rle, (Art. Zeno, note G,) *' that those who espouse the hjrpothesis of atoms, do not do it because they apprehend . that an extended body may be simple, but because they believe * • other hypotheses to be impossible." This is the case with Lucretius ; ne says that there have from the first been atoms, into which matter may be divided, but which cannot themselves be divided ; and were there not such atoms, he asks, or were there no limit to the division of matter, how could substances be kept dis- tinct, or how could things be preserved at all? How far the dis- coveries of modern chemistry uphold the hypothesis of atoms, is well known. See infrct^ on ver. 626.

Sir Isaac Newton admitted the same sort of atoms as Epicurus, referring their origination, however, to an Almighty ^ower. " It seems jwrobable," says he, " that God, in the beginning, formed matter in solid, massy, hard, impenetrable, moveable particles, of such sizes, figures, and with such other properties, and m such pro- portion to space, as most conduced to the end for which he formed them. And that these primitive particles, being solid, are incompar- ably harder than any porous body compounded of them ; even so

30 LUCRETIUS. ». i. 617-627.

%ohere division ends, the smallest bodies will individually con- sist of infinite parts, as, in that case, ant/ part of the half of any hody^ will always have its own half; nor will any thing set a limit to this ^vision. What, therefore, will be the ^M^- ference in their nature between the greatest and smallest of bodies ? ^ It will not be possible that there should be any difference ; for though the whole entire sum of things,^ or the Universe, be infinite, yet the smallest things which exist in it will equally consist of infinite parts. To which position since just reasoning is opposed, and denies that the mind can ad*> rait it, you must be prevailed upon to acknowledge that there are bodies which exist having no parts,* and consist of the least possible substance ; and since they are so, since they

very hard as never to wear or break in pieces." Note on Good's Lucretius, book i. ver. 536.

* ^ny part of the half of any body, arc] Ver. 618. DimiduB partu para, Preigerus observes that Lucretius does not sav tohat part of the halfy and therefore suspects the reading. It would be easy to un- derstand dimidia with para, and say the half of the half, but this I have not ventured to do. Creech, in his interpretation, abbreviates, according to his custom when there is any difficulty, and says Di- midia para semper haberet dimidiam partem,

^ Difference — between the greatest and smallest of bodies ?] Ver. 620. Ergo rerum inter aummam minimamgue quid eacit t Preige- rus understands aummam rerum ; what will be the difference between the universe and the smallest of objects? And this suits very well with what follows. I have, however, thought it safer to adhere to Creech, who interprets inter rem maximum et minimam* Either sense is equally illustrative of the argument.

What difference would there be

Betwixt the leaat and greateat quan title ?

Evelyn.

If there be no limit to the division of matter, the smallest quantity, and the gpreatest, will be equally divisible into an infinite number of parts. ' Whole entire sum of things.] Ver. 621. Funditua omnis aumma,

* There are bodies which exist having no parts.] Ver. 626. Eaae ea, qu€e nullia Jam pradita partibua extent. Here Lucretius means physical or material parts or points ; there are corpuscles, he says, which have no material parts, that is, no parts which can be separ- ated from them, so as to exist of themselves. Where he says above, ver. 606, that alia aigue aliae aimilea partea make up an atom, he means the same material parts ; not mathematical pointa, as Creech interprets it ; for no number of mathematical points, which are mere suppositions and non-entities, can make a substance.

B. 1. 628—636. LUCRETIUS. 31

are indivisible and undiminishable, you must also concede that thej are solid and eternal.

Further, unless Nature, the producer of things, had been accustomed to force all things to be resolved into minutest parts, the same -Nature would now be unable to recruit any thing from those parts; because those generated bodies which are augmented and repaired by no parts, ^ cannot have and re- tain unimpaired those affections which generative matter ought to have, namely, various connexions, weights, concussions, combinations, movements, by which things are severally brought to pass.

For which reason, those who think that fire^ is the original

' Because those generated bodies which are augmented and repaired by no parts, iscJ] Ver. 632. Prcpterea, quia qwe nullia eunt partibus aucta. I have endeavoured to make the best of these words, and to translate them as seemed most suitable to the drift of the author. All editions from Lambinus to Wakefield read muUia ; which was Lambinus's conjecture. Wakefield ** restored " nulUe ; saying that- by bodies rmllis partibus aucta, Lucretius means such as are in some degree opposed to atoms, as being, though simplicia, yet grandiusctila, and therefore gignendis rebus minus apta ; an explanation which does not satisfy even his satellite, Forbiger, and which decidedly, I think, will satis^ no one else ; for it introduces bodies to which no allusion is made m any other passage of Lucretius, and for which it would be hard to find authority in any thing that remains to us of Epicu- rus. All the translators seem to have followed the reading multis partibus; even Good deserts his master, and gives "still of parts possest." Lachmann, I am glad to see, has reinstated muUis^ thinking the sense of Lambinus better than the nonsense of the old copies, of which Wakefield was so enamoured. Drummond, following Lambinus, renders the passage thus :

Did Nature, from whose bosom things evolve, Ne]er into points their various forms dissolve, Vain were ner art, and vain her plastic care Aught of her moulderine^ ruins to repair ; For vain were compounds, as they ne'er comprise Due motion, weight, connexion, fx>rm, and size, Th* essential properties whence all began, Or to repair or renovate the plan.

Gifanius conjectured gwe ullis, which, notwithstanding tlie hiatus, is perhaps the true reading.

^ For ^hich reason, those who think that fire, 4r<?-] As nobody is now likely tp be misled by Heraclitus, to believe nre the origin of all things, we need bestow little comment upon his doctrine. The reader may consult, if he pleases, the Ninth Book of Diogenes Laertius. As Lucretius alludes, to a power to touch the ear agree-

32 LUCRETIUS. B. I. 637—661.

principle of things, and that the universe is maintained from fire alone, seem to have greatly erred from true reason. Of which philosophers Heraclitus, as leader, first comes to the battle ; a writer celebrated for the obscurity of his language, though rather among the vain and empty, than among the sensible Greeks, who seek for truth. For fools rather ad- mire and delight in all things which they see hid under in- versions and intricacies of words, and consider those assertions to he truths which have power to touch the ear agreeably, and which are disguised with pleasantness of sound.

For how, I ask, could things be so various, if they were produced from fire alone and pure from mixture f Since it would be to no purpose that hot fire should be condensed or rarefied, if the parts of fire retained the same nature which the whole of fire still has.' For though there might be a fiercer heat in the condensed parts, and a more languid warmth in the separated and dispersed, there is nothing more than this which you can conceive possible to be effected morhy such causes ; much less can so vast a variety of things originate from dense and rare fire. And this also is to he home in mind, that if they admit vacuity to be mixed with things, fire will then have the capability to be condensed, or left rare- fied ; but because they see that, in this admission of vacuity, there are many things adverse to them and their doctrines, and therefore shrink from admitting a pure vacuum to exist among substances, they thus, while they fear difficulties, lose the true path, nor observe that, on the other hand, all vacuity being removed from substances,^ all things would be condensed,

ably, bellt tangere aures, it might be supposed that Heraclitus, though obscure, wrote with some degree of elegance, but I no where find this mentioned.

* Fire still has.] Ver. 650. Habet super ignis, " Super : etiam, porro ; t^ee Trpof." Wakefield.

* All vacuity being removed from substances.] Ver. 661.

Nee rursum cernunt exemptum rebus inane, Omnia denseri, fierique ex omnibus unum Corpus —

Exemptum rebus inane is Wakefield's reading, which he explains, but I wish he had explained his explanation, Forbiger .adopts the read- ing tacitly, and forbears from attempting to interpret. If there is any construction to be given to the words, it must be that of the Greek nominative or accusative absolute. Lambinus, and his

B. I. 662—676. LUCRETIUS. 33

and one body would be fonned from all, which body could eject nothing from itself, as glowing fire emits light and heat, in such a manner that you may see it does not cpnsist of con- densed parts.

But if they think that fire may by any means be extinguished in close condensation, and change its natural consistence, and ify indeed, they shall not hesitate to allow that this may take place absolutely,^ then all heat, it is evident, will fall utterly to nothing, and whatever things are r^-produced, supposing all to have been prodticed from JirCy will be made out of no- thing. For whatever, being changed, departs from its own limits,^ this change in it is straightway the death or termin- ation of that which it was before. Something, therefore, supposing we admit their doctrine, must necessarily remain un- changed in that^rc of theirs, that all things, as you may see, may not utterly fall to nothing,^ and that the multitude of objects in the universe mtij not have-to-fiourish by being reproduced from nothing.

And now, therefore, since there are certain most con-

followers, read exempto rebus inani, which Lachmann has restored. Compare ver. 743. For mittere rapiim, a little below, I have given gimply pect

* Iff indeed, they shall not hesitate to allow — absolutely.] Ver. 668. Scilicet ex null&facete id H parte reparcent. " If, forsooth, they do not at all withhold admission from this, but allow that fire may be altogether extinguished, and, losing its own nature, may pass into another, it is all over with the philosophy of Heraclitus." Wakefeld.

' For whatever, being changed, departs from its own limits, 4rc.] Ver. 671.

Nam -quodcunque suis mutatum finibus exit, Continuo hoc mors est illius quod fiiit ante.

These lines pleased Lucretius so well that he repeated them three times ; i. 792 ; ii. 753 ; iii. 518. Evelyn renders them very neatly :

For whatsoever once its bounds doth pass, Straight perishes from what before it was.

Good is fiat enough :

For what once changes, by the change alone Subverts immediate its anterior life.

Busby has.

That which abdicates its nature dies.

I can find no other attempt worth quoting.

* That all things, as you may see, may not utterly fall to no- thing.] Ver. 674. Ne Obi res redeant ad nihuum funditua omnea,

D

34 ^ LUCRETIUS. b. i. 677—705.

stant elements, which always retain the same nature, by the departure and accession of which, and by their change of order, things alter their nature, and compound bodies con- vert themselves into a different consistence, it is easy to under- stand that these elements of things are not fiery. For it would be to no purpose that some of these elements should detach themselves and depart from one place, and be as- signed to another, and that some should have their order changed, if they all still retained the nature of fire, for whatever ^rc might produce would be in all forms onlt/ fire. But, as I am of opinion, the truth stands thus : There are certain elementary bodies, whose combinations, movements, order, position, shapes, produce fire, and which, when their order is changed, change their nature (zs a compound; nor, as I think, are they in themselves like to fire, or to any other thing, which has the power of emitting particles to our senses, and affecting our touch by its application.

To say, moreover, that all things are fire, and that no real substance exists in the whole number of things but fire, {an assertion which this philosopher makes,) seems to be in the highest degree absurd. Since he himself, while arguing from his senses, combats against his senses,^ and shakes the credit of those perceptions, on which all things that we believe de- pend, and by the aid of which that which he names fire is known to him. For he believes th^t his senses distinguish fire accurately ; other things, which are not at all less clear, he does not believe that they can distinguish ; an inconsistency which seems to me both folly and madness. For to what shall we refer for information ? What can be a more certain criterion to us than the senses themselves ? How, if we cease to trust them, can we distinguish what is true, and what is false ?

Besides, why should any one rather set aside all other things, and desire to admit the substance of fire as the only substance, than deny that fire exists, and still allow existence to all other substances'^^ For to advance either assertion, seems equal madness.

^ Combats against his senses.] Ver. 694. Contra sensua — repuffnat, ^* He contends against his own sei^ses^ which feel other things be- sides fire." Lambintu, To put trust m the senses was also a chief point in the arguments of Reid and his followers. CoAip. ver. 425.

' Allow existence to all other stUatances,'] Ver. 704. Summam ta-

B. I. 70^-722. LUCRETIUS. 35

Wherefore, those who have thought that fire is the pri- mary matter of things, and that the whole universe may originate from fire ; and those who have determined that air is the first principle ^ for the production of things ; those who have imagined that water can itself form things of itself; and those who have supposed that the earth produces all things, and is changed into all substances of things, appear all to have wandered extremely far from the truth.

To these add also those philosophers who couple the ele- ments of things,^ uniting Air with Fire, and Earth with Wa- ter ; and who think that from these four things, namely, from fire, earth, and air, and moisture, all bodies may proceed. Among the chief of whom is Empedocles^ of Agrigentum, whom, within the triangular coasts of its land, that island produced, around which the Ionian deep flowing with vast windings,* sprinkles on it salt^ from its blue waves, and the sea, rolling rapidly in a narrow channel, divides with its waves the shores of the lands of jEolia, (». e. Italy, )^ from the

men ease relinquat " Still resolve to maintain that all other things exist." Creech.

I Air is the first principle, S^c.'] Ver. 708, seg. Anaximenes of Miletus is said to have thought that air was the origin of things ; Thales taught that all sprung from water; and Pherecydes is re- ported to have said that the earth was the parent of all, but on what authoritv neither Faber nor I can discover. There were several philosophers, or pseudo-philosophers, of the name of Pherecydes, and who^ will prove which of them, or whether any of them, held this opinion ?

' who couple the elements of things.] Ver. 713. Conduplicant

primordia rerutn. " As were Xenophanes, whojoined earth and water ;^ Parmenides, who united fire and earth ; (Enopides of Chius, who mingled fire and air; Hippo of Rhegium, who put together fire and water." Faber,

• Empedocles.] Ver. 717. "He flourished in the 84th Olympiad; wrote in elegant verse concerning the nature of things ; and taught that all things were compounded of fire, air, earth, and water, and resolved themselves again into those four principles. He also said that there were two original moving powers, con6ord and discord, the one producing union, and the other separation. Plutarch, de Placit. rhilosoph. i. 3." Creech.

• Ionian deep flowing with vast windings.] Ver. 719. Qitamfltii- tana circutn moffnia amfractilnu (equor, " Amfractibus : anlittoris? an maris?" says Bentley. " Haud dubi^ maris," sa;^s Waketield.

• Sprinkles on t< salt.] Ver. 720. Virus. " Significare salsedinem et amarorem maris dudum docuit Tumeb. xix. 15." Havercamp.

• /Eolia, (». e. Italy. )'\ Ver. 722. On the margin of a copy belong-

D 2

36 LUCRETIUS. B. I. 723—749.

boundaries of it (viz. of Sicily), Here is the vast Charybdis, and here the murmurs of ^tna threaten, indicating that the mountain is again gathering its wrathful flames, that its vio- lence may vomit forth afresh the fires bursting from its jaws, and once more hurl to the sky its blazing lightnings ; which great region, though it seems worthy-of-admiration to the human race on many accounts, and is extolled as deserving- of-being-visited, being rich in valuable productions, and dt fended with a mighty force of inhabitants, yet appears to have contained in it nothing more excellent than this man, nor any thing more sacred, and wonderful, and estimable.^ The verses, moreover, tohich proceeded from his divine intel- lect, proclaim and expound his noble discoveries so eloquently^ that he scarcely seems to have been sprung from a human origin. He, however, and those whom I mentioned above, (men distinguishably below him by many degrees, and far in- ferior to him,) although, finding out many things excellently and divinely, they gave oracles, as it were, from the inmost- temple of their heart, more sacredly, and with much more true reason, than the Pythia who speaks from the tripod and laurel of Phoebus, yet stumbled^ in attempting to expound the principles of things, and, great as they were, fell there with a heavy downfal. In the first place they erred, because they settle that motion may take place, though all vacuum be ex- cluded from matter, and because they admit that there exist soft and subtle bodies, (air, sun, fire, earth, animals, vegetable productions,) and yet mingle no vacuity in their composition. Secondly, they erred, because they assert that there is no limit at all to the division of material-particles, and that no bound is set to their fracture ; nor do they at all allow that any least

ing to Havercamp was written in Latin : " That part (of Italy) which Jocastes tne son of ^olus fnhabited, along the strait of Sicily, was called ^olia." What authority there was for this state- ment, none of the critics discovered till Lachmann, who found that it was taken from Diod. Sic. v. 8 ; and that in a verse of Callima- chus, (apud Bentleium, n. 202,) Khegium in Italy is called the city of Jocastus the son of ^olus. Several copies, however, read Itali^e, and this reading Lachmann has adopted.

* More sacred, and wonderful, and estimable.] Ver. 731. Sanctum magis et mirum carumque. " Carum, TifiiwTtpov," Lambinus* " Pluris faciendum." Creech,

' Stumbled.] Ver. 741. Fecere ruinas. " Corruerunt, cecid6runt.** Faber, So also Lambinus.

B. I. 750^767. LUCRETIUS. 37

exists in bodies, although we see- that there is that least, namelyy the extreme point of every body, which seems to be least to our senses; *o that you may hence conclude that there exists in bodies a least possible quantity, which you yourself cannot perceive, but which, nevertheless, they have as an extreme.

To this is also added, that they make the elements of things to be soft bodies, which soft bodies we see to be generated, and altogether of a perishable consistence. But if the elements of things were soft and perishable, the whole universe must fall back to nothing,^ and the abundance of things flourish by being re-produced from nothing. But how far each of these suppositions is distant from the truth, you have already had proof

Besides, these four elements are in many ways hostile^ and destructive to one another ; for which reason, on coming to- gether, they will dther be naturally destroyed, or will start away from one another, as we see, when a tempest has arisen, the lightnings, and rains, and winds, not congregating together, but scattering themselves abroad.

Moreover, if all things are produced from those four bodies,^ and all things are again dissolved into those bodies, how can those four be more justly called the primary elements of things, than, on the other hand, things may be called the pri- mary elements of them, and a backward computation, as it

* Whole universe must fallback to nothing.] Ver. 757. If the elementarv particles of things were soft, the]^ would, plagis vexata per avom, harassed by long agitation and friction, he in time worn out and reduced to nothing.

' Besides, these four elements are in many ways hostile.] Ver. 760. Deinde inimica modis mtUtie sunt atque venena Ipsa sibi inter se. ** Are as it vrere poisons, that is, deadly and destructive, as water to fire, Sjc, * ** So Catullus calls a certam Rufus viUs venenum** Lam- binus. A little below I have translated tempestate coaetd, *' a tempest having arisen;" properly, a tempest being collected, Lambinus and others read cdortd,

* Moreover,' if all things are produced from those four bodies, 4rf.] Ver. 764. If you say that all things which we see before us, diBtinct from those four bodies, are formed from those bodies, how will you prove this ? why may you not say, with equal plausibility, that those four bodies are formed from whatever things we see dis- tinct from them ? How can you tell which were originals ?

38 LUCEETIUS. B. I. 768—798.

were, be made ? For, according to this hypothesiSy they are produced alternately, and change their appearance, and their whole substance among themselves, perpetually. But if perchance you imagine that the substances of Jire and earth, and ethereal air and the liquid of water, meet together in such a way that by their combination they make no change . in their nature, nothing will be produced for you from them, neither animated creature, nor any thing of inanimate sub- stance, as a tree ; for each element in the conflux of the vary- ing heap will exhibit only its own nature, and air will be seen to remain mixed together with earth and with some portion o/* liquid ;^ but primary elements, for the production of things, must exercise a latent and unapparent influence, lest any element arise above the rest, which may resist their action, and prevent whatsoever is being formed from being able to attain its proper character.

These philosophers, moreover, take a beginning from heaven and its flres, and make Are flrst to change itself into the air of the sky ; from air they say that water is produced, and that earth is generated from water ; and then they say again that all things return back from earth, flrst water, afterwards air, then heat ; and that these elements do not cease to interchange, and to pass from heaven to earth, and from earth to the stars of heaven ; which primary elements ought by no means to do. For it is necessary that there should remain something unchangeable, lest all things should be reduced utterly to nothing. Since whatsoever, being changed, goes beyond its own limits, this change becomes forthwith the death or ter- mination of that which it was before. Wherefore, since these four bodies which we have previously mentioned, pass into change,^ they must necessarily consist of other elements which cannot be changed in any way, lest all things should return, as you may suppose, utterly to nothing. But you may rather con-

* Some portion of liquid..] Ver. 777. Quodam cum rare, Lambinus read ardor cum rore, heat with liquid, which is infinitely to he pre- ferred.

^ Since these four bodies — pass into change.] Ver. 795. In com- mutatum veniunt. Commutatus, da. I believe it is a dva^ Xtyo/uvov, Lest all things should return, as you may suppose, S^c. Ne tibi res re- deant ad nihilum funditus omnes. See note on ver. 671.

B. I. 799—817. LUCRETIUS. 39

elude that certain bodies exihty endowed with such a nature, that if perchance they have generated fire, the same bodies may, a iew particles being taken away and a few being added, and their order and motion being changed, produce the air of heaven ; and that, in like manner, all other bodies may be changed into other bodies.

But manifest fact,^ you perhaps observe, evidently shows that all things grow, and are nourished upwards, from the earth into the air of heaven ; and, unless the season is indul- gent with favourable weather, unless the groves are shaken with rains and with the moisture of showers,^ and, you will add, unless the sun, for his part, cherishes the productions of nature and affords heat, com, trees, and animals would not be able to grow. Doubtless ; and unless solid food and soft liquid were to sustain ourselves, our bodies, ybr wantoftheniy being quickly exhausted, all life also would waste away from our nerves and bones ; for we are without all question supported and nourished by certain substances, and other and other things are nourished by certain substances; because, as is evident, many common elements of many things^ are mixed in many bodies in many ways; therefore various ^ngs are sustained by various tilings. And it is often of great conse-

' But manifest fact, S^cJ] Ver. 893. In this paragraph he answers an objection which may be made. He supposes the objector to allege that the four elements are necessary to natural production, and therefore may be the originals of things. To this he answers, that they are indeed necessary to production, but are not the more on that account the originals of things, than are the food and drink necessary to the nurture and sustenance of man.

' Groves are shaken — with the moisture of showers.] Ver. 806. Imbribus et tabe nimborum arbtuta vaeillant. Tabes, a word sometimes applied to the melting of snow, as in Lucan, x. 225, cited by Haver- camp. See also Livy, xxi. 36, who, in the same chapter, has both tabes nifria and tabida nix, — Are shaken.] Vaeillant : totter. See vi. 57 5 f Vaeillant omnia tecta,

» Many conunon elements of many things, S^eJ] Ver. 814.

Mtdtimodis communia muUie

Multarum rerum in rebus primordia multa Sunt.

** He manifestly makes it his business to repeat the same word as often as possible." Preigerue, Wakefield collects a few instances of a similar repetition of ^rac, as in Demosth. cont. Aristag. i. fin. — &7ravTa^ airaai iravra t* aya!^a ivx^^o.i.

40 LUCRETIUS. b. i. 818-837.

quence with what other elements^ and in what position, these same elements are combined, and what motions thej recipro- callj cause and suffer. For the same elements constitute the heaven, the sea, the earth, the rivers, the sun ; the same ele- ments constitute corn, woods, animals. But they are actuated and made effective by being mixed with other different ele- ments and in different ways.

Besides, even in my own verses ^ you see every where many elements common to many words ; although you must never- theless allow that the verses and words differ one from an- other both in sense and sound ; so much can elements effect, even if their order only be changed ! But those elements which are the principles of things, being more numerotis, can attract to themselves Taore^ and form more combinations, from which all the various things in the universe may severally be produced.

And now let us also examine the 'O/joiojjiipeia of Anax- agoras,^ as the Greeks call it ; nor does the poverty of our na- tive tongue, indeed, allow us to name it in our own language. But it is easy, however, to explain in words the thing itself, which, as the origin of things, he calls 'OfwiofUpeia. He thinks, that is to say, that bones are produced from small and minute bones; so likewise that flesh is generated from small and minute particles o/*flesh,^ and that blood is formed

* Besides, even in my own verses, Sfc.'] Ver. 823. If the various selections and combinations of four and twenty letters, can form so many words as are seen in my verses, how infinitely greater a va- riety of things may seminal atoms form, being so incalculably more numerous !

Mark, as my easy verse spontaneous flows,

How common letters various words compose,

Thou^ verse from verse, and word from word, be found

To differ widely, both in sense and sound ;

And hence convicted, let thy reason own

What wondrous change position forms alone.

Thus common seeds, more numerous far, unite

In all the different forms that greet the light. Drummond,

' 'Ofioiofisptia of Anaxa^oras.] Ver. 830. See Diog. Laert. book ii., and Plutarch de Placit. Philos. book i. From Sfioiog, like, and fiepoc, part The text sufiiciently explains it.

' Flesh is generated from small and minute particles of flesh.] Ver. 836. De pauxillie atque minutis Viecer^ma viscua gigni, Via^ ct*8 is rightly interpreted flesh : " Nam viscera sunt quicquid inter

B. I. 838-872. LUCRETIUS. 41

from many drops of blood meeting together ; he is of opinion^ moreover, that gold may consist of crumbs of gold, and that earth may be a concrete of little earths ; that fire may be from fires, and moisture from moistures. Other things he ima- gines and supposes to be produced in a similar way. Yet he does not allow that there is any where a void in things, cw that there is any limit to the division of bodies. Wherefore in both these respects he seems to me to err equally with those of whom we have before spoken.

Add to thisy that he supposes principles which are too frail, if, indeed, they are principles which are made to be endowed with like nature as the things themselves that are produced from them, and equally suffer and decay ; nor does any thing withhold them from destruction. For what portion of them will endure under violent oppression, so as to escape dissolu- tion under the very teeth of death ? Will it be fire, or moisture, or air ? which of these ? Or will it be blood, or bone ? Not one of all those substances, as I conceive ; since every thing uni- versally will be equally perishable as those things which we see manifestly perish from before our eyes, when overcome by any violence. But I call to witness the positions which I have before proved, that neither can things be reduced to no- thing, nor again grqw up from nothing.

Moreover, since food augments and nourishes the body, we may understand that veins, and blood, and bones, and nerves, consist of heterogeneous parts. Or, if these philosophers shall say that all food is of a mixed substance, and contains in itself small elements of nerves and bones, and also veins and par- ticles of blood, it will follow, that Y ith all solid food, and liquid itself, must be thought to consist of such heterogeneous matters, and to be mixed up of bones, and nerves, and veins, and blood. Besides, if whatever bodies grow from the earth are previous^ latent in the earth, earth must consist of all those heterogeneous matters which spring from earth. Transfer this reasoning to other objects, and you may likewise use the same phraseology : in wood, for instance, if there is

ossa et cutem est." Servius ad Virg. Mn. vii. 253. The text might be rendered, "flesh is generated from small and minute Jleshet." Evelyn took it in the sense of entrails: " That erUraHa do of little entriaU breed."

42 LUCRETIUS. B. I. 873-889.

concealed flame, and smoke, and ashes, wood must necessarilj consist of the heterogeneous particles of those substances.

Here some slight opportunity is left to this sect of philoso- phers for eluding the arguments of their adversaries; an oppor- tunity of which Anaxagoras avails himself, by alleging ihat although he thinks all things lie-secretlj mixed with all things, yet that that alone appears on the surface of each^ of which there are most particles mixed in the composition of each^ and placed more a^ it were in readiness and in iront ; which, however, is far removed from just reasoning. For, if this hypothesis were correct, it might-naturally-be-expected also that com, when it is broken by the overwhelming force of the mi//-stone,^ would exhibit some token of blood,^ or some- thing of those substances which are nourished in our bodies ; ' (that when we rub stone against stone, blood should flow ;) in like manner, also, it would be probable that herbs would send forth drops of a sweet liquid, and of similar taste, such as are the drops of milk; that isstie from the udder of the sheep. And, without doubt, we might also suppose that fre- quently, when clods of earth are broken, rudiments of the several kinds of herbs, and corn, and leaves of trees would ap- pear scattered about, and be proved to lie hid in the earth in

* Overwhelming force of the mtV^stone.] Ver. 880. Minad robore saxi. ** Minaciy poetically for terrible and formidable, and therefore great and heavy," Wakefield,

* Exhibit some token of blood.] Ver. 881. Mittere signum sanguis nis. If blood, according to Anaxagoras, comes from drops of blood, and blood is produced in our bodies by the medium of com* surely we should, says Lucretius, on crushing corn, sometimes find drops of blood in it. What follows, ** that when we rub stone against stone blood should flow," Quumlapidem in lapidem terimus manare crttoremy is a verse which Faber, Preiger, Havercamp, and Bentley concur in condemning as spurious, and which, though nreservedf and de- fended by Wakefield, even Forbiger himself, following Eichstadt,- has ventured to include in brackets. It evidently encumbers the text uselessly. "It seems to have been written m the margin," says Forbiger, " by some one who thought that the words frugea robore saxi franguntur required a more accurate explanation, and who had in his mind the passage of Plautus, Asin. i. 1, \6,nuin me illtic dnciSj ubi lapis lapidem feritf " There seems to be much plausi- bility in this conjecture. Whoever made the verse, the upper and nether mill-stone, which crush the corn between them, are plainly intended. Lachmann, to my surprise, preserves the verse.

B. I. 890—917. LUCRETIUS. 43

minute particles ; moreover that in wood, when it is broken, ashes, and smoke, and small particles of fire would be found to lie concealed. Of which occurrences, since manifest expe- rience shows that none take place, we may understand that substances are not so mixed with substances: but, if Anax- agoras were right, the common seeds of many things must lie secretly mixed, in many ways, among other things.

But, you vjill aa.jy it often happens that on the high moun- tains, the extreme tops of tall trees, when near to one another, are rubbed together, the strong south winds compelling them to act thus, until they shine with a flash of flame bursting forth. It is so. And yet the fire is not inherent in the wood, but there are in it many seeds of heat, which, when they have become confluent by friction, produce a conflagration in the woods. But if positive flame ^ were hidden in the woods, the fire could not be concealed for any length of time, but would openly consume the forests, and bum up the groves.

Do you now see, therefore, (what we remarked a little be- fore,) that it is frequently of grbat consequence with what other elements and in what position the same elements are combined, and what motions they reciprocally impart and re- ceive ? And that the same elements a little altered^ in respect to each other, produce fire from wood, ignes e lignis, just as also the words themselves consist of elements or letters a lit- tle changed, when we denote wood and fire, ligna atque ignes, by distinct appellations.

Finally, if you think that whatever things you see in the visible world, could not be conceived to have been formed without supposing the primary particles of matter to be en- dowed with a nature similar to the things formed from them, your original elements of things, by this hypothesis, become

* But if positive flame.] Ver. 903. Quod si facta flamma, " Facta Hamma is flame already formed, and collected into a vivid body, its seeds having combined; and, if this flame lay hid in the woods, it might suddenly burst forth, and destroy all surrounding objects with fire." Wakefield, So also Preiger, See Thucydides.ii. 77.

' And that the same elements a little altered, S^c.^ Ver. 910. At- gue eadenty pautb inter ee mutata create Ignes ^ Kgnis. As we denote dissimilar things by different words, lignum et ignem, (wood and fire.) by changing a little the letters of the alphabet, some being added, and some taken away." Lambinus,

44 LUCRETIUS. B. 1. 918—937.

mere absurdities, and fall to the ground} For the consequence of such a supposition will be, that t/ou must have primary particles which, as the origin of laughter, are themselves con- vulsed with tremulous fits of laughter, and others which, as the originals of weeping, bedew their own faces and cheeks with salt tears.

And now give me your attention as to what remains ; learn and hear more fully and plainly. Nor does it' escape my knowledge how obscure these matters are ; but the great hope of praise has struck my heart with her powerful thyrsus, and has at the same time infused into my breast a pleasing love of the Muses, with which inspired I now wander, in vigorous thought, over the trackless regions of the Pierides, trodden before by the foot of no poet It delights me to ap- proach the untasted fountains, and to drink ; and it transports me to pluck the fresh fiowers, and to obtain a distinguished chaplet for my head from those groves whence the Muses have hitherto veiled the temples of no one. In the first place, be- cause I give instruction concerning mighty subjects, and pro- ceed to free the mind from the closely-confining shackles of Religion ; in the next place, because I compose such lucid verses concerning so obscure a subject, touching every thing with the grace of poetry. Since such ornament also seems not unjustifiable or without reason. But as physicians, when they attempt to give bitter wormwood to children, first tinge the rim round the cup with the sweet and yellow liquid of

* Your original elements fall to the ground,"] Ver. 917.

Hac ratione tibi pereunt primordia rerum. Fiet uti risu tremulo concussa cachinnent, £t lacrymis salsis humectent ora genasque.

" If any one shall suppose that none of those things which are seen by our eyes, can be produced otherwise than from similar elements, his elements, by this very supposition, will be done away with, for they will be no longer elements, but concrete, and even animated and rational, substances. For, since men are produced from ele- ments, and since men sometimes laugh and sometimes weep, it will follow that the elements of which men themselves consist, have the faculties of laughing and weeping; which will be most absurd." Lamhinua, Some have thought that there must be verses lost between the first and second of these three lines ; and there certainly is an abruptness in the passage which greatly justifies such a supposition.

B. 1. 938—9614 LUCRETIUS. 45

honey, that the age of childhood, as yet unsuspicious,^ may find its lips deluded, and may in the mean time drink up the bitter juice of the wormwood, and, though deceived, may not be injured, but rather, recruited by such a process, may ac- quire strength: so now I, since this argument seems ge- nerally too severe and forbidding to those by whom it has not been handled, and since the multitude shrink back from it, was desirous to set forth my chain-of-reasoning to thee, O Mem- miuSy ip sweetly-speaking Pierian verse, and, as it were, to tinge it with the honey of the Muses ; if perchance, by such a method, I might detain thy attention upon my strains, until thou lookest through the whole Nature of Things, and understandest with what shape and beauty it is adorned.

But since I have taught that atoms of matter, entirely solid, pass-to-and-fro perpetually, unwasted through all time ; come now, and let us unravel whether there be any limit ^ to their aggregate, or not ; also, let us look into that which has been found to be vacancy, or the room and space in which things severally are done, and ham whether the whole is entirely limited, or extends unbounded and unfathomably profound.

All that exists, therefore, / affirm? is bounded in no di- rection ; for, if it were boundedy it must have some extremity ; but it appears that there cannot be an extremity of any thing, unless there be something beyond, which may limit it; so that there may appear to be some line farther than which ^ this faculty of our sense (t. e, our vision) cannot extend. Now,

* Age of childhood, as yet unsuspicious.] Ver. 938. Puerorum 4bUu improvida. — Find its lips deluded.] Ltidijicetur labrorum tenusy may be deceived as far as the Ups (are concerned). — Though de- ceived, may not be injured.] Deceptaque non capiattir, ** Decepti non damnum aliquod patiantur." Creech,

' Whether there be any limit, ^c] Ver. 950, seg. He now pro- ceeds to consider whether matter and space be infinite or not.

* All that exists, therefore, / afimiy 4fc.] Ver. 957. He asserts that all that exists, both matter and the space which contains it, is boimded in no direction, {nulla regione viaruniy) inasmuch as it is possible to find no extremity of it.

* So that there may appear to be some line farther than which,

4fc.] Ver. 960.

ut videatur,

Qub non longiui hmc senaiis natura sequatur,

I have followed Lambinus, who interprets thus : ut videattiTy that

46 LUCRETIUS. B. I. 962—973.

since it mast be confessed that there is nothing beyond the WHOLE, the whole has no extremity ; nor does it matter at what part of it you stand, ^ with a view to being distant from its boundary; inasmuch as, whatever place any one occupies, he leaves the whole just as much boundless in every direction.

Besides, if all space which is, be supposed to be bounded, and if any one should go forward as far as possible, even to what he thinks its extreme limits, and should throw, or attempt to throwy a flying dart,^ whether would you have that dart, hurled with vigorous strength, go on in the direction in which it may have been propelled, and fly far forwards, or do you rather prefer to think that something would have power to hinder and stop it ? For one of the two alternatives you must

there may be seen, namely, some limiting extremity, gtto longiita, i. e. ultra quod, beyond which, hac natura aensikSf this faculty of vision or sight, non sequatur, cannot extend and exert its power. Evelyn translates, in like manner,

So that one may discern the utmost space, Than which no farther it our sense can trace.

I shall not spend time upon Creech's ex quo videri possit, except so far as to observe, that he seems to have led astray the author of the old prose version, who gives this wonderful note: ** Whatever has an extreme may be seen by what is without or beyond it. Now the Universe, or the All, is not seen by any thing that is beyond it ; therefore the Universe has no extreme."

* Nor does it matter at what part of it you stand.] Ver. 964. Nee refert quibus cusistas regionibua ejus, " In quibus partibus con- sistas." Creech, Locke, showing that our idea of space is boundless, says, (Essay, book i. ch. 17, § 4,) " Wherever the mind places itself by any thought, either amongst or remote from all bodies, it can, in this uniform idea of space, no where find any bounds or ends, and so must necessarily conclude it, by the very nature and idea of each part of it, to be actually infinite.

* Throw a flying dart.] Ver. 969. Jaciatque volatile telum. If you suppose that .there is a boundary to the universe, fix on the place wnere you think it lies, and try to throw a dart beyond it ; the dart will either pass beyond it^ or will be stopped by some opposing body: if it passes beyond it, you have not fixed the boundary of the universe ; if it is stopped by any body, there is something be- yond your supposed boundary. Ultimus, ver. 969, I have rendered as far as possible. — As to Jinique locet se, ver. 977, I have taken Creech's interpretation, who explains the whole passage thus : Quo minus earn partem, in quam destinatum fuit, attingat, ibique tanqtuxm in termino se sistat " Whither it were sent, it could not tend." Evelyn,

B. I. 974—1002. LUCRETIUS. 47

of necessity admit and adopt ; of which alternatives either cuts off escape from you, and compels you to grant that the WHOLE extends without limit. Since whether there is any thing to stop the javelin^ and to cause that it may not go on in the direction in which it was aimed, and fix itself at the destined termination of its flighty or whether it is borne onwards be- yond the supposed limit, it evidently did not begin-its-llight from a boundary of the whole. In this manner I will go on with yoUy and wheresoever you shall fix the extreme margin of space, I will ask you what then would be the case with the javelin. The case will be, that a limit can no where exist ; and that room for the flight of the javelin will ^ ^7/ extend its flight.

Further, if all the space of the entire whole were shut-in and bounded on all sides by certain limits, the quantity of matter in the universe would before this time have flowed together to the bottom, by reason of its solid weight; nor could any thing be carried on beneath the canopy of heaven ; nor, indeed, would there be a heaven at all, or light of the sun ; for all matter, from sinking down for an infinite space of time, would be accumulated at the bottom of the whole. But now, it is evident, no rest is given to the atoms of the primary-elements ; because no part of the universe is com^ pletely and fundamentally lowest, whither the atoms might, as it were, flow together, and where they might flx their seat ; and therefore all things are always carried on in all parts in perpetual motion, and the lowest atoms of matter, or those which we may conceive to be the lowest, stirred up from the infinite of space, are supplied ybr the generation of things.

Moreover, in things before our eyes, object seems to bound object ; the air sets-a-boundary-to the hills, and the hills to the air ; the land limits the sea, and the sea, on the other hand, limits the entire land ; but, as to the whole, there is nothing beyond it that can bound it. The nature, therefore, of space, and the extent of the profound whole, is such a vast, which neither famous rivers,^ in their course, can run through,

' Famous rivers.] Ver. 1002. Clara flumina.—" Celebres fluvii," says Creech; and^nobiles fluvii," says the Delphin editor, who adds, renowned "for their rapidity, as the Rhone^ Danube, 4fc." Be it so. Faber advocated fulmina, thinking that it suited better with clara, and Lachmann has adopted it. Flumina, however, is more in accordance with ktbentia in tne next verse.

48 LUCRETIUS. b. i. 1003—1022.

though flowing for an eternal length of time, nor, by passing on, can at all cause that less distance should remain for them to go. To such a degree, o^ every side, vast abundance of room lies open for all things, all limit being set aside eyery where and in every direction.

Besides, Nature herself prevents the whole of things from being able to provide bounds for itself, inasmuch as she compels body to be bounded by that which is vacuum, and that which is vacuum to be bounded by body ; that so, by this alternate bounding of one by the otlier^ she may render all infinite.^ Else, moreover, if one or other of these did not bound the other by its simple nature, so that one of them, the vacuum for instance, should extend unlimited, neither the sea, nor the land, nor the bright temples of heaven,^ nor the race of mortals, nor the sacred persons of the gods, could subsist for the small space of an hour. For the body of matter, driven abroad from its union, would be borne dispersed through the mighty void, or rather, in such a case, never having been united, would never have produced any thing, since, when originally scattered, it could not have been brought together.

For certainly neither the primary elements of things dis- posed themselves severally in their own order, by their oum counsel or sagacious understanding ; nor, assuredly, did they agree among themselves what motions each should produce ;

* Render all infinite.] Ver. 1010. InfinUa omnia reddat, " Uni- versum reddat interminatum." Creech, Perhaps I should rather have translated it, may render all thinge infinite^ that is, produce an infinite variety of things by the alternate mixture of matter and vacuum.

So that with one and other She renders all things infinite together. Evelyn.

' Bright temples of heaven.] Ver. 1013. Cceli luddm templa, I have rendered it literally templet, but I should perhaps say that it means spaces, quarters, divisions, regions, the derivation generally adopted being from rsfivut, Tifiw, to cut ; temulumy temlum, templum, "as," says Mr. Valpy, ** Eximo, Exemtdum, Exemlum, Exemplum.** Ci- cero quotes cceli ccerula templa from Ennius. The augurs, when about to take omens, divided the heaven into templa, as tiie astrologers of later days divided it into houses. At the beginning of the second Book occurs templa serena, in reference to learning and wisdom, which I have rendered serene heights. And ver. 1063, I have trans- lated coeU templa, ** upper parts of heaven. "

B. I. 102a-.1049. LUCRETIUS. 49

but because, being many, and changed in many ways, they are for an infinite space of time agitated, being acted upon by forces, throughout the whole, thei/ thus, by experiencing movements and combinations of every kind, at length settle into such positions, by which means, (t. e, positions f)^ this sum of things, being produced, exists. And this sum of things, when it was once thrown into suitable motibns, being also maintained in that state through many long years, causes that the rivers recruit the greedy sea with large floods of water, and that the earth, cherished by the heat of the sun, renews its productions ; also that the race of living creatures flour- ishes undecayed,^ and that the gliding fires of heaven live. Which effects atoms could by no means produce, unless an abundant supply of matter could arise from the infinite of space, whence every thing that is produced is accustomed to repair in time the parts lost. For as the nature of animals, when deprived of food, wastes and decays, losing its substance, so must all things fall away, as soon as matter, turned by any means from its course,* has failed to supply itself.

Nor can impacts,* as some may imagine, produced externally on all sides, keep together the entire whole, or whatever of matter has been combined into a whole. For though some external impacts may strike frequently, and thus may sustain here and there a part, until others succeed, and the requisite numher of impacts for securing any particular portion may be completed ; yet at times the bodies producing the impacts are compelled to rebound, and at the same moment to give the pri- mary-atoms of things space and time for flight, so that they may be carried away free from the aggregate. It is neces- sary therefore for such compression by impact, that many atoms should again and again rise up into action from the surrounding parts ; and besides, in order that the impacts may be given

* By which means, (». e. positions),'] Ver. 1027. Qualihus h<Bc rebus consistU summa creata. " In tales disposituras, quae res efficiant ilku^ quibus haec summa creata consistat.*' Forbiger. Wakefield would join summa rebus, for summa rerum, if rebus were genuine ; but he admitted Faber's rerum into his text.

* Flourishes undecayed.] Ver. 1032. Summd—floreat. " So flour- ishes that their sum remains undiminished." Wakejleld.

* Turned from its course.] Ver. 1040. Avorsa viai. Tng bdov dtrf(TTpafifuva, Wakefield,

* Impacts.] Ver. 1041. PlagcSy "blows, strokes.'*

E

50 LUCRETIUS. B. I. 1050—1076.

in sufficient numbers, an infinite quantity of matter is requisite on every side.

And in these matters, O Memmius, be very far from be- lieving that which some say, namely, that all things tend to the centre ^ of the whole, and that therefore the nature and substance of the world stand without any percussions or pres- sures from without, and that the highest and lowest parts, as we call them, cannot be resolved, or throum back in any direc- tion, because all things strive towards the middle ; (if, indeed, you DO believe that any thing, as the earth, according to them, can rest upon itself in the middle; and that those heavy bodies which are on the lower part of the earth, all tend upwards, or to the centre, and rest upon the earth, although placed in a re- verse position to ourselves, like the shadows of things which we every day see in the water, with their lower parts uppermost) And in like manner they contend that the animals beneath us range about with their feet upwards, nor can fall back from the earth into the lower parts of heaven, more than our bodies can spontaneously fly off into the upper parts of heaven; that when they see the sun, we behold the stars of night, and that they share the times of heaven, the hours of Ught and darkness, alternately with us, and pass nights corresponding in time to our days.

But a vain delusion must have devised all these things for foolish men, mistaken in that they have embraced a wrong opinion at the commencement. For there can be no middle where vacuum and space are infinite ; nor, even if there were a middle, would any thing at all rest there more on that account, than it would stay there for any other far different reason. Since all fnere place, and space which we call empty, must, whether through the centre or through what is not the centre, yield equally a passage to equal weights, in whatsoever direc-

* And in these matters all things tend to the centre.l Ver.

1051. "It was the opinion of the Peripatetics, and of the old Academics, (of whom Plato, however, is perhaps to be except- ed,) of the Stoics, and of all who admit only one finite world, that all heavy bodies are borne towards the centre, and all light bo- dies from the centre to the extremity. But Epicurus, and others who think that there are innumerable worlds, and that the universe is infinite, allow neither extremity nor middle." Lamhinw, Comp. ver. 1069.

B. I. 1076—1096. LUCEETIUS. 5-1

tion their motions tend. Nor is there any place, at which when bodies have arrived, they can make a stand in vacuo^ having lost the force of weight ; — nor again, must that which is vacuum, give support beneath any thing, but must proceed to jdeld that passage through it which its nature requires. Things, therefore, cannot be held in combination under such a hypothesis, namdyy that they are influenced by a tendency to the centre.

This sect of philosophers are in error, moreover, inasmuch as they do not suppose that all particles tend to the centre, but only those of earth and water, as the liquid of the sea and the great floods from the mountains, and those which are contained, as it were, in earthy substances ; but set forth, on the other hand, that the, subtle air of heaven, and warm fire, are at the same time carried away from the centre, and that, from this cause, the whole sky twinkles around us with stars, and the flame of the sun is fed throughout the blue expanse of heaven, since all the heat, fleeing from the centre, collects in those parts : (for the generations of men also, they say, are fed from the earth, by food rising from the centre ; nor could the extremities of the branches of the trees produce leaves, if the earth did not gradually supply sustenance to each from the ground ;) while they add, that the heaven above covers all things round about, lest the walls of the world, being dissolved into their constituent atoms, should suddenly fly,^

» Walls of the world should suddenly fly.] Ver. 1095. So

Lucan, Phars. i. 72.

Sic cum compage solulii Ssecula tot mundi suprema coegerit hora, Antiquum repetens iterum Chaos, omnia mistis Sidera siderious concurrent : ignea pontum Astra petent: tellus extendere littora nolet, Excutietque fretum : fratri contraria Phoebe Ibit, et obli^uum bigas agitare per orbem Indienata diem poscet sibi ; totaque discors Macnina divulsi turbabit foedera mundi.

So when this knot of nature is dissolved, And the world's ages in one hour involved In their old Chaos, seas with skies shall join, . And stars with stars confounded lose their shine : The earth no longer shall extend its shore To keep the ocean out ; the moon no more

E 2

52

LUCRETIUS.

B. 1. 1097—1010.

like winged flames, through the vast void, and lest other things should follow in like manner ; lest, moreover, the regions of heaven, containing the thunder, should fall from above, and the earth should hastily withdraw itself from un- der our feet, and all human beings, dissolving their bodies into their elements, should pass away, in the midst of the mingled ruin of things cf earth taid heaven, through the deep INANE, so that, in a moment of time, no relic should exist of them, except desert space and blind atoms. ^ For wheresoever you shall suppose atoms to be first absent from their proper place, that part will be the gate of death to all things ; by that part, the whole crowd of material-elements will rush forth abroad.

These things if you shall understand, led on by my humble effort, (for one proposition will appear plain from another,) dark night will not prevent your progress, or hinder you from seeing clearly into the last depths of nature ; so effectiuilfy will truths kindle light for truths.

Follow the sun ; but, scorning her old way,

Cross him, and claim the guidance of the day.

The falling world's now jarring frame no peace,

No league shall hold. May,

* Blind atoms.] Ver. 1103. Primordia cceca. The imperceptible primary elements of all things.

BOOK II.

ARGUMENT.

Having exhorted Memmiiis to the study of philosophy, ver. 1 — 60, Lucre- tius proceeds to treat of the properties of atoms, of which the first is xnotion^ which they owe either to their own weight or the impulse of other atoms, ver. 60 — 87. Atoms are borne downwards, as being heavy, and when solid atoms come in collision, they must necessarily rebound ; some unite with others ; those that unite closely, form bodies hard and dense ; those that combine more loosely, thin and subtle substances, ver. 88 — 107. Some do not coalesce, but wander continually through space, impelling and agitating other atoms, ver. 108 — 140. The swiftness of atoms, ver. 141 — 166. He attacks those who deny the Epicurean doctrine of atoms, and refuse to admit that this unchangeable order of things is maintained without a divine providence, ver. 167 — 183. Atoms in their course down- wards decline a little from the right line, 18^221! Were they not to decline, nothing would be producedj and there could be no free agency in fttiimftlg when produced, ver. 222 — ^271. Atoms are still borne on in the same way in which they nave moved from all eternity ; nor is this assertion to be disputed because all things seem at rest, ver. 272 — 332. The second remarkable property of atoms is figure ; how greatly they differ in this is shown by the vast variety of things produced from them, ver. 332 — 425. Some atoms are rough and jagged, others smooth and round ; some produce bitter and some sweet, some hard and some soft bodies, ver. 426—476. But the figures of atoms are not infinite, though the number of each figure is infinite, ver. 477 — 580. Shovrs that com- pound bodies contain atoms of different figures, and alludes to the natuhil history of the earth, and the feibulouB history of Cybele, ver. 580 — 728. Atoms have not those qualities which we call sensible qualities, as colour, taste, heat, cold, &a, though they generate bodies having those qualities, ver. 729 — 1021. The infinite number of atoms, moving through the in- finite of space, compose infinite worlds, which are sometimes increased by atoms being added, and sometimes diminished and dissolved by the separ- ation and departure of atoms, ver. 1022 — 1149 ; just as, before our eyes, plants and animals grow up, decline, and perish, ver. 1150 — 1172.

54 LUCRETIUS. b. ii. 1—20.

It is sweet, when tlie winds ^ disturb the waters on the vast deep, to behold from the land the great distress of another ; not because it is a joyous pleasure that anyone should be-made- to-suffer, but because it is agreeable to see from what evils thou thyself art free. It is also sweet to contemplate the contending-forces of war, arrayed over the plains, without any share of thy own in the danger. But nothing is sweeter than to occupy the well-defended serene heights raised by the learning of the wise,^ from whence thou mayest look down upon others, and see them straying in all directions, wander- ing about to find the best path of life ; contending in intellec- tual power, vying with each other in nobleness of birth, and striving by excessive labour, night and day, to rise to the highest power, and to obtain the government of affairs.

O wretched minds of men ! O blind souls ! In what darkness of life, and in how great dangers, is this existence^ of whatever duration it is, passed ! May we not see that the nature of evert/ mdn demands * nothing more for itself, but that he, from whose body pain is removed and absent, may exercise his mind with a pleasurable feeling, exempt from care and fear ?

We are sensible, therefore, that very few things are neces-

* It is sweet when the winds, 4r^.] Ver. 1. " For the idea Con- tained in the first two verses," says Dr. Good^ " Lucretius seems in some measure to have been indebted to Isidorus. ' Nothing is more pleasant/ says this writer, 'than to sit at ease in the Ear- hour, and behold the shipwreck of others,' Iv Xifikvi Ko^rja^ai, Kal ret T&v aWiav (TKoiruv vavayia. Pelus. lib. ii. ep. 240." But as Lucre- tius died about five hundred years before Isidortu PeUtnota^ the obliga- tion can hardly be proved to lie on Lucretius' side. Lambinus, with more probability, suggests that Lucretius may have had in his mind these verses of Menander :

*Qc rfiii Ti^v SrdXaTTav airoOtv yrjs opav, ''Q fiTJrep, €<Trt, fii) trXkovra fiijdafi&^.

'* How sweet it is, O mother, to contemplate the sea at a distance from the land^ being altogether free from sailing on it ! "

^ Serene heights raised by the learning of the wise.] Ver. 8. EdUta doctrind sapientum templa serena. Edita, says Wakefield, is "raised up, made, produced, built on high, by the learning of philosophers."

* Nature of every man demands, ^c,"] Ver. 17. ^^ Naturam cujus- libet hominis, nisi ut iUe fruatur, tnat you may not hesitate in set- tling the construction." Bentley apud Wakefield.

B. II. 21-45. LUCEETIUS. 55

sary to the nature of the body; those thingsy namely, which are of such a kind that they may keep off p.aiD, and that they may afibrd, at the same time, many pleasures ; nor does na- ture herself ever require ^ higher gratification. If there are not, in the houses of men, golden images of youths, holding in their right hands blazing lamps, in order that light may be supplied for the nocturnal feast ; and j^ their dwelling nei- ther gleams with silver nor glitters with gold, nor harps cause the arched and gilded roofs to resound ; ^ nevertheless, when they have stretched themselves upon the soft grass, near a stream of water, under the boughs of a high tree, they socially, though with no great wealth, gratify their senses with plea- sure, especially when the weather smiles upon them, and the seasons of the year sprinkle the green grass with flowers. Nor do hot fevers sooner depart from the body, if you are tossed on woven figures and blushing purple, than if you are obliged to lie under a plebeian covering.

For which reason, since neither riches, oor nobility, nor the glory of a kingdom, are of any profit as to our body, we must further suppose that they are of no profit to the mind : ^ unless, perchance, when you see your legions* moving with energy over the surface of the plain, stirring up the images of war, or when you see your fleet sailing-with-animation, and spreading far abroad upon the water, religious-fears, alarmed at these things, flee affrighted from your mind, and the dread of death then leaves your time undisturbed ^ and free from care.

* Nor does nature herself ever require.] Ver. 23. Gratiua interdum nequB natura ipsa requirit. '* It is to be observed, what we perhaps observe first, that interdum neque is put for nunqttam.*' Faber,

* Nor harps cause the — roofs to resound.] Ver. 28. Nee cithara reboant — templa, " Citharse seems to be the nominative plural, re- boant being put for reboare faciun t. ' ' Forbiger, The passages in wnich these lines of Lucretius have been imitated by Virgil, (Georg. ii. 461,) and other poets, it would require too much space to quote.

* We must further suppose that they are of no profit to the mind. ] Ver. 39. Quod superest, animo quoque nil prodesse putandum, ^* Cre- dendum etiam non animo prodesse.'* Creech. Quod tuperest for prceterea, eiiam,

* Unless, perchance, when you see your legions, Sfc."] Ver. 4fO. Si non forte tua» legionea, &c. " Ironically. Unless, perchance, cares, and religious terrors, and dread of death, are driven from the mind by the aid of legions and troops of cavalry ; an effect which will never be produced.'* Lambinus.

* Time undisturbed.] Ver. 45. Vacuum tempus, I have translated

56 LUCRETIUS. b. ii. 45-69.

But if we see that sach suppositions and expectations are ridi- culous and mer^/y, objects of derision, and that in reality the fears and pursuing cares of men dread neither the sound of arms nor cruel weapons, and mingle boldly among kings and rulers of affairs, nor shrink before the brightness gleaming from gold, or the shining splendour of a purple garment, why do you doubt but that to produce these effects is wholly the office of reason,^ especially when all our life labours under the darkness of ignorance? For as children tremble ^ and fear every thing in thick darkness, so we, in the light, fear some- times things which are not more to be feared than those which children dread, and imagine about to happen, in the dark. This terror of the mind, therefore, it is not the rays of the sun or the bright arrows of day that must dis- pel, but the contemplation of nature, and the exercise of reason.

Attend now, therefore, and I will explain to thee by what motions ^ the generative bodies of matter produce various things, and resolve them when produced ; and by what force they are thus compelled to act, and what activity has been com- municated to them for passing through the mighty void of space. Do thou remember to give thyself wholly to my words.

For, assuredly, matter does not constantly cohere as being closely condensed in itself, since we see every object dimin- ished, and perceive that all things flow away, as it were, through length of time, and that age withdraws them from our

tempua "time," though Lambinus said^ that if it were genuine it must mean "the head," and, concluding it spurious, substituted pectus. ^ Wakefield replaced tempua, aptly adducing Ter. Heant. I. i. 38. Sine me, vacivom tempua ne quod dem mihi Laboris.

* Wholly the office of reason.] Ver. 52. Omni' ait hmc rationi' po^ testaa, ' ^ For h<Bc omnia potest ration or hsc aola poteat ratio. ' ' Preigerua.

* For as children tremble, S^c.'] Ver. 54. Nam velutipueri trepidant, &c. See on iii. 88.

* I will explain to thee by what motions, 4r<;«] Ver. 61. "This is the argument of the second book. He promises that he will Jirat explain the motions of atoms, by which things are produced and dissolved ; secondly, the cause ; and thirdly, the swiftness, of those motions." Creech. — Compelled to act, ^r^.J Ver. 63. "On account of innate motion ; for, unless this be supposed, another origin of things must be sought, and recourse must be had to the gods." Faber.

B. II. 70-92. LUCRETIUS. 57

eyes ; while, nevertheless, the sum of all seems to remain un- decayed. And this happens for this reason, that the particles of matter which depart from each object, lessen the object from which they depart, and endow with increase the object or objects to which they have transferred themselves ; and oblige the former to decay, but the latter, on the contrary, to flourish. Nor do they continue always in the place to which they have gone; and thus the sum of things is perpetually renewed, and the races of mortal men subsist by change and transference from one to the other. Some nations increase, others are di- minished, and, in a short space of time, the tribes of living creatures are changed by successive generations, and, like the racers3^eli>:jet tha torch * of life from hand to hand.

If you think that the elemental-atoms of things can remain at rest, and can, by remaining at rest, generate fresh motions of things, you stray with a wide deviation from true reason. For, since the primary-particles of all things wander through the void of space, they must necessarily be aH CBrned forwards by their own gravity, or, as it may chance, by the force of another body; for when, being often moved, they, meeting, have struck against one another, it happens that they suddenly start asunder in different directions ; since neither is it to be wondered at that bodies should do so, which are of the ut- most hardness, and of solid weight.; nor, it is to be observed, does any thing behind oppose their motion,^ And that you may the more clearly understand that all the atoms of matter are tossed about and hept in motion, remember that in the sum of the whole, or in the entire universe, there is no lowest place; nor has it any point where the primary atoms may

* Like the racers, deliver the torch, 4rc.] Ver. 78. Et quasi cunores vital lampada iradunt, " At this time [the feast of Vulcan at Athens] there was a race with torches, called *Ay(av Xafiwadovxos, in the academy ; the manner of which was thus : the antagonists were three young men, one of whom being appointed by lot to take his turn first, took a lighted torch in his hand and began his course ; he delivered it to the second^ and he in like manner to the third. The victory was his who carried the torch lighted to the race's end." Potter's Antiq. of Greece, book ii. ch. xx. See Pausan. in Att. 33, Plato de Rep. i. 1, and de Legg. vii. 18, TtvviSvTdg n kcLi Iktos^ov' rag vaiSaQy Ka^d VEp XafitrdSa rbvQiov vapadidovTaQ dWoiQ i^ aWtav,

' Nor--(does any thing behind oppose their motion,'] Ver. 87. Nee quicquam a tergo ibua obstet, ** For empty space oners no ob- struction." Faber,

58 LUCRETIUS. B. ii. 93—121.

make a stand ; since space is without bound and limit, and shows of itself^ by many indications, that it extends around in- finite in every direction. And this has been proved by indis- putable argument.^

Which immensity of space being admitted, there was evi- dently allowed no rest to the primary atoms passing through the void profound ; but rather, driven by perpetual and con- stant motion, part, when struck by other atoms, rebound to a great distance, and part also, when struck, rebounding only to short distances, are caught and intertwined, as it were, by the stroke of the particles that come in contact with them» And whatsoever particles being brought together in a more close congeries, rebound only to small distances, as being involved by their own entangling shapes, these form the strong sub- stance of rock, and the rigid consistence of iron, and a few other things of their kind, and of similar hardness. Other particles again, which wander through the vast void of space, fly, when struck, far off, and rebound away to great distances ; these supply to us the thin air and radiant light of the sun.

And many atoms besides wander through the great void, which are rejected by combinations of bodies, and have no where been able, admitted into union, to associate their motions with other atoms. Of which circumstance, as I conceive,^ an example and image is, from time to time, moving and present before our eyes. For, behold, whensoever the beams of the sun pour themselves through a chink into the dark parts of houses, you will see, in the light of the rays, many minute particles throughout the open space, mingled together in many ways, and, as it were, in perpetual conflict, exhibiting battles and fights, contending in companies, nor allowing any pause to their strife, being agitated by frequent concussions and se- parations ; so that you may conjecture, from this spectacle^ what it is for the primary-particles of things to' be perpetually

* Proved by indisputable argument.] Ver. 93. Certd et ratione probatum est See the argument from the throwing of a dart, i. 967.

* As I conceive.] Ver. 111. Uti memoro. Such appears to be the meaning which we must give to memoro in this passage. The com- mentators are silent, except Creech, who gives expUco, Good has, "if aright I deem; " and Coutures, "ce me semble." We must suppose it to be used in a middle sense, / cause myself to recollect, or / think. But some manuscripts, says Pius, have mem^abo, which we ought perhaps to adopt.

^

B. II. 120—151 LUCRETIUS. 59

tossed about in the great void. Assuredly a small thing may give an example, and traces leading to the knowledge of great things. On this account it is more fitting that you should give your attention to these motes which seem to confuse one an- other in the rays of the sun ; because such disorders signify that there secretly-exist tendencies to motion also in the principles of matter, though latent and unapparent to our senses. For you will see there, among those atoms is the sun-beam^ many, struck with imperceptible forces, change their course, and turn back, being repelled sometimes this way, and sometimes that, every where, and in all directions. And doubtless this er- rant-motion ^ in all these atoms proceeds from the primary elements of matter; for the first primordial-atoms of things are moved of themselves ; and then those bodies which are of light texture, and are, as it were, nearest to the na- ture of the primary elements, being urged by secret im- pulses of those elements^ are put into motion, and these lat- ter themselves, moreover, agitate others which are somewhat larger. Thus motion ascends from the first principles, and spreads forth by degrees, so as to be apparent to our senses, and so that those atoms are moved before us, which we can see in the light of the sun ; though it is not clearly evident by what impulses they are thus moved.

And now, O Memmius, what activity and swiftness of mo- tion^ has been given to the original atoms of matter, you may learn from what follows. In the first place, when Aurora sprinkles the earth with new light, and the various birds, flit- ting through the pathless groves, fill every part, amid the soft air, with their liquid notes ; how suddenly, at such a time, the rising sun, overspreading all things, is wont to clothe them with his rays, we observe to be visible and manifest to all. But that heat, and clear light, which the sun sends forth, do not pass through mere empty space ; on which account, it is compelled to go more slowly, because it has thus to force a passage

* And doubtless this errant-motion, ^c] Ver. 131. Scilicet hied

principOs est omnibtts error ; Prima mwentur enim per te primordia rerum,

" In this manner all other parts of matter are tossed and wander

about, the commencement of motion being derived from the primary

particles." Lambinua, Observe that omnibus is the dative case.

' What activity — of motion, §*c.] Ver. 141. "He now proceeds to prove by an argument or comparison fl mtnoW, with what activity primordial atoms are endowed." Lambinut.

v„

60 LUCRETIUS. B. II. 162—178.

through the flood of air ; nor do the particles of heat pass every one singly, but connected and combined together ; for which reason they are, at the same time, both retarded by one another, and externally obstructed, so as to be obliged to proceed less rapidly. But the primordial-atoms, which are of pure solidity,! when they pass through empty space,^ and nothing external retards them; and when^ moreover, they themselves, being one and uncompounded in all their parts, are to that one place borne onwards, by their own tendency,' to which they have begun to proceed, must be thotight, it, is evident, to excel in swiftness, and to be carried forwards much more rapidly than the light of the sun, and to run through a much greater region of space ^ in the same time as the beams of the sun traverse the heaven. For neither have they to delay, being retarded by deliberation how they shall proceed, nor have they to pursue the neighbouring atoms one after the other, that they may learn by what method every thing is to be done.

But some ignorant persons, in opposition to these opinions, think that the nature of matter cannot, without the will and providence of the gods, be ordered so suitably to human plans and conveniences, as to change the seasons of the year, and to produce the fruits of the earth, and to effect also other things in which the directress of life, divine Pleasure, prompts mor- tals, and herself leads them, to engage ; so that they may pro- pagate their kind through the allurement of gratification, lest the race of men should perish. For whose sake, when they imagine that the gods settled all things, they seem in all respects to have departed far from just reasoning. For though I were ignorant what the primary-elements of things were, yet this I could venture to assert from a contemplation of the

* Of pure solidity.] Ver. 156. Solida—simplicitate, ** Of solid sim- plicity. The same expression is used, i. 549, 575, 610.

' Pass through empty space.] Ver. 157. Per inane meant vacuum. That is, each being surrounded with vacuum ; not coming in con- tact with other atoms.

* By their own tendency.] Ver. 159. Connixa,

^ A much greater region of space.] Ver. 162. Multiplex loci apatittm. The same phrase occurs, iv. 208. Scheller, in his Lexicon, inter-

frets mtdtipleXf in this passage, " extensive, large, great." But as livv, vii. 8, uses multiplex comparatively, multiplex numenu — quim — , 1 think Creech right in explaining multiplex spatium by mtUto ma- Jus epatium.

B. II. 179—210. LUCRETIUS. 61

nature of heaven itself, and to demonstrate from manj other things, that the world was by no means made for us by divine power ; although these opinions incur reprehension among the generality of mankind. Which matters^ O Memmius, I will make clear to you hereafter ; we will now explain what remains to be said concerning the motions of atom>s.

This is now the place, as I think, in discussing these sub- jects, to make plain to you, that no corporeal substance can, of its own proper force, be borne and advance upwards ; lest the particles of flame should deceive you in this matter. For though they are produced upwards, and teke increase upwards, yet also the smiling corn, and groves, have their growth up- wards ; though all weights, as far as is in them, are borne down- wards. Nor, when fire springs up to the roofs of houses, and consumes the beams and rafters with a swift flame, is it to be thought that it does so without a compelling force ; as is the case, for example, when blood, sent forth from our body, spouts out, springing up on high, and sprinkling abroad a purple stream. Do you not see, also, with how strong a force the liquid substance of water repels beams and logs of wood? Do you not observe how, the more we have, on any occasion, urged them straight downwards, and have powerfully pressed them doion with gr^at force and with difficulty, so the more eagerly the water casts them back and sends them upwards, so that they rise up and leap forth with a larger portion of their substance?^ And yet -we do not doubt, I suppose, that these bodies, as far as is in them, are all borne downwards through empty space. Thus, accordingly, flames must also have the power to rise, when driven up, through the air of heaven, al- though their own weights, as far as is in them, strive to draw them downwards. Do you not, moreover, see that meteors in the night, flying through the height of heaven, draw long tracks of flame in whatever directions nature has given them a passage ? Do you not see shooting stars fall to the earth ? The sun, also, from the highest point of the sky, spreads abroad his heat on

^ Leap forth with a larger portion of their substance,'] Ver. 200. Plus ut parte foroB emergant exsiliantque, * * They naturally rose above the water at first with a certain portion of their bulk ; but, after being pressed down, they start up above it with a still greater por- tion.^' Wakefield.

62 LUCRETIUS. B. II. 211—238

all sides, and covers the fields with his light ? The heat of the sun, therefore, also tends downwards to the earth. And you observe likewise the lightnings fly through the oblique showers ; the fires, bursting from the clouds, rush sometimes in one way, sometimes in another ; and the body of flame falls very frequently to the earth. ^

In reference to these subjects, also, we wish you to under- stand this ; that the particles-of-matter, when they are borne downwards straight through the void of space^ do for the most part, by their own weights, at some timcy though at no fixed and determinate time^ and at some points^ though at no fixed and determinate points, turn aside ^ from the right line, but only so far as you can caH the least possible deviation.

But unless the atoms were accustomed to decline from the right liney they would all fall straight down, through the void profound, like drops of rain through the air; nor would there have ^been any contact produced, or any collision generated amon^ the primary-elements ; and thus nature would never have produced any thing.

But if, perchance, any one believes that the heavier bodies, as being borne, more swiftly, straight through the. void of space, might fall from above on the lighter ones, and thus produce concussions, which might give rise to generative movements, he deviates and departs ^r from just reasoning. For whatsoever bodies fall downwards through the water and the air, they, of necessity, must quicken their motions accord- ing to their weights, inasmuch as the dense consistence of water, and the subtle substance of the air, cannot equally re- tard every body, but jdeld sooner to the heavier bodies, being overcome by them. But, on the contrary, a pure vacuum can afford no resistance to any thing, in any place, or at any time, but must constantly allow it the free passage which its nature requires. For which reason all bodies, when put into motion,

^ Falls very frequehtly to the earth.] Ver. 215. Cadit in terrag — volgb. For volgb Creech ffives passim ; Wakefield seems to take it in the sense of non rarhj which I prefer.

2 Particles-of-matter turn aside.] Ver. 216^ seq. Had all

atoms descended through space in straight lines, like drops in a shower of rain, falling perpendicularly, there could have been no collisions, and no generative motions. Epicurus, therefore, found it necessary to make them, or some of them, deviate from the straight course.

B. II. 239-259. LUCRETIUS. 63

must be equally borne onwards, though^ot of equal weights, through the unresisting void. The heavier atoms will, there- fore, never be able to fall from above on the lighter, nor, of themselves, produce concussions which may vary the motions by which n^ure perfonns her operations,^

For which cause, it must again and again be acknowledged that atoms decline a little from the straight course, though it need not be admitted that they decline more than the least possible space ; lest we should seem to imagine oblique motions, and truth should refute that supposition. For this we see to be obvious and manifest, that heavy bodies, as far as depends on themselves, cannot, when they fall from above, advance obliquely ; a fact which you may yourself see. But who is there that can see ^ that atoms do not at all turn them- selves aside, even in the least, from the straight direction of their course ?

Further, if all motion is connected and dependent, and a new movement perpetually arises fi:om a former one in a cer- tain order, and, j^the primary-elements do not produce any commencement of motion by deviating from the straight line to break the laws of fate, so that cause may not follow cause in infinite succession, whence comes this freedom of will to all animals in the world ?^ whence, I say, is this liberty of action wrested from the fates, by means of which we go whereso- ever inclination leads each of us? whence is it that we ourselves turn aside and alter our motions, not at any filed time, nor

* But who is there that can see, S^c."] Ver. 249. Sed nihil omnino recta regione via'i decUnare, qyis est, qui poiiit cemere, sese f You must admit this declination from the straight line, says Epicurus, for who can see that there is no such declination? See Lambinus. Many other admissions Epicurus calls upon his disciples to make on si- milar grounds.

Yet that no bodies in the least are tum'd,

What searching sight hath ever yet discem'd ? Busby.

* Whence comes this freedom of will to all animals in the world?] Ver. 256. Libera per terras unde hcec animantibus extat — voluntas^ ** Whence is our liberty of action? Ask of the atoms themselves : if their motion be invariably direct, there arises from this motion a chain of fate and necessity ; if there be collision, (supposing collision to take place with perfectly direct motion,) there anses from it the same necessitv. To declension from the right line only, therefore, can liberty of action be attributable." Creech. See Cicero de Fato, and de Nat. Deor. book i.

64 ' LUCRETIUS. B. II. 260-291.

in any fixed part of space, but just as our mind has prompted us. For doubtless, in such matters, his own will gives a com- mencement of action to every man ; and hence motions are diffused through the limbs. Do you not see also, that when the barriers on the race-course are set open at a certain in- stant, yet the eager strength of the horses cannot spring for- ward so suddenly as the inclination itself desires ? For the whole mass of matter throughout the whole body, excited in all the members, must be collected,^ aind roused, simul- taneously into action, that it may second the desire of the mind in connexion with it ; so that you may see that the commencement of motion is produced from the heart, and that the tendency to act proceeds in the first place from the in- clination of the mind, and is thence spread onwards through the whole body and its members.

Nor is this similar to the case in which we go forwards, when impelled by a blow, from the great strength and violent compulsion of another person, for then it is evident that the whole matter of the entire body moves, and is hurried on- wards, against our consent, until the will, acting throughout the members, has reined it back. Do you now see, therefore, that although external force drives along many men, {that is, often drives men along,) and compels them frequently to go forwards against their will, and to be hurried away headlong, yet that there is something in our breast which can struggle against and oppose it ; according to the direction of which, also, the aggregate of matter within us is at times obliged to be guided throughout our several limbs and members, and, when driven forward, is curbed, and sinks down into rest? Wherefore you must necessarily confess that the same is the case in the seeds of matter, and that there is some other cause for motion besides strokes and weight, from which this power is innate in them, since we see that nothing can be produced from nothing. For weight forbids that all effects should be produced by strokes, and as if by external force ; but the cir- cumstance that our mind itself is not influenced merely by in- ternal necessity in performing every action, and is not, as if under subjection, compelled only to bear and suffer, this cir-

* Mass of matter must be collected.] Ver. 266. Omnia enim

totum per corptta mater ia'i Copia conquiri debeL Some manuscripts have conciri.

B. II. 292— 319. LUCRETIUS. 65

cumstance thes^ght declination of the primordial-atoms causes, though it takes place neither in any determinate part of space, nor at any determinate time.

Nor was the general body of matter ever more condensed * together, or, on the other hand, distributed in parts at greater intervals, thaii it is at present. For to that body neither does any increase ever take place, nor is any diminution made /ram it through decay. For which reason, in whatever motion the atoms of primordial seeds are now, in the same motion they were in past time, and hereafter will always be moved in a similar manner ; and whatever things have been wont to be produced, will stiU be produced under like circumstances, and will exist, and grow, and acquire strength, as far as has been granted to each by the laws of nature ; nor can any influence change the sum of things. For neither is there any part of space to which any kind of matter can fly off" from the whole, nor, again, is there any part from which any new force, hav- ing arisen therCy can burst in upon the whole, and thus change the entire order of things and alter its movements.

In these matters, it is not at all to be regarded as wonder- ful, why, when all the primordial-elements of things are in motion, yet the whole ef things seems to stand in perfect rest, except whatever individual thing exhibits motion in its own body.^ For the entire nature of original-principles lies far removed from our senses, and beneath them; for which cause, when you cannot see the thing itself, its motions must also hide themselves from your eyes; especially when even many things that we can see, nevertheless often conceal their motions from us, as being separated from us by a great dis- tance. For frequently, upon a hill, we may observe a flock of woolly sheep spread about, cropping the rich pasture, where- soever the grass, gemmed with fresh dew, calls and invites

-* Nor was the ffeneral hody of matter ever more condensed, §*c.] Ver. 294. Nee ttipata magisfuit unquam, Ijfc, ** That the primary par- ticles cannot be changed, he has already shown ; he now asserts that matter, considered generally, was never distributed at less or greater intervals than at present ; for not an atom perishes to cause a hiatus in matter, and no new atom is generatea to increase the density of matter.'* Creech,

' Except whatever indimdual thing exhibits motion in its own body.] Vftr. 311. PrteterqiMin si quid proprio dot corpore mottta. "As the air, the water, the heaven, the stars, &c." Faber.

^ LUCRETIUS. B. IL 320—344.

each ; wliile the full-fed lambs sport and frisk about with de- light : all which objects, from a distance, appear to us con- fused, and only a whiteness, as it were, seems to rest upon the green hill. Also, when vast legions fill all the parts of a plain, stirring up the image of war, the gl^am of arms then raises itself to the sky, and all the land around glitters with brass, while a sound is excited by the force, beneath the feet of the men, and the neighbouring hills, struck with the noise, re-echo the shouts of the troops to the stars of heaven ; and the cavalry, at the same time, swiftly- wheel about, and suddenly charge across the plains in the centre, shaking them with their violent onset ; aU these jare distinct objects, and yet there is a certain spot on the high hills, whence, if you hoh down, they seem to rest on the ground as one body, and only a con- tinuous brightness to settle over the field.

Attend now, 0 Memmius,^ and learn, in the next place, of what nature the primordial-elements of things' are, and how very different they are in their forms ; how they are varied by manifold shapes. Not that a few only are endowed with like ^otm, for those alihe areinnumerable,hut because, through- out the whole,^ all are not similar to all, but are varied with great differences. Nor is this wonderful ; for since the abund- ance of them is such, that, as I have shown, there is neither any limit nor sum of them, they must not, and cannot, assured- ly, be all universally endowed with a like figure and like shape to all others.^

Besides, consider the human race, and the mute swarms of fishes swimming in the sea, and the abundant herds of cattle and wild beasts, and the various birds, which frequent the

* Attend now, O Memmitu, §•«.] Ver. 333. " He first shows that atoms differ in shape ; next, that their differences of shape are finite ; and then that atoms of each shape are infinite." Lambiniu.

» Throughout the whole.] Ver. 337. Volgb.

' Like figure and like shape to all others,] Ver. 341.

Debent nimirum non omnibus omnia prorsiun Esse pari filo, similique affectu figur&.

Lamhinus interprets^ bv texturd,a,nd Scheller, in his Lexicon, citing this passage, makes it "kindf nature,'* But as Lucretius is here speaking merely of the forma of atoms, it is evidently to be rendered outline or figure y as in v. 673 :

Forma quoque hinc solis debet filumque videri.

See also v. 687, atque alibi.

B. II. 346—375. LUCRETIUS. 67

pleasant places about the waters, upon the banks of rivers, fountains, and lakes, and which, flitting through the trees, traverse the pathless groves ; of which select any one you please, in the several kinds, for contemplation, and you will still find that they differ from one another in their forms. Nor, indeed, could the progeny, by any other means, know its mother, or the mother her progeny ; whereas we see that in- ferior animals, not less than men, are known to each other. For, on many occasions, a calf, sacrificed at the frankin- cense-burning altars, falls before the beauteous temples of the gods, pouring forth a warm stream of blood from its breast ; but the mother, meanwhile, deprived of her young, wandering through the green forests, leaves traces imprinted on the ground with her cloven feet, surveying all places with her eyes, if any where she may discern her lost offspring, and then, standing still, fills the leafy grove with her complaints ; she also frequently goes back to look at the stall, penetrated with regret for her calf ; nor are the tender willows, or the grass fresh with dew, or any streams, gliding level with the top of their banks, able to soothe her feelings, and drive away her sudden affliction ; nor can any other forms of calves, over the fertile pastures, divert her attention or lighten her of her care ; so perseveringly does she require some shape that is familiar and known to her. Moreover, the tender kids, with their tremulous voices, know, as they plainly indicate, their homed dams, and sheep distinguish the bleating of the butting lamb ; and thus, as nature requires, each hastens invariably to its own milky udder. ^

Lastly, contemplate any sorts of com,^ and still you will not find the whole of each in its own kind, or all the grains of each, to have such a mutual resemblance, but that some difference will run between their fbrms. And in like manner we see the various sorts of shells paint the lap of the earth, where the sea,

* Each hastens invariably, S^c.'\ Ver. 370. Ad sua quisgue fere de- currunt ubera kutis. For ** fere," generally, or, as I have rendered it, invariably y Wakefield reads " feri," beasts,

* Lastly, contemplate any sorts of com, S^c,"] Ver. 371.

Postremb quodvis frumentum, non tamen omne, Quidque suo genere, inter se simile esse videbis.

" With quodvis frumentttm understand sumere perge from ¥er. 347." Creech.

p 2

68 LUCRETIUS. B. II. 376-404.

with gentle waves, strews the hihiiloiis sand on the winding shore.^ Again and again, therefore, / repeat^ the primordial atoms of things, since they exist in ikeir own nature, and are not fashioned to a certain shape hy the hand of one artificer, most likewise circulate thrtm^h the universe in certain shapes dissimilar one from another.

It is very easy for ns, then, by the clear guidance of rea- son, to explain why the flame of lightning passes through the air with much more penetration than our ^re^ which arises from fuel of the earth. For you may jusdy argue that the celestial fire of lightning, as being more subtle, consists of smaller atoms, and therefore flies through diminutive passages, which this fire of ours, taking its rise from wood, and pro- duced by torches, cannot enter.

Besides, light passes through horn, but water is repelled by it. Why? unless that the atoms of light are less than those of which the genial liquid of water consists.

Wine, also, we olServe to flow as quickly as possible through a strainer, but thick oil, on the contrary, moves through it slowly ; because, as it appears, the latter either consists of larger atoms, or of such as are more hooked and involved with one another. And thus it happens, that the individual atoms, not being so quickly detached from their coherence with each other, cannot so easily pass tlu-ough the individual pores of any body.

To this is added, that the liquids of honey and milk are moved about in the mouth with a pleasant sensation to the tongue ; but, on the contrary, the bitter substance of worm- wood, and acrid centaury,* torment the palate with a disa- greeable taste ; so that you may easily infer that those things which can affect the senses with pleasure, consist of smooth and round particles ; but that, on the other hand, whatever things seem bitter and rough, are held united together of par-

* Strews the bibulous sand, ^cJ] Ver. 376. Litoria incurvi bibtUam pavit aqttor arenam, " Parity that is, atemity from the Greek iratcu, with Aigamma inserted." Wakefield.

^ Acrid centaury.] Ver. 400. Feri Centauri. Creech considers ferusy in this passage, to have much the same meaning as teter^ (which is immediately before applied to wonmooody) or tristiSy (which is applied to centaury y iv. 124,) and ridicules Fayus for thinking that it meant *' agrestis," wi^f^. "The whole plant is of an exceeding bitter taste.' CiUpeper^s Eng. Physician.

B. II. 405—436. LUCRETIUS. 69

tides more hooked ; and that, on this account, they are ac- customed, as it were, to tear a waj to our feelings, and to wound the skin of our body at their entrance.

Furthermore, all things which are pleasing to the senses, and all which are to the touch unpleasant, are opposed to each other, being formed of atoms of a different shape ; that you may not, perchance, imagine that the sharp stridor of the creaking saw consists of elements equally smooth with the melodious notes of music, which musicians form upon the strings, awaked, as it were, by their swiftly-moving fingers ; and that you may not suppose that atoms of like form pene- trate the nostrils of men, when they bum offensively-smelling carcasses, and when the stage is freshly sprinkled with Cilician saffron,^ and the altar, near at hand, exhales Panchsean odours. Nor conceive that pleasing colours, which can feast the eye fvith delight, and those which are, as it were, pungent to the sight, and compel us to shed tears, or which seem ugly and hideous with a repulsive look, consist of like seminal-atoms. For every object, whatever it be, that soothes the sense ot the beholders, is not produced without some smoothness in its elements, but, on the contrary, whatever is of a disagreeable and rough consistence, has not been formed without something offensive in its material-principles.

There are some atoms, also, which are neither justly thought to be smooth, nor altogether hooked with bent points, but rather to be furnished with small angles slightly jutting out, and which have the power rather to titillate the sense than to wound it ; of which kind of atoms consist pickle^ and the taste of elecampane.

Moreover that warm fire and cold frost penetrate the feel- ings of the body differently, as being composed of atoms pointed in different ways, the touch of each is a sufficient indication. For the touch, the touch, (O sacred deities of heaven ! ) is a sense of the body ; and is affected either when something external insinuates itself through the pores, or when something which is generated in the body, hurts or

* Sprinkled with Cilician saffron.] Ver. 416. Croco Cilici pefrfwa. "Theatres were sprinkled with safiron mixed with wine, as Pliny relates.** Pretgenu, Croc^m floresqite perambtUet Attts Fabtda, Hor. Ep. ii. 1, 70.

■ Pickle.] Ver. 430. Fueeula, " On fmcula and garum, read the commentators on Hor. Sat. ii. 8, 7. Faber,

'70 LUCRETIUS. B. II. 437—469.

delights it in issuing forth, as in the genial exercises of Venus ; or when the seeds, from striking against each others raise a tumult in the body itself, and, by mutual agitation, confound the sense ; as if, for example, you yourself should strike any part of your own body, and make trial of this sensation. For which reason forms of substance, which can excite various feelings, must necessarily be' far different in their elementary-principles.

Further, those bodies that seem to us hard and dense, must necessarily consist of particles more locked with one another, and be held closely compacted,^ as it were, by branching atoms. Among which land of bodies^ adamantine rocks, naturally- adapted to despise blows, stand pre-eminently in the first rank : as well as stout flints, and the strength of hard iron, and brazen hinges, which, as they support the weight of their gates, make a loud grating sound.^

Those bodies, indeed, which are liquid and of a fluid sub- stance, must consist, more than harder bodies, of smooth and round atoms; (for a draught of poppy-juice® is even as yield- ing, and as much of a liquid, as a draught of water ;) since their several collections-of-particles are not held together rigidly among themselves, and their progress along a descent is voluble and easy.

All things, moreover, which you see scatter themselves in a short space of time, as smoke, clouds, and flames, must neces- sarily, if they do not wholly consist of smooth and round par- ticles, yet not be bound together with complex ones ; so that,

* Compacted.] Ver. 446. Compacta, " Compacted " is not a word in general use, but is foimd in Hooker, and quoted by Johnson.

' Brazen hinge$, which — make a loud ^ohn^ sound.] Ver. 450. JEraque^ qwB clattstria restantia voeiferantur, daustra here means gates or doors, ** Restantia quasi sustinerUia.y Faber. " ^ra^ brass, that is, hinges of brass, which creak with the weight of the gates." Creech,

• For a draught of poppy juice, ^c] Ver. 453. Namqite papaveris hattstus item est facilis quod aquarwn, Lambinus thought this verse spurious, and ejected it ; nor did any editor offer to restore it till Wakefield. Lachmann retains it, but alters quod into quasi, Lucre- tius, if it be genuine, meant to say in it that one bod^ which is fairly fluid is as much a fluid as any other that is fairly fluid. Good, who professes to adhere to Wakefield's text, passes the verse in silence^

—<jlomeramina, in the next line, is eviaently coUections of particles^ as Lambinus understood it ; not round particles, as Creech will have it.

B. II. 460—479. LUCRETIUS. 7 1

being as they are^ they may have a pungent effect upon the body,^ and penetrate rocks, but cannot cohere together; a power which we all see to be granted to thorns. You may easily understand, therefore, that they do not consist of hooked and complicated, but of acute atoms. '

But that you should observe the same bodies, which are fluid, to be bitter, as is the liquid of the sea, is by no means to be wondered at by any one. For that which is fluid, cour sists of smooth and round particles; and with these smooth and round particles are mixed pungent particles causing pain. Nor yet is it necessary that these atoms should hold , themselves together by being hooked ; for you may be certain that though the particles are rough, they are yet globose, so that they may flow among those of the fluid, though st the same time they may hurt the sense. And that you may the more cer- tainly believe that rough are mixed with smooth particles, of both of which, for instance, the mass of the waters of the ocean consists, there is, I may mention, a method of separating them and considering them apart. The same water of the sea, for example, becomes sweet,^ when it is often Altered through the earth, so that it may flow, as you may sometimes see, into a trench, and thus lose its saltness. For it leaves above, or near the surface of the earth, the particles of bitter salt, which are rough and jagged; so that they more easily inhere in the earth.

Which point since I have now demonstrated, I shall proceed to join tvith it another proposition, which, depending on this,

* May have a pungent effect upon the body.] Ver. 460. Pun- gereuH possint corpus. " As they are easily dissipated, they do not consist of atoms that link together, hut as they can stimulate the senses, (as mist and smoke affect the eyes,) and can penetrate hard bodies, (as fire enters iron and stone,) they cannot consist wholly of atoms that are smooth and round." Creech,

• The same water of the sea — becomes sweet, is^J] Ver. 474. On this passage Good happily refers to Thomson's Autumn, ver. 741.

Some sages say, that where the numerous wave For ever lashes the resounding shore, Drill'd through the sandy stratum, every way, The waters with the saivdy stratum rise ; Amid whose angles infinitely strained. They jojrful leave their ,^5^ ^^"^ benind, And clear and sweeten as they soak along.

72 LUCRETIUS. b. ii. 480—604.

derives its credit from it ; that the primary-atoms of things vary in figure, but only with a limited number of shapes.^ If this were not so, softi^ seminal-principles would, moreover, necessa- rily be of an immense bulk of body. For this is evident^ be- cause within the same individual minute-frame of any one seminal-principle, the figures or arrangements of its parts cannot vary much among themselves. Since, suppose that the primary-principles consist q/* a certain definite number of very small parts ; say three, or increase them, if you please, by a few more ; assuredly when, after arranging all those parts, and altering the place of the highest and lowest parts of that one body, and changing the right for the left, you shall have tried in every way what representation of forms each arrange- ment of the whole of that body offers, if perchance you shall wish still further to vary its forms, you will have to add other parts ; and from thence will follow, in like manner, that a ddrd arrangement will require still more, if you shall wish by a third arrangement s^jML to vary its forms. An increase of bulk, therefore, follows upon the variation of shapes; for which reason you cannot believe that seminal-principles differ from one anodier by an infinite variety of shapes ; lest, by such a supposition, you should make some to be of immense bulk ; which I have idready shown that it is not possible to prove.

And if such were the case, if the figures of atoms were in-- finite, barbaric garments, and shining Melibcean purple,^ tinged with the dye of shell-fish from Thessaly, as well as the golden brood of peacocks, painted with smiling beauty, would-lose- their-estimation in your eyes, being thrown-into-the-shade by the new beauty of fresh objects ; the perfume of myrrh and the taste of honey would be despised ; and the melodies of

* That the primary-atoms of things vary in figure, hut only with a limited number of shapes.] Ver. 480. Primordia rerum FinU& variare jigurarum ratione. Ei)icuru8 taught, that the shapes of atoms could not be infinite, as it is impossible to ima^ne an infinity of figures in a finite body. Plutarch de PUicit, Phil. i. 3.

* Barbaric garments, and shining Meliboean purple, «rc.] Ver. 301. ^ " If the shapes of atoms varied to infinity, there could be no certain and determinate extreme qualities of things in nature ; for, by new configurations, objects might be so altered, that something better than wnatever was best, and worse than whatever was worst, might still arise into being. Creech.

B. II. 606—628. LUqRETIUS. 73

swans, and the tnnes of Phoebus, varied on the chords of the lyre^ would, in like manner, be silenced, as being outdone by something new; for, in every class of things, some new thing might arise more excellent than others which are now thought the best.

Or all things might also fall back into a worse state, as we have said that they might possibly rise to a better. For, in a retrograde order, one thing might arise, time after time, more disagreeable than others preceding it, to the nostrils, ears, imd eyes, and taste of the palate.

Since this, however, is not so, but a certain limit set to things in both directions, as to what is bad and what is good, confines the whole, you must of necessity admit that the particles of matter also vary from one another only by shapes that are finite in number.

Lastly, a distance, so to speah, has been defined from the heat of summer^ to the freezing cold of winter, and has been measured back from cold to heat in like manner. For the whole year is, or consists of, heat and cold ;^ and the moderate warmths <f spring and autumn lie between both the other two seasons, filling up the whole in succession. The seasoTis of spring and autumn, therefore, as made and appointed, are kept-distinct by a limited portion to each; since they are marked on each side by two points, and shut in on the one hand by heats, and on the other side by rigid frosts.

Since I have now proved this, I shall proceed to join with it another observation, which, depending on this, derives its credit from it; that the primordifd-atoms of things, which are formed of a like figure one to the other, are infinite in number ; for since the diversity of their forms is finite, it ne- cessarily follows that those which are alike are infinite ; or it would appear that the sum of matter must be finite ; which I have proved to be impossible.

* Lastly, o distance — has been defined from the heat of summer, Jrc.] Ver. 615. He introduces this observation to show that things in nature are limited ; that there are extreme bounds beyond which it is not possible to |)ass, but within which there are many interme- diate degrees of variation.

• For the whole year is — heat and cold.] Ver. 517. Omnis enini ealor ae frigus, Wakefield understands annus, ** tamque ridiculum interpretem." says Lachmann, " nostrates venerabundi sequuntur." Lachmann nimself reads, from conjecture. Ambit enim, &c.

74 LUCRETIUS. B. II. 529-562.

Since I have shown this, I will now (give me your atten- tion) demonstrate in a few sweetly-sounding verses, that the atoms of matter support the whole op things, from all eter- nity,* by a succession 2 of movements on every side.

For though you see in any particular re^n certain ani- mals to be more rare than others, and observe Nature, in those less rare, to be more productive,^ yet in another region and dis- trict, and in distant lands, it is possible that there may be many animals of that kind, and that the deficiency of their numbers in one place may be compensated in another; just as we see, in the race of quadrupeds, to be especially the case with the snake-handed elephants, with many thousands of which India is defended as with an ivory rampart, so that it cannot be at all penetrated; so great is the multitude of those beasts in that country, 62/^ of which we see very few specimens among us.

But yet, that I may, if you wish, grant this also,^ let there be, in your imagination, any single creature you please, existing alone with its own natural body, and to which there may be no creature similar in the wholi round of the earth ; yet, un- less the quantity of the seeds of matter, from which that crea- ture may be formed and generated, shall be infinite in number, it will neither be possible for it to be produced, nor moreover, if it could be produced, to grow up and be nourished.

For let your eyes conceive (i. e. imagine that you see) the generative atoms of any single thing, being limited in num- ber, tossed about through the whole of space ; whence, / ask, where, by what force, and by what means, will they, meeting together, unite, amid so vast an ocean of matter, and so mighty a confusion of dissimilar particles f They have, as I think,

* From all eternity.] Ver. 531. Ex it\finito. " Abaeterno." Creech. " Ab seterno tempore.'* Lambiniu.

' Succession.] Ver. 532. Protelo, See iv. 191.

* And observe Nature, in those leas rare, to be moreproductive.] Ver. 534. Fecundamque magia naturam cemia in oUia. Tnis is Wake- field's reading, and Forbiger's interpretation, if interpretation it can be called ; for in truth the magia makes the passage sheer nonsense. Lambinus, and all other editors, except Wakefield, Forbiger, and Eichstadt, read Fecundamque minus, which Lachmann has rein- stated.

* But yet, that I may — grant this also.] Ver. 542. Sed tamen, id quoque uti concedam. Thia, namely, which follows. Another argu- ment to prove the infinity of material atoms, and " a more ingeni- ous one,' says Faber, ** than it may at first appear."

B. II. 562-581. LUCRETIUS. 75

no method of combiniDg themselves. But, as when great and numerous shipwrecks have arisen, the vast sea is wont to scat- ter abroad floating benches, hollow fragments ^ of vessels, sail- yards, prows, masts, and oars ; so that the ornaments of stems* may be seen swimming on all the coasts of the earth, and may give admonition to mortals, to resolve to avoid the treachery, and violence, and deceit of the faithless sea ; nor, on any oc- casion, to be too credulous, when the insidious flattery of the calm deep smiles ; so if you, in this case, shall once settle for yourself that certain primordial atoms are finite in number, you must* then allow that the different agitations of matter will necessarily toss them about, scattered, as they mil be, for ever ; so that they can at no time, being driven together, unite in combination, or, if they should unite, remain in combination, or swell with increase ; both of which effects manifest proof shows to occur before our eyes, namely, that things are produced, and that, when produced, they have the power to increase. It is therefore evident, that, in every class of beings, the primordial- elements of things, from which all are supplied, are infinite in number.

Nor, therefore, inasmuch as original-elements are infinite, can the movements of things, which are destructive to vital existence, always prevail, or bury its safety for ever ; though neither, on the other hand, can motions productive of gener- ation and increase, always preserve things which have been formed. Thus a war of principles, grown up from the infi- nite space of the past, is carried on with equal strife ; the vital principles of things prevail sometimes in one place, sometimes in another, and are prevailed over in their turn. The wail which infants raise, when they come forth to view the regions of light, is mixed with funeral lamentations ; nor has any night followed a day, or any moming followed a night, which has not heard groans, the attendants of death and gloomy obsequies, mixed with the weak cries of infants coming into the world.

* Hollow fragments.] Ver. 554. Cavemas. "This word it is easy to miderstand of any fragment of the interior of a ship." Wakefield. Other editors read gvbema.

• Ornaments of stems.] Ver. 556. Apluatra, " In Greek ii(f>\a<rTa. They were ornaments, not on the prow, but on the stern ; fot the ornaments on the prow were called dicpo<rr6\ca." Faber,

76 LUCRETIUS. B. 11. 582—619.

In considering these points, it is proper for jou, also, to have it inipressed, as with a seal, upon your mind, and to keep it faithftdly intrusted to your memory, that there is nothing, among all objects of which the nature is apparent before us, which consists only of one kind of elements ; nor any thing, which does not consist of mixed seminal-principles. And whatever possesses in itself more numerous powers and ener- gies than other things, thus demonstrates that it contains more numerous kinds of primary-particles and various configura- tions of them.

In the first place, the earth has in itself primary at<$mi^ from which springs, rolling forth cool waters, incessantly recruit the immense sea ; it has also in itself atoms from which fires arise. For in many places, the soil of the earth, when set on fire, bums ; and the violence of ^tna rages with mighty flames. Moreover, the earth contains atoms from which it can raise up rich com and cheerful groves for the tribes of men ; and from which also it can afford waving leaves and abundant pasturage for the brood of wild beasts ranging over the mountains. For which reasons the earth alone is caUed the great mother of the gods, and mother of beasts, and parent of the human race.

The old and learned poets of the Gieeks sung that she, in her seat on her chariot, drives two lions yoked together ; sig- nifjring that the vast earth hangs in the open space of the air, and that one earth cannot stand upon another earth. They added the lions, because any offspring, however wild, ought to be softened, when influenced by the good offices of parents. And they surrounded the top of her head with a mural crown, because the earth, fortified in lofty places, sustains cities ; dis- tinguished with which decoration the image of the divine mother is borne, spreading terror, through the wide world. Her various nations, according to the ancient practice of their worship, call the Idsean mother, and assign her bands of Phrygians as attendants, because they say that from those parts com first began to be produced, and thence was diffused over the globe of the earth. They assign to her also the Galli ; because they wish to intimate that those, who have violated the sacred-respect dtie to their mother, and have been found ungrateful to their fathers, are to be thought unworthy to bring living offspring into the realms of light. Distended drums, and hollow cymbals, resound in their hands around the

B. II. 620-660. LUCRETIUS. 77

goddess ; and their horns threaten with a hoarse noise, while the hollow pipe excites their minds with Phrygian notes. And they carry weapons outstretched before them, as signs of violent rage, which may alarm with terror the undutifal minds and impious hearts of the crowd, struck with the power of the goddess.

As soon, therefore, as, riding through great cities, she, being dumb, bestows a silent blessing on mortals, they strew the whole course of the road with brass and silver, enriching her with munificent contributions ; while they diffuse a shower of voses, overshadowing the mother and her troop of attend- ants. Here the armed band, whom the Greeks call by the namie of Phrygian Curetes, dance round vigorously with ropes, ^ and leap about to their tune, streaming with blood. Shaking the terrible crests on their heads as they nod, they represent the Dictaean Curetes, who are formerly said, in Crete, to have concealed that famous infant-cry of Jup^er, when the armed youths, in a swift dance around the child, struck, in tune, their brazen shields with their brazen spears, lest Saturn, having got possession of him, should devour him, and cause an eternal wound in the heart of his mother. Either for this reason, therefore^ armed men accompany the great mother ; or else because the priests thus signify that the goddess ad- monishes men to be willing to defend the land of their country with arms and valour, and to prepare themselves to be a pro- tection and honour to their parents.

TYi<^e'pageants^ though celebrated as being fitly and excel- lently contrived, are yet far removed from sound reason. For the whole race of the gods must necessarily, of itself, enjoy its immortal existence in the most profound tranquillity, far removed and separated from our affairs; since, being free from all pain, exempt from all dangers, powerful itself in its own resources, and wanting nothing of us, it is neither propitiated

» Dance round vigorously with ropes.] Ver. 631. Inter se forti catenas Lttdunt, That a rope was used in dancing both by Greeks and Romans is known from Aristoph. Nub. 540 ; Ter. Adelph. iv. 7, 34; Liv. xxvii. 37, and other authorities. But catenas, in this pas- sage, is merely from a conjecture of Turnebus, which Lambinus adopted. Wakefield read sorte catervisy which even Forbiger did not venture to retain. Lachmann reads fort^ quod armis.^Forti is for fortiter.

78 LUCEETIUS. B. II. 651-681.

by services from the good^ nor affected with anger against the bad.

The earth, indeed, is at all times void of sense, but, because it contains the primary elements of many things, it brings forth many productions, in many ways, into the light of the sun. K any one, then, shall resolve to call the sea Neptune, and com Ceres, and chooses rather to abuse the name of Bac- chus, than to utter the proper appellation of wine ; let us concede that such a one may pronounce the orb of the earth to be the mother of the gods, provided that it still be allowed to remain its real self.

Bv^ to return, then, to the infinite variety of atoms, the woolly sheep, ^ we often see, cropping the grass from the same plain, and the warlike brood of horses, and the horned herds, living under the same part of the canopy of heaven, and quenching their thirst from the same stream of water, grow up of dissimilar species, retaining the parent nature; and aU follow habits according to their kinds ; so various is the nature of the matter in each kind of herb ; 'So great is ike variety of particles in each river. Hence, moreover, though the ^BjnQ parts, bones, blood, veins, heat, moisture, viscera, and nerves, make up any one you please of all animals, still these, being very different in themselves, are formed of pri- maiy-particles of an enHrely different figure.

Further, whatever bodies, being set on fire, burn, show that there are cherished in their mass, if nothing else, those various seminal-atoms, from which they are enabled to throw forth fire and cast up light, and also to put sparks in motion, and scatter abroad embers.

Surveying other things with like reasoning, you will ac- cordingly find that they conceal in their consistence the seeds of many things, and contain various conformations of atoms.

Again, you observe many objects to which both colour and taste have been assigned, together with smell ; especially most of the gifts which you offer to the gods, when you feel your mind affected, in a debasing manner,^ with religion. These

» But to return, — the woolly sheep, ^c] Ver. 660. Since different sorts of animals feed on the same herbs, and drink the same water, the herbs and water, which nourish every kind equally, must con- tain various sorts of seminal principles.

' In a debasing manner.] Ver. 681. Turpi pacto. This is Wake-

B. II. 682—707. LUCEBTIUS. 79

things must therefore consist of various conformations of atoms ; for scent penetrates where juices which excite the taste do not make a way to the corporeal organs ; also juices bj their particular method, and flavour bj its particular method, win their way to -the senses ; so that you may know that they arise from different conformations of atoms. Dis- similar forms of particles, therefore, combine in one mass, and things consist of mixed seminal-principles.

Besides, even in my own verses ^ you see every where many elements common to many words ; though you must neverthe- less necessarily acknowledge that the verses and words con- sist part of some elements and part of others, differing among themselves ; not because onfy a few common letters run througJi the words, or because no two words, out pf all, are alike in having SLuy letter in common ;^ but because, taking the words throughout, all the letters are not common to all. So likewise ' in other matters, many common elements, as they are the pri- mary-principles of many things, may yet exist in dissimilar combinations among themselves ; so that the human race, and the fruits of the earth, and the rich groves, may justly be considered to consist each of distinct original-particles.

Nor yet is it to be thought that all particles can be com- bined in all ways ; for, if this were the case, you would every where see monsters arise ; i/ou would behold shapes produced half-man half-beast, and sometimes tall boughs of trees grow out of an animated body ; t/ou would observe many members of terrestrial animals united to those o/* marine animals, and nature breeding, throughout the all-producing earth, Chimse- ras breathing flame from horrid mouths. Of which irregu-

field's reading; other editions have j^ar^o. Wakefield also conjec- tures yacto.

* Besides, even in my own verses, 4f<^.] Ver. 688- He uses the same illustration, i. 823.

' Or because no two words, out of all, are alike in having any letter in common.] Ver. 693. Aid nulld inter ae duo tint ex omnibus eadem. This is Forbiger's verse, which he calh paulo impeditiorem, and thus illustrates, ** Non qu6 duo (verba) ex omnibus null& (liter^) inter se eadem sint : i. e. non quasi litera non in duobus verbis di- versis occurrere possit." Lamoinus reads, aut nulla (verba sc.) inter se duo sint ex omnibus isdem (Uteris «c.). Wakefield for Udem substituted eidem, versui sc. And Lachmann gives, Aut nulU (versus sc,) inter se duo sint ex omnibus idem. Any one of these is better than Forbiger's monster.

80 LUCEBTIUS. B. It 708—734.

lariiies it is evident that none occur^ since we see that all things, being .produced fnun certain seeds, bj an unerring generative mUure, can, as they grow up, preserve their kind pure and unmixed.

And it is plain that this must necessarily be the case ac- cording to strict method and laws. For, from the several sorts of food thai are eaten, the particles, suitable to each animal, pass internally into its limbs and other parts, and, being there combined, produce motions fitted to that animal. But, on the other hand, we see that nature throws back upon the earth those particles which are unsuitable to the animal; and many, existing in imperceptible substances, escape out of the body, being wrought upon by the impulses and agitations of other particles ; which effluent particles could neither be combined in any part, nor consent, and be animated, to par- ticipate in the vital movements.

But lest you should think that animals only are bound by these laws, a certain order and regularity, let me observe, keeps all things distinct. For as, throughout the whole of nature, things dissimilar from one another are individually produced, so it is necessary that each should consist of a differ- ent form of elements. Not that only a few elements are endowed with like forms, but because all, throughout all bodies, are not similar to alL

Since, moreover, seminal-particles differ, their intervals, passages, connexions, weights, impulses, collisions, motions, must necessarily differ ; variations which not only keep dis- tinct the bodies of animals, but give peculiarity to the land and the whole sea, and cause the heaven to differ in nature from the earth.

And now attendywr^Aer,* and receive into your mind my pre- cepts which I, with pleasing toil, have collected together. Do not, by any chance, imagine that those things which you see be- fore your eyes of a white colour consist, because they are white, of white elemental-atoms ; or that those which are black, are produced from black seminal-particles ; nor suppose that any objects, which are tinged with any other colour whatsoever,

* And now attend ^rtAer, ^.] Ver. 729. " He now proceeds to show that the primary-atoms are void of colour, and indeed c^ all qualities, except shape, size, and weight." iMrnJbimu, This is in conformity with the doctrine of Epicurus, as g^ven in the Epistle to Herodotus, in Diog. Laert book x.

B. II. 736-768. LUCRETIUS. 81

wear that colour because their material elements are tinctured with a hue similar to it. For there is no colour at all in the ele- mentary-atoms of matter, either similar to that of the bodies in which they exist, or dissimilar. Into the nature o^ which ele- mentary atoms, if you think that the mind cannot penetrate, so as to form an idea of them, because they are without colour, you wander far tiWSLyfrom the truth. Since, when those who have been bom blind, and who have never seen the light of the sun, yet distinguish substances by the touch, which to them have seemed unmarked by colours from their earliest youth, we may understand also that substances actually un- tinctured with colour, may be brought under the comprehen- sion of our intellect. Moreover whatever objects we ourselves touch in thick darkness, we do not perceive to be tinged with any colour at all.

Since I prove it to be possible that atoms may be colourless, I will now show that it certainly is so. For every colour is, or may be, changed into all colours whatsoever; but this is a transmutation which primordial elements must by no means undergo ; since it is necessary that there should remain some- thing unchangeable, lest all things should be reduced utterly to nothing. For whatsoever being changed,* goes beyond its own limits, this change forthwith becomes the death or termin* ation of that which it was before. Be cautious, therefore, not to tinge the seeds of things with colours, lest all things for your gratification^ should be reduced to nothing.

Besides, if no kind of colour has been assigned to primary- particles, and if they are endowed with various forms, by which they generate and vary all kinds of colours ; and since, more- over, it is of great consequence with what atoms, and in what configuration, ^eminal-particles are severally combined, and what impacts they mutually give and receive ; you may at once, with the greatest ease, render a reason why those objects which were a while ago of a black colour, may sud- denly become of a marble whiteness ; as when the sea, after violent winds have stirred up its waters, is changed in hue, and boils up into waves white as the whiteness of marble. For you may readily say of any object which we generally observe to be black, that, when its material-atoms have been

2

For whatsoever being changed, ^.] Ver. 753. See i. 671. For your gratification.] Ver. 756. Tibi,

82 LUCBBTIU8. b. ii. 779-797

disturbec^ and the order of the particles changed, and some taken away and others added, it forthwith becomes possible that it ma J seem of a glowii^ whiteness.^ Bat if the waters of the sea consisted of caemlean atoms, thej could bj no means become white ; for, in whatever way jou may disorder and commingle those atoms which are csBrolean, they can never pass into the colour of marble. But if the atoms which make up the simple and pure colour of the sea, were tinged with va- rious and diverse colours ; as frequently we see, from different forms and dissimilar figures, is formed a perfect square, con- sisHng (^ only one figure ; it would follow, that, as in the square we see the other different figures exist, so in the water of the sea, or in any other simple and pure colour, we should see those wholly different and distinct eo\o\a^ from which the uniform colour of the sea proceeds.

Further, the different figures which mahe up the square, by no means hinder or prevent the whole outline^ of the com- pound figure from being or appearing square ; but the various colours of any substances which make up any compound sub- stance, impede and prohibit that whole compound substance from possibly being of one uniform hue.

Then, moreover, the reason which prompts and induces us sometimes to impute colours to primary-particles, namely, that coloured substances are compounded of them, passes for no- thing; because white substances, as the foam of the sea for instance, are not necessarily produced firom other white sub- stances; nor substances which are black, from oM^ black sub- stances; but ^m. substances of Ymouia colours; and because, moreover, white substances will more readily arise, and be produced, from primary-particles of no colour than from pri- mary-particles of a black colour, or from particles of any other colour whatsoever that is adverse and opposed to white^

Further, since there can be no colours without light, and the primary-particles of things do not come forth into the light,^ you may hence feel certain that they are vested with

' Of a glowing whiteness.] Ver. 771* Candens — et album.

' Whole outline.] Ver. 785. Omne extra. "In superficie et am- bitu." Gifanius.

^ * And the primary-particles of things do not come forth into the light.] Ver. 796. Negtte in Iticem existunt primordia rerum. This is not true, for the primary-particles that are on the surface of things do come forth into the light. " He reasons thus," says Lambinus ;

B II. 79a-817. LUCRETIUS. 83

no colours at cUL For what sort of colour will there possibly exist in thick darkness, when colour is a thing which is changed in and hy mere light, because it appears different, as it is struck by direct or oblique light ? As the plumage of doves which is situate round the back of the head, and encir«> cles the neck, appears of a different colour as it is seen differ- ently in the sun. For in one position it is affected so as to be red with the hue ©/"the bright 'carbuncle ; at another time, in a certain aspect,^ it is so changed that it seems to mix the colour of green emeralds with blue. The tail of the peacock, also, when it is covered with a flood of light, changes its co- lours, cu it is presented in different ways, in like manner. And since all these colours are produced by a certain effect of the light, it must be considered that colour cannot be produced at aUf without that light.

Since, too, the pupil of the eye^ receives upon itself one kind of impulse when it is said to perceive a white colour, and another again, when it perceives black and other colours; and since it is of no moment, as to the feeling, with what colour those things, which you touch, are distinguished, but rather of what shape they are formed, you may conclude that primary-particles have no need of colours, but have only to affect the touch differently through the different forms in which tJiey are combined.

Besides, since there is no certain kind of colours peculiar^ to

*^ Without light colours are not seen ; primary-atoms are not seen ; therefore primary-atoms are without colour : a syllogism which is unsound, though all its parts are true." Lambinus was too indul- gent ; he should have disputed the minor. The atoms of things are not seen individually, but they meet the tight on surfaces collectively.

* In a certain aspect] Ver. 804. Qfiiodam tensu, " As the French say, speaking of vision, en un certain sens; or, as in ver. 808, qwodam lumime ictu, Faber.

* Since, too, the pupil of the eye, S*c.] Ver^ 810. The sense of the paragraph is this : The eye is affected in one way when it per^ ceives a white colour, and in another way when it perceives a black ; but such affections are produced by touch or impact on the eye^ (by means, namely, of the images thrown off from the surface of bodies ) ; and to the sense of touch colour is not reauisite ; therefore primary? atoms, which act on the eye by touch, nave no need of Qolour to produce their effects, and may be considered to he without it

' Besides, since there is no certain kind of colours peculiar, jr^.] Ver. 817. The force of the argument is this: Suppose that the primarv-atoms of things have colour, those who maintain this opin- ion will surely not say that certain colours of atoms are peculiar to

G 2

84 ' LUCRETIUS. B. II. 818--845.

certain shapes, and since all shapes of seminal-atoms may exist with any colour whatsoever, why, if we suppose that seminaU atoms, which are of manifold shapes, have colour y are not those creatures which consist of those seminal-atoms, sprinkled over accordingly with all sorts of colours, each in its several kind, whatsoever it may he f For, under Ms supposition, it might be expected that crows, as they fly, would often shed forth a white colour from white feathers, and that swans, if spring- ing perchance from black atoms, would be bom black, or, if from atoms of any other colour, might he of any other hue whatsoever, uniform or varied.

Moreover, the more any body is divided into small parts, the more you can see its colour by degrees die away and be- come extinct, as happens when gold is broken into small frag- ments. So purple and scarlet, (by far the brightest of colours,) when they have been divided thread by thread, are utterly deprived €f lustre. So that you may from this infer, that the small parts of bodies throw off all colour, before they are re- duced to their ultimate-atoms.

Further, since you grant that all bodies do not emit sound or smell, it consequently happens that you do not attribute to all bodies sounds or smells. So, since we cannot see all bodies with our eyes, we may conceive that certain bodies exist, which we do not see, as much destitute of colour as others are free from smell, and void of sound ; and that an intelligent mind can form a notion of these colourless bodies, no less than of others which are destitute of other qualities and distinctions.

But that you may not perchance imagine that primary atoms remain void of colour only, they are also, you may understand, altogether destitute of helit and cold ; ^ and are understood to be barren of sound, and dry of all moisture ; nor do they

certain shapes of atoms ; for example, that all triangular atoms are black, all quadrangular atoms blue, ^c, but will allow that in.each shape there must be atoms of different colours ; for instance, that among triangular atoms some must be white, some black, some of intermediate colours. Let us suppose, then, that crows consist chiefly of triangular atoms; it would hence follow that crows might be^ bom not black, but white, or green, or blue, or variegated. But this never happens ; atoms are therefore without colour.'' Lanibinus. * Altogether destitute of heat and cold.] Ver. 844. Secreta teporia sunt ac frigoris omnino calidique vaporis, I have not thought it neces- sary to give more than one word for heat; and have made a similar abbreviation in ver. 858.

B. II. 846-T^67. LUCRETIUS. 85

send out any odour of their own from their substance. Thus when you proceed to compound a sweet ointment of amaracus,^ and myrrl^ and the flower of nard, which breathes nectar to the nostrils, it is, in the first place, proper to seek, as far as is conyenient, and a^ far as you may be able to find, the sub- stance of inodorous olive oil, which emits no scent to the nostrils, that it may, as little as possible, by the infection of any strong smell of its own, corrupt the odours mixed and digested in its body as a vehicle for them.

Finally, therefore, it must be granted that the primary-atoms of things communicate no odour or sound of their own, to the things to be produced/rom them^ since they can emit from them- selves none of these qualities; nor, in like manner, do they emit any savour at all,, or cold or heat. Other qualities, moreover^ which are such that they are themselves^ and in the bodies with which they are connected^ perishable, as pliancy from soft- ness, brittleness from decay, hollowness from tenuity of sub- stance, must all, of necessity, be separated from primary-ele- ments, if we wish to lay an everlasting foundation for things, on which their entire security may rest, that the whole universe may not be resolved into nothing.

And now let me observe that those creatures^ whatsoever they are ^at we perceive to have sense, you must necessarily ac^owledge to consist wholly of senseless atoms.^ Nor do manifest appearances,^ which are readily observed, refute this

* Sweet ointment of amaracus, ^c.'] Ver. 847. SictU amarcunni blandum atacttsqite liquorem Et nardi fiorem, nectar qui naribua halat. Amaracua is generally understood to be sweet-marjoram* StacUt is liquid myrrh, Nardua is what we call spikenard, ** Nectar, the sweetest of odours ; metaphorically transferred from the taste to the smell." Lambinus, — But the simile of the inodorous oil is but an imperfect illustration of the position that ultimate particles are without smell; for the oil is but the vehicle of the perfumes ; ultimate particles ar^ themselves the substance of the perfumes.

^ Other qualities, moreover, ^c.1 Ver. S59, He signifies that the primary atoms of things must be destitute of all (qualities that would render them perishable ; they must be hard, solid, and unyielding, as he shows, i. 501, seq., and elsewhere.

* And now let me observe wholly of senseless atoms.] Ver. 865.

He now proceeds to show that living creatures are formed from senseless atoms. ^

* Nor do manifest appearances refute this position,'] Ver. 867.

Neqtte id manifesta rejvtant, '* A common argument of Epicurus, oh fidxtrai roic ^cuvoMvoig," Faber,

86 * LUCRETIUS. b. ii. 868-894.

position, or in the least oppose it, bat rather themselves lead lis by the hand, as it were, and compel us to believe that ani- mals, though possessed of sense^ are generated, as I say, from atoms without sense*

For you may observe living worms proceed from foul dung, when the earth, moistened with immoderate showers, has contracted a kind of putrescence ; and you may see all other things besides change themselves, similarly, into other things. The rivers turn themselves into leaves of trees ; and the rich pastm*es into cattle; the cattle change their substance into that of our bodies ; and from our bodies the strength of wild beasts, and the frames of birds, are often augmented. Nature, thei*efore, changes all kinds of food into Hving bodies, and hence produces all senses of animals in a method not very far different from that by which she resolves dry wood into flames, «nd turns all combtistible bodies into fire.

Do you now understand, therefore, that it is of great im- portance in what order the primordial elements of things are severally placed^ and with what other elements being mingled, they give and receive impulses ?

Besides, what is it that acts upon your mind, what moves you, and induces you to express a different opinion, preventing you from believing that what is possessed of sense is produced from atoms without sense ? It is, evidently, this: that stones, and wood, and earth,* however mixed together, are neverthe- less unable to produce vital sense.

On these subjects, then, it will be proper for you to remem- ber this principle,^ that I 'do not say that what has sense, or that senses themselves, are of course^ produced from all atofns in general, whatsoever generate things ; but that it is of great im- portance, in the first place, of what size those atoms are which

•

* Stones, and wood, and earth, ^c.l Ver. 889. You say that be- cause a mixture of such lifeless substances as stones, wood, &c., cannot produce sensible beings, therefore insensible atoms cannot give rise to sensible beings.

* It will be proper for you to remember this principle.] Ver. 891. lUttd in hia igvturfoedua meminisae decebit. I have translated fadus "principle," but the reading ought doubtless to be IHxid in his igitur rebus, which Lambinus suggested, and which Lachmann has adopted.

» Of course.] Ver. 898. Extemplo, Forthwith, readily, without difiiculty.

B. n. 895—911. LUCRETIUS. 87

are to produce a, being of sense, and with what shape they are distinguished ; and, in the next place, what they are in their movements, arrangements, and positions ; of which par- • ticulars, we^fram our imperfect perceptions, see nothing take place in wopd and clods ; and yet these, when they are as it were rendered putrescent by rain, produce worms, and for this reason, because the atoms of matter, being driven from their former arrangements by some new impulse, are combined in such a manner as makes it indispensable for animals to be {Produced.

Besides, when philosophers determine that a being which has simse can be produced only from atoms endowed with sense, they forthwith, accustomed to adopt opinions from others, make those atoms soft ; for all sense is connected with viscera, nerves, veins, and whatever soft stibstances we see exist and grow in a mortal body.

But let it be supposed, for a moment, that these atoms, of which animals consist, may, though sensible and soft, remain eternal. They must then, however, either have sense as parts of animals,^ or be thought similar to whole animals. But it cannot be that as parts they have sense of themselves, for every part and mender, if separated from the body, breaks off con- nexion with the other senses of the other members ;^ nor can

' Must — either have sense cts parts of animals, ^c] Ver. 908. Sen- 9um partis habere, " Talem sensum habehunt, qualem habent par- tes.*' XamWntt*.— Or be thought similar to whole animals.] Aut similes totis animalibus esse putari. What similes is to agree with, is not very clear; Wakefield, whose reading it is, says venas et neroos; but it ought to agree vfiih primordia, (comp. ver. 916,J or to refer to the primordia in some way. Lamhinus and Creecn read similia, Lachmann has g^ven, Aut simili totis animaMus (scilicet ser^su) esse putari,

' For every part and member ^ if separated from the body, breaks off connexion with the other senses of the other members.] Ver. 911. Namque alios sensus membrorum respuit omnis, I have translated this line 'according to the interpretation of Lamhinus : omnis " pars a toto separata, alianun omnium partium jsuarum sensus rejicit ac re- spuit." But the reading can hardly be sound. Gifanius proposed namque ali6m sensus membrorum res petit omnis, which Havercamp admitted into the text. Lachmann g^ves something different: "Quid poeta voluerit," says he, "dubium esse non potest; nep^at enim membra singula seorsum sentiri posse, quippe quae ad aliud referantur, hoc est, ad animam : neque hoc difficile est ex verbis leviter corruptis extundere : namque ali6 sensus membrorum respicit omnis," ' This is not very satisfactory.

88 LUCEETIUS. b. n. 912-935.

the hand, when dissevered from us, nor any part of the body whatsoeveTy retain alone the sense of the whole body. It re- mains, therefore, that they must resemble whole animals, so that they may be animated with vital sense throughout. But how, then, will it be possible for them to be called the elements of things, and avoid the paths to death, when they are of an animal nature, and, existing themselves in perishable animals^ are one and the same with them f

Yet if we allow th&t primordial atoms, though imperishable, may nevertheless be endowed with sense, they will necessarily in that case produce nothing but a crowd and multitude of animals ; just as men, cattle, and wild beasts, would be un- able to produce by combination severally among themselves, any thing but men, cattle, and wild beasts. How then could things inanimcUe, as trees and metals, be produced? It is only on this supposition, accordingly,^ (viz, that they can ge- nerate nothing but sentient beings,) that we should be obliged, as far as we see, to allow primordicU^atoms to be sentient.

But if, perhaps, you say that the primordial-atoms, being, as you think, sentient, lay aside, in combination, their own proper sense, and take another, what need was there, in that case, that that should be assigned to them, which is afterwards taken away? And besides, to recur to an illustration to which we had recourse before, inasmuch as we see eggs of animals changed into birds, and worms spring forth when a kind of putrescence, from immoderate rains, has affected the ground, we know that animals having senses may be produced from objects without senses.

But if any one, perchance, shall say that sentient-beings may certainly^ arise from senseless atoms, but that this must be effected by some change which takes place in those atoms, as from some new birth, before the sentient being which they con- stitute is brought forth into existence, it will be sufficient to explain and prove to him, that no birth ever takes place, un- less from some combination previously formed, and that no

^ It is only on this supposition, accordingly, 4r<?.] Ver. 923.^ Sic itidem^ qucL sentimtts, sentire necesse est. This verse appeared so inex-

Slicable to Lambinus, that he struck it out; and Lachmann has one the same. The sense which I have adven to it, is taken from Wakefield.

' Certainly.] Ver. 931. Duntaxat, 3ee Scheller's Lexicon. And comp. ii. 122.

B. n. 936-962. LUCRETIUS. 89

CHANGE is effected without a combination of primordial-atoms ; for no senses of any animal body can exist before the substance itself of the animal is formed ; and this is evident, inasmuch as senseless matter is kept dispersed throughout the air, rivers, earth, and things produced from the earth ; nor, though it may have united,^ has it so united as to engender in itself those con- cordant vital motions, by which the dl-observing senses ofanu mals being generated, direct and preserve every living creature.

Besides, a blow inflicted, if heavier^ than nature can endure, strikes down any animal at once, and has the effect of con- founding all sense of the body and of the mind ; for the posi- tions and connexions of the atoms are dissolved, and the vital motions are utterly impeded ; until at last the matter of the body, suffering concussion in every member, unlooses from the body the vital ties of the soul, and drives it forth, scat- tered abroad, through every outlet. For what more can we suppose that an inflicted blow can do, than shake to pieces and dissolve the several elements that were previously united ?

It also happens, that when a blow is inflicted with less vio- lence, the remains of vital motion often prevail; prevail, I say, over the effects of it, and calm the violent disorders occa- sioned by the stroke, and recall every thing again into its proper channel ; and thus dispel, as it were, the movement of death, when asserting-its-power in the body, and revive the senses when almost lost and overcome. For under what in- fluence, if not under this revival of the sentient motions, can bodies return to life, the mind being re-established,^ even from the very threshold of dissolution, rather than depart and pass away to the bourne to which they had almost accomplished their course ?

* Nor, though it may have united, ^c,] Ver. 942. Nee congressd

modo, " That is, si modo sU congressa ; si hoc etiam eveniat. " Wake-

field, Lucretius means to say that there is abundance of matter for

producing animals dispersed throughout the earth, ^c., but which

nas not yet combined to produce vital motions.

* Besides, a blow inflicted^ if heavier, 4f^.] Ver. 944. The argu- ment is this: Atoms are senseless, and animal sense depends solely on their arrangement; for, if that arrangement be disturbed by a blow, the animal may at once be rendered senseless ; and, if it re- cover from the shock, it may suffer much pain. This argument extends to ver. 972.

* The mind being re-established.] Ver. 961. ConJectA mente, "The mind collecting itself into the most vital parts." Wakefield,

90 LUCRETIUS. B. M. MS-IW5.

Furthermore, since pain happens when the principles of matter in any living hody^ disturbed \sij wskj force throughout the viscera or the limbs, are agitnled in their situations with- in, and driven from their proper places; and since an agree- able pleasure sacoeads when they return into their places ; it is but light to kiSsr, that primordial-atoms can be affected i^h no pain, and enjoy no pleasure, of themselves ; for they, heing primary bodies^ do not consist of those combination^ of primary-bodies^ the motions of which suffer pain^ or receive enjoyment of gentle pleasure, from alteration. Primordial atoms, therefore, must not be considered as endowed with any sense whatever.

Besides, if, in order that animals may severally have sense^ sense is also to be attributed to their primary-elements, then, forsooth, ^e elements of which the human race is peculiariy constituted, both laugh, shaking their sides ^ with tremulous cachinnation, and sprinkle their faces and cheeks with distil- ling tears ; they, moreover, can tell much of the mixture of bodies, and inquire, besides, what are their own elements. For, as they resemble entire men, compounded of elements, they themselves must also be compounded of other elements ; and these others must be composed of others again, so that, reckoning thus, you would never make a stop, but go on to in^ finity. For I shall pursue the argument, and demand that whatever you shall admit to speak, and laugh, and under^- stand, must consist of other elements exercising the same powers. But if we plainly see such reasoning to be absurd and insane ; and if a bebig can laugh that is compounded of elements which do not laugh, and can understand, and render a reason in intelligible words, though he be not com" pounded of intelligent and eloquent seminal-principles, why may not all those creatures which we observe to be sentient around us, be compounded of seminal-atoms wholly destitute of sense?

Finally, we are all sprung from celestial seed ; the father of all is the same jether, from which, when the bountiful earth has received the liquid drops of moisture, she, being impregnated, produces the rich crops and the joyous groves, and the race of men ; produces all the tribes of beasts ; since,

* Laugh, shaking their aides , 4rc.] Ver. 976. See i. 918.

B. II. 99&~1022. LUCRETIUS. 91

she supplies them food^ by means of which they all- support their bodies^ and lead a pleasant life, and propagate offspring ; on which account she has justly obtained the name of Mother. That, also, which first arose from the earth, returns back into the earth ; and that which was sent down from the regions of the sky, the regions of the sky again receive when carried back to them ; nor does death so put an end to things as to destroy the atoms of matter, but only disunites their combinations, and produces new unions of particles, and is the cause that all things so change their forms, and vary their coloua^ sad receive perception, and in a moment of time yieid it np «@ain. 80 that you may imderstaiid it to be of the greatest import- jmee witiii what elements, and in what position and connexion^ the same primordial-atoms of things are combined, and what impulses they mutually give and receive ; (nor suppose that the primary particles of things cannot remain eternal, because we see them fluctuate upon the surface of things, and some- times apparently bom and suddenly perish ;) as even in these very verses of mine it is of great consequence with what letters, and in what order, other letters are severally placed ; for the same letters^ variously selected and combined, signify heaven, sea, earth, rivers, sun ; the same signify corn, groves, animals ; if the words are not all, yet by far the greater part are, aHke,^ at least so far as to have some letter or letters in common; but the subjects which they express are distinguished by the different arrangements of the letters to form the words. So likewise even in things themselves, when the intervals, passages, connexions, weights, impulses, collisions, move- ments, order, position, arid configurations of the atoms of matter are interchanged, the things which are formed from them must also be changed.

> If the iDorda are not all, yet by far the greater part are, alike,

f^] Ver. 1017. Si non omnia aint^ at mttlto maxima para est Conaimilia. have translated this according to Wakefield's exposition : " liters esdem, plures paucioresve, in verbis long^ pluribus inveniuntur." But I am not quite sure that this sense can fairly be extracted from it. Creech's interpretation is, *' Si non omnes sunt esdem liters, at miUtu maxima pars eadem est," which can scarcely be thought intended to throw light on the subject. Lachmann seems to refer omnia to verba, but gives no further illustration. Other commenta- tors and translators afibrd no help whatsoever.

92 LUCRETIUS. B. 11. 102a-1050.

Give your attention now, closely,^ to the conclimons of juat reasoning, from what we have previous^ stated. • For a new doctrine presses earnestly to approach your ear, and a new scene of things to display itself. But neither is any thing so easy, or credible, as that it may not seem rather difficult of be- lief at first ; nor, likewise,' is there any thing so great, or any thing so admirable at jirst^ at which all men alike do not by degrees less and less wonder.

In the first place, consider the bright and pure colour of the sky, and that which the stars, wandering in all directions, contain in themselves, and the resplendency, from brilliancy of light, of the moon and the sun ; all which objects^ if they were now first apparent to mortal eyes ; if they were, I say, now first presented to them unexpectedly and suddenly, what could be mentioned, which would he more wonderful than these phenomena, or which the nations of the toor/cf- could less presume, beforehand, to believe would exist ? Nothing, as I conceive ; so wonderful to men would this scene of things have been, for the sake of which no man, you may observe, now deigns to look up to the bright regions of the sky, every one being listless from satiety of viewing it. Wherefore for- bear, through being alarmed at mere novelty, to reject any argument or opinion from your mind, but rather weigh it with severe judgment, and, if it seem to you to be just, yield your assent to it ; or, if it be false, gird up your loins to op- pose it. For, since the sum of space, abroad beyond these walls of our world, is, £» / have proved, infinite, my mind proceeds to make inquiry what there exists farther onwards, in those parts into which the mind perpetually longs to look, and into which the free effi^rt of thought itself eamestly- desires to penetrate.

The first point which I advance is, that in every direction around us, and on all sides, above and below, there is no limit through the whole of space, as / myself have demonstrated, and as truth itself spontaneously proclaims, and the nature of

* Give your attention now, closely, ^c] Ver* 1023. Nunc animttm nobis adhioe, &c. Being now about to assert that there are many worlds, and that they are born and perish ; a doctrine which many might be slow to believe ; he does not think fit to advance it without gravely demanding the attention of the reader.

B. II. 1061—1080. LUCRETIUS. 93

the profound itself makes clear as light. But hj no means can it he thought prohahle, when infinite space Hes open in every quarter, and wlien seminal-atoms, of incomputahle numher and unfathomable sum, driven about bj everlasting motion, fij thnmgh the void in infinite ways, that this one globe of the earth, and this one heaven, have been alone pro- duced; and that those innumerable particles of matter do nothing beyond our sphere ; especially when this world was made by merely natural-causes, and the atoms of things jost- ling about' of their own accord in infinite modes, often brought together confusedly, ineffectually, and to no purpose, at length successfully coalesced ; — at least such of them as, thrown to- gether suddenly, became in succession^ the beginnings of great things, of the earth, the sea, the heaven, and the race of ani- mals. For which reason, it is irresistibly incumbent on you to admit, that there are other combinations of matter in other places, such as is this world, which the ether holds in its vast embrace.

Further, when abundance of matter is ready, and space' is at hand, and when no object or cause hinders or delays, things must necessarily be generated^ and brought into being. And now, if there is such a vast multitude of seminal-atoms as the whole age of all living creatures would not suffice to number, and if there remains the same force and nature, that can throw together the atoms of things into every part in the same manner as they have been thrown together into this, you must necessarily suppose that there lare other orbs of earth in other regions of space,. 9,nd various races of men and gener- ations of beasts.

To this is to be added, that in the whole of our world there is no one thing which is produced single, and grows up alone and by itself, but that every thing is of some class, and that there are many individuals in the same kind. Thus, among 'animals especicdly, you will, by your own observation,* see thb

* Jostling about.] Ver. 1059. Forth offensando,

* Became in succession.] Ver. 1062. Fierent semper, FronH time to time.

* Generated.] Ver. 1069. Geri, Properly, carWw? on. Lambinus read genu

* By your own observation.] Ver. 1080. Indice tnente, " By the observation of your mind ;— if you attend to the suggestions and ad- monitions of reason." Wakefield,

94 LUCRETIUS. b. ii. 1081—1110.

to be the case as to the brood of wild beasts that range over the mountains ; you witt find the same as to the race of men, male and female ;^ the same, moreover, as to the mute swarms of fishes, and all the kinds of birds. Wherefore it is to be admitted, that, in like manner, the heaven, and the earth, and the sun, the moon, the sea, and other things which exist, are not single, but rather of infinite number ; since ikese follow the same general law^ as other things that arise and decay ; the limit of existence, deeply and unalterahly fixed, awaits these parts of nature as well a^ others, and thej consist as much of a natural body, generated but. to die, as the whole race of animals which abound, in their several kinds, in this state of things.

Which points if, being well understood, you keep in mind, and reason from them, the system of nature immediately ap- pears, (zs a free agent, released from tyrant masters, to do every thing itself of itself spontaneously, without the help of the gods. For (0 ye sacred bosoms of the deities, that pass in ^ tranquil peace a calm and most serene existence ! ) who is able to rule the whole of this immense universe? Who can hold in his hand, with power to guide them, the strong reins of this vast combination of things f What god can, at the same time, turn round all the heavens, and warm all the earth with ethereal fires ? Or what god can be, at the same moment, present in all places, to produce darkness with clouds, and shake the calm regions of heaven with thunder, and then to hurl bolts, and overturn, us often happens, his own temples ; or afterwards, retiring to the desert and uninhabited parts of the earth, to rage there, exercising that weapon with which he often misses the guilty, and kills the innocent and undeserving ?

And after the time when the world was produced, and the natal day of the sea, and the rise of the earth and the sun, atoms were added from without ; seeds, which the vast whole, by agitation, contributed, were conjoined ; whence the sea and the earth had the means of increase, and whence the mansion of the sky amplified its vastness, and raised its lofty vaults far above the earth, and the air rose higher and higher. For to

^ Race of men, male and female.] Ver. 1082. Hominum geminam prolem. ** Utrumque sexum." Creech. A\, genitam prolem.

' Since these follow the same general law, 4r^.] Ver. 1087. In intro- ducing these words, I follow Lambinus's elucidation.

B. II. 1111—1138. LUCRETIUS. 95

i

every body in nature^ from all regions of space, are con- tributed, by the agitation of particles^ its own jorqper atoms, and they betake themselves severally to their own kinds of mat- ter; the particles of moisture pa^s to water ; the earth is in- creased with atoms of earth ; and the fiery-principles produce fire, and the aerial air ; until, a^ stich operations proceeded^ nature, the perfectre^ and parent of the world, brought all things to the utmost limit of growth ; as happens when that which is received into the vital passages, is no more in quan' tity than that which fiows away and passes off. In these cir-' cumstances, the age and growth of All beings ^ must be at a stand ; here nature, by her own influence, restrains further increase.

For whatsoever creatures you see enlarge themselves to a full and lively bulk, and climb, by degrees, the steps to a mature age, receive into themselves more atoms than they emit ; whilst the nourishment is readily distributed through the veins, and whilst their bodies are not so widely dilated ^ as to expel many, that is, a disproportionate number of particles, and to cause the waste to be greater than the food on which their life sustains itself. For certainly we must admit that many atoms flow off and pass away from bodies ; but, till they have reached the highest point of growth, more ought to accrue to them. From that point, age reduces by degrees their mature force and strength, and melts away aTid sinks doum to its decline. Since the larger any creature is, at the time when its increase is stopped, and the greater is its extent of surface, the more atoms it disperses,^ and emits from itself, in all directions around ; nor is the whole of its food readily distributed through its veins ; nor is there sufficient nourish- ment generated fromthe food, in proportion to the effluvia which the body discharges,^ whence as much support as is necessary

* In these circumstances^ the age and growth of all beings, ^c,] Ver. 1120. Omnibus his atcu debet consistere rebus. I do not consider that omnibus agrees with rebusj but that it is in the dative case, and his rebus in the ablative. In four MSS. Lambinus found Omnibus hie, S^c., which will give the same sense, though omnibus be then re- garded as agreeing with rebus.

2 DilatedJ Ver. 1126. Dispersa. " Dilatata." Creech.

' The greater is its extent of surface, the more atoms it dis- perses.] Ver. 1134. Quo latior est, Plura modo dispergit. " Quo

modo latior est, eo modo plura dispergit." Wakefield.

* In proportion to the effluvia which the body discharges.] Ver.

96 LUCEETITJS. B. II. 113^-1161.

can arise and be supplied to Uy^ and whence nature can recruit what is requisite. BodieSy therefore, naturally decay, as they are wasted by their substance passing ofi^ and as all things yield to external attacks ; for" food at last fails to support ad- vanced age ; and hostile atoms, striking externally, cease not to exhaust every creature, and subdue it with assaults.

So likewl&e the walls of the great world, being assailed around, shall suffer decay, and faU into mouldering ruins. For, tf things are hept in vigour ^ it is nourishment ^at must recruit them all by renewal ; and t^ is nourishment that must support, nourishment that must sustain alL But itisisi vain to expect that this frame of the world wiU last for ever; for neither do its veins, so to speahy submit to receive what is suf- ficient for its maintenance, nor does nature minister as much aliment as is needed.

And thus, even now, the age of the world is debilitated, and the earth, which produced all races of creatures, and gave forth, at a birth, vast forms of wild animals, now, being ex- hausted, scarcely rears a small and degenerate offspring. 2^e earth, I say, which produced aU creatures; for it was not, as I conceive, a golden chain from above ^ that let down the tribes of mortals from heaven into the fields ; i^r did the sea, or the waves that beat the rocks, produce them ; but the same earth, which now nourishes them from her own substance, generated them at first.

Moreover the earth herself, of her own apcord, first pro- duced for mortals rich crops and joyous vineyards ; she her- self supplied sweet herbs over the abundant pastures, which now scarcely reach-a-full-growth,* though assisted and aug-

1137. Pro qtmm largot extestuat astus. Proquam is rare. It occurs again iii. 200.

* "Whence as much support as is necessary, ^c] Ver. 1138. Unde queant tantum stiboriri ac stqjpeditare. " Quean t, «?. corpora," says Wakefield, Others read queat, which is more satisfactory. UndCy whence, i. e. from the food.

* Golden chain from ahove.J Ver. 1155. "All creatures, I say, sprung from the earth ; for livmg things were not, as the assertors of a providence affirm, let down from Heaven by that golden chain which none but Homer ever saw (II. ix. 18) ; nor were they generated from the sea and its waves ; but the earth, which now nourishes all things, originally produced all thingfs." Fdber,

* Scarcely reach-a-full-growth.] Ver. 1161. Vix grandescunt. This complaint of the decay and degeneracy of things has heen common

B. II. 1162-1176. LUCRETIUS. ^ 97

merited bj our toil. We both wear out our oxen and exhaust the strength of our husbandmen, being scarcely supplied toM fruits from our slowly-yielding fields. To such a degree do the productions of the earth decline, and increase onlt/ with human labour. And ijx these days the sturdy ploughman, shaking his head, sighs that his great toil has too often fallen out in vain ; and, when he compares the present times to the . times past, frequently praises the good-fortune of his fore- father. The planter of the degenerate vine, also, sad and fatigued, accuses the progress of time, and wearies heaven with prayers for better seasons; and often remarks how the an- cient race cfmen, full of piety, spent their lives happily* within narrow limits, when the portion of land, cultivated formerly by each individual, was much less than at present; nor does his untateght mind understand that all things, exhausted by a long course of time, gradually waste away and pass to their grave.

to poets from Homer downwards. Johnson ridicules it in his Life of Milton.

* Spent their lives happily.] Ver. 1172. PerfaciXt—tolerarit — avom, " Beati mverent; as in Terence, Qudinvos facile vivitis ! and in Homer« II. vii. 138, pkia l^iaovreg is applied to the gods/' FaJ)er.

BOOK III.

ARGUMENT.

Having, in the first two books, treated of the nature and qualities of atoms, Lucretius proceeds, in the four following books, to speak of what is formed from those atoms. He occupies the third book with a description of the na- ture of the mind and the soul, commencing (yer. 1 — 13) with a eulo^ on Epicurus, who taught that the world was formed, not by any divine power, but from a fortuitous concourse of atoms, and who succeeded, beyond any other philosopher, in relieving the minds of men from the fear of the gods, of death, and of torments after death, yer. 14 — 10. Many who pretend to be free from this fear, are still disquieted with it ; and it is often the source of crimes, yer. 41 — 93. He then shows that the mind and soul are a part of man, not less than the hand or foot, and not a mere harmony of the parts of ^e body, as some philosophers taught, yer. 94 — 106. Bieasons on the separate affections of the body and mind, on sleep, on corporeal mutila- tions, and on the cessation of breathing, yer. 107 — 137. Uses the terms mind and soul indiscriminately, yet shows that the mind (animua) is the chief part, residing in the middle of the breast, the soul (anima) being diffused throughout the body, and under the dirjection of the mind, yer. 138 — 161. That this mind, and soul, are corpopr al, acting on the body by material impact, and consisting of minute aioms^ imperceptible to the senses, yer. 161 — 231. That the substance of the «8oul and mind is not simple, but composed of four subtle consistences, heat, air, aura^ and a fourth, to which no name is given, yer. 232—323. That the soul and body cannot be separated without destruction to both ; and that the sentient power is not confined to the soul, yer. 324 — 370. He then refutes the opinion of Democritus, who thought that the soul and body had corre- spondent parts, yer. 371 — 396. Shows that the preservation of life depend^ more on me mind than on the soul, yer. 397 — 417. Afterwards he demoji- strates, by twenty strict arguments, and six additional observations, that the soul perishes with the oody, ridiculing, by tiie way, the Pythagorean transmigration, yer. 418—841. Hence he observes, tlutt, as death is the end of man, nothing is to be feared after it ; that it cannot be in itself an evil, because the dead can renet nothing that they have left ; and that prolongation of life is not to be desired, as it would furnish nothing but • what has been already enjoyed, yer. 842---988. Says that all the Tarta- rean sufferings which are dreaded after death, are witnessed and endured in life, yer. 989 — 1036. Consoles mankind, by observing l^t the best men have died as well as the worst, and exhorto them to contemplate death with reason and calmness, yer. 1037 — 1088. Concludes with a few more moral reflections to the same purpose, yer. 1089—1107.

H 2

100 LUCRETIUS. b. hi. 1—24.

0 thou, who, from so great darkness, wast first able to raise so effulgent a light, shedding-a-lustre-on the blessings of life, thee, O glory of the Greek nation, I follow, and now place the steps of my feet formed upon thy impressed traces,^ yet not because I am so eager to rival, as because, from the love which I feel for fhee^ I desire to imitate thee. For why should the swallow contend with swans ? Or what, that is all similar, can kids, with trembling limbs, and the strong vigour of the horse, perform in the race? Thou, O father, art the dis- coverer of truths ;^ thou suppliest to us paternal precepts, and from thy writings, 0 illustrious teacher, as bees gather ^ from aU blossoms in the flowery glades, so we feed upon thy golden words ; golden, I say, and most worthy of perpetual existence.

For as soon as thy system of philosophy began to proclaim aloud the natuee op things, as it arose in ^y divine intel- lect,* the terrors of the mind disperse ; the walls of the world open ; I see things conducted throughout the mighty void of space; the ca/wi divinity of the gods ^ appears, and their tran- quil abodes, which neither winds disturb, nor clouds sprinkle with showers, nor snow falling white, congealed with sharp frost, inconveniences ; ^ but the pure air is always cloudless, and smiles with widely effulgent light.^ To them, moreover, nature supplies all things, nor does any cause, at any time, diminish the tranquillity of their minds. But the regions of

* Steps of my feet formed upon thy impressed traces.] Ver. 4. Ficta pedum pono pressis mstigia signis, " Ponoque vestigia pedum (i. e. sola pedum) ficta (i* e. se fingentla,) effig^ata, demrmata, in tuis si^nis, vel signis tuorum pedum." Wakefield,

^ Discoverer of truths.] Ver. 9. Rerum inventor, " Philosophise auctor, founder of true philosophy.*' Creech,

^ As bees gather.] Ver. 11. Limant, This is adopted by Wake- field in the sense of decerpunt, delibant, " cull, gather." Others, with Lachmann, read libant.

* Thy divine intellect.] Ver. 15. Divind mente coortam. This is the reading of Wakefield, referring to the mind of Epicurus ; Lambinus and his followers read ?iaud divina mente, that is, not from the mind of the gods.

* Calm divinity of the gods.] See i. 646 — 651.

* Inconveniences.] Ver. 21. Violat. I hesitated what word to choose for this, and took one of the mildest that I could find. Creech has invades, but this is no proper sense of the word.

' EiFulgent light.] Ver. 22. Diffusa lumine. See i. 9.

B. III. 25-53. LUCRETIUS. 101

Acheron, on the other hand, are no where apparent ; nor does the dark earth hinder hut that all things, whatever are done beneathour fe^ throughout the void, may be seen and con- templated. Under the influence of these wonders disclosed there, 'a certain divine pleasure and dread penetrates me ; amazed that nature, thus manifestly displayed by thy power, has been in all parts revealed to us.

And since I have shown * of what kind the primordial at^ms of all things are, and how, differing in their various forms,' and actuated by motion from all eternity, they fly through the void of space of their own accord ;^ and since I have also de- numstraied by what means all individual things may be pro- duced from them ; the nature of the mind and of the soul now seems, next to these subjects, proper to be illustrated in my verses ; and there must be driven utterly from our minds ^ that fear of Acheron, which disturbs human life from its very' foundation, suffusing all things with the blackness of death, nor allows any pleasure to be pure and uncontaminated.

For as to what men often say, that diseases, and a life of infamy, are more to be feared than Tartarus, the successor of ' death ; and that they know the consistence of the soul to be of the nature of blood, or even of breath, (if their inclination happen to lead them to such an opinion,) and have no need at all of our reasoning and instruction; you may perceive, for the reasons that follow,^ that all these observations are thrown out more for the sake of praise and vain-glory, than because the belief itself is settled in their minds ; for the very same boasters, exiled from their country, and driven far from the sight of men, disgraced with foul guilt, and afflicted with all calamities, yet still continue to live ; and whithersoiev^r, notwithstanding, the unhappy men have come, they offer sa- crifices to the dead, as if their souls were still in existence, and immolate black cattle, and send oblations to the Dii Manes,

* And since I have shown, ^c] Ver. 31. " Having, in the first and second hooks, stated many particulars concerning atoms, and their figures and motions, he now proposes an exact discussion concern- ing the soul, with a view to deliver men from the fear of death and of punishment after death." Creech,^

• Of their own accord.] Ver. 33.. i. e. By their own weight.

• Driven utterly from our minds.] Ver. 37. PrcBceps agundus. " Elliptically for in prtecepa, as if in prtscipitium." Wakefield,

♦ For the reasons that follow.] Ver. 46. Hinc.

102 LUCRETIUS. B. III. 54-82.

and, in their calamitous circumstances, apply their minds much more zealously to religion than before. For which rea- son, it is more satisfactory to contemplate a person, in order to judge of his character ^ in doubtful dangers, and to learn what he is in adverse circumstances ; since words of truth are then at last elicited from the bottom of the heart, and the mask is taken away, while the reality of the man remains.

Furthermore, avarice, and the blind desire of honours, which drive men to transgress the bounds of right, and some- times, a^ the accomplices and ministers of crimes, to strive night and day, with excessive labour, to rise to the height of power; these fossionSf I say^ which are the wounds and plagties of life, are nourished for the most part by the dread of death. For, in general, infamous contempt, and sharp po- verty, seem removed from a pleasing and secure *tofe of life, and seem to dwell, as it were, before the very gates of de- struction. From which cause, while men, not submitting to die to avoid those evils, but restrained by a false terror of death and its consequences, wish that they may escape far, and re- move themselves to a distance, yrow disgrace and want, they increase their property with civil bloodshed, and greedily double their riches, heaping slaughter on slaughter ; they cruelly re- joice at the sad end of a brother, and hate and dread the tables ^ of their relations.

From the same terror,'^ in like manner, envy often wastes men away; they grieve that he who walks before them in shining honour, should be powerful, should be looked upon with respect ; they complain that they themselves are tossed about in obscurity and dishonour.* Some pine to death for the sake of statues and a name, and often to such a degree from the fear of death, does the hatred of life, and of seeing the light, affect men, that with a despairing mind, they com- mit self-murder ;* forgetting that this fear is the source of all

* Dread the tables, S^c,'] Ver. 73. Through fear of poison.

^ From the same terror.] Ver. 74.^ If men were not afraid of suicide, they might escape from the sight of all that disquiets them.

' Tossed about in obscurity and dishonour.] Ver. 77. In tenebris volvi ctBnogue, In darkness and in dirt.

* To such a degree, commit -flelf-murder.] Ver. 79, seq, " This

strange and inconsistent effect of fear is well commented upon in the following verses of Butler ; who tells us that it will often

Do things not contrary alone To th' force of nature, but its own ;

B. m, 8a-98. LUCRETIUS. 1 03

cares ; ^ that this violates modesty, that this bursts the bonds of friendship; Ms, in fine, prompts mortals to overthrow piety and virtue. For men have often betrayed their country, and their dear parents, while seeking to avoid the regions of Acheron. Since as children tremble,^ and fear every thing in thick darkness, so we, in the light, fear sometimes things which are not more to be feared than those which children dread, and imagine about to happen, in the dark. This terror of the mind, therefore, it is not the rays of the sun, or the bright arrows of day, that must dispel, but the contemplation of nature, and the exercise o/* reason.

First, then^ I say, that the mind, * which we often call the intellect, in which is placed the conduct and government of life, is not less an integral part of man himself , than the hand, and foot, and eyes, are portions of the whole animal.

Although, indeed, a great number of philosophers have

***** For men as resolute appear With too much as too little fear ; • And when they're out of hopes of flying, WiU run awavfrom death by dying,** Good,

Men, rather than live perpetually in fear of the worst, dare the worst

* Forgetting that this fear is the source, a^c.] Ver. 82. ObliH fon- tem curarum hunc ease Hmorem, Forgetful that if they were but to free themselves from this unreasonable dread of death, and of suffer- ings after death, they need not, under any circumstances, be ha- rassed with cares, or driven to cnme. to preserve a miserable existence, but might either terminate their fives at once, without apprehension of consequences, or might endure their afflictions with resolute submission, satisfied that there would be nothing worse to come beyond what they would undergo in this world, and that they might securely withdraw from their troubles whenever they might think fit.

' Since, as children tremble, 4r<^.] Ver. 88. Thepe lines are taken from ii. 55, seq. , and Lucretius was so well pleased with them that they are repeated again, vi. 35. ''Men fear death," says Bacon, (Essay ii.) ''as children fear to go into the dark ; and as that natural fear in children is increased with tales, so is the other."

* First, then^ I say that the mind, 4f<?.] Ver. 94. Primum animum dicOf mentem quern aape tfocamtu. In quo contilium vita regimenqtte loca^ turn estf Esse hominta partem. Being now about to speak of the mind and soul, his first assertion is, that the mind (animus), which we often call the intellect (mens), and which is the director of life, is not less apart of us than the hand or foot.

104 LUCRETIUS. B. III. 99—119.

thought that the sense of the mind is not placed in any cer- tain part, but is a kind of yital habit or resuUing power of the body, (called by the Greeks a harmony,)^ which causes us to live endowed with a mental sense, though the mind is situate in no particular port of us. As, frequently, when good health is said to be a sensation of the body, and yet this health is itse^ no portion of the person that enjoys health ; so those philosophers place the sense of the mind in no particular part of the person. In which hypothesis they seem to wander far astray. For frequently the body, which is openly seen, is diseased and dejected, while we nevertheless feel pleasure^ in the other part, which is hid within us; and on the other hand again, it often happens that the reverse is the case, when he who is wretched in mind is well in his whole body; just in the same way as if, when the foot of a sick man is pained, his head, in the mean time, happen to be in no pain at all. Besides, when the limbs are resigned to gentle sleep, and the body, heavy ttnth slumber, lies stretched without sense, there is yet something else within us, which, at that very time, is agitated in diverse ways, and admits into itself all the affec- tions of joy, and cdl the empty solicitudes of the heart.

And now, also, that you may he further convinced that the soul is acttmlly one among our members,^ and is not wont to hold or occupy the body as a harmony,^ it happens in the first

^ Harmony.] Ver. 101. Many however have thought otherwise, and some have considered the mind to be a mere efiect of the ar- rangement and combination of the particles of the body ; among whom was Aristoxenus, who, says Cicero, (Tusc. i. 10, 18,) being both a philosopher and^ musician, imagined that the mind was merely a harmony resulting from tne nature and shape of the body, as tunes spring from the consenting motions of musical instruments. The same opinion is noticed and confuted by Aristotle de Anima, i. 4. Allusion is also made to it in Plato's Phaedo.

* Feel pleasure.] Ver. 108. LcBtamur, A little below (yer. 110) I have rendered Qtfom miser ex animo lataiur corpore toto, " is well in his whole body: 'Vfor we can hardly say that he who is toretched in mind rejoices orjeels pleasure in his whole body,

* One among our members.] Ver. 118. In Tnembris. That is, says Lambinus, in numero membrorum, in the number of our members.

* To hold — ^the body as a harmony.] Ver. 119. Neque harmoniam corpus retinere solere. The reader of the Latin may be in doubt whether the construction is Jiarmoniam retinere corpus^ or corpus re- tinere harmoniam, Wakefield and the Delphin editor put it in the

B. III. 120--137. LUCRETIUS. 105

place, you may observe, that, even when much of the body is taken awaj, the life nevertheless often remains in the mem- bers ih(xt are left; ^ and, again, the same life, when a few atoms of the heat of the body have dispersed, and air has been sent forth through the mouth, immediately quits the veins, and relinquishes possession of the bones : so that you may ccmclude from hence, that all particles of the body have not equal parts tmd powers, but that those which are the constituent-atoms of air and quickening heat,^ exercise more influence than others that life may dwell and be retained in the members. The vital heat, therefore, and air, which desert our limbs when dying, are existent in the body itself, and form a part ofit

For which reason, since the nature of the mind and the soul is thus found to exist as a part of man, give back to these philosophers their name of harmony, whether brought down by musicians from lofty Helicon, or whether they themselves took it from any other quarter,^ and transferred it to that object, which then wanted a distinctive appellation. What- soever is the case, let them have it to themselves ; listen thou to the rest of my arguments.

I now affirm that the mind and soul^ are held united with

way in which I have gtven it ; the other commentators say nothing on the point.

* The life — often remains in the members that are left,'] Ver. 121. By life (vita) he intends the soul (anima), which, he says, cannot be a harmony resulting from the whole body, because it remains en- tire, and undiminished in vigour, when the body is no longer whole. It will be seen below, (ver. 232, eeq,,) that he makes tne anima, (or rather the anima and animua conjoined,) which he does not make distinct from the vital power, to consist of heat^ a certain aura, air, and a fowrih substance, to which he g^ves no name, but which is the ori^ of sense and motion in the human frame.

* Qmckening heat.] Ver. 127. CcUidique vaporis. Warm or warm- ing heat. Compare ver. 216.

* From any other quarter.] Ver. 134. Aliunde porro. From any other place else. Porro is equivalent to else or besides,

* I now affirm that the mmd and soul, 4fc.] Ver. 137. He now asserts that the mind and soul form one substance, but that the mind (animus, which is also called consilium and mens, reason and intel- lect) remains seated in the breast, and influences the soul, which is diffiised throughout the l^ody, and which is often itself aflrec1;ed with pleasure or pain, when the soul connected with it is wholly un- moved.

I

106 LUCEETIUS. B. III. 138—168.

one another, and form of themselves one nature or substance; but that thai which is as it were the head, and which rules in the whole body, is the reason, the thinking or intellecitLal part which we call mind and understandiug; and this remains seated in the middle portion of the breast. For here dread and terror throb ; around these parts joys soothe ; here therefore is the understanding and mind. The other part of the soul, or vital power^ distributed through the whole body, obeys, and is moved according to the will and impulse of the mind. And this rational or inteUectttal part thinks of itself alone, and rejoices for itself, at times when nothing of the hind moves either the rest of the soul or the body, ^d as when the head or the eye, when pain affects it, is troubled in us, and as part of us, but we are not afflicted throughout the whole body, so the mind is some- times grieved itself aUmCy and is sometimes excited with joy, when the other part of the soul, diffused through, the limbs and joints, is stimulated by no new sensation. But when the mind is more than ordinarily shaken by violent terror, we see the whole soul, throughout the several members, S3rmpathize with it, and perspirations and paleness, in consequence, arise over the whole body, and the tongue rendered powerless and the voice die away ; while we find the eyes darkened, the ears ringing, and the limbs sinking underneath.

Furthermore, we often see men faint altogether from terror of mind ; so that any one may easily understand from this, that with the mind is united the soul, which, when it has been acted upon by the power of the mind, then influences and affects the body.

This same course of reasoning teaches us that the nature or substance of the mind and soul is corporeal ; ^ for when this nature or substance is seen to impel the limbs, to rouse the body from sleep, and to change the countenance, and to guide and turn about the whole man ; — of which effects we see that none can be produced without touch, and that touch, moreover, cannot take place without body ; — must we not ad- mit that the mind and soul are of ar corporeal nature ?

* The same — reasoning — mind and souT corporeal.] Ver. 162. As the mind and soul act upon the body, they must be corporeal, for nothing but bod^ can act upon body ; fa be asserts, i. 305 : Tan- gere eninif et tanffi, ntai corpus, nulla potest res.

B. ni. 169—183. LUCRETIUS 107

Besides, you see that the mind suffers with the body,^ and sympathizes for us with the body. Thus^ if the violent force of a dart, driven into the hody^ the bones and nerves being di- vided, does not hurt the life itself ^ yet there follows a languor, and a kind of agreeable inclination-to-sink to the ground,^ and when we are on the ground, a perturbation^ and giddiness which is produced in the mind, and sometimes, as it were, an irresolute desire to rise. It therefore necessarily follows that the nature of the mind is corporeal, since it is made to suffer by corporeal weapons and violience.

I shall now proceed to give you a demonstration, in plain words, of what substance this mind is, and of what it consists.

In the first place, I say that it is extremely subtle,^ and is formed of very minute atoms. And you may, if you please^ give me your attention, in order that you may understand clearly that this is so, from the following arguments.^ No- thing is seen to be done in so swift a way,^ as if the mind pro-

* Suffers with the body.] Ver. 169. Fungi eum corpore. Facere et fimgni Bine corpore nulla potest res, i. 444.

• Agfreeableinclination-to-sink-tothe^ ground.] Ver. 173. Terraque petitua auams. Properly a seeking of the ground. He uses a soft kind of expression, says Wakefield, because he does not speak of such injury as takes away all power, but only of such as stupifies the senses ; an effect similar to that which is produced by wine.

• Perturbation.] Ver. 174. ^attu, '* Conturbatio." Lambintu, "Fluctuatio." Wakejield,

* In the first place extremeljr subtle.] Ver. 180. He now

proceeds to show that the soul and mind consist of subtle and fine particles, agreeably to the opinion of Epicurus, who calls the soul AtTTTOfupkQ awfia. and says that it consists of atoms not very dissimi- lar to tnose of nre.

* From the following arguments.] Ver. 182. Hinc,

• Nothing is seen to be done in so swift a way, S^c.'] Ver. 183.

Nil adeo fieri celeri ratione videtur.

Quam si mens fieri proponit, et incnoat ipsa.

This seems to be but a cumbrous and circuitous way of expressing that nothing is so active as thougM, Good has it,

nought so swiftly speeds As what the mind determines and completes.

Creech contents himsell with

no action is so swiftly done As what the mind begins.

Busby is very spirited, to show how Lucretius ought to have ex- pressed himseli :

108 LUCRETIUS. b. hi. 184—214.

poses it to be done, and itself undertakes it. The mind, therefore, impels itself more speedily than any thing, amonff aU those of which the nature is manifestly seen before our eyes. But that which is so exceedingly active, must consist of atoms exquisitely round and exquisitely minute ; that they may be moved, when acted on, by a slight impulse. For water is moved, and flows, with so trifling a force as we see act upon it, inasmuch as it is composed of voluble and small particles. But the substance of honey, on the other hand, is more dense, and its fluid sluggish, and its movement more tardy ; ^ for its whole mass of material-particles cHngs more closelj together ; because, as is evident, it consists of atoms neither so smooth, nor so small and round. For a gentle and light breeze can make a tall heap of poppy-seed waste away, from the top to the bottom, before your eyes; but» on the con- trary, can have no stich effect u^n a heap of stones and darts; particles, therefore, according as they are most diminutive^ and most smooth, have also the greatest facility of motion. But, on the other hand, whatever particles are found of a greater weight, and rougher surface, are so much the more fixed and difficult to move.

Since, therefore, the nature of the mind has been found pre- eminently active, it must of necessity consist of particles ex- ceedingly diminutive, and smooth, and round. Which point, being thus known to you, my excellent friend, will be found useful, and be of advantage, in many of i/our future in- quiries.

This fact alsp indicates the nature of the soul, and shows of how subtle a texture it consists, and in how small a space it would contain itself, if it could be condensed; because, when the tranquil repose of death has taken possession of a man, and the substance of the mind and the soul has departed, you can there perceive nothing detracted as to appearance.

Attend : this potent truth thou 'It well perceive ; For what its point so swiftly can achieve As mind ? In boundless nature what can vie With its unlimited velocity ?

' Movement more tardy.] Ver. 193. CunctanUor (tctitts. " Actus : i. e.motus. Festus, ** Actus aigniAcat — moftim corporis." Wakefield.

' According as they are most diminutive, ^c] Ver. 200. Par- viasima pro quam et Uvisaima sunt, Comp. ii. 1136. The Lexicons supply no other instances ofpro quam but these two.

B. III. 216— 283. . LUCRETIUS. 109

nothing as to weight, from the whole body. Death leaves all things entire,^ except vital sense and quickening he^t.^

It must therefore necessarily be t^e case, that the whole soul consists of extremely small seminal-atoms, connected and diffused throughout the veins, the viscera, and the nerves ; inasmuch as, when the whole of it has departed from the whole of the body, the extreme outline of the members still shows itself unaltered, nor is an atom of weight withdrawn ;' just as is the case when the aroma of wine has flown off, or when the sweet odour of ointment has p&ssed away into the air, or when the flavour has departed from any savoury sub- stance ;^ for still the substance itself does not, on that account, appear diminished to the eye, nor does any thing seem to have been deducted from the weight ; evidently because many and minute atoms compose the flavour and odour throughout the whole constitution of bodies.

Wherefore again and again / say, you may feel assured that the nature or substance of the mind and soul is produced from exquisitely small seminal-atoms, since, when it escapes from the hody^ it carries away no weight with it.

Nor yet is this nature or substance to be regarded by us as simple and uncompounded. For a certain subtle aura^ mixed

* Death leaves all things entire.] Ver. 215. Mor» omnia prastat. " Mors omnia relmquit Integra." Lambimu, ** Facit ne quid detri- menti m mole corporis appareat." Faber,

' Quickening heat.] Ver. 217. Calidumque vaporem. Compare ver. 127.

* Nor is an atom of weight withdrawn.] Ver. 221. Necd^pon- deris hikim, '* Hilum they consider to be that which adheres to a beau," (as we say, the black of a bean^ " from which comes nihil and nihUvm" Fettua, *' The ancients used hHum for vUumy any (small) thing." Priadan, b. vi. p. 687.

* Flavour has departed from any aavoury substance.] Ver. 224. SuctM de corpore cessit, Suctu, or ntcciu, is evidently here nothing more than flavour; as, probably^ in Hor. Sat. ii. 4,^ 70, Picenis cedunt pomis Tiburtia succo. The reader, I fear, will hardly be- lieve me, when I tell him that Good translates it,

From man Th' excreted lymph exhales.

* Subtle aura.'] Ver. 233. Tenuis aura. I have thought it better to preserve the word aura in the English, than to render it by t>a- pour, or, as Good has it, " gas.** A few verses below, Lucretius calls it venti coca potettaa.

110 LUCilETIUS. B. III. 234— 266.

with heat, leaves dying persons; the heat, moreover, carries air with it ; nor is there any heat with which air is not also mixed ; since, as its^ substance is rare, many atoms of air must necessarily be borne with it

The ^bstance of the mind is now therefore found to be triple. Nor yet are all these constituent parts, aura, heat, and air, sufficient to produce mental sense or power; since the mind admits none of these to be able to generate sensible motions, such as revolve any thoughts in the mind. A certain fourth nature, or substance,^ must therefore necessarily be added to these ; this is wholly without a name ; it is a sub- stance, however, than which nothing exists more active or more subtle, nor is any thing more essentially composed of small and smooth elementary particles; and it is this substance which first distributes sensible motions through the members. For, being formed of small atoms, it is itself first excited ; then the heat, and the secret power of the aura, receive motion from it; next the air, and afterwards all parts, are quick- ened ; the blood is agitated, and all the viscera partake-in-the- sensation ; and (whether it be pleasure, or whether it be the contrary feeling) it is communicated to the bones and marrow last ofall» Nor can pain easily penetrate, or any violent evil spread, so far as this, without all parts being perturbed : so that, in such a case, room is wanting for life, and the particles of the soul fly off through all the passages of the body. But on the surface of the body, as it were, a limit is generally put to sensible motions ; and from this cause we have the power to retain life within us.

And now, though I would fain give a full exposition, in what manner these principles are mixed one with another, and^how, being arranged, they possess vigour, the poverty of my native tongue restrains me against my will ; but notwith- standing, as far as I shall be able to treat of these subjects summarily, I will touch upon them.

For the primordial-atoms, by the motion of the elements among themselves, so actively-intermingle in the substance of the soul, that no one 'can be separated from the rest, nor can their power become divided by any interval, but, being many,

* A certain fourth nature, or substance.'] Ver. 242. Quarta quadam natura. The reader now understands Lucretius*s composition of the soul. See note on ver. 121.

B. HI. 287—297. LUCRETIUS. 1 1 1

tliej are, as it were, the power of a single body. As, in the herd of animals, whicfasoever you would inspect,^ there is a certain odour, and heat, and taste ; and still from all these is composed one mass and combination of body. So heat, and air, and the secret power of aura, and that other active force, (which communicates the beginning of motion from itself to the other three, whence a sensible movement first arises through the viscera,^) being mixed, produce one nature or sub' stance. For this fourth principle lies entirely hid, and re- mains in secret, within ; nor is any thing more deeply seated within our body ; and it is itself, moreover, the soul of th^ whole souL As the force of the mind, and the power of the soul, mixed up with our limbs and entire body, remains latent, because it is composed of small and few atoms, so this name- less force, compounded of small particles, lies concealed, and is besides, as it were, the very soul of the whole soul, and rules throughout the whole body. In like manner, it must be the case that the aura, and air, and heat, mixed throughout the limbs, possess-their-vigour one with another ; and that one may possibly subside at times, or become prominent, more than the rest ; but so that they may still seem to be one prin- ciple compounded of them all ; and that the heat and aura by themselves, or the power of air by itself, may not, being se- parated from the whole, destroy and dissipate the sense.

There is also that heat in the mind, which it assumes in anger, when it bums, and ardour gleams vividly from the eyes. There is also much cold aura^ the attendant of fear, with which it produces shivering throughout the various mem- bers, and agitates the limbs. There is also that state of the air when at rest, which happens in concurrence with a tranquil breast and serene countenance. But in those animals, whose fierce hearts, and angry feelings, easily bum in wrath, there is more heat; in which class especially is the violent fury of

* As, in the herd of animals, whichsoever you would inspect.] Ver. 267. QiMd gentu^ in quo via animantvm viaere vttlgo. Quod genus is the same as guemadmodum; on which point the reader may con- sult Wakefield on this verse, and on iv. 739. The same words occur a little below, ver. 277 and 328. " In quo vis animantum yisere vulgo," says Wakefield, " is in vulgjo animantum, quo vis visere, i. e. quemcunque animantem velis mtueri." The editions before Wakefield reaa in quovia — viacere, which Lachmann has recalled.

' Viscera.] Ver. 273. Viacera meant aU porta under the akin, except bone. See on i. 836.

112 LUCRBTIUS. b. hi. 298—323.

lions, which, raging, often burst, as it werCy their hearts with roaring, nor can contain within their breasts their torrents of ire. But the cold temperament of deer has more of the aura in it, and sooner excites a chill influence through the viscera, which cause a tremulous motion to arise in the limbs. But the nature of the ox subsists more on calm air, nor does the smoky torch of wrath, appHed to him,^ ever irritate him to fury like that of the liofiy suffusing him with a shade of thick darkness ;^ nor is he torpid, transfixed with the cold darts of aura; but is situate between the two natures, those of deer and fiercer Uons.

Thus is the race of men. £cu;h has a certain temperament; and though instruction may in a manner render some in- dividuals polished, it still leaves the first traces of the nature of every mind ; nor is it to be thought that vices can be so plucked out by the root, but that one man will run more readily than another into violent anger ; a second will be af- fected somewhat sooner than another by fear ; while a third wiU regard certaiB things more mdulgently than is right. And in many other respects the various natures, and yielding man- ners of men, must necessarily differ ; of which differences I cannot now explain the secret causes, nor find so many names for figures as there are diversities of shape in the atoms from which this variety in things arises.

Bfit, with reference to these subjects, I think myself compe- tent to affirm this ; that so small are the traces left of the natural principles, which reason cannot remove^ by her dictates, that nothing hinders men from leading a life worthy of the gods.

* Nor does the smoky torch of wrath, applied to him, ^c] Ver. 304. Nee minus irai fax nunguam subdita percit Fumida, There seems scarcely any possibility of extracting satisfactory sense from this line, unless by considering minus nunguam equal to unquam; and this construction I have adopted. Lambinus read^ nee nimis irai fax unquam; and had Lachmann, who follows Lambmus, and who in other places animadverts severely on Wakefield and Forbiger, said that nobody but they could thmk this verse in a right state, most readers would surely have agreed with him. The meaning is evident ; that the oi may be excited, but not to the same degree as the lion.

* Suffusing — darkness.] Ver. 305. Sujffundens cocas califfinisumbram.

* So small are the traces left of the natural principles, which rea- son cannot remove.] Ver. 321.

Usque ade5 naturarum vestigia linqui Parvola, quse nequeat ratio depellere dictis.

B. m. 324—861. LUCRETIUS. 113

«

This mental nature, therefore,^ or compound intellectual substance, is contained in every body, and is itself the guardian of the body, and the cause of its safety ; for the two, the body and soul, cohere, as it were, by common roots, with one another, nor seem capable of being torn asunder without destruction to both. For as it is impossible to s^arate the perfume from balls of frankincense, without the nature of it, at the same time, being destroyed, so it is impossible to ex- tract the nature or substance of the mind and soul from the whole body, without aU parts being dissolved; with such closely interwoven elements, from their first origin, are they endowed with common life ; nor does the power of the body or mind seem capable of having-perception apart, each for it- self, without the vigour of the other ; but the sentient-power lighted up through our viscera is conjointly- produced by their common motions one with the other.^

Besides, the body is never produced,^ nor ever grows, by itself ; nor is it observed to retain-its-existence after death, or the departure of the soul from it. Foi; it is not as when the liquid-substance of water frequently throws off heat, which hns been communicated to it, nor is on that account dispersed itself; — not so, I say, can the limbs, when deserted by the sotd, bear the separation of the soul from them, but, thus divided from it, altogether perish and rot. For the mutual inter-con- nexions of the soul and the corporeal frame, from the very be- ginning of life, even in the body and secret woml) of the mother, so acquire the vital movements together, that a separation cannot take place without destruction and damage to each ; so that you may see that, since their means of preservation are united, the nature and substance of them must also be united.

For what remains to be considered, if any one denies that

The Delphin editor explains naturarum to signify hetit, air, and atmt, of which (with the fourth, or reason) the soul and n^ind consist. Some, as Lambinus observes, would read natural.

* This mental nature, thereiore, ^c] Ver. 324. " This nature, com- posed of the four above-mentioned substances." Lambiniu,

* Common motions one with the other.] Ver. 336. Communibus inier eo8 — utrinque motibus, Utrinque: proceeding from both. The fourth substance of the* mind, however, is the prime mover, ver. 246.

» Besides, the body is never produced, 4rM Ver. 338.' Prceterea corpus per se nee gignitur unquam, " The body, whether of man, or of any other animal.'^ Lambinus,

11| LUCRETIUS. B. III. 352— 371.

the body has sense, and believes that the soul, mixed with the entire body, takes wholly upon itself that motion which we call sense; he contends against manifest and certain facts. For who will ever explain what it is for the body to have sense, if it he not that which experience itself has manifestly shown and taught us ? But the soul being set free from the bodyy the body is void of sense in all parts : for it loses that which was not peculiar to itself in any period of its life ; and it besides loses many things as the soul is-being-expelled by age,^

To affirm, moreover, that the eyes^ themselves can see no object, but that the mind merely looks through them as through open doors, is difficult ; when the sense of these eyes leads to a contrary opinion; for the sense of the eyes draws the mmd? and attracts it from within^ to the sights or pupils themselves. While, let it especially be considered^ we are often unable to Jook at bright objects, because our eyes are prevented by their effiilgence ; which is not the case with regard to mere doors ; for mere open doors, where we look through, do not feel any inconvenience. Besides, if our eyes are only instead of doors, the mind, when the eyes are ta^ken out, atid the door-posts themselves, so to speak^ removed, seems bound to see even ;nore clearly than before.

Qn these points, you can by no means assume as true^ that

^ And it besides loses many things as the soul is-being-expelled by age.] Ver. 359. Mtdtaque praterea perdit^ quum expeUitur €bvo. I have interpreted this line according to Wakefield, who, however, reads dum. The soul loses some portion of her faculties, as the body decays, and is about to part from her. Forbiger, thinking that the verse may be spurious, mcludes it in brackets. Lachmann g^ves nullaque, from conjecture.

' To affirm, moreover, that the eyes, ^c] Ver. 360. Dicere porro oetdosy &c. There were some who thought that the whole body did not possess or exercise sense, but the mmd only, which, residing in the body, saw and heard, Sjc,, through the organs of it; among whom was Epicharmus, who used to say the mind sees, the mind hears. Creech,

' For the sense of the eyes draws the mind, S^c.'] Ver. 363. Senstts enim trahit, atque acies detncdit ad ipsas, " The sense of the eyes, struck with external objects, calls forth the mind to the pupils of the eyes, so that, the powers of the mind and the eye being united, the faculty of vision may arise from their combination." Wakejield.

* On these })oints, you can by no means assume as true, S^c'] Ver. 371« Democritus taught that the atoms of the soul, and those of

B. III. 872—397. LUCRETIUS. ,1 1 5

which the divine opiDion of the philosopher Democritus lays down ; namely^ that the several atoms of the hodj and mind, applied and corresponding each to each, vary and connect the members.' For not only are the atoms of the soul much more diminutive than those of which our body and viscera consist, but are also inferior in number, and are distributed thinly, with spaces between them, throughout the limbs ; so that you may safely warrant that 'the primary particles of the soul occupy, cmd are distributed at those intervab only, at which corporeal atoms cast upon us, and striking- against us, may, if of sufficient gravity, be able to excite sensible motions through the body, the concussions being communicated from the surface to the internal parts. For neither at times do we perceive the adhesion of dust on the body, nor feel powdered chalk, shaken over the limbs, settle on them ; nor do we feel a mist at night, nor the subtle threads of the spider's web meeting us, when we are entangled in them as we go along ; nor do we notice the old vesture of the same spider fall upon our head, nor feathers of birds, or thcflying down of thistles, which, from extreme lightness, generally fall with difficulty, and strike but gently the object on which they fall; nor do we observe the progress of every creeping animal, nor every first step of the feet, which gnats and other such insects place upon ' our body ; so many particles in us must be moved, before the primordial-atoms of the soul, mixed throughout the limbs in our bodies, can feel-the-sensation, and, impelling one another, (at how great intervals !) can, in succession, strike together^ meet, and rebound.

And the mind is more efficient in holding the bars of life,^

the body, were equal in number, and were united, atom ta atom, throughout the whole human frame. But this cannot be true, savs Lucretius ; for, if it were, whatever might touch any atom on the surface of the body, however lightly, would agitate the correspond- ing atom* of the mind; whereas many substances touch the body without the mind being sensible of the contact

* Connect the members.] Ver. 874. Neetere membra. " So unit« them, that they may haVe motions in common^ and conspire one with another." Wakejield.

' Corporeal atoms, cast upon us, ^.'] Ver. 879. Prima corpor4t n€)bi8 injecta. *' Atoms so casting themselves upon us, and striking ^g^ainst us, as to produce sensible motions in the body, by arousing ^He ijower of the mind to its duty." Wakefield,

' And the mind is more efficient in holoing the bars of life, 4r^;l

I 2

116 LUCRETIUS. B. III. 398—421.

and more prevalent to preserve vitality, than the power of the soul. For without the understanding and mind no part of the soul can have-its-residence in the body even for a small portion of time ; but when the mind takes its departure^ the soul readily follows as its companion, and leaves the chilled limbs in the cold of death. But he to whom understanding and mind have remained, contitiues in life, although he be mutilated^ with his limbs even cut off on all sides. The trunk, though portions of the soul be taken away around it, and it he separated from the limbs, still lives, and inhales the vital air ; — deprived, if not altogether, yet in a great measure, of the soul, it still delays and <;ontinues in life. So when the eye is la- cerated round about, if the pupil has remained uninjured, the vivid faculty of seeing survives ; hut this is only provided you do not injure the entire ball of the eye, but merely cut round the pupil, and leave that alone whole; for such injury cannot be committed without destruction of the eyes; but, if the very smallest part of the middle of the ball is perforated, though the bright orb he otherwise unharmed, the sight is at once lost, and darkness follows. With such a connexion the soul and the mind are constantly united.

And now attend. That thou mayest understand ^ that living creatures have minds, and subtle souls, born and perishable^ I will proceed to arrange verses worthy of thy life and vir- tues, ^ verses collected during a long time, and prepared with

Ver. 397. Et magis est animus vita'i claustra coercens. As he has placed the mind (animtis) in the breast, and distributed the soul (anima) through the whole body, he now shows that though part of the soul may, by mutilation of the body, be taken away, life, as long as the mind remains uninjured, will still be preserved ; just as the sight of the eye will continue perfect, as long as no damage is done to the pupil.

- And now attend. That thou mayest understand, 4f<^.] Ver. 418. He now proceeds, with all the force of reasoning that he can collect, to show that the united substance of the mind and soul is born, grows, decays^ and dies, together with the body. In this process he uses, as he gives notice, the words mind and soul indiscriminately. Creech distinguishes the whole demonstration into eight and twenty argu- ments ; Eichstadt into six and twenty. We may rather consider the first twenty as the real and positive arguments, and regard the re- maining six as additional observations, I shall notice the different head^, as we proceed, at the commencement of each paragraph.

* Worthy of thy life and virtues."] Ver. 421. Digna tua carmina vita. " Worthy of thy life and conduct, whom the Muse has wiUed

B. III. 422-436. LUCRETIUS. 117

sweet labour. And thou, wiy friend, take care to include both of them under one name, whichsoever of the two I may use ; and, for example, when I proceed to speak of the soul, teaching that it is mortal, suppose that I also speak of the min^ ; inasmuch as they are one by mutual combination, and their substance is united.

In the first place, since I have shown ^ that the soul, being subtle, consists of minute particles, and is composed of much smaller atoms than the clear fluid of water, or mist, or smoke ; (for it far surpasses those bodies in susceptibility-of-motion, and is more readily impelled when acted upon from a slight cause ; inasmuch as both the mind and soul are moved by the mere images of smoke and mist ;^ as when, lulled in sleep, we see high altars exhale with vapour, and carry up smoke; since doubtless these phantasms are produced in us;)^ now, therefore, J say, since, when vessels are broken to pieces, you see water flow about, and any other liquid run away;

at aU Hmes to excel, being graced with every ffift,** Wakefield, See L 27, 28.

* In the first place, since I have shown, 4rc.] Ver. 425. This is his Jirst arffument. Since the soul is more subtle than vapour or smoke, it must surely be sooner dissipated than those lignt sub- stances, when it is once set free fcpm tne body that confines it,

' Inasmuch as both the mind, and soul are moved by the mere images of smoke and mist.] Ver. 431. Quippe ubi imagin^ua fumi nebulajue moventur, " Quippe ubi," says Lambinus, " is gvippe quia, or quippe ct)m." Moventttr, m the plural, is the reading of Wakefield, to include the mind and the soul ; but, as Lachmann remarks, it is absurd, since Lucretius considers the two as one ; other copies have movetur. As to the imagines in the mind, says Tumebus, (Advers. XX. 26,) Lucretius means that *^ the atoms of the mina are finer than those of smoke and mist, since they are moved even by the images and Hmulacra of smoke and mist." " A pleasant argume