Delphi Complete Works of Lucretius

by Titus Lucretius Carus

  paret et ad numen mentis momenque movetur.

  145 idque sibi solum per se sapit et sibi gaudet,

  cum neque res animam neque corpus commovet una.

  et quasi, cum caput aut oculus temptante dolore

  laeditur in nobis, non omni concruciamur

  corpore, sic animus nonnumquam laeditur ipse

  150 laetitiaque viget, cum cetera pars animai

  per membra atque artus nulla novitate cietur;

  verum ubi vementi magis est commota metu mens,

  consentire animam totam per membra videmus

  sudoresque ita palloremque existere toto

  155 corpore et infringi linguam vocemque aboriri,

  caligare oculos, sonere auris, succidere artus,

  [115] Now that you may know that the soul as well is in the limbs and that the body is not wont to have sense by any harmony, this is a main proof: when much of the body has been taken away, still life often stays in the limbs; and yet the same life, when a few bodies of heat have been dispersed abroad, and some air has been forced out through the mouth, abandons at once the veins and quits the bones: by this you may perceive that all bodies have not functions of like importance or alike uphold existence, but rather that those seeds which constitute wind and heat, cause life to stay in the limbs.

  Therefore vital heat and wind are within the body and abandon our frame at death.

  Since then the nature of the mind and that of the soul have been proved to be a part, as it were of the man, surrender the name of harmony, whether brought down to musicians from high Helicon, or whether rather they have themselves taken it from something else and transferred it to that thing which then was in need of a distinctive name; whatever it be, let them keep it: do you take in the rest of my precepts.

  Now I assert that the mind and the soul are kept together in close union and make up a single nature, but that the directing principle which we call mind and understanding is the head, so to speak ,and reigns paramount in the whole body.

  It has a fixed seat in the middle region of the breast: here throb fear and apprehension, about these spots dwell soothing joys; therefore here is the understanding or mind.

  All the rest of the soul disseminated through the whole body obeys and moves at the will and inclination of the mind.

  It by itself alone knows for itself, rejoices for itself, at times when the impression does not move either soul or body together with it.

  And as when some part of us, the head or the eye, suffers from an attack of pain, we do not feel the anguish at the same time over the whole body, thus the mind sometimes suffers pain by itself or is inspirited with joy, when all the rest of the soul throughout the limbs and frame is stirred by no novel sensation.

  But when the mind is excited by some more vehement apprehension, we see the whole soul feel in unison through all the limbs, sweats and paleness spread over the whole body, the tongue falter, the voice die away, a mist cover the eyes, the ears ring, the limbs sink under one;

  denique concidere ex animi terrore videmus

  saepe homines; facile ut quivis hinc noscere possit

  esse animam cum animo coniunctam, quae cum animi vi

  160 percussa est, exim corpus propellit et icit.

  Haec eadem ratio naturam animi atque animai

  corpoream docet esse; ubi enim propellere membra,

  corripere ex somno corpus mutareque vultum

  atque hominem totum regere ac versare videtur,

  165 quorum nil fieri sine tactu posse videmus

  nec tactum porro sine corpore, nonne fatendumst

  corporea natura animum constare animamque?

  praeterea pariter fungi cum corpore et una

  consentire animum nobis in corpore cernis.

  170 si minus offendit vitam vis horrida teli

  ossibus ac nervis disclusis intus adacta,

  at tamen insequitur languor terraeque petitus

  suavis et in terra mentis qui gignitur aestus

  inter dumque quasi exsurgendi incerta voluntas.

  175 ergo corpoream naturam animi esse necessest,

  corporeis quoniam telis ictuque laborat.

  Is tibi nunc animus quali sit corpore et unde

  constiterit pergam rationem reddere dictis.

  principio esse aio persuptilem atque minutis

  180 perquam corporibus factum constare. id ita esse

  hinc licet advertas animum, ut pernoscere possis.

  Nil adeo fieri celeri ratione videtur,

  quam si mens fieri proponit et inchoat ipsa;

  ocius ergo animus quam res se perciet ulla,

  185 ante oculos quorum in promptu natura videtur.

  at quod mobile tanto operest, constare rutundis

  perquam seminibus debet perquamque minutis,

  momine uti parvo possint inpulsa moveri.

  namque movetur aqua et tantillo momine flutat,

  190 quippe volubilibus parvisque creata figuris.

  at contra mellis constantior est natura

  et pigri latices magis et cunctantior actus:

  haeret enim inter se magis omnis materiai

  copia, ni mirum quia non tam levibus extat

  195 corporibus neque tam suptilibus atque rutundis.

  namque papaveris aura potest suspensa levisque

  cogere ut ab summo tibi diffluat altus acervus,

  at contra lapidum coniectum spicarumque

  noenu potest. igitur parvissima corpora pro quam

  200 et levissima sunt, ita mobilitate fruuntur;

  [157] in short we often see men drop down from terror of mind; so that anybody may easily perceive from this that the soul is closely united with the mind, and, when it has been smitten by the influence of the mind, forthwith pushes and strikes the body.

  This same principle teaches that the nature of the mind and soul is bodily; for when it is seen to push the limbs, rouse the body from sleep, and alter the countenance and guide and turn about the whole man, and when we see that none of these effects can take place without touch nor touch without body, must we not admit that the mind and the soul are of a bodily nature?

  Again you perceive that our mind in our body suffers together with the body and feels in unison with it.

  When a weapon with a shudder-causing force has been driven in and has laid bare bones and sinews within the body, if it does not take life, yet there ensues a faintness and a lazy sinking to the ground and on the ground the turmoil of mind which arises, and sometimes a kind of undecided inclination to get up.

  Therefore the nature of the mind must be bodily, since it suffers from bodily weapons and blows.

  I will now go on to explain in my verses of what kind of body the mind consists and out of what it is formed.

  First of all I say that it is extremely fine and formed of exceedingly minute bodies.

  That this is so you may, if you please to attend, clearly perceive from what follows: nothing that is seen takes place with a velocity equal to that of the mind when it starts some suggestion and actually sets it a-going; the mind therefore is stirred with greater rapidity than any of the things whose nature stands out visible to sight.

  But that which is so passing nimble, must consist of seeds exceedingly round and exceedingly minute, in order to be stirred and set in motion by a small moving power.

  Thus water is moved and heaves by ever so small a force, formed as it is of small particles apt to roll.

  But on the other hand the nature of honey is more sticky, its liquid more sluggish and its movement more dilatory; for the whole mass of matter coheres more closely, because sure enough it is made of bodies not so smooth fine and round.

  A breeze however gentle and light can force, as you may see, a high heap of poppy seed to be blown away from the top downwards; but on the other hand eurus itself cannot move a heap of stones.

  at contra quae cumque magis cum pondere magno

  asperaque inveniuntur, eo stabilita magis sunt.

  nunc igitur q
uoniamst animi natura reperta

  mobilis egregie, perquam constare necessest

  205 corporibus parvis et levibus atque rutundis.

  quae tibi cognita res in multis, o bone, rebus

  utilis invenietur et opportuna cluebit.

  Haec quoque res etiam naturam dedicat eius,

  quam tenui constet textura quamque loco se

  210 contineat parvo, si possit conglomerari,

  quod simul atque hominem leti secura quies est

  indepta atque animi natura animaeque recessit,

  nil ibi libatum de toto corpore cernas

  ad speciem, nihil ad pondus: mors omnia praestat,

  215 vitalem praeter sensum calidumque vaporem.

  ergo animam totam perparvis esse necessest

  seminibus nexam per venas viscera nervos,

  qua tenus, omnis ubi e toto iam corpore cessit,

  extima membrorum circumcaesura tamen se

  220 incolumem praestat nec defit ponderis hilum.

  quod genus est, Bacchi cum flos evanuit aut cum

  spiritus unguenti suavis diffugit in auras

  aut aliquo cum iam sucus de corpore cessit;

  nil oculis tamen esse minor res ipsa videtur

  225 propterea neque detractum de pondere quicquam,

  ni mirum quia multa minutaque semina sucos

  efficiunt et odorem in toto corpore rerum.

  quare etiam atque etiam mentis naturam animaeque

  scire licet perquam pauxillis esse creatam

  230 seminibus, quoniam fugiens nil ponderis aufert.

  Nec tamen haec simplex nobis natura putanda est.

  tenvis enim quaedam moribundos deserit aura

  mixta vapore, vapor porro trahit aëra secum;

  nec calor est quisquam, cui non sit mixtus et aër;

  235 rara quod eius enim constat natura, necessest

  aëris inter eum primordia multa moveri.

  iam triplex animi est igitur natura reperta;

  nec tamen haec sat sunt ad sensum cuncta creandum,

  nil horum quoniam recipit mens posse creare

  240 sensiferos motus, quae denique mente volutat.

  quarta quoque his igitur quaedam natura necessest

  adtribuatur; east omnino nominis expers;

  [199] Therefore bodies possess a power of moving in proportion to their smallness and smoothness; and on the other hand the greater weight and roughness bodies prove to have, the more stable they are.

  Since then the nature of the mind has been found to be eminently easy to move, it must consist of bodies exceedingly small smooth and round.

  The knowledge of which fact, my good friend, will on many accounts prove useful and be serviceable to you.

  The following fact too likewise demonstrates how fine the texture is of which its nature is composed, and how small the room is in which it can be contained, could it only be collected into one mass: soon as the untroubled sleep of death has gotten hold of a man and the nature of the mind and soul has withdrawn, you can perceive then no diminution of the entire body either in appearance or weight: death makes all good save the vital sense and heat.

  Therefore the whole soul must consist of very small seeds and be in woven through veins and flesh and sinews; inasmuch as after it has all withdrawn from the whole body, the exterior contour of the limbs preserves itself entire and not a tittle of the weight is lost.

  Just in the same way when the flavor of whine is gone or when the delicious aroma of a perfume has been dispersed into the air or when the savor has left some body, yet the thing itself does not therefore look smaller to the eye, nor does aught seem to have been taken from the weight, because sure enough many minute seeds make up the savors and the odor in the whole body of the several things.

  Therefore, again and again I say, you are to know that the nature of the mind and the soul has been formed of exceedingly minute seeds, since at its departure it takes away none of the weight.

  We are not however to suppose that this nature is single.

  For a certain subtle spirit mixed with heat quits men at death, and then the heat draws air along with it; there being no heat which has not air too mixed with it: for since its nature is rare, many first beginnings of air must move about through it.

  Thus the nature of the mind is proved to be threefold; and yet these things all together are not sufficient to produce sense; since the fact of the case does not admit that any of these can produce sense-giving motions and the thoughts which a man turns over in mind.

  Thus some fourth nature too must be added to these: it is altogether without name;

  qua neque mobilius quicquam neque tenvius extat

  nec magis e parvis et levibus ex elementis;

  245 sensiferos motus quae didit prima per artus.

  prima cietur enim, parvis perfecta figuris,

  inde calor motus et venti caeca potestas

  accipit, inde aër, inde omnia mobilitantur:

  concutitur sanguis, tum viscera persentiscunt

  250 omnia, postremis datur ossibus atque medullis

  sive voluptas est sive est contrarius ardor.

  nec temere huc dolor usque potest penetrare neque acre

  permanare malum, quin omnia perturbentur

  usque adeo ut vitae desit locus atque animai

  255 diffugiant partes per caulas corporis omnis.

  sed plerumque fit in summo quasi corpore finis

  motibus: hanc ob rem vitam retinere valemus.

  Nunc ea quo pacto inter sese mixta quibusque

  compta modis vigeant rationem reddere aventem

  260 abstrahit invitum patrii sermonis egestas;

  sed tamen, ut potero summatim attingere, tangam.

  inter enim cursant primordia principiorum

  motibus inter se, nihil ut secernier unum

  possit nec spatio fieri divisa potestas,

  265 sed quasi multae vis unius corporis extant.

  quod genus in quovis animantum viscere volgo

  est odor et quidam color et sapor, et tamen ex his

  omnibus est unum perfectum corporis augmen,

  sic calor atque aër et venti caeca potestas

  270 mixta creant unam naturam et mobilis illa

  vis, initum motus ab se quae dividit ollis,

  sensifer unde oritur primum per viscera motus.

  nam penitus prorsum latet haec natura subestque

  nec magis hac infra quicquam est in corpore nostro

  275 atque anima est animae proporro totius ipsa.

  quod genus in nostris membris et corpore toto

  mixta latens animi vis est animaeque potestas,

  corporibus quia de parvis paucisque creatast,

  sic tibi nominis haec expers vis, facta minutis

  280 corporibus, latet atque animae quasi totius ipsa

  proporrost anima et dominatur corpore toto.

  consimili ratione necessest ventus et aër

  et calor inter se vigeant commixta per artus

  atque aliis aliud subsit magis emineatque,

  285 ut quiddam fieri videatur ab omnibus unum,

  ni calor ac ventus seorsum seorsumque potestas

  aëris interemant sensum diductaque solvant.

  est etiam calor ille animo, quem sumit, in ira

  cum fervescit et ex oculis micat acrius ardor;

  [243] than it nothing exists more nimble or more fine, or of smaller or smoother elements: it first transmits the sense-giving motions through the frame; for it is first stirred, made up as it is of small particles; next the heat and the unseen force of the spirit receive the motions, then the air; then all things are set in action, the blood is stirred, every part of the flesh is filled with sensation; last of all the feeling is transmitted to the bones and marrow, whether it be one of pleasure or an opposite excitement.

  No pain however can lightly pierce thus far nor any sharp malady make its way in, without all things being so thoroughly disordered that no room is left for life and the parts of th
e soul fly abroad through all the pores of the body.

  But commonly a stop is put to these motions on the surface as it were of the body: for this reason we are able to retain life.

  Now though I would fain explain in what way these are mixed up together, by what means united, when they exert their powers, the poverty of my native speech deters me sorely against my will: yet will I touch upon them and in summary fashion to the best of my ability: the first-beginnings by their mutual motions are interlaced in such a way that, none of them can be separated by itself, nor can the function of any go on divided from the rest by any interval; but they are so to say the several powers of one body.

  Even so in any flesh of living creature you please without exception there is smell and some color and a savor, and yet out of all these is made up one single bulk of body.

  Thus the heat and the air and the unseen power of the spirit mixed together produce a single nature, together with that nimble force which transmits to them from itself the origin of motion; by which means sense-giving motion first takes its rise through the fleshly frame.

  For this nature lurks secreted in its inmost depths, and nothing in our body is farther beneath all ken than it, and more than this it is the very soul of the whole soul.

  Just in the same way as the power of the mind and the function of the soul are latent in our limbs and throughout our body, because they are each formed of small and few bodies: even so, you are to know, this nameless power made of minute bodies is concealed and is moreover the very soul so to say of the whole soul, and reigns supreme in the whole body.

  On a like principle the spirit and air and heat must, as they exert their powers, be mixed up together through the frame, and one must ever be more out of view or more prominent than another, that a single substance may be seen to be formed from the union of all, lest the heat and spirit apart by themselves and the power of the air apart by itself should destroy sense and dissipate it by their disunion.

  290 est et frigida multa, comes formidinis, aura,

  quae ciet horrorem membris et concitat artus;

  est etiam quoque pacati status aëris ille,

  pectore tranquillo fit qui voltuque sereno.

  sed calidi plus est illis quibus acria corda

  295 iracundaque mens facile effervescit in ira,

  quo genere in primis vis est violenta leonum,

  pectora qui fremitu rumpunt plerumque gementes