Lucretius (Titus Lucretius Carus, c. 99—c. 55 B.C.) was a Roman poet and the author of the philosophical epic De Rerum Natura (On the Nature of the Universe), a comprehensive exposition of the Epicurean world-view. “On the Nature of Things” was rediscovered in a monastic library in 1417 by Poggio Bracciolini, Stephen Greenblatt, in his 2011 Pulitzer Prize-winning book, “The Swerve: How the World Became Modern,” credits the work as being a founding document of the Renaissance.
Emma Woolerton, a science writer and former lecturer at Cambridge, wrote in The Guardian: “Lucretius (full name Titus Lucretius Carus) lived in the first half of the century BC, probably from 99 to 55 BC. He overlapped chronologically with the political titan Cicero (who had read and admired Lucretius's work), and wrote during the tumultuous times that led, in the period after his death, to the collapse of the Roman republic and the establishment of the Roman emperors. His only work is De Rerum Natura, a six-book poem of roughly 7,500 lines, the beauty and power of which inspired allusion (the most literary form of flattery) and outright tribute in his more famous Roman poetic successors, including Virgil and Ovid. He wrote in a register of Latin that was self-consciously poetic, with occasional use of archaic vocabulary, and in the metre that since Homer had been the rhythm of epic heroes. But his subject was not, as we might expect, war, love, myth or history; it was atomic physics. [Source: Emma Woolerton, The Guardian, January 21, 2013 ^^^]
According to the Internet Encyclopedia of Philosophy: “Very little is known of the poet’s life, though a sense of his character and personality emerges vividly from his poem. The stress and tumult of his times stands in the background of his work and partly explains his personal attraction and commitment to Epicureanism, with its elevation of intellectual pleasure and tranquility of mind and its dim view of the world of social strife and political violence. His epic is presented in six books and undertakes a full and completely naturalistic explanation of the physical origin, structure, and destiny of the universe. Included in this presentation are theories of the atomic structure of matter and the emergence and evolution of life forms – ideas that would eventually form a crucial foundation and background for the development of western science. In addition to his literary and scientific influence, Lucretius has been a major source of inspiration for a wide range of modern philosophers, including Gassendi, Bergson, Spencer, Whitehead, and Teilhard de Chardin.” [Source: Internet Encyclopedia of Philosophy (IEP) ]
Lucretius' “was an accomplished poet; he lived during the first century B.C. ; he was devoted to the teachings of Epicurus; and he apparently died before his magnum opus, De Rerum Natura, was completed. Almost everything else we know (or think we know) about this elusive figure is a matter of conjecture, rumor, legend, or gossip. Some scholars have imagined that this lack of information is the result of a sinister plot - a conspiracy of silence supposedly conducted by pious Roman and early Christian writers bent on suppressing the poet's anti-religious sentiments and materialist blasphemies. Yet perhaps more vexing for our understanding of Lucretius than any conspiracy of silence has been the single lurid item about his death that appears in a fourth century chronicle history by St. Jerome: ‘The poet Titus Lucretius is born. He was later driven mad by a love philtre and, having composed between bouts of insanity several books (which Cicero afterwards corrected), committed suicide at the age of 44.’ “Certainly the possibility that Lucretius (whose blistering, two hundred line denunciation of sexual love comprises one of the memorable highlights of the poem) may himself have fallen victim to a love potion is a superb irony. Unfortunately, there is not a shred of evidence to support the claim. Nor is it highly likely that Cicero (a skeptical-minded thinker with sympathies toward Stoicism) would have assisted to any large degree in the publication of an epic celebrating the Epicurean creed. As for the suggestion that Lucretius produced De Rerum Natura in lucid periods between intervals of raging insanity, the poem itself stands as a strong argument to the contrary. At the very least it must be considered improbable that a work of such scope and complexity, of such intellectual depth and sustained reasoning power, could have been the product of fitful composition and a diseased mind.
“Fortunately, even if we dismiss Jerome's account as little more than an edifying fable and resign ourselves to the absence of even a scrap of reliable biographical information on Lucretius, there is still one source we can turn to for valuable insights into the poet's character, personality, and habits of mind, and that is De Rerum Natura itself. For although the poem tells us almost nothing about the day to day affairs of Lucretius the man, it nevertheless furnishes a large and revealing portrait of Lucretius the poet, philosopher, social commentator, critic of religion, and observer of the world.
“Indeed one does not have to read very far into the poem to discover that not only is Lucretius a serious student of philosophy and science, but that above all he is a great poet of nature. He reveals himself as a lover of woods, fields, streams, and open spaces, acutely sensitive to the beauties of landscape and the march of seasons. He proves a keen observer of plants and animals and at least as knowledgeable and interested in crops, weather, soil, and horticulture as in the existence of gods or the motion of atoms. The preponderance of natural descriptions and images in the poem has led some readers to suppose that the author must have led some form of rural existence, perhaps as the owner of a country estate. True or not, it is clearly not the city, with its hurly-burly of commerce, money grubbing, social climbing, and political strife, but the quiet countryside with its contemplative retreats, solitude, and simple pleasures that inspires his poetry and (as was the case with his master Epicurus in his garden at Athens) his philosophical reveries.
“It is generally assumed that the poet, as his name implies, was a member of the aristocratic clan of the Lucretii. On the other hand, it is also possible that he was a former slave and freedman of that same noble family. Support for the idea of his nobility comes in part from his suave command of learning and the polished mastery of his style, but mostly from the easy and natural way (friend to friend, rather than subordinate to superior) in which he addresses Memmius, his literary patron and the addressee of the poem.
“Gaius Memmius was a Roman patrician who was at one time married to Sulla's daughter, Fausta. In 54 B.C. (one year after Lucretius' death), he stood for consul, but was defeated owing to an electoral violation, which he himself revealed but was afterwards condemned for. In 52 B.C. he went into exile at Athens, and it is unknown whether he ever returned to Rome. Lucretius dedicated his poem to him, and throughout the epic the poet is at pains to remind Memmius of the sweet rewards of the Epicurean lifestyle and the bitter tribulations of public life. No doubt it would have distressed the poet deeply to know that his chief literary sponsor, instead of following the lofty path to Epicurean tranquilitas, ended his career with a vain descent into the tarnishing world of power politics and personal ambition.
“Literary tradition has supplied Lucretius with a wife, Lucilla. However, except for a line or two in the poem suggesting the author's personal familiarity with marital discord and the bedroom practices of "our Roman wives" (4. 1277), there is no evidence that he himself was ever married.
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Websites on Ancient Rome: Internet Ancient History Sourcebook: Rome sourcebooks.fordham.edu ; Internet Ancient History Sourcebook: Late Antiquity sourcebooks.fordham.edu ; Forum Romanum forumromanum.org ;
“Outlines of Roman History” forumromanum.org; “The Private Life of the Romans” forumromanum.org|; BBC Ancient Rome bbc.co.uk/history; Perseus Project - Tufts University; perseus.tufts.edu ; Lacus Curtius penelope.uchicago.edu;
The Roman Empire in the 1st Century pbs.org/empires/romans;
The Internet Classics Archive classics.mit.edu ;
Bryn Mawr Classical Review bmcr.brynmawr.edu;
De Imperatoribus Romanis: An Online Encyclopedia of Roman Emperors roman-emperors.org;
British Museum ancientgreece.co.uk; Oxford Classical Art Research Center: The Beazley Archive beazley.ox.ac.uk ;
Metropolitan Museum of Art metmuseum.org/about-the-met/curatorial-departments/greek-and-roman-art;
The Internet Classics Archive kchanson.com ;
Cambridge Classics External Gateway to Humanities Resources web.archive.org/web; Internet Encyclopedia of Philosophy iep.utm.edu;
Stanford Encyclopedia of Philosophy plato.stanford.edu; Ancient Rome resources for students from the Courtenay Middle School Library web.archive.org ; History of ancient Rome OpenCourseWare from the University of Notre Dame /web.archive.org ; United Nations of Roma Victrix (UNRV) History unrv.com
Italy during the First Century B.C.
According to the Internet Encyclopedia of Philosophy: “For the most part, the forty-four years of Lucretius' lifetime was a period of nearly non-stop violence: a time of civil wars, grueling overseas campaigns, political assassinations, massacres, revolts, conspiracies, mass executions, and social and economic chaos. Even a brief chronology of the times paints a grim picture of devastation, with each decade bearing witness to some new disturbance or uprising: [Source: Internet Encyclopedia of Philosophy (IEP) ]
“100 B.C. : riots erupt in the streets of Rome; two public officials, the tribune L. Appuleius Saturninus and praetor C. Servilius Glaucia, are murdered. 91 B.C. : the so-called Social War (between Rome and her Italian allies) breaks out. No sooner is this bitter struggle ended (88 B.C.) than Lucius Cornelius Sulla, a ruthless politician and renegade army commander, marches on Rome, and an even more convulsive and bloody Civil War begins. 82 B.C. : Sulla becomes dictator. His infamous proscription results in the arrest and execution of more than 4000 leading citizens, including 40 senators. 71 B.C. : Spartacus' massive slave revolt (involving an army of 90,000 former slaves and outlaws) is finally put down by Cassius and Pompey. More than 6000 of the captured rebels are crucified and their bodies left for display along the Appian Way. 62 B.C. : Defeat and death of Catiline. By this point in his career this former lieutenant of Sulla had become a living plague upon Roman politics and a virtual byword for scandal, intrigue, conspiracy, demagoguery, and vain ambition.
“Such was Rome from the rise of Sulla to the fall of Catiline, a period of seemingly endless bloodshed and civil unrest. With such a background, it is little wonder that the precepts of Epicurus - with their emphasis on contemplative pursuits and quiet pleasures and severe strictures against ambition, fame, and the world of politics - struck a responsive chord in the heart of a young Roman poet. To a sensitive intellectual like Lucretius, the teachings of Epicurus must have had the force of a philosophical revelation. In this respect, it is noteworthy (and ironic) that throughout De Rerum Natura whenever the poet writes about Epicurus he praises him not simply as a great teacher and brilliant philosopher, but virtually as a kind of oracle and even a god. Meanwhile, he seems to have viewed his own role as that of an Epicurean evangelist: he is a poetic apostle dedicated to spreading the master's gospel of liberation from the bondage of superstition and error, of inner peace attained through the study of philosophy and the enjoyment of modest pleasures.
Lucretius' Personality and Outlook
According to the Internet Encyclopedia of Philosophy: “Unlike his hero Epicurus, who had a reputation for being gentle and self-effacing, Lucretius' excitable personality springs vividly from his pages. Though naturally passionate and intellectually contentious, he also reveals himself as reflective and prone to melancholy. Like his master, he detests war, strife, and social tumult and favors a life quietly devoted to sweet friendship (suavis amicitia) and intellectual pleasures. [Source: Internet Encyclopedia of Philosophy (IEP) ]
“At the beginning of Book 2 of his poem, the poet compares the prospect of a person armed with the insights of Epicurus to that of a secure spectator looking down upon a scene of strife:
Pleasant it is, when over the great sea the winds shake the waters,
To gaze down from shore on the trials of others;
Not because seeing other people struggle is sweet to us,
But because the fact that we ourselves are free from such ills strikes us as pleasant.
Pleasant it is also to behold great armies battling on a plain,
When we ourselves have no part in their peril.
But nothing is sweeter than to occupy a lofty sanctuary of the mind,
Well fortified with the teachings of the wise,
Where we may look down on others as they stumble along,
Vainly searching for the true path of life. . . . (2. 1-10)
“This idea of philosophy as a private citadel or quiet refuge in a world of anxiety and turmoil, or of some form of contemplation as the true path to enlightenment, has been a recurrent theme in world literature from the Buddha to Boethius, from Socrates to Schopenhauer. The idea is a central component of Epicurean doctrine and a favorite theme and image of Lucretius, whose characteristic vantage point throughout the poem is that of a critical observer above the fray. As narrator, he stands aloof, a scornful yet at the same time sympathetic witness to mankind's dark strivings and tribulations:
Lo, see them: contending with their wits, fighting for precedence,
Struggling night and day with unending effort,Climbing, clawing their way up the pinnacles of wealth and power.
O miserable minds of men! O blind hearts!
In what darkness, among how many perils,
You pass your short lives! Do you not see
That our nature requires only this:
A body free from pain, and a mind, released from worry and fear,
Free to enjoy feelings of delight? (2. 11-19.)
“Like his master, Lucretius obviously feels that the true purpose of moral philosophy is not merely to diagnose human miseries; but to heal them.
Epicureanism and Lucretius on Epicurus
According to the Internet Encyclopedia of Philosophy: “From the very start of the poem, and especially in the opening lines of Book 3 (a ringing tribute to Epicurus), Lucretius makes it clear that his main purpose is not so much to display his own talents as to render accurately in a suitably sublime style the glorious philosophy of his master:
O you who out of the vast darkness were the first to raise
A shining light, illuminating the blessings of life,
O glory of the Grecian race, it is you I follow,
Tracing in your clearly marked footprints my own firm steps,
Not as a contending rival, but out of love, for I yearn to imitate you.
For why should the swallow vie with the swan?
Why should a young kid on spindly limbs
Dare to match strides with a mighty steed? (3. 1-8.)
“The poetry, Lucretius keeps reminding his readers, is secondary, a sugar coating to sweeten Epicurus' healing medicine. The Epicurean system is what is important, and the poet pledges all his skill to presenting it as clearly, as faithfully, and as persuasively as possible. In his view nothing less than universal enlightenment and the liberation of mankind is at stake. “Reduced to its simplest level, the goal of Epicurus’ teaching was to free humanity from needless cares and anxieties (especially the fear of death) . By furnishing a complete explanation of the origin and structure of the universe, he sought to open men's eyes to a true understanding of their condition and liberate them from ignorant fears and superstitions. Though by all accounts he was a voluminous writer, only a tiny fraction of his original output has survived, with the result that Lucretius' poem has served as one of the primary vehicles for conveying his thought.
“The Epicurean system consists of three linked components: Physics, Ethics, and Canonic. These three elements are designed to be interdependent, each one supposedly uniting with and reinforcing the other two. (To cite just one example, Epicurus' physics supposedly validates both the existence of free will and the fact that the soul disintegrates with the body, ideas that are crucial to Epicurean ethics. The canonic claims to validate the authority and reliability of sensation, which in turn serves as a basis for Epicurean physical theories and ethical views relating to pleasure and pain.) In actual fact, however, the three components are quite separable, and it is certainly possible, for example, to accept Epicurus' ethical doctrines while entirely denying his canonic teachings and physics. [Source: Internet Encyclopedia of Philosophy (IEP) ]
Diogenes Laërtius wrote: Epicurus’ philosophy “is divided into three parts—Canonics, Physics, Ethics. Canonics [canon=“measure”, hence canonics as the measure or standard of truth, or what is now called epistemology] forms the introduction to the system and is contained in a single work entitled The Canon. The physical part includes the entire theory of nature; it is contained in the thirty-seven books Of Nature and, in a summary form, in the letters. The ethical part deals with the facts of choice and aversion: this may be found in the books On Human Life, in the letters, and in his treatise Of the End. [Source: Diogenes Laërtius: “The Lives and Opinions of Eminent Philosophers Book X; Epicurus”, A.D. early 3rd century, translated by C.D. Yonge (London: George Bell & Sons, 1895)]
“The usual arrangement, however, is to conjoin canonics with physics, and the former they call the science which deals with the standard and the first principle, or the elementary part of philosophy, while physics proper, they say, deals with becoming and perishing and with nature; ethics, on the other hand, deals with things to be sought and avoided, with human life and with the ultimate end. They reject dialectic as superfluous; holding that in their inquiries the physicists should be content to employ the ordinary terms for things.”
Lucretius as a Philosopher
According to the Internet Encyclopedia of Philosophy: “Critics universally recognize Lucretius as a major poet and the author of one of the great classics of world literature. But in part because of his accepted role as a spokesperson for Epicureanism rather than an originator, it has been more difficult to assess his merit as a philosopher.
“In this respect, it is noteworthy that at least two important philosophers have voiced strong support for Lucretius' status as a philosophical innovator and original thinker. In 1884, while still a young faculty member at the Blaise Pascal Lycee in Paris, the French philosopher Henri Bergson (1859-1941) published an edition of De Rerum Natura with notes, commentary, and an accompanying critical essay. Throughout this work, Bergson commends Lucretius not only as a poet of genius, but also as an inspired and "singularly original" thinker. In particular, he points out that in his view the poet's instinctive grasp of the physical operations of nature and his comprehensive, truly scientific world-view exceed anything found in the theories of Democritus and Epicurus. [Source: Internet Encyclopedia of Philosophy (IEP) ]
“The Spanish poet and Harvard philosopher George Santayana (1863-1952) held a similarly high opinion of Lucretius' power as a scientific thinker. Democritus and Epicurus, he argues, are mere sketch artists who offer no more than bare hints and vague outlines of a thoroughly imagined and truly scientifically conceived universe. It thus remained for the deeper, more visionary poet not just to flesh out their rough drafts in fine words, but in essence to actually create and give body to the entire Epicurean system. In Santayana's view, Epicurus was but a supplier of half-baked ideas; it was Lucretius who was the true creator of scientific materialism and the real founder of Epicureanism.
“Hyperbole aside, what both Bergson and Santayana are pointing to is the frequently underrated and misunderstood role of imagination in the production of almost all major systems of philosophy. Great philosophers from Plato and Aristotle to Kant and Nietzsche (and Bergson himself) have never been simply logic mills or thinking machines, but bold thinkers with an imaginative "feel" for abstract reality. In this respect, even if we dismiss the assessments of Bergson and Santayana as extravagant, we can still accept Lucretius as a bona fide philosopher and not just as a poetical embellisher and interpreter.
“Of all Lucretius' intellectual strengths, perhaps none is more characteristic or stands out more impressively than his hard, clear commitment to naturalism. Throughout the poem he consistently attacks supernatural explanations of phenomena and resists the temptation to give in to some form of natural religion or "scientific" supernaturalism. The world, he argues, was not created by divine intelligence, nor is it imbued with any form of mind or purpose. Instead, it must be understood as an entirely natural phenomenon, the outcome of a random (though statistically inevitable and lawful) process. In short, whatever happens in the universe is not the product of design, but part of an ongoing sequence of purely physical events.
“Lucretius' principal philosophical shortcoming is that not only will he occasionally follow Epicurean doctrine to the point of absurdity (e.g., the supposedly tiny size of the sun and moon) but he will also introduce logical fallacies or scientific errors of his own (such as his claim that the atoms travel faster than light - 2. 144ff.). As Bergson points out, these howlers can usually be attributed to the defective method of ancient science, which, because it did not require that hypotheses be confirmed by experimentation, allowed even the wildest conjectures to pass as plausible truths. One further problem is that, for all his reliance on naturalistic explanations and his attempted reduction of metaphysics to physics, Lucretius at times seems to back away, if only ever so slightly, from a purely materialist world view. Indeed in his effusive descriptions of the creative power of nature, effectively symbolized by the figure of Venus, he seems almost (like Bergson) to postulate an immaterial life-force surging through the universe and operating above or beyond raw nature. To read this romantic streak into him is clearly a mistake. Lucretius remains a thorough-going naturalist. Yet when his verse is in high gear, one almost gets the impression that somewhere inside this staunchly scientific, fiercely anti-religious poet there is a romantic nature-worshipper screaming to get out.
According to the Internet Encyclopedia of Philosophy: Every philosopher has strengths and weaknesses; those of Lucretius are conspicuous. In addition to his powerful imagination, his main strength (not surprisingly) is his verbal skill and force of expression. He is one of the most quotable of philosophers, with a flair for striking images and tightly packed statements. A few samples:
On superstition: "So powerful is religion at persuading to evil." 1. 101.
“On luxuries: "Hot fevers do not depart your body more quickly
If you toss about on pictured tapestries or rich purple coverlets
Than if you lie sick under a poor man's blanket." 2. 34-36.
On life without philosophy: "All life is a struggle in the dark." 2. 54.
"After a while the life of a fool is hell on earth." 3. 1023.
On new truths: "No fact is so obvious that it does not at first produce wonder,
Nor so wonderful that it does not eventually yield to belief." 2. 1026-27.
On reason: "Such is the power of reason to overcome inborn vices
That nothing prevents our living a life worthy of gods." 3. 321-22.
“On the language of love:
"We say a foul, dirty woman is 'sweetly disordered,'
If she is green-eyed, we call her 'my little Pallas';
If she's flighty and tightly strung, she’s 'a gazelle’;
A squat, dumpy dwarf is 'a little sprite,'
While a hulking giantess is 'divinely statuesque.'
If she stutters or lisps, she speaks 'musically.'
If she's dumb, she’s 'modest’; and if she’s hot-tempered
And a chatterbox, she's 'a ball of fire.’
When she's too skinny to live, she’s 'svelte,’
And she's 'delicate’ when she’s dying of consumption. . .
It would be wearisome to run through the whole list." 4. 1159-1171.
Lucretius’s Influence and Legacy
According to the Internet Encyclopedia of Philosophy: “Lucretius' literary influence has been long-lasting and widespread, especially among poets with epic ambitions or cosmological interests, from Virgil and Milton to Whitman and Wordsworth. Not surprisingly, as one of the main proponents and principal sources of Epicurean thought, his philosophical influence has also been considerable. The extent of his communication with and influence on his contemporaries, including other Epicurean writers, is not known. What is known is that by the end of the first century A.D. De Rerum Natura was hardly read and its author had already begun a long, slow descent into philosophical oblivion. It was not until the Renaissance, with the recovery of lost Lucretian manuscripts, that a true revival of the poet became possible.
“It is probably an exaggeration to say that the restoration and study of Lucretius' poem was crucial to the rise of Renaissance "new philosophy" and the birth of modern science. On the other hand, one must not ignore its importance as a spur to innovative sixteenth- and seventeenth-century scientific thought and cosmological speculation. Greek atomism and Lucretius' account of the universe as an infinite, lawfully integrated whole provided an important background stimulus not only for Newtonian science, but also (if only in a negative or contrary way) for Spinoza's pantheism and Leibniz’s monadology.
“Lucretius' influence on early modern thought is most directly visible in the work of the French scientist and neo-Epicurean philosopher Pierre Gassendi (1592-1655). In 1649 Gassendi published his Syntagma Philosophiae Epicuri, a theoretical refinement and elaboration of Epicurean science. A Catholic priest with a remarkably independent mind, Gassendi seemingly had no problem reconciling his personal philosophical commitment to atomism and materialism with his Christian beliefs in the immortality of the soul and the doctrine of divine providence.
“Every modern reader of De Rerum Natura has been struck by the extent to which Lucretius seems to have anticipated modern evolutionary theories in the fields of geology, biology, and sociology. However, to acknowledge this connection is not to say that the poet deserves accredited status as some kind of scientific "evolutionist" or pre-Darwinian precursor. It is merely to point out that, however we choose to define and evaluate its influence, De Rerum Natura was from the 17th century onward a massive cultural presence and hence a ready source of evolutionary ideas. The poem formed part of the cultural heritage and intellectual background of virtually every evolutionary theorist in Europe from Lamarck to Herbert Spencer (whose hedonistic ethics also owed a debt to the poet) - including (though he claimed never to have read Lucretius' epic) Darwin himself.
“Bergson's early study of Lucretius obviously played an important role in the foundation and development of his own philosophy. In 1907 Bergson published Creative Evolution, outlining his bold, new vitalistic theory of evolution, in opposition to both the earlier vitalism of Lamarck and the naturalism of Darwin, and Spencer. It is hard not to see in the French philosophers' concept of the élan vital a powerful life force akin to and strongly influenced by the immortal Venus of his great Latin predecessor. Bergson's evolutionary philosophy influenced the later "process" philosophy of Alfred North Whitehead (1861-1947) and the teleological scientific theories of Pierre Teilhard de Chardin (1881-1955), with the interesting result that it is possible to trace out a fairly direct, if unlikely, line of descent from Greek atomism through the pagan anti-spiritualist Lucretius to the Catholic naturalist Gassendi and then on, via the Jewish-Catholic Bergson, to the highly abstract theism of Whitehead and the "spiritualized" evolutionism of Father Teilhard. That Lucretius' ideas wound up two thousand years after his death influencing those of a godly British mathematical theorist and a highly original and even eccentric French scientist-priest is remarkable testimony to their durability, adaptability, and persuasive power.
De Rerum Natura (“On the Nature of Things”)
Emma Woolerton, a science writer and former lecturer at Cambridge, wrote in The Guardian: Lucretius’s “only work is De Rerum Natura, a six-book poem of roughly 7,500 lines, the beauty and power of which inspired allusion (the most literary form of flattery) and outright tribute in his more famous Roman poetic successors, including Virgil and Ovid. He wrote in a register of Latin that was self-consciously poetic, with occasional use of archaic vocabulary, and in the metre that since Homer had been the rhythm of epic heroes. But his subject was not, as we might expect, war, love, myth or history; it was atomic physics. [Source:Emma Woolerton, The Guardian, January 21, 2013 ^^^]
“The title of his work reveals the ambition: De Rerum Natura is variously translated as "The nature of things", "On the nature of things" and "On the nature of the universe", a poem to explain the entire world around us. The choice of poetry as a medium for discussing and (as is Lucretius's stated aim) teaching physics might seem bizarre to us, but Lucretius did have some precedent in the pre-Socratic philosophers, who tried to explain the physics of the world, as several wrote in verse; most notably (for Lucretius), Empedocles had written a work, On Nature, setting out his physical theory (he believed everything was made from the four elements). The idea of a Latin poem about atomic physics jars us, however, not just because we don't naturally associate physics with verse, but because when someone mentions atoms, we tend to think of large hadron colliders rather than togas. ^^^
“Several centuries before Lucretius was writing, however, some Greek thinkers had come to the conclusion that, if the world were actually to be able to exist as we perceive it, it would need to be made of some form of microscopic stuff that was in some way permanent. Atom literally means "indivisible"; Democritus and Leucippus first set out the idea of indivisible things (in response to ideas about the seeming paradoxes of divisibility most famously proposed by Zeno) in the 5th century BC. During the period that saw Alexander the Great rise to power, a Greek called Epicurus adopted and adapted that atomic theory for a very specific purpose: the promotion of human happiness. ^^^
“"Epicurean" is a word that to modern ears implies (if anything) behaviour we don't tend to connect with modern physics: epicurean.com, for example, is "For food and wine lovers", and calling someone an Epicurean has, since at least the time of Milton, meant calling them an indulgent pleasure seeker to some degree. That meaning comes from the fact that Epicurus's philosophy is, at its heart, a hedonistic, or pleasure-seeking, creed; however, Epicurus believed that the greatest pleasure was simply to be free from mental distress, and that the surefire route to such a de-stressed soul was understanding atomic physics. ^^^
“Lucretius tells us that Epicurus's belief in the human need for science was rooted in compassion: he looked around and saw a world full of people cringing in fear and dread of the wrath of the gods, as expressed via random phenomena such as lightning and earthquakes, which he aimed to teach them were in fact purely natural disasters (the legal shorthand "act of god" would have had his hackles rising). It was to appease that soul-crushing fear that Epicurus turned the atomic theory of Democritus and Leucippus into a means to provide a physics-based rationale of the world around us: if we understand the physics, we will see that we have nothing to fear from the gods. Epicureans were not atheists, but believed that the gods had no interest in humanity or our world. Lucretius' mission is to explain that physics in beautiful poetry, to make it more understandable and more palatable to his readership than its occasional philosophical obscurity might otherwise be. ^^^
Richard Feynman said that the sentence that contained the most scientific information in the fewest words was "all things are made of atoms". De Rerum Natura gives us that basic of physics, and a lot more besides: refutations of rival theories, explanations of mirrors and magnets, reasons not to fear death, some strong words about the folly of love, a mini-survey of human history and a range of causes for celestial and meteorological phenomena. Lucretius shows us the existence of invisible particles via the visible reality of the world around us, bombarding his reader with arguments and examples, to bring us what he believes is the truth of the universe and the key to contentment. ^^^
Outline of De Rerum Natura
According to the Internet Encyclopedia of Philosophy: “De Rerum Natura is an epic in six books and is expertly organized to provide both expository clarity as well as powerful narrative and lyric effects. In one respect, the poem represents the unfolding of a complex philosophical argument, and in many places the poet is challenged to explain abstract and often extremely prosaic technical material in a lucid and lively way. (At times during the poem he complains about the relative poverty of Latin as a philosophical medium compared to the technical richness of Greek.) At the same time, he must be careful not to overwhelm or upstage his philosophical presentation with a surplus of brilliant literary devices and gaudy stylistic displays. [Source: Internet Encyclopedia of Philosophy (IEP) ]
“The basic organization is as follows: Book 1: The poem begins with a justly famous invocation to Venus (the poet's symbol for the forces of cohesion, integration, and creative energy in the universe). Presented as a kind of life principle, the Lucretian Venus is associated with the figure of Love (Gr. philia , the unifying or binding force in the philosophy of Empedocles, and also identified with her mythical role as Venus Genetrix, the patron goddess and mother of the Roman people. In the remainder of the book the poet begins the work of explaining the Epicurean system and refuting the systems of other philosophers. He starts by setting forth the major principles of Epicurean physics and cosmology, including atomism, the infinity of the universe, and the existence of matter and void.
“Book 2. This book begins with a lyric passage celebrating the "serene sanctuaries" of philosophy and lamenting the condition of those poor human beings who struggle vainly outside its protective walls. The poet explains atomic motion and shapes and argues that the atoms do not have secondary qualities (color, smell, heat, moisture, etc.).
“Book 3. After a glowing opening apostrophe to Epicurus ("O glory of the Greeks!"), the poet proceeds with an extended explanation and proof of the materiality - and mortality – of the mind and soul. This explanation culminates in the climactic declaration, "Nil igitur mors est ad nos. . ." ("Therefore death is nothing to us."), a stark, simple statement which effectively epitomizes the main message and central doctrine of Epicureanism.
“Book 4. Following introductory verses on the art of didactic poetry, this book begins with a full account of Epicurus' theory of vision and sensation. It concludes with one of Lucretius' greatest passages of verse, his famous (and caustic) analysis of the biology and psychology of sexual love.
“Book 5. Lucretius begins this book with another tribute to the genius of Epicurus, whose heroic intellectual achievements, it is argued, exceed even the twelve labors of Hercules. The remainder of the book is devoted to a full account of Epicurean cosmology and sociology, with the poet explaining the stages of life on earth and the origin and development of civilization. This book includes the remarkable passage (837-886) in which the poet offers his own evolutionary hypothesis on the proliferation and extinction of life forms.
“Book 6. Though partly unfinished, this book contains some of Lucretius' greatest poetry, with effective technical explanations of meteorological and geologic phenomena and vivid descriptions of thunderstorms, lightning, and volcanic eruptions. The poem closes with a horrifying account of the great plague of Athens (430 B.C.), a grim reminder of universal mortality.
Lucretius: On the Nature of Things (De Rerum Natura)
Lucretius “On the Nature of Things” begins:
“Mother of Rome, delight of Gods and men,
Dear Venus that beneath the gliding stars
Makest to teem the many-voyaged main
And fruitful lands- for all of living things
Through thee alone are evermore conceived,
Through thee are risen to visit the great sun-
Before thee, Goddess, and thy coming on,
Flee stormy wind and massy cloud away,
For thee the daedal Earth bears scented flowers,
For thee waters of the unvexed deep
Smile, and the hollows of the serene sky
Glow with diffused radiance for thee!
For soon as comes the springtime face of day,
And procreant gales blow from the West unbarred,
First fowls of air, smit to the heart by thee,
Foretoken thy approach, O thou Divine,
And leap the wild herds round the happy fields
Or swim the bounding torrents. Thus amain,
Seized with the spell, all creatures follow thee
Whithersoever thou walkest forth to lead,
And thence through seas and mountains and swift streams,
Through leafy homes of birds and greening plains,
Kindling the lure of love in every breast, [Source: Lucretius “On the Nature of Things”, 50 B.C., translated by William Ellery Leonard, MIT]
Thou bringest the eternal generations forth,
Kind after kind. And since 'tis thou alone
Guidest the Cosmos, and without thee naught
Is risen to reach the shining shores of light,
Nor aught of joyful or of lovely born,
Thee do I crave co-partner in that verse
Which I presume on Nature to compose
For Memmius mine, whom thou hast willed to be
Peerless in every grace at every hour-
Wherefore indeed, Divine one, give my words
Immortal charm. Lull to a timely rest
O'er sea and land the savage works of war,
For thou alone hast power with public peace
To aid mortality; since he who rules
The savage works of battle, puissant Mars,
How often to thy bosom flings his strength
O'ermastered by the eternal wound of love-
And there, with eyes and full throat backward thrown,
Gazing, my Goddess, open-mouthed at thee,
Pastures on love his greedy sight, his breath
Hanging upon thy lips. Him thus reclined
Fill with thy holy body, round, above!
Pour from those lips soft syllables to win
Peace for the Romans, glorious Lady, peace!
“For in a season troublous to the state
Neither may I attend this task of mine
With thought untroubled, nor mid such events
The illustrious scion of the Memmian house
Neglect the civic cause.
Whilst human kind
Throughout the lands lay miserably crushed
Before all eyes beneath Religion- who
Would show her head along the region skies,
Glowering on mortals with her hideous face-
A Greek it was who first opposing dared
Raise mortal eyes that terror to withstand,
Whom nor the fame of Gods nor lightning's stroke
Nor threatening thunder of the ominous sky
Abashed; but rather chafed to angry zest
His dauntless heart to be the first to rend
The crossbars at the gates of Nature old.
And thus his will and hardy wisdom won;
And forward thus he fared afar, beyond
The flaming ramparts of the world, until
He wandered the unmeasurable All.
“Whence he to us, a conqueror, reports
What things can rise to being, what cannot,
And by what law to each its scope prescribed,
Its boundary stone that clings so deep in Time.
Wherefore Religion now is under foot,
And us his victory now exalts to heaven.
I know how hard it is in Latian verse
To tell the dark discoveries of the Greeks,
Chiefly because our pauper-speech must find
Strange terms to fit the strangeness of the thing;
Yet worth of thine and the expected joy
Of thy sweet friendship do persuade me on
To bear all toil and wake the clear nights through,
Seeking with what of words and what of song
I may at last most gloriously uncloud
For thee the light beyond, wherewith to view
The core of being at the centre hid.
And for the rest, summon to judgments true,
Unbusied ears and singleness of mind
Withdrawn from cares; lest these my gifts, arranged
For thee with eager service, thou disdain
Before thou comprehendest: since for thee
I prove the supreme law of Gods and sky,
And the primordial germs of things unfold,
Whence Nature all creates, and multiplies
And fosters all, and whither she resolves
Each in the end when each is overthrown.
This ultimate stock we have devised to name
Procreant atoms, matter, seeds of things,
Or primal bodies, as primal to the world.
Lucretius: On the Nature of Things: Substance Is Eternal
In a section called “Substance Is Eternal,” Lucretius writes:
“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,
Which, teaching us, hath this exordium:
Nothing from nothing ever yet was born.
Fear holds dominion over mortality
Only because, seeing in land and sky
So much the cause whereof no wise they know,
Men think Divinities are working there.
Meantime, when once we know from nothing still
Nothing can be create, we shall divine
More clearly what we seek: those elements
From which alone all things created are,
And how accomplished by no tool of Gods.
Suppose all sprang from all things: any kind
Might take its origin from any thing,
No fixed seed required. Men from the sea
Might rise, and from the land the scaly breed,
And, fowl full fledged come bursting from the sky;
The horned cattle, the herds and all the wild
Would haunt with varying offspring tilth and waste;
Nor would the same fruits keep their olden trees,
But each might grow from any stock or limb
By chance and change. Indeed, and were there not [Source: Lucretius “On the Nature of Things”, 50 B.C., translated by William Ellery Leonard, MIT]
“For each its procreant atoms, could things have
Each its unalterable mother old?
But, since produced from fixed seeds are all,
Each birth goes forth upon the shores of light
From its own stuff, from its own primal bodies.
And all from all cannot become, because
In each resides a secret power its own.
Again, why see we lavished o'er the lands
At spring the rose, at summer heat the corn,
The vines that mellow when the autumn lures,
If not because the fixed seeds of things
At their own season must together stream,
And new creations only be revealed
When the due times arrive and pregnant earth
Safely may give unto the shores of light
Her tender progenies? But if from naught
Were their becoming, they would spring abroad
Suddenly, unforeseen, in alien months,
With no primordial germs, to be preserved
From procreant unions at an adverse hour.
Nor on the mingling of the living seeds
Would space be needed for the growth of things
Were life an increment of nothing: then
The tiny babe forthwith would walk a man,
And from the turf would leap a branching tree-
Wonders unheard of; for, by Nature, each
Slowly increases from its lawful seed,
And through that increase shall conserve its kind.
“Whence take the proof that things enlarge and feed
From out their proper matter. Thus it comes
That earth, without her seasons of fixed rains,
Could bear no produce such as makes us glad,
And whatsoever lives, if shut from food,
Prolongs its kind and guards its life no more.
Thus easier 'tis to hold that many things
Have primal bodies in common (as we see
The single letters common to many words)
Than aught exists without its origins.
Moreover, why should Nature not prepare
Men of a bulk to ford the seas afoot,
Or rend the mighty mountains with their hands,
Or conquer Time with length of days, if not
Because for all begotten things abides
The changeless stuff, and what from that may spring
Is fixed forevermore? Lastly we see
How far the tilled surpass the fields untilled
And to the labour of our hands return
Their more abounding crops; there are indeed
Within the earth primordial germs of things,
Which, as the ploughshare turns the fruitful clods
And kneads the mould, we quicken into birth.
Else would ye mark, without all toil of ours,
Spontaneous generations, fairer forms.
“Confess then, naught from nothing can become,
Since all must have their seeds, wherefrom to grow,
Wherefrom to reach the gentle fields of air.
Hence too it comes that Nature all dissolves
Into their primal bodies again, and naught
Perishes ever to annihilation.
For, were aught mortal in its every part,
Before our eyes it might be snatched away
Unto destruction; since no force were needed
To sunder its members and undo its bands.
Whereas, of truth, because all things exist,
With seed imperishable, Nature allows
Destruction nor collapse of aught, until
Some outward force may shatter by a blow,
Or inward craft, entering its hollow cells,
Dissolve it down. And more than this, if Time,
That wastes with eld the works along the world,
Destroy entire, consuming matter all,
Whence then may Venus back to light of life
Restore the generations kind by kind?
Or how, when thus restored, may daedal Earth
Foster and plenish with her ancient food,
Which, kind by kind, she offers unto each?
Whence may the water-springs, beneath the sea,
Or inland rivers, far and wide away,
Keep the unfathomable ocean full?
And out of what does Ether feed the stars?
For lapsed years and infinite age must else
Have eat all shapes of mortal stock away:
But be it the Long Ago contained those germs,
By which this sum of things recruited lives,
Those same infallibly can never die,
Nor nothing to nothing evermore return.
And, too, the selfsame power might end alike
All things, were they not still together held
By matter eternal, shackled through its parts,
Now more, now less. A touch might be enough
To cause destruction. For the slightest force
Would loose the weft of things wherein no part
Were of imperishable stock. But now
Because the fastenings of primordial parts
Are put together diversely and stuff
Is everlasting, things abide the same
Unhurt and sure, until some power comes on
Strong to destroy the warp and woof of each:
Nothing returns to naught; but all return
At their collapse to primal forms of stuff.
Lo, the rains perish which Ether-father throws
Down to the bosom of Earth-mother; but then
Upsprings the shining grain, and boughs are green
Amid the trees, and trees themselves wax big
And lade themselves with fruits; and hence in turn
The race of man and all the wild are fed;
Hence joyful cities thrive with boys and girls;
And leafy woodlands echo with new birds;
Hence cattle, fat and drowsy, lay their bulk
Along the joyous pastures whilst the drops
Of white ooze trickle from distended bags;
Hence the young scamper on their weakling joints
Along the tender herbs, fresh hearts afrisk
With warm new milk. Thus naught of what so seems
Perishes utterly, since Nature ever
Upbuilds one thing from other, suffering naught
To come to birth but through some other's death.”
Image Sources: Wikimedia Commons
Text Sources: Internet Ancient History Sourcebook: Rome sourcebooks.fordham.edu ; Internet Ancient History Sourcebook: Late Antiquity sourcebooks.fordham.edu ; Forum Romanum forumromanum.org ; “Outlines of Roman History” by William C. Morey, Ph.D., D.C.L. New York, American Book Company (1901), forumromanum.org \~\; “The Private Life of the Romans” by Harold Whetstone Johnston, Revised by Mary Johnston, Scott, Foresman and Company (1903, 1932) forumromanum.org |+|; BBC Ancient Rome bbc.co.uk/history/ ; Perseus Project - Tufts University; perseus.tufts.edu ; MIT, Online Library of Liberty, oll.libertyfund.org ; Gutenberg.org gutenberg.org Metropolitan Museum of Art, National Geographic, Smithsonian magazine, New York Times, Washington Post, Los Angeles Times, Live Science, Discover magazine, Times of London, Natural History magazine, Archaeology magazine, The New Yorker, Encyclopædia Britannica, "The Discoverers" [∞] and "The Creators" [μ]" by Daniel Boorstin. "Greek and Roman Life" by Ian Jenkins from the British Museum.Time, Newsweek, Wikipedia, Reuters, Associated Press, The Guardian, AFP and various books and other publications.
Last updated October 2018