Lucretius - Of the Nature of Things

This primal faith, deep-founded, fail us not,

Naught will there be whereunto to appeal

On things occult when seeking aught to prove

By reasonings of mind. Again, without

That place and room, which we do call the inane,

Nowhere could bodies then be set, nor go

Hither or thither at all — as shown before.

Besides, there’s naught of which thou canst declare

It lives disjoined from body, shut from void —

A kind of third in nature. For whatever

Exists must be a somewhat; and the same,

If tangible, however fight and slight,

Will yet increase the count of body’s sum,

With its own augmentation big or small;

But, if intangible and powerless ever

To keep a thing from passing through itself

On any side, ’twill be naught else but that

Which we do call the empty, the inane.

Again, whate’er exists, as of itself,

Must either act or suffer action on it,

Or else be that wherein things move and be:

Naught, saving body, acts, is acted on;

Naught but the inane can furnish room. And thus,

Beside the inane and bodies, is no third

Nature amid the number of all things —

Remainder none to fall at any time

Under our senses, nor be seized and seen

By any man through reasonings of mind.

Name o’er creation with what names thou wilt,

Thou’lt find but properties of those first twain,

Or see but accidents those twain produce.

A property is that which not at all

Can be disjoined and severed from a thing

Without a fatal dissolution: such,

Weight to the rocks, heat to the fire, and flow

To the wide waters, touch to corporal things,

Intangibility to the viewless void.

But state of slavery, pauperhood, and wealth,

Freedom, and war, and concord, and all else

Which come and go whilst nature stands the same,

We’re wont, and rightly, to call accidents.

Even time exists not of itself; but sense

Reads out of things what happened long ago,

What presses now, and what shall follow after:

No man, we must admit, feels time itself,

Disjoined from motion and repose of things.

Thus, when they say there “is” the ravishment

Of Princess Helen, “is” the siege and sack

Of Trojan Town, look out, they force us not

To admit these acts existent by themselves,

Merely because those races of mankind

(Of whom these acts were accidents) long since

Irrevocable age has borne away:

For all past actions may be said to be

But accidents, in one way, of mankind —

In other, of some region of the world.

Add, too, had been no matter, and no room

Wherein all things go on, the fire of love

Upblown by that fair form, the glowing coal

Under the Phrygian Alexander’s breast,

Had ne’er enkindled that renowned strife

Of savage war, nor had the wooden horse

Involved in flames old Pergama, by a birth

At midnight of a brood of the Hellenes.

And thus thou canst remark that every act

At bottom exists not of itself, nor is

As body is, nor has like name with void;

But rather of sort more fitly to be called

An accident of body, and of place

Wherein all things go on.

Bodies, again,

Are partly primal germs of things, and partly

Unions deriving from the primal germs.

And those which are the primal germs of things

No power can quench; for in the end they conquer

By their own solidness; though hard it be

To think that aught in things has solid frame;

For lightnings pass, no less than voice and shout,

Through hedging walls of houses, and the iron

White-dazzles in the fire, and rocks will burn

With exhalations fierce and burst asunder.

Totters the rigid gold dissolved in heat;

The ice of bronze melts conquered in the flame;

Warmth and the piercing cold through silver seep,

Since, with the cups held rightly in the hand,

We oft feel both, as from above is poured

The dew of waters between their shining sides:

So true it is no solid form is found.

But yet because true reason and nature of things

Constrain us, come, whilst in few verses now

I disentangle how there still exist

Bodies of solid, everlasting frame —

The seeds of things, the primal germs we teach,

Whence all creation around us came to be.

First since we know a twofold nature exists,

Of things, both twain and utterly unlike —

Body, and place in which an things go on —

Then each must be both for and through itself,

And all unmixed: where’er be empty space,

There body’s not; and so where body bides,

There not at all exists the void inane.

Thus primal bodies are solid, without a void.

But since there’s void in all begotten things,

All solid matter must be round the same;

Nor, by true reason canst thou prove aught hides

And holds a void within its body, unless

Thou grant what holds it be a solid. Know,

That which can hold a void of things within

Can be naught else than matter in union knit.

Thus matter, consisting of a solid frame,

Hath power to be eternal, though all else,

Though all creation, be dissolved away.

Again, were naught of empty and inane,

The world were then a solid; as, without

Some certain bodies to fill the places held,

The world that is were but a vacant void.

And so, infallibly, alternate-wise

Body and void are still distinguished,

Since nature knows no wholly full nor void.

There are, then, certain bodies, possessed of power

To vary forever the empty and the full;

And these can nor be sundered from without

By beats and blows, nor from within be torn

By penetration, nor be overthrown

By any assault soever through the world —

For without void, naught can be crushed, it seems,

Nor broken, nor severed by a cut in twain,

Nor can it take the damp, or seeping cold

Or piercing fire, those old destroyers three;

But the more void within a thing, the more

Entirely it totters at their sure assault.

Thus if first bodies be, as I have taught,

Solid, without a void, they must be then

Eternal; and, if matter ne’er had been

Eternal, long ere now had all things gone

Back into nothing utterly, and all

We see around from nothing had been born —

But since I taught above that naught can be

From naught created, nor the once begotten

To naught be summoned back, these primal germs

Must have an immortality of frame.

And into these must each thing be resolved,

When comes its supreme hour, that thus there be

At hand the stuff for plenishing the world.

. . . . . .

So primal germs have solid singleness

Nor otherwise could they have been conserved

Through aeons and infinity of time

For the replenishment of wasted worlds.

Once more, if nature had given a scope for things

To be forever broken more and more,

By now the bodies of matter would have been

So far reduced by breakings in old days

That from them nothing could, at season fixed,

Be born, and arrive its prime and top of life.

For, lo, each thing is quicker marred than made;

And so whate’er the long infinitude

Of days and all fore-passed time would now

By this have broken and ruined and dissolved,

That same could ne’er in all remaining time

Be builded up for plenishing the world.

But mark: infallibly a fixed bound

Remaineth stablished ‘gainst their breaking down;

Since we behold each thing soever renewed,