De Rerum Natura

Along with limbs and frame, even in the blood,

But rather as in a cavern all alone.

(Yet all the body duly throngs with sense.)

But public fact declares against all this:

For soul is so entwined through the veins,

The flesh, the thews, the bones, that even the teeth

Share in sensation, as proven by dull ache,

By twinge from icy water, or grating crunch

Upon a stone that got in mouth with bread.

Wherefore, again, again, souls must be thought

Nor void of birth, nor free from law of death;

Nor, if, from outward, in they wound their way,

Could they be thought as able so to cleave

To these our frames, nor, since so interwove,

Appears it that they're able to go forth

Unhurt and whole and loose themselves unscathed

From all the thews, articulations, bones.

But, if perchance thou thinkest that the soul,

From outward winding in its way, is wont

To seep and soak along these members ours,

Then all the more 'twill perish, being thus

With body fused- for what will seep and soak

Will be dissolved and will therefore die.

For just as food, dispersed through all the pores

Of body, and passed through limbs and all the frame,

Perishes, supplying from itself the stuff

For other nature, thus the soul and mind,

Though whole and new into a body going,

Are yet, by seeping in, dissolved away,

Whilst, as through pores, to all the frame there pass

Those particles from which created is

This nature of mind, now ruler of our body,

Born from that soul which perished, when divided

Along the frame.

Wherefore it seems that soul

Hath both a natal and funeral hour.

Besides are seeds of soul there left behind

In the breathless body, or not? If there they are,

It cannot justly be immortal deemed,

Since, shorn of some parts lost, 'thas gone away:

But if, borne off with members uncorrupt,

'Thas fled so absolutely all away

It leaves not one remainder of itself

Behind in body, whence do cadavers, then,

From out their putrid flesh exhale the worms,

And whence does such a mass of living things,

Boneless and bloodless, o'er the bloated frame

Bubble and swarm? But if perchance thou thinkest

That souls from outward into worms can wind,

And each into a separate body come,

And reckonest not why many thousand souls

Collect where only one has gone away,

Here is a point, in sooth, that seems to need

Inquiry and a putting to the test:

Whether the souls go on a hunt for seeds

Of worms wherewith to build their dwelling places,

Or enter bodies ready-made, as 'twere.

But why themselves they thus should do and toil

'Tis hard to say, since, being free of body,

They flit around, harassed by no disease,

Nor cold nor famine; for the body labours

By more of kinship to these flaws of life,

And mind by contact with that body suffers

So many ills. But grant it be for them

However useful to construct a body

To which to enter in, 'tis plain they can't.

Then, souls for self no frames nor bodies make,

Nor is there how they once might enter in

To bodies ready-made- for they cannot

Be nicely interwoven with the same,

And there'll be formed no interplay of sense

Common to each.

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