Lucius Seneca - Yale Required Reading - Collected Works (Vol. 2)

Confuse and minish in the thing create

Its proper being.

But these men begin

From heaven, and from its fires; and first they feign

That fire will turn into the winds of air,

Next, that from air the rain begotten is,

And earth created out of rain, and then

That all, reversely, are returned from earth—

The moisture first, then air thereafter heat—

And that these same ne'er cease in interchange,

To go their ways from heaven to earth, from earth

Unto the stars of the aethereal world—

Which in no wise at all the germs can do.

Since an immutable somewhat still must be,

Lest all things utterly be sped to naught;

For change in anything from out its bounds

Means instant death of that which was before.

Wherefore, since those things, mentioned heretofore,

Suffer a changed state, they must derive

From others ever unconvertible,

Lest an things utterly return to naught.

Then why not rather presuppose there be

Bodies with such a nature furnished forth

That, if perchance they have created fire,

Can still (by virtue of a few withdrawn,

Or added few, and motion and order changed)

Fashion the winds of air, and thus all things

Forevermore be interchanged with all?

"But facts in proof are manifest," thou sayest,

"That all things grow into the winds of air

And forth from earth are nourished, and unless

The season favour at propitious hour

With rains enough to set the trees a-reel

Under the soak of bulking thunderheads,

And sun, for its share, foster and give heat,

No grains, nor trees, nor breathing things can grow."

True—and unless hard food and moisture soft

Recruited man, his frame would waste away,

And life dissolve from out his thews and bones;

For out of doubt recruited and fed are we

By certain things, as other things by others.

Because in many ways the many germs

Common to many things are mixed in things,

No wonder 'tis that therefore divers things

By divers things are nourished. And, again,

Often it matters vastly with what others,

In what positions the primordial germs

Are bound together, and what motions, too,

They give and get among themselves; for these

Same germs do put together sky, sea, lands,

Rivers, and sun, grains, trees, and breathing things,

But yet commixed they are in divers modes

With divers things, forever as they move.

Nay, thou beholdest in our verses here

Elements many, common to many worlds,

Albeit thou must confess each verse, each word

From one another differs both in sense

And ring of sound—so much the elements

Can bring about by change of order alone.

But those which are the primal germs of things

Have power to work more combinations still,

Whence divers things can be produced in turn.

Now let us also take for scrutiny

The homeomeria of Anaxagoras,

So called by Greeks, for which our pauper-speech

Yieldeth no name in the Italian tongue,

Although the thing itself is not o'erhard

For explanation. First, then, when he speaks

Of this homeomeria of things, he thinks

Bones to be sprung from littlest bones minute,

And from minute and littlest flesh all flesh,

And blood created out of drops of blood,

Conceiving gold compact of grains of gold,

And earth concreted out of bits of earth,

Fire made of fires, and water out of waters,

Feigning the like with all the rest of stuff.

Yet he concedes not any void in things,

Nor any limit to cutting bodies down.

Wherefore to me he seems on both accounts

To err no less than those we named before.

Add too: these germs he feigns are far too frail—

If they be germs primordial furnished forth

With but same nature as the things themselves,

And travail and perish equally with those,

And no rein curbs them from annihilation.

For which will last against the grip and crush

Under the teeth of death? the fire? the moist?

Or else the air? which then? the blood? the bones?

No one, methinks, when every thing will be

At bottom as mortal as whate'er we mark

To perish by force before our gazing eyes.

But my appeal is to the proofs above

That things cannot fall back to naught, nor yet

From naught increase. And now again, since food

Augments and nourishes the human frame,

'Tis thine to know our veins and blood and bones

And thews are formed of particles unlike

To them in kind; or if they say all foods

Are of mixed substance having in themselves

Small bodies of thews, and bones, and also veins

And particles of blood, then every food,

Solid or liquid, must itself be thought

As made and mixed of things unlike in kind—

Of bones, of thews, of ichor and of blood.

Again, if all the bodies which upgrow

From earth, are first within the earth, then earth

Must be compound of alien substances.

Which spring and bloom abroad from out the earth.

Transfer the argument, and thou may'st use

The selfsame words: if flame and smoke and ash

Still lurk unseen within the wood, the wood

Must be compound of alien substances

Which spring from out the wood.

Right here remains

A certain slender means to skulk from truth,

Which Anaxagoras takes unto himself,

Who holds that all things lurk commixed with all

While that one only comes to view, of which

The bodies exceed in number all the rest,

And lie more close to hand and at the fore—

A notion banished from true reason far.

For then 'twere meet that kernels of the grains

Should oft, when crunched between the might of stones,

Give forth a sign of blood, or of aught else

Which in our human frame is fed; and that

Rock rubbed on rock should yield a gory ooze.

Likewise the herbs ought oft to give forth drops

Of sweet milk, flavoured like the uddered sheep's;

Indeed we ought to find, when crumbling up

The earthy clods, there herbs, and grains, and leaves,

All sorts dispersed minutely in the soil;

Lastly we ought to find in cloven wood

Ashes and smoke and bits of fire there hid.

But since fact teaches this is not the case,

'Tis thine to know things are not mixed with things

Thuswise; but seeds, common to many things,

Commixed in many ways, must lurk in things.

"But often it happens on skiey hills" thou sayest,

"That neighbouring tops of lofty trees are rubbed

One against other, smote by the blustering south,

Till all ablaze with bursting flower of flame."

Good sooth—yet fire is not ingraft in wood,

But many are the seeds of heat, and when

Rubbing together they together flow,

They start the conflagrations in the forests.

Whereas if flame, already fashioned, lay

Stored up within the forests, then the fires

Could not for any time be kept unseen,

But would be laying all the wildwood waste

And burning all the boscage. Now dost see

(Even as we said a little space above)

How mightily it matters with what others,

In what positions these same primal germs

Are bound together? And what motions, too,

They give and get among themselves? how, hence,

The same, if altered 'mongst themselves, can body

Both igneous and ligneous objects forth—

Precisely as these words themselves are made

By somewhat altering their elements,

Although we mark with name indeed distinct

The igneous from the ligneous. Once again,

If thou suppose whatever thou beholdest,

Among all visible objects, cannot be,