Is — a hard saying; since the feel in eyes
Says the reverse. For this itself draws on
And forces into the pupils of our eyes
Our consciousness. And note the case when often
We lack the power to see refulgent things,
Because our eyes are hampered by their light —
With a mere doorway this would happen not;
For, since it is our very selves that see,
No open portals undertake the toil.
Besides, if eyes of ours but act as doors,
Methinks that, were our sight removed, the mind
Ought then still better to behold a thing —
When even the door-posts have been cleared away.
Herein in these affairs nowise take up
What honoured sage, Democritus, lays down —
That proposition, that primordials
Of body and mind, each super-posed on each,
Vary alternately and interweave
The fabric of our members. For not only
Are the soul-elements smaller far than those
Which this our body and inward parts compose,
But also are they in their number less,
And scattered sparsely through our frame. And thus
This canst thou guarantee: soul’s primal germs
Maintain between them intervals as large
At least as are the smallest bodies, which,
When thrown against us, in our body rouse
Sense-bearing motions. Hence it comes that we
Sometimes don’t feel alighting on our frames
The clinging dust, or chalk that settles soft;
Nor mists of night, nor spider’s gossamer
We feel against us, when, upon our road,
Its net entangles us, nor on our head
The 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 skin
Of midges and the like. To that degree
Must many primal germs be stirred in us
Ere once the seeds of soul that through our frame
Are intermingled ‘gin to feel that those
Primordials 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 not
One part of soul can rest within our frame
Least part of time; companioning, it goes
With mind into the winds away, and leaves
The icy members in the cold of death.
But he whose mind and intellect abide
Himself abides in life. However much
The 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The soul withdrawn and taken from the limbs,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 not
Wholly 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 mind
Are each to other bound forevermore.
THE SOUL IS MORTAL
Now come: that thou mayst able be to know
That minds and the light souls of all that live
Have mortal birth and death, I will go on
Verses 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, think
Thereby I’m speaking also of the mind —
Since both are one, a substance inter-joined.
First, then, since I have taught how soul exists
A subtle fabric, of particles minute,
Made up from atoms smaller much than those
Of water’s liquid damp, or fog, or smoke,
So in mobility it far excels,
More prone to move, though strook by lighter cause
Even 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 come
To us from outward. Now, then, since thou seest,
Their liquids depart, their waters flow away,
When jars are shivered, and since fog and smoke
Depart into the winds away, believe
The soul no less is shed abroad and dies
More quickly far, more quickly is dissolved
Back to its primal bodies, when withdrawn
From out man’s members it has gone away.
For, sure, if body (container of the same
Like as a jar), when shivered from some cause,
And rarefied by loss of blood from veins,
Cannot for longer hold the soul, how then
Thinkst thou it can be held by any air —
A stuff much rarer than our bodies be?
Besides we feel that mind to being comes
Along with body, with body grows and ages.
For just as children totter round about
With frames infirm and tender, so there follows
A weakling wisdom in their minds; and then,
Where years have ripened into robust powers,
Counsel is also greater, more increased
The power of mind; thereafter, where already
The 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 come
Along with body and grow, and, as I’ve taught,
Crumble and crack, therewith outworn by eld.
Then, too, we see, that, just as body takes
Monstrous diseases and the dreadful pain,
So mind its bitter cares, the grief, the fear;
Wherefore it tallies that the mind no less
Partaker is of death; for pain and disease
Are both artificers of death, — as well
We’ve learned by the passing of many a man ere now.
Nay, too, in diseases of body, often the mind
Wanders 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 here
Of those about him standing with wet cheeks
Who vainly call him back to light and life.
Wherefore mind too, confess we must, dissolves,
Seeing, indeed, contagions of disease
Enter 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 wine
Is 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, bereaved
Of any life thereafter. And, moreover,
Often will some one in a sudden fit,
As if by stroke of lightning, tumble down
Before our eyes, and sputter foam, and grunt,
Blither, and twist about with sinews taut,
Gasp up in starts, and weary out his limbs
With tossing round. No marvel, since distract
Through frame by violence of disease.
Confounds, he foams, as if to vomit soul,
As on the salt sea boil the billows round
Under the master might of winds. And now
A groan’s forced out, because his limbs are griped,
But, in the main, because the seeds of voice
Are driven forth and carried in a mass
Outwards by mouth, where they are wont to go,
And have a builded highway. He becomes
Mere fool, since energy of mind and soul
Confounded is, and, as I’ve shown, to-riven,
Asunder thrown, and torn to pieces all
By the same venom. But, again, where cause
Of that disease has faced about, and back
Retreats sharp poison of corrupted frame
Into its shadowy lairs, the man at first
Arises reeling, and gradually comes back
To all his senses and recovers soul.
Thus, since within the body itself of man
The mind and soul are by such great diseases
Shaken, 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 be
By medicine, this is forewarning too
That mortal lives the mind. For proper it is
That whosoe’er begins and undertakes
To alter the mind, or meditates to change
Any another nature soever, should add
New parts, or readjust the order given,
Or from the sum remove at least a bit.
But what’s immortal willeth for itself
Its parts be nor increased, nor rearranged,
Nor any bit soever flow away:
For change of anything from out its bounds
Means 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 off
All refuge from the adversary, and rout
Error 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, without
The body and the man himself, which seems,
As ‘twere the vessel of the same — or aught
Whate’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 powers
Only in union prosper and enjoy;
For neither can nature of mind, alone of self
Sans body, give the vital motions forth;
Nor, then, can body, wanting soul, endure
And use the senses. Verily, as the eye,
Alone, up-rended from its roots, apart
From all the body, can peer about at naught,
So soul and mind it seems are nothing able,
When by themselves. No marvel, because, commixed
Through veins and inwards, and through bones and thews,
Their elements primordial are confined
By all the body, and own no power free
To bound around through interspaces big,
Thus, shut within these confines, they take on
Motions of sense, which, after death, thrown out
Beyond 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 all
Which in the thews and in the body itself
A 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 life
Is in the fact of their conjoined estate.
Once more, since body’s unable to sustain
Division from the soul, without decay
And obscene stench, how canst thou doubt but that
The soul, uprisen from the body’s deeps,
Has filtered away, wide-drifted like a smoke,
Or that the changed body crumbling fell
With 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 way
And orifice? And so by many means
Thou’rt free to learn that nature of the soul
Hath passed in fragments out along the frame,
And that ’twas shivered in the very body
Ere ever it slipped abroad and swam away
Into the winds of air. For never a man
Dying appears to feel the soul go forth
As 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 dissolve
Each 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 body
Hath 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 entire
Loosened to be; the countenance becomes
Flaccid, as if the supreme hour were there;
And flabbily collapse the members all
Against the bloodless trunk — the kind of case
We 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 upon
The man’s last link of life. For then the mind
And all the power of soul are shook so sore,
And these so totter along with all the frame,
That any cause a little
stronger might
Dissolve them altogether. — Why, then, doubt
That soul, when once without the body thrust,
There in the open, an enfeebled thing,
Its wrappings stripped away, cannot endure
Not 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 still
To one sole seat, to one fixed haunt, the breast,
If not that fixed places be assigned
For each thing’s birth, where each, when ’tis create,
Is able to endure, and that our frames
Have such complex adjustments that no shift
In order of our members may appear?
To that degree effect succeeds to cause,
Nor is the flame once wont to be create
In 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 be
Endowed with senses five, — nor is there way
But this whereby to image to ourselves
How under-souls may roam in Acheron.
Thus painters and the elder race of bards
Have pictured souls with senses so endowed.
But neither eyes, nor nose, nor hand, alone
Apart from body can exist for soul,
Nor tongue nor ears apart. And hence indeed
Alone by self they can nor feel nor be.
And since we mark the vital sense to be
In the whole body, all one living thing,
If of a sudden a force with rapid stroke
Should slice it down the middle and cleave in twain,
Beyond a doubt likewise the soul itself,
Divided, dissevered, asunder will be flung
Along with body. But what severed is
And into sundry parts divides, indeed
Admits it owns no everlasting nature.
We hear how chariots of war, areek
With hurly slaughter, lop with flashing scythes
The limbs away so suddenly that there,
Fallen from the trunk, they quiver on the earth,
The while the mind and powers of the man
Can feel no pain, for swiftness of his hurt,
And sheer abandon in the zest of battle:
With the remainder of his frame he seeks
Anew the battle and the slaughter, nor marks
How the swift wheels and scythes of ravin have dragged
Off with the horses his left arm and shield;
Nor other how his right has dropped away,
Delphi Complete Works of Lucretius Page 34