nec nimio rigida post artus morte iacebant.
octavoque fere candenti lumine solis
aut etiam nona reddebant lampade vitam.
quorum siquis, ut est, vitarat funera leti,
1200 ulceribus taetris et nigra proluvie alvi
posterius tamen hunc tabes letumque manebat,
aut etiam multus capitis cum saepe dolore
corruptus sanguis expletis naribus ibat.
huc hominis totae vires corpusque fluebat.
1205 profluvium porro qui taetri sanguinis acre
exierat, tamen in nervos huic morbus et artus
ibat et in partis genitalis corporis ipsas.
et graviter partim metuentes limina leti
vivebant ferro privati parte virili,
1210 et manibus sine non nulli pedibusque manebant
in vita tamen et perdebant lumina partim.
usque adeo mortis metus iis incesserat acer.
atque etiam quosdam cepere oblivia rerum
cunctarum, neque se possent cognoscere ut ipsi.
1215 multaque humi cum inhumata iacerent corpora supra
corporibus, tamen alituum genus atque ferarum
aut procul absiliebat, ut acrem exiret odorem,
aut, ubi gustarat, languebat morte propinqua.
nec tamen omnino temere illis solibus ulla
1220 comparebat avis, nec tristia saecla ferarum
exibant silvis. languebant pleraque morbo
et moriebantur. cum primis fida canum vis
strata viis animam ponebat in omnibus aegre;
extorquebat enim vitam vis morbida membris.
1225 incomitata rapi certabant funera vasta
nec ratio remedii communis certa dabatur;
nam quod ali dederat vitalis aeëris auras
volvere in ore licere et caeli templa tueri,
hoc aliis erat exitio letumque parabat.
1230 Illud in his rebus miserandum magnopere unum
aerumnabile erat, quod ubi se quisque videbat
implicitum morbo, morti damnatus ut esset,
deficiens animo maesto cum corde iacebat,
funera respectans animam amittebat ibidem.
1235 quippe etenim nullo cessabant tempore apisci
ex aliis alios avidi contagia morbi,
lanigeras tam quam pecudes et bucera saecla,
idque vel in primis cumulabat funere funus
nam qui cumque suos fugitabant visere ad aegros,
1240 vitai nimium cupidos mortisque timentis
poenibat paulo post turpi morte malaque,
desertos, opis expertis, incuria mactans.
qui fuerant autem praesto, contagibus ibant
atque labore, pudor quem tum cogebat obire
1245 blandaque lassorum vox mixta voce querellae.
optimus hoc leti genus ergo quisque subibat.
Praeterea iam pastor et armentarius omnis
et robustus item curvi moderator aratri
languebat, penitusque casa contrusa iacebant
1250 corpora paupertate et morbo dedita morti.
exanimis pueris super exanimata parentum
corpora non numquam posses retroque videre
matribus et patribus natos super edere vitam.
nec minimam partem ex agris maeror is in urbem
1255 confluxit, languens quem contulit agricolarum
copia conveniens ex omni morbida parte.
omnia conplebant loca tectaque quo magis aestu,
confertos ita acervatim mors accumulabat.
multa siti prostrata viam per proque voluta
1260 corpora silanos ad aquarum strata iacebant
interclusa anima nimia ab dulcedine aquarum,
multaque per populi passim loca prompta viasque
languida semanimo cum corpore membra videres
horrida paedore et pannis cooperta perire,
1265 corporis inluvie, pelli super ossibus una,
ulceribus taetris prope iam sordeque sepulta.
omnia denique sancta deum delubra replerat
corporibus mors exanimis onerataque passim
cuncta cadaveribus caelestum templa manebant,
1270 hospitibus loca quae complerant aedituentes.
nec iam religio divom nec numina magni
pendebantur enim: praesens dolor exsuperabat.
nec mos ille sepulturae remanebat in urbe,
quo prius hic populus semper consuerat humari;
1275 perturbatus enim totus trepidabat et unus
quisque suum pro re cognatum maestus humabat.
multaque res subita et paupertas horrida suasit;
namque suos consanguineos aliena rogorum
insuper extructa ingenti clamore locabant
1280 subdebantque faces, multo cum sanguine saepe
rixantes, potius quam corpora desererentur,
inque aliis alium populum sepelire suorum
certantes; lacrimis lassi luctuque redibant;
inde bonam partem in lectum maerore dabantur;
1285 nec poterat quisquam reperiri, quem neque morbus
nec mors nec luctus temptaret tempore tali.
The Dual Text
‘The Acropolis of Athens’ by Leo von Klenze, 1846 — Book VI of ‘De rerum natura’ features a vivid description of the great pestilence that devastated Athens during the Peloponnesian War.
DUAL LATIN AND ENGLISH TEXT
Translated by H. A. J. Munro
In this section, readers can view a section by section text of Lucretius’ epic poem De rerum natura, alternating between the original Latin and Munro’s prose translation.
CONTENTS
Liber Primus — BOOK I.
Liber Secundus — BOOK II.
Liber Tertius — BOOK III.
Liber Quartus — BOOK IV.
Liber Quintus — BOOK V.
Liber Sextus — BOOK VI.
Liber Primus — BOOK I.
Aeneadum genetrix, hominum divomque voluptas,
alma Venus, caeli subter labentia signa
quae mare navigerum, quae terras frugiferentis
concelebras, per te quoniam genus omne animantum
5 concipitur visitque exortum lumina solis:
te, dea, te fugiunt venti, te nubila caeli
adventumque tuum, tibi suavis daedala tellus
summittit flores, tibi rident aequora ponti
placatumque nitet diffuso lumine caelum.
10 nam simul ac species patefactast verna diei
et reserata viget genitabilis aura favoni,
aeriae primum volucris te, diva, tuumque
significant initum perculsae corda tua vi.
inde ferae pecudes persultant pabula laeta
15 et rapidos tranant amnis: ita capta lepore
te sequitur cupide quo quamque inducere pergis.
denique per maria ac montis fluviosque rapacis
frondiferasque domos avium camposque virentis
omnibus incutiens blandum per pectora amorem
20 efficis ut cupide generatim saecla propagent.
quae quoniam rerum naturam sola gubernas
nec sine te quicquam dias in luminis oras
exoritur neque fit laetum neque amabile quicquam,
te sociam studeo scribendis versibus esse,
25 quos ego de rerum natura pangere conor
Memmiadae nostro, quem tu, dea, tempore in omni
omnibus ornatum voluisti excellere rebus.
quo magis aeternum da dictis, diva, leporem.
effice ut interea fera moenera militiai
30 per maria ac terras omnis sopita quiescant;
[1] MOTHER of the Aeneadae, darling of men and gods, increase-giving Venus, who beneath the gliding signs of heaven fillest with thy presence the ship-carrying sea, the corn-bearing lands, since through thee every kind of living things is conceived, rises up and beholds the light of the sun.
Before thee, goddess, flee the winds, the clouds of heaven, before thee and thy advent
; for thee earth, manifold in works, puts forth sweet-smelling flowers; for thee the levels of the sea do laugh and heaven propitiated shines with outspread light.
For soon as the vernal aspect of day is disclosed, and the birth-favoring breeze of Favonius unbarred is blowing fresh, first the fowls of the air, O lady, show signs of thee and thy entering in, thoroughly smitten in heart by thy power.
Next the wild herds bound over the glad pastures and swim the rapid rivers: in such wise each made prisoner by thy charms follows thee with desire, whither thou goest to lead it on.
Yes, throughout seas and mountains and sweeping rivers and leafy homes of birds and grassy plains, striking fond love into the breasts of all thou constrainest them each after its kind to continue their races with desire.
Since thou then art sole mistress of the nature of things and without thee nothing rises up into the divine borders of light, nothing grows to be glad or lovely, fain would I have thee for a helpmate in writing the verses which I essay to pen on the nature of things for our own son of the Memmii, whom thou, goddess, hast willed to have no peer, rich as he ever is in every grace.
Wherefore all the more, O lady, lend my lays an everliving charm.
Cause meanwhile the savage works of war to be lulled to rest throughout all seas and lands;
nam tu sola potes tranquilla pace iuvare
mortalis, quoniam belli fera moenera Mavors
armipotens regit, in gremium qui saepe tuum se
reiicit aeterno devictus vulnere amoris,
35 atque ita suspiciens tereti cervice reposta
pascit amore avidos inhians in te, dea, visus
eque tuo pendet resupini spiritus ore.
hunc tu, diva, tuo recubantem corpore sancto
circum fusa super, suavis ex ore loquellas
40 funde petens placidam Romanis, incluta, pacem;
nam neque nos agere hoc patriai tempore iniquo
possumus aequo animo nec Memmi clara propago
talibus in rebus communi desse saluti.
omnis enim per se divum natura necessest
45 immortali aevo summa cum pace fruatur
semota ab nostris rebus seiunctaque longe;
nam privata dolore omni, privata periclis,
ipsa suis pollens opibus, nihil indiga nostri,
nec bene promeritis capitur nec tangitur ira.
50 Quod super est, vacuas auris animumque sagacem
semotum a curis adhibe veram ad rationem,
ne mea dona tibi studio disposta fideli,
intellecta prius quam sint, contempta relinquas.
nam tibi de summa caeli ratione deumque
55 disserere incipiam et rerum primordia pandam,
unde omnis natura creet res, auctet alatque,
quove eadem rursum natura perempta resolvat,
quae nos materiem et genitalia corpora rebus
reddunda in ratione vocare et semina rerum
60 appellare suemus et haec eadem usurpare
corpora prima, quod ex illis sunt omnia primis.
Humana ante oculos foede cum vita iaceret
in terris oppressa gravi sub religione,
quae caput a caeli regionibus ostendebat
65 horribili super aspectu mortalibus instans,
primum Graius homo mortalis tollere contra
est oculos ausus primusque obsistere contra;
quem neque fama deum nec fulmina nec minitanti
murmure compressit caelum, sed eo magis acrem
70 inritat animi virtutem, effringere ut arta
naturae primus portarum claustra cupiret.
ergo vivida vis animi pervicit et extra
processit longe flammantia moenia mundi
atque omne immensum peragravit mente animoque,
75 unde refert nobis victor quid possit oriri,
quid nequeat, finita potestas denique cuique
qua nam sit ratione atque alte terminus haerens.
quare religio pedibus subiecta vicissim
opteritur, nos exaequat victoria caelo.
[30] for thou alone canst bless mankind with calm peace, seeing that Mavors lord of battle controls the savage works of war, Mavors who often flings himself into thy lap quite vanquished by the never-healing wound of love; and then with upturned face and shapely neck thrown back feeds with love his greedy sight gazing, goddess, open-mouthed on thee; and as backward he reclines, his breath stays hanging on thy lips While then, lady, he is reposing on thy holy body, shed thyself about him and above, and pour from thy lips sweet discourse, asking, glorious dame, gentle peace for the Romans.
For neither can we in our country’s day of trouble with untroubled mind think only of our work, nor can the illustrious offset of Memmius in times like these be wanting to the general weal.
For what remains to tell, apply to true reason un-busied ears and a keen mind withdrawn from cares, lest my gifts set out for you with steadfast zeal you abandon with disdain, before they are understood.
For I will essay to discourse to you of the most high system of heaven and the gods and will open up the first beginnings of things, out of which nature gives birth to all things and increase and nourishment, and into which nature likewise dissolves them back after their destruction.
These we are accustomed in explaining their ‘reason to call matter and begetting bodies of things and to name seeds of things and also to tern first bodies, because from them as first elements all things are.
When human life to view lay foully prostrate upon earth crushed down under the weight of religion, who showed her head from the quarters of heaven with hideous aspect lowering upon mortals, a man of Greece ventured first to lift up his mortal eyes to her face and first to withstand her to her face.
Him neither story of gods nor thunderbolts nor heaven with threatening roar could quell: they only chafed the more the eager courage of his soul, filling him with desire to be the first to burst the fast bars of nature’s portals.
Therefore the living force of his soul gained the day: on he passed far beyond the flaming walls of the world and traversed throughout in mind and spirit the immeasurable universe; whence he returns a conqueror to tell us what can, what cannot come into being; in short on what principle each thing has its powers defined, its deep-set boundary mark.
Therefore religion is put underfoot and trampled upon in turn; us his victory brings level with heaven.
80 Illud in his rebus vereor, ne forte rearis
impia te rationis inire elementa viamque
indugredi sceleris. quod contra saepius illa
religio peperit scelerosa atque impia facta.
Aulide quo pacto Triviai virginis aram
85 Iphianassai turparunt sanguine foede
ductores Danaum delecti, prima virorum.
cui simul infula virgineos circum data comptus
ex utraque pari malarum parte profusast,
et maestum simul ante aras adstare parentem
90 sensit et hunc propter ferrum celare ministros
aspectuque suo lacrimas effundere civis,
muta metu terram genibus summissa petebat.
nec miserae prodesse in tali tempore quibat,
quod patrio princeps donarat nomine regem;
95 nam sublata virum manibus tremibundaque ad aras
deductast, non ut sollemni more sacrorum
perfecto posset claro comitari Hymenaeo,
sed casta inceste nubendi tempore in ipso
hostia concideret mactatu maesta parentis,
100 exitus ut classi felix faustusque daretur.
tantum religio potuit suadere malorum.
Tutemet a nobis iam quovis tempore vatum
terriloquis victus dictis desciscere quaeres.
quippe etenim quam multa tibi iam fingere possunt
105 somnia, quae vitae rationes vertere possint
fortunasque tuas omnis turbare timore!
et merito; nam si certam finem esse viderent
aerumnarum homines, aliqua r
atione valerent
religionibus atque minis obsistere vatum.
110 nunc ratio nulla est restandi, nulla facultas,
aeternas quoniam poenas in morte timendum.
ignoratur enim quae sit natura animai,
nata sit an contra nascentibus insinuetur
et simul intereat nobiscum morte dirempta
115 an tenebras Orci visat vastasque lacunas
an pecudes alias divinitus insinuet se,
Ennius ut noster cecinit, qui primus amoeno
detulit ex Helicone perenni fronde coronam,
per gentis Italas hominum quae clara clueret;
[80] This is what I fear herein, lest haply you should fancy that you are entering on unholy grounds of reason and treading the path of sin; whereas on the contrary often and often that very religion has given birth to sinful and unholy deeds.
Thus in Aulis the chosen chieftains of the Danai, foremost of men, foully polluted with Iphianassa’s blood the altar of the Trivian maid.
Soon as the fillet encircling her maiden tresses shed itself in equal lengths down each cheek, and soon as she saw her father standing sorrowful before the altars and beside him the ministering priests hiding the knife and her countrymen at sight of her shedding tears, speechless in terror she dropped down on her knees and sank to the ground.
Nor aught in such a moment could it avail the luckless girl that she had first bestowed the name of father on the king.
For lifted up in the hands of the men she was carried shivering to the altars, not after due performance of the customary rites to be escorted by the clear-ringing bridal song, but in the very season of marriage, stainless maid mid the stain of blood, to fall a sad victim by the sacrificing stroke of a father, that thus a happy and prosperous departure might be granted to the fleet.
So great the evils to which religion could prompt! You yourself some time or other overcome by the terror-speaking tales of the seers will seek to fall away from us.
Ay indeed for how many dreams may they now imagine for you, enough to upset the calculations of life and trouble all your fortunes with fear! And with good cause; for if men saw that there was a fixed limit to their woes, they would be able in some way to withstand the religious scruples and threatenings of the seers.
As it is, there is no way, no means of resisting, since they must fear after death everlasting pains.
For they cannot tell what is the nature of the soul, whether it be born or on the contrary find its way into men at their birth, and whether it perish together with us when severed from us by death or visit the gloom of Orcus and wasteful pools or by divine decree find its way into brutes in our stead, as sang our Ennius who first brought down from delightful Helicon a crown of unfading leaf, destined to bright renown throughout Italian clans of men.
Delphi Complete Works of Lucretius Page 75