De Rerum Natura, Book 1
Mouseia's complete Plain English edition, made independently and directly from the same Latin text of Book 1. 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 · Plain English translation · Mouseia
Mother of the Romans, joy of people and gods, good Venus — you who make the sky, the sailing sea, and the fertile earth come alive: every living thing is born through you, and sees the sunlight. You, goddess, are the one the winds and clouds run from; the earth puts out sweet flowers for you; the sea smiles; the sky shines with calm light. When spring shows its face and the warm west wind blows free, the birds in the air feel you first, struck through the heart by your power. Then wild animals and cattle jump through happy fields and swim fast rivers — they love you so much they follow wherever you lead. Through seas and mountains, rivers, bird-filled forests, and green fields you pour sweet love into every heart, and make each kind of creature keep on having babies.
You steer the nature of things. Nothing comes into the light without you — nothing happy, nothing lovable. So I want you as my partner in writing this poem about the nature of things, for our friend Memmius, whom you've always made the best of men. Give my words lasting charm, goddess. And while I write, make war sleep — let the violence of battle rest everywhere, on sea and land. Only you can give humans true peace: Mars, the god of war, often falls into your lap, beaten forever by love's wound. Lying back, he looks up at you, drinks you in with hungry eyes, and his breath hangs on your lips. Goddess, lean over him as he rests on your sacred body. Pour sweet words into his ears. Ask for quiet peace for Rome. We can't do this work with a calm heart while our country is in trouble — and Memmius must be free to serve the common good.
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 · Plain English translation · Mouseia
The gods live their own life, by nature: endless years in perfect peace, far away from us, apart from our world. No pain reaches them, no danger. They are strong in their own riches; they need nothing from us. Kindness doesn't win them; anger doesn't touch them.
Human life used to lie disgusting on the ground, crushed under the weight of Religion — that showed its face from the sky, hanging over people, terrifying. The first person to fight back was a Greek: a mortal man who dared raise his eyes against it. Stories of gods, thunder, sky rumbling threats — nothing scared him. Instead his spirit got sharper. He wanted to be the first to smash the locked gates of nature. So the living power of his mind won: he traveled far past the flaming walls of the world, wandering the endless universe in thought. And he came back a winner, and told us what can exist and what can't — in short, how everything has its limits and its deep-set boundary stone. So Religion lies crushed under our feet — his victory makes us equal to the sky.
But here I worry you might think you're stepping onto an unholy road, into crime. It's the other way around: Religion has bred more crimes than anything — wicked, unholy acts. Think of Aulis, where the chosen leaders of the Greeks, the finest men, stained the altar of the maiden goddess with Iphigenia's blood. The ribbon had just been tied around her hair, hanging by her cheeks; she saw her father crying beside the altars, the men hiding the knives, the citizens weeping at the sight of her. She dropped to her knees, frozen with fear. And what good did it do her that she had been the first to call the king "father"? Men picked her up and carried her, shaking, to the altar — not so she could be married with the joyful wedding song, but so that a pure girl could be killed, right at marriage age, by her own grieving father, as a sacrifice for a lucky voyage. That's how much evil Religion can talk people into.
You might yourself, one day, get scared by the prophets' words and leave us. How many dreams they can invent for you! All that waking fear. It might not seem like much — but once you give in to it, everything else goes: fear chases you from where you're standing; you want to run away — which means running from yourself. People are fools to do such things and admit them. The guilt feeds itself: fear of the gods drives crowds to altars. And whole nations learn it from dreams: they crawl to altars, kneel, cry, raise their hands — not praying to undo their guilt and be let off, but just to forget it.
Often the sheer nonsense is enough to ruin us. People lie awake at night, hearts heavy, asking themselves what they did to deserve this torment — and can't name it. They try to shake off the fear without a cause, and it stays — because they can't even see what they're running from. They mutter to themselves, stop, worry, and dread.
Here's the cure: an anxious mind, a whole troubled life, keeps trying to change places — as if the burden could be dropped there. The man is barely home, and his heart is still out on the road. He thinks something is following him: the shadow of his own fear, right at his shoulder. He can't relax. The old worry clings — the one he built himself. Wine fills the cup, and he gets more anxious. He can't sleep; he tosses and turns, mumbling for a way out of a big trouble, like children fighting nightmares. They don't know what they're saying, and they can't see through the fog of the trouble they make themselves.
So it's easy to see why people are afraid. If they saw a clear end to their pain, they'd have the strength to laugh off religion's fears and the priests' threats. But there's no way out, no limit to power — so the fear just grows forever. They don't know what's coming, or what to do about it. So a man works for himself, wastes his hours, can't sit still, can't leave — because 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 · Plain English translation · Mouseia
First principle: nothing is ever created out of nothing by the gods' will. Fear has sunk so deep into human hearts that everything lies dying at their feet — because they think the gods made everything for them. But if people saw that grief has a fixed limit, they would have real strength to laugh off religion and the threats of prophets.
Here's the principle: things cannot be born from nothing. If they could, everything could grow from everything, with no seeds: people would rise from the sea, fish from the ground, birds from the sky. Cattle would breed everywhere, of every kind; the same animal wouldn't always keep its own young. The same field would grow fruit of every kind. And nothing would have its season: everything would sprout at once — no spring, no summer, no autumn, no winter. And nothing would be orderly: things would grow anywhere, any time, in any soil — in the sea, on land, in rivers, in the sky, in animals, even in the gods. They don't. So there are seeds, and each thing has its own.
And work wouldn't be needed. If things came from nothing, they'd grow on their own — no ploughing, no sowing, no reaping. Everything would just appear. But things don't: everything grows in its season, from its own seed, in its own time.
And nothing is ever destroyed into nothing. If things could vanish into nothing, everything would already be gone. But the world lasts; the sea, the earth, the stars last. Things change — rain falls, rises as vapor, falls again; rivers run to the sea and the sea feeds the rivers. Everything is kept. Nothing is lost. If things passed into nothing, they couldn't come back — but they do come back.
So there is matter, and 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 · Plain English translation · Mouseia
Nature works through body and through void. There is emptiness in things — admit it: otherwise nothing could move; the sea would be one solid block, the earth one solid block; nothing could grow, nothing could be born. Matter isn't solid all the way through: rivers run, wind blows, light passes — so there's room inside matter.
Two kinds of thing: body and void. Body is what exists; void is the empty space where body sits and moves. Body isn't nothing; void isn't body. Body touches body; void doesn't touch anything. Body can move in void, but can't move inside solid body. So: void exists, and body exists.
Body is made of matter, and matter is made of atoms. Matter can be broken; atoms can't. An atom is the smallest thing: if it could be split, it would have parts, and wouldn't be smallest. And if there were no smallest thing, everything would be built from nothing and would crumble into nothing forever. So atoms exist: they are the seeds of things.
Atoms are solid, eternal, indivisible. They move in the void; they meet, cling, and build things. Things are made of atoms the way words are made of letters: few letters, many words; few atoms, many things. The same letters make different words; the same atoms make the sea, the earth, the sky, the sun, the stars, animals, trees, people. Atoms differ only in shape, size, and weight — and by those differences, everything is made.
Atoms aren't created and don't die: they are the seeds. If they could be made or destroyed, everything could come and go any way, any time. But the facts say otherwise: 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 · Plain English translation · Mouseia
But Anaxagoras said everything is hidden inside everything, all mixed together — and the thing you see is just whichever ingredient there's most of, sitting in front. That's far from the truth. If it were so, corn-ground would often drip blood when the millstone crushed it; grinding stone on stone would drip blood; grass would ooze milk like a sheep; broken clods of earth would show corn and leaves scattered through the dirt; split wood would show ash, smoke, and bits of fire. None of that happens. So things are not mixed that way: seeds of many things lie hidden in things, mixed in ordinary ways.
You say: "On high mountains, treetops grind against each other in the strong south wind — and fire flashes out." True — but fire isn't grafted in the wood. There are seeds of heat in it; rubbed together they make forest fires. If fire were already made and waiting in the woods, fires couldn't hide for a moment: forests would burn instantly. See, then, what I said before: it matters hugely what other seeds touch the same seeds, how they're arranged, what motions they give and take. The same seeds, shifted slightly, make fire — or wood. Just as the same letters, shifted slightly, make different words.
And one more thing: if you insist that everything visible must be made of parts just like itself, you destroy the very first-beginnings of things. You'd have to say laughter is made of laughing bits, tears of salty drops.
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 · Plain English translation · Mouseia
Now learn what remains, and hear more clearly. I know how dark the subject is. But the great hope of praise has struck my heart like a sharp thyrsus — and into my breast has struck the sweet love of the Muses. On that strength I wander the pathless places of the Muses' mountain, where no human foot has walked. It's a joy to reach untouched springs and drink; a joy to pick new flowers and weave a crown for my head from a place no poet has ever crowned before. First, because I teach great things, and try to free the mind from the tight knots of religion. Then, because on a dark subject I make verses full of light, touching everything with the Muse's charm.
That's not vanity: doctors, trying to give children nasty wormwood, first brush the rim of the cup with sweet golden honey — so the child, fooled at the lips, drinks the bitter medicine down, and isn't cheated but refreshed, and gets its strength back. Just so, since this philosophy usually seems bitter to people who haven't tried it, and the crowd pulls away — I wanted to set out our doctrine in sweet song for you, to touch it with the Muse's honey: if maybe I could hold your mind with poetry while you take in the whole 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 · Plain English translation · Mouseia
Now that I've taught that the most solid bodies of matter fly about forever, unconquered, through all time — the next question: is there a limit to how many of them there are, or not? And the void — the space in which everything moves — is it bounded, or does it stretch endless and deep?
The whole of what exists has no edge in any direction. If it had an end, it would have something beyond the end to bound it — you'd be able to see the spot where your senses give out. But since nothing exists outside the whole, it has no end: it is without limit, without measure. And it makes no difference where in it you stand: wherever anyone stands, the whole infinite spreads out equally in every direction.
Here's a picture: suppose all of space were bounded for a moment, and someone ran to the farthest edge and threw a flying spear. Would the spear, thrown with all its force, fly onward where it was aimed — or would something stop it? You must pick one. Either answer breaks your wall and forces you to admit that everything lies open, edgeless. For whether something blocks the spear at the edge, or it flies on past — the spear did not stop at an edge. I'll keep asking: wherever you set the last shore, what happens to the spear then? There can be no edge anywhere; escape is always open.
More: if all of space were shut in, bounded on every side by fixed shores, then all matter, weighed down, would have sunk to the bottom long ago — piled into one heap — and nothing could happen under the sky: there'd be no sky, no sunlight, since all matter would have lain there from infinite time, sunk. But as it is, the atoms have no rest: there's no bottom where they could collect and settle. Everything is carried in unceasing motion through every part, and more matter streams in from the infinite from below.
Finally: before your eyes, one thing bounds another. Air borders hills; mountains border air; land borders the sea; the sea borders every land. But outside the whole there is nothing to bound it. So the nature of space is such that the bright lightning could fly through it forever, and no barrier could ever stand in its way: so vastly everywhere lies open the great store of things — boundless, 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 · Plain English translation · Mouseia
And nature says the sum of things can't have set a limit for itself. It makes body bound void, and void bound body, alternating — making everything infinite. Or if neither bounds the other, then each, simple in itself, must stretch unbounded — in which case neither sea nor land nor the bright temples of heaven nor the race of mortals nor the holy bodies of the gods could last even a single hour: the store of matter, shaken loose from its gathering, would scatter through the great void — or rather, nothing would ever have formed at all, since dispersed matter could never have collected. For surely the atoms didn't set themselves in order by clever planning, deciding each motion in advance. But because many of them, shifted in many ways, have been tossed and driven by blows from infinite time — trying every kind of motion and combination — at last they fall into arrangements like this world of ours, held through many great years once the fitting motions begin: and these make the greedy sea fed by the rivers' waves, the earth renewed by the sun's warmth bringing forth life, the races of living things flourishing, and the fires of the sky alive. None of that could happen unless matter kept streaming in from the infinite, from which everything in season renews what it loses. Just as living things, without food, waste away — so everything would dissolve at once if matter failed along the way. And blows from outside can't keep the whole thing together forever: they batter a part and hold it, until more blows come and the whole is supplied — but now and then they must bounce away, giving the atoms space and time to flee. So many things must keep arising; and to keep the blows supplied, an infinite store of matter is needed on every side.
Don't believe this, Memmius — the claim that everything presses toward the middle of the universe, and that's why the world stands without being hit from outside, unable to fall apart in any direction, bottom or top — because everything pushes to the middle. If you believe anything can stand on itself by itself — that all the weight under the earth presses upward and rests on the earth upside-down, the way we see things through water — and that living things crawl along the upper side, unable to fall from earth into the sky, just as our bodies can't fly up to heaven — and that when they see our sun, we see their night stars, and they share our seasons, their nights equal to our days — that doctrine is vain, the dream of fools. There is no middle in infinite space. And even if there were, nothing could stand there for that reason — no more than for any other. All place and space, which we call void, yields equally — middle or not — to weights, wherever motion carries them. No place exists where bodies, once arrived, can stand in the void with their weight suspended; the void must keep yielding, as its nature demands. So nothing can be held up by a "center."
Besides: not all bodies press toward a middle. Earth and the sea's liquid and everything earthy press downward — while thin breezes of air and hot fires are carried away from it. That's why the whole sky trembles with its stars, and the sun's flame feeds on heaven's blue: heat, fleeing the center, gathers there. Trees can't put out leafy tops unless each is fed little by little from the ground. If matter had no endless supply, the walls of the world would fly apart like birds, scattered through the great void — and everything else after them: heaven's temples rushing down from above, the earth slipping from under our feet, all bodies dissolving in the mixed ruin of things and sky, vanishing through the deep void — so that in an instant nothing would be left anywhere but empty space and hidden atoms.
Wherever you think matter failed first, that place is death's door for things: the whole crowd of matter would pour out there.
You'll learn this well, led on with little effort: one thing grows clear from another, and blind night won't rob you of the road, so you fail to see the last things of nature. So kindle light upon things.