Hence it comes that weSometimes don't feel alighting on our framesThe clinging dust, or chalk that settles soft;Nor mists of night, nor spider's gossamerWe feel against us, when, upon our road,Its net entangles us, nor on our headThe dropping of its withered garmentings;Nor bird-feathers, nor vegetable down,Flying about, so light they barely fall;Nor feel the steps of every crawling thing,Nor each of all those footprints on our skinOf midges and the like. To that degreeMust many primal germs be stirred in usEre once the seeds of soul that through our frameAre intermingled 'gin to feel that thosePrimordials of the body have been strook,And ere, in pounding with such gaps between,They clash, combine and leap apart in turn. But mind is more the keeper of the gates,Hath more dominion over life than soul.For without intellect and mind there's notOne part of soul can rest within our frameLeast part of time; companioning, it goesWith mind into the winds away, and leavesThe icy members in the cold of death.But he whose mind and intellect abideHimself abides in life. However muchThe trunk be mangled, with the limbs lopped off,The soul withdrawn and taken from the limbs,Still lives the trunk and draws the vital air.Even when deprived of all but all the soul,Yet will it linger on and cleave to life,-Just as the power of vision still is strong,If but the pupil shall abide unharmed,Even when the eye around it's sorely rent-Provided only thou destroyest notWholly the ball, but, cutting round the pupil,Leavest that pupil by itself behind-For more would ruin sight. But if that centre,That tiny part of eye, be eaten through,Forthwith the vision fails and darkness comes,Though in all else the unblemished ball be clear.'Tis by like compact that the soul and mindAre each to other bound forevermore.
THE SOUL IS MORTAL Now come: that thou mayst able be to knowThat minds and the light souls of all that liveHave mortal birth and death, I will go onVerses to build meet for thy rule of life,Sought after long, discovered with sweet toil.But under one name I'd have thee yoke them both;And when, for instance, I shall speak of soul,Teaching the same to be but mortal, thinkThereby I'm speaking also of the mind-Since both are one, a substance inter-joined.First, then, since I have taught how soul existsA subtle fabric, of particles minute,Made up from atoms smaller much than thoseOf water's liquid damp, or fog, or smoke,So in mobility it far excels,More prone to move, though strook by lighter causeEven moved by images of smoke or fog-As where we view, when in our sleeps we're lulled,The altars exhaling steam and smoke aloft-For, beyond doubt, these apparitions comeTo us from outward. Now, then, since thou seest,Their liquids depart, their waters flow away,When jars are shivered, and since fog and smokeDepart into the winds away, believeThe soul no less is shed abroad and diesMore quickly far, more quickly is dissolvedBack to its primal bodies, when withdrawnFrom out man's members it has gone away.For, sure, if body (container of the sameLike as a jar), when shivered from some cause,And rarefied by loss of blood from veins,Cannot for longer hold the soul, how thenThinkst thou it can be held by any air-A stuff much rarer than our bodies be?
Besides we feel that mind to being comesAlong with body, with body grows and ages.For just as children totter round aboutWith frames infirm and tender, so there followsA weakling wisdom in their minds; and then,Where years have ripened into robust powers,Counsel is also greater, more increasedThe power of mind; thereafter, where alreadyThe body's shattered by master-powers of eld,And fallen the frame with its enfeebled powers,Thought hobbles, tongue wanders, and the mind gives way;All fails, all's lacking at the selfsame time.Therefore it suits that even the soul's dissolved,Like smoke, into the lofty winds of air;Since we behold the same to being comeAlong with body and grow, and, as I've taught,Crumble and crack, therewith outworn by eld. Then, too, we see, that, just as body takesMonstrous diseases and the dreadful pain,So mind its bitter cares, the grief, the fear;Wherefore it tallies that the mind no lessPartaker is of death; for pain and diseaseAre both artificers of death,- as wellWe've learned by the passing of many a man ere now.Nay, too, in diseases of body, often the mindWanders afield; for 'tis beside itself,And crazed it speaks, or many a time it sinks,With eyelids closing and a drooping nod,In heavy drowse, on to eternal sleep;From whence nor hears it any voices more,Nor able is to know the faces hereOf those about him standing with wet cheeksWho vainly call him back to light and life.Wherefore mind too, confess we must, dissolves,Seeing, indeed, contagions of diseaseEnter into the same. Again, O why,When the strong wine has entered into man,And its diffused fire gone round the veins,Why follows then a heaviness of limbs,A tangle of the legs as round he reels,A stuttering tongue, an intellect besoaked,Eyes all aswim, and hiccups, shouts, and brawls,And whatso else is of that ilk?- Why this?-If not that violent and impetuous wineIs wont to confound the soul within the body?But whatso can confounded be and balked,Gives proof, that if a hardier cause got in,'Twould hap that it would perish then, bereavedOf any life thereafter.
And, moreover,Often will some one in a sudden fit,As if by stroke of lightning, tumble downBefore our eyes, and sputter foam, and grunt,Blither, and twist about with sinews taut,Gasp up in starts, and weary out his limbsWith tossing round. No marvel, since distractThrough frame by violence of disease. . . . . . .Confounds, he foams, as if to vomit soul,As on the salt sea boil the billows roundUnder the master might of winds. And nowA groan's forced out, because his limbs are griped,But, in the main, because the seeds of voiceAre driven forth and carried in a massOutwards by mouth, where they are wont to go,And have a builded highway. He becomesMere fool, since energy of mind and soulConfounded is, and, as I've shown, to-riven,Asunder thrown, and torn to pieces allBy the same venom. But, again, where causeOf that disease has faced about, and backRetreats sharp poison of corrupted frameInto its shadowy lairs, the man at firstArises reeling, and gradually comes backTo all his senses and recovers soul.Thus, since within the body itself of manThe mind and soul are by such great diseasesShaken, so miserably in labour distraught,Why, then, believe that in the open air,Without a body, they can pass their life,Immortal, battling with the master winds?And, since we mark the mind itself is cured,Like the sick body, and restored can beBy medicine, this is forewarning tooThat mortal lives the mind. For proper it isThat whosoe'er begins and undertakesTo alter the mind, or meditates to changeAny another nature soever, should addNew parts, or readjust the order given,Or from the sum remove at least a bit.But what's immortal willeth for itselfIts parts be nor increased, nor rearranged,Nor any bit soever flow away:For change of anything from out its boundsMeans instant death of that which was before.Ergo, the mind, whether in sickness fallen,Or by the medicine restored, gives signs,As I have taught, of its mortality.So surely will a fact of truth make head'Gainst errors' theories all, and so shut offAll refuge from the adversary, and routError by two-edged confutation.
And since the mind is of a man one part,Which in one fixed place remains, like ears,And eyes, and every sense which pilots life;And just as hand, or eye, or nose, apart,Severed from us, can neither feel nor be,But in the least of time is left to rot,Thus mind alone can never be, withoutThe body and the man himself, which seems,As 'twere the vessel of the same- or aughtWhate'er thou'lt feign as yet more closely joined:Since body cleaves to mind by surest bonds. Again, the body's and the mind's live powersOnly in union prosper and enjoy;For neither can nature of mind, alone of selfSans body, give the vital motions forth;Nor, then, can body, wanting soul, endureAnd use the senses. Verily, as the eye,Alone, up-rended from its roots, apartFrom all the body, can peer about at naught,So soul and mind it seems are nothing able,When by themselves. No marvel, because, commixedThrough veins and inwards, and through bones and thews,Their elements primordial are confinedBy all the body, and own no power freeTo bound around through interspaces big,Thus, shut within these confines, they take onMotions of sense, which, after death, thrown outBeyond the body to the winds of air,Take on they cannot- and on this account,Because no more in such a way confined.For air will be a body, be alive,If in that air the soul can keep itself,And in that air enclose those motions allWhich in the thews and in the body itselfA while ago 'twas making. So for this,Again, again, I say confess we must,That, when the body's wrappings are unwound,And when the vital breath is forced without,The soul, the senses of the mind dissolve,-Since for the twain the cause and ground of lifeIs in the fact of their conjoined estate. Once more, since body's unable to sustainDivision from the soul, without decayAnd obscene stench, how canst thou doubt but thatThe soul, uprisen from the body's deeps,Has filtered away, wide-drifted like a smoke,Or that the changed body crumbling fellWith ruin so entire, because, indeed,Its deep foundations have been moved from place,The soul out-filtering even through the frame,And through the body's every winding wayAnd orifice? And so by many meansThou'rt free to learn that nature of the soulHath passed in fragments out along the frame,And that 'twas shivered in the very bodyEre ever it slipped abroad and swam awayInto the winds of air.
For never a manDying appears to feel the soul go forthAs one sure whole from all his body at once,Nor first come up the throat and into mouth;But feels it failing in a certain spot,Even as he knows the senses too dissolveEach in its own location in the frame.But were this mind of ours immortal mind,Dying 'twould scarce bewail a dissolution,But rather the going, the leaving of its coat,Like to a snake. Wherefore, when once the bodyHath passed away, admit we must that soul,Shivered in all that body, perished too.Nay, even when moving in the bounds of life,Often the soul, now tottering from some cause,Craves to go out, and from the frame entireLoosened to be; the countenance becomesFlaccid, as if the supreme hour were there;And flabbily collapse the members allAgainst the bloodless trunk- the kind of caseWe see when we remark in common phrase,"That man's quite gone," or "fainted dead away";And where there's now a bustle of alarm,And all are eager to get some hold uponThe man's last link of life. For then the mindAnd all the power of soul are shook so sore,And these so totter along with all the frame,That any cause a little stronger mightDissolve them altogether.- Why, then, doubtThat soul, when once without the body thrust,There in the open, an enfeebled thing,Its wrappings stripped away, cannot endureNot only through no everlasting age,But even, indeed, through not the least of time? Then, too, why never is the intellect,The counselling mind, begotten in the head,The feet, the hands, instead of cleaving stillTo one sole seat, to one fixed haunt, the breast,If not that fixed places be assignedFor each thing's birth, where each, when 'tis create,Is able to endure, and that our framesHave such complex adjustments that no shiftIn order of our members may appear?To that degree effect succeeds to cause,Nor is the flame once wont to be createIn flowing streams, nor cold begot in fire.
Besides, if nature of soul immortal be,And able to feel, when from our frame disjoined,The same, I fancy, must be thought to beEndowed with senses five,- nor is there wayBut this whereby to image to ourselvesHow under-souls may roam in Acheron.Thus painters and the elder race of bardsHave pictured souls with senses so endowed.But neither eyes, nor nose, nor hand, aloneApart from body can exist for soul,Nor tongue nor ears apart. And hence indeedAlone by self they can nor feel nor be. And since we mark the vital sense to beIn the whole body, all one living thing,If of a sudden a force with rapid strokeShould slice it down the middle and cleave in twain,Beyond a doubt likewise the soul itself,Divided, dissevered, asunder will be flungAlong with body. But what severed isAnd into sundry parts divides, indeedAdmits it owns no everlasting nature.We hear how chariots of war, areekWith hurly slaughter, lop with flashing scythesThe limbs away so suddenly that there,Fallen from the trunk, they quiver on the earth,The while the mind and powers of the manCan feel no pain, for swiftness of his hurt,And sheer abandon in the zest of battle:With the remainder of his frame he seeksAnew the battle and the slaughter, nor marksHow the swift wheels and scythes of ravin have draggedOff with the horses his left arm and shield;Nor other how his right has dropped away,Mounting again and on. A third attemptsWith leg dismembered to arise and stand,Whilst, on the ground hard by, the dying footTwitches its spreading toes. And even the head,When from the warm and living trunk lopped off,Keeps on the ground the vital countenanceAnd open eyes, until 't has rendered upAll remnants of the soul. Nay, once again:If, when a serpent's darting forth its tongue,And lashing its tail, thou gettest chance to hewWith axe its length of trunk to many parts,Thou'lt see each severed fragment writhing roundWith its fresh wound, and spattering up the sod,And there the fore-part seeking with the jawsAfter the hinder, with bite to stop the pain.So shall we say that these be souls entireIn all those fractions?- but from that 'twould followOne creature'd have in body many souls.Therefore, the soul, which was indeed but one,Has been divided with the body too:Each is but mortal, since alike is eachHewn into many parts. Again, how oftenWe view our fellow going by degrees,And losing limb by limb the vital sense;First nails and fingers of the feet turn blue,Next die the feet and legs, then o'er the restSlow crawl the certain footsteps of cold death.And since this nature of the soul is torn,Nor mounts away, as at one time, entire,We needs must hold it mortal. But perchanceIf thou supposest that the soul itselfCan inward draw along the frame, and bringIts parts together to one place, and soFrom all the members draw the sense away,Why, then, that place in which such stock of soulCollected is, should greater seem in sense.But since such place is nowhere, for a fact,As said before, 'tis rent and scattered forth,And so goes under. Or again, if nowI please to grant the false, and say that soulCan thus be lumped within the frames of thoseWho leave the sunshine, dying bit by bit,Still must the soul as mortal be confessed;Nor aught it matters whether to wrack it go,Dispersed in the winds, or, gathered in a massFrom all its parts, sink down to brutish death,Since more and more in every region senseFails the whole man, and less and less of lifeIn every region lingers. And besides,If soul immortal is, and winds its wayInto the body at the birth of man,Why can we not remember something, then,Of life-time spent before? why keep we notSome footprints of the things we did of, old?But if so changed hath been the power of mind,That every recollection of things doneIs fallen away, at no o'erlong removeIs that, I trow, from what we mean by death.Wherefore 'tis sure that what hath been beforeHath died, and what now is is now create. Moreover, if after the body hath been builtOur mind's live powers are wont to be put in,Just at the moment that we come to birth,And cross the sills of life, 'twould scarcely fitFor them to live as if they seemed to growAlong with limbs and frame, even in the blood,But rather as in a cavern all alone.(Yet all the body duly throngs with sense.)But public fact declares against all this:For soul is so entwined through the veins,The flesh, the thews, the bones, that even the teethShare in sensation, as proven by dull ache,By twinge from icy water, or grating crunchUpon a stone that got in mouth with bread.Wherefore, again, again, souls must be thoughtNor void of birth, nor free from law of death;Nor, if, from outward, in they wound their way,Could they be thought as able so to cleaveTo these our frames, nor, since so interwove,Appears it that they're able to go forthUnhurt and whole and loose themselves unscathedFrom all the thews, articulations, bones.But, if perchance thou thinkest that the soul,From outward winding in its way, is wontTo seep and soak along these members ours,Then all the more 'twill perish, being thusWith body fused- for what will seep and soakWill be dissolved and will therefore die.For just as food, dispersed through all the poresOf body, and passed through limbs and all the frame,Perishes, supplying from itself the stuffFor other nature, thus the soul and mind,Though whole and new into a body going,Are yet, by seeping in, dissolved away,Whilst, as through pores, to all the frame there passThose particles from which created isThis nature of mind, now ruler of our body,Born from that soul which perished, when dividedAlong the frame.
Wherefore it seems that soulHath both a natal and funeral hour. Besides are seeds of soul there left behindIn the breathless body, or not? If there they are,It cannot justly be immortal deemed,Since, shorn of some parts lost, 'thas gone away:But if, borne off with members uncorrupt,'Thas fled so absolutely all awayIt leaves not one remainder of itselfBehind in body, whence do cadavers, then,From out their putrid flesh exhale the worms,And whence does such a mass of living things,Boneless and bloodless, o'er the bloated frameBubble and swarm? But if perchance thou thinkestThat souls from outward into worms can wind,And each into a separate body come,And reckonest not why many thousand soulsCollect where only one has gone away,Here is a point, in sooth, that seems to needInquiry and a putting to the test:Whether the souls go on a hunt for seedsOf worms wherewith to build their dwelling places,Or enter bodies ready-made, as 'twere.But why themselves they thus should do and toil'Tis hard to say, since, being free of body,They flit around, harassed by no disease,Nor cold nor famine; for the body laboursBy more of kinship to these flaws of life,And mind by contact with that body suffersSo many ills. But grant it be for themHowever useful to construct a bodyTo which to enter in, 'tis plain they can't.Then, souls for self no frames nor bodies make,Nor is there how they once might enter inTo bodies ready-made- for they cannotBe nicely interwoven with the same,And there'll be formed no interplay of senseCommon to each.
Again, why is't there goesImpetuous rage with lion's breed morose,And cunning with foxes, and to deer why givenThe ancestral fear and tendency to flee,And why in short do all the rest of traitsEngender from the very start of lifeIn the members and mentality, if notBecause one certain power of mind that cameFrom its own seed and breed waxes the sameAlong with all the body? But were mindImmortal, were it wont to change its bodies,How topsy-turvy would earth's creatures act!The Hyrcan hound would flee the onset oftOf antlered stag, the scurrying hawk would quakeAlong the winds of air at the coming dove,And men would dote, and savage beasts be wise;For false the reasoning of those that sayImmortal mind is changed by change of body-For what is changed dissolves, and therefore dies.For parts are re-disposed and leave their order;Wherefore they must be also capableOf dissolution through the frame at last,That they along with body perish all.But should some say that always souls of menGo into human bodies, I will ask:How can a wise become a dullard soul?And why is never a child's a prudent soul?And the mare's filly why not trained so wellAs sturdy strength of steed? We may be sureThey'll take their refuge in the thought that mindBecomes a weakling in a weakling frame.Yet be this so, 'tis needful to confessThe soul but mortal, since, so altered nowThroughout the frame, it loses the life and senseIt had before. Or how can mind wax strongCoequally with body and attainThe craved flower of life, unless it beThe body's colleague in its origins?Or what's the purport of its going forthFrom aged limbs?- fears it, perhaps, to stay,Pent in a crumbled body? Or lest its house,Outworn by venerable length of days,May topple down upon it? But indeedFor an immortal perils are there none.
Again, at parturitions of the wildAnd at the rites of Love, that souls should standReady hard by seems ludicrous enough-Immortals waiting for their mortal limbsIn numbers innumerable, contending madlyWhich shall be first and chief to enter in!-Unless perchance among the souls there beSuch treaties stablished that the first to comeFlying along, shall enter in the first,And that they make no rivalries of strength! Again, in ether can't exist a tree,Nor clouds in ocean deeps, nor in the fieldsCan fishes live, nor blood in timber be,Nor sap in boulders: fixed and arrangedWhere everything may grow and have its place.Thus nature of mind cannot arise aloneWithout the body, nor exist afarFrom thews and blood. But if 'twere possible,Much rather might this very power of mindBe in the head, the shoulders or the heels,And, born in any part soever, yetIn the same man, in the same vessel abide.But since within this body even of oursStands fixed and appears arranged sureWhere soul and mind can each exist and grow,Deny we must the more that they can haveDuration and birth, wholly outside the frame.For, verily, the mortal to conjoinWith the eternal, and to feign they feelTogether, and can function each with each,Is but to dote: for what can be conceivedOf more unlike, discrepant, ill-assorted,Than something mortal in a union joinedWith an immortal and a secularTo bear the outrageous tempests? Then, again,Whatever abides eternal must indeedEither repel all strokes, because 'tis madeOf solid body, and permit no entranceOf aught with power to sunder from withinThe parts compact- as are those seeds of stuffWhose nature we've exhibited before;Or else be able to endure through timeFor this: because they are from blows exempt,As is the void, the which abides untouched,Unsmit by any stroke; or else becauseThere is no room around, whereto things can,As 'twere, depart in dissolution all,-Even as the sum of sums eternal is,Without or place beyond whereto things mayAsunder fly, or bodies which can smite,And thus dissolve them by the blows of might.
But if perchance the soul's to be adjudgedImmortal, mainly on ground 'tis kept secureIn vital forces- either because there comeNever at all things hostile to its weal,Or else because what come somehow retire,Repelled or ere we feel the harm they work, . . . . . .For, lo, besides that, when the frame's diseased,Soul sickens too, there cometh, many a time,That which torments it with the things to be,Keeps it in dread, and wearies it with cares;And even when evil acts are of the past,Still gnaw the old transgressions bitterly.Add, too, that frenzy, peculiar to the mind,And that oblivion of the things that were;Add its submergence in the murky wavesOf drowse and torpor.
FOLLY OF THE FEAR OF DEATH Therefore death to usIs nothing, nor concerns us in the least,Since nature of mind is mortal evermore.And just as in the ages gone beforeWe felt no touch of ill, when all sides roundTo battle came the Carthaginian host,And the times, shaken by tumultuous war,Under the aery coasts of arching heavenShuddered and trembled, and all humankindDoubted to which the empery should fallBy land and sea, thus when we are no more,When comes that sundering of our body and soulThrough which we're fashioned to a single state,Verily naught to us, us then no more,Can come to pass, naught move our senses then-No, not if earth confounded were with sea,And sea with heaven. But if indeed do feelThe nature of mind and energy of soul,After their severance from this body of ours,Yet nothing 'tis to us who in the bondsAnd wedlock of the soul and body live,Through which we're fashioned to a single state.And, even if time collected after deathThe matter of our frames and set it allAgain in place as now, and if againTo us the light of life were given, O yetThat process too would not concern us aught,When once the self-succession of our senseHas been asunder broken. And now and here,Little enough we're busied with the selvesWe were aforetime, nor, concerning them,Suffer a sore distress. For shouldst thou gazeBackwards across all yesterdays of timeThe immeasurable, thinking how manifoldThe motions of matter are, then couldst thou wellCredit this too: often these very seeds(From which we are to-day) of old were setIn the same order as they are to-day-Yet this we can't to consciousness recallThrough the remembering mind. For there hath beenAn interposed pause of life, and wideHave all the motions wandered everywhereFrom these our senses. For if woe and ailPerchance are toward, then the man to whomThe bane can happen must himself be thereAt that same time. But death precludeth this,Forbidding life to him on whom might crowdSuch irk and care; and granted 'tis to know:Nothing for us there is to dread in death,No wretchedness for him who is no more,The same estate as if ne'er born before,When death immortal hath ta'en the mortal life.
Hence, where thou seest a man to grieve becauseWhen dead he rots with body laid away,Or perishes in flames or jaws of beasts,Know well: he rings not true, and that beneathStill works an unseen sting upon his heart,However he deny that he believes.His shall be aught of feeling after death.For he, I fancy, grants not what he says,Nor what that presupposes, and he failsTo pluck himself with all his roots from lifeAnd cast that self away, quite unawaresFeigning that some remainder's left behind.For when in life one pictures to oneselfHis body dead by beasts and vultures torn,He pities his state, dividing not himselfTherefrom, removing not the self enoughFrom the body flung away, imaginingHimself that body, and projecting thereHis own sense, as he stands beside it: henceHe grieves that he is mortal born, nor marksThat in true death there is no second selfAlive and able to sorrow for self destroyed,Or stand lamenting that the self lies thereMangled or burning. For if it an evil isDead to be jerked about by jaw and fangOf the wild brutes, I see not why 'twere notBitter to lie on fires and roast in flames,Or suffocate in honey, and, reclinedOn the smooth oblong of an icy slab,Grow stiff in cold, or sink with load of earthDown-crushing from above.
"Thee now no moreThe joyful house and best of wives shall welcome,Nor little sons run up to snatch their kissesAnd touch with silent happiness thy heart.Thou shalt not speed in undertakings more,Nor be the warder of thine own no more.Poor wretch," they say, "one hostile hour hath ta'enWretchedly from thee all life's many guerdons,"But add not, "yet no longer unto theeRemains a remnant of desire for them"If this they only well perceived with mindAnd followed up with maxims, they would freeTheir state of man from anguish and from fear."O even as here thou art, aslumber in death,So shalt thou slumber down the rest of time,Released from every harrying pang. But we,We have bewept thee with insatiate woe,Standing beside whilst on the awful pyreThou wert made ashes; and no day shall takeFor us the eternal sorrow from the breast."But ask the mourner what's the bitternessThat man should waste in an eternal grief,If, after all, the thing's but sleep and rest?For when the soul and frame together are sunkIn slumber, no one then demands his selfOr being. Well, this sleep may be forever,Without desire of any selfhood more,For all it matters unto us asleep.Yet not at all do those primordial germsRoam round our members, at that time, afarFrom their own motions that produce our senses-Since, when he's startled from his sleep, a manCollects his senses. Death is, then, to usMuch less- if there can be a less than thatWhich is itself a nothing: for there comesHard upon death a scattering more greatOf the throng of matter, and no man wakes upOn whom once falls the icy pause of life. This too, O often from the soul men say,Along their couches holding of the cups,With faces shaded by fresh wreaths awry:"Brief is this fruit of joy to paltry man,Soon, soon departed, and thereafter, no,It may not be recalled."- As if, forsooth,It were their prime of evils in great deathTo parch, poor tongues, with thirst and arid drought,Or chafe for any lack.
Once more, if NatureShould of a sudden send a voice abroad,And her own self inveigh against us so:"Mortal, what hast thou of such grave concernThat thou indulgest in too sickly plaints?Why this bemoaning and beweeping death?For if thy life aforetime and behindTo thee was grateful, and not all thy goodWas heaped as in sieve to flow awayAnd perish unavailingly, why not,Even like a banqueter, depart the halls,Laden with life? why not with mind contentTake now, thou fool, thy unafflicted rest?But if whatever thou enjoyed hath beenLavished and lost, and life is now offence,Why seekest more to add- which in its turnWill perish foully and fall out in vain?O why not rather make an end of life,Of labour? For all I may devise or findTo pleasure thee is nothing: all things areThe same forever. Though not yet thy bodyWrinkles with years, nor yet the frame exhaustsOutworn, still things abide the same, even ifThou goest on to conquer all of timeWith length of days, yea, if thou never diest"-What were our answer, but that Nature hereUrges just suit and in her words lays downTrue cause of action? Yet should one complain,Riper in years and elder, and lament,Poor devil, his death more sorely than is fit,Then would she not, with greater right, on himCry out, inveighing with a voice more shrill:"Off with thy tears, and choke thy whines, buffoon!Thou wrinklest- after thou hast had the sumOf the guerdons of life; yet, since thou cravest everWhat's not at hand, contemning present good,That life has slipped away, unperfectedAnd unavailing unto thee. And now,Or ere thou guessed it, death beside thy headStands- and before thou canst be going homeSated and laden with the goodly feast.But now yield all that's alien to thine age,-Up, with good grace! make room for sons: thou must."Justly, I fancy, would she reason thus,Justly inveigh and gird: since ever the oldOutcrowded by the new gives way, and everThe one thing from the others is repaired.Nor no man is consigned to the abyssOf Tartarus, the black. For stuff must be,That thus the after-generations grow,-Though these, their life completed, follow thee;And thus like thee are generations all-Already fallen, or some time to fall.So one thing from another rises ever;And in fee-simple life is given to none,But unto all mere usufruct. Look back:Nothing to us was all fore-passed eldOf time the eternal, ere we had a birth.And Nature holds this like a mirror upOf time-to-be when we are dead and gone.And what is there so horrible appears?Now what is there so sad about it all?Is't not serener far than any sleep?
And, verily, those tortures said to beIn Acheron, the deep, they all are oursHere in this life. No Tantalus, benumbedWith baseless terror, as the fables tell,Fears the huge boulder hanging in the air:But, rather, in life an empty dread of GodsUrges mortality, and each one fearsSuch fall of fortune as may chance to him.Nor eat the vultures into TityusProstrate in Acheron, nor can they find,Forsooth, throughout eternal ages, aughtTo pry around for in that mighty breast.However hugely he extend his bulk-Who hath for outspread limbs not acres nine,But the whole earth- he shall not able beTo bear eternal pain nor furnish foodFrom his own frame forever. But for usA Tityus is he whom vultures rendProstrate in love, whom anxious anguish eats,Whom troubles of any unappeased desiresAsunder rip. We have before our eyesHere in this life also a SisyphusIn him who seeketh of the populaceThe rods, the axes fell, and evermoreRetires a beaten and a gloomy man.For to seek after power- an empty name,Nor given at all- and ever in the searchTo endure a world of toil, O this it isTo shove with shoulder up the hill a stoneWhich yet comes rolling back from off the top,And headlong makes for levels of the plain.Then to be always feeding an ingrate mind,Filling with good things, satisfying never-As do the seasons of the year for us,When they return and bring their progeniesAnd varied charms, and we are never filledWith the fruits of life- O this, I fancy, 'tisTo pour, like those young virgins in the tale,Waters into a sieve, unfilled forever. . . . . . .Cerberus and Furies, and that Lack of Light . . . . . .Tartarus, out-belching from his mouth the surgeOf horrible heat- the which are nowhere, norIndeed can be: but in this life is fearOf retributions just and expiationsFor evil acts: the dungeon and the leapFrom that dread rock of infamy, the stripes,The executioners, the oaken rack,The iron plates, bitumen, and the torch.And even though these are absent, yet the mind,With a fore-fearing conscience, plies its goadsAnd burns beneath the lash, nor sees meanwhileWhat terminus of ills, what end of pineCan ever be, and feareth lest the sameBut grow more heavy after death. Of truth,The life of fools is Acheron on earth.
This also to thy very self sometimesRepeat thou mayst: "Lo, even good Ancus leftThe sunshine with his eyes, in divers thingsA better man than thou, O worthless hind;And many other kings and lords of ruleThereafter have gone under, once who swayedO'er mighty peoples. And he also, he-Who whilom paved a highway down the sea,And gave his legionaries thoroughfareAlong the deep, and taught them how to crossThe pools of brine afoot, and did contemn,Trampling upon it with his cavalry,The bellowings of ocean- poured his soulFrom dying body, as his light was ta'en.And Scipio's son, the thunderbolt of war,Horror of Carthage, gave his bones to earth,Like to the lowliest villein in the house.Add finders-out of sciences and arts;Add comrades of the Heliconian dames,Among whom Homer, sceptered o'er them all,Now lies in slumber sunken with the rest.Then, too, Democritus, when ripened eldAdmonished him his memory waned away,Of own accord offered his head to death.Even Epicurus went, his light of lifeRun out, the man in genius who o'er-toppedThe human race, extinguishing all others,As sun, in ether arisen, all the stars.Wilt thou, then, dally, thou complain to go?-For whom already life's as good as dead,Whilst yet thou livest and lookest?- who in sleepWastest thy life- time's major part, and snorestEven when awake, and ceasest not to seeThe stuff of dreams, and bearest a mind besetBy baseless terror, nor discoverest oftWhat's wrong with thee, when, like a sotted wretch,Thou'rt jostled along by many crowding cares,And wanderest reeling round, with mind aswim." If men, in that same way as on the mindThey feel the load that wearies with its weight,Could also know the causes whence it comes,And why so great the heap of ill on heart,O not in this sort would they live their life,As now so much we see them, knowing notWhat 'tis they want, and seeking ever and everA change of place, as if to drop the burden.The man who sickens of his home goes out,Forth from his splendid halls, and straight- returns,Feeling i'faith no better off abroad.He races, driving his Gallic ponies along,Down to his villa, madly,- as in hasteTo hurry help to a house afire.- At onceHe yawns, as soon as foot has touched the threshold,Or drowsily goes off in sleep and seeksForgetfulness, or maybe bustles aboutAnd makes for town again. In such a wayEach human flees himself- a self in sooth,As happens, he by no means can escape;And willy-nilly he cleaves to it and loathes,Sick, sick, and guessing not the cause of ail.Yet should he see but that, O chiefly then,Leaving all else, he'd study to divineThe nature of things, since here is in debateEternal time and not the single hour,Mortal's estate in whatsoever remainsAfter great death.
And too, when all is said,What evil lust of life is this so greatSubdues us to live, so dreadfully distraughtIn perils and alarms? one fixed endOf life abideth for mortality;Death's not to shun, and we must go to meet.Besides we're busied with the same devices,Ever and ever, and we are at them ever,And there's no new delight that may be forgedBy living on. But whilst the thing we long forIs lacking, that seems good above all else;Thereafter, when we've touched it, something elseWe long for; ever one equal thirst of lifeGrips us agape. And doubtful 'tis what fortuneThe future times may carry, or what beThat chance may bring, or what the issue nextAwaiting us. Nor by prolonging lifeTake we the least away from death's own time,Nor can we pluck one moment off, wherebyTo minish the aeons of our state of death.Therefore, O man, by living on, fulfilAs many generations as thou may:Eternal death shall there be waiting still;And he who died with light of yesterdayShall be no briefer time in death's No-moreThan he who perished months or years before.