De Rerum Natura

Lucretius

Lucretius. De Rerum Natura. William Ellery Leonard. E. P. Dutton. 1916.

Thus too, if all things are create of four,
And all again dissolved into the four,
How can the four be called the primal germs
Of things, more than all things themselves be thought,
By retroversion, primal germs of them?
For ever alternately are both begot,
With interchange of nature and aspect
From immemorial time. But if percase
Thou think'st the frame of fire and earth, the air,
The dew of water can in such wise meet
As not by mingling to resign their nature,
From them for thee no world can be create-
No thing of breath, no stock or stalk of tree:
In the wild congress of this varied heap
Each thing its proper nature will display,
And air will palpably be seen mixed up
With earth together, unquenched heat with water.
But primal germs in bringing things to birth
Must have a latent, unseen quality,
Lest some outstanding alien element
Confuse and minish in the thing create
Its proper being.
But these men begin
From heaven, and from its fires; and first they feign
That fire will turn into the winds of air,
Next, that from air the rain begotten is,
And earth created out of rain, and then
That all, reversely, are returned from earth-
The moisture first, then air thereafter heat-
And that these same ne'er cease in interchange,
To go their ways from heaven to earth, from earth
Unto the stars of the aethereal world-
Which in no wise at all the germs can do.
Since an immutable somewhat still must be,
Lest all things utterly be sped to naught;
For change in anything from out its bounds
Means instant death of that which was before.
Wherefore, since those things, mentioned heretofore,
Suffer a changed state, they must derive
From others ever unconvertible,
Lest an things utterly return to naught.
Then why not rather presuppose there be
Bodies with such a nature furnished forth
That, if perchance they have created fire,
Can still (by virtue of a few withdrawn,
Or added few, and motion and order changed)
Fashion the winds of air, and thus all things
Forevermore be interchanged with all?
"But facts in proof are manifest," thou sayest,
"That all things grow into the winds of air
And forth from earth are nourished, and unless
The season favour at propitious hour
With rains enough to set the trees a-reel
Under the soak of bulking thunderheads,
And sun, for its share, foster and give heat,
No grains, nor trees, nor breathing things can grow."
True- and unless hard food and moisture soft
Recruited man, his frame would waste away,
And life dissolve from out his thews and bones;
For out of doubt recruited and fed are we
By certain things, as other things by others.
Because in many ways the many germs
Common to many things are mixed in things,
No wonder 'tis that therefore divers things
By divers things are nourished. And, again,
Often it matters vastly with what others,
In what positions the primordial germs
Are bound together, and what motions, too,
They give and get among themselves; for these
Same germs do put together sky, sea, lands,
Rivers, and sun, grains, trees, and breathing things,
But yet commixed they are in divers modes
With divers things, forever as they move.
Nay, thou beholdest in our verses here
Elements many, common to many worlds,
Albeit thou must confess each verse, each word
From one another differs both in sense
And ring of sound- so much the elements
Can bring about by change of order alone.
But those which are the primal germs of things
Have power to work more combinations still,
Whence divers things can be produced in turn.

Now let us also take for scrutiny
The homeomeria of Anaxagoras,
So called by Greeks, for which our pauper-speech
Yieldeth no name in the Italian tongue,
Although the thing itself is not o'erhard
For explanation. First, then, when he speaks
Of this homeomeria of things, he thinks
Bones to be sprung from littlest bones minute,
And from minute and littlest flesh all flesh,
And blood created out of drops of blood,
Conceiving gold compact of grains of gold,
And earth concreted out of bits of earth,
Fire made of fires, and water out of waters,
Feigning the like with all the rest of stuff.
Yet he concedes not any void in things,
Nor any limit to cutting bodies down.
Wherefore to me he seems on both accounts
To err no less than those we named before.

Add too: these germs he feigns are far too frail-
If they be germs primordial furnished forth
With but same nature as the things themselves,
And travail and perish equally with those,
And no rein curbs them from annihilation.
For which will last against the grip and crush
Under the teeth of death? the fire? the moist?
Or else the air? which then? the blood? the bones?
No one, methinks, when every thing will be
At bottom as mortal as whate'er we mark
To perish by force before our gazing eyes.
But my appeal is to the proofs above
That things cannot fall back to naught, nor yet
From naught increase. And now again, since food
Augments and nourishes the human frame,
'Tis thine to know our veins and blood and bones
And thews are formed of particles unlike
To them in kind; or if they say all foods
Are of mixed substance having in themselves
Small bodies of thews, and bones, and also veins
And particles of blood, then every food,
Solid or liquid, must itself be thought
As made and mixed of things unlike in kind-
Of bones, of thews, of ichor and of blood.
Again, if all the bodies which upgrow
From earth, are first within the earth, then earth
Must be compound of alien substances.
Which spring and bloom abroad from out the earth.
Transfer the argument, and thou may'st use
The selfsame words: if flame and smoke and ash
Still lurk unseen within the wood, the wood
Must be compound of alien substances
Which spring from out the wood.

Right here remains
A certain slender means to skulk from truth,
Which Anaxagoras takes unto himself,
Who holds that all things lurk commixed with all
While that one only comes to view, of which
The bodies exceed in number all the rest,
And lie more close to hand and at the fore-
A notion banished from true reason far.
For then 'twere meet that kernels of the grains
Should oft, when crunched between the might of stones,
Give forth a sign of blood, or of aught else
Which in our human frame is fed; and that
Rock rubbed on rock should yield a gory ooze.
Likewise the herbs ought oft to give forth drops
Of sweet milk, flavoured like the uddered sheep's;
Indeed we ought to find, when crumbling up
The earthy clods, there herbs, and grains, and leaves,
All sorts dispersed minutely in the soil;
Lastly we ought to find in cloven wood
Ashes and smoke and bits of fire there hid.
But since fact teaches this is not the case,
'Tis thine to know things are not mixed with things
Thuswise; but seeds, common to many things,
Commixed in many ways, must lurk in things.
"But often it happens on skiey hills" thou sayest,
"That neighbouring tops of lofty trees are rubbed
One against other, smote by the blustering south,
Till all ablaze with bursting flower of flame."
Good sooth- yet fire is not ingraft in wood,
But many are the seeds of heat, and when
Rubbing together they together flow,
They start the conflagrations in the forests.
Whereas if flame, already fashioned, lay
Stored up within the forests, then the fires
Could not for any time be kept unseen,
But would be laying all the wildwood waste
And burning all the boscage. Now dost see
(Even as we said a little space above)
How mightily it matters with what others,
In what positions these same primal germs
Are bound together? And what motions, too,
They give and get among themselves? how, hence,
The same, if altered 'mongst themselves, can body
Both igneous and ligneous objects forth-
Precisely as these words themselves are made
By somewhat altering their elements,
Although we mark with name indeed distinct
The igneous from the ligneous. Once again,
If thou suppose whatever thou beholdest,
Among all visible objects, cannot be,
Unless thou feign bodies of matter endowed
With a like nature,- by thy vain device
For thee will perish all the germs of things:
'Twill come to pass they'll laugh aloud, like men,
Shaken asunder by a spasm of mirth,
Or moisten with salty tear-drops cheeks and chins.

Now learn of what remains! More keenly hear!
And for myself, my mind is not deceived
How dark it is: But the large hope of praise
Hath strook with pointed thyrsus through my heart;
On the same hour hath strook into my breast
Sweet love of the Muses, wherewith now instinct,
I wander afield, thriving in sturdy thought,
Through unpathed haunts of the Pierides,
Trodden by step of none before. I joy
To come on undefiled fountains there,
To drain them deep; I joy to pluck new flowers,
To seek for this my head a signal crown
From regions where the Muses never yet
Have garlanded the temples of a man:
First, since I teach concerning mighty things,
And go right on to loose from round the mind
The tightened coils of dread religion;
Next, since, concerning themes so dark, I frame
Songs so pellucid, touching all throughout
Even with the Muses' charm- which, as 'twould seem,
Is not without a reasonable ground:
But as physicians, when they seek to give
Young boys the nauseous wormwood, first do touch
The brim around the cup with the sweet juice
And yellow of the honey, in order that
The thoughtless age of boyhood be cajoled
As far as the lips, and meanwhile swallow down
The wormwood's bitter draught, and, though befooled,
Be yet not merely duped, but rather thus
Grow strong again with recreated health:
So now I too (since this my doctrine seems
In general somewhat woeful unto those
Who've had it not in hand, and since the crowd
Starts back from it in horror) have desired
To expound our doctrine unto thee in song
Soft-speaking and Pierian, and, as 'twere,
To touch it with sweet honey of the Muse-
If by such method haply I might hold
The mind of thee upon these lines of ours,
Till thou see through the nature of all things,
And how exists the interwoven frame.

But since I've taught that bodies of matter, made
Completely solid, hither and thither fly
Forevermore unconquered through all time,
Now come, and whether to the sum of them
There be a limit or be none, for thee
Let us unfold; likewise what has been found
To be the wide inane, or room, or space
Wherein all things soever do go on,
Let us examine if it finite be
All and entire, or reach unmeasured round
And downward an illimitable profound.
Thus, then, the All that is is limited
In no one region of its onward paths,
For then 'tmust have forever its beyond.
And a beyond 'tis seen can never be
For aught, unless still further on there be
A somewhat somewhere that may bound the same-
So that the thing be seen still on to where
The nature of sensation of that thing
Can follow it no longer. Now because
Confess we must there's naught beside the sum,
There's no beyond, and so it lacks all end.
It matters nothing where thou post thyself,
In whatsoever regions of the same;
Even any place a man has set him down
Still leaves about him the unbounded all
Outward in all directions; or, supposing
A moment the all of space finite to be,
If some one farthest traveller runs forth
Unto the extreme coasts and throws ahead
A flying spear, is't then thy wish to think
It goes, hurled off amain, to where 'twas sent
And shoots afar, or that some object there
Can thwart and stop it? For the one or other
Thou must admit and take. Either of which
Shuts off escape for thee, and does compel
That thou concede the all spreads everywhere,
Owning no confines. Since whether there be
Aught that may block and check it so it comes
Not where 'twas sent, nor lodges in its goal,
Or whether borne along, in either view
'Thas started not from any end. And so
I'll follow on, and whereso'er thou set
The extreme coasts, I'll query, "what becomes
Thereafter of thy spear?" 'Twill come to pass
That nowhere can a world's-end be, and that
The chance for further flight prolongs forever
The flight itself. Besides, were all the space
Of the totality and sum shut in
With fixed coasts, and bounded everywhere,
Then would the abundance of world's matter flow
Together by solid weight from everywhere
Still downward to the bottom of the world,
Nor aught could happen under cope of sky,
Nor could there be a sky at all or sun-
Indeed, where matter all one heap would lie,
By having settled during infinite time.
But in reality, repose is given
Unto no bodies 'mongst the elements,
Because there is no bottom whereunto
They might, as 'twere, together flow, and where
They might take up their undisturbed abodes.
In endless motion everything goes on
Forevermore; out of all regions, even
Out of the pit below, from forth the vast,
Are hurtled bodies evermore supplied.