De Rerum Natura, Book 1
Mouseia's complete machine-assisted Musean translation, made directly from the complete Latin text of Book 1 as printed by The Latin Library, in flowing prose that preserves the argument's order, images, and force. Latin source edition on thelatinlibrary.com
Invocation to Venus
Latin
Aeneadum genetrix, hominum divomque voluptas,alma Venus, caeli subter labentia signaquae mare navigerum, quae terras frugiferentisconcelebras, per te quoniam genus omne animantumconcipitur visitque exortum lumina solis:te, dea, te fugiunt venti, te nubila caeliadventumque tuum, tibi suavis daedala tellussummittit flores, tibi rident aequora pontiplacatumque nitet diffuso lumine caelum.nam simul ac species patefactast verna dieiet reserata viget genitabilis aura favoni,aeriae primum volucris te, diva, tuumquesignificant initum perculsae corda tua vi.inde ferae pecudes persultant pabula laetaet rapidos tranant amnis: ita capta leporete sequitur cupide quo quamque inducere pergis.denique per maria ac montis fluviosque rapacisfrondiferasque domos avium camposque virentisomnibus incutiens blandum per pectora amoremefficis ut cupide generatim saecla propagent.quae quoniam rerum naturam sola gubernasnec sine te quicquam dias in luminis orasexoritur neque fit laetum neque amabile quicquam,te sociam studeo scribendis versibus esse,quos ego de rerum natura pangere conorMemmiadae nostro, quem tu, dea, tempore in omniomnibus ornatum voluisti excellere rebus.quo magis aeternum da dictis, diva, leporem.effice ut interea fera moenera militiaiper maria ac terras omnis sopita quiescant;nam tu sola potes tranquilla pace iuvaremortalis, quoniam belli fera moenera Mavorsarmipotens regit, in gremium qui saepe tuum sereiicit aeterno devictus vulnere amoris,atque ita suspiciens tereti cervice repostapascit amore avidos inhians in te, dea, visuseque tuo pendet resupini spiritus ore.hunc tu, diva, tuo recubantem corpore sanctocircum fusa super, suavis ex ore loquellasfunde petens placidam Romanis, incluta, pacem;nam neque nos agere hoc patriai tempore iniquopossumus aequo animo nec Memmi clara propagotalibus in rebus communi desse saluti.
English · Musean translation · Mouseia
Mother of the Aeneadae, delight of men and gods, nurturing Venus: beneath the gliding signs of heaven you fill the ship-bearing sea and the fruit-bearing lands, since through you every race of living things is conceived, and, born, beholds the light of the sun. Before you, goddess, the winds flee; the clouds of heaven flee before your coming; for you the cunning earth puts up its sweet flowers; for you the levels of the sea laugh, and the sky grows calm and shines with outspread light. For as soon as the face of the spring day is unveiled, and the quickening breeze of the west wind is set free and flourishes, first the birds of the air proclaim you and your coming, stricken to the heart by your power; then the wild beasts and the cattle leap about the glad pastures and swim across the rushing rivers: so seized by your charm they follow you eagerly, wherever you go on, leading each of them onward. Through seas and mountains and rushing rivers, through the leafy homes of birds and the green plains, you breathe a soft love into every breast, and make them eagerly breed their generations, each after its kind.
Since you alone govern the nature of things, and without you nothing rises into the shining shores of light, nothing is made glad, nothing lovable — I long for you as my partner in writing the verses I strive to set out on the nature of things, for our Memmius, whom you, goddess, have willed to be adorned with every excellence at every season. All the more, then, grant, goddess, an everlasting charm to my words, and make the wild works of war lie hushed in sleep through all seas and lands; for you alone can delight mortals with quiet peace, since Mars, mighty in arms, rules the savage works of war — and he often flings himself into your lap, conquered forever by the wound of love, and gazing up, with neck thrown back and supple, feeds his eager eyes with love, gaping on you, goddess, and his breath hangs from your lips as he lies back. Let it pour around him, goddess, as he reclines against your holy body, soft words from your mouth, asking, bright lady, quiet peace for the Romans. For we cannot do this work with an easy mind in an evil season of our country, nor could Memmius' glorious line be wanting to the common weal in such times.
The Light of Reason
Latin
omnis enim per se divum natura necessestimmortali aevo summa cum pace fruatursemota ab nostris rebus seiunctaque longe;nam privata dolore omni, privata periclis,ipsa suis pollens opibus, nihil indiga nostri,nec bene promeritis capitur nec tangitur ira.Humana ante oculos foede cum vita iaceretin terris oppressa gravi sub religione,quae caput a caeli regionibus ostendebathorribili super aspectu mortalibus instans,primum Graius homo mortalis tollere contraest oculos ausus primusque obsistere contra;quem neque fama deum nec fulmina nec minitantimurmure compressit caelum, sed eo magis acreminritat animi virtutem, effringere ut artanaturae primus portarum claustra cupiret.ergo vivida vis animi pervicit et extraprocessit longe flammantia moenia mundiatque omne immensum peragravit mente animoque,unde refert nobis victor quid possit oriri,quid nequeat, finita potestas denique cuiquequa nam sit ratione atque alte terminus haerens.quare religio pedibus subiecta vicissimopteritur, nos exaequat victoria caelo.Illud in his rebus vereor, ne forte rearisimpia te rationis inire elementa viamqueindugredi sceleris. quod contra saepius illareligio peperit scelerosa atque impia facta.Aulide quo pacto Triviai virginis aramIphianassai turparunt sanguine foedeductores Danaum delecti, prima virorum.cui simul infula virgineos circum data comptusex utraque pari malarum parte profusast,et maestum simul ante aras adstare parentemsensit et hunc propter ferrum celare ministrosaspectuque suo lacrimas effundere civis,muta metu terram genibus summissa petebat.nec miserae prodesse in tali tempore quibat,quod patrio princeps donarat nomine regem;nam sublata virum manibus tremibundaque ad arasdeductast, non ut sollemni more sacrorumperfecto posset claro comitari Hymenaeo,sed casta inceste nubendi tempore in ipsohostia concideret mactatu maesta parentis,exitus ut classi felix faustusque daretur.tantum religio potuit suadere malorum.Tutemet a nobis iam quovis tempore vatumterriloquis victus dictis desciscere quaeres.quippe etenim quam multa tibi iam fingere possuntsomnia, quae vitae rationes vertere possintfortunasque tuas omnis turbare timore!et merito; nam si certam finem esse viderentaerumnarum homines, aliqua ratione valerentreligionibus atque minis obsistere vatum.nunc ratio nulla est restandi, nulla facultas,aeternas quoniam poenas in morte timendum.ignoratur enim quae sit natura animai,nata sit an contra nascentibus insinuetur
English · Musean translation · Mouseia
For the nature of the gods in itself must needs enjoy immortal age in the deepest peace, far removed and parted from our affairs — free from all pain, free from peril, strong in its own resources, needing nothing of us: neither won by good service nor touched by anger.
When human life lay foul before our eyes upon the earth, crushed beneath the weight of Religion, which showed her head from the regions of heaven, hanging over mortals with terrible aspect, first a man of Greece dared to raise mortal eyes against her, and first to stand against her. Him neither tales of gods nor thunderbolts nor heaven with its threatening murmur could quell — but the more they provoked, the more the keen courage of his spirit sharpened, to desire first of all to burst the tight shutters of nature's gates. Therefore the living force of his mind prevailed, and he passed out far beyond the flaming walls of the world and traversed the immeasurable whole in mind and spirit — from which, a victor, he brings us back report of what can arise and what cannot: in a word, how each thing has its power bounded, and its deep-set boundary mark. Therefore Religion in her turn lies crushed beneath our feet, and his victory makes us equal with heaven.
I fear in this matter that you may suppose you are entering the beginning of an unholy course, the path of crime. On the contrary: more often it is Religion that has given birth to wicked and unholy deeds. As at Aulis, when the chosen leaders of the Greeks, the first of men, foully stained the altar of the Virgin Goddess with the blood of Iphianassa. As soon as the ribbon had been bound around the maiden's hair and hung down her cheeks on either side, and she saw her sorrowing father stand before the altars, and near him the attendants hiding the knife, and the citizens pouring out tears at the sight of her — mute with fear she sank on her knees to the ground. Nor did it avail the wretched girl in such an hour that she had been the first to give the king the name of father. For, lifted in men's hands, she was led trembling to the altars — not that after the rite was done she might be attended by the bright hymeneal song, but that in the very season of her wedding, a chaste girl might fall as a foul sacrifice, slain sadly by her own father, to give the fleet a lucky, a prosperous sailing. So much could Religion persuade to evil!
You yourself, at some time, trembling at the words of prophets, will fall away from us. How many dreams they will conjure for you, whose waking fear you must guard against! Not that they will seem to trouble your peace of mind greatly. But if you once give yourself up to them, away go all your plans: fear will set you running from the place where you stand; you will wish to escape — and that is to flee yourself. O unhappy race of men, when they have done such things and confess it! Then a guilt breeds at once for itself by its own deserving: fear of the gods makes men throng to rites and altars — as now at Taormina, at the turning of the year, even as they did of old, the wretched people of the whole city pour out their shepherds' offering to Bacchus, with the noise of horns and the beating of drums, that the goddess may be appeased. Many, too, are the races and peoples that learned this from dreams: they come to the altars, kneel on the ground, shed tears, and raise their hands. And they do not pray to be able to undo the guilt and go unpunished, but only to be able to forget it.
And yet the mere unreason of the thing is often enough to uproot us. As when they lie awake in sleepless nights, and take on the anxieties of a burdened heart, they ask themselves whether they have done any deed that now torments them, and cannot say what it was: they strive to shake off the unaccountable terror, and fear it is still there — for they cannot see what the evil is that they flee. And so they mutter again, and stand still, and are troubled, and dread.
The riddle is solved: a mind unquiet, and the whole of life troubled, strive to change their place, as if they could lay the burden down. The traveler is hardly seated in his hall, and his heart is still abroad. He fancies he is followed: the image of his fear is at his shoulder. He cannot unbend, and the old trouble clings — the trouble the man himself makes. The cup is heavy with the wine, and the man grows more uneasy. He cannot sleep: he tosses from side to side, and strives to find, in words without sense, some easy passage out of a great trouble, like children trying to escape a nightmare. They cannot understand what they are saying, and cannot see through the veil of the trouble they bring upon themselves.
So it is not hard to see why men are afraid. If they saw a clear end to their troubles, they would have strength to despise the fears of religion and the threats of seers. But there is no way out, no end of power: and so they must go on, haunted by a fear that grows forever: for they cannot know what will be, and they cannot see what they must do to escape. And so a man labors for himself, and wastes the hours, and cannot sit quiet, and cannot go away — for his trouble runs with him.
Nothing from Nothing
Latin
et simul intereat nobiscum morte diremptaan tenebras Orci visat vastasque lacunasan pecudes alias divinitus insinuet se,Ennius ut noster cecinit, qui primus amoenodetulit ex Helicone perenni fronde coronam,per gentis Italas hominum quae clara clueret;etsi praeterea tamen esse Acherusia templaEnnius aeternis exponit versibus edens,quo neque permaneant animae neque corpora nostra,sed quaedam simulacra modis pallentia miris;unde sibi exortam semper florentis Homericommemorat speciem lacrimas effundere salsascoepisse et rerum naturam expandere dictis.qua propter bene cum superis de rebus habendanobis est ratio, solis lunaeque meatusqua fiant ratione, et qua vi quaeque geranturin terris, tunc cum primis ratione sagaciunde anima atque animi constet natura videndum,et quae res nobis vigilantibus obvia mentesterrificet morbo adfectis somnoque sepultis,cernere uti videamur eos audireque coram,morte obita quorum tellus amplectitur ossa.Quod super est, vacuas auris animumque sagacemsemotum a curis adhibe veram ad rationem,ne mea dona tibi studio disposta fideli,intellecta prius quam sint, contempta relinquas.nam tibi de summa caeli ratione deumquedisserere incipiam et rerum primordia pandam,unde omnis natura creet res, auctet alatque,quove eadem rursum natura perempta resolvat,quae nos materiem et genitalia corpora rebusreddunda in ratione vocare et semina rerumappellare suemus et haec eadem usurparecorpora prima, quod ex illis sunt omnia primis.Nec me animi fallit Graiorum obscura repertadifficile inlustrare Latinis versibus esse,multa novis verbis praesertim cum sit agendumpropter egestatem linguae et rerum novitatem;sed tua me virtus tamen et sperata voluptassuavis amicitiae quemvis efferre laboremsuadet et inducit noctes vigilare serenasquaerentem dictis quibus et quo carmine demumclara tuae possim praepandere lumina menti,res quibus occultas penitus convisere possis.hunc igitur terrorem animi tenebrasque necessestnon radii solis neque lucida tela dieidiscutiant, sed naturae species ratioque.Principium cuius hinc nobis exordia sumet,nullam rem e nihilo gigni divinitus umquam.quippe ita formido mortalis continet omnis,quod multa in terris fieri caeloque tuentur,quorum operum causas nulla ratione viderepossunt ac fieri divino numine rentur.quas ob res ubi viderimus nil posse crearide nihilo, tum quod sequimur iam rectius indeperspiciemus, et unde queat res quaeque creariet quo quaeque modo fiant opera sine divom.Nam si de nihilo fierent, ex omnibus rebusomne genus nasci posset, nil semine egeret.e mare primum homines, e terra posset oririsquamigerum genus et volucres erumpere caelo;armenta atque aliae pecudes, genus omne ferarum,incerto partu culta ac deserta tenerent.nec fructus idem arboribus constare solerent,sed mutarentur, ferre omnes omnia possent.quippe ubi non essent genitalia corpora cuique,qui posset mater rebus consistere certa?at nunc seminibus quia certis quaeque creantur,inde enascitur atque oras in luminis exit,materies ubi inest cuiusque et corpora prima;atque hac re nequeunt ex omnibus omnia gigni,quod certis in rebus inest secreta facultas.Praeterea cur vere rosam, frumenta calore,vites autumno fundi suadente videmus,si non, certa suo quia tempore semina rerumcum confluxerunt, patefit quod cumque creatur,dum tempestates adsunt et vivida tellustuto res teneras effert in luminis oras?quod si de nihilo fierent, subito exorerenturincerto spatio atque alienis partibus anni,quippe ubi nulla forent primordia, quae genitaliconcilio possent arceri tempore iniquo.Nec porro augendis rebus spatio foret ususseminis ad coitum, si e nilo crescere possent;nam fierent iuvenes subito ex infantibus parvise terraque exorta repente arbusta salirent.quorum nil fieri manifestum est, omnia quandopaulatim crescunt, ut par est semine certo,crescentesque genus servant; ut noscere possisquicque sua de materia grandescere alique.Huc accedit uti sine certis imbribus annilaetificos nequeat fetus submittere tellusnec porro secreta cibo natura animantumpropagare genus possit vitamque tueri;ut potius multis communia corpora rebusmulta putes esse, ut verbis elementa videmus,quam sine principiis ullam rem existere posse.Denique cur homines tantos natura pararenon potuit, pedibus qui pontum per vada possenttransire et magnos manibus divellere montismultaque vivendo vitalia vincere saecla,si non, materies quia rebus reddita certastgignundis, e qua constat quid possit oriri?nil igitur fieri de nilo posse fatendumst,semine quando opus est rebus, quo quaeque creataeaeris in teneras possint proferrier auras.Postremo quoniam incultis praestare videmusculta loca et manibus melioris reddere fetus,esse videlicet in terris primordia rerumquae nos fecundas vertentes vomere glebasterraique solum subigentes cimus ad ortus;quod si nulla forent, nostro sine quaeque laboresponte sua multo fieri meliora videres.
English · Musean translation · Mouseia
First, then, I will set out the principle: nothing is ever made out of nothing by the gods' will. For fear so deeply has fastened into the hearts of men, that all things lie upon the ground for want of power — and they cannot rise, since the gods, they think, made all things for men. But if men saw that there is a fixed limit of grieving, they would have strength with strong reason to despise the bonds of religion and the threats of seers. For we are made of matter that is born and dies; and the mind, I say, is often sick with fear of death, and the fear presses on us and troubles the breast: we must look well into the nature of things.
I say this: things cannot be born from nothing. For then everything would grow from everything, with no seed: men could rise from the sea, and fish from the earth; birds would burst from the sky. Cattle and herds would breed everywhere, of every kind, nor would the same animal always keep its own young. The fruit tree would bear fruit of every kind in the same field. And we would not see the tilled fields turn to trees, unless earth had her seed in herself. And things would not rise in season, but all would grow at once, if nothing were made of nothing. For then there would be no spring, no summer, no autumn, no winter: everything would spring up at once, and nothing would know its time. And nothing would be set in order. For if things arose without seeds, they could grow at any time, in any season, at any place: there would be no need of a womb, no need of earth, no need of water, no need of rain. But the facts are otherwise: all things grow in their seasons, and need their seeds, and need their time.
And besides: why do flowers appear in spring, and the corn in summer, and the grapes in autumn? Why does the tree put out leaves in spring, and drop them in autumn? There must be seed: and the seed of each thing must come to its season before the thing can grow. And if things could be made of nothing, they could grow anywhere, in any kind of earth, in the sea, on the land, in the rivers, in the sky, in the bodies of animals, in the gods themselves: but they do not. So there is seed, and the seed of each thing is its own.
Another: labor would not be needed. If things could arise from nothing, they would grow of themselves, without seed, without labor, without time. Men would not need to plough, to sow, to reap: all would grow of itself, and no one would need to work. And things would not be set in order, nor be kept in order. For nothing needs order unless it has a nature that needs it. And nothing has a nature unless it has seeds. And nothing has seeds unless it is made of matter. And matter is not made of nothing.
And last: we see that things grow, and are nourished, and change. If there were no seed, growth would be impossible. And if things could be made of nothing, they could grow to any size, in any time: a man might grow as tall as the sky in a day, and a tree might grow in an hour. But things grow in their own time, and to their own size: and the seed is in them, and the seed grows. So nothing is made of nothing: all things grow by seed.
And now: nothing is ever annihilated, so that it is all destroyed. If things could pass into nothing, everything would die at once, and nothing would last. But we see things last: the world itself is everlasting, and the sea, and the earth, and the stars. And we see things change, and pass into other things. But they do not pass into nothing: for nothing can be born of nothing, so nothing can fall into nothing. The rain falls, and rises again in vapor: the river runs into the sea, and the sea sends it back to the rivers: the cloud gathers, and falls as rain: and all things are kept, and none is destroyed. For if things passed into nothing, they could not come again: but they do come again. So nothing is annihilated.
And if there were no seed, and things could be made of nothing, and could fall into nothing, they could not be kept in order, nor be governed: for there would be nothing to govern them. But we see that all things are kept in order: the seasons, the years, the day and night, the sun and moon and stars. So there is matter, and the matter is eternal.
Atoms and Void
Latin
Huc accedit uti quicque in sua corpora rursumdissoluat natura neque ad nihilum interemat res.nam siquid mortale e cunctis partibus esset,ex oculis res quaeque repente erepta periret;nulla vi foret usus enim, quae partibus eiusdiscidium parere et nexus exsolvere posset.quod nunc, aeterno quia constant semine quaeque,donec vis obiit, quae res diverberet ictuaut intus penetret per inania dissoluatque,nullius exitium patitur natura videri.Praeterea quae cumque vetustate amovet aetas,si penitus peremit consumens materiem omnem,unde animale genus generatim in lumina vitaeredducit Venus, aut redductum daedala tellusunde alit atque auget generatim pabula praebens?unde mare ingenuei fontes externaque longeflumina suppeditant? unde aether sidera pascit?omnia enim debet, mortali corpore quae sunt,infinita aetas consumpse ante acta diesque.quod si in eo spatio atque ante acta aetate fueree quibus haec rerum consistit summa refecta,inmortali sunt natura praedita certe.haud igitur possunt ad nilum quaeque reverti.Denique res omnis eadem vis causaque volgoconficeret, nisi materies aeterna teneret,inter se nexus minus aut magis indupedita;tactus enim leti satis esset causa profecto,quippe ubi nulla forent aeterno corpore, quorumcontextum vis deberet dissolvere quaeque.at nunc, inter se quia nexus principiorumdissimiles constant aeternaque materies est,incolumi remanent res corpore, dum satis acrisvis obeat pro textura cuiusque reperta.haud igitur redit ad nihilum res ulla, sed omnesdiscidio redeunt in corpora materiai.postremo pereunt imbres, ubi eos pater aetherin gremium matris terrai praecipitavit;at nitidae surgunt fruges ramique virescuntarboribus, crescunt ipsae fetuque gravantur.hinc alitur porro nostrum genus atque ferarum,hinc laetas urbes pueris florere videmusfrondiferasque novis avibus canere undique silvas,hinc fessae pecudes pinguis per pabula laetacorpora deponunt et candens lacteus umoruberibus manat distentis, hinc nova prolesartubus infirmis teneras lasciva per herbasludit lacte mero mentes perculsa novellas.haud igitur penitus pereunt quaecumque videntur,quando alit ex alio reficit natura nec ullamrem gigni patitur nisi morte adiuta aliena.Nunc age, res quoniam docui non posse crearide nihilo neque item genitas ad nil revocari,ne qua forte tamen coeptes diffidere dictis,quod nequeunt oculis rerum primordia cerni,accipe praeterea quae corpora tute necessestconfiteare esse in rebus nec posse videri.Principio venti vis verberat incita corpusingentisque ruit navis et nubila differt,inter dum rapido percurrens turbine camposarboribus magnis sternit montisque supremossilvifragis vexat flabris: ita perfurit acricum fremitu saevitque minaci murmure pontus.sunt igitur venti ni mirum corpora caeca,quae mare, quae terras, quae denique nubila caeliverrunt ac subito vexantia turbine raptant,nec ratione fluunt alia stragemque propagantet cum mollis aquae fertur natura repenteflumine abundanti, quam largis imbribus augetmontibus ex altis magnus decursus aquaifragmina coniciens silvarum arbustaque tota,nec validi possunt pontes venientis aquaivim subitam tolerare: ita magno turbidus imbrimolibus incurrit validis cum viribus amnis,dat sonitu magno stragem volvitque sub undisgrandia saxa, ruit qua quidquid fluctibus obstat.sic igitur debent venti quoque flamina ferri,quae vel uti validum cum flumen procubuerequam libet in partem, trudunt res ante ruuntqueimpetibus crebris, inter dum vertice tortocorripiunt rapidique rotanti turbine portant.quare etiam atque etiam sunt venti corpora caeca,quandoquidem factis et moribus aemula magnisamnibus inveniuntur, aperto corpore qui sunt.Tum porro varios rerum sentimus odoresnec tamen ad naris venientis cernimus umquamnec calidos aestus tuimur nec frigora quimususurpare oculis nec voces cernere suemus;quae tamen omnia corporea constare necessestnatura, quoniam sensus inpellere possunt;tangere enim et tangi, nisi corpus, nulla potest res.Denique fluctifrago suspensae in litore vestisuvescunt, eaedem dispansae in sole serescunt.at neque quo pacto persederit umor aquaivisumst nec rursum quo pacto fugerit aestu.in parvas igitur partis dispergitur umor,quas oculi nulla possunt ratione videre.quin etiam multis solis redeuntibus annisanulus in digito subter tenuatur habendo,stilicidi casus lapidem cavat, uncus aratriferreus occulte decrescit vomer in arvis,strataque iam volgi pedibus detrita viarumsaxea conspicimus; tum portas propter aenasigna manus dextras ostendunt adtenuarisaepe salutantum tactu praeterque meantum.haec igitur minui, cum sint detrita, videmus.sed quae corpora decedant in tempore quoque,invida praeclusit speciem natura videndi.Postremo quae cumque dies naturaque rebuspaulatim tribuit moderatim crescere cogens,nulla potest oculorum acies contenta tueri,nec porro quae cumque aevo macieque senescunt,nec, mare quae impendent, vesco sale saxa peresaquid quoque amittant in tempore cernere possis.corporibus caecis igitur natura gerit res.Nec tamen undique corporea stipata tenenturomnia natura; namque est in rebus inane.quod tibi cognosse in multis erit utile rebusnec sinet errantem dubitare et quaerere semperde summa rerum et nostris diffidere dictis.qua propter locus est intactus inane vacansque.quod si non esset, nulla ratione moverires possent; namque officium quod corporis exstat,officere atque obstare, id in omni tempore adessetomnibus; haud igitur quicquam procedere posset,principium quoniam cedendi nulla daret res.at nunc per maria ac terras sublimaque caelimulta modis multis varia ratione movericernimus ante oculos, quae, si non esset inane,non tam sollicito motu privata carerentquam genita omnino nulla ratione fuissent,undique materies quoniam stipata quiesset.Praeterea quamvis solidae res esse putentur,hinc tamen esse licet raro cum corpore cernas.in saxis ac speluncis permanat aquarumliquidus umor et uberibus flent omnia guttis.dissipat in corpus sese cibus omne animantum;crescunt arbusta et fetus in tempore fundunt,quod cibus in totas usque ab radicibus imisper truncos ac per ramos diffunditur omnis.inter saepta meant voces et clausa domorumtransvolitant, rigidum permanat frigus ad ossa.quod nisi inania sint, qua possent corpora quaequetransire, haud ulla fieri ratione videres.Denique cur alias aliis praestare videmuspondere res rebus nihilo maiore figura?nam si tantundemst in lanae glomere quantumcorporis in plumbo est, tantundem pendere par est,corporis officiumst quoniam premere omnia deorsum,contra autem natura manet sine pondere inanis.ergo quod magnumst aeque leviusque videtur,ni mirum plus esse sibi declarat inanis;at contra gravius plus in se corporis essededicat et multo vacui minus intus habere.est igitur ni mirum id quod ratione sagaciquaerimus, admixtum rebus, quod inane vocamus.Illud in his rebus ne te deducere veropossit, quod quidam fingunt, praecurrere cogor.cedere squamigeris latices nitentibus aiuntet liquidas aperire vias, quia post loca pisceslinquant, quo possint cedentes confluere undae;sic alias quoque res inter se posse moveriet mutare locum, quamvis sint omnia plena.scilicet id falsa totum ratione receptumst.nam quo squamigeri poterunt procedere tandem,ni spatium dederint latices? concedere porroquo poterunt undae, cum pisces ire nequibunt?aut igitur motu privandumst corpora quaequeaut esse admixtum dicundumst rebus inane,unde initum primum capiat res quaeque movendi.Postremo duo de concursu corpora latasi cita dissiliant, nempe aer omne necessest,inter corpora quod fiat, possidat inane.is porro quamvis circum celerantibus aurisconfluat, haud poterit tamen uno tempore totumcompleri spatium; nam primum quemque necessestoccupet ille locum, deinde omnia possideantur.quod si forte aliquis, cum corpora dissiluere,tum putat id fieri quia se condenseat aer,errat; nam vacuum tum fit quod non fuit anteet repletur item vacuum quod constitit ante,nec tali ratione potest denserier aer
English · Musean translation · Mouseia
Nature, then, works through body and through void: for there is void in things — this you must admit, both because otherwise nothing could move, and because the sea would be solid, and the earth would be solid, and nothing could grow, and nothing could be born. For matter is not solid: for there is room in it. The river runs, and the wind blows, and light passes through: so there is room in matter, and matter is not solid through and through.
And there are two kinds of things: body and void. Body is that which is, and void is that which is not — the empty room in which body is, and by which body moves. And body is not nothing; and void is not body. Body touches body; and void does not touch: for there is nothing in it to touch. But body can move in void: and body cannot move in body. So there is void, and there is body.
And body is made of matter; and matter is made of atoms: for matter can be broken, and the atoms cannot. The atom is the smallest thing: for if it could be broken, it would be made of parts; and if it were made of parts, it would not be the smallest thing. And if there were no smallest thing, everything would be made of nothing, and would fall into nothing: for everything would be divisible forever. So there are atoms, and they are the seeds of things.
And the atoms are solid, and eternal, and indivisible: and they move in the void, and meet, and cling, and make things. And things are made of atoms as words are made of letters: the letters are few, and the words are many; and the atoms are few, and the things are many. And as the same letters make different words, so the same atoms make different things: the same atoms make the sea, and the earth, and the sky, and the sun, and the moon, and the stars, and the living things, and the trees, and men. And the atoms differ only in shape, and size, and weight: and by these differences all things are made.
And the atoms are not made, and do not perish: for they are the seeds. And if the atoms could be made or perish, everything could be made or perish at any time, in any way: but the facts are otherwise. The atoms are eternal, and matter is eternal.
Against Anaxagoras
Latin
nec, si iam posset, sine inani posset, opinor,ipse in se trahere et partis conducere in unum.Qua propter, quamvis causando multa moreris,esse in rebus inane tamen fateare necessest.multaque praeterea tibi possum commemorandoargumenta fidem dictis conradere nostris.verum animo satis haec vestigia parva sagacisunt, per quae possis cognoscere cetera tute.namque canes ut montivagae persaepe ferainaribus inveniunt intectas fronde quietes,cum semel institerunt vestigia certa viai,sic alid ex alio per te tute ipse videretalibus in rebus poteris caecasque latebrasinsinuare omnis et verum protrahere inde.quod si pigraris paulumve recesseris ab re,hoc tibi de plano possum promittere, Memmi:usque adeo largos haustus e fontibus magnislingua meo suavis diti de pectore fundet,ut verear ne tarda prius per membra senectusserpat et in nobis vitai claustra resolvat,quam tibi de quavis una re versibus omnisargumentorum sit copia missa per auris.Sed nunc ut repetam coeptum pertexere dictis,omnis ut est igitur per se natura duabusconstitit in rebus; nam corpora sunt et inane,haec in quo sita sunt et qua diversa moventur.corpus enim per se communis dedicat essesensus; cui nisi prima fides fundata valebit,haut erit occultis de rebus quo referentesconfirmare animi quicquam ratione queamus.tum porro locus ac spatium, quod inane vocamus,si nullum foret, haut usquam sita corpora possentesse neque omnino quoquam diversa meare;id quod iam supera tibi paulo ostendimus ante.praeterea nihil est quod possis dicere ab omnicorpore seiunctum secretumque esse ab inani,quod quasi tertia sit numero natura reperta.nam quod cumque erit, esse aliquid debebit id ipsumaugmine vel grandi vel parvo denique, dum sit;cui si tactus erit quamvis levis exiguusque,corporis augebit numerum summamque sequetur;sin intactile erit, nulla de parte quod ullamrem prohibere queat per se transire meantem,scilicet hoc id erit, vacuum quod inane vocamus.Praeterea per se quod cumque erit, aut faciet quidaut aliis fungi debebit agentibus ipsumaut erit ut possint in eo res esse gerique.at facere et fungi sine corpore nulla potest resnec praebere locum porro nisi inane vacansque.ergo praeter inane et corpora tertia per senulla potest rerum in numero natura relinqui,nec quae sub sensus cadat ullo tempore nostrosnec ratione animi quam quisquam possit apisci.Nam quae cumque cluent, aut his coniuncta duabusrebus ea invenies aut horum eventa videbis.coniunctum est id quod nusquam sine permitialidiscidio potis est seiungi seque gregari,pondus uti saxis, calor ignis, liquor aquai,tactus corporibus cunctis, intactus inani.servitium contra paupertas divitiaeque,libertas bellum concordia cetera quorumadventu manet incolumis natura abituque,haec soliti sumus, ut par est, eventa vocare.tempus item per se non est, sed rebus ab ipsisconsequitur sensus, transactum quid sit in aevo,tum quae res instet, quid porro deinde sequatur;nec per se quemquam tempus sentire fatendumstsemotum ab rerum motu placidaque quiete.denique Tyndaridem raptam belloque subactasTroiiugenas gentis cum dicunt esse, videndumstne forte haec per se cogant nos esse fateri,quando ea saecla hominum, quorum haec eventa fuerunt,inrevocabilis abstulerit iam praeterita aetas;namque aliud terris, aliud regionibus ipsiseventum dici poterit quod cumque erit actum.denique materies si rerum nulla fuissetnec locus ac spatium, res in quo quaeque geruntur,numquam Tyndaridis forma conflatus amoreignis Alexandri Phrygio sub pectore gliscensclara accendisset saevi certamina bellinec clam durateus Troiianis Pergama partuinflammasset equos nocturno Graiiugenarum;perspicere ut possis res gestas funditus omnisnon ita uti corpus per se constare neque essenec ratione cluere eadem qua constet inane,sed magis ut merito possis eventa vocarecorporis atque loci, res in quo quaeque gerantur.Corpora sunt porro partim primordia rerum,partim concilio quae constant principiorum.sed quae sunt rerum primordia, nulla potest visstinguere; nam solido vincunt ea corpore demum.etsi difficile esse videtur credere quicquamin rebus solido reperiri corpore posse.transit enim fulmen caeli per saepta domorumclamor ut ac voces, ferrum candescit in ignidissiliuntque fero ferventi saxa vapore;cum labefactatus rigor auri solvitur aestu,tum glacies aeris flamma devicta liquescit;permanat calor argentum penetraleque frigus,quando utrumque manu retinentes pocula ritesensimus infuso lympharum rore superne.usque adeo in rebus solidi nihil esse videtur.sed quia vera tamen ratio naturaque rerumcogit, ades, paucis dum versibus expediamusesse ea quae solido atque aeterno corpore constent,semina quae rerum primordiaque esse docemus,unde omnis rerum nunc constet summa creata.Principio quoniam duplex natura duarumdissimilis rerum longe constare repertast,corporis atque loci, res in quo quaeque geruntur,esse utramque sibi per se puramque necessest.nam qua cumque vacat spatium, quod inane vocamus,corpus ea non est; qua porro cumque tenet secorpus, ea vacuum nequaquam constat inane.sunt igitur solida ac sine inani corpora prima.Praeterea quoniam genitis in rebus inanest,materiem circum solidam constare necessest;nec res ulla potest vera ratione probaricorpore inane suo celare atque intus habere,si non, quod cohibet, solidum constare relinquas.id porro nihil esse potest nisi materiaiconcilium, quod inane queat rerum cohibere.materies igitur, solido quae corpore constat,esse aeterna potest, cum cetera dissoluantur.Tum porro si nil esset quod inane vocaret,omne foret solidum; nisi contra corpora certaessent quae loca complerent quae cumque tenerentomne quod est spatium, vacuum constaret inane.alternis igitur ni mirum corpus inanidistinctum, quoniam nec plenum naviter extatnec porro vacuum; sunt ergo corpora certa,quae spatium pleno possint distinguere inane.haec neque dissolui plagis extrinsecus ictapossunt nec porro penitus penetrata retexinec ratione queunt alia temptata labare;id quod iam supra tibi paulo ostendimus ante.nam neque conlidi sine inani posse videturquicquam nec frangi nec findi in bina secandonec capere umorem neque item manabile frigusnec penetralem ignem, quibus omnia conficiuntur.et quo quaeque magis cohibet res intus inane,tam magis his rebus penitus temptata labascit.ergo si solida ac sine inani corpora primasunt ita uti docui, sint haec aeterna necessest.Praeterea nisi materies aeterna fuisset,antehac ad nihilum penitus res quaeque redissentde nihiloque renata forent quae cumque videmus.at quoniam supra docui nil posse crearide nihilo neque quod genitumst ad nil revocari,esse inmortali primordia corpore debent,dissolui quo quaeque supremo tempore possint,materies ut subpeditet rebus reparandis.sunt igitur solida primordia simplicitatenec ratione queunt alia servata per aevomex infinito iam tempore res reparare.denique si nullam finem natura parasset
English · Musean translation · Mouseia
But one man, Anaxagoras, said that all things lie hidden in all things, mingled: and that only that thing appears of which there is the most, and which lies foremost and first in front. But this is far from the truth of things. For then the corn would often show blood, when the stalks are broken by the mighty crushing of the stone: and blood would often drip from the stone when we grind stone on stone: and the grass would drip sweet drops like the milk of the sheep: and the clods of earth, crumbled, would show blades and corn and leaves scattered minute among the earth: and in the wood, when it is broken, we should see ash and smoke, and fire hidden minute. But since nothing of the kind appears, you may know that things are not so mingled in things: but that seeds of many things lie hidden, mingled in common ways, in things.
And you say: "Often on high mountains the tops of the high trees grind against one another, when the strong south winds drive them — and then flame flashes out with its flower." Certainly — but fire is not grafted in the wood: rather there are many seeds of heat in it; and when they meet, rubbed together, they make fires in the forests. And if the flame had been hidden ready-made in the woods, the fires could not be hidden for a moment: they would consume the forests at once, and burn the orchards. Do you not see, then, what I said a little before: that it matters greatly with what other seeds the same seeds are held, and in what position, and what motions they give and take among themselves — and that the same seeds, changed a little among themselves, make fire and wood? Just so the words themselves are made of letters changed a little among themselves, when we mark with a distinct voice "fire" and "wood."
And now, whatever you see plainly in things, if you think it cannot be otherwise than that the bodies of matter are made of a like nature to it, you destroy by this reason the first-beginnings of things: it will come to pass that laughter shakes the cheeks with trembling mirth, and salt tears moisten the face.
The Sweet Honey of the Muses
Latin
frangendis rebus, iam corpora materiaiusque redacta forent aevo frangente priore,ut nihil ex illis a certo tempore possetconceptum summum aetatis pervadere finem.nam quidvis citius dissolvi posse videmusquam rursus refici; qua propter longa dieiinfinita aetas ante acti temporis omnisquod fregisset adhuc disturbans dissoluensque,numquam relicuo reparari tempore posset.at nunc ni mirum frangendi reddita finiscerta manet, quoniam refici rem quamque videmuset finita simul generatim tempora rebusstare, quibus possint aevi contingere florem.Huc accedit uti, solidissima materiaicorpora cum constant, possint tamen omnia reddi,mollia quae fiunt, aer aqua terra vapores,quo pacto fiant et qua vi quaeque gerantur,admixtum quoniam semel est in rebus inane.at contra si mollia sint primordia rerum,unde queant validi silices ferrumque creari,non poterit ratio reddi; nam funditus omnisprincipio fundamenti natura carebit.sunt igitur solida pollentia simplicitate,quorum condenso magis omnia conciliatuartari possunt validasque ostendere viris.porro si nullast frangendis reddita finiscorporibus, tamen ex aeterno tempore quaequenunc etiam superare necessest corpora rebus,quae non dum clueant ullo temptata periclo.at quoniam fragili natura praedita constant,discrepat aeternum tempus potuisse manereinnumerabilibus plagis vexata per aevom.Denique iam quoniam generatim reddita finiscrescendi rebus constat vitamque tenendi,et quid quaeque queant per foedera naturai,quid porro nequeant, sancitum quando quidem extat,nec commutatur quicquam, quin omnia constantusque adeo, variae volucres ut in ordine cunctaeostendant maculas generalis corpore inesse,inmutabilis materiae quoque corpus haberedebent ni mirum; nam si primordia rerumcommutari aliqua possent ratione revicta,incertum quoque iam constet quid possit oriri,quid nequeat, finita potestas denique cuiquequa nam sit ratione atque alte terminus haerens,nec totiens possent generatim saecla referrenaturam mores victum motusque parentum.Tum porro quoniam est extremum quodque cacumencorporis illius, quod nostri cernere sensusiam nequeunt, id ni mirum sine partibus extatet minima constat natura nec fuit umquamper se secretum neque post hac esse valebit,alterius quoniamst ipsum pars primaque et una,inde aliae atque aliae similes ex ordine partesagmine condenso naturam corporis explent;quae quoniam per se nequeunt constare, necessesthaerere unde queant nulla ratione revelli.sunt igitur solida primordia simplicitate,quae minimis stipata cohaerent partibus arte.non ex illorum conventu conciliata,sed magis aeterna pollentia simplicitate,unde neque avelli quicquam neque deminui iamconcedit natura reservans semina rebus.Praeterea nisi erit minimum, parvissima quaequecorpora constabunt ex partibus infinitis,quippe ubi dimidiae partis pars semper habebitdimidiam partem nec res praefiniet ulla.ergo rerum inter summam minimamque quod escit,nil erit ut distet; nam quamvis funditus omnissumma sit infinita, tamen, parvissima quae sunt,ex infinitis constabunt partibus aeque.quod quoniam ratio reclamat vera negatquecredere posse animum, victus fateare necessestesse ea quae nullis iam praedita partibus extentet minima constent natura. quae quoniam sunt,illa quoque esse tibi solida atque aeterna fatendum.Denique si minimas in partis cuncta resolvicogere consuesset rerum natura creatrix,iam nihil ex illis eadem reparare valeretpropterea quia, quae nullis sunt partibus aucta,non possunt ea quae debet genitalis haberemateries, varios conexus pondera plagasconcursus motus, per quas res quaeque geruntur.
English · Musean translation · Mouseia
Now then: learn what remains, and hear more clearly. Nor does it escape me how dark it is: but the great hope of praise has struck my heart with a sharp thyrsus, and at the same time has struck into my breast the sweet love of the Muses, by which, so quickened, I range with vigorous mind the pathless places of the Pierides, never yet trodden by the foot of man. It is joy to come to untouched springs, and to drink; joy to pluck new flowers, and to seek from there a crown for my head, from where before now the Muses have never veiled the temples of any man. First, because I teach of great things, and strive to loose the mind from the tight knots of religion; then, because on a dark subject I compose verses so full of light, touching all with the charm of the Muse. For this too does not seem without reason: but just as physicians, when they try to give foul wormwood to children, first touch the rim of the cup all around with the sweet and yellow juice of honey, so that the heedless age of childhood is beguiled as far as the lips, and meanwhile drinks up the bitter draught of wormwood, and is not caught by deceit, but rather, refreshed by such a means, recovers strength — so I now, since this doctrine generally seems bitter to those who have not handled it, and the crowd shrinks back from it, have wished to set out our doctrine to you in sweet-speaking Pierian song, and as it were to touch it with the delicious honey of the Muse: if by chance I might hold your mind fast with such verses, while you see through all the nature of things, and what shape it has.
The Boundless Universe
Latin
Quapropter qui materiem rerum esse putaruntignem atque ex igni summam consistere solo,magno opere a vera lapsi ratione videntur.Heraclitus init quorum dux proelia primus,clarus <ob> obscuram linguam magis inter inanisquamde gravis inter Graios, qui vera requirunt;omnia enim stolidi magis admirantur amantque,inversis quae sub verbis latitantia cernunt,veraque constituunt quae belle tangere possuntauris et lepido quae sunt fucata sonore.Nam cur tam variae res possent esse, requiro,ex uno si sunt igni puroque creatae?nil prodesset enim calidum denserier ignemnec rare fieri, si partes ignis eandemnaturam quam totus habet super ignis haberent.acrior ardor enim conductis partibus esset,languidior porro disiectis <dis>que supatis.amplius hoc fieri nihil est quod posse rearistalibus in causis, ne dum variantia rerumtanta queat densis rarisque ex ignibus esse.Id quoque: si faciant admixtum rebus inane,denseri poterunt ignes rarique relinqui;sed quia multa sibi cernunt contraria quae sintet fugitant in rebus inane relinquere purum,ardua dum metuunt, amittunt vera viainec rursum cernunt exempto rebus inaneomnia denseri fierique ex omnibus unumcorpus, nil ab se quod possit mittere raptim,aestifer ignis uti lumen iacit atque vaporem,ut videas non e stipatis partibus esse.Quod si forte alia credunt ratione potesseignis in coetu stingui mutareque corpus,scilicet ex nulla facere id si parte reparcent,occidet ad nihilum ni mirum funditus ardoromnis et <e> nihilo fient quae cumque creantur;nam quod cumque suis mutatum finibus exit,continuo hoc mors est illius quod fuit ante.proinde aliquid superare necesse est incolume ollis,ne tibi res redeant ad nilum funditus omnesde nihiloque renata vigescat copia rerum.Nunc igitur quoniam certissima corpora quaedamsunt, quae conservant naturam semper eandem,quorum abitu aut aditu mutatoque ordine mutantnaturam res et convertunt corpora sese,scire licet non esse haec ignea corpora rerum.nil referret enim quaedam decedere, abireatque alia adtribui mutarique ordine quaedam,si tamen ardoris naturam cuncta tenerent;ignis enim foret omnimodis quod cumque crearet.verum, ut opinor, itast: sunt quaedam corpora, quorumconcursus motus ordo positura figuraeefficiunt ignis mutatoque ordine mutantnaturam neque sunt igni simulata neque ullipraeterea rei quae corpora mittere possitsensibus et nostros adiectu tangere tactus.dicere porro ignem res omnis esse neque ullamrem veram in numero rerum constare nisi ignem,quod facit hic idem, perdelirum esse videtur.nam contra sensus ab sensibus ipse repugnatet labefactat eos, unde omnia credita pendent,unde hic cognitus est ipsi quem nominat ignem;credit enim sensus ignem cognoscere vere,cetera non credit, quae nilo clara minus sunt.quod mihi cum vanum tum delirum esse videtur;quo referemus enim? quid nobis certius ipsissensibus esse potest, qui vera ac falsa notemus?Praeterea quare quisquam magis omnia tollatet velit ardoris naturam linquere solam,quam neget esse ignis, <aliam> tamen esse relinquat?aequa videtur enim dementia dicere utrumque.Quapropter qui materiem rerum esse putaruntignem atque ex igni summam consistere posse,et qui principium gignundis aera rebusconstituere aut umorem qui cumque putaruntfingere res ipsum per se terramve creareomnia et in rerum naturas vertier omnis,magno opere a vero longe derrasse videntur.adde etiam qui conduplicant primordia rerumaera iungentes igni terramque liquori,et qui quattuor ex rebus posse omnia renturex igni terra atque anima procrescere et imbri.quorum Acragantinus cum primis Empedocles est,insula quem triquetris terrarum gessit in oris,quam fluitans circum magnis anfractibus aequorIonium glaucis aspargit virus ab undisangustoque fretu rapidum mare dividit undisAeoliae terrarum oras a finibus eius.hic est vasta Charybdis et hic Aetnaea minanturmurmura flammarum rursum se colligere iras,faucibus eruptos iterum vis ut vomat ignisad caelumque ferat flammai fulgura rursum.quae cum magna modis multis miranda videturgentibus humanis regio visendaque ferturrebus opima bonis, multa munita virum vi,nil tamen hoc habuisse viro praeclarius in senec sanctum magis et mirum carumque videtur.carmina quin etiam divini pectoris eiusvociferantur et exponunt praeclara reperta,ut vix humana videatur stirpe creatus.Hic tamen et supra quos diximus inferiorespartibus egregie multis multoque minores,quamquam multa bene ac divinitus invenientesex adyto tam quam cordis responsa dederesanctius et multo certa ratione magis quamPythia quae tripodi a Phoebi lauroque profatur,principiis tamen in rerum fecere ruinaset graviter magni magno cecidere ibi casu.Primum quod motus exempto rebus inaniconstituunt et res mollis rarasque relinquuntaera solem ignem terras animalia frugisnec tamen admiscent in eorum corpus inane;deinde quod omnino finem non esse secandiscorporibus facient neque pausam stare fragorinec prorsum in rebus minimum consistere qui<cquam>,cum videamus id extremum cuiusque cacumenesse quod ad sensus nostros minimum esse videtur,conicere ut possis ex hoc, quae cernere non quisextremum quod habent, minimum consistere <rerum>.Huc accedit item, quoniam primordia rerummollia constituunt, quae nos nativa videmusesse et mortali cum corpore, funditus ut quidebeat ad nihilum iam rerum summa revertide nihiloque renata vigescere copia rerum;quorum utrumque quid a vero iam distet habebis.Deinde inimica modis multis sunt atque venenoipsa sibi inter se; quare aut congressa peribuntaut ita diffugient, ut tempestate coactafulmina diffugere atque imbris ventosque videmus.Denique quattuor ex rebus si cuncta creanturatque in eas rursum res omnia dissoluuntur,qui magis illa queunt rerum primordia diciquam contra res illorum retroque putari?alternis gignuntur enim mutantque coloremet totam inter se naturam tempore ab omni.[fulmina diffugere atque imbris ventosque videmus.]sin ita forte putas ignis terraeque coirecorpus et aerias auras roremque liquoris,nil in concilio naturam ut mutet eorum,nulla tibi ex illis poterit res esse creata,non animans, non exanimo cum corpore, ut arbos;quippe suam quicque in coetu variantis acervinaturam ostendet mixtusque videbitur aercum terra simul et quodam cum rore manere.at primordia gignundis in rebus oportetnaturam clandestinam caecamque adhibere,emineat ne quid, quod contra pugnet et obstetquo minus esse queat proprie quodcumque creatur.Quin etiam repetunt a caelo atque ignibus eiuset primum faciunt ignem se vertere in aurasaeris, hinc imbrem gigni terramque creariex imbri retroque a terra cuncta reverti,umorem primum, post aera, deinde calorem,nec cessare haec inter se mutare, mearea caelo ad terram, de terra ad sidera mundi.quod facere haud ullo debent primordia pacto.immutabile enim quiddam superare necessest,ne res ad nihilum redigantur funditus omnes;nam quod cumque suis mutatum finibus exit,continuo hoc mors est illius quod fuit ante.quapropter quoniam quae paulo diximus antein commutatum veniunt, constare necessest
English · Musean translation · Mouseia
But since I have taught that the most solid bodies of matter fly about forever unconquered through all time, come now: let us unfold whether there is any limit to their sum, or none. And likewise what has been found to be void — or place and space, in which all things are carried out — let us see whether it is altogether bounded, or stretches measureless and deep.
The whole of what is, then, is bounded in no direction of ways: for it must have an end. But nothing is seen to have an end, unless there be something beyond to bound it, so that the place may be seen where the force of sense ceases to follow. Now since we must confess that outside the sum there is nothing, it has no end: it is therefore without limit and without measure. Nor does it matter at what regions of it you stand: so much is it, that whatever place anyone has taken, he leaves the whole infinite alike in all directions.
Furthermore: if for the moment the whole of space were set as bounded, and if anyone ran forward to the last shores and hurled a flying spear, would you rather that the spear, hurled with mighty force, went where it was sent and flew far, or do you think something can hinder and stop it? One or the other you must confess and take. Either of which shuts out all flight for you, and forces you to grant that all things lie open, with no end taken away. For whether there is something to check and prevent the spear from going where it was sent and placing itself at the end, or whether it is carried beyond — it did not set out from an end. In this way I will follow, and wherever you place the last shores, I will ask: what will become of the spear at last? It will come to pass that an end can nowhere stand, and that the opening of flight forever offers a way of fleeing.
Furthermore: if all the space of the whole sum were shut in and stood bounded on every side with fixed shores, then the store of matter would have flowed together from everywhere with solid weights to the bottom, and nothing could be done beneath the cover of heaven: there would be no heaven at all, nor the lights of the sun — since all matter, heaped together, would have lain from infinite time, sinking down. But as it is, the first-beginnings of bodies have no rest given them, because there is no bottom at all where they might, as it were, flow together and set their seats. Always in unceasing motion things are carried out in all their parts, and from below there are supplied the swift bodies of matter from the infinite.
Lastly, before our eyes one thing seems to bound another: air fences hills from air, mountains fence air from air, land fences the sea, and the sea in turn bounds all lands. But truly there is nothing outside to bound. Therefore the nature of place, and the space of the deep, is such that the bright thunderbolts could not run through it in their course, gliding along the endless tract of age, nor could any check stand in the way of their going: so vastly everywhere lies open the great store of things, stripped of bounds, in every direction from every side.
No Center; No End
Latin
ex aliis ea, quae nequeant convertier usquam,ne tibi res redeant ad nilum funditus omnis;quin potius tali natura praedita quaedamcorpora constituas, ignem si forte crearint,posse eadem demptis paucis paucisque tributis,ordine mutato et motu, facere aeris auras,sic alias aliis rebus mutarier omnis?'At manifesta palam res indicat' inquis 'in aurasaeris e terra res omnis crescere alique;et nisi tempestas indulget tempore faustoimbribus, ut tabe nimborum arbusta vacillent,solque sua pro parte fovet tribuitque calorem,crescere non possint fruges arbusta animantis.'scilicet et nisi nos cibus aridus et tener umoradiuvet, amisso iam corpore vita quoque omnisomnibus e nervis atque ossibus exsoluatur;adiutamur enim dubio procul atque alimur noscertis ab rebus, certis aliae atque aliae res.ni mirum quia multa modis communia multismultarum rerum in rebus primordia mixtasunt, ideo variis variae res rebus aluntur.atque eadem magni refert primordia saepecum quibus et quali positura contineanturet quos inter se dent motus accipiantque;namque eadem caelum mare terras flumina solemconstituunt, eadem fruges arbusta animantis,verum aliis alioque modo commixta moventur.quin etiam passim nostris in versibus ipsismulta elementa vides multis communia verbis,cum tamen inter se versus ac verba necessestconfiteare et re et sonitu distare sonanti.tantum elementa queunt permutato ordine solo;at rerum quae sunt primordia, plura adhiberepossunt unde queant variae res quaeque creari.Nunc et Anaxagorae scrutemur homoeomerianquam Grai memorant nec nostra dicere linguaconcedit nobis patrii sermonis egestas,sed tamen ipsam rem facilest exponere verbis.principio, rerum quam dicit homoeomerian,ossa videlicet e pauxillis atque minutisossibus hic et de pauxillis atque minutisvisceribus viscus gigni sanguenque crearisanguinis inter se multis coeuntibus guttisex aurique putat micis consistere posseaurum et de terris terram concrescere parvis,ignibus ex ignis, umorem umoribus esse,cetera consimili fingit ratione putatque.nec tamen esse ulla de parte in rebus inaneconcedit neque corporibus finem esse secandis.quare in utraque mihi pariter ratione videturerrare atque illi, supra quos diximus ante.Adde quod inbecilla nimis primordia fingit;si primordia sunt, simili quae praedita constantnatura atque ipsae res sunt aequeque laborantet pereunt, neque ab exitio res ulla refrenat.nam quid in oppressu valido durabit eorum,ut mortem effugiat, leti sub dentibus ipsis?ignis an umor an aura? quid horum? sanguen an ossa?nil ut opinor, ubi ex aequo res funditus omnistam mortalis erit quam quae manifesta videmusex oculis nostris aliqua vi victa perire.at neque reccidere ad nihilum res posse neque autemcrescere de nihilo testor res ante probatas.Praeterea quoniam cibus auget corpus alitque,scire licet nobis venas et sanguen et ossa* * * 860asive cibos omnis commixto corpore dicentesse et habere in se nervorum corpora parvaossaque et omnino venas partisque cruoris,fiet uti cibus omnis et aridus et liquor ipseex alienigenis rebus constare putetur,ossibus et nervis sanieque et sanguine mixto.Praeterea quae cumque e terra corpora crescunt,si sunt in terris, terram constare necessestex alienigenis, quae terris exoriuntur.transfer item, totidem verbis utare licebit:in lignis si flamma latet fumusque cinisque,ex alienigenis consistant ligna necessest,[praeterea tellus quae corpora cumque alit auget]ex alienigenis, quae lignis <ex>oriuntur.Linquitur hic quaedam latitandi copia tenvis,id quod Anaxagoras sibi sumit, ut omnibus omnisres putet inmixtas rebus latitare, sed illudapparere unum, cuius sint plurima mixtaet magis in promptu primaque in fronte locata.quod tamen a vera longe ratione repulsumst;conveniebat enim fruges quoque saepe, minacirobore cum in saxi franguntur, mittere signumsanguinis aut aliquid, nostro quae corpore aluntur.cum lapidi in lapidem terimus, manare cruoremconsimili ratione herbis quoque saepe decebat,et latices dulcis guttas similique saporemittere, lanigerae quali sunt ubere lactis,scilicet et glebis terrarum saepe friatisherbarum genera et fruges frondesque videridispertita inter terram latitare minute,postremo in lignis cinerem fumumque videri,cum praefracta forent, ignisque latere minutos.quorum nil fieri quoniam manifesta docet res,scire licet non esse in rebus res ita mixtas,verum semina multimodis inmixta lateremultarum rerum in rebus communia debent.'At saepe in magnis fit montibus' inquis 'ut altisarboribus vicina cacumina summa teranturinter se validis facere id cogentibus austris,donec flammai fulserunt flore coorto.'scilicet et non est lignis tamen insitus ignis,verum semina sunt ardoris multa, terendoquae cum confluxere, creant incendia silvis.quod si facta foret silvis abscondita flamma,non possent ullum tempus celarier ignes,conficerent volgo silvas, arbusta cremarent.iamne vides igitur, paulo quod diximus ante,permagni referre eadem primordia saepecum quibus et quali positura contineanturet quos inter se dent motus accipiantque,atque eadem paulo inter se mutata creareignes et lignum? quo pacto verba quoque ipsainter se paulo mutatis sunt elementis,cum ligna atque ignes distincta voce notemus.Denique iam quae cumque in rebus cernis apertissi fieri non posse putas, quin materiaicorpora consimili natura praedita fingas,hac ratione tibi pereunt primordia rerum:fiet uti risu tremulo concussa cachinnentet lacrimis salsis umectent ora genasque.Nunc age, quod super est, cognosce et clarius audi.nec me animi fallit quam sint obscura; sed acripercussit thyrso laudis spes magna meum coret simul incussit suavem mi in pectus amoremMusarum, quo nunc instinctus mente vigentiavia Pieridum peragro loca nullius antetrita solo. iuvat integros accedere fontisatque haurire iuvatque novos decerpere floresinsignemque meo capiti petere inde coronam,unde prius nulli velarint tempora Musae;primum quod magnis doceo de rebus et artisreligionum animum nodis exsolvere pergo,deinde quod obscura de re tam lucida pangocarmina musaeo contingens cuncta lepore.id quoque enim non ab nulla ratione videtur;sed vel uti pueris absinthia taetra medentescum dare conantur, prius oras pocula circumcontingunt mellis dulci flavoque liquore,ut puerorum aetas inprovida ludificeturlabrorum tenus, interea perpotet amarumabsinthi laticem deceptaque non capiatur,sed potius tali facto recreata valescat,sic ego nunc, quoniam haec ratio plerumque videturtristior esse quibus non est tractata, retroquevolgus abhorret ab hac, volui tibi suaviloquenticarmine Pierio rationem exponere nostramet quasi musaeo dulci contingere melle,si tibi forte animum tali ratione tenereversibus in nostris possem, dum perspicis omnemnaturam rerum, qua constet compta figura.Sed quoniam docui solidissima materiaicorpora perpetuo volitare invicta per aevom,nunc age, summai quaedam sit finis eorumnec<ne> sit, evolvamus; item quod inane repertumstseu locus ac spatium, res in quo quaeque gerantur,pervideamus utrum finitum funditus omneconstet an immensum pateat vasteque profundum.Omne quod est igitur nulla regione viarumfinitumst; namque extremum debebat habere.extremum porro nullius posse videturesse, nisi ultra sit quod finiat, ut videaturquo non longius haec sensus natura sequatur.nunc extra summam quoniam nihil esse fatendum,non habet extremum, caret ergo fine modoque.nec refert quibus adsistas regionibus eius;usque adeo, quem quisque locum possedit, in omnistantundem partis infinitum omne relinquit.Praeterea si iam finitum constituaturomne quod est spatium, si quis procurrat ad orasultimus extremas iaciatque volatile telum,id validis utrum contortum viribus irequo fuerit missum mavis longeque volare,an prohibere aliquid censes obstareque posse?alterutrum fatearis enim sumasque necessest.quorum utrumque tibi effugium praecludit et omnecogit ut exempta concedas fine patere.nam sive est aliquid quod probeat efficiatquequo minus quo missum est veniat finique locet se,sive foras fertur, non est a fine profectum.hoc pacto sequar atque, oras ubi cumque locarisextremas, quaeram: quid telo denique fiet?fiet uti nusquam possit consistere finiseffugiumque fugae prolatet copia semper.Praeterea spatium summai totius omneundique si inclusum certis consisteret orisfinitumque foret, iam copia materiaiundique ponderibus solidis confluxet ad imumnec res ulla geri sub caeli tegmine possetnec foret omnino caelum neque lumina solis,quippe ubi materies omnis cumulata iaceretex infinito iam tempore subsidendo.at nunc ni mirum requies data principiorumcorporibus nullast, quia nil est funditus imum,quo quasi confluere et sedes ubi ponere possint.semper in adsiduo motu res quaeque gerunturpartibus <in> cunctis, infernaque suppeditanturex infinito cita corpora materiai.Postremo ante oculos res rem finire videtur;aer dissaepit collis atque aera montes,terra mare et contra mare terras terminat omnis;omne quidem vero nihil est quod finiat extra.est igitur natura loci spatiumque profundi,quod neque clara suo percurrere fulmina cursuperpetuo possint aevi labentia tractunec prorsum facere ut restet minus ire meando;usque adeo passim patet ingens copia rebusfinibus exemptis in cunctas undique partis.Ipsa modum porro sibi rerum summa pararene possit, natura tenet, quae corpus inaneet quod inane autem est finiri corpore cogit,ut sic alternis infinita omnia reddat,aut etiam alterutrum, nisi terminet alterum eorum,simplice natura pateat tamen inmoderatum,nec mare nec tellus neque caeli lucida templanec mortale genus nec divum corpora sanctaexiguum possent horai sistere tempus;nam dispulsa suo de coetu materiaicopia ferretur magnum per inane soluta,sive adeo potius numquam concreta creassetullam rem, quoniam cogi disiecta nequisset.nam certe neque consilio primordia rerumordine se suo quaeque sagaci mente locaruntnec quos quaeque <darent motus pepigere profecto>sed quia multa modis multis mutata per omneex infinito vexantur percita plagis,omne genus motus et coetus experiundotandem deveniunt in talis disposituras,qualibus haec rerum consistit summa creata,et multos etiam magnos servata per annosut semel in motus coniectast convenientis,efficit ut largis avidum mare fluminis undisintegrent amnes et solis terra vaporefota novet fetus summissaque gens animantumfloreat et vivant labentis aetheris ignes.quod nullo facerent pacto, nisi materiaiex infinito suboriri copia posset,unde amissa solent reparare in tempore quaeque.nam vel uti privata cibo natura animantumdiffluit amittens corpus, sic omnia debentdissolui simul ac defecit suppeditaremateries aliqua ratione aversa viai.nec plagae possunt extrinsecus undique summamconservare omnem, quae cumque est conciliata.cudere enim crebro possunt partemque morari,dum veniant aliae ac suppleri summa queatur;inter dum resilire tamen coguntur et unaprincipiis rerum spatium tempusque fugailargiri, ut possint a coetu libera ferri.quare etiam atque etiam suboriri multa necessest,et tamen ut plagae quoque possint suppetere ipsae,infinita opus est vis undique materiai.Illud in his rebus longe fuge credere, Memmi,in medium summae quod dicunt omnia nitiatque ideo mundi naturam stare sine ullisictibus externis neque quoquam posse resolvisumma atque ima, quod in medium sint omnia nixa,ipsum si quicquam posse in se sistere credis,et quae pondera sunt sub terris omnia sursumnitier in terraque retro requiescere posta,ut per aquas quae nunc rerum simulacra videmus;et simili ratione animalia suppa vagaricontendunt neque posse e terris in loca caelireccidere inferiora magis quam corpora nostrasponte sua possint in caeli templa volare;illi cum videant solem, nos sidera noctiscernere et alternis nobiscum tempora caelidividere et noctes parilis agitare diebus.sed vanus stolidis haec * * *amplexi quod habent perv * * *nam medium nihil esse potest * * *infinita; neque omnino, si iam <medium sit>,possit ibi quicquam consistere * * *quam quavis alia longe ratione * * *omnis enim locus ac spatium, quod in<ane vocamus>,per medium, per non medium, concedere <debet>aeque ponderibus, motus qua cumque feruntur.nec quisquam locus est, quo corpora cum venerunt,ponderis amissa vi possint stare <in> inani;nec quod inane autem est ulli subsistere debet,quin, sua quod natura petit, concedere pergat.haud igitur possunt tali ratione tenerires in concilium medii cuppedine victae.Praeterea quoniam non omnia corpora finguntin medium niti, sed terrarum atque liquorisumorem ponti magnasque e montibus undas,et quasi terreno quae corpore contineantur,at contra tenuis exponunt aeris auraset calidos simul a medio differrier ignis,atque ideo totum circum tremere aethera signiset solis flammam per caeli caerula pasci,quod calor a medio fugiens se ibi conligat omnis,nec prorsum arboribus summos frondescere ramosposse, nisi a terris paulatim cuique cibatum* * * 1094-1101ne volucri ritu flammarum moenia mundidiffugiant subito magnum per inane solutaet ne cetera consimili ratione sequanturneve ruant caeli tonitralia templa superneterraque se pedibus raptim subducat et omnisinter permixtas rerum caelique ruinascorpora solventes abeat per inane profundum,temporis ut puncto nihil extet reliquiarumdesertum praeter spatium et primordia caeca.nam qua cumque prius de parti corpora desseconstitues, haec rebus erit pars ianua leti,hac se turba foras dabit omnis materiai.Haec sic pernosces parva perductus opella;namque alid ex alio clarescet nec tibi caecanox iter eripiet, quin ultima naturaipervideas: ita res accendent lumina rebus.Lucretius
English · Musean translation · Mouseia
Moreover, nature holds that the sum of things cannot have set a limit for itself: since it compels body to bound void, and void again to bound body, that so it may render all things infinite by alternation; or if neither of the two is bounded by the other, yet each, of simple nature, must lie unbounded — so that neither sea nor land nor the bright temples of heaven nor the race of mortals nor the holy bodies of gods could stand for a brief hour: for the store of matter, driven from its gathering, would be carried dissolved through the great void — or rather, it would never have created anything concretely, since it could not have been driven together when dispersed. For surely the first-beginnings of things did not place themselves each in their order by counsel, with keen mind bargaining which motions each should give; but because many, changed in many ways through all, are tossed and driven by blows from infinite time, trying every kind of motion and meeting, at last they come into such arrangements as this sum of things is created of, kept through many great years, once cast into motions that fit — and make the greedy sea replenished by the lavish waves of rivers, and the earth renewed by the sun's warmth, refreshed, bring forth her young, and the race of living things flourish and live, and the fires of the gliding ether live. Which they could in no wise do, unless the store of matter could arise from the infinite, from which each thing is wont in due season to renew what is lost. For even as the nature of living things, deprived of food, melts away and loses body, so all things must be dissolved at once, if matter should fail to be supplied in any way along the way of turning aside. And blows from outside cannot on every side keep the whole, whatever it is that has been gathered. For they can beat often and hold back a part, until others come and the sum can be supplied: yet now and then they are forced to bound back, and to grant space and time of flight to the first-beginnings of things, that they may be able, free from the meeting, to be carried. Therefore again and again many things must needs arise; and yet that the blows themselves may be supplied, an infinite force of matter is needed from every side.
Flee far from believing this, Memmi: that they say all things press toward the middle of the sum, and therefore the nature of the world stands without outward blows, and cannot now be loosened in any direction, bottom and top — because all things press toward the middle. If you believe that anything can stand on itself in itself, and that all the weights beneath the earth press upward, and rest on the earth turned backward, as we see the images of things now through waters; and they contend in like manner that living things creep upward, and cannot fall from earth into the places of heaven, any more than our bodies can of themselves fly up into the temples of heaven: that when they see the sun, we see the stars of night, and the seasons of the sky they share with us in turn, and pass nights equal to our days. But vain is this doctrine of the foolish: for there can be no middle in infinite space; and indeed, even if there were a middle, nothing could stand there for that reason, any more than for any other reason whatever. For all place and space, which we call void, must yield alike through middle and through non-middle to the weights, wherever the motions carry them. Nor is there any place where bodies, when they have come, can stand in the void with the force of weight lost; nor ought the void itself to sustain anything, but must needs continue to yield, as its nature seeks. So things cannot be held by such a reason, won by the greed of a middle.
Furthermore: since not all bodies press toward the middle, but the earthly and the liquid humor of the sea, and the great waves from the mountains, and all things held, as it were, in an earthly body — while on the other hand they set forth the thin breezes of air, and at the same time hot fires are carried from the middle — and therefore the whole ether trembles round with its signs, and the flame of the sun feeds on the blue of heaven — because heat, fleeing from the middle, gathers itself there: and trees cannot put forth their topmost branches into leaf, unless each is fed little by little from the lands: lest, flying like birds, the walls of the world suddenly scatter, dissolved through the great void, and the rest follow in like manner, and the thundering temples of heaven rush down from above, and the earth slip from beneath our feet, and all bodies, dissolving amid the mingled ruins of things and heaven, go away through the deep void — so that in a point of time nothing would be left, desolate, except empty space and hidden first-beginnings.
For wherever you should hold that bodies first failed from any part, that part would be the door of death to things: the whole crowd of matter would give itself forth there.
This you will learn well, led on with little labor: for one thing will grow clear from another, and blind night shall not rob you of the road, so that you fail to see the last things of nature: so kindle light upon things.