No More Learning

And thus this air
All glides athrough our eyeballs, and, as 'twere,
Brushes athrough our pupils and thuswise
Passes across. Therefore it comes we see
How far from us each thing may be away,
And the more air there be that's driven before,
And too the longer be the brushing breeze
Against our eyes, the farther off removed
Each thing is seen to be: forsooth, this work
With mightily swift order all goes on,
So that upon one instant we may see
What kind the object and how far away.

Nor over-marvellous must this be deemed
In these affairs that, though the films which strike
Upon the eyes cannot be singly seen,
The things themselves may be perceived. For thus
When the wind beats upon us stroke by stroke
And when the sharp cold streams, 'tis not our wont
To feel each private particle of wind
Or of that cold, but rather all at once;
And so we see how blows affect our body,
As if one thing were beating on the same
And giving us the feel of its own body
Outside of us. Again, whene'er we thump
With finger-tip upon a stone, we touch
But the rock's surface and the outer hue,
Nor feel that hue by contact--rather feel
The very hardness deep within the rock.

Now come, and why beyond a looking-glass
An image may be seen, perceive. For seen
It soothly is, removed far within.
'Tis the same sort as objects peered upon
Outside in their true shape, whene'er a door
Yields through itself an open peering-place,
And lets us see so many things outside
Beyond the house. Also that sight is made
By a twofold twin air: for first is seen
The air inside the door-posts; next the doors,
The twain to left and right; and afterwards
A light beyond comes brushing through our eyes,
Then other air, then objects peered upon
Outside in their true shape. And thus, when first
The image of the glass projects itself,
As to our gaze it comes, it shoves ahead
And drives along the air that's in the space
Betwixt it and our eyes, and brings to pass
That we perceive the air ere yet the glass.
But when we've also seen the glass itself,
Forthwith that image which from us is borne
Reaches the glass, and there thrown back again
Comes back unto our eyes, and driving rolls
Ahead of itself another air, that then
'Tis this we see before itself, and thus
It looks so far removed behind the glass.
Wherefore again, again, there's naught for wonder

*****

In those which render from the mirror's plane
A vision back, since each thing comes to pass
By means of the two airs. Now, in the glass
The right part of our members is observed
Upon the left, because, when comes the image
Hitting against the level of the glass,
'Tis not returned unshifted; but forced off
Backwards in line direct and not oblique,--
Exactly as whoso his plaster-mask
Should dash, before 'twere dry, on post or beam,
And it should straightway keep, at clinging there,
Its shape, reversed, facing him who threw,
And so remould the features it gives back:
It comes that now the right eye is the left,
The left the right. An image too may be
From mirror into mirror handed on,
Until of idol-films even five or six
Have thus been gendered. For whatever things
Shall hide back yonder in the house, the same,
However far removed in twisting ways,
May still be all brought forth through bending paths
And by these several mirrors seen to be
Within the house, since nature so compels
All things to be borne backward and spring off
At equal angles from all other things.
To such degree the image gleams across
From mirror unto mirror; where 'twas left
It comes to be the right, and then again
Returns and changes round unto the left.
Again, those little sides of mirrors curved
Proportionate to the bulge of our own flank
Send back to us their idols with the right
Upon the right; and this is so because
Either the image is passed on along
From mirror unto mirror, and thereafter,
When twice dashed off, flies back unto ourselves;
Or else the image wheels itself around,
When once unto the mirror it has come,
Since the curved surface teaches it to turn
To usward. Further, thou might'st well believe
That these film-idols step along with us
And set their feet in unison with ours
And imitate our carriage, since from that
Part of a mirror whence thou hast withdrawn
Straightway no images can be returned.

Further, our eye-balls tend to flee the bright
And shun to gaze thereon; the sun even blinds,
If thou goest on to strain them unto him,
Because his strength is mighty, and the films
Heavily downward from on high are borne
Through the pure ether and the viewless winds,
And strike the eyes, disordering their joints.
So piecing lustre often burns the eyes,
Because it holdeth many seeds of fire
Which, working into eyes, engender pain.
Again, whatever jaundiced people view
Becomes wan-yellow, since from out their bodies
Flow many seeds wan-yellow forth to meet
The films of things, and many too are mixed
Within their eye, which by contagion paint
All things with sallowness. Again, we view
From dark recesses things that stand in light,
Because, when first has entered and possessed
The open eyes this nearer darkling air,
Swiftly the shining air and luminous
Followeth in, which purges then the eyes
And scatters asunder of that other air
The sable shadows, for in large degrees
This air is nimbler, nicer, and more strong.
And soon as ever 'thas filled and oped with light
The pathways of the eyeballs, which before
Black air had blocked, there follow straightaway
Those films of things out-standing in the light,
Provoking vision--what we cannot do
From out the light with objects in the dark,
Because that denser darkling air behind
Followeth in, and fills each aperture
And thus blockades the pathways of the eyes
That there no images of any things
Can be thrown in and agitate the eyes.

And when from far away we do behold
The squared towers of a city, oft
Rounded they seem,--on this account because
Each distant angle is perceived obtuse,
Or rather it is not perceived at all;
And perishes its blow nor to our gaze
Arrives its stroke, since through such length of air
Are borne along the idols that the air
Makes blunt the idol of the angle's point
By numerous collidings. When thuswise
The angles of the tower each and all
Have quite escaped the sense, the stones appear
As rubbed and rounded on a turner's wheel--
Yet not like objects near and truly round,
But with a semblance to them, shadowily.
Likewise, our shadow in the sun appears
To move along and follow our own steps
And imitate our carriage--if thou thinkest
Air that is thus bereft of light can walk,
Following the gait and motion of mankind.
For what we use to name a shadow, sure
Is naught but air deprived of light. No marvel:
Because the earth from spot to spot is reft
Progressively of light of sun, whenever
In moving round we get within its way,
While any spot of earth by us abandoned
Is filled with light again, on this account
It comes to pass that what was body's shadow
Seems still the same to follow after us
In one straight course. Since, evermore pour in
New lights of rays, and perish then the old,
Just like the wool that's drawn into the flame.
Therefore the earth is easily spoiled of light
And easily refilled and from herself
Washeth the black shadows quite away.

And yet in this we don't at all concede
That eyes be cheated. For their task it is
To note in whatsoever place be light,
In what be shadow: whether or no the gleams
Be still the same, and whether the shadow which
Just now was here is that one passing thither,
Or whether the facts be what we said above,
'Tis after all the reasoning of mind
That must decide; nor can our eyeballs know
The nature of reality. And so
Attach thou not this fault of mind to eyes,
Nor lightly think our senses everywhere
Are tottering. The ship in which we sail
Is borne along, although it seems to stand;
The ship that bides in roadstead is supposed
There to be passing by. And hills and fields
Seem fleeing fast astern, past which we urge
The ship and fly under the bellying sails.
The stars, each one, do seem to pause, affixed
To the ethereal caverns, though they all
Forever are in motion, rising out
And thence revisiting their far descents
When they have measured with their bodies bright
The span of heaven. And likewise sun and moon
Seem biding in a roadstead,--objects which,
As plain fact proves, are really borne along.
Between two mountains far away aloft
From midst the whirl of waters open lies
A gaping exit for the fleet, and yet
They seem conjoined in a single isle.
When boys themselves have stopped their spinning round,
The halls still seem to whirl and posts to reel,
Until they now must almost think the roofs
Threaten to ruin down upon their heads.
And now, when nature begins to lift on high
The sun's red splendour and the tremulous fires,
And raise him o'er the mountain-tops, those mountains--
O'er which he seemeth then to thee to be,
His glowing self hard by atingeing them
With his own fire--are yet away from us
Scarcely two thousand arrow-shots, indeed
Oft scarce five hundred courses of a dart;
Although between those mountains and the sun
Lie the huge plains of ocean spread beneath
The vasty shores of ether, and intervene
A thousand lands, possessed by many a folk
And generations of wild beasts. Again,
A pool of water of but a finger's depth,
Which lies between the stones along the pave,
Offers a vision downward into earth
As far, as from the earth o'erspread on high
The gulfs of heaven; that thus thou seemest to view
Clouds down below and heavenly bodies plunged
Wondrously in heaven under earth.
Then too, when in the middle of the stream
Sticks fast our dashing horse, and down we gaze
Into the river's rapid waves, some force
Seems then to bear the body of the horse,
Though standing still, reversely from his course,
And swiftly push up-stream. And wheresoe'er
We cast our eyes across, all objects seem
Thus to be onward borne and flow along
In the same way as we. A portico,
Albeit it stands well propped from end to end
On equal columns, parallel and big,
Contracts by stages in a narrow cone,
When from one end the long, long whole is seen,--
Until, conjoining ceiling with the floor,
And the whole right side with the left, it draws
Together to a cone's nigh-viewless point.
To sailors on the main the sun he seems
From out the waves to rise, and in the waves
To set and bury his light--because indeed
They gaze on naught but water and the sky.
Again, to gazers ignorant of the sea,
Vessels in port seem, as with broken poops,
To lean upon the water, quite agog;
For any portion of the oars that's raised
Above the briny spray is straight, and straight
The rudders from above. But other parts,
Those sunk, immersed below the water-line,
Seem broken all and bended and inclined
Sloping to upwards, and turned back to float
Almost atop the water. And when the winds
Carry the scattered drifts along the sky
In the night-time, then seem to glide along
The radiant constellations 'gainst the clouds
And there on high to take far other course
From that whereon in truth they're borne. And then,
If haply our hand be set beneath one eye
And press below thereon, then to our gaze
Each object which we gaze on seems to be,
By some sensation twain--then twain the lights
Of lampions burgeoning in flowers of flame,
And twain the furniture in all the house,
Two-fold the visages of fellow-men,
And twain their bodies. And again, when sleep
Has bound our members down in slumber soft
And all the body lies in deep repose,
Yet then we seem to self to be awake
And move our members; and in night's blind gloom
We think to mark the daylight and the sun;
And, shut within a room, yet still we seem
To change our skies, our oceans, rivers, hills,
To cross the plains afoot, and hear new sounds,
Though still the austere silence of the night
Abides around us, and to speak replies,
Though voiceless. Other cases of the sort
Wondrously many do we see, which all
Seek, so to say, to injure faith in sense--
In vain, because the largest part of these
Deceives through mere opinions of the mind,
Which we do add ourselves, feigning to see
What by the senses are not seen at all.
For naught is harder than to separate
Plain facts from dubious, which the mind forthwith
Adds by itself.

Again, if one suppose
That naught is known, he knows not whether this
Itself is able to be known, since he
Confesses naught to know. Therefore with him
I waive discussion--who has set his head
Even where his feet should be. But let me grant
That this he knows,--I question: whence he knows
What 'tis to know and not-to-know in turn,
And what created concept of the truth,
And what device has proved the dubious
To differ from the certain? --since in things
He's heretofore seen naught of true. Thou'lt find
That from the senses first hath been create
Concept of truth, nor can the senses be
Rebutted. For criterion must be found
Worthy of greater trust, which shall defeat
Through own authority the false by true;
What, then, than these our senses must there be
Worthy a greater trust? Shall reason, sprung
From some false sense, prevail to contradict
Those senses, sprung as reason wholly is
From out the senses? --For lest these be true,
All reason also then is falsified.
Or shall the ears have power to blame the eyes,
Or yet the touch the ears? Again, shall taste
Accuse this touch or shall the nose confute
Or eyes defeat it? Methinks not so it is:
For unto each has been divided off
Its function quite apart, its power to each;
And thus we're still constrained to perceive
The soft, the cold, the hot apart, apart
All divers hues and whatso things there be
Conjoined with hues. Likewise the tasting tongue
Has its own power apart, and smells apart
And sounds apart are known. And thus it is
That no one sense can e'er convict another.
Nor shall one sense have power to blame itself,
Because it always must be deemed the same,
Worthy of equal trust. And therefore what
At any time unto these senses showed,
The same is true. And if the reason be
Unable to unravel us the cause
Why objects, which at hand were square, afar
Seemed rounded, yet it more availeth us,
Lacking the reason, to pretend a cause
For each configuration, than to let
From out our hands escape the obvious things
And injure primal faith in sense, and wreck
All those foundations upon which do rest
Our life and safety. For not only reason
Would topple down; but even our very life
Would straightaway collapse, unless we dared
To trust our senses and to keep away
From headlong heights and places to be shunned
Of a like peril, and to seek with speed
Their opposites! Again, as in a building,
If the first plumb-line be askew, and if
The square deceiving swerve from lines exact,
And if the level waver but the least
In any part, the whole construction then
Must turn out faulty--shelving and askew,
Leaning to back and front, incongruous,
That now some portions seem about to fall,
And falls the whole ere long--betrayed indeed
By first deceiving estimates: so too
Thy calculations in affairs of life
Must be askew and false, if sprung for thee
From senses false. So all that troop of words
Marshalled against the senses is quite vain.

And now remains to demonstrate with ease
How other senses each their things perceive.

Firstly, a sound and every voice is heard,
When, getting into ears, they strike the sense
With their own body. For confess we must
Even voice and sound to be corporeal,
Because they're able on the sense to strike.
Besides voice often scrapes against the throat,
And screams in going out do make more rough
The wind-pipe--naturally enough, methinks,
When, through the narrow exit rising up
In larger throng, these primal germs of voice
Have thus begun to issue forth. In sooth,
Also the door of the mouth is scraped against
[By air blown outward] from distended [cheeks].

*****

And thus no doubt there is, that voice and words
Consist of elements corporeal,
With power to pain. Nor art thou unaware
Likewise how much of body's ta'en away,
How much from very thews and powers of men
May be withdrawn by steady talk, prolonged
Even from the rising splendour of the morn
To shadows of black evening,--above all
If 't be outpoured with most exceeding shouts.
Therefore the voice must be corporeal,
Since the long talker loses from his frame
A part.

Moreover, roughness in the sound
Comes from the roughness in the primal germs,
As a smooth sound from smooth ones is create;
Nor have these elements a form the same
When the trump rumbles with a hollow roar,
As when barbaric Berecynthian pipe
Buzzes with raucous boomings, or when swans
By night from icy shores of Helicon
With wailing voices raise their liquid dirge.

Thus, when from deep within our frame we force
These voices, and at mouth expel them forth,
The mobile tongue, artificer of words,
Makes them articulate, and too the lips
By their formations share in shaping them.
Hence when the space is short from starting-point
To where that voice arrives, the very words
Must too be plainly heard, distinctly marked.
For then the voice conserves its own formation,
Conserves its shape. But if the space between
Be longer than is fit, the words must be
Through the much air confounded, and the voice
Disordered in its flight across the winds--
And so it haps, that thou canst sound perceive,
Yet not determine what the words may mean;
To such degree confounded and encumbered
The voice approaches us. Again, one word,
Sent from the crier's mouth, may rouse all ears
Among the populace. And thus one voice
Scatters asunder into many voices,
Since it divides itself for separate ears,
Imprinting form of word and a clear tone.
But whatso part of voices fails to hit
The ears themselves perishes, borne beyond,
Idly diffused among the winds. A part,
Beating on solid porticoes, tossed back
Returns a sound; and sometimes mocks the ear
With a mere phantom of a word. When this
Thou well hast noted, thou canst render count
Unto thyself and others why it is
Along the lonely places that the rocks
Give back like shapes of words in order like,
When search we after comrades wandering
Among the shady mountains, and aloud
Call unto them, the scattered. I have seen
Spots that gave back even voices six or seven
For one thrown forth--for so the very hills,
Dashing them back against the hills, kept on
With their reverberations. And these spots
The neighbouring country-side doth feign to be
Haunts of the goat-foot satyrs and the nymphs;
And tells ye there be fauns, by whose night noise
And antic revels yonder they declare
The voiceless silences are broken oft,
And tones of strings are made and wailings sweet
Which the pipe, beat by players' finger-tips,
Pours out; and far and wide the farmer-race
Begins to hear, when, shaking the garmentings
Of pine upon his half-beast head, god-Pan
With puckered lip oft runneth o'er and o'er
The open reeds,--lest flute should cease to pour
The woodland music! Other prodigies
And wonders of this ilk they love to tell,
Lest they be thought to dwell in lonely spots
And even by gods deserted. This is why
They boast of marvels in their story-tellings;
Or by some other reason are led on--
Greedy, as all mankind hath ever been,
To prattle fables into ears.

Again,
One need not wonder how it comes about
That through those places (through which eyes cannot
View objects manifest) sounds yet may pass
And assail the ears. For often we observe
People conversing, though the doors be closed;
No marvel either, since all voice unharmed
Can wind through bended apertures of things,
While idol-films decline to--for they're rent,
Unless along straight apertures they swim,
Like those in glass, through which all images
Do fly across. And yet this voice itself,
In passing through shut chambers of a house,
Is dulled, and in a jumble enters ears,
And sound we seem to hear far more than words.
Moreover, a voice is into all directions
Divided up, since off from one another
New voices are engendered, when one voice
Hath once leapt forth, outstarting into many--
As oft a spark of fire is wont to sprinkle
Itself into its several fires. And so,
Voices do fill those places hid behind,
Which all are in a hubbub round about,
Astir with sound. But idol-films do tend,
As once sent forth, in straight directions all;
Wherefore one can inside a wall see naught,
Yet catch the voices from beyond the same.

Nor tongue and palate, whereby we flavour feel,
Present more problems for more work of thought.
Firstly, we feel a flavour in the mouth,
When forth we squeeze it, in chewing up our food,--
As any one perchance begins to squeeze
With hand and dry a sponge with water soaked.
Next, all which forth we squeeze is spread about
Along the pores and intertwined paths
Of the loose-textured tongue. And so, when smooth
The bodies of the oozy flavour, then
Delightfully they touch, delightfully
They treat all spots, around the wet and trickling
Enclosures of the tongue. And contrariwise,
They sting and pain the sense with their assault,
According as with roughness they're supplied.
Next, only up to palate is the pleasure
Coming from flavour; for in truth when down
'Thas plunged along the throat, no pleasure is,
Whilst into all the frame it spreads around;
Nor aught it matters with what food is fed
The body, if only what thou take thou canst
Distribute well digested to the frame
And keep the stomach in a moist career.

Now, how it is we see some food for some,
Others for others. . . .

*****

I will unfold, or wherefore what to some
Is foul and bitter, yet the same to others
Can seem delectable to eat,--why here
So great the distance and the difference is
That what is food to one to some becomes
Fierce poison, as a certain snake there is
Which, touched by spittle of a man, will waste
And end itself by gnawing up its coil.
Again, fierce poison is the hellebore
To us, but puts the fat on goats and quails.
That thou mayst know by what devices this
Is brought about, in chief thou must recall
What we have said before, that seeds are kept
Commixed in things in divers modes. Again,
As all the breathing creatures which take food
Are outwardly unlike, and outer cut
And contour of their members bounds them round,
Each differing kind by kind, they thus consist
Of seeds of varying shape. And furthermore,
Since seeds do differ, divers too must be
The interstices and paths (which we do call
The apertures) in all the members, even
In mouth and palate too. Thus some must be
More small or yet more large, three-cornered some
And others squared, and many others round,
And certain of them many-angled too
In many modes. For, as the combination
And motion of their divers shapes demand,
The shapes of apertures must be diverse
And paths must vary according to their walls
That bound them. Hence when what is sweet to some,
Becomes to others bitter, for him to whom
'Tis sweet, the smoothest particles must needs
Have entered caressingly the palate's pores.
And, contrariwise, with those to whom that sweet
Is sour within the mouth, beyond a doubt
The rough and barbed particles have got
Into the narrows of the apertures.
Now easy it is from these affairs to know
Whatever. . .

*****

Indeed, where one from o'er-abundant bile
Is stricken with fever, or in other wise
Feels the roused violence of some malady,
There the whole frame is now upset, and there
All the positions of the seeds are changed,--
So that the bodies which before were fit
To cause the savour, now are fit no more,
And now more apt are others which be able
To get within the pores and gender sour.
Both sorts, in sooth, are intermixed in honey--
What oft we've proved above to thee before.
Now come, and I will indicate what wise
Impact of odour on the nostrils touches.
And first, 'tis needful there be many things
From whence the streaming flow of varied odours
May roll along, and we're constrained to think
They stream and dart and sprinkle themselves about
Impartially. But for some breathing creatures
One odour is more apt, to others another--
Because of differing forms of seeds and pores.
Thus on and on along the zephyrs bees
Are led by odour of honey, vultures too
By carcasses. Again, the forward power
Of scent in dogs doth lead the hunter on
Whithersoever the splay-foot of wild beast
Hath hastened its career; and the white goose,
The saviour of the Roman citadel,
Forescents afar the odour of mankind.
Thus, diversly to divers ones is given
Peculiar smell that leadeth each along
To his own food or makes him start aback
From loathsome poison, and in this wise are
The generations of the wild preserved.

Yet is this pungence not alone in odours
Or in the class of flavours; but, likewise,
The look of things and hues agree not all
So well with senses unto all, but that
Some unto some will be, to gaze upon,
More keen and painful. Lo, the raving lions,
They dare not face and gaze upon the cock
Who's wont with wings to flap away the night
From off the stage, and call the beaming morn
With clarion voice--and lions straightway thus
Bethink themselves of flight, because, ye see,
Within the body of the cocks there be
Some certain seeds, which, into lions' eyes
Injected, bore into the pupils deep
And yield such piercing pain they can't hold out
Against the cocks, however fierce they be--
Whilst yet these seeds can't hurt our gaze the least,
Either because they do not penetrate,
Or since they have free exit from the eyes
As soon as penetrating, so that thus
They cannot hurt our eyes in any part
By there remaining.

To speak once more of odour;
Whatever assail the nostrils, some can travel
A longer way than others. None of them,
However, 's borne so far as sound or voice--
While I omit all mention of such things
As hit the eyesight and assail the vision.
For slowly on a wandering course it comes
And perishes sooner, by degrees absorbed
Easily into all the winds of air;--
And first, because from deep inside the thing
It is discharged with labour (for the fact
That every object, when 'tis shivered, ground,
Or crumbled by the fire, will smell the stronger
Is sign that odours flow and part away
From inner regions of the things). And next,
Thou mayest see that odour is create
Of larger primal germs than voice, because
It enters not through stony walls, wherethrough
Unfailingly the voice and sound are borne;
Wherefore, besides, thou wilt observe 'tis not
So easy to trace out in whatso place
The smelling object is. For, dallying on
Along the winds, the particles cool off,
And then the scurrying messengers of things
Arrive our senses, when no longer hot.
So dogs oft wander astray, and hunt the scent.

Now mark, and hear what objects move the mind,
And learn, in few, whence unto intellect
Do come what come. And first I tell thee this:
That many images of objects rove
In many modes to every region round--
So thin that easily the one with other,
When once they meet, uniteth in mid-air,
Like gossamer or gold-leaf. For, indeed,
Far thinner are they in their fabric than
Those images which take a hold on eyes
And smite the vision, since through body's pores
They penetrate, and inwardly stir up
The subtle nature of mind and smite the sense.
Thus, Centaurs and the limbs of Scyllas, thus
The Cerberus-visages of dogs we see,
And images of people gone before--
Dead men whose bones earth bosomed long ago;
Because the images of every kind
Are everywhere about us borne--in part
Those which are gendered in the very air
Of own accord, in part those others which
From divers things do part away, and those
Which are compounded, made from out their shapes.
For soothly from no living Centaur is
That phantom gendered, since no breed of beast
Like him was ever; but, when images
Of horse and man by chance have come together,
They easily cohere, as aforesaid,
At once, through subtle nature and fabric thin.
In the same fashion others of this ilk
Created are. And when they're quickly borne
In their exceeding lightness, easily
(As earlier I showed) one subtle image,
Compounded, moves by its one blow the mind,
Itself so subtle and so strangely quick.

That these things come to pass as I record,
From this thou easily canst understand:
So far as one is unto other like,
Seeing with mind as well as with the eyes
Must come to pass in fashion not unlike.
Well, now, since I have shown that I perceive
Haply a lion through those idol-films
Such as assail my eyes, 'tis thine to know
Also the mind is in like manner moved,
And sees, nor more nor less than eyes do see
(Except that it perceives more subtle films)
The lion and aught else through idol-films.
And when the sleep has overset our frame,
The mind's intelligence is now awake,
Still for no other reason, save that these--
The self-same films as when we are awake--
Assail our minds, to such degree indeed
That we do seem to see for sure the man
Whom, void of life, now death and earth have gained
Dominion over. And nature forces this
To come to pass because the body's senses
Are resting, thwarted through the members all,
Unable now to conquer false with true;
And memory lies prone and languishes
In slumber, nor protests that he, the man
Whom the mind feigns to see alive, long since
Hath been the gain of death and dissolution.

And further, 'tis no marvel idols move
And toss their arms and other members round
In rhythmic time--and often in men's sleeps
It haps an image this is seen to do;
In sooth, when perishes the former image,
And other is gendered of another pose,
That former seemeth to have changed its gestures.
Of course the change must be conceived as speedy;
So great the swiftness and so great the store
Of idol-things, and (in an instant brief
As mind can mark) so great, again, the store
Of separate idol-parts to bring supplies.

It happens also that there is supplied
Sometimes an image not of kind the same;
But what before was woman, now at hand
Is seen to stand there, altered into male;
Or other visage, other age succeeds;
But slumber and oblivion take care
That we shall feel no wonder at the thing.

And much in these affairs demands inquiry,
And much, illumination--if we crave
With plainness to exhibit facts. And first,
Why doth the mind of one to whom the whim
To think has come behold forthwith that thing?
Or do the idols watch upon our will,
And doth an image unto us occur,
Directly we desire--if heart prefer
The sea, the land, or after all the sky?
Assemblies of the citizens, parades,
Banquets, and battles, these and all doth she,
Nature, create and furnish at our word? --
Maugre the fact that in same place and spot
Another's mind is meditating things
All far unlike. And what, again, of this:
When we in sleep behold the idols step,
In measure, forward, moving supple limbs,
Whilst forth they put each supple arm in turn
With speedy motion, and with eyeing heads
Repeat the movement, as the foot keeps time?
Forsooth, the idols they are steeped in art,
And wander to and fro well taught indeed,--
Thus to be able in the time of night
To make such games! Or will the truth be this:
Because in one least moment that we mark--
That is, the uttering of a single sound--
There lurk yet many moments, which the reason
Discovers to exist, therefore it comes
That, in a moment how so brief ye will,
The divers idols are hard by, and ready
Each in its place diverse? So great the swiftness,
So great, again, the store of idol-things,
And so, when perishes the former image,
And other is gendered of another pose,
The former seemeth to have changed its gestures.
And since they be so tenuous, mind can mark
Sharply alone the ones it strains to see;
And thus the rest do perish one and all,
Save those for which the mind prepares itself.
Further, it doth prepare itself indeed,
And hopes to see what follows after each--
Hence this result. For hast thou not observed
How eyes, essaying to perceive the fine,
Will strain in preparation, otherwise
Unable sharply to perceive at all?
Yet know thou canst that, even in objects plain,
If thou attendest not, 'tis just the same
As if 'twere all the time removed and far.
What marvel, then, that mind doth lose the rest,
Save those to which 'thas given up itself?
So 'tis that we conjecture from small signs
Things wide and weighty, and involve ourselves
In snarls of self-deceit.




SOME VITAL FUNCTIONS


In these affairs
We crave that thou wilt passionately flee
The one offence, and anxiously wilt shun
The error of presuming the clear lights
Of eyes created were that we might see;
Or thighs and knees, aprop upon the feet,
Thuswise can bended be, that we might step
With goodly strides ahead; or forearms joined
Unto the sturdy uppers, or serving hands
On either side were given, that we might do
Life's own demands. All such interpretation
Is aft-for-fore with inverse reasoning,
Since naught is born in body so that we
May use the same, but birth engenders use:
No seeing ere the lights of eyes were born,
No speaking ere the tongue created was;
But origin of tongue came long before
Discourse of words, and ears created were
Much earlier than any sound was heard;
And all the members, so meseems, were there
Before they got their use: and therefore, they
Could not be gendered for the sake of use.
But contrariwise, contending in the fight
With hand to hand, and rending of the joints,
And fouling of the limbs with gore, was there,
O long before the gleaming spears ere flew;
And nature prompted man to shun a wound,
Before the left arm by the aid of art
Opposed the shielding targe. And, verily,
Yielding the weary body to repose,
Far ancienter than cushions of soft beds,
And quenching thirst is earlier than cups.
These objects, therefore, which for use and life
Have been devised, can be conceived as found
For sake of using. But apart from such
Are all which first were born and afterwards
Gave knowledge of their own utility--
Chief in which sort we note the senses, limbs:
Wherefore, again, 'tis quite beyond thy power
To hold that these could thus have been create
For office of utility.

Likewise,
'Tis nothing strange that all the breathing creatures
Seek, even by nature of their frame, their food.
Yes, since I've taught thee that from off the things
Stream and depart innumerable bodies
In modes innumerable too; but most
Must be the bodies streaming from the living--
Which bodies, vexed by motion evermore,
Are through the mouth exhaled innumerable,
When weary creatures pant, or through the sweat
Squeezed forth innumerable from deep within.
Thus body rarefies, so undermined
In all its nature, and pain attends its state.
And so the food is taken to underprop
The tottering joints, and by its interfusion
To re-create their powers, and there stop up
The longing, open-mouthed through limbs and veins,
For eating. And the moist no less departs
Into all regions that demand the moist;
And many heaped-up particles of hot,
Which cause such burnings in these bellies of ours,
The liquid on arriving dissipates
And quenches like a fire, that parching heat
No longer now can scorch the frame. And so,
Thou seest how panting thirst is washed away
From off our body, how the hunger-pang
It, too, appeased.

Now, how it comes that we,
Whene'er we wish, can step with strides ahead,
And how 'tis given to move our limbs about,
And what device is wont to push ahead
This the big load of our corporeal frame,
I'll say to thee--do thou attend what's said.
I say that first some idol-films of walking
Into our mind do fall and smite the mind,
As said before. Thereafter will arises;
For no one starts to do a thing, before
The intellect previsions what it wills;
And what it there pre-visioneth depends
On what that image is. When, therefore, mind
Doth so bestir itself that it doth will
To go and step along, it strikes at once
That energy of soul that's sown about
In all the body through the limbs and frame--
And this is easy of performance, since
The soul is close conjoined with the mind.
Next, soul in turn strikes body, and by degrees
Thus the whole mass is pushed along and moved.
Then too the body rarefies, and air,
Forsooth as ever of such nimbleness,
Comes on and penetrates aboundingly
Through opened pores, and thus is sprinkled round
Unto all smallest places in our frame.
Thus then by these twain factors, severally,
Body is borne like ship with oars and wind.
Nor yet in these affairs is aught for wonder
That particles so fine can whirl around
So great a body and turn this weight of ours;
For wind, so tenuous with its subtle body,
Yet pushes, driving on the mighty ship
Of mighty bulk; one hand directs the same,
Whatever its momentum, and one helm
Whirls it around, whither ye please; and loads,
Many and huge, are moved and hoisted high
By enginery of pulley-blocks and wheels,
With but light strain.

Now, by what modes this sleep
Pours through our members waters of repose
And frees the breast from cares of mind, I'll tell
In verses sweeter than they many are;
Even as the swan's slight note is better far
Than that dispersed clamour of the cranes
Among the southwind's aery clouds. Do thou
Give me sharp ears and a sagacious mind,--
That thou mayst not deny the things to be
Whereof I'm speaking, nor depart away
With bosom scorning these the spoken truths,
Thyself at fault unable to perceive.
Sleep chiefly comes when energy of soul
Hath now been scattered through the frame, and part
Expelled abroad and gone away, and part
Crammed back and settling deep within the frame--
Whereafter then our loosened members droop.
For doubt is none that by the work of soul
Exist in us this sense, and when by slumber
That sense is thwarted, we are bound to think
The soul confounded and expelled abroad--
Yet not entirely, else the frame would lie
Drenched in the everlasting cold of death.
In sooth, where no one part of soul remained
Lurking among the members, even as fire
Lurks buried under many ashes, whence
Could sense amain rekindled be in members,
As flame can rise anew from unseen fire?

By what devices this strange state and new
May be occasioned, and by what the soul
Can be confounded and the frame grow faint,
I will untangle: see to it, thou, that I
Pour forth my words not unto empty winds.
In first place, body on its outer parts--
Since these are touched by neighbouring aery gusts--
Must there be thumped and strook by blows of air
Repeatedly. And therefore almost all
Are covered either with hides, or else with shells,
Or with the horny callus, or with bark.
Yet this same air lashes their inner parts,
When creatures draw a breath or blow it out.
Wherefore, since body thus is flogged alike
Upon the inside and the out, and blows
Come in upon us through the little pores
Even inward to our body's primal parts
And primal elements, there comes to pass
By slow degrees, along our members then,
A kind of overthrow; for then confounded
Are those arrangements of the primal germs
Of body and of mind. It comes to pass
That next a part of soul's expelled abroad,
A part retreateth in recesses hid,
A part, too, scattered all about the frame,
Cannot become united nor engage
In interchange of motion. Nature now
So hedges off approaches and the paths;
And thus the sense, its motions all deranged,
Retires down deep within; and since there's naught,
As 'twere, to prop the frame, the body weakens,
And all the members languish, and the arms
And eyelids fall, and, as ye lie abed,
Even there the houghs will sag and loose their powers.
Again, sleep follows after food, because
The food produces same result as air,
Whilst being scattered round through all the veins;
And much the heaviest is that slumber which,
Full or fatigued, thou takest; since 'tis then
That the most bodies disarrange themselves,
Bruised by labours hard. And in same wise,
This three-fold change: a forcing of the soul
Down deeper, more a casting-forth of it,
A moving more divided in its parts
And scattered more.
And to whate'er pursuit
A man most clings absorbed, or what the affairs
On which we theretofore have tarried much,
And mind hath strained upon the more, we seem
In sleep not rarely to go at the same.
The lawyers seem to plead and cite decrees,
Commanders they to fight and go at frays,
Sailors to live in combat with the winds,
And we ourselves indeed to make this book,
And still to seek the nature of the world
And set it down, when once discovered, here
In these my country's leaves. Thus all pursuits,
All arts in general seem in sleeps to mock
And master the minds of men. And whosoever
Day after day for long to games have given
Attention undivided, still they keep
(As oft we note), even when they've ceased to grasp
Those games with their own senses, open paths
Within the mind wherethrough the idol-films
Of just those games can come. And thus it is
For many a day thereafter those appear
Floating before the eyes, that even awake
They think they view the dancers moving round
Their supple limbs, and catch with both the ears
The liquid song of harp and speaking chords,
And view the same assembly on the seats,
And manifold bright glories of the stage--
So great the influence of pursuit and zest,
And of the affairs wherein 'thas been the wont
Of men to be engaged-nor only men,
But soothly all the animals. Behold,
Thou'lt see the sturdy horses, though outstretched,
Yet sweating in their sleep, and panting ever,
And straining utmost strength, as if for prize,
As if, with barriers opened now. . .
And hounds of huntsmen oft in soft repose
Yet toss asudden all their legs about,
And growl and bark, and with their nostrils sniff
The winds again, again, as though indeed
They'd caught the scented foot-prints of wild beasts,
And, even when wakened, often they pursue
The phantom images of stags, as though
They did perceive them fleeing on before,
Until the illusion's shaken off and dogs
Come to themselves again. And fawning breed
Of house-bred whelps do feel the sudden urge
To shake their bodies and start from off the ground,
As if beholding stranger-visages.
And ever the fiercer be the stock, the more
In sleep the same is ever bound to rage.
But flee the divers tribes of birds and vex
With sudden wings by night the groves of gods,
When in their gentle slumbers they have dreamed
Of hawks in chase, aswooping on for fight.
Again, the minds of mortals which perform
With mighty motions mighty enterprises,
Often in sleep will do and dare the same
In manner like. Kings take the towns by storm,
Succumb to capture, battle on the field,
Raise a wild cry as if their throats were cut
Even then and there. And many wrestle on
And groan with pains, and fill all regions round
With mighty cries and wild, as if then gnawed
By fangs of panther or of lion fierce.
Many amid their slumbers talk about
Their mighty enterprises, and have often
Enough become the proof of their own crimes.
Many meet death; many, as if headlong
From lofty mountains tumbling down to earth
With all their frame, are frenzied in their fright;
And after sleep, as if still mad in mind,
They scarce come to, confounded as they are
By ferment of their frame. The thirsty man,
Likewise, he sits beside delightful spring
Or river and gulpeth down with gaping throat
Nigh the whole stream. And oft the innocent young,
By sleep o'ermastered, think they lift their dress
By pail or public jordan and then void
The water filtered down their frame entire
And drench the Babylonian coverlets,
Magnificently bright. Again, those males
Into the surging channels of whose years
Now first has passed the seed (engendered
Within their members by the ripened days)
Are in their sleep confronted from without
By idol-images of some fair form--
Tidings of glorious face and lovely bloom,
Which stir and goad the regions turgid now
With seed abundant; so that, as it were
With all the matter acted duly out,
They pour the billows of a potent stream
And stain their garment.

And as said before,
That seed is roused in us when once ripe age
Has made our body strong. . .
As divers causes give to divers things
Impulse and irritation, so one force
In human kind rouses the human seed
To spurt from man. As soon as ever it issues,
Forced from its first abodes, it passes down
In the whole body through the limbs and frame,
Meeting in certain regions of our thews,
And stirs amain the genitals of man.
The goaded regions swell with seed, and then
Comes the delight to dart the same at what
The mad desire so yearns, and body seeks
That object, whence the mind by love is pierced.
For well-nigh each man falleth toward his wound,
And our blood spurts even toward the spot from whence
The stroke wherewith we are strook, and if indeed
The foe be close, the red jet reaches him.
Thus, one who gets a stroke from Venus' shafts--
Whether a boy with limbs effeminate
Assault him, or a woman darting love
From all her body--that one strains to get
Even to the thing whereby he's hit, and longs
To join with it and cast into its frame
The fluid drawn even from within its own.
For the mute craving doth presage delight.




THE PASSION OF LOVE


This craving 'tis that's Venus unto us:
From this, engender all the lures of love,
From this, O first hath into human hearts
Trickled that drop of joyance which ere long
Is by chill care succeeded. Since, indeed,
Though she thou lovest now be far away,
Yet idol-images of her are near
And the sweet name is floating in thy ear.
But it behooves to flee those images;
And scare afar whatever feeds thy love;
And turn elsewhere thy mind; and vent the sperm,
Within thee gathered, into sundry bodies,
Nor, with thy thoughts still busied with one love,
Keep it for one delight, and so store up
Care for thyself and pain inevitable.
For, lo, the ulcer just by nourishing
Grows to more life with deep inveteracy,
And day by day the fury swells aflame,
And the woe waxes heavier day by day--
Unless thou dost destroy even by new blows
The former wounds of love, and curest them
While yet they're fresh, by wandering freely round
After the freely-wandering Venus, or
Canst lead elsewhere the tumults of thy mind.

Nor doth that man who keeps away from love
Yet lack the fruits of Venus; rather takes
Those pleasures which are free of penalties.
For the delights of Venus, verily,
Are more unmixed for mortals sane-of-soul
Than for those sick-at-heart with love-pining.
Yea, in the very moment of possessing,
Surges the heat of lovers to and fro,
Restive, uncertain; and they cannot fix
On what to first enjoy with eyes and hands.
The parts they sought for, those they squeeze so tight,
And pain the creature's body, close their teeth
Often against her lips, and smite with kiss
Mouth into mouth,--because this same delight
Is not unmixed; and underneath are stings
Which goad a man to hurt the very thing,
Whate'er it be, from whence arise for him
Those germs of madness. But with gentle touch
Venus subdues the pangs in midst of love,
And the admixture of a fondling joy
Doth curb the bites of passion. For they hope
That by the very body whence they caught
The heats of love their flames can be put out.
But nature protests 'tis all quite otherwise;
For this same love it is the one sole thing
Of which, the more we have, the fiercer burns
The breast with fell desire. For food and drink
Are taken within our members; and, since they
Can stop up certain parts, thus, easily
Desire of water is glutted and of bread.
But, lo, from human face and lovely bloom
Naught penetrates our frame to be enjoyed
Save flimsy idol-images and vain--
A sorry hope which oft the winds disperse.
As when the thirsty man in slumber seeks
To drink, and water ne'er is granted him
Wherewith to quench the heat within his members,
But after idols of the liquids strives
And toils in vain, and thirsts even whilst he gulps
In middle of the torrent, thus in love
Venus deludes with idol-images
The lovers. Nor they cannot sate their lust
By merely gazing on the bodies, nor
They cannot with their palms and fingers rub
Aught from each tender limb, the while they stray
Uncertain over all the body. Then,
At last, with members intertwined, when they
Enjoy the flower of their age, when now
Their bodies have sweet presage of keen joys,
And Venus is about to sow the fields
Of woman, greedily their frames they lock,
And mingle the slaver of their mouths, and breathe
Into each other, pressing teeth on mouths--
Yet to no purpose, since they're powerless
To rub off aught, or penetrate and pass
With body entire into body--for oft
They seem to strive and struggle thus to do;
So eagerly they cling in Venus' bonds,
Whilst melt away their members, overcome
By violence of delight. But when at last
Lust, gathered in the thews, hath spent itself,
There come a brief pause in the raging heat--
But then a madness just the same returns
And that old fury visits them again,
When once again they seek and crave to reach
They know not what, all powerless to find
The artifice to subjugate the bane.
In such uncertain state they waste away
With unseen wound.

To which be added too,
They squander powers and with the travail wane;
Be added too, they spend their futile years
Under another's beck and call; their duties
Neglected languish and their honest name
Reeleth sick, sick; and meantime their estates
Are lost in Babylonian tapestries;
And unguents and dainty Sicyonian shoes
Laugh on her feet; and (as ye may be sure)
Big emeralds of green light are set in gold;
And rich sea-purple dress by constant wear
Grows shabby and all soaked with Venus' sweat;
And the well-earned ancestral property
Becometh head-bands, coifs, and many a time
The cloaks, or garments Alidensian
Or of the Cean isle. And banquets, set
With rarest cloth and viands, are prepared--
And games of chance, and many a drinking cup,
And unguents, crowns and garlands. All in vain,
Since from amid the well-spring of delights
Bubbles some drop of bitter to torment
Among the very flowers--when haply mind
Gnaws into self, now stricken with remorse
For slothful years and ruin in baudels,
Or else because she's left him all in doubt
By launching some sly word, which still like fire
Lives wildly, cleaving to his eager heart;
Or else because he thinks she darts her eyes
Too much about and gazes at another,--
And in her face sees traces of a laugh.

These ills are found in prospering love and true;
But in crossed love and helpless there be such
As through shut eyelids thou canst still take in--
Uncounted ills; so that 'tis better far
To watch beforehand, in the way I've shown,
And guard against enticements. For to shun
A fall into the hunting-snares of love
Is not so hard, as to get out again,
When tangled in the very nets, and burst
The stoutly-knotted cords of Aphrodite.
Yet even when there enmeshed with tangled feet,
Still canst thou scape the danger-lest indeed
Thou standest in the way of thine own good,
And overlookest first all blemishes
Of mind and body of thy much preferred,
Desirable dame. For so men do,
Eyeless with passion, and assign to them
Graces not theirs in fact. And thus we see
Creatures in many a wise crooked and ugly
The prosperous sweethearts in a high esteem;
And lovers gird each other and advise
To placate Venus, since their friends are smit
With a base passion--miserable dupes
Who seldom mark their own worst bane of all.
The black-skinned girl is "tawny like the honey";
The filthy and the fetid's "negligee";
The cat-eyed she's "a little Pallas," she;
The sinewy and wizened's "a gazelle";
The pudgy and the pigmy is "piquant,
One of the Graces sure"; the big and bulky
O she's "an Admiration, imposante";
The stuttering and tongue-tied "sweetly lisps";
The mute girl's "modest"; and the garrulous,
The spiteful spit-fire, is "a sparkling wit";
And she who scarcely lives for scrawniness
Becomes "a slender darling"; "delicate"
Is she who's nearly dead of coughing-fit;
The pursy female with protuberant breasts
She is "like Ceres when the goddess gave
Young Bacchus suck"; the pug-nosed lady-love
"A Satyress, a feminine Silenus";
The blubber-lipped is "all one luscious kiss"--
A weary while it were to tell the whole.
But let her face possess what charm ye will,
Let Venus' glory rise from all her limbs,--
Forsooth there still are others; and forsooth
We lived before without her; and forsooth
She does the same things--and we know she does--
All, as the ugly creature, and she scents,
Yes she, her wretched self with vile perfumes;
Whom even her handmaids flee and giggle at
Behind her back. But he, the lover, in tears
Because shut out, covers her threshold o'er
Often with flowers and garlands, and anoints
Her haughty door-posts with the marjoram,
And prints, poor fellow, kisses on the doors--
Admitted at last, if haply but one whiff
Got to him on approaching, he would seek
Decent excuses to go out forthwith;
And his lament, long pondered, then would fall
Down at his heels; and there he'd damn himself
For his fatuity, observing how
He had assigned to that same lady more--
Than it is proper to concede to mortals.
And these our Venuses are 'ware of this.
Wherefore the more are they at pains to hide
All the-behind-the-scenes of life from those
Whom they desire to keep in bonds of love--
In vain, since ne'ertheless thou canst by thought
Drag all the matter forth into the light
And well search out the cause of all these smiles;
And if of graceful mind she be and kind,
Do thou, in thy turn, overlook the same,
And thus allow for poor mortality.
Nor sighs the woman always with feigned love,
Who links her body round man's body locked
And holds him fast, making his kisses wet
With lips sucked into lips; for oft she acts
Even from desire, and, seeking mutual joys,
Incites him there to run love's race-course through.
Nor otherwise can cattle, birds, wild beasts,
And sheep and mares submit unto the males,
Except that their own nature is in heat,
And burns abounding and with gladness takes
Once more the Venus of the mounting males.
And seest thou not how those whom mutual pleasure
Hath bound are tortured in their common bonds?
How often in the cross-roads dogs that pant
To get apart strain eagerly asunder
With utmost might? --When all the while they're fast
In the stout links of Venus. But they'd ne'er
So pull, except they knew those mutual joys--
So powerful to cast them unto snares
And hold them bound. Wherefore again, again,
Even as I say, there is a joint delight.

And when perchance, in mingling seed with his,
The female hath o'erpowered the force of male
And by a sudden fling hath seized it fast,
Then are the offspring, more from mothers' seed,
More like their mothers; as, from fathers' seed,
They're like to fathers. But whom seest to be
Partakers of each shape, one equal blend
Of parents' features, these are generate
From fathers' body and from mothers' blood,
When mutual and harmonious heat hath dashed
Together seeds, aroused along their frames
By Venus' goads, and neither of the twain
Mastereth or is mastered. Happens too
That sometimes offspring can to being come
In likeness of their grandsires, and bring back
Often the shapes of grandsires' sires, because
Their parents in their bodies oft retain
Concealed many primal germs, commixed
In many modes, which, starting with the stock,
Sire handeth down to son, himself a sire;
Whence Venus by a variable chance
Engenders shapes, and diversely brings back
Ancestral features, voices too, and hair.
A female generation rises forth
From seed paternal, and from mother's body
Exist created males: since sex proceeds
No more from singleness of seed than faces
Or bodies or limbs of ours: for every birth
Is from a twofold seed; and what's created
Hath, of that parent which it is more like,
More than its equal share; as thou canst mark,--
Whether the breed be male or female stock.

Nor do the powers divine grudge any man
The fruits of his seed-sowing, so that never
He be called "father" by sweet children his,
And end his days in sterile love forever.
What many men suppose; and gloomily
They sprinkle the altars with abundant blood,
And make the high platforms odorous with burnt gifts,
To render big by plenteous seed their wives--
And plague in vain godheads and sacred lots.
For sterile are these men by seed too thick,
Or else by far too watery and thin.
Because the thin is powerless to cleave
Fast to the proper places, straightaway
It trickles from them, and, returned again,
Retires abortively. And then since seed
More gross and solid than will suit is spent
By some men, either it flies not forth amain
With spurt prolonged enough, or else it fails
To enter suitably the proper places,
Or, having entered, the seed is weakly mixed
With seed of the woman: harmonies of Venus
Are seen to matter vastly here; and some
Impregnate some more readily, and from some
Some women conceive more readily and become
Pregnant. And many women, sterile before
In several marriage-beds, have yet thereafter
Obtained the mates from whom they could conceive
The baby-boys, and with sweet progeny
Grow rich. And even for husbands (whose own wives,
Although of fertile wombs, have borne for them
No babies in the house) are also found
Concordant natures so that they at last
Can bulwark their old age with goodly sons.
A matter of great moment 'tis in truth,
That seeds may mingle readily with seeds
Suited for procreation, and that thick
Should mix with fluid seeds, with thick the fluid.
And in this business 'tis of some import
Upon what diet life is nourished:
For some foods thicken seeds within our members,
And others thin them out and waste away.
And in what modes the fond delight itself
Is carried on--this too importeth vastly.
For commonly 'tis thought that wives conceive
More readily in manner of wild-beasts,
After the custom of the four-foot breeds,
Because so postured, with the breasts beneath
And buttocks then upreared, the seeds can take
Their proper places. Nor is need the least
For wives to use the motions of blandishment;
For thus the woman hinders and resists
Her own conception, if too joyously
Herself she treats the Venus of the man
With haunches heaving, and with all her bosom
Now yielding like the billows of the sea--
Aye, from the ploughshare's even course and track
She throws the furrow, and from proper places
Deflects the spurt of seed. And courtesans
Are thuswise wont to move for their own ends,
To keep from pregnancy and lying in,
And all the while to render Venus more
A pleasure for the men--the which meseems
Our wives have never need of.

Sometimes too
It happens--and through no divinity
Nor arrows of Venus--that a sorry chit
Of scanty grace will be beloved by man;
For sometimes she herself by very deeds,
By her complying ways, and tidy habits,
Will easily accustom thee to pass
With her thy life-time--and, moreover, lo,
Long habitude can gender human love,
Even as an object smitten o'er and o'er
By blows, however lightly, yet at last
Is overcome and wavers. Seest thou not,
Besides, how drops of water falling down
Against the stones at last bore through the stones?




BOOK V




PROEM

O WHO can build with puissant breast a song
Worthy the majesty of these great finds?
Or who in words so strong that he can frame
The fit laudations for deserts of him
Who left us heritors of such vast prizes,
By his own breast discovered and sought out? --
There shall be none, methinks, of mortal stock.
For if must needs be named for him the name
Demanded by the now known majesty
Of these high matters, then a god was he,--
Hear me, illustrious Memmius--a god;
Who first and chief found out that plan of life
Which now is called philosophy, and who
By cunning craft, out of such mighty waves,
Out of such mighty darkness, moored life
In havens so serene, in light so clear.
Compare those old discoveries divine
Of others: lo, according to the tale,
Ceres established for mortality
The grain, and Bacchus juice of vine-born grape,
Though life might yet without these things abide,
Even as report saith now some peoples live.
But man's well-being was impossible
Without a breast all free. Wherefore the more
That man doth justly seem to us a god,
From whom sweet solaces of life, afar
Distributed o'er populous domains,
Now soothe the minds of men. But if thou thinkest
Labours of Hercules excel the same,
Much farther from true reasoning thou farest.
For what could hurt us now that mighty maw
Of Nemeaean Lion, or what the Boar
Who bristled in Arcadia? Or, again,
O what could Cretan Bull, or Hydra, pest
Of Lerna, fenced with vipers venomous?
Or what the triple-breasted power of her
The three-fold Geryon. . .
The sojourners in the Stymphalian fens
So dreadfully offend us, or the Steeds
Of Thracian Diomedes breathing fire
From out their nostrils off along the zones
Bistonian and Ismarian? And the Snake,
The dread fierce gazer, guardian of the golden
And gleaming apples of the Hesperides,
Coiled round the tree-trunk with tremendous bulk,
O what, again, could he inflict on us
Along the Atlantic shore and wastes of sea? --
Where neither one of us approacheth nigh
Nor no barbarian ventures. And the rest
Of all those monsters slain, even if alive,
Unconquered still, what injury could they do?
None, as I guess. For so the glutted earth
Swarms even now with savage beasts, even now
Is filled with anxious terrors through the woods
And mighty mountains and the forest deeps--
Quarters 'tis ours in general to avoid.
But lest the breast be purged, what conflicts then,
What perils, must bosom, in our own despite!
O then how great and keen the cares of lust
That split the man distraught! How great the fears!
And lo, the pride, grim greed, and wantonness--
How great the slaughters in their train! and lo,
Debaucheries and every breed of sloth!
Therefore that man who subjugated these,
And from the mind expelled, by words indeed,
Not arms, O shall it not be seemly him
To dignify by ranking with the gods? --
And all the more since he was wont to give,
Concerning the immortal gods themselves,
Many pronouncements with a tongue divine,
And to unfold by his pronouncements all
The nature of the world.




ARGUMENT OF THE BOOK AND NEW PROEM
AGAINST A TELEOLOGICAL CONCEPT


And walking now
In his own footprints, I do follow through
His reasonings, and with pronouncements teach
The covenant whereby all things are framed,
How under that covenant they must abide
Nor ever prevail to abrogate the aeons'
Inexorable decrees,--how (as we've found),
In class of mortal objects, o'er all else,
The mind exists of earth-born frame create
And impotent unscathed to abide
Across the mighty aeons, and how come
In sleep those idol-apparitions,
That so befool intelligence when we
Do seem to view a man whom life has left.
Thus far we've gone; the order of my plan
Hath brought me now unto the point where I
Must make report how, too, the universe
Consists of mortal body, born in time,
And in what modes that congregated stuff
Established itself as earth and sky,
Ocean, and stars, and sun, and ball of moon;
And then what living creatures rose from out
The old telluric places, and what ones
Were never born at all; and in what mode
The human race began to name its things
And use the varied speech from man to man;
And in what modes hath bosomed in their breasts
That awe of gods, which halloweth in all lands
Fanes, altars, groves, lakes, idols of the gods.
Also I shall untangle by what power
The steersman nature guides the sun's courses,
And the meanderings of the moon, lest we,
Percase, should fancy that of own free will
They circle their perennial courses round,
Timing their motions for increase of crops
And living creatures, or lest we should think
They roll along by any plan of gods.
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.

But for the rest,--lest we delay thee here
Longer by empty promises--behold,
Before all else, the seas, the lands, the sky:
O Memmius, their threefold nature, lo,
Their bodies three, three aspects so unlike,
Three frames so vast, a single day shall give
Unto annihilation! Then shall crash
That massive form and fabric of the world
Sustained so many aeons! Nor do I
Fail to perceive how strange and marvellous
This fact must strike the intellect of man,--
Annihilation of the sky and earth
That is to be,--and with what toil of words
'Tis mine to prove the same; as happens oft
When once ye offer to man's listening ears
Something before unheard of, but may not
Subject it to the view of eyes for him
Nor put it into hand--the sight and touch,
Whereby the opened highways of belief
Lead most directly into human breast
And regions of intelligence. But yet
I will speak out. The fact itself, perchance,
Will force belief in these my words, and thou
Mayst see, in little time, tremendously
With risen commotions of the lands all things
Quaking to pieces--which afar from us
May she, the steersman Nature, guide: and may
Reason, O rather than the fact itself,
Persuade us that all things can be o'erthrown
And sink with awful-sounding breakage down!

But ere on this I take a step to utter
Oracles holier and soundlier based
Than ever the Pythian pronounced for men
From out the tripod and the Delphian laurel,
I will unfold for thee with learned words
Many a consolation, lest perchance,
Still bridled by religion, thou suppose
Lands, sun, and sky, sea, constellations, moon,
Must dure forever, as of frame divine--
And so conclude that it is just that those,
(After the manner of the Giants), should all
Pay the huge penalties for monstrous crime,
Who by their reasonings do overshake
The ramparts of the universe and wish
There to put out the splendid sun of heaven,
Branding with mortal talk immortal things--
Though these same things are even so far removed
From any touch of deity and seem
So far unworthy of numbering with the gods,
That well they may be thought to furnish rather
A goodly instance of the sort of things
That lack the living motion, living sense.
For sure 'tis quite beside the mark to think
That judgment and the nature of the mind
In any kind of body can exist--
Just as in ether can't exist a tree,
Nor clouds in the salt sea, nor in the fields
Can fishes live, nor blood in timber be,
Nor sap in boulders: fixed and arranged
Where everything may grow and have its place.
Thus nature of mind cannot arise alone
Without the body, nor have its being far
From thews and blood. Yet if 'twere possible? --
Much rather might this very power of mind
Be in the head, the shoulders, or the heels,
And, born in any part soever, yet
In the same man, in the same vessel abide
But since within this body even of ours
Stands fixed and appears arranged sure
Where soul and mind can each exist and grow,
Deny we must the more that they can dure
Outside the body and the breathing form
In rotting clods of earth, in the sun's fire,
In water, or in ether's skiey coasts.
Therefore these things no whit are furnished
With sense divine, since never can they be
With life-force quickened.

Likewise, thou canst ne'er
Believe the sacred seats of gods are here
In any regions of this mundane world;
Indeed, the nature of the gods, so subtle,
So far removed from these our senses, scarce
Is seen even by intelligence of mind.
And since they've ever eluded touch and thrust
Of human hands, they cannot reach to grasp
Aught tangible to us. For what may not
Itself be touched in turn can never touch.
Wherefore, besides, also their seats must be
Unlike these seats of ours,--even subtle too,
As meet for subtle essence--as I'll prove
Hereafter unto thee with large discourse.
Further, to say that for the sake of men
They willed to prepare this world's magnificence,
And that 'tis therefore duty and behoof
To praise the work of gods as worthy praise,
And that 'tis sacrilege for men to shake
Ever by any force from out their seats
What hath been stablished by the Forethought old
To everlasting for races of mankind,
And that 'tis sacrilege to assault by words
And overtopple all from base to beam,--
Memmius, such notions to concoct and pile,
Is verily--to dote. Our gratefulness,
O what emoluments could it confer
Upon Immortals and upon the Blessed
That they should take a step to manage aught
For sake of us? Or what new factor could,
After so long a time, inveigle them--
The hitherto reposeful--to desire
To change their former life? For rather he
Whom old things chafe seems likely to rejoice
At new; but one that in fore-passed time
Hath chanced upon no ill, through goodly years,
O what could ever enkindle in such an one
Passion for strange experiment? Or what
The evil for us, if we had ne'er been born? --
As though, forsooth, in darkling realms and woe
Our life were lying till should dawn at last
The day-spring of creation! Whosoever
Hath been begotten wills perforce to stay
In life, so long as fond delight detains;
But whoso ne'er hath tasted love of life,
And ne'er was in the count of living things,
What hurts it him that he was never born?
Whence, further, first was planted in the gods
The archetype for gendering the world
And the fore-notion of what man is like,
So that they knew and pre-conceived with mind
Just what they wished to make? Or how were known
Ever the energies of primal germs,
And what those germs, by interchange of place,
Could thus produce, if nature's self had not
Given example for creating all?
For in such wise primordials of things,
Many in many modes, astir by blows
From immemorial aeons, in motion too
By their own weights, have evermore been wont
To be so borne along and in all modes
To meet together and to try all sorts
Which, by combining one with other, they
Are powerful to create, that thus it is
No marvel now, if they have also fallen
Into arrangements such, and if they've passed
Into vibrations such, as those whereby
This sum of things is carried on to-day
By fixed renewal. But knew I never what
The seeds primordial were, yet would I dare
This to affirm, even from deep judgments based
Upon the ways and conduct of the skies--
This to maintain by many a fact besides--
That in no wise the nature of all things
For us was fashioned by a power divine--
So great the faults it stands encumbered with.
First, mark all regions which are overarched
By the prodigious reaches of the sky:
One yawning part thereof the mountain-chains
And forests of the beasts do have and hold;
And cliffs, and desert fens, and wastes of sea
(Which sunder afar the beaches of the lands)
Possess it merely; and, again, thereof
Well-nigh two-thirds intolerable heat
And a perpetual fall of frost doth rob
From mortal kind. And what is left to till,
Even that the force of nature would o'errun
With brambles, did not human force oppose,--
Long wont for livelihood to groan and sweat
Over the two-pronged mattock and to cleave
The soil in twain by pressing on the plough.

*****

Unless, by the ploughshare turning the fruitful clods
And kneading the mould, we quicken into birth,
[The crops] spontaneously could not come up
Into the free bright air. Even then sometimes,
When things acquired by the sternest toil
Are now in leaf, are now in blossom all,
Either the skiey sun with baneful heats
Parches, or sudden rains or chilling rime
Destroys, or flaws of winds with furious whirl
Torment and twist. Beside these matters, why
Doth nature feed and foster on land and sea
The dreadful breed of savage beasts, the foes
Of the human clan? Why do the seasons bring
Distempers with them? Wherefore stalks at large
Death, so untimely? Then, again, the babe,
Like to the castaway of the raging surf,
Lies naked on the ground, speechless, in want
Of every help for life, when nature first
Hath poured him forth upon the shores of light
With birth-pangs from within the mother's womb,
And with a plaintive wail he fills the place,--
As well befitting one for whom remains
In life a journey through so many ills.
But all the flocks and herds and all wild beasts
Come forth and grow, nor need the little rattles,
Nor must be treated to the humouring nurse's
Dear, broken chatter; nor seek they divers clothes
To suit the changing skies; nor need, in fine,
Nor arms, nor lofty ramparts, wherewithal
Their own to guard--because the earth herself
And nature, artificer of the world, bring forth
Aboundingly all things for all.




THE WORLD IS NOT ETERNAL


And first,
Since body of earth and water, air's light breath,
And fiery exhalations (of which four
This sum of things is seen to be compact)
So all have birth and perishable frame,
Thus the whole nature of the world itself
Must be conceived as perishable too.
For, verily, those things of which we see
The parts and members to have birth in time
And perishable shapes, those same we mark
To be invariably born in time
And born to die. And therefore when I see
The mightiest members and the parts of this
Our world consumed and begot again,
'Tis mine to know that also sky above
And earth beneath began of old in time
And shall in time go under to disaster.

And lest in these affairs thou deemest me
To have seized upon this point by sleight to serve
My own caprice--because I have assumed
That earth and fire are mortal things indeed,
And have not doubted water and the air
Both perish too and have affirmed the same
To be again begotten and wax big--
Mark well the argument: in first place, lo,
Some certain parts of earth, grievously parched
By unremitting suns, and trampled on
By a vast throng of feet, exhale abroad
A powdery haze and flying clouds of dust,
Which the stout winds disperse in the whole air.
A part, moreover, of her sod and soil
Is summoned to inundation by the rains;
And rivers graze and gouge the banks away.
Besides, whatever takes a part its own
In fostering and increasing [aught]. . .

*****

Is rendered back; and since, beyond a doubt,
Earth, the all-mother, is beheld to be
Likewise the common sepulchre of things,
Therefore thou seest her minished of her plenty,
And then again augmented with new growth.

And for the rest, that sea, and streams, and springs
Forever with new waters overflow,
And that perennially the fluids well,
Needeth no words--the mighty flux itself
Of multitudinous waters round about
Declareth this. But whatso water first
Streams up is ever straightway carried off,
And thus it comes to pass that all in all
There is no overflow; in part because
The burly winds (that over-sweep amain)
And skiey sun (that with his rays dissolves)
Do minish the level seas; in part because
The water is diffused underground
Through all the lands. The brine is filtered off,
And then the liquid stuff seeps back again
And all regathers at the river-heads,
Whence in fresh-water currents on it flows
Over the lands, adown the channels which
Were cleft erstwhile and erstwhile bore along
The liquid-footed floods.

Now, then, of air
I'll speak, which hour by hour in all its body
Is changed innumerably. For whatso'er
Streams up in dust or vapour off of things,
The same is all and always borne along
Into the mighty ocean of the air;
And did not air in turn restore to things
Bodies, and thus recruit them as they stream,
All things by this time had resolved been
And changed into air. Therefore it never
Ceases to be engendered off of things
And to return to things, since verily
In constant flux do all things stream.

Likewise,
The abounding well-spring of the liquid light,
The ethereal sun, doth flood the heaven o'er
With constant flux of radiance ever new,
And with fresh light supplies the place of light,
Upon the instant. For whatever effulgence
Hath first streamed off, no matter where it falls,
Is lost unto the sun. And this 'tis thine
To know from these examples: soon as clouds
Have first begun to under-pass the sun,
And, as it were, to rend the rays of light
In twain, at once the lower part of them
Is lost entire, and earth is overcast
Where'er the thunderheads are rolled along--
So know thou mayst that things forever need
A fresh replenishment of gleam and glow,
And each effulgence, foremost flashed forth,
Perisheth one by one. Nor otherwise
Can things be seen in sunlight, lest alway
The fountain-head of light supply new light.
Indeed your earthly beacons of the night,
The hanging lampions and the torches, bright
With darting gleams and dense with livid soot,
Do hurry in like manner to supply
With ministering heat new light amain;
Are all alive to quiver with their fires,--
Are so alive, that thus the light ne'er leaves
The spots it shines on, as if rent in twain:
So speedily is its destruction veiled
By the swift birth of flame from all the fires.
Thus, then, we must suppose that sun and moon
And stars dart forth their light from under-births
Ever and ever new, and whatso flames
First rise do perish always one by one--
Lest, haply, thou shouldst think they each endure
Inviolable.

Again, perceivest not
How stones are also conquered by Time? --
Not how the lofty towers ruin down,
And boulders crumble? --Not how shrines of gods
And idols crack outworn? --Nor how indeed
The holy Influence hath yet no power
There to postpone the Terminals of Fate,
Or headway make 'gainst Nature's fixed decrees?
Again, behold we not the monuments
Of heroes, now in ruins, asking us,
In their turn likewise, if we don't believe
They also age with eld? Behold we not
The rended basalt ruining amain
Down from the lofty mountains, powerless
To dure and dree the mighty forces there
Of finite time? --for they would never fall
Rended asudden, if from infinite Past
They had prevailed against all engin'ries
Of the assaulting aeons, with no crash.

Again, now look at This, which round, above,
Contains the whole earth in its one embrace:
If from itself it procreates all things--
As some men tell--and takes them to itself
When once destroyed, entirely must it be
Of mortal birth and body; for whate'er
From out itself giveth to other things
Increase and food, the same perforce must be
Minished, and then recruited when it takes
Things back into itself.

Besides all this,
If there had been no origin-in-birth
Of lands and sky, and they had ever been
The everlasting, why, ere Theban war
And obsequies of Troy, have other bards
Not also chanted other high affairs?
Whither have sunk so oft so many deeds
Of heroes? Why do those deeds live no more,
Ingrafted in eternal monuments
Of glory? Verily, I guess, because
The Sum is new, and of a recent date
The nature of our universe, and had
Not long ago its own exordium.
Wherefore, even now some arts are being still
Refined, still increased: now unto ships
Is being added many a new device;
And but the other day musician-folk
Gave birth to melic sounds of organing;
And, then, this nature, this account of things
Hath been discovered latterly, and I
Myself have been discovered only now,
As first among the first, able to turn
The same into ancestral Roman speech.
Yet if, percase, thou deemest that ere this
Existed all things even the same, but that
Perished the cycles of the human race
In fiery exhalations, or cities fell
By some tremendous quaking of the world,
Or rivers in fury, after constant rains,
Had plunged forth across the lands of earth
And whelmed the towns--then, all the more must thou
Confess, defeated by the argument,
That there shall be annihilation too
Of lands and sky. For at a time when things
Were being taxed by maladies so great,
And so great perils, if some cause more fell
Had then assailed them, far and wide they would
Have gone to disaster and supreme collapse.
And by no other reasoning are we
Seen to be mortal, save that all of us
Sicken in turn with those same maladies
With which have sickened in the past those men
Whom nature hath removed from life.

*****
gain,
Whatever abides eternal must indeed
Either repel all strokes, because 'tis made
Of solid body, and permit no entrance
Of aught with power to sunder from within
The parts compact--as are those seeds of stuff
Whose nature we've exhibited before;
Or else be able to endure through time
For this: because they are from blows exempt,
As is the void, the which abides untouched,
Unsmit by any stroke; or else because
There is no room around, whereto things can,
As 'twere, depart in dissolution all,--
Even as the sum of sums eternal is,
Without or place beyond whereto things may
Asunder fly, or bodies which can smite,
And thus dissolve them by the blows of might.
But not of solid body, as I've shown,
Exists the nature of the world, because
In things is intermingled there a void;
Nor is the world yet as the void, nor are,
Moreover, bodies lacking which, percase,
Rising from out the infinite, can fell
With fury-whirlwinds all this sum of things,
Or bring upon them other cataclysm
Of peril strange; and yonder, too, abides
The infinite space and the profound abyss--
Whereinto, lo, the ramparts of the world
Can yet be shivered. Or some other power
Can pound upon them till they perish all.
Thus is the door of doom, O nowise barred
Against the sky, against the sun and earth
And deep-sea waters, but wide open stands
And gloats upon them, monstrous and agape.
Wherefore, again, 'tis needful to confess
That these same things are born in time; for things
Which are of mortal body could indeed
Never from infinite past until to-day
Have spurned the multitudinous assaults
Of the immeasurable aeons old.

Again, since battle so fiercely one with other
The four most mighty members the world,
Aroused in an all unholy war,
Seest not that there may be for them an end
Of the long strife? --Or when the skiey sun
And all the heat have won dominion o'er
The sucked-up waters all? --And this they try
Still to accomplish, though as yet they fail,--
For so aboundingly the streams supply
New store of waters that 'tis rather they
Who menace the world with inundations vast
From forth the unplumbed chasms of the sea.
But vain--since winds (that over-sweep amain)
And skiey sun (that with his rays dissolves)
Do minish the level seas and trust their power
To dry up all, before the waters can
Arrive at the end of their endeavouring.
Breathing such vasty warfare, they contend
In balanced strife the one with other still
Concerning mighty issues,--though indeed
The fire was once the more victorious,
And once--as goes the tale--the water won
A kingdom in the fields. For fire o'ermastered
And licked up many things and burnt away,
What time the impetuous horses of the Sun
Snatched Phaethon headlong from his skiey road
Down the whole ether and over all the lands.
But the omnipotent Father in keen wrath
Then with the sudden smite of thunderbolt
Did hurl the mighty-minded hero off
Those horses to the earth. And Sol, his sire,
Meeting him as he fell, caught up in hand
The ever-blazing lampion of the world,
And drave together the pell-mell horses there
And yoked them all a-tremble, and amain,
Steering them over along their own old road,
Restored the cosmos,--as forsooth we hear
From songs of ancient poets of the Greeks--
A tale too far away from truth, meseems.