On the Nature of Things
The pliant mortal, with a body soft;
The brittle mortal, with a crumbling frame;
The hollow with a porous-all must be
Disjoined from the primal elements,
If still we wish under the world to lay
Immortal ground-works, whereupon may rest
The sum of weal and safety, lest for thee
All things return to nothing utterly.
Now, too: whate'er we see possessing sense
Must yet confessedly be stablished all
From elements insensate. And those signs,
So clear to all and witnessed out of hand,
Do not refute this dictum nor oppose;
But rather themselves do lead us by the hand,
Compelling belief that living things are born
Of elements insensate, as I say.
Sooth, we may see from out the stinking dung
Live worms spring up, when, after soaking rains,
The drenched earth rots; and all things change the same:
Lo, change the rivers, the fronds, the gladsome pastures
Into the cattle, the cattle their nature change
Into our bodies, and from our body, oft
Grow strong the powers and bodies of wild beasts
And mighty-winged birds. Thus nature changes
All foods to living frames, and procreates
From them the senses of live creatures all,
In manner about as she uncoils in flames
Dry logs of wood and turns them all to fire.
And seest not, therefore, how it matters much
After what order are set the primal germs,
And with what other germs they all are mixed,
And what the motions that they give and get?
But now, what is't that strikes thy sceptic mind,
Constraining thee to sundry arguments
Against belief that from insensate germs
The sensible is gendered?--Verily,
'Tis this: that liquids, earth, and wood, though mixed,
Are yet unable to gender vital sense.
And, therefore, 'twill be well in these affairs
This to remember: that I have not said
Senses are born, under conditions all,
From all things absolutely which create
Objects that feel; but much it matters here
Firstly, how small the seeds which thus compose
The feeling thing, then, with what shapes endowed,
And lastly what they in positions be,
In motions, in arrangements. Of which facts
Naught we perceive in logs of wood and clods;
And yet even these, when sodden by the rains,
Give birth to wormy grubs, because the bodies
Of matter, from their old arrangements stirred
By the new factor, then combine anew
In such a way as genders living things.
Next, they who deem that feeling objects can
From feeling objects be create, and these,
In turn, from others that are wont to feel
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When soft they make them; for all sense is linked
With flesh, and thews, and veins--and such, we see,
Are fashioned soft and of a mortal frame.
Yet be't that these can last forever on:
They'll have the sense that's proper to a part,
Or else be judged to have a sense the same
As that within live creatures as a whole.
But of themselves those parts can never feel,
For all the sense in every member back
To something else refers--a severed hand,
Or any other member of our frame,
Itself alone cannot support sensation.
It thus remains they must resemble, then,
Live creatures as a whole, to have the power
Of feeling sensation concordant in each part
With the vital sense; and so they're bound to feel
The things we feel exactly as do we.
If such the case, how, then, can they be named
The primal germs of things, and how avoid
The highways of destruction?--since they be
Mere living things and living things be all
One and the same with mortal. Grant they could,
Yet by their meetings and their unions all,
Naught would result, indeed, besides a throng
And hurly-burly all of living things--
Precisely as men, and cattle, and wild beasts,
By mere conglomeration each with each
Can still beget not anything of new.
But if by chance they lose, inside a body,
Their own sense and another sense take on,
What, then, avails it to assign them that
Which is withdrawn thereafter? And besides,
To touch on proof that we pronounced before,
Just as we see the eggs of feathered fowls
To change to living chicks, and swarming worms
To bubble forth when from the soaking rains
The earth is sodden, sure, sensations all
Can out of non-sensations be begot.
But if one say that sense can so far rise
From non-sense by mutation, or because
Brought forth as by a certain sort of birth,
'Twill serve to render plain to him and prove
There is no birth, unless there be before
Some formed union of the elements,
Nor any change, unless they be unite.
In first place, senses can't in body be
Before its living nature's been begot,--
Since all its stuff, in faith, is held dispersed
About through rivers, air, and earth, and all
That is from earth created, nor has met
In combination, and, in proper mode,
Conjoined into those vital motions which
Kindle the all-perceiving senses--they
That keep and guard each living thing soever.
Again, a blow beyond its nature's strength
Shatters forthwith each living thing soe'er,
And on it goes confounding all the sense
Of body and mind. For of the primal germs
Are loosed their old arrangements, and, throughout,
The vital motions blocked,--until the stuff,
Shaken profoundly through the frame entire,
Undoes the vital knots of soul from body
And throws that soul, to outward wide-dispersed,
Through all the pores. For what may we surmise
A blow inflicted can achieve besides
Shaking asunder and loosening all apart?
It happens also, when less sharp the blow,
The vital motions which are left are wont
Oft to win out--win out, and stop and still
The uncouth tumults gendered by the blow,
And call each part to its own courses back,
And shake away the motion of death which now
Begins its own dominion in the body,
And kindle anew the senses almost gone.
For by what other means could they the more
Collect their powers of thought and turn again
From very doorways of destruction
Back unto life, rather than pass whereto
They be already well-nigh sped and so
Pass quite away?
Again, since pain is there
Where bodies of matter, by some force stirred up,
Through vitals and through joints, within their seats
Quiver and quake inside, but soft delight,
When they remove unto their place again:
'Tis thine to know the primal germs can be
Assaulted by no pain, nor from themselves
Take no delight; because indeed they are
Not made of any bodies of first things,
Under whose strange new motions they might ache
Or pluck the fruit of any dear new sweet.
And so they must be furnished with no sense.
Once more, if thus, that every living thing
May have sensation, needful 'tis to assign
Sense also to its elements, what then
Of those fixed elements from which mankind
Hath been, by their peculiar virtue, formed?
Of verity, they'll laugh aloud, like men,
Shaken asunder by a spasm of mirth,
Or sprinkle with dewy tear-drops cheeks and chins,
And have the cunning hardihood to say
Much on the composition of the world,
And in their turn inquire what elements
They have themselves,--since, thus the same in kind
As a whole mortal creature, even they
Must also be from other elements,
And then those others from others evermore--
So that thou darest nowhere make a stop.
Oho, I'll follow thee until thou grant
The seed (which here thou say'st speaks, laughs, and
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thinks)
Is yet derived out of other seeds
Which in their turn are doing just the same.
But if we see what raving nonsense this,
And that a man may laugh, though not, forsooth,
Compounded out of laughing elements,
And think and utter reason with learn'd speech,
Though not himself compounded, for a fact,
Of sapient seeds and eloquent, why, then,
Cannot those things which we perceive to have
Their own sensation be composed as well
Of intermixed seeds quite void of sense?
INFINITE WORLDS
Once more, we all from seed celestial spring,
To all is that same father, from whom earth,
The fostering mother, as she takes the drops
Of liquid moisture, pregnant bears her broods--
The shining grains, and gladsome shrubs and trees,
And bears the human race and of the wild
The generations all, the while she yields
The foods wherewith all feed their frames and lead
The genial life and propagate their kind;
Wherefore she owneth that maternal name,
By old desert. What was before from earth,
The same in earth sinks back, and what was sent
From shores of ether, that, returning home,
The vaults of sky receive. Nor thus doth death
So far annihilate things that she destroys
The bodies of matter; but she dissipates
Their combinations, and conjoins anew
One element with others; and contrives
That all things vary forms and change their colours
And get sensations and straight give them o'er.
And thus may'st know it matters with what others
And in what structure the primordial germs
Are held together, and what motions they
Among themselves do give and get; nor think
That aught we see hither and thither afloat
Upon the crest of things, and now a birth
And straightway now a ruin, inheres at rest
Deep in the eternal atoms of the world.
Why, even in these our very verses here
It matters much with what and in what order
Each element is set: the same denote
Sky, and the ocean, lands, and streams, and sun;
The same, the grains, and trees, and living things.
And if not all alike, at least the most--
But what distinctions by positions wrought!
And thus no less in things themselves, when once
Around are changed the intervals between,
The paths of matter, its connections, weights,
Blows, clashings, motions, order, structure, shapes,
The things themselves must likewise changed be.
Now to true reason give thy mind for us.
Since here strange truth is putting forth its might
To hit thee in thine ears, a new aspect
Of things to show its front. Yet naught there is
So easy that it standeth not at first
More hard to credit than it after is;
And naught soe'er that's great to such degree,
Nor wonderful so far, but all mankind
Little by little abandon their surprise.
Look upward yonder at the bright clear sky
And what it holds--the stars that wander o'er,
The moon, the radiance of the splendour-sun:
Yet all, if now they first for mortals were,
If unforeseen now first asudden shown,
What might there be more wonderful to tell,
What that the nations would before have dared
Less to believe might be?--I fancy, naught--
So strange had been the marvel of that sight.
The which o'erwearied to behold, to-day
None deigns look upward to those lucent realms.
Then, spew not reason from thy mind away,
Beside thyself because the matter's new,
But rather with keen judgment nicely weigh;
And if to thee it then appeareth true,