39 Lucretius, De rerum natura, BookVI (1–95)
1. Introductory Context: Lucretius in the Modern Imagination
The enduring vitality of Lucretian atomism is evidenced by its profound impact on the architects of both modern physics and natural history. To the classical philologist, the poem is not merely a relic of Epicurean proselytizing, but a rigorous intellectual framework that bridges the gap between ancient intuition and modern empirical reality.
Albert Einstein’s Perspective
In his 1924 foreword to the edition by Hermann Diels, Albert Einstein observed that Lucretius offers a sanctuary for the independent thinker who feels out of step with the prevailing dogmas of his own age. Einstein found in the poem a “magic” that persists for the spectator of history:
“For anyone who is not completely submerged in the spirit of our age, who feels instead like a spectator as the world goes past him, especially, from time to time, vis-à-vis the intellectual attitudes of his contemporaries — on him will Lucretius’s poem work its magic.”
Einstein’s admiration was rooted in Lucretius’ “firm confidence” in the “causal connectedness of everything that happens in the world.” He viewed Lucretius as a “faithful disciple of Democritus and Epicurus,” marveling at how a mind devoid of modern scientific results could correctly intuit a universe governed by the regular motion of immutable atoms rather than divine caprice.
David Attenborough’s Perspective
Where Einstein focused on the message of causal law, Sir David Attenborough emphasizes the medium of its survival. Attenborough identifies the 1515 Aldine edition of Lucretius as a pinnacle of human achievement. He interprets the printed book through the lens of evolutionary biology, specifically Richard Dawkins’ concept of the “meme”:
“As a biologist, I have to say that printed books are a one of a very important category of things which Richard Dawkins has called ‘memes.’ That is to say, they are things in which the human experience is embedded and handed down from generation to generation, outside the body… They are the way in which one generation passes on experience and knowledge and wisdom over generations.”
Attenborough notes that the Aldine edition, printed in a “wonderfully elegant italic script typeface,” allowed this ancient wisdom to become portable and accessible, ensuring that the “human experience” of the classical world remained a living part of the modern intellectual inheritance.
Synthesis
This OER module sits at the intersection of these two perspectives. The physical transmission of the text—the “meme” described by Attenborough—serves as the necessary vehicle for the “causal connectedness” that Einstein identified as Lucretius’ greatest contribution. By preserving the orthography and critical rigor of the 1923 Diels edition, we maintain the integrity of this transmission, allowing the “magic” of the Lucretian worldview to reach a new generation of scholars.
2. Parallel Text: Book I, Lines 1–95
| Line | Latin Text (Diels, 1923) | English Translation |
| PROOEMIVM | PROEM | |
| 1 | Aeneadum genetrix, hominum diuomque uoluptas, | Mother of Aeneas’ sons, delight of gods and men, |
| alma Venus, caeli subter labentia signa | nourishing Venus, who beneath the gliding stars of heaven | |
| quae mare nauigerum, quae terras frugiferentis | fill the ship-bearing sea and the fruit-bearing lands | |
| concelebras, per te quoniam genus omne animantum | with your presence, since through you every kind of living thing | |
| 5 | coneipitur uisitque exortum lumina solis | is conceived and, having risen, visits the light of the sun; |
| te, dea, te fugiunt uenti, te nubila caeli | you, goddess, and your coming the winds and clouds of heaven flee, | |
| aduentumque tuum, tibi suauis daedala tellus | for you the dappled earth puts forth sweet flowers, | |
| summittit flores, tibi rident aequora ponti | for you the levels of the ocean smile, | |
| placatumque nitet diffuso lumine caelum; | and the peaceful sky shines with outspread light; | |
| 10 | nam simul ac species patefactast uerna diei | for as soon as the spring face of the day is opened |
| et reserata uiget genitabilis aura fauoni, | and the birthing breeze of the west wind blows free, | |
| aeriae primum uolucris te, diua, tuumque | first the birds of the air signal you, goddess, and your | |
| significant initum perculsae corda tua ui; | arrival, their hearts smitten by your power; | |
| inde ferae peeudes persultant pabula laeta | then the wild herds dance over the glad pastures | |
| 15 | et rapidos tranant amnis: ita capta lepore | and swim the swift rivers: so captured by your charm |
| te sequitur cupide quo quamque inducere pergis; | each follows you eagerly wherever you lead; | |
| denique per maria ac montis fluuiosque rapacis | at last, through seas and mountains and snatching rivers, | |
| frondiferasque domos auium camposque uirentis | and the leafy homes of birds and greening plains, | |
| omnibus incutiens blandum per pectora amorem | striking alluring love into the breasts of all, | |
| 20 | efficis ut cupide generatim saecla propagent), | you cause them to propagate their generations with desire), |
| quae quoniam rerum naturam sola gubernas, | and since you alone govern the nature of things, | |
| nec sine te quicquam dias in luminis oras | and without you nothing rises into the divine borders of light, | |
| exoritur neque fit laetum neque amabile quicquam, | nor does anything become glad or lovely, | |
| te sociam studeo scribendis uersibus esse, | I desire you as a partner in the writing of these verses, | |
| 25 | quos ego de rerum natura pangere conor | which I attempt to set down concerning the nature of things |
| Memmiadae nostro, quem tu, dea, tempore in omni | for our Memmius, whom you, goddess, have willed to excel | |
| omnibus ornatum uoluisti excellere rebus. | at all times, endowed with every gift. | |
| quo magis aeternum da dictis, diua, leporem, | Therefore, goddess, grant my words an eternal charm, | |
| effice ut interea fera moenera militiai | and bring it to pass that the fierce duties of war | |
| 30 | per maria ac terras omnis sopita quiescant; | throughout all seas and lands may rest in sleep; |
| nam tu sola potes tranquilla pace iuuare | for you alone can help mortals with quiet peace, | |
| mortalis, quoniam belli fera moenera Mauors | since Mars, the power of war, rules the fierce duties of battle, | |
| armipotens regit, in gremium qui saepe tuum se | who often flings himself into your lap, | |
| reiicit aeterno deuictus uolnere amoris, | conquered by the eternal wound of love, | |
| 35 | atque ita suspiciens, teriti ceruice reposta, | and so looking up, with his smooth neck thrown back, |
| pascit amore auidos, inhians in te, dea, uisus, | he feeds his greedy eyes with love, gaping at you, goddess, | |
| eque tuo pendet resupini Spiritus ore. | and as he lies back, his breath hangs from your lips. | |
| hunc tu, diua, tuo recubantem corpore sancto | As he reclines there, goddess, shed yourself around him | |
| circum fusa super, suauis ex ore loquelas | from above with your holy body, and pour forth sweet words | |
| 40 | funde petens placidam Romanis, incluta, pacem; | from your mouth, seeking a quiet peace for the Romans, O glorious one; |
| nam neque nos agere hoc patriai tempore iniquo | for neither can I pursue this work with a calm mind in this | |
| possumus aequo animo nec Memmi clara propago | evil time for our fatherland, nor can the noble son of Memmius | |
| talibus in rebus communi desse saluti. | fail the common safety in such circumstances. | |
| 43a | [TO MAKAPION KAI AΦΘAPTON | [THE BLESSED AND INCORRUPTIBLE |
| omnis enim per se diuum natura necessest | for all the nature of the gods must of necessity | |
| 45 | immortali’ aeu(f) summa cum pace fruatur | enjoy immortal life in the highest peace |
| semota ab nostris rebus seiunctaque longe; | far removed and separated from our affairs; | |
| nam privata dolore omni, privata periclis, | for free from all pain, free from dangers, | |
| ipsa suis pollens opibus, nihil indiga nostri, | powerful itself in its own resources, in no way needing us, | |
| nec bene promeritis capitur nec tangitur ira.] | it is not won by good services nor touched by anger.] | |
| 50 | Quod super est, Gai, uacuas auris animumque | For what remains, Gaius, apply ears and mind |
| semotum a curis adhibe ueram ad rationem; | free from cares to the true system; | |
| ne mea dona tibi Studio disposta fideli, | lest you leave my gifts, arranged for you with faithful zeal, | |
| intellecta prius quam sint, contempta relinquas. | and let them be despised before they are understood. | |
| nam tibi de summa caeli ratione deumque | For I will begin to discourse to you on the highest | |
| 55 | disserere incipiam, et rerum primordia pandam, | system of heaven and the gods, and reveal the first-beginnings of things, |
| unde omnis natura creet res, auctet, alatque, | from which nature creates all things, increases and feeds them, | |
| quoue eadem rursum natura perempta resoluat; | and into which that same nature again resolves them when destroyed; | |
| quae nos materiem et genitalia corpora rebus | these we are accustomed to call matter and the “generative bodies” | |
| reddundS? in ratione uocare et semina rerum | in our discourse, and to name them the “seeds of things,” | |
| 60 | appellare suemus et haec eadem usurpare | and to use the term “first bodies,” |
| corpora prima, quod ex illis sunt omnia primis. | because from these first all things exist. | |
| LAVS INVENTORIS | PRAISE OF THE INVENTOR | |
| Humana ante oculos foede cum uita iaceret | When, before the eyes of men, life lay foully on the earth | |
| in terris oppressa graui sub religione, | crushed beneath the weight of heavy religion, | |
| quae caput a caeli regionibus ostendebat | which showed its head from the regions of heaven | |
| 65 | horribili super aspectu mortalibus instans, | lowering over mortals with a horrible aspect, |
| primum Graius homo mortalis tendere contra | then first a Greek man dared to lift his mortal eyes | |
| est oculos ausus primusque obsistere contra; | against it, and was the first to stand and oppose it; | |
| quem neque fama deum nec fulmina nec minitanti | whom neither the fame of the gods nor thunderbolts nor the sky | |
| murmure compressit caelum, sed eo magis acrem | with its threatening murmur quelled, but all the more it goaded | |
| 70 | inritat animi uirtutem, effringere ut arta | the sharp courage of his mind, so that he desired to be the first |
| naturae primus portarum claustra cupiret. | to break the tight bars of nature’s gates. | |
| ergo uiuida uis animi peruicit, et extra | Therefore the vivid force of his mind prevailed, and he passed | |
| processit longe flammantia moenia mundi | far beyond the flaming walls of the world | |
| atque omne immensum peragrauit mente animoque | and traversed the whole immensity with his mind and spirit, | |
| 75 | unde refert nobis uictor quid possit oriri, | whence he brings back to us in victory what can arise, |
| quid nequeat, finita potestas denique cuique | what cannot, and finally by what law each thing has its power | |
| qua nam sit ratione atque alte terminus haerens. | limited and its deep-set boundary stone. | |
| quare religio pedibus subiecta uicissim | Therefore religion is trodden underfoot in its turn | |
| opteritur, nos exaequat uictoria caelo. | and crushed, and his victory lifts us to the heavens. | |
| 80 | Illud in bis rebus uereor, ne forte rearis | One thing I fear in these matters, lest you think |
| inpia te rationis inire elementa uiamque | that you are entering upon the impious elements of a system | |
| indugredi sceleris, quod contra saepius illa | and treading the path of crime, whereas on the contrary | |
| religio peperit scelerosa atque impia facta. | that religion has more often given birth to wicked and impious deeds. | |
| EXEMPLVM RELIGIONIS | THE EXAMPLE OF RELIGION | |
| 84 | Aulide quo pacto Triuiai uirginis aram | Even as at Aulis, the chosen leaders of the Danai, |
| 85 | Iphianassai turparunt sanguine foede | the first of men, foully defiled the altar of the Triple-Goddess |
| ductores Danaum delecti, prima uirorum. | with the blood of Iphianassa. | |
| cui simul infula uirgineos circum data comptus | As soon as the headband bound around her maiden locks | |
| ex utraque pari malarum parte profusast, | fell down in equal lengths from either cheek, | |
| et mestum simul ante aras adstare parentem | and she saw her sorrowful father standing before the altar, | |
| 90 | sensit, et hunc propter ferrum celare ministros, | and near him the attendants hiding the steel, |
| aspectuque suo lacrimas effundere ciuis, | and the citizens shedding tears at the sight of her, | |
| muta metu terram genibus summissa petebat. | dumb with fear, she sank to the earth on her knees. | |
| nec miserae prodesse in tali tempore quibat | Nor could it help the wretched girl at such a time | |
| quod patrio princeps donarat nomine regem; | that she had first given the name of father to the king; | |
| 95 | nam sublata uirum manibus tremibundaque ad aras | for lifted by the hands of men and trembling to the altar |
3. Critical Apparatus (Apparatus Criticus)
Conspectus Siglorum
- O = Oblongus (Leidensis Vossianus Lat. Fol. 30)
- Q = Quadratus (Leidensis Vossianus Lat. Qu. 94)
- G = Schedae Gottorpienses (Haunienses)
- V = Schedae Vindobonenses (priores)
- U = Schedae Vindobonenses (posteriores)
Testimonia
- 1 Priscian. Inst. VII 9 (I 292,18 Hertz)
- 4 concelebras] Non. p. 274,31
- 7 daedala tellus] Macrob. Sat. VI 4,20; Paul. ex Festo p. 59,26 Lindsay
- 12 Schol. Bern. ad Verg. Georg. I 375
- 27 Prisc. VIII 96 (I 444, 24 H.), X 36 (I 527,7)
- 29 Prisc. VII 3 (I 285,8 H.)
- 31-34 Lactant. Plac. in Stat. Theb. III 296
- 49 Non. p. 252,39
- 62-63 Non. 314,30; 379,12
- 64 Lactant. Instit. III 27,10
- 66-67 Non. 411,2
- 70-71 Non. 506,36; Prisc. X 6 (I 499,8 H.)
- 75-76 Non. 381,29
- 82 [Prob.] de ult. syll. (Gr. l. IV 262,34)
- 84-85 Prisc. VII 3 (285,10 H.); 84 Consent. Gr. l. V 389,35
- 92 Schol. Veron. Aen. XII 718
Textual Variants (Lines 1–95)
- 1 Aneduu G
- 5 lumina L: lumine OQG
- 7 dedela Q
- 14 post 15 transp. L
- 16 om. G | pergis O1: tergis O*QG
- 18 frondiferosque Q*G
- 24 studio O
- 27 ornatum Prisc., OHG1: oralatum OQG*
- 29 moenera Prisc. OQG: munera Q1G1 | militiai Prisc., GO1Q1: militia OQ
- 30 sospita O*
- 32 fera moenera Lambin: feramonera OQG: fera moenia Lact. Plac.
- 33 regit Lact. Plac.: regium OQG | qui Lact. Plac., Ou: que O*QG
- 34 reiicit Lact. Plac. (L Pb): reficit O: reicit Lact. Plac. (M Pa), QG | deuinctus Lact. Plac.
- 35 suscipiens G | tereti L
- 36 te Q: om. O* (add. O8)
- 43 desse L: idesse O*QG: deesse O1
- 43a toma KAPioisr caeapitkaton O et G: om. Q
- 46 semota Q: semotaque O
- 50 Gai temptaui (Diels): ut O*QG: del. O1 | animumque suppl. Sauppe
- 62 Huma Q*
- 66 tendere Non.: tollere OQG
- 70 effringere Prisc.: perfringere Non.: confringere O*Q: frangere O1
- 71 cupiret Non., Prisc., O1: cuperet O*QG
- 74 omne O1: omnem OQG | mente OQ1: menteque QG
- 77 quanam O1: quantum O*QG | alte terminus O: aliter minus QG
- 83 ac QG
- 84 triuiai Prisc., Consent.: triuiat Q*G: triuiae Q1: triuiai ad O1
- 85 Iphianassai Prisc., O1: Iphianassa O*QG
- 86 delecti QG
- 92 petiuit Schol. Ver.
- 95 aram QG
4. Editorial Notes and Bibliography
Source Citation
Primary textual data and apparatus are derived from the following edition: T. Lucreti Cari De rerum natura libri sex. Recensuit, emendavit, supplevit Hermannus Diels. Berolini, apud Weidmannos, 1923.
Module Credits
This module was prepared as an Open Educational Resource (OER) for students of Classics and the History of Science. It aims to integrate philological accuracy with historical and modern perspectives on the Lucretian tradition.
Metadata
- Textual Basis: Hermann Diels (1923)
- Orthography: Classical Latin (u/v distinction per Diels; archaic genitives preserved)
- License: Open Educational Resource for educational use.
