De Rerum Natura

Because of those discoveries divine

Renowned of old, exalted to the sky.

For when saw he that well-nigh everything

Which needs of man most urgently require

Was ready to hand for mortals, and that life,

As far as might be, was established safe,

That men were lords in riches, honour, praise,

And eminent in goodly fame of sons,

And that they yet, O yet, within the home,

Still had the anxious heart which vexed life

Unpausingly with torments of the mind,

And raved perforce with angry plaints, then he,

Then he, the master, did perceive that 'twas

The vessel itself which worked the bane, and all,

However wholesome, which from here or there

Was gathered into it, was by that bane

Spoilt from within,- in part, because he saw

The vessel so cracked and leaky that nowise

'T could ever be filled to brim; in part because

He marked how it polluted with foul taste

Whate'er it got within itself. So he,

The master, then by his truth-speaking words,

Purged the breasts of men, and set the bounds

Of lust and terror, and exhibited

The supreme good whither we all endeavour,

And showed the path whereby we might arrive

Thereunto by a little cross-cut straight,

And what of ills in all affairs of mortals

Upsprang and flitted deviously about

(Whether by chance or force), since nature thus

Had destined; and from out what gates a man

Should sally to each combat. And he proved

That mostly vainly doth the human race

Roll in its bosom the grim waves of care.

For just as children tremble and fear all

In the viewless dark, so even we at times

Dread in the light so many things that be

No whit more fearsome than what children feign,

Shuddering, will be upon them in the dark.

This terror then, this darkness of the mind,

Not sunrise with its flaring spokes of light,

Nor glittering arrows of morning can disperse,

But only nature's aspect and her law.

Wherefore the more will I go on to weave

In verses this my undertaken task.

And since I've taught thee that the world's great vaults

Are mortal and that sky is fashioned

Of frame e'en born in time, and whatsoe'er

Therein go on and must perforce go on

. . . . . .

The most I have unravelled; what remains

Do thou take in, besides; since once for all

To climb into that chariot' renowned

. . . . . .

Of winds arise; and they appeased are

So that all things again...

. . . . . .

Which were, are changed now, with fury stilled;

All other movements through the earth and sky

Which mortals gaze upon (O anxious oft

In quaking thoughts!), and which abase their minds

With dread of deities and press them crushed

Down to the earth, because their ignorance

Of cosmic causes forces them to yield

All things unto the empery of gods

And to concede the kingly rule to them.

For even those men who have learned full well

That godheads lead a long life free of care,

If yet meanwhile they wonder by what plan

Things can go on (and chiefly yon high things

Observed o'erhead on the ethereal coasts),

Again are hurried back unto the fears

Of old religion and adopt again

Harsh masters, deemed almighty,- wretched men,

Unwitting what can be and what cannot,

And by what law to each its scope prescribed,

Its boundary stone that clings so deep in Time.

Wherefore the more are they borne wandering on

By blindfold reason. And, Memmius, unless

From out thy mind thou spuest all of this

And casteth far from thee all thoughts which be

Unworthy gods and alien to their peace,

Then often will the holy majesties

Of the high gods be harmful unto thee,

As by thy thought degraded,- not, indeed,

That essence supreme of gods could be by this

So outraged as in wrath to thirst to seek

Revenges keen; but even because thyself

Thou plaguest with the notion that the gods,

Even they, the Calm Ones in serene repose,

Do roll the mighty waves of wrath on wrath;

Nor wilt thou enter with a serene breast

Shrines of the gods; nor wilt thou able be

In tranquil peace of mind to take and know

Those images which from their holy bodies

Are carried into intellects of men,

As the announcers of their form divine.

What sort of life will follow after this

'Tis thine to see. But that afar from us

Veriest reason may drive such life away,