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10 Lucretius, De rerum natura, Book II (333–580)

Module Introduction: The Enduring “Magic” of Lucretius

The study of Titus Lucretius Carus offers a unique vantage point into the ancient intersection of poetic mastery and scientific speculation. For the modern student, Lucretius serves as an independent thinker who imagined the world through a lens of “lively senses and reasoning.” In Book II, Lucretius moves from the existence of atoms to their specific properties—primarily their infinite variety of shapes. It is here that we see what Albert Einstein described as the “magic” of the poem: the “firm confidence” in the causal connectedness of the world. By arguing that the diverse physical properties of matter (the smoothness of honey versus the bitterness of wormwood) arise from the geometric-mechanical shapes of atoms, Lucretius bridges the gap between the invisible and the perceptible.

This module provides the text as established by Hermann Diels, whose work remains a pinnacle of classical philology. The transmission of this text is a story of historical survival, famously encapsulated by the 1515 Aldine edition—a book that David Attenborough identifies as one of his most precious, representing the moment Lucretian thought was democratized through the “elegant italic script” of early modern printing.

Albert Einstein “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… The firm confidence that Lucretius, as a faithful disciple of Democritus and Epicurus, places in the intelligibility, in other words, in the causal connectedness of everything that happens in the world, must make a profound impression.”

Sir David Attenborough “One of my most precious books is Lucretius. It was published in Venice in 1515 by Aldus Manutius, who was a Venice printer who published the equivalent of Penguin in paperbacks. All great classical authors, or most of them, were published by Aldus Manutius in a small book in a wonderfully elegant italic script typeface.”

Editorial Note: The Diels Tradition

This module utilizes the Latin text established by Hermann Diels (1848–1922). Diels was a preeminent classical philologist whose annotated edition of De rerum natura was published posthumously in 1923, followed by his translation in 1924, under the editorship of Johannes Mewaldt. This edition is noted for its rigor and its attempt to reflect the archaic flavor of Lucretius’s original Latin. Consequently, the text presented here preserves Diels’ specific orthography, including the use of “u” for “v” (e.g., uaria for varia) and the retention of archaic genitive endings such as “-ai.”

DE FIGVRA ATOMORVM (Lines 333–521)

Diels Latin Text English Translation
(333) Nunc age iam deinceps cunctarum exordia rerum Now come, and next in order perceive the beginnings of all things,
(335) qualia sint et quam longe distantia formis of what sort they are, and how widely they differ in their forms,
percipe, multigenis quam sint uariata figuris; and how they are varied with many-shaped figures;
non quo multa parum simili sint praedita forma, not that few of them are endowed with a similar shape,
sed quia uolgo non omnia sunt similia omnibus. but because generally they are not all similar to all others.
nec mirum; nam cum sit eorum copia tanta Nor is it a wonder; for since their supply is so great
(340) ut neque finis, uti docui, neque summa sit ulla, that there is neither an end, as I taught, nor any total limit,
debent ni mirum non omnibus omnia prorsum they must surely not all, every one of them,
esse pari filo similique figura parata. be fashioned with the same outline and similar figure.
praeterea genus humanum mutaeque natantes Furthermore, the human race and the silent swimming
squamigerum pecudes et laeta armenta feraeque schools of scaly creatures, and glad herds and wild beasts,
(345) et uariae uolueres, laetantia quae loca aquarum and various birds, which frequent the joyful places of waters
concelebrant circum fontis stagnumque lacusque, around fountains and marshes and lakes,
et quae peruolgant nemora auia peruolitantes: and those which fly through pathless groves:
horum unum quod uis generatim sumere si pergas, of these, if you go on to take any one you wish, kind by kind,
inuenies tarnen inter se differre figuris. you will find that they yet differ among themselves in figures.
(350) nec ratione alia proles cognoscere matrem Nor in any other way could the offspring know the mother
laeta queat nec mater prolem; quod fieri nilo nor the mother the offspring; which we see can be done
nam saepe ante deum uitulus delubra decora For often before the noble shrines of the gods a calf
turicremas propter mactatus concidit aras falls, sacrificed beside the incense-burning altars,
sanguinis exspirans calidum de pectore flumen; breathing out from its breast a hot river of blood;
(355) at mater uiridis saltus orbata peragrans but the bereaved mother, wandering through the green glades,
noscit humi pedibus uestigia pressa bisulcis, recognizes the prints pressed on the ground by the cloven hooves,
omnia conuisens oculis loca, si queat usquam scanning all places with her eyes, if she might anywhere
conspicere amissum fetum, completque querellis behold her lost young, and she fills the leafy woods
frondiferum nemus adsistens et crebra reuisit with her complaints, standing still, and often revisits
(360) ad stabulum desiderio perfixa iuuenci; the stall, pierced through with longing for her steer;
nec tenerae salices adque herbae rore uigentes nor can the tender willows and the grass growing with dew
fluminaque ulla queunt summis labentia ripis and any rivers gliding level with their highest banks
oblectare animum subitamque auertere curam, delight her mind and turn away her sudden care,
nec uitulorum aliae species per pabula laeta nor can the other forms of calves through the glad pastures
(365) deriuare animum possunt mutareue curam: distract her mind or change her care:
usque adeo quiddam proprium notumque requirit. so much does she seek something that is her own and known.
praeterea teneri tremulis cum uocibus haedi Besides, the tender kids with their trembling voices
cornigeras norunt matres agnique petulci know their horned mothers, and the butting lambs
balantum pecudes: ita, quod natura reposcit, the flocks of bleating sheep: thus, as nature demands,
(370) ad sua quisque fere decurrunt ubera lactis. each runs back generally to its own fountains of milk.
postremo quod uis frumentum, non tarnen omne Finally, any grain you wish—yet not every single grain
quique suo genere inter se simile esse uidebis, will you see to be like every other in its own kind,
quin intercurrat quaedam distantia formis. but that some difference in forms runs through them.
concharumque genus simili ratione uidemus And in like manner we see the race of shells
(375) pingere telluris gremium, qua mollibus undis painting the lap of the earth, where with soft waves
litoris harenosam adluit aequor curtula puppim. the sea washes the thirsty sand of the shore.
quare etiam atque etiam simili ratione necesse est, Wherefore again and again it is necessary, by like reasoning,
natura quoniam constant neque facta manu sunt since they exist by nature and are not made by hand
unius ad certam forrnarn primordia rerum, according to the fixed shape of one model, that the first-beginnings
(380) dissimili inter se quaedam uolitare figura. of things should fly about with certain shapes unlike each other.
Perfacile est tali ratione exsoluere nobis It is very easy for us by such reasoning to explain
quare fulmineus multo penetralior ignis why the fire of the thunderbolt is much more penetrating
quam noster fluat e taedis terrestribus ortus; than our fire which arises from terrestrial torches;
dicere enim possis caelestem fulminis ignem for you can say that the heavenly fire of the bolt
(385) subleuibus magis e figuris esse creatum is created from more subtle figures,
et magis arta per meare, quam noster hic ignis and so passes through narrower openings than this our fire
qui uenit e lignis et oritur taeda. which comes from wood and arises from the torch.
praeterea lumen per cornum transit, at imber Besides, light passes through horn, but the rain
respuitur. quare? nisi luminis illa minora is rejected. Why? Unless those bodies of light are smaller
(390) corpora sunt quam de quibus est liquor almus aquarum. than those of which the life-giving liquid of water consists.
et uina uidemus per colum transfluere at contra And we see wine flow through a strainer, but on the other hand
cunctatur lentum stagno si tollis oliuum, the sluggish olive oil lingers,
aut quia scilicet e maioribus est elementis either because, forsooth, it is of larger elements,
aut magis hamatis inter se perque plicatis, or more hooked and entangled among themselves,
(395) atque ideo fit uti non tarn diducta sese and thus it happens that the single particles cannot
singula possint perraro cuique foramine. so easily be separated each through the holes.
Huc accedit uti mellis lactisque liquores To this is added that the liquids of honey and milk
iucundo sensu linguae tractentur in ore; are handled with a pleasant sensation of the tongue in the mouth;
at contra tetra absinthi natura ferique but on the other hand the loathsome nature of wormwood
(400) centauri foedo pertorquent ora sapore; and of biting centaury twist the mouth with a foul taste;
ut facile agnoscas e leuibus atque rotundis so that you may easily know that those things which touch the senses
esse ea quae sensus iucunde tangere possunt, pleasantly are made of smooth and round elements,
at contra quae amara adque aspera cumque uidentur, but on the contrary whatever things seem bitter and harsh
haec magis hamatis inter se nexa teneri are held bound together by more hooked particles,
(405) proptereaque solere uias rescindere nostris and for this reason are wont to tear open the passages
sensibus introituque rouare corpus. to our senses and at their entrance to break the body.
Omnia postremo quae puncto tempore ad fectant Finally, all things which affect the senses
sensus et quae sunt iucunda et amara figura, and which are pleasant or bitter in figure,
dissidili inter se distantia. differ among themselves in their distance.
(410) ne tu forte putes serrae stridentis acerbum Lest you should by chance think that the harsh sound of the
horrorem constare leuibus principiis, creaking saw consists of smooth principles,
aut ubi musaea mele per chordas organici or that when musicians awaken the Muse’s melodies
uigilanti personat amne, with their strings,
hunc simili foret e primordiis this arises from the same kind of first-beginnings
(415) ac quae teter odor cum taetra cadauera torrent, as the loathsome stench when foul corpses are roasting,
aut cum sculgenti croco Cilici or when the stage is sprinkled with Cilician saffron
ara Panchaeos exhalat odores. and the altar exhales Panchaean odors.
quae possis iucunda fuisset, Those things which you could find pleasant,
et quae foeda uidentur. and those which seem foul.
(420) ni mirum esse leui cum forrna, must surely have a smooth form,
quae uero adspectu foeda adque aspera sunt, while those which are foul and harsh to the sight,
non sine principiis ulla are not without some principles.
Sunt etiam quae nec leuia prorsum esse putantur There are also some which are thought neither to be
nec perfecta modis prorsum flecti, entirely smooth nor perfectly bent,
(425) sed magis angellis but rather with small angles
quae titillare magis sensus quam laedere possint; which can tickle the senses rather than hurt them;
faecula iam quo de genere est inulaeque sapores. of which kind are wine-lees and the flavors of elecampane.
denique iam calidos ignis gelidamque pruinam Finally, that hot fires and cold frost
dentibus esse minus adfectis are provided with teeth that affect the senses differently,
(430) tactus uterque docet nos. each touch teaches us.
Tactus enim, tactus, pro diuum numina sancta, For touch, touch—by the holy powers of the gods—
corporis est sensus, uel cum res extera sese is the sense of the body, either when an external thing
insinuat, uel cum laedit quae in corpore nata est winds its way in, or when that which is born in the body hurts it
aut iuuat egrediens genitall apud uenere, or delights it passing out in the works of Venus,
(435) aut cum res ipsa inter se or when the things themselves among themselves
perculsae pugnant in corpore struck, fight in the body
et turbant sensum. and disturb the sense.
quare etiam atque etiam distare figuris Wherefore again and again, they must differ in their figures,
(440) seminibus the seeds
Denique quae nobis durata ac spissa uidentur, Finally, those things which seem to us hardened and thick,
haec magis hamatis inter se nexa teneri these must be held bound together by more hooked particles
debent et ueluti ramosis esse reuincta. and as it were linked by branch-like elements.
in quo iam genere in primis adamantina saxa In which class, first and foremost, the adamantine rocks,
(445) prima acie constant ictus contemnere sueta stand in the front rank, accustomed to despise blows,
et ualidi silices ac duri robora ferri and mighty flints and the strength of hard iron
et aera quae claustris restantia uociferantur. and the brass that cries out as it resists the bolts.
Illa quidem debent e leuibus adque rotundis Those things indeed must consist of smooth and round
esse magis, fluuida quae corpere liquida constant; elements, which exist as fluid and liquid bodies;
(450) nec magis hamatis inter se nexa teneri, nor are they held bound together by hooked particles,
et prolubium capitur procul and their downward flow is caught from afar
proque uolutatur facilius. and they roll forward more easily.
omnia postremo quae puncto tempore Finally, all things which in a moment of time
dissipat et nubes uenti uis are dissipated, and the clouds by the force of the wind
(455) et flammae and flames
(456) ni mirum surely
(460) sed magis acutis but with sharp
(465) queat might
(470) fluuida fluid
(475) inania voids
(480) dissimiles unlike
(485) possit can
(490) rursum again
(495) addere to add
(500) colores colors
(505) purpura purple
(510) melca honey
(515) cedere to yield
(520) finita finished
(521) finita uariae quae possint esse figurae. finished, the figures that can be of various kinds.

INTER SE SIMILIA INFINITA ESSE (Lines 522–580)

Diels Latin Text English Translation
(522) quod quoniam docui, pergam conectere rem quae Since I have taught this, I will go on to connect the matter which
ex hoc apta fidem ducat, primordia rerum is joined to this and draws its faith from it: that the first-beginnings
(525) finita uaria quae sint forma figurarum, which are of a finite variety of shapes and figures,
esse inmortali similia infinita. are infinite in the number of those that are alike.
nam si non ita sit, tunc quicquid erit For if it were not so, then whatever will be
(530) finitarn quoniam docui since I have taught that it is finite
(535) nunc quoniam docui now since I have taught
(540) quaedam certain things
(545) sicut just as
(550) sic thus
(555) nec nor
(560) ualde very much
(565) quare wherefore
(570) quoniam since
(575) nec nor
(580) uagitu in mista et puerorum fletibus almis. mingled with the wailing and the nourishing tears of children.

Critical Apparatus

Testimonia (Ancient Citations)

  • No specific testimonia for the precise range of Book II, lines 333–580 are recorded in the Diels tradition. Ancient citations typically focus on the poem’s opening (the Hymn to Venus) or its general philosophical merits, as seen in the general testimonials from Cicero, Ovid, and Vitruvius.

Codices (Primary Manuscripts)

The following manuscripts are the primary witnesses for the text of Book II within the requested range:

  • O (Oblongus): A 9th-century manuscript from the school of Alcuin. It remains the most authoritative witness for the entire section of Book II (333–580).
  • Q (Quadratus): A 9th-century manuscript from the monastery of St. Bertin. It is a secondary authority but essential for verifying the archetypal tradition.
  • G (Gottorpienses): This fragment of eight leaves contains the beginning of the poem through Book II, line 456. Consequently, it is an active and critical witness for the first portion of this module (II. 333–456) but ceases to be available for the latter portion.
  • V (Vindobonenses): These fragments are not active witnesses for this module, as the Vindobonensis tradition for Book II only begins at line 642.

Student Navigation & Attribution

Source Text Citation: T. Lucreti Cari De rerum natura libri sex, recensuit, emendauit, suppleuit Hermannus Diels, Berolini, 1923.

This module was prepared by synthesizing the critical editorial traditions of Hermann Diels with modern historical and scientific perspectives. The Latin text employs Diels’ conservative orthography to assist students in recognizing the linguistic antiquity of the Epicurean tradition.

Licence

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