{"id":23,"date":"2026-06-11T17:33:03","date_gmt":"2026-06-11T16:33:03","guid":{"rendered":"https:\/\/pressbooks.psgaesthetics.uk\/lucretius\/chapter\/oer-module-lucretius-de-rerum-natura-book-i-lines-44-61\/"},"modified":"2026-06-17T14:34:27","modified_gmt":"2026-06-17T13:34:27","slug":"oer-module-lucretius-de-rerum-natura-book-i-lines-44-61","status":"publish","type":"chapter","link":"https:\/\/pressbooks.psgaesthetics.uk\/lucretius\/chapter\/oer-module-lucretius-de-rerum-natura-book-i-lines-44-61\/","title":{"raw":"Lucretius, De rerum natura, Book I (Lines 44\u201361)","rendered":"Lucretius, De rerum natura, Book I (Lines 44\u201361)"},"content":{"raw":"Introductory Context<\/strong> As noted in the sources, Albert Einstein<\/strong> felt that Lucretius\u2019 poem worked a \"magic\" on those who viewed their age from the sidelines, as it offers a view of a man imagining the world with lively senses and reasoning before modern scientific dogmas. This section specifically introduces the \"Peace of the Gods,\" a concept so fundamental to Epicureanism that it would have been beautifully preserved in the elegant italic script of the 1515 Aldine edition<\/strong> cherished by David Attenborough<\/strong>.\n

Parallel Text: The Nature of the Gods and the Call to Physics<\/h4>\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n
Hermann Diels (1923) Latin Text<\/strong><\/th>\nParallel English Translation<\/strong><\/th>\n<\/tr>\n
44<\/strong> omnis enim per se diuum natura necessest<\/td>\n44<\/strong> For it must be that the whole nature of the gods<\/td>\n<\/tr>\n
45<\/strong> immortali' aeu(f) summa cum pace fruatur<\/td>\n45<\/strong> enjoys life everlasting in perfect peace,<\/td>\n<\/tr>\n
46<\/strong> semota ab nostris rebus seiunctaque longe;<\/td>\n46<\/strong> far removed and separated from our affairs;<\/td>\n<\/tr>\n
47<\/strong> nam privata dolore omni, privata periclis,<\/td>\n47<\/strong> for exempt from all pain, exempt from dangers,<\/td>\n<\/tr>\n
48<\/strong> ipsa suis pollens opibus, nihil indiga nostri,<\/td>\n48<\/strong> strong in its own resources, needing nothing of us,<\/td>\n<\/tr>\n
49<\/strong> nec bene promeritis capitur nec tangitur ira.<\/td>\n49<\/strong> it is not won by gifts nor touched by anger.<\/td>\n<\/tr>\n
50<\/strong> Quod super est, Gai, uacuas auris animumque<\/td>\n50<\/strong> For what remains, Gaius, apply ears at leisure and a mind<\/td>\n<\/tr>\n
51<\/strong> semotum a curis adhibe ueram ad rationem;<\/td>\n51<\/strong> removed from cares to true reason;<\/td>\n<\/tr>\n
52<\/strong> ne mea dona tibi Studio disposta fideli,<\/td>\n52<\/strong> lest you leave my gifts, arranged for you with faithful zeal,<\/td>\n<\/tr>\n
53<\/strong> intellecta prius quam sint, contempta relinquas.<\/td>\n53<\/strong> disregarded before they are understood.<\/td>\n<\/tr>\n
54<\/strong> nam tibi de summa caeli ratione deumque<\/td>\n54<\/strong> For I shall begin to discourse to you of the highest system<\/td>\n<\/tr>\n
55<\/strong> disserere incipiam, et rerum primordia pandam,<\/td>\n55<\/strong> of heaven and the gods, and lay open the first-beginnings of things,<\/td>\n<\/tr>\n
56<\/strong> unde omnis natura creet res, auctet, alatque,<\/td>\n56<\/strong> from which nature creates all things, increases and fosters them,<\/td>\n<\/tr>\n
57<\/strong> quoue eadem rursum natura perempta resoluat;<\/td>\n57<\/strong> and into which the same nature again resolves them when destroyed;<\/td>\n<\/tr>\n
58<\/strong> quae nos materiem et genitalia corpora rebus<\/td>\n58<\/strong> which we are accustomed in our discourse to call matter and<\/td>\n<\/tr>\n
59<\/strong> reddundS? in ratione uocare et semina rerum<\/td>\n59<\/strong> the generating bodies of things and the seeds of things,<\/td>\n<\/tr>\n
60<\/strong> appellare suemus et haec eadem usurpare<\/td>\n60<\/strong> and to use the same name for them as<\/td>\n<\/tr>\n
61<\/strong> corpora prima, quod ex illis sunt omnia primis.<\/td>\n61<\/strong> first bodies, because from these first all things are made.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

Critical Apparatus (Diels, 1923)<\/h4>\nTestimonia<\/strong>\n
    \n \t
  • Lines 44\u201349:<\/strong> These lines also appear in Book II (646\u2013651). Diels notes they were often marked by ancient interpreters to argue about contradictions in the poet's theology.<\/li>\n \t
  • Line 49:<\/strong> Cited by Nonius<\/strong> (p. 252, 39) as being from Book I.<\/li>\n \t
  • Lines 54\u201357:<\/strong> Cited by Seneca<\/strong> (Epistulae<\/em> 95, 11).<\/li>\n<\/ul>\nCodices (Manuscript Variants)<\/strong>\n
      \n \t
    • Line 43a:<\/strong> A Greek heading, TO MAKAPION KAI A\u03a6\u0398APTON<\/strong><\/em> (The Blessed and Incorruptible), appears in O<\/strong> (Oblongus) and G<\/strong> (Gottorpienses), but is omitted in Q<\/strong> (Quadratus).<\/li>\n \t
    • Line 46:<\/strong> Q<\/strong> reads semota<\/em>, while O<\/strong> reads semotaque<\/em>.<\/li>\n \t
    • Line 50:<\/strong> Diels suggests the reading Gai<\/strong><\/em> (addressing C. Memmius) instead of the ut<\/em> found in O<\/strong>, Q<\/strong>, and G<\/strong>.<\/li>\n \t
    • Line 61a:<\/strong> This section is immediately followed by the heading LAVS INVENTORIS<\/strong> (Praise of the Inventor) in O<\/strong> and G<\/strong>.<\/li>\n<\/ul>\n ","rendered":"

      Introductory Context<\/strong> As noted in the sources, Albert Einstein<\/strong> felt that Lucretius\u2019 poem worked a “magic” on those who viewed their age from the sidelines, as it offers a view of a man imagining the world with lively senses and reasoning before modern scientific dogmas. This section specifically introduces the “Peace of the Gods,” a concept so fundamental to Epicureanism that it would have been beautifully preserved in the elegant italic script of the 1515 Aldine edition<\/strong> cherished by David Attenborough<\/strong>.<\/p>\n

      Parallel Text: The Nature of the Gods and the Call to Physics<\/h4>\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n
      Hermann Diels (1923) Latin Text<\/strong><\/th>\nParallel English Translation<\/strong><\/th>\n<\/tr>\n
      44<\/strong> omnis enim per se diuum natura necessest<\/td>\n44<\/strong> For it must be that the whole nature of the gods<\/td>\n<\/tr>\n
      45<\/strong> immortali’ aeu(f) summa cum pace fruatur<\/td>\n45<\/strong> enjoys life everlasting in perfect peace,<\/td>\n<\/tr>\n
      46<\/strong> semota ab nostris rebus seiunctaque longe;<\/td>\n46<\/strong> far removed and separated from our affairs;<\/td>\n<\/tr>\n
      47<\/strong> nam privata dolore omni, privata periclis,<\/td>\n47<\/strong> for exempt from all pain, exempt from dangers,<\/td>\n<\/tr>\n
      48<\/strong> ipsa suis pollens opibus, nihil indiga nostri,<\/td>\n48<\/strong> strong in its own resources, needing nothing of us,<\/td>\n<\/tr>\n
      49<\/strong> nec bene promeritis capitur nec tangitur ira.<\/td>\n49<\/strong> it is not won by gifts nor touched by anger.<\/td>\n<\/tr>\n
      50<\/strong> Quod super est, Gai, uacuas auris animumque<\/td>\n50<\/strong> For what remains, Gaius, apply ears at leisure and a mind<\/td>\n<\/tr>\n
      51<\/strong> semotum a curis adhibe ueram ad rationem;<\/td>\n51<\/strong> removed from cares to true reason;<\/td>\n<\/tr>\n
      52<\/strong> ne mea dona tibi Studio disposta fideli,<\/td>\n52<\/strong> lest you leave my gifts, arranged for you with faithful zeal,<\/td>\n<\/tr>\n
      53<\/strong> intellecta prius quam sint, contempta relinquas.<\/td>\n53<\/strong> disregarded before they are understood.<\/td>\n<\/tr>\n
      54<\/strong> nam tibi de summa caeli ratione deumque<\/td>\n54<\/strong> For I shall begin to discourse to you of the highest system<\/td>\n<\/tr>\n
      55<\/strong> disserere incipiam, et rerum primordia pandam,<\/td>\n55<\/strong> of heaven and the gods, and lay open the first-beginnings of things,<\/td>\n<\/tr>\n
      56<\/strong> unde omnis natura creet res, auctet, alatque,<\/td>\n56<\/strong> from which nature creates all things, increases and fosters them,<\/td>\n<\/tr>\n
      57<\/strong> quoue eadem rursum natura perempta resoluat;<\/td>\n57<\/strong> and into which the same nature again resolves them when destroyed;<\/td>\n<\/tr>\n
      58<\/strong> quae nos materiem et genitalia corpora rebus<\/td>\n58<\/strong> which we are accustomed in our discourse to call matter and<\/td>\n<\/tr>\n
      59<\/strong> reddundS? in ratione uocare et semina rerum<\/td>\n59<\/strong> the generating bodies of things and the seeds of things,<\/td>\n<\/tr>\n
      60<\/strong> appellare suemus et haec eadem usurpare<\/td>\n60<\/strong> and to use the same name for them as<\/td>\n<\/tr>\n
      61<\/strong> corpora prima, quod ex illis sunt omnia primis.<\/td>\n61<\/strong> first bodies, because from these first all things are made.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

      Critical Apparatus (Diels, 1923)<\/h4>\n

      Testimonia<\/strong><\/p>\n

        \n
      • Lines 44\u201349:<\/strong> These lines also appear in Book II (646\u2013651). Diels notes they were often marked by ancient interpreters to argue about contradictions in the poet’s theology.<\/li>\n
      • Line 49:<\/strong> Cited by Nonius<\/strong> (p. 252, 39) as being from Book I.<\/li>\n
      • Lines 54\u201357:<\/strong> Cited by Seneca<\/strong> (Epistulae<\/em> 95, 11).<\/li>\n<\/ul>\n

        Codices (Manuscript Variants)<\/strong><\/p>\n

          \n
        • Line 43a:<\/strong> A Greek heading, TO MAKAPION KAI A\u03a6\u0398APTON<\/strong><\/em> (The Blessed and Incorruptible), appears in O<\/strong> (Oblongus) and G<\/strong> (Gottorpienses), but is omitted in Q<\/strong> (Quadratus).<\/li>\n
        • Line 46:<\/strong> Q<\/strong> reads semota<\/em>, while O<\/strong> reads semotaque<\/em>.<\/li>\n
        • Line 50:<\/strong> Diels suggests the reading Gai<\/strong><\/em> (addressing C. Memmius) instead of the ut<\/em> found in O<\/strong>, Q<\/strong>, and G<\/strong>.<\/li>\n
        • Line 61a:<\/strong> This section is immediately followed by the heading LAVS INVENTORIS<\/strong> (Praise of the Inventor) in O<\/strong> and G<\/strong>.<\/li>\n<\/ul>\n

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