Some nations wax, others wane, and in a brief space the races of living things are changed and like runners hand over the lamp of life.
If you think that first-beginnings of things can lag and by lagging give birth to new motions of things, you wander far astray from the path of true reason: since they travel about through void, the first beginnings of things must all move on either by their weight or haply by stroke of another.
For when during motion they have, as often happens, met and clashed, the result is a sudden rebounding in an opposite direction; and no wonder, since they are most hard and of weight proportioned to their solidity and nothing behind gets in their way.
And that you may more clearly see that all bodies of matter are in restless movement, remember that there is no lowest point in the sum of the universe, and that first bodies have not where to take their stand, since space is without end and limit and extends immeasurably in all directions round, as I have shown in many words and as has been proved by sure reason.
Since this then is a certain truth, sure enough no rest is given to first bodies throughout the unfathomable void, but driven on rather in ceaseless and varied motion they partly, after they have pressed together, rebound leaving great spaces between, while in part they are so dashed away after: the stroke as to leave but small spaces between.
And all that form a denser aggregation when brought together and rebound leaving trifling spaces between, held fast by their own close-tangled shapes, these form enduring bases of stone and unyielding bodies of iron and the rest of their class; few in number, which travel onward along the great void.
All the others spring far off and rebound far leaving great spaces between: these furnish us with thin air and bright sunlight.
And many more travel along the great void, which have been thrown off from the unions of things or though admitted have yet in no case been able likewise to assimilate their motions.
Of this truth, which I am telling, we have a representation and picture always going on before our eyes and present to us: observe whenever the rays are let in and pour the sunlight through the dark chambers of houses: [116] you will see many minute bodies in many ways through the apparent void mingle in the midst of the light of the rays, and as in never-ending conflict skirmish and give battle combating in troops and never halting, driven about in frequent meetings and partings; so that you may guess from this, what it is for first-beginnings of things to be ever tossing about in the great void.
So far as it goes, a small thing may give an illustration of great things and put you on the track of knowledge.
And for this reason too it is meet that you should give greater heed to these bodies which are seen to tumble about in the sun’s rays, because such tumblings imply that motions also of matter latent and unseen are at the bottom.
For you will observe many things there impelled by unseen blows to change their course and driven back return the way they came now this way, now that way in all directions round.
All, you are to know, derive this restlessness from the first-beginnings.
For the first-beginnings of things move first of themselves; (next those bodies which form a small aggregate and come nearest, so to say to the powers of the first beginnings, are impelled and set in movement by the unseen strokes of those first bodies, and they next in turn stir up bodies which are a little larger.
Thus motion mounts up from the first-beginnings and step by step issues forth to our senses, so that those bodies also move, which we can discern in the sunlight, though it is not clearly seen by what blows they so act.
Now what velocity is given to bodies of matter, you may apprehend, Memmius in few words from this: when morning first sprinkles the earth with fresh light and the different birds flitting about the pathless woods through the buxom air fill all places with their clear notes, we see it to be plain and evident to all how suddenly the sun after rising is wont at such a time to overspread all things and clothe them with his light.
But that heat which the sun emits and that bright light pass not through empty void; and therefore they are forced to travel more slowly, until they cleave through the waves so to speak, of air.
Nor do the several minute bodies of heat pass on one by one, but closely entangled and massed together; whereby at one and the same time they are pulled back by one another and are impeded from without; so that they are forced to travel more slowly.
But the first-beginnings which are of solid singleness, when they pass through empty void and nothing delays them from without and they themselves, single from the nature of their parts, are borne with headlong endeavor towards the one single spot to which their efforts tend, must sure enough surpass in velocity and be carried along much more swiftly than the light of the sun, and race through many times the extent of space in the same time in which the beams of the sun fill the heaven throughout. [nor follow up the several first-beginnings to see by what law each thing goes on.]
[165] But some in opposition to this, ignorant of matter, believe that nature cannot without the providence of the gods, in such nice conformity to the ways of men, vary the seasons of the year and bring forth crops, ay and all the other things, which divine pleasure, the guide of life, prompts men to approach, escorting them in person and enticing them by her fondlings to continue their races through the arts of Venus, that mankind may not come to an end.
Now when they suppose that the gods designed all things for the sake of men, they seem to me in all respects to have strayed most widely from true reason.
For even if I did not know what first-beginnings are, yet this, judging by the very arrangements of heaven, I would venture to maintain, that the nature of the world has by no means been made for us by divine power: so great are the defects with which it stands encumbered.
All which, Memmius, we will hereafter make clear to you: we will now go on to explain what remains to be told of motions.
Now methinks is the place herein to prove this point also, that no bodily thing can by its own power be borne upwards and travel upwards; that the bodies of flames may not in this manner lead you into error.
For they are begotten with an upward tendency, and in the same direction receive increase, and goodly crops and trees grow upwards, though their weights, so far as in them is, all tend downwards.
And when fires leap to the roofs of houses and with swift flame lick up rafters and beams, we are not to suppose that they do so spontaneously without a force pushing them up.
Even thus blood discharged from our body spurts out and springs upon high and scatters gore about.
See you not too with what force the liquid of water spits out logs and beams?
The more deeply we have pushed them sheer down and have pressed them in, many of us together, with all our might and much painful effort, with the greater avidity it vomits them up and casts them forth, so that they rise and start out more than half their length.
[199] And yet methinks we doubt not that these, so far as in them is, are all borne downwards through the empty void.
In the same way flames also ought to be able, when squeezed out, to mount upward through the air, although their weights, so far as in them is, strive to draw them down.
See you not too that the nightly meteors of heaven as they fly aloft draw after them long trails of flames in whatever direction nature has given them a passage?
Do you not perceive stars and constellations fall to the earth?
The sun also from the height of heaven sheds its heat on all sides and sows the fields with light; to the earth, therefore, as well, the sun’s heat tends.
Lightnings also you see fly athwart the rains: now from this side now from that, fires burst from the clouds and rush about; the force of flame falls to the earth all round.
This point too, herein we wish you to apprehend: when bodies are borne downwards sheer through void by their own weights, at quite uncertain times and uncertain spots they push themselves a little from their course: you jus
t and only just can call it a change of inclination.
If they were not used to swerve, they would all fall down, like drops of rain, through the deep void, and no clashing would have been begotten nor blow produced among the first beginnings: thus nature never would have produced aught.
But if haply any one believes that heavier bodies, as they are carried more quickly sheer through space, can fall from above on the lighter and so beget blows able to produce begetting motions, he goes most widely astray from true reason.
For whenever bodies fall through water and thin air, they must quicken their descents in proportion to their weights, because the body of water and subtle nature of air cannot retard everything in equal degree, but more readily give way, overpowered by the heavier: on the other hand empty void cannot offer resistance to anything in any direction at any time, but must, as its nature craves, continually give way; and for this reason all things must be moved and borne along with equal velocity though of unequal weights through the unresisting void.
Therefore heavier things will never be able to fall from above on lighter nor of themselves to beget blows sufficient to produce the varied motions by which nature carries on things.
[243] Wherefore again and again I say bodies must swerve a little; and an yet not more than the least possible; lest we be found to be imagining oblique motions and this the reality should refute.
For this we see to be plain and evident, that weights, so far as in them is, cannot travel obliquely, when they fall from above, at least so far as you can perceive; but that nothing swerves in any case from the straight course, who is there that can perceive? Again if all motion is ever linked together and a new motion ever springs from another in a fixed order and first-beginnings do not by swerving make some commencement of motion to break through the decrees of fate, that cause follow not cause from everlasting, whence have all living creatures here on earth, whence, I ask, has been wrested from the fates the power by which we go forward whither the will leads each, by which likewise we change the direction of our motions neither at a fixed time nor fixed place, but when and where the mind itself has prompted?
For beyond a doubt, in these things his own will makes for each a beginning and from this beginning motions are welled through the limbs.
See you not too, when the barriers are thrown open at a given moment, that yet the eager powers of the horses cannot start forward so instantaneously as the mind itself desires?
The whole store of matter through the whole body must be sought out, in order that stirred up through all the frame it may follow with undivided effort the bent of the mind; so that you see the beginning of motion is born from the heart, and the action first commences in the will of the mind and next is transmitted through the whole body and frame.
Quite different is the case when we move on propelled by a stroke inflicted by the strong might and strong compulsion of another; for then it is quite clear that all the matter of the whole body moves and is hurried on against our inclination, until the will has reined it in throughout the limbs.
Do you see then in this case that, though an outward force often pushes men on and compels them frequently to advance against their will and to be hurried headlong on, there yet is something in our breast sufficient to struggle against and resist it? And when ,too, this something chooses, the store of matter is compelled sometimes to change its course through the limbs and frame, and after it has been forced forward, is reined in and settles back into its place.
[284] Wherefore in seeds too you must admit the same, admit that besides blows and weights there is a cause of motions, from which this power of free action has been begotten in us, since we see that nothing can come from nothing.
For weight forbids that all things be done by blows through as it were an outward force; but that the mind itself does not feel an internal necessity in all its actions and is not as it were overmastered and compelled to bear and put up with this, is caused by a minute swerving of first beginnings at no fixed part of space and no fixed time.
Nor was the store of matter ever more closely massed nor held apart by larger spaces between; for nothing is either added to its bulk or lost to it.
Wherefore the bodies of the first-beginnings in time gone by moved in the same way in which now they move, and will ever hereafter be borne along in like manner, and the things which have been wont to be begotten will be begotten after the same law and will be and will grow and will wax in strength so far as is given to each by the decrees of nature.
And no force can change the sum of things; for there is nothing outside, either into which any kind of matter can escape out of the universe or out of which a new supply can arise and burst into the universe and change all the nature of things and alter their motions.
And herein you need not wonder at this, that though the first-beginnings of things are all in motion, yet the sum is seen to rest in supreme repose, unless where a thing exhibits motions with its individual body.
For all the nature of first things lies far away from our senses beneath their ken; and therefore since they are themselves beyond what you can see, they must withdraw from sight their motion as well; and the more so that the things which we can see, do yet often conceal their motions when a great distance off.
Thus often the woolly flocks as they crop the glad pastures on a hill, creep on whither the grass jeweled with fresh dew summons and invites each, and the lambs fed to the full gambol and playfully butt; all which objects appear to us from a distance to be blended together and to rest like a white spot on a green hill.
Again when mighty legions fill with their movements all parts of the plains waging the mimicry of war, the glitter then lifts itself up to the sky, and the whole earth round gleams with brass and beneath a noise is raised by the mighty trampling of men and the mountains stricken by the shouting re-echo the voices to the stars of heaven, and horsemen fly about and suddenly wheeling scour across the middle of the plains, shaking them with the vehemence of their charge.
[330] And yet there is some spot on the high hills, seen from which they appear to stand still and to rest on the plains as a bright spot.
Now mark and next in order apprehend of what kind and how widely differing in their forms are the beginnings of all things, how varied by manifold diversities of shape; not that a scanty number are possessed of a like form, but because as a rule they do not all resemble one the other.
And no wonder; for since there is so great a store of them that, as I have shown, there is no end or sum, they must sure enough not one and all be marked by an equal bulk and like shape, one with another.
Let the race of man pass before you in review, and the mute swimming shoals of the scaly tribes and the blithe herds and wild beasts and the different birds which haunt the gladdening watering spots about river-banks and springs and pools, and those which flit about and throng the pathless woods: then go and take any, one you like in any one kind, and you will yet find that they differ in their shapes, every one from every other.
And in no other way could child recognize mother or mother child; and this we see that they all can do, and that they are just as well known to one another as human beings are.
Thus often in front of the beauteous shrines of the gods a calf falls sacrificed beside the incense-burning altars, and spurts from its breast a warm stream of blood; but the bereaved mother as she ranges over the green lawns knows the footprints stamped on the ground by the cloven hoofs, scanning with her eyes every spot to see if she can anywhere behold her lost youngling: then she fills with her moanings the leafy wood each time she desists from her search and again and again goes back to the stall pierced to the heart by the loss of her calf; nor can the soft willows and grass quickened with dew and yon rivers gliding level with their banks comfort her mind and put away the care that has entered into her, nor can other forms of calves throughout the glad pastures divert her mind and ease it of its care: so persistently she seeks something special and known.
> Again the tender kids with their shaking voices know their horned dams and the butting lambs the flocks of bleating sheep; [368] thus they run, as nature craves, each without fail to its own udder of milk.
Lastly in the case of any kind of corn you like you will yet find that any one grain is not so similar to any other in the same kind, but that there runs through them some difference to distinguish the forms.
On a like principle of difference we see the class of shells paint the lap of earth, when the sea with gentle waves beats on the thirsty sand of the winding shore.
Therefore again and again I say it is necessary for like reasons that first-beginnings of things, since they exist by nature and are not made by hand after the exact model of one, should fly about with shapes in some cases differing one from the other.
It is right easy for us on such a principle to explain why the fire of lightning has much more power to pierce than ours which is born of earthly pinewood: you may say that the heavenly fire of lightning subtle as it is, is formed of smaller shapes and therefore passes through openings which this our fire cannot pass, born, as it is of woods and sprung from pine.
Again light passes through horn, but rain is thrown off. Why?
But that those first bodies of light are smaller than those of which the nurturing liquid of water is made.
And quickly as we see wines flow through a strainer, sluggish oil on the other hand is slow to do so, because sure enough it consists of elements either larger in size or more hooked and tangled in one another, and therefore it is that the first-beginnings of things cannot so readily be separated from each other and severally stream through the several openings of any thing.
Moreover the liquids honey and milk excite a pleasant sensation of tongue when held in the mouth; but on the other hand the nauseous nature of wormwood and of harsh centaury writhes the mouth with a noisome flavor; so that you may easily see that the things which are able to affect the senses pleasantly consist of smooth and round elements; while all those on the other hand which are found to be bitter and harsh, are held in connection by particles that are more hooked and for this reason are wont to tear open passages into our senses and in entering in to break through the body.
Delphi Complete Works of Lucretius Page 5