De Rerum Natura (Lucretius)

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	De Rerum Natura Author: Lucretius	Translator: William Ellery Leonard
105	Hoc , qui sentimus sucum , lingua atque palatum plusculum habent in se rationis , plus operai . principio sucum sentimus in ore , cibum cum mandendo exprimimus , ceu plenam spongiam aquai siquis forte manu premere ac siccare coëpit . inde quod exprimimus per caulas omne palati diditur et rarae per flexa foramina linguae , hoc ubi levia sunt manantis corpora suci , suaviter attingunt et suaviter omnia tractant umida linguai circum sudantia templa ; at contra pungunt sensum lacerantque coorta , quanto quaeque magis sunt asperitate repleta . deinde voluptas est e suco fine palati ; cum vero deorsum per fauces praecipitavit , nulla voluptas est , dum diditur omnis in artus ; nec refert quicquam quo victu corpus alatur , dum modo quod capias concoctum didere possis artubus et stomachi tumidum servare tenorem . Nunc aliis alius qui sit cibus ut videamus , expediam , quareve , aliis quod triste et amarumst , hoc tamen esse aliis possit perdulce videri , tantaque his rebus distantia differitasque est , ut quod aliis cibus est aliis fuat acre venenum ; est itaque ut serpens , hominis quae tacta salivis disperit ac sese mandendo conficit ipsa . praeterea nobis veratrum est acre venenum , at capris adipes et cocturnicibus auget . id quibus ut fiat rebus cognoscere possis , principio meminisse decet quae diximus ante , semina multimodis in rebus mixta teneri . porro omnes quae cumque cibum capiunt animantes , ut sunt dissimiles extrinsecus et generatim extima membrorum circumcaesura coërcet , proinde et seminibus constant variantque figura . semina cum porro distent , differre necessest intervalla viasque , foramina quae perhibemus , omnibus in membris et in ore ipsoque palato . esse minora igitur quaedam maioraque debent , esse triquetra aliis , aliis quadrata necessest , multa rutunda , modis multis multangula quaedam . namque figurarum ratio ut motusque reposcunt , proinde foraminibus debent differe figurae et variare viae proinde ac textura coërcet . hoc ubi quod suave est aliis aliis fit amarum , illi , cui suave est , levissima corpora debent contractabiliter caulas intrare palati , at contra quibus est eadem res intus acerba , aspera ni mirum penetrant hamataque fauces . nunc facile est ex his rebus cognoscere quaeque . quippe ubi cui febris bili superante coorta est aut alia ratione aliquast vis excita morbi , perturbatur ibi iam totum corpus et omnes commutantur ibi positurae principiorum ; fit prius ad sensum quae corpora conveniebant nunc non conveniant , et cetera sint magis apta , quae penetrata queunt sensum progignere acerbum ; utraque enim sunt in mellis commixta sapore ; id quod iam supera tibi saepe ostendimus ante .	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.
106	Nunc age , quo pacto naris adiectus odoris tangat agam . primum res multas esse necessest unde fluens volvat varius se fluctus odorum , et fluere et mitti volgo spargique putandumst ; verum aliis alius magis est animantibus aptus , dissimilis propter formas . ideoque per auras mellis apes quamvis longe ducuntur odore , volturiique cadaveribus ; tum fissa ferarum ungula quo tulerit gressum promissa canum vis ducit , et humanum longe praesentit odorem Romulidarum arcis servator , candidus anser . sic aliis alius nidor datus ad sua quemque pabula ducit et a taetro resilire veneno cogit , eoque modo servantur saecla ferarum . Hic odor ipse igitur , naris qui cumque lacessit , est alio ut possit permitti longius alter ; sed tamen haud quisquam tam longe fertur eorum quam sonitus , quam vox , mitto iam dicere quam res quae feriunt oculorum acies visumque lacessunt . errabundus enim tarde venit ac perit ante paulatim facilis distractus in aëris auras ; ex alto primum quia vix emittitur ex re ; nam penitus fluere atque recedere rebus odores significat quod fracta magis redolere videntur omnia , quod contrita , quod igni conlabefacta . deinde videre licet maioribus esse creatum principiis quam vox , quoniam per saxea saepta non penetrat , qua vox volgo sonitusque feruntur . quare etiam quod olet non tam facile esse videbis investigare in qua sit regione locatum ; refrigescit enim cunctando plaga per auras nec calida ad sensum decurrunt nuntia rerum . errant saepe canes itaque et vestigia quaerunt . Nec tamen hoc solis in odoribus atque saporum in generest , sed item species rerum atque colores non ita conveniunt ad sensus omnibus omnes , ut non sint aliis quaedam magis acria visu . quin etiam gallum noctem explaudentibus alis auroram clara consuetum voce vocare , noenu queunt rapidi contra constare leones inque tueri : ita continuo meminere fugai . ni mirum quia sunt gallorum in corpore quaedam semina , quae cum sunt oculis inmissa leonum , pupillas interfodiunt acremque dolorem praebent , ut nequeant contra durare feroces , cum tamen haec nostras acies nil laedere possint , aut quia non penetrant aut quod penetrantibus illis exitus ex oculis liber datur , in remorando laedere ne possint ex ulla lumina parte .	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.
107	Nunc age , quae moveant animum res accipe , et unde quae veniunt veniant in mentem percipe paucis . principio hoc dico , rerum simulacra vagari multa modis multis in cunctas undique partis tenvia , quae facile inter se iunguntur in auris , obvia cum veniunt , ut aranea bratteaque auri . quippe etenim multo magis haec sunt tenvia textu quam quae percipiunt oculos visumque lacessunt , corporis haec quoniam penetrant per rara cientque tenvem animi naturam intus sensumque lacessunt . Centauros itaque et Scyllarum membra videmus Cerbereasque canum facies simulacraque eorum quorum morte obita tellus amplectitur ossa ; omnigenus quoniam passim simulacra feruntur , partim sponte sua quae fiunt aëre in ipso , partim quae variis ab rebus cumque recedunt et quae confiunt ex horum facta figuris . nam certe ex vivo Centauri non fit imago , nulla fuit quoniam talis natura animata ; verum ubi equi atque hominis casu convenit imago , haerescit facile extemplo , quod diximus ante , propter subtilem naturam et tenvia texta . cetera de genere hoc eadem ratione creantur . quae cum mobiliter summa levitate feruntur , ut prius ostendi , facile uno commovet ictu quae libet una animum nobis subtilis imago ; tenvis enim mens est et mire mobilis ipsa . haec fieri ut memoro , facile hinc cognoscere possis . quatinus hoc simile est illi , quod mente videmus atque oculis , simili fieri ratione necessest . Nunc igitur docui quoniam me forte leonum cernere per simulacra , oculos quae cumque lacessunt , scire licet mentem simili ratione moveri per simulacra leonum cetera quae videt aeque nec minus atque oculi , nisi quod mage tenvia cernit . nec ratione alia , cum somnus membra profudit , mens animi vigilat , nisi quod simulacra lacessunt haec eadem nostros animos quae cum vigilamus , usque adeo , certe ut videamur cernere eum quem rellicta vita iam mors et terra potitast . hoc ideo fieri cogit natura , quod omnes corporis offecti sensus per membra quiescunt nec possunt falsum veris convincere rebus . praeterea meminisse iacet languetque sopore , nec dissentit eum mortis letique potitum iam pridem , quem mens vivom se cernere credit . quod super est , non est mirum simulacra moveri bracchiaque in numerum iactare et cetera membra ; nam fit ut in somnis facere hoc videatur imago . quippe , ubi prima perit alioque est altera nata inde statu , prior hic gestum mutasse videtur . scilicet id fieri celeri ratione putandumst : tanta est mobilitas et rerum copia tanta tantaque sensibili quovis est tempore in uno copia particularum , ut possit suppeditare .	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.
108	Multaque in his rebus quaeruntur multaque nobis clarandumst , plane si res exponere avemus . quaeritur in primis quare , quod cuique libido venerit , extemplo mens cogitet eius id ipsum . anne voluntatem nostram simulacra tuentur et simul ac volumus nobis occurrit imago , si mare , si terram cordist , si denique caelum ? conventus hominum , pompam , convivia , pugnas , omnia sub verbone creat natura paratque ? cum praesertim aliis eadem in regione locoque longe dissimilis animus res cogitet omnis . quid porro , in numerum procedere cum simulacra cernimus in somnis et mollia membra movere , mollia mobiliter cum alternis bracchia mittunt et repetunt oculis gestum pede convenienti ? scilicet arte madent simulacra et docta vagantur , nocturno facere ut possint in tempore ludos . an magis illud erit verum ? quia tempore in uno , cum sentimus , id est cum vox emittitur una , tempora multa latent , ratio quae comperit esse , propterea fit uti quovis in tempore quaeque praesto sint simulacra locis in quisque parata . tanta est mobilitas et rerum copia tanta . hoc ubi prima perit alioque est altera nata inde statu , prior hic gestum mutasse videtur . et quia tenvia sunt , nisi quae contendit , acute cernere non potis est animus ; proinde omnia quae sunt praeterea pereunt , nisi quae ex se ipse paravit . ipse parat sese porro speratque futurum ut videat quod consequitur rem quamque : fit ergo . nonne vides oculos etiam , cum tenvia quae sunt cernere coeperunt , contendere se atque parare , nec sine eo fieri posse ut cernamus acute ? et tamen in rebus quoque apertis noscere possis , si non advertas animum , proinde esse quasi omni tempore semotum fuerit longeque remotum . cur igitur mirumst , animus si cetera perdit praeter quam quibus est in rebus deditus ipse ? deinde adopinamur de signis maxima parvis ac nos in fraudem induimus frustraminis ipsi . Fit quoque ut inter dum non suppeditetur imago eiusdem generis , sed femina quae fuit ante , in manibus vir uti factus videatur adesse , aut alia ex alia facies aetasque sequatur . quod ne miremur sopor atque oblivia curant .	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.
109	Illud in his rebus vitium vehementer äinesse effugere errorem vitareque praemetuenter , lumina ne facias oculorum clara creata , prospicere ut possimus , et ut proferre queamus proceros passus , ideo fastigia posse surarum ac feminum pedibus fundata plicari , bracchia tum porro validis ex apta lacertis esse manusque datas utraque parte ministras , ut facere ad vitam possemus quae foret usus . cetera de genere hoc inter quae cumque pretantur , omnia perversa praepostera sunt ratione , nil ideo quoniam natumst in corpore ut uti possemus , sed quod natumst id procreat usum . nec fuit ante videre oculorum lumina nata , nec dictis orare prius quam lingua creatast , sed potius longe linguae praecessit origo sermonem multoque creatae sunt prius aures quam sonus est auditus , et omnia denique membra ante fuere , ut opinor , eorum quam foret usus ; haud igitur potuere utendi crescere causa . at contra conferre manu certamina pugnae et lacerare artus foedareque membra cruore ante fuit multo quam lucida tela volarent , et volnus vitare prius natura coëgit quam daret obiectum parmai laeva per artem . scilicet et fessum corpus mandare quieti multo antiquius est quam lecti mollia strata , et sedare sitim prius est quam pocula natum . haec igitur possunt utendi cognita causa credier , ex usu quae sunt vitaque reperta . illa quidem seorsum sunt omnia , quae prius ipsa nata dedere suae post notitiam utilitatis . quo genere in primis sensus et membra videmus ; quare etiam atque etiam procul est ut credere possis utilitatis ob officium potuisse creari .	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.
110	Illud item non est mirandum , corporis ipsa quod natura cibum quaerit cuiusque animantis . quippe etenim fluere atque recedere corpora rebus multa modis multis docui , sed plurima debent ex animalibus ; quia sunt exercita motu , multa per os exhalantur , cum languida anhelant , multaque per sudorem ex alto pressa feruntur . his igitur rebus rarescit corpus et omnis subruitur natura , dolor quam consequitur rem . propterea capitur cibus , ut suffulciat artus et recreet vires inter datus , atque patentem per membra ac venas ut amorem opturet edendi . umor item discedit in omnia quae loca cumque poscunt umorem ; glomerataque multa vaporis corpora , quae stomacho praebent incendia nostro , dissupat adveniens liquor ac restinguit ut ignem , urere ne possit calor amplius aridus artus . sic igitur tibi anhela sitis de corpore nostro abluitur , sic expletur ieiuna cupido .	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.
111	Nunc qui fiat uti passus proferre queamus , cum volumus , quareque datum sit membra movere et quae res tantum hoc oneris protrudere nostri corporis insuerit , dicam : tu percipe dicta . dico animo nostro primum simulacra meandi accidere atque animum pulsare , ut diximus ante . inde voluntas fit ; neque enim facere incipit ullam rem quisquam , mens providit quid velit ante . id quod providet , illius rei constat imago , ergo animus cum sese ita commovet ut velit ire inque gredi , ferit extemplo quae in corpore toto per membra atque artus animai dissita vis est ; et facilest factu , quoniam coniuncta tenetur . inde ea proporro corpus ferit , atque ita tota paulatim moles protruditur atque movetur . praeterea tum rarescit quoque corpus et aër , scilicet ut debet qui semper mobilis extat , per patefacta venit penetratque foramina largus , et dispargitur ad partis ita quasque minutas corporis . hic igitur rebus fit utrimque duabus , corpus ut ac navis velis ventoque feratur . nec tamen illud in his rebus mirabile constat , tantula quod tantum corpus corpuscula possunt contorquere et onus totum convertere nostrum ; quippe etenim ventus subtili corpore tenvis trudit agens magnam magno molimine navem et manus una regit quanto vis impete euntem atque gubernaclum contorquet quo libet unum , multaque per trocleas et tympana pondere magno commovet atque levi sustollit machina nisu .	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.
112	Nunc quibus ille modis somnus per membra quietem inriget atque animi curas e pectore solvat , suavidicis potius quom multis versibus edam , parvus ut est cycni melior canor , ille gruum quam clamor in aetheriis dispersus nubibus austri . tu mihi da tenuis auris animumque sagacem , ne fieri negites quae dicam posse retroque vera repulsanti discedas pectore dicta , tutemet in culpa cum sis neque cernere possis . Principio somnus fit ubi est distracta per artus vis animae partimque foras eiecta recessit et partim contrusa magis concessit in altum ; dissoluuntur enim tum demum membra fluuntque . nam dubium non est , animai quin opera sit sensus hic in nobis , quem cum sopor inpedit esse , tum nobis animam perturbatam esse putandumst eiectamque foras , non omnem ; namque iaceret aeterno corpus perfusum frigore leti . quippe ubi nulla latens animai pars remaneret in membris , cinere ut multa latet obrutus ignis , unde reconflari sensus per membra repente possit , ut ex igni caeco consurgere flamma ?	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?