De Rerum Natura

Lucretius

Lucretius. De Rerum Natura. William Ellery Leonard. E. P. Dutton. 1916.

Again, why is't there goes
Impetuous rage with lion's breed morose,
And cunning with foxes, and to deer why given
The ancestral fear and tendency to flee,
And why in short do all the rest of traits
Engender from the very start of life
In the members and mentality, if not
Because one certain power of mind that came
From its own seed and breed waxes the same
Along with all the body? But were mind
Immortal, were it wont to change its bodies,
How topsy-turvy would earth's creatures act!
The Hyrcan hound would flee the onset oft
Of antlered stag, the scurrying hawk would quake
Along the winds of air at the coming dove,
And men would dote, and savage beasts be wise;
For false the reasoning of those that say
Immortal 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 capable
Of dissolution through the frame at last,
That they along with body perish all.
But should some say that always souls of men
Go 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 well
As sturdy strength of steed? We may be sure
They'll take their refuge in the thought that mind
Becomes a weakling in a weakling frame.
Yet be this so, 'tis needful to confess
The soul but mortal, since, so altered now
Throughout the frame, it loses the life and sense
It had before. Or how can mind wax strong
Coequally with body and attain
The craved flower of life, unless it be
The body's colleague in its origins?
Or what's the purport of its going forth
From 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 indeed
For an immortal perils are there none.

Again, at parturitions of the wild
And at the rites of Love, that souls should stand
Ready hard by seems ludicrous enough-
Immortals waiting for their mortal limbs
In numbers innumerable, contending madly
Which shall be first and chief to enter in!-
Unless perchance among the souls there be
Such treaties stablished that the first to come
Flying 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 fields
Can fishes live, nor blood in timber be,
Nor sap in boulders: fixed and arranged
Where everything may grow and have its place.
Thus nature of mind cannot arise alone
Without the body, nor exist afar
From thews and blood. But if 'twere possible,
Much rather might this very power of mind
Be in the head, the shoulders or the heels,
And, born in any part soever, yet
In the same man, in the same vessel abide.
But since within this body even of ours
Stands fixed and appears arranged sure
Where soul and mind can each exist and grow,
Deny we must the more that they can have
Duration and birth, wholly outside the frame.
For, verily, the mortal to conjoin
With the eternal, and to feign they feel
Together, and can function each with each,
Is but to dote: for what can be conceived
Of more unlike, discrepant, ill-assorted,
Than something mortal in a union joined
With an immortal and a secular
To bear the outrageous tempests?
Then, again,
Whatever abides eternal must indeed
Either repel all strokes, because 'tis made
Of solid body, and permit no entrance
Of aught with power to sunder from within
The parts compact- as are those seeds of stuff
Whose nature we've exhibited before;
Or else be able to endure through time
For this: because they are from blows exempt,
As is the void, the which abides untouched,
Unsmit by any stroke; or else because
There 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 may
Asunder fly, or bodies which can smite,
And thus dissolve them by the blows of might.

But if perchance the soul's to be adjudged
Immortal, mainly on ground 'tis kept secure
In vital forces- either because there come
Never 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 waves
Of drowse and torpor.

Therefore death to us
Is nothing, nor concerns us in the least,
Since nature of mind is mortal evermore.
And just as in the ages gone before
We felt no touch of ill, when all sides round
To battle came the Carthaginian host,
And the times, shaken by tumultuous war,
Under the aery coasts of arching heaven
Shuddered and trembled, and all humankind
Doubted to which the empery should fall
By land and sea, thus when we are no more,
When comes that sundering of our body and soul
Through 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 feel
The nature of mind and energy of soul,
After their severance from this body of ours,
Yet nothing 'tis to us who in the bonds
And wedlock of the soul and body live,
Through which we're fashioned to a single state.
And, even if time collected after death
The matter of our frames and set it all
Again in place as now, and if again
To us the light of life were given, O yet
That process too would not concern us aught,
When once the self-succession of our sense
Has been asunder broken. And now and here,
Little enough we're busied with the selves
We were aforetime, nor, concerning them,
Suffer a sore distress. For shouldst thou gaze
Backwards across all yesterdays of time
The immeasurable, thinking how manifold
The motions of matter are, then couldst thou well
Credit this too: often these very seeds
(From which we are to-day) of old were set
In the same order as they are to-day-
Yet this we can't to consciousness recall
Through the remembering mind. For there hath been
An interposed pause of life, and wide
Have all the motions wandered everywhere
From these our senses. For if woe and ail
Perchance are toward, then the man to whom
The bane can happen must himself be there
At that same time. But death precludeth this,
Forbidding life to him on whom might crowd
Such 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 because
When dead he rots with body laid away,
Or perishes in flames or jaws of beasts,
Know well: he rings not true, and that beneath
Still 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 fails
To pluck himself with all his roots from life
And cast that self away, quite unawares
Feigning that some remainder's left behind.
For when in life one pictures to oneself
His body dead by beasts and vultures torn,
He pities his state, dividing not himself
Therefrom, removing not the self enough
From the body flung away, imagining
Himself that body, and projecting there
His own sense, as he stands beside it: hence
He grieves that he is mortal born, nor marks
That in true death there is no second self
Alive and able to sorrow for self destroyed,
Or stand lamenting that the self lies there
Mangled or burning. For if it an evil is
Dead to be jerked about by jaw and fang
Of the wild brutes, I see not why 'twere not
Bitter to lie on fires and roast in flames,
Or suffocate in honey, and, reclined
On the smooth oblong of an icy slab,
Grow stiff in cold, or sink with load of earth
Down-crushing from above.

"Thee now no more
The joyful house and best of wives shall welcome,
Nor little sons run up to snatch their kisses
And 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'en
Wretchedly from thee all life's many guerdons,"
But add not, "yet no longer unto thee
Remains a remnant of desire for them"
If this they only well perceived with mind
And followed up with maxims, they would free
Their 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 pyre
Thou wert made ashes; and no day shall take
For us the eternal sorrow from the breast."
But ask the mourner what's the bitterness
That 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 sunk
In slumber, no one then demands his self
Or 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 germs
Roam round our members, at that time, afar
From their own motions that produce our senses-
Since, when he's startled from his sleep, a man
Collects his senses. Death is, then, to us
Much less- if there can be a less than that
Which is itself a nothing: for there comes
Hard upon death a scattering more great
Of the throng of matter, and no man wakes up
On 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 death
To parch, poor tongues, with thirst and arid drought,
Or chafe for any lack.