AN ESSAY ON THE FIRST BOOK OF T. LUCRETIUS CARUS DE RERUM NATURA.  
Interpreted and Made ENGLISH VERSE BY J. EVELYN Esq;  Ovid. Amor. lib. 1. Eleg. 15. Carmina sublimis tunc sunt peritura Lucreti, Exitio terras cum dabit una dies. 
LONDON: Printed for Gabriel Bedle, and Thomas Collins, and are to be sold at their shop at the Middle-Temple-Gate in Fleetstreet. 1656.   


T. LUCRETIUS CARUS. DE Rerum Natura. Lib. i. Interpreted by J. C.   
London Printed for G: Bedell and T. Collins at Middle Temple Gate. A 1656.   

THE INTERPRETER TO Him that READS.  
I Have here to deal with three sorts of Persons; the Learned, the Ignorant, the Scrupulous; and something must be said to them all.  
To the Intelligent, and those who shall be apt to think, I have levelled too great a part of Philosophy, such as was locked up for them only, to whom the Keys of her profounder mysteries are due; I reply, that the five remaining 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or (as one may say) Sanctuaries of Nature, whose Closets and Recesses have never yet been so much as violated in the least degree, may well justify me from Sacrilege; especially, since my design hath been herein no other, then to make men admirers of the Rites of Philosophy, and in love with that knowledge and work, without which (if we dare credit the most Learned) so small a progress can be made in either.  
Ad has autem utilitates, quae ex hoc politissimo Scriptore capiuntur gravissimae, accedunt item aliae non minores. Hic enim videre licet quanta elegantia & Arte, Graeca Epicuri, aliorumque Philosoph. ac Poetarum decr●ta & Sententias poeta Lat. verbis expressa reddiderit: adeo ut vel hic Liber exemplo nobis esse possit, ad optimum interpretandi genus comparandum. Deinde ad Cicer. Plutarchi, Diogenis, Virgil. aliorum Scripta commodiùs percipienda, nimium quantum utibile est hoc opus & opportunum. At poetae quem veri●s imitandum sibi proponant, quam quem ipse Poetarum Princeps Maro penitus rimatus, diligentissimè expressit, ut haud sciam mirarine superioris nostraeque aetas' is stultitiam, an miseriam deplorare de beam; cum plerosque repente existere videam Poetas, qui Lucretium vix unquam legerint; Maronis lumina, quia ab aliis & à majoribus pleraque sunt sumpta, minimè intelligant, etc.  
Thus far Gifanus in his Preface ad Sambucum, in pure commiseration of such as neglected this author, without whose intimate acquaintance and special cognizance, no man (he thought) was ever capable of becoming either good Philosopher, or tolerable Poet. Peter Crinitus, lib. 23. cap. 7. de honesta disciplina, reports the judgement which Marullus gives of the Latin Poets: I will not ci●e him at large, but show you what he concludes, after particular recital and censure of the rest. Itaque legendi quidem sunt omnes (saith he) sed ●i maximè probandi pro suo sunt quisque genere, Tibullus, Horatius, Catul us & in Comoediâ Terentius; Virgilium ver● & LUCRETIUM ediscendos, 
Vide Dan. Paraeum de T. Lu●r▪ admiratoribus, etc.  etc. Which that he might the better eternize to posterity, he thus elegantly expresseth,  
Amor Tibullo, Mars tibi Maro debet,  
Terentio Soccus Levis.  
Cothurnus olim nemini, satis multum  
Horatio Satyra & Celys.  
Natura magni versibus LUCRETII  
Lepore musaeo illitis.  
Epigramma cultum teste Rhallo ad huc nulli,  
Docto Catullo syllable.  
Nos si quis inter caeteros locat vates,  
Onerat quam honorat veri●s.  
And we thus interpret,  
Love to Tibullus, Mars to Maro owes,  
And the Light Sock to Terence bows;  
To none the Buskin yet; satire and Lyre  
Grave Horaee do thee most admire;  
Nature to great LUCRETIUS numbers yields  
which with Musaean grace he gilds:  
Cult Epigram to none yet Rhallo says;  
Catullus claims Phalcucian Bays.  
If any Us amongst the rest shall place,  
He doth Us burden more than grace.  
Besides, when I shall have assured the world how difficult an attempt he undertakes, who makes account to pursue the design; I am persuaded men will rather take the pains to converse the Original, then stay till the rest be translated into English; which yet might peradventure be sometime performed, if the Learned Dr. Casaubon, doubting whether it be possible for any Traduction to reach the excellency and Elegancy of the Original, did not pronounce it far safer and better not to be meddled withal, then spoiled in the translation; with whose opinion I so concur, that had not this Essay been preingaged long before we were so happy as to see his learned Enthusiasms, I should cheerfully rather have given check to this bold attempt (as in obedience to his judgement, I shall to any farther) then exposed my reputation to the censure of so grave and discerning a person. But however, I must now bewail my temerity. I have yet been as industrious as I could to explain the Poet's sense and meaning in his own natural way; using very little Paraphrase, where I could possibly contract him without impeachment of his Argument, or defacing of the Ornament: so that if I have seldom exceeded the number of Verses, save where the Rhyme itself obliges me sometimes to multiply Epithets, and protract the line; I hope I have neither made a disadvantageous bargain for our Language, nor in the least violated the limits of an Interpreter, which are yet infinitely more indulgent, and give a far greater latitude, as I could abundantly exemplify. And if Lucretius himself made it such a difficulty to express those 
— Graiorum obscura reperta,  in Latin Verse: suppose I had now and then (as to my best notice I have no where) wrested a syllable unjustly, or adopted an illegitimate word, I had yet been no less excusable even by the verdict and indulgence of our Author▪  

Multa novis verbis, praesertim cum sit agendum  
Propter egestatem Linguae, & rerum novitatem.   
I have omitted no considerations which I thought might import the Author, or improve the Version; nor were it at all the least dishonour in speculations thus nice and abstracted, to consult with the most able; so that I ingenuously confess with one of our Poets most industrious Illustrators, Si quando me explicare satis comm●d? nescirem, Viros eruditos consulere non erubui.  
There remain some yet whom I expect should look severely on the numbers of this piece, and carp at the cadences of the verse, as we have been able to adorn it but since I presume they will be found of no other than of that second degree of persons with whom I have to deal, and such as have little acquaintance with the Original, nor ever so much as once assayed what it was to tamper with Lucretius, I shall be the less solicitous, especially since our Author himself hath left them so apposite and full a character,  
Omnia enim stolidi magis admirantur amantque  
Inversis quae sub verbis latitantia cernunt▪  
Veráque constituuut quae bellé tangere possunt  
Aures, & lepido quae sunt fucata sonore.  
For we know with Tasso, an extreme Admirer of our Carus,  
— I là corre il mondo, ove p●u versi  
Di sue Dolcezze il lusinghier Parnassus: 
Ca●t. 1. Stro. 3. Gerus. lib.   
E che'l vero condito, in molli versi,  
I piu Schivi allettando hà persuaso.  
Thither the vulgar run where they may meet  
Parnassus' Lure in numbers that are sweet,  
And truth in gentle measures so conveyed,  
Hath oft the most illiterate betrayed▪  
Nor will it concern Lucretius, though he be not suddenly understood of all. For if Memmius himself, a person of so profound a judgement and excellent parts, needed to be so often reminded seriously to weigh and ponder the subject matter; as you will find in many places of our Poem he is; how highly requisite will it be, that even our most confident Reader diligently intend to what is here faithfully presented; whilst in the mean time to the rest of the more unsettled spirits that yet delight in books, I may safely affirm what our illustrious Verulam hath somewhere pronounced of the study of the Mathematics▪ 
Aug. Scient. l. 2.  they will find this work an excellent specifique, and rare ingredient for unstayed and Birdwitted men; since that here, as there, if the mind be not seriously fixed, the Demonstration is ever to begin.  
But to render a perfect and lively Image of this excellent piece, and speak of its colours in the Original, cannot be better accomplished, then in the resembling it to the surprising artifice of some various Scene, curious Landscape, or delicious prospect; where sometimes from the cragginess of inaccessible Rocks, uneven and horrid precipices (such as are to be found, respecting those admirable plains of Lombardy) there breaks and divides (as the Wand'ring Traveller approaches) a passage to his eyes down into some goodly and luxurious valley; where the trembling serpenting of some Crystal rivulet, frngied with the courteous diaper of the softer meadows, the umbrage & harmonious warbling of the cooler groves, the frisking and lowing of the wand'ring cattle, the exuberant festoons of a bountiful Autumn, the smiling crops of a hopeful harvest, and all the youth and pride of a teeming and cheerful Spring, conspire to create a new Paradise, and recompense him the pains of so many difficult accesses. For our Poet seems here to have been of counsel with Nature herself, when she disposed the Principles of things (to speak in the dialect of those times) and framed that beautiful Machine, which we daily contemplate with so much variety and admiration.  
In this Piece it is She sits triumphant, wanting none of her just Equipage and Attendance; whilst our Carus hath erected this everlasting Arch to her memory, so full of Ornament and exquisite Workmanship, as nothing of this kind hath ever or approached, or exceeded it.  
Where the matter he takes in hand is capable of form and lustre, he makes it even to outshine the Sun itself in splendour: and as he spares no cost to deck and set it forth; so never had man a more rich and luxurious fancy, more keen and sagacious Instruments to square the most stubborn & rude of materials, into that spiring softness you will every where find them disposed, in this his stupendious & wel-built Theatre of Nature.  
I do here purposely omit to speak of the Author's life, as reserving it to adorn a more entire Volume by whomsoever perfected; only for his studies and genius, his affection to the Greek Poets is perspicuous; as having from them and the Garden of Epicurus, culled the greatest part of his profound knowledge▪ for which very regard he is observed to have much affected Empedocles (using in some encounters even his very expressions) who before his time had (it seems) treated on the same subject, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and particular Argument; so that what Aristotle attributes to that Philosopher, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. for his being so grave and Homer-like in his manner of expression; so Metaphorique and skilful in the usages of Poets, and their Institutions, hand scio an in ullo alio P●eta Latino invenias quam in solo Lucr●tio, is the voice of a very learned and judicious person. Other excellent Poets he likewise imitated, and was so fortunate in the esteem of succeeding Ages; that it even rose to a frequent Proverb, If amongst the Poets Ennius were generally reputed to be the Grandfather, and Virgil the Son; LU●RETIUS must needs be acknowledged for the Father as well of him, as of all that should come after; as if the whole Assembly of the Epic Latin Poets were to be summ●● up and anacephalized in this select triumvirs.  
To the Scrupulous now, which are the last sort of persons I have promised to treat with, and shall endeavour to satisfy: They are such as seem greatly to declaim against our Author, as altogether Irreligious and Profane; and therefore not fit (say they) to be so much as read or entertained amongst Christians. But if this be the sole and grand objection, I would likewise inquire, why those nicer and peevish spirits should at all approve, or in the least make use of any other Heathen Writer whatsoever? The Stoics affirmed God (who is the only source and veritable Original of all things) to be fast linked and chained to a Series of Second Causes, obnoxious to the Laws and Decrees of Destiny and Necessity. Plato was a Leveller, and would have Wives and most other things to be profane and impropriate▪ Aristotle bears us in hand, that the World is Eternal à parte antè, and pòst. Infinite other are the exorbitant Chimeras we encounter amongst the opinions and Placits of the ancient Philosophers. In fine, why do we read any Poet of them all, since there is none exempt of the most gross and absurd Fictions, apparent Levitieses, and horrible Impieties imaginable? yet who is it amongst them, that doth not even embosomed Juvenal, the most vicious, Aristophanes, Anacreon, Catullus, Martial, Ausonius, and Petronius (to spare Beza, Buchanan, and others) the most loose, and beyond comparison, abandoned, like so many pious Offices and Manuals; celebrating their luxurious and disboashed spirits, whose fancies breathe nothing but their prodigious bestialities, and prostitute Cynaeduse's as so many petty Oracles, or inspired Prophets? But grant them all this, and what were yet worse (if more impious can be) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
1 Tit. 15.  that there was nothing able to corrupt a virtuous and honest mind, was the opinion of Aristippus, as Laertius truly reports of him, 
Socr. Scholar l. 3. c. 14. Basil. de legend. Ethnicorum Scriptis. Aug. de doctrinâ Christianá.  being constrained one day to be present at a Ball in his reverend purple. And that even the best of Christians were as capable to derive from them benefits, as incontaminate & innocent, we may easily imagine and conceived; whilst we find S. Paul that great Apostle himself, citing Parmenides, Aratus and Menander; enough (I suppose) to justify how lawful it is to make use of the good even in the midst of Evil. And if our Poet have any one passage (as where he prevaricates on Providence, the Immortality of the Soul, the spontaneous coalition of Principles, and some other sublime points of speculative Theology) which seems to concern, or be any whit obnoxious to our Faith; he hath a thousand more, where amongst the rest of his most excellent Precepts, and rare discourses, he persuades to a life the most exact and Moral; and no man, I hope, comes hither as a Spider, to swell up his bag with poison only, when with half that pains, he may with the industrious Bee, store and furnish his Hive with so much wholesome and delicious Honey.  
Indignum profectò ob aliqua mala tam multa bona expungere, 
Gassend. de vita & Morib. Epic. in Epist.  ac rosetum exscindere, quod spinas rosis intextas ferat.   

ON MY Son evelyn's Translation OF THE FIRST BOOK of Lucretius.  

IF Gulilaeus with his new found glass,  
Former Invention doth so far surpass,  
By bringing distant bodies to our sight,  
And make it judge their shape by nearer light,  
How much have you obliged us? in whose mind  
Y'have couched that Cataraect which made us blind,  
And given our soul an optic can descry  
Not things alone, but where their causes lie?  
Lucretius Englished, Nature's great Code  
And Digest too, where her deep Laws so showed,  
That what we thought mysteriously perplexed  
Translated thus, both Comment is and Text;  
This polished ●ey opens and let's us in  
To her Conclave, Treasure and Magazine,  
Where she majestic in bright rays appears  
Unveiled o'ch' Cloud of seventeen hundred years.  
That hoary mist of Ignorance is displayed  
And brought to light what lay involved in shade;  
By this your Sacred Clue severely led  
Her intricat'st Meanders we do tread.  
How spruce (thus trimmed) Philosophy looks now,  
Which was morose before in beard and brow?  
What we abhorred then, we now embrace;  
A Nymph is seated in a Satyr's place,  
And hath a Palace for her gloomy School;  
That's a clear stream which was a muddy pool.  
With how much pleasure than we now rehearse,  
The crabbed'st part of learning in your verse,  
And with the Muses to this reed of thine  
We dance o'er horrid cliffs, we could not climb,  
Taking that wholesome pill with great de●ight,  
Which, until gilded thus, did so affright▪  
Pedants farewel, this to our years affords  
That whole half-age we lost in learning words:  
Thus, in the world's decline, the life of man  
(Was but an Inch before) is made a Span.  
Our infancy may now with milk and pap  
Suck in deep Science in our Mother's lap;  
Whilst at such ease to be both learned and wise  
Be but born English, and it doth suffice.  
The North-west-passage would not prove so swi●●,  
Nor make abridgement like to this your gift.  
In which to our immense content we find  
All that the Stagyrists envy burnt, refined.  
Thus to th'immortal glory of our Tongue,  
This British Phoenix from those ashes sprung:  
The Atoms of those volumus lost in Greece  
(Gathered at Rome) You have made Jason's fleece,  
Each grain whereof like the Elixir doth  
Fruitful projection in our minds bring forth▪  
Of that rare skill which by the vulgar much  
Needs no● be valued; nor by bulk, but touch.  
What we since him did pure invention deem  
Dilated memory, not wit doth seem;  
We now believe't demonstratively true  
Under the Sun, there's nothing that is new.  
And he that would no emptiness maintain  
Belies himself, the Vacuums in his Brain.  
Vain than it were to undertake to write  
All old mistakes; error is infinite.  
'Tis thus, Inspired Lucretius, alone,  
Is th'Oracle of all that can be known;  
Steward to Fate, Creation's Notary,  
Truth's Register, Nature's Secretary.   

Proceed (dear Youth) and in thy noble Verse  
Perfect this Canon of the Universe,  
For great example to thyself prefix  
That Architect, which wrought from one to Six.   
Richard Brown, Knight and Baronet.   

To his Worthy Friend Master EVELYN, UPON HIS TRANSLATION OF LUCRETIUS:  
LUCRETIUS with a Stork-like ●ate, 
According to the Institution of Epicurus in relation to whom these Verses were intended, and no● that the Interpreter doth justify this irreligion of the Poet, whose Arguments he afterwards resutes:   
Born and translated in a State,  
Comes to proclaim in English Verse  
No Monarch Rules the Universe;  
But chance and Atoms make this All  
In Order Democratical,  
Where Bodies freely run their course,  
Without design, or Fate, or Force.  
And this in such a strain he sings,  
As if his Muse with Angels wings  
Had soa●'d beyond our utmost Sphere,  
And other Worlds discovered there;  
For his immortal boundless wit  
To nature does no bounds permit;  
But boldly has removed those bars  
Of Heaven, and Earth, and Seas and Stars,  
By which they were before supposed  
By narrow wits to be enclosed,  
Till his free Muse threw down the Pale,  
And did at once dispark them all▪  
So vast this Argument did seem  
That the wise Author did esteem  
The Roman Language which was spread  
o'er the whole world in Triumph led,  
A Tongue too narrow to unfold  
The Wonders which he would have rolled.  
This speaks thy Clorie, noble Friend,  
And British Language do●s commend;  
For here Lucret●us whole we find,  
His Words, his Music, and his mind:  
Thy Art has to our Country brought  
All that he writ, and all he thought.  
Ovid translated, Virgil too  
Showed long since what our Tongue could do;  
Nor Lucan we, nor Horace spared,  
Only Lucretius was too hard.  
Lucretius, like a Fort did stand  
Untouched, till your Victorious hand  
Did from his head this garland bear,  
Which now upon your own You wear:  
A Garland made of such new Bays  
And sought in such untrodden ways,  
As no man's Temples ere did Crown,  
Save this great Authors and your own.  
Edmund Waller.   

Non, quia gente vales quae latè clara per Anglos  
Fixerit hinc, illinc, dives ubique, Lares:  
Nec tantùm quia communes nurtitus in artes  
Ingenii laudes, quas sequor, ipse tenes:  
Idcirco quacunque moror, quacunque morabor,  
Ev'●●ni credam non meminisse nefas,  
cum mihi nota fides, & moribus insita virtus,  
A grato Sali●m vate sonandus eras.  
Nil mediocre potes quicquid sub pectore volvis,  
Sive sit ingenii, seu pietatis opus.  
Tu mihi Memmiades, reliquis Lucretius audi,  
Magna geris de te victor, & alta canis:  
Natales Coelorum & concrescentia Secla  
Et motis spatium rebus inane paras.  
Quae nunquam loquimur, nec adhuc bene novimus Angli  
Vnde datis, mirar, vocibus aucta refers  
Hos ego non ausim libros tentare profanus  
Nam metuens altum litora tuta lego.  
Ergo age quod solus potes, & quod patria poscit  
(O mul●um & meritò culte, colende mihi,  
Rure vaces tantisper, & hortis utere cultor  
Ne Furnum docta● polluat usque manus)  
Fae mihi deducas ad mundi funera carmen  
Supremum, vates quem canit, adde rogum:  
Non nisi cum coelo, terrâque, mariq● solutis  
Hoc opus impleri, sive sperire potest.  
Christophorus Wasi.   

For my Honoured FRIEND and KINSMAN John Evelyn Esq  
NOBLE COUSIN,  
YOurs of 〈◊〉 〈◊〉 instant, together with a Manuscript which your modesty is pleased to entitle, An Essay upon the first Book of Lucretius, found me out in this remote corner; whereby I perceive a friend (how clouded soever with absence and mifortunes) can no more be hidden to your kindness, than the most abstruse Author to your Apprehension, or (by that time you have done with him) to any man's else: Yet absence alone is a death, not that it uses to kill friends, but friendship. The Spaniard calls it, putting of earth between; so both Death and Burial too, and he hath a proverb that tells us, A muertos y à ydos no ay Amigos; the crossing whereof is the thing I now take so kindly at your hands. Then (to evidence that no Author whatsoever can stand in your way) I know not where you could have made so crabbed a choice as you have done, though for intrinsic value an incomparable one, and well quitting your pains. On my word (Cousin) this Piece is The taming of the Shrew. What shall I say more? Having (as skilfully as I could) confronted his Latin with your English, they appear to me Lives both: or rather both pictures of one life, the features being exactly the same in each, only yours (as the younger) so the smother. It puts me in mind of the two Amphitruo's in Plautus, where the Translation was taken for the Original by her that should best have known; which mistake had probably not happened, if the Divine Counterfeit could not have spoken the Husband's Thoughts, as well as induced his Shape. And if that Metamorphosis made a long night; this of yours, I am sure, makes the day short. But I injure it with the name of a Translation, it is Lucretius himself. A judged Case in a certain Italian Comedy. Thus, a Bondman of Naples is apprehended in open street: No running away now, no denying the fact for which he is accused. What then? he changes his language, facing both the Officers and his Prosecutors down in perfect Spanish (a concealed quality he had) that he is not the man they take him for; nay, not so much as of the Nation. In this manner fences for a good space against them All (the Scene is not unplesant.) But do you think it served his turn in the end▪ No, nor would have done, though he had for his better disguise shifted himself into a Gentile habit and garb. And so shall we know LUCRE●IUS in your Book, though it retains neither his voice▪ nor yet his lineaments; nor have you in my conceit (however I find it difficult to explain) so much put him into your clothes, as out of his own person,  

— Sic parvis componere pulchra solebam.   
One thing I must needs acquaint you with, and it is, that this came to my hands, just when I had made an end of reading a Posthumous Translation by Mr. or Dr. Bat hur'st, lately printed at London (I presume you have seen it) of Spencer's Shepherd's Calendar into Latin; as if opportunely to prevent my idolising that Language: to the advantage whereof above ours, I do not now impute that admirable work, which (unless my Augury deceive me) will, where its true Origine shall be unknown, pass for a Native of old Rome, and that as far, as the utmost bounds extend of the Commonwealth of Learning. For if the great wonder there be, how a Poem, which the Author made it his business to clothe in rugged English, could be capable of so smooth Latin; certainly it is no less a one here, how so rugged a Latin Poem (rugged in spite of your Author's teeth, through the stubbornness of the Stuff, and poverty of words, as himself confesses) can be rendered in so smooth English. And if Mr. Bathurst by that exported commodity do more honour to England Abroad; You, by this imported, will more enrich it at home, making our Income proportionable to our Expense.  
Thus (Cousin) since you will make a Country Fellow a Judge) I have parted the Apple between you; although it is true, the other Gentleman's Cause is not before me; yet, because his Merits are. But that which I give you entirely to yourself, is  
Tankersley 27 Decem. 1653. Sir, Your very affectionate Kinsman and humble Servant, Richard Fanshawe.   

The Argument.  
THe Poet invocates Venus, by whom, as a Philosopher, he understands the Goddess Nature, or rather, Nature itself; and under the persons of Venus and Mars, most ingeniously infers his design to speak of Generation and Corruption. Then after the dedication of his work, he entreats of the nature of Gods; and from them falls upon the praise of Epicurus, for his bold discovery of the absurd superstition of the times; the great inconveniences whereof he illustrates by the cruel Sacrifice of Iphigenia. Then having divinely celebrated the Poet Ennius, introduces his opinion touching the separation of souls from their Bodies, with divers other speculations concerning the nature of Spirits▪ the difficulty of which Argument causeth him to acknowledge the insufficiency of the Latin Tongue to treat of ma●ters so Philosophic and abstracted. Then he proves that nothing can be created out of Nothing; but that there are certain Principles which belong to all kinds of things: that nothing may be totally annihilated; but that from the Corruption of one another still proceedeth, and is generated. Then he discourseth of the admirable effects of the Rain of Bodies imperceptible: of the violence of Winds, of the course and monstrous Inundations of Waters; of Smells, Heat, Cold, of the Voice; of descent of the Dew into Cloach; of those things which diminish by frequent use and handling; likewise of Void, of Fishes in the Water, of Solid Bodies which Separate themselves, and how Void and Bodies constitute the nature of all other things: That there is no such thing as any Third Nature. Of Accidents, of Time, and of the other Principles of Things. Of things which consist of a soft Nature, as of Water and Atoms. Disputes and argues against Heraclitus, who would maintain Fire to be the Universal Principle. Against Empedocles, that affirms the same Original to result out of all the four Elements. Against Anaxagoras, who confoundeth Nature by his similar parts. Then he sublimely entreats of solid Bodies, and of Infinite; affirming last of all, that there is no such thing as Centre, towards which all things do tend, and are spontaneously carried.  
T. Lucretius   

T. LUCRETII CARIOLA DE RERUM NATURA. LIBER PRIMUS.  

Lib. I.  

AeNeadum genetrix, hominum Diuûmque voluptas,  
Alma Venus, coeli subter labentia signa  
Quae mare navigerum, quae terras frugiferentis  
Concelebras; per te quoniam genus omne animantum  
Concipitur, visitque exortum lumina Solis;  
Te dea, te fugiunt venti, te nubila coeli,  
Adventumque tuum; tibi suavis daed●la tellus  
Summittit flores; tibi rident aequora ponti  
Placatumque nites diffuso lumine coelum.  
Nam simul ac species patefacta est verna diei;  
Et re●erata riget genitalis a●ra Favon I,  
Aeriae primum volucres te, DIVA, tuumque  
Significant initium percussae corda tuâ vi;  
Indè ferae pecudes persultant pabula laeta;  
Et rapidōs tranant amnis; ita capta lepore,  
Te sequitur cupidè, qùo quamque inducere pergis.  
Denique per maria, ac montis, fluviosq, rapaci●,  
F●ondiferasque domos a●ium, camposque virentis,  
Omnibus in●●tiens blandum per pectora amore●,  
Efficis, ut cupidè generatim saecla propagent.  
Quae quoniam rerum naturam sola gubernas,  
Nec sine te quidquam dias in luminis oras  
Exoritur▪ neque sit laetum, nec amabile quidquam,  
Te sociam studio scribendis versibus esse,  
Quos ●go De Rerum Natura pangere conor  
Memmiadae nostro; quem tu DEA tempore in omni  
Omnibus ornatum voluisti excellere rebus.  
Quò magis aeternum da dictis diva lepôrem  
Effice, ut interea fera moenera militiai  
Per maria, ac terras omnis sopita quiescant.  
Nam tu sola potes tranquillâ pace juvare  
Mortalis: quoniam belli fera moenia Mavors  
Armipotens regit: in gremium qui saepe tuum s●  
Reficit aeterno devinctus volnere amoris.  
A●que ita suspiciens tereti cervice reposta,  
Pascit amore avidos inhians inte dea, visus;  
Eque tuo pendit resupini spiritus ore.  
Hunc tu diva, tuo recubantem corpore sancto  
Circumfusa super, suavis ex ore loquelas  
Funde, petens placidam Romanis incluta pac●m:  
Nam neque nos agere hoc patriai tempore iniquo  
Possumus aequo animo: nec Memmi clara propago  
Talibus in rebus, communi deesse saluti.  
Quod superest, vacuas auris mihi Memmius & te  
Semotum à curis adhibe veram ad rationem,  
Nec mea dona tibi studio dispôsta fideli,  
Intellecta prius quam sint, contempta relidquas.  
Nam tibi de summa Coeli ratione, deûmque  
Disserere incipiam; & rerum primordia pandam:  
Vnde omnis natura creet res, auctet, alatque  
Quóve eadem rursum natura perempta resolvat:  
Quae nos materie●m, & genitalia corpora rebus  
Reddunda in ratione vo●are; & semina verum  
Adpellare suemus & haec eadem usurpare  
Corpora prima quod ex illis sunt omnia primis.  
Omnis enim per se Diuûm natura necesse est  
Immortali aevo summa cum pace fruatur.  
Semota à nostris rebus, sejunctáque longè.  
Nam privata dolore omni privata periclis.  
Ipsa suis pollens opibus: nihil indiga nostri,  
Nec bene promeritis capitur, nec tangitur irâ.  
Humana ante oculos foedè cum vita jaceret  
Interris oppressa gravi sub Religione:  
Quae caput à coeli regionibus ostendebat,  
Horribili super adspect● mortalibus instans:  
Primum Graius homo mortalis tollere contrà  
Est oculos ausus, primusque obsistere contrà;  
Quem nec fama Deûm nec fulmina nec minitant●  
Murmure compressit coelum: sedeò magis acr●●  
Virtutem irritât animi, confringere ut arta  
Naturae primus portarum claustra cupiret.  
Ergo Vivida vis animi pervicit, & extra  
Processit longè flammantia moenia mundi:  
Atque omne immensum peragravit men●e, animóque  
Vnde refert nobis Victor quid possit oriri  
Quid nequeat; finita potestus denique cuique  
Quanam sit ratione; utque altè terminus hereât.  
Quars Religio pedibus subjecta vicissim  
Obteritur; nos exaequat victoria coelo.  
Illud in his rebus vereor, ne forte rearis  
Impia te rationis inire elementa, viámque  
Endogredi sceleris: quod contrae saepius olim  
Relligio peperi● scelerosa, atque impia facta:  
Aulide quo pacto Triviai virginis aram,  
Iphianassai turparunt sanguine foedè  
Ductores Danaûm delecti, prima virorum:  
Cui simul infula virgineos circumdata comptus  
Ex utraque pari malarum parte profusa est;  
Et maestum simul ante aras adstare parentem  
Sensit, & hunc propter ferrum caelare ministros;  
Adspectúque suo lacrumas effundere cives;  
Muta metu, terram genibus summissa petebat.  
Nec miserae prodesse in tali tempore quibat,  
Quòd patrio princeps donarat nomine regem:  
Nam sublata virûm m●nibus, tremebundáque ad aras  
Deducta est, non ut sollemni more sacrorum  
Perfecto, posset claro comitari hymenaeo;  
Sed casta incestè nubendi tempore in ipso  
Hostia concideret mactatu maesta parentis:  
Exitus ut classi felix, faustúsque daretur.  
Tantum relligio potuit suadere malorum.  
Tutemet à nobis jam quovis tempore vatum  
Terriloquis victus dictis desciscere quaeres.  
Quippe etenim quam multa tibi me fingere possum  
Somnia, qu●e vitae rationes vertere possint;  
Fortunas que tuas omnes turbare timore?  
Et meritò, nam si certam finem esse viderent  
Aerumnarum homines; aliqua ratione valerent  
Relligionibus, atque minis obsistere vatum:  
Nunc ratio nulla est restandi, nulla facultas,  
Aeternas quoniam poenas in morte timendum:  
Ignoratur enim, quae sit natura animai:  
Nata sit; an contrà, nascentibus insinuetur:  
Et simul intereat nobiscum morte dirempta;  
An tenebras Orci visat, vastasque lacunas:  
An pecudes alias divinitus insinuet se;  
Ennius ut noster cecinit, qui primus amoeno  
Detulit ex Helicone perenni frunde coronam;  
Per gentis Italas omnium quae clara clueret.  
Et si praeterea tamen esse Acherusia templa  
Ennius aeternis exponit versibus edens;  
Quò neque permanent animae, neque corpora nostra;  
Sed quaedam simulacra modis pallentia miris.  
Vnde sibi exortam semper florentis Homeri  
Commemorat speciem, lacrumas & fundere salsas  
Coepisse, & rerum naturam expandere dictis:  
Quapropter bene cum superis de rebus habenda  
Nobis est ratio; solis, lunaeque meatus  
Qua siant ratione; & qua vi quaeque gerantur:  
In terris; tum cumprimis ratione sagaci,  
Vnde anima, atque animi constet natura, videndum  
Et quae res nobis vigilantibus obvia, mentes  
Terrificent, morbo adfectis, somnóque sepultis:  
Cernere uti videamur ●os, audiréque coràm,  
Morte obita qnorum tellus amplectitur ossa.  
Nec me animus fallit Graiorum obscura reperta  
Difficile inlustrare Latinis versibus esse:  
Multa novis verbis praesertim cum sit agendum,  
Propter egestatem linguae, & rerum novitatem.  
Sed tua me virtus tamen, & sperata voluptas  
Suavis amicitiae, quemvis efferre laborem  
Suadet, & inducit noctes vigilare serenas,  
Quaerentem dictis quibus, & quo carmine demum  
Clara tuae possim praepandere lumina menti;  
Res quibus occultas penitus, convisere possis.  
Hunc igitur terrorem animi, tenebràsque necesse est  
Non radii solis, neque lucida tela diei  
Discutiant, sed naturae species, ratióque;  
Principium ●inc cujus nobis exordia sumet,  
Nullam rem è nihilo gigni divinitus umquam.  
Quippe ita formido mortalis continet omnis,  
Quòd multa in terris fieri, coelóque tuentur:  
Quòrum operum caussas nulla ratione videre  
Possunt; ac fieri divino numine rentur.  
Quas ob res, ubi viderimus, nihil posse creari  
De nihilo: Tum, quòd sequimur, jam rectiùs inde  
Perspiciemus, & unde queat-res quaeque creari;  
Et quo quaeque modo fiant opera sine diuûm.  
Nam si de nihilo fierent, ex omnibus rebus  
Omne genus nasci posset: Nihil semine egeret.  
E mare primùm homines, è terr a posset oriri  
Squamig erum genus, & volucres, erumpere caelo  
Armenta, atque aliae pecudes: Genus omne ferarum  
Incerto partu culta, ac deserta teneret.  
Nec fructus iidem arboribus constare solerent,  
Sed mutarentur: ferre omnes omnia possent.  
Quippe ubi non essent genitalia corpora cuique,  
Qui posset mater rebus consistere certa?  
At nunc seminibus quia certis quaeque creantur:  
Ind enascitur, atque oras in luminis exit.  
Materies ubi inest cujusque & corpora prima.  
Atque hac re nequeunt ex omnibus omnia gigni,  
Quòd certis in rebus inest secreta facultas.  
Praeterea, cur vere rosam, frumenta calore,  
Vites auctumno fundi sudante videmus:  
Si non, certa suo quia tempore semina rerum  
Cum confluxerunt, patefit quodcumque creatur,  
Dum tempestates adsunt; & vivida tellus  
Tutò res teneras effert in luminis oras?  
Quòd si de nihilo sierent; subitò exorerentur  
Incerto spatio, atque alienis partibus anni:  
Quippe ubi nulla forent primordia, quae genitali  
Concilio possent arceri tempore iniquo.  
Nec porrò augendis rebus, spatio foret usus  
Seminis ad coitum, è nihilo si crescere possent.  
Nam fierent juvenes subito ex infantibus parvis:  
E terráque exorta repente arbusta salirent.  
Quorum nihil fieri manifestum est; omnia quando  
Paulatim crescunt, ut par est, semine certo:  
Crescendóque genus servant, ut noscere possis  
Quaeque sua de materia grandescere, alíque.  
Huc accidet, uti sine certis imbribus anni  
Laetificos nequeat fetus summittere tellus:  
Nec porrò secreta cibo natura animantum  
Propagare genus possit, vitámque tueri.  
Vt potius multis communia corpora rebus  
Multa putes esse, ut verbis elementa videmus,  
quam sine principiis ullam rem existere posse.  
Denique cur homines tantos natura parare  
Non potuit, pedibus qui pontum per vada possent  
Transire, & magnos manibus divellere montes,  
Multáque vivendo vitalia vincere saecla:  
Si non materies quia rebus reddita certa est  
Gignundis, è qua constat quid possit oriri?  
Nil igitur fieri de nihilo posse fatendum est:  
Semine quando opus est rebus, quo quaeque creatae  
Aeris in teneras possint proferrier auras,  
Postremò, quoniam incultis praestare videmus  
Culta loca, & manibus meliores reddier fetus;  
Esse videlicet in terris primordia rerum:  
Quae nos fecundas vertentes vomere glebas,  
Terraïque solum subigentes, cimus ad ortus.  
Quòd si nulla forent; nostro sine quaeque labore  
Sponte sua multo fieri meliora videres:  
Huc accedit, uti quaeque in sua corpora rursum  
Dissolvat natura, neque ad nihilum interimat res.  
Nam si quid mortale è cunctis partibus esset;  
Ex oculis res quaeque repentè erepta periret:  
Nulla vi foret usus ei, quae partibus ejus  
Discidium parere, & nexus exsolvere posset.  
Quod nunc, aeterno quia constat semine quaeque,  
Donec vis obiit, quae res diverberet ictu,  
Aut intus penetret per inania, dissoluátque;  
Nullius exitium patitur natura videri.  
Praeterea, quaecunque vetustate amovet aetas,  
Si penitus perimit, consumens materiem omnem,  
Vnde animale genus generatim in lumina vitae  
Reducit Venus? aut reductum daedala tellus  
Vnde alit, atque auget, generatim pabula praebens?  
Vnde mare, ingenui fontes, externáque longè  
Flumina suppeditant? unde aether sidera pascit?  
Omnia enim debet, mortali corpore quae sunt,  
Infinita aetas consumse anteacta, diesque.  
Quòd si in eo spatio, anteacta aetate fuere,  
E quibus haec rerum consistit summa refecta  
Immortali sunt natura praedita certè.  
Haud igitur possunt ad nihilum quaeque reverti  
Denique res omnis eadem vis, causaque volgò  
Conficeret, nisi materies aeterna teneret  
Inter se nexus, minus aut magis endopedita.  
Tactus enim, leti satis esset caussa profectò:  
Quippe ubi nulla forent aeterno corpore: eorum  
Contextum vis deberet dissolvere quaeque.  
At nunc, inter se quia nexus principiorum  
Dissimiles constant; aeternaque materies est:  
Incolumi remanent res corpore: dum satis acris  
Vis obeat pro textura cujusque reperta:  
Haud igitur redit ad nihilum res ulla: sed omnes  
Discidio redeunt in corpora materiaï.  
Postremò pereunt imbres, ubi eos pater aether  
In gremium matris terraï praecipitavit:  
At nitidae surgunt fruges, ramique virescunt  
Arboribus; crescunt ipsae, fetúque gravantur.  
Hinc alitur porrò nostrum genus, atque ferarum:  
Hinc laetas urbes pueris florere videmus;  
Frundifer ásque novis avibus canere undique silvas.  
Hinc fessae pecudes pingues per pabula laeta  
Corpora deponunt: & candens lacteus humor  
Vberibus manat distentis: hinc nova proles  
Artibus infirmis teneras lasciva per herbas  
Ludit, lacte mero mentis percussa novellas.  
Haud igitur penitus pereunt quaecumque videntur;  
Quando aliud ex alioreficit natura; nec ullam  
Rem gigni patitur, nisi morte adjuta aliena.  
Nunc agesis, quoniam docui nihil posse creari  
De nihilo, neque item genita ad nihilum revocari:  
Ne qua forte tamen coeptes diffidere dictis;  
Quòd nequeunt oculis rerum primor dia cerni;  
Accipe praeterea, quae corpora tute necesse est  
Confiteare esse in rebus, nec posse videri.  
Principio venti vis verberat incita portus,  
Ingentísque ruit navis, & nubila differt:  
Interdum rapido percurrens turbine campos  
Arboribus magnis sternit, montísqne supremos  
Silvifragis vexat flabris: ita perfurit acri  
Cum fremitu, saeuítque minaci murmure pontus.  
Sunt igitur venti nimirum corpora caeca;  
Quae mare, quae terras, quae denique nubila coeli  
Verrunt, ac subito vexantia turbine raptant.  
Nec ratione fluunt alia, stragémque propagant;  
quam cum mollis aquae fertur natura repente  
Flumine abundanti, quod largis imbribus auget  
Montibus ex altis magnus de●ursus aquaï  
Fragmina coniciens silvarum, arbustáque tota:  
Nec validi possunt pontes venientis aquai  
Vim subitam tolerare, ita magno turbidus imbrï  
Molibus incurrit validis cum viribus amnis:  
Dat sonitu magno stragem, voluitquè sub undis  
Grandia saxa, ruit quà quidquid fluctibus obstat▪  
Sic igitur debent venti quoque flumina ferri;  
Quae, veluti validum flumen, cum procubuere:  
Quamlibet in partem trudunt res ante, ruúntque  
Impetibus cr●bris: interdum vertice torto  
Conripiunt, rapidíque rotanti turbine portant.  
Quare etiam atque etiam sunt venti corpora caeca:  
Quandoquidem factis, ac moribus, aemula magnis  
Amnibus inveniuntur, aperto corpore qui sunt.  
Tum porrò varios rerum sentimus odores;  
Nec tamen ad nares, venientes cernimus umquam:  
Nec calidos aestus tuimur, nec frigora quimus  
Vsurpare oculis; nec voces cernere suemus:  
Quae tamen omnia corporea constare necesse est  
Natura; quoniam sensus impellere possunt.  
Tangere enim & tangi, nisi corpus, nulla potest res  
Denique fluctifrago suspensae in litore vestes  
Wescunt: eaedem dispansae in sole serescunt.  
Vt neque quo pacto persederit humor aquaï,  
Visum est, nec rursum, quo pacto fugerit aestu.  
In parvas igitur partes dispergitur humor;  
Quas oculi nulla possunt ratione videre.  
Quinetiam multis solis redeuntibus annis  
Anulus in digito subterten●atur habendo:  
Stillicid I casus lapidem cavat: uncus aratri  
Ferreus occultè decrescit vomer in arvis:  
Stratáque jam volgi pedibus detrita viarum  
Saxea conspicimus: tum portas propter ahena  
Signa manus dixtras obstendunt attenuari  
Saepe salutantum tactu, praetérque meantum:  
Haec igitur minui, cum sunt detrita, videmus:  
Sed quae corpora decodant in tempore quoque,  
Invida praeclusit speciem natura videndi.  
Postremò, quaecunque dies, naturáque rebus  
Paulatim tribuit, moderatim crescere cogens;  
Nulla potest oculorum acies contenta tueri.  
Nec porrò quaecunque aevo maciéque senescunt:  
Nec, mare qu●e impendent vesco sale saxa peresae,  
Quid qu●que admittant in tempore cernere possis.  
Corporibus caecis igitur natura gerit res.  
Nec tamen undique corporea stipata tenentur  
Omnia natura; vamque est in rebus inane:  
Quod tibi cognosse in multis erit utile rebus;  
Nec sinet errantem dubitare, & quaerere semper  
De summa rerum, & nostris diffidere dictis.  
Quapropter locus est intactus, inane, vacánsque.  
Quod si non esset, nulla ratione moveri  
Res possent: namque officium quod corporum exstat,  
Officere, atque obstare, id in omni tempore adesset  
Omnibus: haud igitur quidquam procedere posset▪  
Principium qua●iam cedendi nulla daret res.  
At nunc per maria, ac terras, sublimáque caeli,  
Multa modis multis varia ratione moveri  
Cernimus ante oculos; quae, si non esset inane,  
Non tam sollicito motis privata carerent,  
quam genita omnino nulla ratione fuissent:  
Vndique materies quoniam stipata quiesset:  
Praeterea quamvis solidae res esse putentur;  
Hinc tamen esse licet raro cum corpore cernas:  
In saxis ac speluncis permanat aquarum  
Liquidus humor, & uberibus flent omnia guttis:  
Dissupat in corpus sese cibus ●mne animantum:  
Crescunt arbusta, & fetus in tempore fundunt,  
Quod cibus in tota usque vel ab radicibus imis  
Per truncos, ac per ramos diffunditur omnis:  
Inter saepta meant voces, & clausa domorum  
Transvolitant: rigidum permanat frigus ad ossa:  
Quod, nisi inania sint, quà possent corpore quaeque  
Transire, haud ulla fieri ratione videres.  
Denique cur alias aliis prestare videmus  
Pondere res rebus, nihilo majore figura?  
Nam si tantumdem est in lanae glomere, quantum  
Corporum in plumbo est; tantundem pendere par est:  
Corporun officium est quoniam premere omnia deorsum:  
Contrà autem natura manet sine pondere, inanis.  
Ergo quod magnum est aeque, leviúsque videtur,  
Nimirum plus esse sibi declarat inanis.  
At contà gravius, plus in se corporum esse  
Dedicat, & multo vacui minus intus habere.  
Est igitur nimirum, id quod ratione sagaci  
Quaerimus, admistum rebus quod inane vocamus.  
Illud in his rebus ne te deducere vero  
Possit, quod quidem ●●ngunt, praecurrere cogor  
Cedere squamigeris latices nitentibus aiunt;  
Et liquidas aperire vias: quia pòst loca pisces  
Linquant quò possint cedentes confluere undae:  
Sic alias quoque res inter se posse moveri,  
Et mutare locum, quamvis sint omnia plena.  
Scilicet id falsa totum ratione receptum est:  
Nam quò squamigeri poterunt procedere tandem,  
Ni spatium dederint latices? concedere porrò  
Quò poterunt undae, cum pisces ire nequibunt?  
Aut igitur motu privandum est corpora quaeque:  
Aut esse admistum dicendum est rebus inane;  
Vnde initium primum capiat res quaeque movendi.  
Postremò duo de concursu corpora lata  
Si cita dissiliant; nempe dër omne necesse est  
Inter corpora quod fiat, possidat inane:  
Is porrò, quamvis circùm celerantibus auris  
Confluat; haud poterit tamen uno tempore totum  
Complere spatium: nam primum quemque necesse est  
Occupet ille locum, deinde omnia possideantur.  
Quòd si forte aliquis, cum corpora dissiluere,  
Tum putat id fieri, quia se condenseat aër,  
Errat; nam vacuum tunc fit, quod non fuit antè;  
Et repletur item, vacuum quod constitit antè.  
Nec tali ratione potest denserier aër;  
Nec si jam posset, sine inani posset, opinor,  
Se ipse in se trahere, & partis conducere in unum.  
Qua propter quamvis caussando multa moreris,  
Esse in rebus inane tamen fateare necesse est.  
Multáque praetereà tibi possum commemorando  
Argumenta, fidem dictis contradere nostris:  
Verùm animo satis haec vestigia parvi sagaci  
Sunt, perque possis cognoscere cetera tute.  
Namque canes ut montivagae persaepe feraî  
Naribus inveniunt intectas frunde quietes  
Cum semel institerunt vestigia certa viaï:  
Sic aliud ex alio per te tute ipse videre  
Talibus in rebus poteris, caecásque laterbras  
Insinuare omnis, & verum protrahere inde.  
Quòd nisi pigraris, paullúmve recesseris ab re;  
Hoc tibi de plano possum promittere Memmi,  
Vsque adeo largos haustus de fontibus magnis  
Lingua meo suavis diti de pectore fundet;  
Vt verear, ne tarda prius per membra senectus  
Serpat & in nobis vitaî claustra resolvat,  
quam tibi de quavis una re versibus omnis  
Argumentorum sit copia missa per auris.  
Sed nunc jam repetam coeptum pertexere dictis:  
Omnis ut est igitur per se natura, duabus  
Consistit rebus nam corpora sunt, & inane,  
Haec in quo sita sunt, & quà diversa moventur.  
Corpus enim per se communis dedicat esse  
Sensus: quo nisi prima fides fundata valebi●,  
Haud erit occultis de rebus quò referent●s  
Confirmare animi quidquam ratione queamus.  
Tum porrò locus, ac spatium, quod inane vocamus,  
Si nullum foret; haud usquam sita corpora possent  
Esse, neque omnino quaquam diversa meare:  
Id quod jam suprà tibi paullo ostendimus antè.  
Praeterea nihil est, quod possis dicere ab omni  
Corpore sejunctum, secret umque esse ab inani,  
Quod quasi tertia sit numero natura reperta.  
Nam quodcunque erit, esse aliquid debebit id ipsum  
Augmine vel grandi, vel par 〈◊〉 denique, dum sit:  
Cui si tactus ●rit quamvis levis, exiguúsque;  
Corporum augebit numerum, summ●mque sequetur:  
Sin intactile erit, nulla de parte quod ullam  
Rem prohibere queat per se transire meantem;  
Scilicet hoc id erit, vacuum quod inane vocamus.  
Praeterea per se quodcunque erit, aut faciet quid,  
Aut aliis fungi debebit agentibus ipsum;  
Aut erit, ut possint in eo res esse, geríque.  
At facere & fungi sine corpore nulla potest res:  
Nec praebere locum porrô, nisi inane, vacánsque.  
Ergo praeter inane, & corpora, tertia per se  
Nulla potest● erum in numero natura relinqui,  
Nec quae sub sensus cadat ullo tempore nostros;  
Nec, ratione animi quam quisquam possit apisci.  
Nam quaecumque cluent, aut his conjuncta duabus  
Rebus ea invenies; aut horum eventa videbis.  
Conjunctum est id, quod nunquàm sine perniciali  
Discidio potis est sejungi, séque gregari:  
Pondus uti saxis, oalor ignibus, liquor aquaï,  
Tactus corporibus cunctis intactus inani.  
Servitium contrà, libertas; divitneque,  
Paupertas, bellum, concordia; cetera, quorum  
Adventis manet incolumis natura, abitúque;  
Haec soliti sumus, ut par est, eventa vocare.  
Tempus item per se non est; sed rebus ab ipsis  
Consequitur sensus, transactum quid sit in aevo;  
Tum quae res instet; quid porrò deinde sequatur:  
Nec per se quenquam tempus sentire fatendum est,  
Semotum ab rerum motu, placidáque quiete.  
Denique Tyndaridem raeptaem, bellóque subactas  
Trojugenas gentis cum dicunt esse, videndum est,  
Ne forté haec per se cogant nos esse fateri,  
Quandò & saecla hominum, quorum haec eventa fuere,  
In revocabilis abstulerit jam praeterita aetas.  
Namque aliud rebus, aeliud regionibus ipsis  
Eventum dici poterit, quodcunque erit actum:  
Denique materies si rerum nulla● fuisset;  
Nec locus ad spatium res in quo quaequo geruntur;  
Numquam Tindaridis formae conflatus amore  
Ignis Alexandri Phrygio sub pectore gliscens  
Clara accendisset saevi certamina belli.  
Nec clàm durateus Troianis Pergama partu  
Inflammasset equus nocturno Grajugenarum,  
Perspicere ut possis res gestas funditus omnis,  
Non ita uti corpus per se constare neque esse,  
Nec ratione cluere eadem, qua constat inane:  
Sed magis ut merito possis eventa vocare  
Corporum, atque loci, res in quo quaeque gerantur.  
Copora sunt porrò partim primordia rerum;  
Partim concilio quae constant principiorum.  
Sed quae sunt rerum primordia, nulla potest vis  
Stringere; nam solido vincunt ea corpore demum,  
Etsi difficile esse videtur credere quidquam  
In ●ebus solido reperiri corpore posse:  
Transit enim fulmen caeli per caepta domorum;  
Clamor ut, ac voces: ferrum candescit in igne;  
Dissiliúntque fero, ferventi saxa vapore:  
Quin labefactatus rigor auri solvitur aestu:  
Tum glacies aeris flammae devicta liquescit:  
Permanat calor argentum, penetraléque frigus,  
Quando utrumque, manu retinentes pocula ritè,  
Sensimus infuso lympharum rore supernè.  
Vsqueadeò in rebus solidi nihil esse videtur.  
Sed quia vera tamen ratio, naturáque rerum  
Cogit, ades, paucis dum versibus expediamus,  
Esse ea, quae solido, atque aeterno corpore constent,  
Semina quae rerum, primordiáque esse docemus;  
Vnde omnis rerum nunc constes summa creata.  
Principio quoniam duplex natura duarum  
Dissimiles rerum longè constare repertae est,  
Corporum, atque loci, res in quo quaeque geruntur:  
Esse utramque sibi per se, pur●mque necesse est.  
Nam quacumque vacat spatium, quod inane vocamus  
Corpus eà non est quà porrò cumque tenet se  
Corpus, eà vacuum nequaquam constat inane.  
Sunt igitur solida, ac sine inani corpora prima.  
Praetereà quoniam genit is in rebus inane est,  
Materiam circùm solidam constare necesse est:  
Nec res ulla potest vera ratione probari  
Corpore inane suo celare, atque intus habere,  
Si non, quod cohibet, solidum constare relinquas.  
Id ponrò nihil esse potest, nisi materiaï  
Concilium, quod inane queat rerum cohibere.  
Materies igitur, solido quae corpore constat,  
Esse aeterna potest, cum cetera dissoluantur.  
Tum porrò si nihil esset, quod inane vacaret;  
Omne foret solidum: nisi contra corpora certa  
Essent, quae loca complerent, quaecunque tenerent;  
Omne quodest spacium, vaowm constare inane.  
Alternis igitur nimirum corpus inani  
Distinctum est; quoniam nec plenum navitur exstat:  
Nec porrò vacuum. sunt ergo corpora certa,  
Quae spatium pleno possint distinguere inane.  
Haec neque dissolvi plagis extrinsecus icta  
Possunt, nec porrò penitus penetrata retexi;  
Nec ratione queunt alia tentata labare:  
Id quod jam supera tibi paullo ostendimus antè.  
Nam neque conlidi sine inani posse videtur  
Quidquam, nec frangi, nec findi in bina secando:  
Nec capere humorem, neque item manabile frigus,  
Nec penetralem ignem, quibus omnia conficiuntur:  
Et quo quaeque magis cohibet res intus inane,  
Tam magis his rebus penitus tentata labascit.  
Ergo si solida, ac sine inani corpora prima  
Sunt, ita uti docui, sint haec aeterna, necesse est.  
Praeterea, nisi materies aeterna fuisset,  
Ante hac ac nihilum penitus res quaeque redissent:  
De nihilo quoque nata forent, quaecumque videmus.  
At quoniam suprà docui nihil posse creari  
De nihilo; neque quod genitum est, ad nihil revocari:  
Esse immortali primordia corpore debent,  
Dissolvi quò quaeque supremo tempore possint,  
Materies ut suppeditet rebus reparandis.  
Sunt igitur solida primordia simplicitate;  
Nec ratione queunt alia servata per aevum,  
Ex infinito jam tempore res reparare.  
Denique si nullam finem natura parasset  
Frangendis rebus; jam corpora materiaï  
Vsque redacta forent, aevo frangente priore,  
Vt nihil ex illis à certo tempore posset  
Conceptum, summum aetatis pervadere finem.  
Nam quidvis citius dissolvi posse videmus,  
Qnàm rursus refici: quapropter, longa diei  
Infinitae aetus anteacti temporis omnis  
Quod fregisset adhuc disturbans, dissoluénsque,  
Numquam reliqüo reparari tempore posset.  
Ac nunc nimirum frangendi reddita finis  
Certa manet, quoniam reficirem quamque videmus,  
Et finita simul generatim tempora rebus  
Stare, quibus possint aevi contingere florem.  
Hôc accedit, uti, solidissima materiaï  
Corpora quom constant, possint tamen omnia reddi  
Mollia, quae fiant aër, aqua, terra, vapores,  
Quo pacto fiant, & qua vi cumque gerantur:  
Admistum quoniam simul est in rebus inane.  
At contrà si mollia sint primordia rerum▪  
Vnde queant vallidi silices, ferrumque creari,  
Non poterit ratio reddi: nam funditus omnis  
Principio fundamenti natura carebit:  
Sunt igitur solida pollentia simplicitate;  
Quorum condenso magis omnia conciliatu  
Artari possunt, validásque ostendere vires.  
Denique jam quoniam generatim reddita finis  
Crescendi rebus constat, vitámque tuendi:  
Et quid quaeque queant per foedera naturaï,  
Quid porrò nequeant, sancitum quandoquidē exstat:  
Nec commutatur quidquam, quando omnia constat;  
Vsqueadeò, variae volucres ut in ordine cunctae  
Ostendunt maculas generales corpori inesse:  
Immutabile materiae quoque corpus habere  
Debent nimirum nam si primordia rerum  
Commutari aliqua possent ratione revicta:  
Incertum quoque jam constet, quid possit oriri,  
Quid nequeat; finita potestas denique cuique  
Qua nam sit ratione, utque altè terminus hereat;  
Nec toties possent, generatim saecla referre  
Naturam, motus, victum, morésque parentum.  
Tum porrò, quoniam extremum quojusque cacumen  
Corporis est aliquod, nostri quod cernere sensus  
Jam nequeant, id nimirum sine partibus exstat  
Et minima constat natura: nec fuit umquam  
Per se secretum, neque post hac esse valebit;  
Alterius quoniam est ipsum pars: primáque & ima,  
Ind aliae atque alïae similes ex ordine partes,  
Agmine condenso naturam corporis explent.  
Quae quoniam per se nequeunt constare; necesse est  
Herere, unde queant nulla ratione revelli.  
Sunt igitur solida primordia simplicitate:  
Quae minimis stipata coherent partibus artè,  
Non ex ullorum conventu conciliata,  
Sed magis aeterna pollentia simplicitate:  
Vnde neque avelli quidquam, neque diminui jam  
Concedit natura, reservans semina rebus.  
Praeterea nisi erit minimum; parvissuma quaeque  
Corpora constabunt ex partibus infinitis.  
Quippe ubi dimidiae partis pars semper habebit  
Dimidiam partem, nec res perfiniet ulla;  
Ergo rerum inter summam minimámque quid escit?  
Non erit, ut distent. nam quamvis funditus omnis  
Summa sit infinita; tamen, parvissuma quae sunt,  
Ex infinitis constabunt partibus aequè.  
Quoi quoniam ratio reclamat vera, negátque  
Credere posse animum, victus fateare necesse est  
Esse ea, quae nullis jam praedita partibus exstent,  
Et minima constet natura: quae quoniam sunt;  
Illa quoque esse tibi solida, atque aeterna fatendum,  
Denique ni minimas in partis cuncta resolvi  
Cogere consuesset rerum natura creatrix;  
Jam nihil ex illis eadem reparare valeret:  
Propterea, quia quae multis sunt partibus aucta,  
Non possunt ea; quae debet genitalis habere  
Materies, varios connexus, pondera, plagas,  
Concursus, motus; per quae res quaeque geruntur.  
Porrò si nulla est frangendis reddita finis  
Corporibus, tamen ex aeterno tempore quaedam  
Nunc etiam superare necesse est corpora rebus;  
Quae nondum clueant ull● tentata periclo:  
At quoniam fragili natura praedita constant;  
Discrepat, aeternum tempus potuisse manere  
Innumerabilibus plagis vexata per aevum.  
Quapropter, qui materiem rerum esse putarunt  
Ignam, atque ex igni summum consistere solo:  
Magnopere à vera lapsi ratione videntur:  
Heraclitus init quorum dux proelia primus,  
Clarus ob obscùram linguam magis inter inanes,  
Quamde gravis inter Graios, qui vera requirunt.  
Omnia enim St●lidi magis admirantur, amántque,  
Inversis quae sub verbis latitantia cernunt;  
Veráque constituunt, quae bellè tangere possunt  
Aures, & lepido quae sunt fucata sonore.  
Nam cur tam variae res possent esse, requiro,  
Ex vero si sunt igni, puroque creatae.  
Nihil prodesset enim calidum denserier ignem.  
Nec rarefieri, si partis ignis eandem  
Naturam, quam totus habet super ignis, haberent.  
Acrior ardor enim conductis partibus esset;  
Languidior porrò disjectis, dísque supatis.  
Amplius hoc fieri nihil est, quod posse rearis  
Talibus in caussis: nedum variantia rerum  
Tanta queat densis, rarísque ex ignibus esse.  
Atque hi si faciant admistum rebus inane,  
Denseri poterunt ignes, raríque relinqui:  
Sed quia multa sibi cernunt contraria esse:  
Et fugitant in rebus inane relinquere purum;  
Ardua dum metuunt, amittunt vera viaï.  
Nec rursum cernunt exempto rebus inani  
Omnia denseri, fieríque ex omnibus unum  
Corpus nihil ab se quod possit mittere raptim;  
Aestifer ignis utì lumen jacit, atque vaporem:  
Vt videas non è stipatis partibus esse.  
Quòd si forte ullâ credunt ratione potesse  
Ignis in coetu stingui, mutaréque corpus;  
Scilicet ex ulla facere id si parte reporcent,  
Occidet ad nihilum nimirum funditus ardor  
Omnis; & ex nihilo fient quaecumque creantur.  
Nam quodcumque suis mutatum finibus exit,  
Continuò hoc mors est illius, quod fuit antè.  
Proinde aliquid superare necesse est incolume ollis,  
Ne tibi res redeant ad nihilum funditus omnes;  
De nihilóque renata virescat copia rerum.  
Nunc igitur, quoniam certissima corpora quaedam  
Sunt, quae conservant naturam semper eandem;  
Quorum abitu aut aditu, mutatóque ordine, mutant  
Naturam res, & convertunt corpora sese:  
Scire licet non esse haec ignea corpora rerum.  
Nihil referret enim quaedam decedere, abire,  
Atque alia attribui mutaríque ordine quaedam,  
Si tamen ardoris naturam cuncta tenerent:  
Ignis enim foret omnimodis quodcumque crearet.  
Verùm, ut opinor, ita est: sunt quaedam corpora quorum  
Concursus, motus, ordo positura, figurae  
Efficiunt ignis; mutatóque ordine mutant  
Naturam, neque sunt igni simulata; neque ullae  
Praeterea reii, quae corpora mittere possit  
Sensibus; & nostros adjectu tangere tactus.  
Dicere porrò ignem res omnis esse, neque ullam  
Rem veram in numero rerum constare, nisi ignem,  
Quod facit hic idem; perdelirum esse videtur.  
Nam contra sensus ab sensibus ipse repugnat:  
Et labefactat eos, unde omnia credita pendent:  
Vnde hic cognitus est ipsi, quem nominat ignem.  
Credit enim sensus ignem cognoscere verè:  
Cete●a non credit, nihilo quae clara minus sunt:  
Quod mihi cum vanum, tùm delirum esse videtur.  
Quò referemus enim? quid nobis certius ipsis  
Sensimus esse potest, quo vera, ac falsa notemus?  
Praeterea quare quisquam magis omnia tollat,  
Et velit ardoris naturam linquere solam;  
quam neget esse ignis, summam tamen esse relinquat?  
Aequa videtur enim dementia dicere utrumque.  
Quapropter qui materiem rernm esse putarunt  
Ignem; atque ex igni summam consistere posse.  
Et qui principium gignundis aëra rebus  
Constituêre: aut hum●rem quicumque putarunt  
Fingere res ipsum per se: terrámve creare  
Omnia & in rerum naturas vertier omnis;  
Magnopere à vero, longéque errasse videntur.  
Adde etiam, qui conduplicant primordia rerum,  
Aëra jungentes igni terrámque liquori:  
Et qui quattuor ex rebus posse omnia rentur,  
Ex igni, terra, atque anima procrescere, & imbri:  
Quorum Agrigentinus comprimis Empedocles est;  
Insula quem triquetris terrarum gessit in oris:  
Quam fluitans circùm magnis amfractibus aequor  
jonium, glaucis adspergit littus ab undis:  
Angustóque fretu rapidum mare dividit undis:  
Italiae terraï oras à finibus ejus.  
Hic est vasta Charybdis; & hic Aetnaea minantur  
Murmura flammarum rursum se conligere iras:  
Faucibus eruptos iterum ut vis evomat ignis:  
Ad caelumque ferant flammaï folgura rursum.  
Quae cum magna modis multis miranda videtur  
Gentibus humanis regio, visendáque fertur,  
Rebus opima bonis, multâ munita virûm vi:  
Nihil tamen hoc habuisse viro praeclarius inse,  
Nec sanctum magis, & mirum, clarúmque videtur  
Carmina quin etiam divini pectoris ejus  
Vociferantur, & exponunt praeclara reperta:  
Vt vix humanâ videatur stirpe creatus.  
Hic tamen, & suprà quos diximus, inferiores  
Partibus egregiè multis, multóque minores,  
Quamquam multa bene, ac divinitus invenientes  
Ex adyto tanquam cordis responsa dedêre  
Sanctiùs, ut multo certa ratione magis, quam,  
Pythia quae tripide ex Phoebi, lauròque profatur;  
Principiis tamen in rerum fecere ruinas;  
Et graviter magni magno cecidere ibi casu:  
Primùm quòd motus exempto rebus inani  
Constituunt; & res mollis rarásque relinquunt.  
Aëra, solem, ignem, terras, animalia, fruges;  
Nec tamen admiscent in eorum corpus inane:  
Deinde quòd omnino finem non esse secandis  
Corporibus faciunt, neque pausam stare fragori;  
Nec prorsum in rebus minimum consistere quidquam:  
Cum videamus id extremum cujusque cacumen  
Esse, quod ad sensus nostros minimum esse videtur.  
Conicere ut possis ex hoc, qùod cernere non quis,  
Extremum quod habent, minimum consistere rebus:  
Huc accedit item, quoniam primordia rerum  
Mollia constituunt, quae nos nativa videmus  
Esse, & mortali cum corpore funditus. atqui  
Debéat ad nihilum jam rerum summa reverti;  
De nihilóque renata vigescere copia rerum.  
Quorum utrumque quid à vero, jam, distet, habebas.  
Deinde inimica modis multis sunt, atque venena  
Ipsa sibi inter se. quare aut congressa peribunt;  
Aut ita diffugient, ut tempestate coorta  
Fulmina diffugere, atque imbres, ventósque videmus  
Denique quattuor ex rebus si cuncta creantur,  
Atque in eas rursum res omnia dissolüuntur:  
Quî magis illa queunt rerum primordia dici,  
quam contrà res illorum, retr●que putari?  
Alternis gignuntur enim mutántque colorem,  
Et totam inter se naturam tempore ab omni.  
Sin ita forte putas, ignis, terraeque coïre  
Corpus, & aërias auras, rorémque liquorum,  
Nihil in concilio naturam ut mutet eorum:  
Nulla tibi ex illis poterit res esse creata;  
Non animans; non exanimo cum corpore, ut arbos.  
Quippe suam quidque in coetu variantis acervi  
Naturam ostendet: mistúsque videbitur aër  
Cum terra simul, atque ardor cum rore manere.  
At primordia gignundis in rebus oportet  
Naturam clamdestinam, caecámque adhibere:  
Emineat ne quid, quod contrà pugnet, & obstet,  
Quo minus est queat propriè quodcumque creatur.  
Quin etiam repetunt à coelo, atque ignibus ejus:  
Et primum faciunt ignem se vertere in auras  
Aëris; hinc imbrem gigni, terrámque creari  
Ex imbri, retróque à terra cuncta reverti;  
Humorem primùm, post aëra, deinde calorem:  
Nec cessare haec inter se mutare, meare  
De caelo ad terram, de terra ad sidera mundi:  
Quod facere haud ullo debent primordia pacto.  
Immutabile enim quiddam superare necesse est;  
Ne res ad nihilum redigantur funditus omnes.  
Nam quodcumque suis mutatum finibus exit,  
Continuò hoc mors est illius, quòd fuit antè.  
Quapropter quoniam, quae paullo diximus antè,  
In commutatum veniunt; constare necesse est  
Ex aliis ea, quae nequeant convertier umquam:  
Ne tibi res redeant ad nihilum funditus omnes:  
Quin potius tali natura praedita quaedam  
Corpora constituas, ignem si sorte crearint,  
Posse eadem demptis paucis paucísque tributis,  
Ordine mutato, & motu, facere aëris auras:  
Sic alias aliis rebus mutarier omnis.  
Et manifesta palàm res indicat, inquis, in auras  
Aëris è terra res omnis crescere alíque:  
Et nisi tempestas indulget tempore fausto  
Imbribus, & tabe nimborum arbusta vacillant:  
Sólque sua pro parte fovet, tribuítque calorem:  
Crescere ne possint fruges, arbusta, animantes:  
Scilicet & nisi nos cibus aridus, & tener humor  
Adjuvat; amisso jam corpore, vita quoque omnis  
Omnibus è nervis, atque ossibus exsolüatur.  
Adjutamur enim dubio procul, atque alimur nos  
Certis ab rebus; certis aliae atque aliae res.  
Nimirum quia multa modis communia multis  
Multarum rerum in rebus primordia mista  
Sunt, ideò variis variae res rebus aluntur.  
Atque eadem magni refert primordia saepe,  
Cum quibus, & quali positura contineantur:  
Et quos inter se dent motus, accipiántque.  
Namque eadem coelum, mare, terras, flumina, solem  
Constituunt: eadem fruges, arbusta, animantis.  
Verùm aliis, alióque modo commista moventur.  
Quin etiam passim nostris in versibus ipsis  
Multa elementa vides multis communia verbis:  
cum tamen inter se vorsus, ac verba necesse est  
Confiteare & re, & sonitu distare sonanti.  
Tantum elementa queunt permutato ordine solo.  
At rerum quae sunt primordia, plura adhibere  
Possunt unde queant variae res quaeque creari.  
Nunc & Anaxagorae scrutemur homoeomerian,  
Quam Graeci memorant, nec nostra dicere lingua  
Concedit nobis patrii sermonis egestas.  
Sed tamen ipsam rem facile est exponere verbis,  
Principium rerum quam dicit homoeomerian:  
Ossa videlicet è pauxillis, atque minutis  
Ossibus, sic & de pauxillis, atque minutis  
Visceribus viscus gigni, sanguénque creari,  
Sanguinis inter se multis coëuntibus guttis:  
Ex auríque putat micis consistere posse  
Aurum; & de terris terram concrescere parvis;  
Ignibus ex ignem; humorem, ex humoribus esse:  
Cetera consimili fingit ratione putátque.  
Nec tamen esse ulla parte idem in rebus inane  
Concedit; neque corporibus finem esse secandis.  
Quare in utraque mihi pariter ratio ne videtur  
Errare, atque illi, suprà quos diximus antè.  
Adde quòd imbecilla nimis primordia fingit:  
Si primordia sunt, simili quae praedita constant  
Natura, atque ipsae res sunt; aequéque laborant  
Et pereunt: neque ab initio res ulla refrenat.  
Nam quid in oppressu valido durabit eorum,  
Vt mortem effugiat, leti sub dentibus ipsis?  
Ignis, an humor? an aura? quid horum? sanguísne, án ne ●s?  
Nihil, ut opinor: ubi ex aequo res funditus omnis  
Tam mortalis erit, quam quae manifesta videmus  
Ex oculis nostris aliqua vi victa perire.  
At neque recidere ad nihilum res posse, neque autem  
Crescere de nihilo, testor res antè probatas.  
Praeterea quoniam cibus auget corpus, alítque;  
Scire licet nobis venas, & sanguen, & ossa,  
Et nervos alienigenis ex partibus esse:  
Sive cibos omnis commisto corpore dicent  
Esse, & habere in se nervorum corpora parva.  
Ossáque, & omnino venas, partísque cruoris;  
Fiet, uti cibus omnis & ardus, & liqu●r ipse,  
Ex alienigenis rebus constare putetur,  
Ossibus, & nervis, venìsque, & sanguine misto.  
Praeterea quaecumque è terra corpora crescunt,  
Si sunt in terris; terras constare necesse est  
Ex alienigenis, quae terris exoriuntur.  
Transfer item; totidem verbis utare licebit:  
In lignis si flamma latet, fumúsque, cinísque:  
Ex alienigenis consistant ligna, necesse est  
Linquitur hic tenuis latitandi copia quaedam:  
Id quod Anaxagoras sibi sumit, ut omnibus omnis  
Res putet immistas rebus latitare; sed illud  
Apparêre unum, cujus sint pluria mista,  
Et magis in promptu, primáque in fronte locata:  
Quod tamen à vera longe ratione repulsum est.  
Conveniebat enim fruges quoque saepe minutas,  
Robore cum saxi franguntur, mittere signum  
Sanguinis: aut aliquid, nostra quo corpora aluntur,  
Cum lapidi lapidem terimus, manare cruorem.  
Consimili ratione herbas quoque saepe decebat,  
Et latices dulcis guttas, similique sapore  
Mittere, lanigerae quali sunt ubera lactis:  
Scilicet & glebis terrarum saepe friatis  
Herbarum genera, & fruges, frundêsque videri  
Dispertita, ac in terris latitare minutè:  
Postremo in lignis, cinerem, fumúmque videri,  
Cum praefracta forent, ignísque latêre minutos:  
Quorum nihil fieri quoniam manifesta docet res;  
Scire licet non esse in rebus res ita mistas:  
Verùm semina multimodis immista latere  
Multarum rerum in rebus communia debent.  
At saepe in magnis fit montibus, (inquis) ut altis  
Arboribus vicina cacumina summa terantur  
Inter se, validis facere id cogentibus austris;  
Donec fiammai fulserunt flore coorto,  
Scilicet & non est lignis tamen insitus ignis;  
Verùm semina sunt ardoris multa: terendo  
Quae cum confluxere, creant incendia silvis.  
Quòd si tanta foret silvis abscondita flamma:  
Non possent ullum tempus celarier ignes:  
Conficerent volgo silvas, arbusta cremarent.  
Jám ne vides igitur, paull● quod diximus anté,  
Permagni referre eadem primordia saepe,  
Cum quibus, & quali positura contineantur;  
Et quos inter se dent motus, accipiántque?  
Atque eadem paullo inter se mutata creare  
Ignis è lignis? quo pacto verba quoque ipsa  
Inter se paullo mutatis sunt elementis,  
Cum ligna, atque ignis distincta voce notemus.  
Denique jam quaecumque in rebus cernis apertis,  
Si fieri non posse putas, quin materaï  
Corpora consimili natura praedita fingas:  
Hae ratione tibi pereunt primordia rerum:  
Fiet, uti risu tremulo concussa cachinnent,  
Et lachrumis salsis humectent ora, genásque.  
Nunc age, quod superest, cognosce & clarius audi.  
Nec me animi fallit, quam sint obscura: sed acri  
Percussit thyrso laudis spes magna meum cor:  
Et simul incussit suavem mi in pectus amorem  
Musarum; quo nunc instinctus, ment vigenti  
Avia Pieridum peragro loca, nullius antè  
Trita solo: juvat integros accedere fontis,  
Atque haurire: juuátque novos decerpere flores;  
Insignémque meo capiti petere inde coronam,  
Vnde prius nulli velarint tempora Musae:  
Primùm quòd magnis doceo de rebus; & artis  
Relligionum animos nodis exsolvere porgo:  
Deinde quod obscura de re tam lucida pango  
Carmina, musaeo continguens cuncta lepôre.  
Id quoque enim non ab nulla ratione videtur:  
Sed veluti pueris absynthia tetra medentes  
Cum dare conantur, prius oras pocula circùm  
Continguunt mellis dulci flauôque liquore,  
Vt puerorum aetas improvida ludificetur  
Labrorum tenus; interea perpotet amarum  
Absynth▪ laticem, deceptáque non capiatur,  
Sed potius tali facto recreata valescat:  
Sic ego nunc, quoniam haec ratio plerumque videtur  
Tristior esse, quibus non est tractata; retróque  
Volgus abhorret ab hac; volui tibi suaviloquenti  
Carmine Pierio rationem exponere nostram;  
Et quasi muosëo, dulci continguere melle:  
Si tibi forte animum tali ratione tenere  
Versibus in nostris possem: dum perspicis omnem  
Naturam rerum, qua constet compta figura.  
Sed quoniam docui solidissima materiaï  
Corpora perpetuò volitare invicta per aevum:  
Nunc age summaï ecquaenam sit finis eorum,  
Nec sit, evolvamus: item, quod inane repertum est,  
Seu locus, ac spatium, res in quo quaeque gerantur,  
Pervideamus utrum finitum funditus omne  
Constet; an immensum pateat vel adusque profundum.  
Omne quod est igitur nulla regione viarum  
Finitum est: namque extremum debebat habere.  
Extremum porrò nullius posse videtur  
Esse, nisi ultrà sit, quod finiat: ut videatur,  
Quo non longius haec sensus natura sequatur:  
Nunc, extra summam quoniam nihil esse fatendum est,  
Non habet extremum: caret ergo fine, modóque.  
Nec refert quibus adsistas regionibus ejus.  
Vsqueadeo quem quisque locum possedit, in omnis  
Tantumdem partis infinitum omne relinqui●.  
Praeterea, si jam finitum constituatur  
Omne quod est spatium: si quis procurrat ad orat  
Vltimus extremas, jaciátque volatile telum;  
Invalidis utrum contortum viribus ire,  
Quo fuerit missum mavis, longéque volare:  
An prohibere aliquid censes, obstaréque posse?  
Alter utrum fatearis enim, sumásque necesse est;  
Quorum utrumque tibi effugium praecludit, & omne,  
Cogit, ut exempta concedas fine patere.  
Nam sive est aliquid, quod prohibeat, officiátque,  
Quo minus, quo missum est, veniat, finíque locet se;  
Sive foras fertur: non est ea finis profectò:  
Hoc pacto sequar, atque oras ubicumque locaris  
Extremas, quaeram, quid telo denique fiat.  
Fiet, uti nusquam possit consistere finis;  
Effugiùmque fugae prolatet copia semper.  
Praeterea, spatium summaï totius omne  
Vndique si inclusum certis consisteret oris,  
Finitúmque foret; jam copia materiaï  
Vndique ponderibus solidis confluxet ad imum:  
Nec res ulla geri sub caeli tegmine posset:  
Nec foret omnino caelum, neque lumina solis;  
Quippe ubi materies omnis cumulata jaceret  
Ex infinito jam tempore subsidendo.  
At nunc nimirum requies data principiorum  
Corporibus nulla est quia nihil est funditus imum,  
Quò quasi confluere, & sedes ubi ponere possint:  
Semper & assiduo motu res quaeque geruntur  
Partibus in cunctis, aeternáque suppeditantur  
Ex infinito cita corpora materiaï.  
Postremò ante oculos rem res finire videtur:  
Aër dissepit collis, atque aëra montes.  
Terra mare, & contrà mare terras terminat omnis.  
Omne quidem verò nihil est quod finiat, extrà.  
Est igitur natura lo●i, spatiúmque profundi;  
Quod neque claraesuo precurrere fluminae cursu  
Perpeti●o possint aevi labentia tractu:  
Nec prorsum facere, ut restet minus ire meando  
Vsqueadeo passim patet ingens copia rebus  
Finibus exemptis in cunctas undique partis.  
Ipsa modum porrò sibi rerum summa parare  
Ne possit natura tenet: quia corpus inani,  
Et quod inane autem est, finiri corpore cogit:  
Vt sic alternis infinita omnia reddat.  
Aut etiam, alterutrum nisi terminet alterum eorum,  
Simplice natura pateat tamen immoderatum:  
Nec mare, nec tellus, nec caeli lucida templa,  
Nec mortale genus, nec diuûm corpora sancta  
Exiguum possent horaï, sistere tempus.  
Nam dispulsa sue de coetu materiaï  
Copia ferretur magnum per inane soluta:  
Sive adeò potius numquam concreta creasset  
Vllam rem, quoniam cogi disjecta nequisset.  
Nam certè neque concilio primordia rerum  
Ordine se quaeque, atque sagaci ment locarunt:  
Nec quos quaeque darent motus pepigere profectò:  
Sed quia multa modis multis mutataper omne  
Ex infinito vexantur percita plagis,  
Omne genus motus, & coetus experiundo;  
Tandem deveniunt in talis disposituras;  
Qualibus haec rebus consistit summa creata:  
Et multos etiam magnos servata per annos,  
Vt semel in motus conjecta est convenientis,  
Efficit, ut largis avidum mare fluminis undis  
Integrent amnes, & solis terra vapore  
Fota novet fetus, summissáque gens animantum  
Floreat, & vivant labentes aetheris ignes.  
Quod nullo facerent pacto, nisi materiaï  
Ex infinito suboriri copîa posset,  
Vnde amissa solent reparari in tempore quoque.  
Nam veluti privata cibo natura animantum  
Diffluit amittens corpus: sic omnia debent  
Dissolvi, simul ac defecit suppeditare  
Materies resta regione aversa viaï.  
Nec plagae possent intrinsecus undique summam  
Conservare omnem, quaecumque est conciliata.  
Cudere enim crebrò possunt, partémque morari,  
Dum veniant aliae, ac suppleri summa queatur:  
Interdum resilire tamen coguntur & unà  
Principiis rerum spatium, tempúsque fugaï  
Largiri, ut possint à coetu libera ferri.  
Quare etiam atque etiam suboriri multa necesse est.  
Et tamen ut plagae quoque possint suppetere ipsae,  
Infinita opus est vis undique materiaï.  
Illud in his rebus longè fuge credere, Memmi,  
In medium summae quod dicunt omnia niti,  
Atque ideo mundi naturam stare sine ullis  
Ictibus externis; neque quoquam posse resolvi  
Summa atque ima, quòd in medium sint omnia nixa;  
(Ipsum si quidquam posse in se sistere credis)  
Et quae pondera sunt sub terris, omnia sursum  
Nitier, in terrámque retrò requiescere posta:  
Vt per aquas quae nunc rerum simulacra videmus.  
Et simili ratione animalia subtus vagari  
Contendunt neque posse è terris in loca caeli  
Recidere inferiora magis, quam corpora nostra  
Sponte sua possint in caeli templa volare:  
Illi cum videant solem, nos sidera noctis  
Cernere, & alternis nobiscum tempora caeli  
Dividere, & noctes parilis agitare diebus.  
Sed vanus stolidis haec omnia finxerit error;  
Amplexi quod habent perversè prima viaï:  
Nam medium nihil esse potest, ubi inane, locúsque  
Infinita: neque omnino, si jam medium sit,  
Possit ibi quidquam hac potius consistere caussa,  
quam quavis alia longè regione manere.  
Omnis enim locus, ac spatium, quod inane vocamus,  
Per medium, per non medium concedat oportet  
Aeque ponderibus, motus quacumque feruntur,  
Nec quisquam locus est, quò corpora cum venêre,  
Ponderis amissa vi possint stare inani.  
Nec quod inane autem est, illis subsistere debet,  
Quin, sua quod natura petit, concedere pergat.  
Haud igitur possunt tali ratione teneri  
Res in concilio medii cuppedine victae.  
Praeterea, quoniam non omnia corpora fingunt  
In medium niti, sed terrarum atque liquoris,  
Humorem ponti magnisque è montibus undas,  
Et quasi terreno quae corpora contineantur:  
At contra tenuis exponunt aëris auras,  
Et calidos simul à medio differrier ignis,  
Atque ideò totum circumtremere aethera signis;  
Et solis flammam per caeli caerula pasci,  
Quòd calor à medio fugiens ibi conligat ignis:  
Quippe etiam vesci è terra mortalia saecla;  
Nec prorsum arboribus summos frundescere ramos  
Posse, nisi à terris paullatim quodque cibatur.  
Ne volucrum ritu flammarum, moenia mundi  
Diffugiant subitò magnum per inane soluta.  
Et ne cetera consimili ratione sequantur:  
Néve ruant caeli tonitralia templa supernè,  
Terráque se pedibus raptim subducat, & omnes  
Inter permixtas terrae, caelíque ruinas  
Corpora solventes, abeant per inane profundum;  
Temporis ut puncto nihil extat relliquiarum,  
Desertum praeter spatium, & primordia caeca:  
Nam quacumque prius de parti corpora cesse  
Constitues, haec rebus erit pars janua leti:  
Hàc se turba foras dabit omnis materiaî.   

Haec si pernosces parva perductus opella;  
(Namque aliud ex alio clarescet,) non tibi caeca  
Nox iter eripiet, quin ultima naturaï  
Pervideas. Ita res accendunt lumina rebus.   
Finis Libri Primi.    

AN ESSAY On the First Book of T. LUCRETIUS CARUS DE RERUM NATURA.  

Lib. I.  

ROME'S Parent Venus, joy of Gods above  
And Men, who under those bright signs that move  
In heaven, dost all comfort bring and mirth  
To the ship-bearing Seas, Corn-bearing Earth;  
By thee conceived since all things living be  
Beholding the Sun's light, the Winds do flee  
O Goddess, and the clouds which skies benight  
Are dissipated, when thou comest in sight  
Smooth seas and heavens smile; under thy feet  
Th'enameled earth doth her sweet flowers submit;  
For when the Springs return brings the clear day  
And Genial West with kindly gales doth play,  
First airy birds, whose breast thy powrdoth touch  
Chant forth (o Goddess) thou & thine approach:  
Then savage Bruits jump o'er the flowery meads,  
Or take the streams, where ere thy beauty leads,  
Each Creature doth with eager passion go;  
Lastly, through Seas, and Hills, where Rivers flow  
With rapid course; or where the Birds do build  
Their leafy roosts, and through the verdant field,  
Soft flames thou dost in every breast infuse;  
So a fresh Offspring still the Age renews.  
Since then o'er Nature thou sole Queen dost reign,  
Nor ought without thee may the light attain,  
Or can be frolic, or be pleasant made;  
Assist these studious numbers with thine aid,  
Which I essay of Nature's works to tell  
For honoured Memmius, who doth most excel  
By thee accomplished; Goddess, O bestow  
Eternal grace on what from me shall flow,  
That whilst I write, by Seas and land may cease  
Fire Wars closed in an everlasting peace:  
To Mortals thou alone canst rest afford;  
Since Mars, who is of direful wars, the Lord,  
On thy fair Bosom resting oft his head  
With lasting wounds of Love is vanquished,  
And bending his round neck which on thee lies,  
With greedy passion feeds his amorous eyes;  
Whilst on thy lips his fainting soul is plac'●,  
And he within those sacred arms enchac'●;  
Let charming accents thy sweet lips i●spi●e,  
And for sad Rome an happy peace require;  
For whilst our Country thus afflicted lies,  
With what content oan we Philosophise!  
Nor may brave Memmius then wanting be  
To th'public peace in such perplexity.  
Then Memmius it remains, that free from care,  
To sound discourse thou lend a willing ear,  
Nor let my gift framed out of just respect  
Ere understood be answered with neglect:  
For I of Gods and Heaven will discourse (source,  
And show whence all things else derive their  
Whence Nature doth create, augment, & cherish  
To what again resolve them when they perish.  
What things in our discourse we Matter call,  
Prolis●que bodies, and the seeds of all.  
Or if such terms do not the things comprise,  
Prime Bodies name them, whence all other rise.  
Gods in their nature of themselves subsist  
'Tis certain, nor may aught their peace molest  
For ever, unconcerned with our affairs  
And far remote, void of or grief or cares,  
Need not our service, swim in full content,  
Nor our good works accept, nor bade resent:  
Whilst sometimes human life dejected lay  
On earth, under gross superstitions sway,  
Whose head aloft from heaven seemed t'appear  
And mankind with its horrid shape did scare,  
With mortal eyes to look on her that durst  
Or contradict; a Grecian was the first:  
Him nor the fame of gods, nor lightning's flash,  
Nor threatening bruit of thundering Skies could dash,  
But rather did his courage elevate,  
Nature's remotest doors to penetrate;  
Thus did he with his vigorous wit transpierce  
The flaming limits of the Universe.  
All that was great his generous soul had viewed,  
Whence what could be produced, what not be showed  
And how each finite thing hath bounds, nor may  
By any means from her fixed limits stray:  
Wherefore fond Superstition trampled lies  
Beneath; we rear our Trophies to the Skies.  
Yet fear I least thou think my Arguments  
Should lead you into impious rudiments,  
When as Religion itself, oft times  
Hath perpetrated foul and bloody crimes.  
Thus when the Grecian chief's of prime repute  
The unwed Trivian Altar did pollute  
With Iphigenias' blood at Aulis, where,  
When as the Chaplet round her Virgin-hair  
Dishevelled down her Cheeks on either side,  
She near the Altar, her sad Father spied,  
A●d from his eyes the Priests the Knife to keep,  
Whilst all the people round about her weep:  
She mute with fear, kneeling, the Earth doth press,  
Nor did her Birth avail in that distress,  
Or that the King first she a Father made,  
But to the Altar, trembling was conveyed;  
Not so, as when in Hymen's solemn rites  
The Bride is led to Nuptial delights,  
But ripe for marriage she pure Sacrifice,  
By her sad Sires consent, impurely dies,  
That a safe Expedition might be made,  
To so much ill could foolish Zeal persuade!  
Thyself (so long) with Poets frightful lies  
Overcome, will't our opinions soon despise.  
How many dreams yet could I to thee fain  
Sufficient to confound thy very Brain.  
And all th' enjoyments with vain fear offend;  
And well; for did men think their woes had end,  
After a sort perhaps resist they might  
Poetic Threats, and Superstitions fright.  
But now in vain alas! no help remains  
Since after death they dread eternal pains:  
For in this ignorance men live amused  
Whether the Soul be born, or else infused  
They know not, or expiring with our breathe,  
Visits those Lakes, and gloomy shades beneath▪  
Or else into some Beasts doth transmigrate  
As learned Ennius hath sung of late,  
The first among the Latins ere put on  
A never dying crown from Helicon;  
Whose lustre never Mortal did excel:  
Though this man doth in lasting numbers tell  
On Acherontian banks, what Temples stand,  
Where nor our Souls nor Bodies ever land,  
But some pale frightful Spectrum, like to that  
Which he of Homer doth commemorate,  
Whose Ghost dissolved in briny tears came in  
And to interpret Nature did begin,  
This so, we'll first inquire of things above,  
The Reasons how the ●un and Moon do move:  
By what force all things on the earth are swayed  
With strict enquiry, first each reason weighed.  
The Nature of the Soul wherein the mind  
Consists, and what it is we waking find  
So terrifies our thoughts, whether diseased,  
Or when dead sleep our faculties hath seized,  
So that we seem to hear, and see the faces  
Of those whose buried bones cold earth embraces.  
In Latin verse, 'tis hard I must confess  
The Greeks obscure conceptions to express:  
And principally, since there is so much  
New terms requires, the novelty being such  
O'th' Matter, of our Tongue the poverty,  
But yet thy worth, and the felicity  
I find in thy sweet Friendship me persuade  
Cold nights to watch, & through all dangers wade  
What numbers, and expressions I may find,  
Which may clear lights present unto thy mind,  
By whose bright rays thou mayest both speculate  
Nature, and her deep secrets penetrate.  
Dark fears of mind, then banish quite away,  
Not with the Sunbeams, or the light of day,  
But by such species, as from Nature flow,  
And what from right informed reason grow;  
Which unto us this principle doth frame,  
That Out of nothing, nothing ever came.  
'Tis only thus, That men are awed with fear,  
Because such things in Heaven and Earth appear,  
Of which, since they a reason cannot find  
To a celestial Author they're assigned.  
But when we find that nought of nought can be,  
What we pursue, we shall more clearly see,  
And show, whence all things first produced were,  
And yet the gods still unconcerned are;  
For, if of Nothing formed, no use of Seed,  
Since every sort would from all things proceed.  
Men from the liquid Seas might then arise,  
Fishes & Fowl, from Earth; Beasts from the Skies,  
And other cattle; Bruits uncertain birth  
Would fill the w●ste, & cultivated earth.  
Nor could from the same trees the same fruit spring  
But all would change, & all things all would bring.  
For were not Bodies seminal to each kind,  
How should we then a certain Mother find  
Legitimate? since then from certain seeds  
Each thing results, and naturally proceeds,  
Where proper matter, and first bodies grow  
From thence, & thus produced their essence show.  
Therefore from All things All things cannot rise,  
Since certain things have distinct faculties.  
Whence is't we see the Rose in Spring, the Corn  
In Summer, and ripe Grapes in Autumn born?  
But that of every thing the constant seed  
Concurring with the time in which they breed,  
What ever's engendered in due season grows,  
When the quick Earth her tender offspring shows.  
Things made of nothing, would at once appear  
In doubtful space, and unfit times o'th' year;  
Because there would no Principles remain  
Which at improper times might them restrain  
From Generation, nor yet would there need  
(If things of nothing grew) a space for seed.  
Then Infants presently Youngmen would be,  
And from the Earth, the Shrub, as soon a Tree;  
Which cannot be 'tis plain, since every thing  
So slowly from its proper seeds doth spring,  
And rising do their kinds preserve to show  
How of their matter nourished they grow.  
So that unless some Annual showers descend,  
The Earth no fruits to human use can lend,  
Nor Animals would propagate their kind,  
Or live, unless due nourishment they find:  
Then rather think, that many Bodies be  
Common to many things, even as we see  
To Words their Elements, never surmise  
Any without their Principles can rise.  
In fine, why hath not Nature Mankind made  
So huge, that he on foot through Seas might wade  
Whole Mountains with his monstrous hand displace,  
And sundry Ages in long life surpass;  
Unless to the production of all things  
There need a certain matter whence it springs?  
Of Nothing than Nothing we must conclude  
Results; but each thing is with seed indu'de,  
From which all that's created comes to light  
And clearly manifest themselves to sight.  
Since than rich fields surpass the barren ground,  
Which culture makes in choicer fruits abound,  
We well perceive the causes of each thing,  
How they result, and from Earth's bowels spring,  
As oft as we turn up the Soil, and tear  
The Glebe with Spades, or with the crooked Share;  
Else should you see Nature would still produce  
Things of her own accord, and better use.  
Add unto this, Nature to their first state  
Doth all dissolve, nothing annihilate,  
For if in all parts any thing could fail,  
Death over all things would in time prevail;  
Nor needed there a force to discompose  
Their parts, or their strict union unloose:  
But since in all eternal Seeds reside.  
Till such a blow it meets, which it divides  
Or else dissolves by subtle Penetration,  
Nature preserves it whole from dissipation.  
Beside what things are with their ages past,  
If time did kill, and all their matter waste  
Whence doth sweet Venus give to souls new birth  
Through all their kinds? how should the various earth  
Augment each kind with proper diet fed?  
Whence flow the Seas? whence have free Springs their head?  
Whence do the far extended Rivers rise?  
And Stars, how are they nourished in the Skies?  
Since length of times, and days so many past,  
All mortal bodies had ere this defaced.  
If then from that large tract, aught hath remained  
From whence the sum of things has been maintained  
Sure an immortal nature doth inspire  
Them, nor can any thing to nought retire:  
All from like force and cause dissolved would be,  
Did not eternal matter keep it free:  
And more or less them to their subjects bind,  
One touch to them a cause of death they'd find.  
Had bodies no eternal permanence,  
They would dissolve with the least violence:  
But since the bands of various causes are  
(Though matter permanent) dissimilar,  
Bodies of things are safe till they receive  
A force which may their proper thread unweave,  
Nought then returns to nought, but pa●●ed falls  
To Bodies of their prime Originals.  
Those showers which Heaven Fatherlike doth send  
Down on our mother Earth there seem to end,  
Yet thence delicious fruits from trees enlarge,  
And the fresh branches with their burden charge:  
Hence she mankind and animals doth nourish,  
And hence with numerous children Cities flourish  
Hence the thick Groves with new fledged birds resound  
And fat Herds rest their limbs on fertile ground,  
Hence pure milk from distended teats distils,  
And late fallen Young warmed with sweet suck it fills,  
Who frisking o'er the Meadows as they pass  
Frolic their feeble limbs on tender grass;  
Then nothing sure its being quite forsakes,  
Since Nature one thing, from another makes;  
Nor is there ought indeed which she supplies  
Without the aid of something else that dies.  
Since than I teach that nought of nothing breeds,  
Or once produced, to nought again recedes.  
Lest yet thou shouldst my Arguments diffide  
Because that Elements cannot be spied  
By humane eyes; behold what bodies now  
In things thou canst not see, yet must allow.  
First, mighty Winds, the rolling Seas incite,  
Huge Vessels wrack, and put the clouds to flight;  
Rushing through fields, sometimes tall trees they crack;  
And with their tearing blasts high mountains shake  
The Seas likewise in thundering billows rise  
And with their raging murmur threat the Skies.  
Winds therefore unseen bodies are, which sweep  
The fleeting clouds, the Earth, the Azure deep,  
Bearing with sudden storm all things away,  
Yet thus proceeding, do they nought destroy  
Other then as the yielding water flows,  
Augmented by large showers, or melted snows rend  
Which from deep cliffs in Cataracts descend,  
Whole trees they float, and prostrate woods they  
Nor can strong Bridges their approach sustain,  
Whose rapid torrent does all check disdain.  
The River with immoderate showers replete,  
Against their Piles impetuously does beat:  
Roaring it ruins, huge stones along it rowles,  
All things it spoils, and nothing it controls.  
Even so the gusts of sturdy winds do tend  
Like swiftest Rivers when they downwards bend,  
And carry all before with double might,  
Sometimes they snatch, and hurry things upright  
In rapid whirl, Therefore I add again  
The Winds are Bodies, and yet are not seen.  
Since their effects, and motions every where  
Like Rivers be, whose bodies do appear,  
Besides, of things we smell the various scents,  
Which yet no substance to our sight presents;  
We with our eyes see neither Heat nor Cold,  
Nor can we any Voices sound behold  
Which of Corporeal nature yet consist,  
For they the Sense affect 'tis manifest.  
Touch and be touched, nought save a body may:  
clothes become moist, which we on shores display;  
Spread in the Sun, again, they dry appear:  
But neither how that humour entered there  
Can we perceive: nor by what means it flies  
The heat so soon, and consequently dries.  
Therefore that which is humid separates  
By minute parts, which no eye penetrates:  
Thus at the bare return of sundry years  
The Ring which one upon his finger wears  
Diminisheth: Drops which do oft distil,  
Hollow hard stones; And whilst the field we till,  
The Coulter of the Plough is lessened:  
And paved ways, whereon the people tread  
Wear out we see: Brass Statues at our gates  
Show their right hand, which frequent tonch abates  
Of such as visit oft, or pass the way;  
Therefore things often worn the more decay:  
But in each time, what bodies do discared  
Is a fine sight from our gross eyes debarred?  
Lastly, what Nature by minute degrees  
And time applies, our sharpest eyesight flees;  
Nor what through age or leanness does decay,  
Nor what from rocks at Sea time frets a way  
With gnawing salt consumed, do we espy:  
Nature with bodies then unseen to th'eye  
All things doth manage; not that I suppose  
Nature with Bodies does each thing enclose  
On every side, for there's a Void in things  
Which rightly to conceive, much profit brings:  
Nor will it suffer thee to err, or doubt,  
Or our assertions slight in finding out  
The sum of things, therefore there is a place  
Intangible, and void: else in no case  
Could aught be moved; for Bodies which resist  
And naturally stop, would all molest,  
And each thing would be at a certain stay  
Because it could not to the next give way.  
But now through Seas, on Earth, in lofty Skies  
We many things contemplate with our eyes  
Move various ways, which if no void you grant,  
Would not so much, their proper motion want  
As they by no means e'er could have been made:  
For matter blocked up on all sides had stayed.  
Now though things seem as if condensed they were,  
Yet there's good Argument to think them rare;  
Since through the Rocks and Caves moist humour slides,  
And in abundant drops the water glides,  
Through each thing living alimental juice  
Extends, shrubs grow, and fruit in time produce.  
Because the sap drawn from the root it spreads  
Into the Trunk, and through the branches sheds.  
Thus Voices through closed Walls insinuate,  
And rigid cold, the hard bones penetrate.  
Whereas a Void denied, you'll ne'er define  
How Bodies can a Thoroughfare assign.  
Whence is't some things others out weigh we see,  
Whilst they in bulk, and figure both agree?  
If in a Ball of Yarn, the substance were  
Equal with Lead, like weight it ought to bear:  
Since Bodies do by nature downwards fall,  
Whilst (contrary) Void hath no weight at all.  
When things of equal size much lighter are,  
'Tis cause the Void contained is greater far.  
But that which doth exc●ed in heaviness  
More Body hath, and less of emptiness.  
Therefore there is, that which our reason shows,  
A mixed void, which all things does enclose.  
Lest this from truth seduce thee, as is feigned  
By some, to antedate I am constrained.  
That Waters yield to shoving fish (say they)  
When gliding through they cut the liquid way;  
Because as they advance, they leave behind  
A place, to which receding waves may wind.  
That aught can move, if all the world be full  
Is an opinion which doth sense annul.  
For how could fishes move from place to place,  
Unless the yielding waters gave them space.  
Or how returning are the waters mixed  
If all the fish immovable are fixed?  
Then either we to Bodies must allow  
No motion, or mixed Vaccum avow  
Scattered through all the parts, from whence each thing  
Doth its first Principle of motion bring.  
Lastly, let two large Bodies in carrier  
Strike and recoil, Air needs must take up here  
All that wide space of Room that lies between,  
But this successively must enter in:  
For though with a swift blast it flow about,  
Yet fills it not at once, the space throughout:  
For first, the first place must be filled, the rest  
Immediately will after be possessed.  
If any now think when the Body cleaves  
That then the air's condensed, he much deceives  
Himself; for then a void must needs ensue  
Where there was none, and that be filled anew  
Which empty was, nor can Air thus condense:  
Or, if it did, could you with Void dispense;  
Might it contract itself; nor into one  
Unite its parts by Penetration.  
Much you may cavil here, but still must come  
To this at last, There is a Vacuum.  
And now more Arguments might I produce  
Which would to our assertions much conduce,  
But these may well suffice a studious mind,  
By which the rest thou shalt most surely find;  
For like as Dogs draw to thick coverts where  
The Mountain beast is couched within the Lair,  
When once they are in train, even so one thing  
Thou from another master in order bring;  
Piercing the hidden Cells which do conceal  
The Truth, and thence the verity reveal.  
Set but thyself to't Memmius, and pursue  
The way, I'm confident you'll find it true;  
Whilst my sweet tongue, from my rich bosom brings,  
Such copious draughts, pouted out from ample springs,  
That I may fear least creeping age prevent  
My feeble life, ere I the Argument.  
On each particular in Verse explain.  
But now repeat we what was said again:  
Nature as of herself two things implies,  
A void and solid Corporieties;  
The things in place, and places where they move,  
That there is Body Common sense doth prove;  
On which unless the first opinion found,  
We shall in things occult but hardly ground  
A judgement rational; for where's no room  
That empty is, there can no bodies come:  
Or could they ever by each other move  
As we have plainly showed to thee above.  
Things from all Bodies utterly disjoined  
And separate from Void you none will find;  
As if in Nature a third Entity  
There should be; for something it ought to be  
If once it do exist, be't great or small,  
Or capable of the least touch at all  
How slight so ere it be, it must needs come  
Into the list of Bodies, and their sum.  
But if intangible the sides be all,  
Hindering no passage, That we Vacuum call.  
Besides, whatever of itself depends  
Is always doing; or else to other lends  
Subject to act on, or '●is so ordained  
Things may in it be moved and sustained:  
But act and suffer nought save Bodies may,  
Nor any thing save Void give place or way;  
Therefore besides those two no Third can rest  
To strike our sense, or sink into our breast.  
For each apparent thing this you will find  
Either to one of these two things is joined,  
Or else they only are the pure events  
Of them, or in some kind their consequents,  
Now that's conjoined which one can truly never  
Without the ruin of the subject sever.  
As Water's wet, Earth heavy, Fire is hot:  
So Bodies may be touched and Vacuum not.  
On the other side, Subjection, Freedom, War,  
Peace, Riches, Poverty; be they what ere.  
With, and without which, Nature's still entire.  
These justly of Events the name acquire.  
Nor is Time of itself, but from the things  
Results a sense what every age forth brings:  
For present, past, or future, 'tis confessed  
Without things motion, and convenient rest,  
Can never of themselves discerned be  
By any sensible capacity.  
Let's therefore see (in fine) how men have said  
That Troy was sacked, and Helen ravished;  
Lest such expressions us perchance constrain  
To yield they yet in Essence do remain;  
When that whole race of men, from whom alone  
Flowed these events, is long since past and gone.  
What Action then so ere we understand,  
Call it th' Event of such a Thing, or Land;  
Lastly, were Matter from all things abstracted,  
Nor space, or place wherein they each were acted,  
No such things ere had been, that Paris breast  
Had (with the fire of Helen's love possessed)  
Kindled a War for bloody Bittel's famed,  
Nor had the wooden horse Troy's Towers inflamed  
Of them not once suspected, by a slight,  
With disemboweled Greeks in dead of night:  
That Actions done than it is manifest,  
Do not like Bodies of themselves subsist;  
Nor yet as Vacuums themselves present,  
But rather such as we must call event  
Of Bodies, and of place, by which and where  
Such Actions and such Things performed were.  
Bodies are either Principles of things,  
Or such as from their adjunation springs;  
But Elements no strokes can violate,  
Their solid bodies does all force rebate,  
Although it may not over easy seem  
In Nature any solid to esteem:  
For Lightning oft our thickest walls strikes through;  
Voices and Cries; Iron in fire doth glow,  
The stony rock with fervent vapour cleaves,  
And rigid gold fusion in heat receives;  
And brass congealed melts i'th' flame; both cold  
And heat the silver pierce; as when we hold  
A Mazor in our hands one both perceives,  
When poured aloft it a moist dew receives;  
So that no solid seems in things to be:  
But since the certain cause and true decree  
Of Nature calls on us, a while give ear,  
We in few lines will this assertion clear,  
That of a solid, and eternal frame  
Bodies there be which Principles we name,  
And seeds of things, from whence the total sum  
And mass of all created being's come.  
Since of two things, two Natu●es then we see,  
Which no way in their properties agree  
Bodies, and place, which doth all motions bear  
Each do subsist and uncompounded are.  
For wherefoere of Room, Empty is said,  
No Body is, again where ever's laid  
A Body, is no void: firm therefore be  
Prime Bodies, and from empty spaces free.  
But since in things there is a void confessed,  
'Bout solid matter it must surely rest:  
Nor can it by right reason be supposed  
That Void is hid in Bodies, or enclosed,  
Unless you grant, what must in Justice follow,  
Those Bodies solid are which hold the hollow,  
And they be nought else, but that firm composed  
Matter, in which this Vacuum is enclosed,  
Matter then which confists in solid may  
Be permanent, though all things else decay.  
Besides did nought a Vacuum contain  
All would be solid, and did not again.  
Some real Bodies stand which fill up Places,  
All were mere emptiness where now are spaces  
Alternatly, than we must grant there be  
Bodies distinct, and a vacuity.  
Since then nor all is full, nor empty space,  
Some Bodies are that garnish every place.  
These nor by blows extern can wronged be,  
Nor riveted between asunder flee;  
Nor by what ere effort attaqu'd will ●lide,  
That which above to you we justified:  
For broken, cut in two, or once annoyed  
Could nothing be, unless there were a Void:  
Nor wet, nor could admit, nor fires keen ray,  
Which through all Concrete bodies makes his way:  
And how much more things do include a void,  
By these assailed, they sooner are destroyed.  
If (as I taught) than Principles are free  
From void, they likewise must eternal be.  
Besides, had matter not for ever been,  
We had long since all things reduced seen:  
But (as we showed) Nought can of Nothing be,  
Nor being once, revert to Nullity.  
Bodies immortal, Principles require,  
To which all compounds may at last retire,  
That there may matter be for things supply▪  
Than Principles have pure solidity;  
Nor may we else conceive aught lastinglie,  
Can for eternal reparation be.  
Did Nature when she doth in pieces take  
Things, to herself no Bounds nor Limits make,  
Matter ere this, had been so near reduced  
To their first cause, as nought could be produced  
That e'er would have attained perfectly  
To their full age, and due maturity:  
For things much sooner perish, then attain  
(Being once dissolved) to be repaired again:  
Wherefore long tract of time, which did expose  
Their naked bodies to eternal blows.  
Could not in a large space repair anew  
What it so long together overthrew,  
But now to such destruction 'tis most plain  
Limits are fixed, since they're restored again;  
And to all sort of things Times set, in which  
They may attain their ages perfect pitch.  
Again, though matter be most solid taught,  
Yet concret's may nevertheless be Soft:  
So Air, Earth, Water; so are Vapours bred,  
By what e'er power, and how engendered;  
Since void to mix in things we entertain.  
But if the Principles were soft again,  
How Flints, and Iron harden, could be found  
No cause, since Nature then would want a ground.  
Bodies then simply solid, we suppose,  
Which more condensed can render all things close▪  
And being thus together more compact,  
Are thence endued with greater power to act.  
Lastly, since Nature to each thing doth give  
A bound and term, wherein they grow and live:  
Since 'tis decreed what each thing can advance  
And do; what not, by the same ordinance,  
Yet nothing change, but all things still remain,  
Hence Birds with proper spots their plumage slain  
To their own Family, from whence we see  
Bodies unchanged in their matter be.  
Could Principles of things be altered  
Or by corruption once be vanquished,  
Then were it also an uncertain thing  
What had the power, and what had not to spring.  
How the activity of things is bounded,  
And how their force with limits is surrounded:  
Nor would successions always be inclined  
To live, move, feed, and do after their kind.  
Moreover, each Body's extremity  
Being something which the sharpest sense doth fly,  
In such a point of matter doth consist  
Without all parts, that it had ne'er the least  
Division; nor can, since what we name  
The first, or last, in bodies, is the same:  
Hence, similar parts one by another still  
Drawn up in order Bodies nature fill;  
Which since they cannot of themselves subsist,  
They must of force one with another twist;  
Whence no divorce is, than first bodies be  
Of a most pure solid simplicity.  
Which Pact in minute parts in one combined,  
Nor by th' access of other things conjoined  
Are of eternal simple purity,  
Nature not suffering them at all to be  
Diminished or dissolved, but doth reserve  
Them for a seed perpetual to serve.  
Unless you grant a least, the smallest mite  
Of Body would admit parts infinite.  
For if one part of half doth yet pretend  
An half part still, of things would be no end:  
Which being so, what difference would there be  
Betwixt the least and greatest quantity?  
Were infinite the sum of things, the least  
Would then of parts as infinite consist.  
Which since, nor sense, nor judgement doth allow  
To think, then vanquished, you must avow  
Such are, as of no parts compounded be,  
And the least magnitudes; then must agree  
They're solid and Eternal. Now suppose  
Nature from whence all things created rose,  
Did not each thing into least pieces take,  
She never could anew the same things make:  
Since things of many parts made up can not  
Admit those qualities we must allot  
To matter that is generative; as thus,  
Poise, Concourse, Struck, Connexion various,  
Motion which manage all in Nature's round.  
Besides, admit, there were at all no bound  
To Body's dissolution, yet 'tis sure  
Some Bodies from eternity endure:  
But since that a frail nature they retain,  
It contradicts they always should remain  
And vexed, midst so many strokes subsist,  
Which them uncessantly do thus molest.  
More wide are they from reason that suppose  
Fire the first matter from whence all things rose,  
And that of fire consisted the whole mass,  
Of these the Captain Heraclitus was.  
Cried up for's dark expressions by the light  
Not sober Greeks, such as in Truth delight.  
For fools t'admire and love are most inclined,  
What lurking midst obscurest terms they find;  
And only hold for truth what accents acquaint  
Strike the pleased ear, and which trim phrase doth paint.  
But how things can thus differ, I inquire  
If they proceed from pure and real fire,  
For it would nought avail condensed or rare,  
If every part of the same nature were  
With the whole fire; for the united heat  
Of Ignite parts, would be more fierce and great,  
And it again would be as much abated  
And languish, if they were once separated.  
But more than this, you nothing can expect  
Which should in the like causes have effect,  
Nor is it Fire condensed, or rare which brings  
In nature such variety of things,  
Though would they grant, that there a Vacuum were,  
Then Fire indeed might be or Dense or Rare:  
But since who none admit do plainly see  
Themselves gainsaid with contrariety,  
And a pure Emptiness in things oppose,  
Whilst they the hard way fear, the right they lose,  
Not seeing how without vacuity  
All things would dense, and but one Body be;  
Which of itself could not project aright,  
As glowing Fire darts forth the smoke and light:  
So that from hence you clearly may enact,  
'Tis not of solid parts alone compact.  
If haply some persuade themselves that fire  
May shift its body, and i'th' mass expire,  
If once it should do so, its heat must fade  
To nought; and all created things be made  
Of nothing; since what doth its limits pass  
By change, quite perishes from what it was.  
Therefore something must needs entire remain,  
Lest all things else annihilate again.  
And this whole heap of things from nothing grow▪  
Since therefore certain Bodies we allow  
Of constant nature, by whose being near  
Or absent (order changed) things changed appear  
In Nature too, and compounds do dissolve:  
Then fiery bodies (we with ease resolve)  
Are not things Principles; neither at all  
Imports it what goes out, or what doth fall;  
What's joined to others, or from order swerve,  
If all things did Fires nature still preserve:  
For whatsoever then produced were,  
Would be but only one continued fire.  
But thus I take't, Bodies there be whose right  
Encounter, Motion, Order, Figure, Site,  
Compose the Fire, which if you shall transpose,  
Will with their order, their own nature lose,  
Neither resembling Fire, nor any such  
As bring their Bodies to our sense or touch:  
T' affirm then all things to be Fire, and nought  
Real and true, but Fire, as this Man taught,  
Is most egregious folly, for he goes  
The Senses by the Senses to oppose,  
And shakes their proof to whom all Truths we owe,  
From whom, what he calls fire, himself doth know  
Believes the Sense knows fire, but not the rest,  
Though full as clear, which seems to me a jest.  
For what thing can there be more sure than Sense,  
By which we truth discern from false pretence?  
Besides, why should one rather all remove,  
And heat the only nature left approve?  
Then Fire deny, and all things else allow,  
Both which were equal madness to avow:  
Who ere then takes for Matter which frames all  
The Fire, and that of Fire consists this Ball;  
Who Air, the universal source have deemed,  
Or that pure water, or Earth have esteemed  
Forms All, and is into all Nature made,  
Have all alike at large from Truth estraied.  
Add those, who Principles of things combine,  
Who Fire to Air, and Earth to Water join,  
And who think all of four things have their birth;  
Spring up of Air, of Heat, of Shower and Earth:  
An Agrigentine Citizen 'mongst these  
Is chief and principal, Empedocles,  
Born on the shore of Sicils triple-bounds,  
Which the Ionian in wide bays surrounds,  
Laving its Cliffs with azure waves, whose force  
And rapid current Italy divorce  
By a small strait; Here's vast Charybdis seat,  
And here the murmuring Aetna's flames do threat  
To reinforce once more their dreadful ire,  
And vomit yet again devouring fire,  
Belching it forth out of his sooty jaws,  
Which he at Heaven in lightning flashes throws.  
Although this Isle for sundry things may seem  
Famous, and many Nations it esteem  
Renowned for wealth, and many gallant men;  
Yet never had it ought more glorious than  
This Personage, nought more miraculous,  
More holy, or which was more precious.  
His Verse divine, and his Inventions rare;  
The Fruits of that rich breast, do so declare  
An Universal knowledge, that some doubt,  
Whether or no, he sprung from humane root:  
Yet this man, and the rest that mentioned are  
Beneath him greatly, his inferiors far;  
Though, as if they divinely were inspired,  
Have sundry things so difficult enquired,  
And as if Oracles had from them broken,  
More rational, and sacred things have spoken  
Then Pythia herself, whose voice did breath  
From Phoebus' Tripod and the Laurel wreath;  
Yet these great Persons all received great falls,  
And split themselves on things Originals.  
First, that they Motion without void avow,  
And yet of things do soft and rare allow;  
As Air, Sun, Fire, Corn, Earth, the Animal;  
Yet in their bodies mix no void at all.  
Next, that they will at all no limits give  
To Bodies sections, nor from breaking leave,  
Nor yield a least in things, whereas we see  
That the extreme and top of all to be,  
Which to our sense seems least, from whence we learn  
There is a least in things which none discern.  
Into another error here they fall,  
Who hold that soft is things Original:  
Which we perceive from other causes flow  
And into those resolve; if this were so,  
Each thing to nought would turn, and all renew  
From nothing, which are equally untrue:  
For whilst these are at mortal jars together,  
It comes to pass that when they meet each other  
They perish, or else scatter, as in sight  
Winds, Lightnings, Showers, and Storms are put to flight.  
Lastly, if of four things composed be all,  
And in these four again dissolved fall.  
Why should we than Originals esteem  
Of things; not things Originals of them?  
Since thus by turns successively they rise  
And change their hue, their nature still disguise.  
But if thou think bodies of Earth and Fire,  
Air, and moist dew together here conspire;  
That in this combination Nature's said  
To make no change, nought from them can be made:  
No living thing, nor things inanimate,  
As Trees, for that it would discover straight  
Their natures in one variant heap, and show  
Air mixed in one with Earth, and Heat with dew.  
But Principles, in things production crave  
Nature occult, and clandestine to have,  
Lest ought appear by which it be gainsaid,  
Things to be truly that which they are made,  
This too from Heaven, and from his Fires they bring,  
And first the Fire to Air transformed they sing,  
Hence Rain sublimed, and Earth condensed of Rain:  
And so from Earth they all retire again,  
First Water, than the Air, and Fire in train;  
Nor once this course to cease; but too and fro  
From Heaven to Earth, from Earth to Heaven they go:  
Which Principles refuse, somewhat must stay,  
Lest all to nothing vanish quite away.  
For whatsoever once its bounds doth pass,  
Straight perishes from what before it was.  
Since therefore thus they change, as is confessed  
Before; then must it needs be manifest  
That they to other Principles relate  
Immutable: lest all annihilate:  
Rather such Body's state that fire shall make  
Add some few things, away some other take;  
Order and Motion changed, turn to thin Air,  
Thus every thing doth every thing repair.  
But you'll object all things from Earth do spring  
Up into th' Air, and thence have nourishing;  
And that unless a proper season sends  
Indulgent showers, and kindly moisture lends  
Unto the shrubs; except the Sun them nourish  
And distribute his heat, no Grain can flourish;  
No Trees, nor Animals, and even we  
Ourselves unless sustained and fed we be  
With solid meats, and with mild juice to drink,  
Our Bodies ruined, our whole Life would shrink  
From off our Nerves and Bones; for without doubt  
We are maintained and nourished throughout  
With certain things, as other Creatures be  
Of certain other: Since there do agree  
Causes of many things, in many joined,  
When various things by various nursed we find.  
And now it would be truly comprehended  
How these Originals are oft times blended;  
Their site and subject, and what motion they  
Do mutually receive and give away:  
For they're the same which Heaven constitutes  
Sun, Seas, Earth, Streams, Shrubs, Animals and Fruits;  
Although with different motions mixed they be,  
Just as each where in these our lines you see  
To divers words are many Letters found  
Common, which differ much in sense and sound:  
Such change variety of Letters brings:  
But Elements, which are indeed of things  
The Principles, are able to induce  
Greater, and more variety produce.  
And now let us a little cast our eye  
On th' Anaxagoran Homoeomerie,  
By Greeks so termed, and which our native speech  
Poor in expression cannot fully reach,  
However yet the thing itself be found  
Facile in words, and easy to expound.  
These Principles, or Homoeomerie  
By this Philosopher so called, imply  
That Bones of small and minute bones proceed,  
That Entrails do of little Entrails breed,  
And Blood of sanguine drops, which meet; likewise  
That Gold of little grains of Gold doth rise;  
And Earth her form from small Terrella's takes;  
That sparks the Fire, and humour Water makes:  
By like proportion feigns the rest to be,  
And to no place assigns Vacuity:  
Nor any term or end doth he allow  
To Bodies sections, both of which we know  
Extremely err, much like to those which we  
In that which went before have let you see.  
Besides, if these his Principles he name,  
They are too feeble, being just the same  
Even with those things of which they do depend,  
Which fail together, and together end  
Reciprocally; nor can aught them free  
From ruining: For what thing can there be  
Which may (in such a violence oppressed  
Death to envade) Deaths very teeth resist?  
Can Fire? or Water? can Air? Blood or Bone?  
Or any one of these? I think not one.  
Since the whole sum of things must be as frail  
As what we see before our eyes to fail:  
Then I attest what we before related,  
Nought springs of Nought, or is annihilated,  
Besides since, Meats augment the body, and  
Do nourish it, then may we understand  
That Veins, Blood, Bones, and likewise Sinews may  
Consist of divers parts; or if they say  
All meats are mixed Bodies and contain  
Certain small Bodies under them again,  
As Nerves, Bones, Veins, and particles of blood:  
Then of all meats it must be understood  
Whether or no they dry or liquid are,  
They all consist of parts dissimilar,  
As Bones, Nerves, Veins, and Blood, likewise the Earth  
If she contain all which from her have birth,  
Then of strange parts the Earth must needs consist  
Which thence arise, 'tis very manifest.  
Change now the Subject, keep the terms still good,  
If Flame, Smoak, Ashes all do lurk in Wood,  
The wood of divers parts it will imply.  
Here is some slender probability  
For Anaxagoras, which he assumcs.  
Who all things thus to lurk in all presumes:  
But only that appears which hath most mixed,  
And is more obvious in the front prefixed,  
Which is as far from Truth; for than should Corn  
Beneath the weighty millstone ground and worn,  
Into small parts, some stains of blood there shed,  
Or something whereof we are nourished.  
Then should a stream of blood outflowing gush,  
When we one stone do with another crush.  
By the same reason too, Herbs must distil,  
And taste like Milk which from Ewes teats doth drill.  
Thus stirring up the Gleab one oft should find  
Parcels of herbs, and grain of every kind,  
With scattered boughs hid in the ground thus broke:  
Lastly, in Wood cloven one should spy the Smoke,  
Ashes, and sparks of Fire therein to nest:  
But since no such effects are manifest,  
Mixtures of things with things no such we see,  
But that the seeds of many things there be  
Diversely mixed, which latent are, and aught  
To be amongst themselves in common thought.  
But thou affirmest on Mountains which aspire,  
That tops of Trees are oft times set on fire  
Till they do flame again with glowing heat,  
When Southern winds them on each other beat:  
And be't so, yet in wood by nature breeds  
No fire; but there of heat are many seeds,  
Which clash together, and the Groves inflame,  
Whereas, were so great Fires hid in the same,  
They could them not conceal, but they would out,  
The Trees consume, and burn the shrubs about.  
See you not then, (as we observed even now)  
It much imports of the same seeds to know.  
With what, and in what posture being joined,  
What motions are received, and what assigned:  
And how together changed they create  
Fire out of Wood, just as the words relate,  
The Letters but a little changed, when we  
Lignum and Ignem plainly signify.  
Lastly, if in things obvious to our eyes,  
You think they cannot be made otherwise,  
Except you shall a similar matter find  
For every body in its several kind;  
Then, by this means the Principles of all  
Are quite destroyed, so that it must befall  
They might into excessive laughter break,  
Or wet with briny tears the face and cheek.  
Now give good heed, and well observe the rest,  
I know it most obsure, but my warm breast,  
Brave hope of praise, hath pierced with his dart,  
And raised Poëtique fervour in my heart:  
By which instinct, where foot did never tread,  
My fancy through unhaunted coasts is led.  
Pleasant it is, pure streams in unknown bowers  
To drink; it pleasant is to cull fresh flowers,  
Whence a fair Wreath be for mine own head made,  
With such the Muses never brow did shade.  
First then, I teach great things, and so the mind  
From superstitions pressing chains unbind.  
Next, that dark things in such clear verse I write,  
And seasoned with Poëtical delight,  
In this too I my due design shall drive;  
For as who children bitter Wormwood give,  
For healths sake, do the Cup first round the lip  
With the sweet yellow dew of honey tip,  
That so the silly child allured by th' taste,  
Off with the bitter wormwood Potion haste,  
And unadvised, may with a harmless cheat  
To perfect health be brought by this deceit.  
So now, since this discourse perhaps may show  
Harsh unto some, who scarcely of it know  
As yet; since so uncouth to th' Vulgar, I  
My reasons do intend to signify  
In soft Piërian verse, whose sweet appast  
May recommend our Muse unto thy taste,  
Whilst thou the nature of all things dost see  
Decked with such beauty and variety.  
But since I taught that Bodies most compact,  
Unvanquished perpetually do act▪  
Whether their sum defined be or no;  
Void too, be't space, or place where all things go,  
Let's search if it admit of any Bound,  
Or stretch immensely to a vast profound.  
Then sure this All can no way finite be,  
For than it must have some extremity  
Now nought hath an extreme, unless beyond  
Some other thing be, which should give it bound.  
So that one may discern the utmost space,  
Than which no further it our sense can trace.  
Since then beyond the whole we needs must grant  
Nothing remains, it Term and Bound must want.  
Nor ought imports it on what clime one stands,  
Since infinite its equal-self expands  
Throughout; Besides, were all which now is space,  
Finite, suppose one running to the Place  
Where that extreme were, should throw forth a Dart,  
Think you 'twould fly directly to that part  
The strong arm aimed it at, and pass outright,  
Or would something oppose it in the flight?  
For one of them you must at least confess,  
Whilst either doth your Argument distress,  
So that no end to All you must concede;  
For were there aught which did the dart impede,  
That whither it were sent it could not tend,  
Or flew beyond, then that were not the end.  
Then thus I urge, where ere you fix the bound,  
I ask ye where the Weapon may be found;  
But 'twill fall out, an end will no where be,  
The Void affording room eternally  
For flight. Besides, if this All every where  
With Bounds impaled be, and finite were;  
Then would the store of Matter on each side  
Beneath through poise of solids downwards slide;  
Nor could there aught under heavens cope be done,  
Nor would there be a Sky, or glittering Sun,  
Because all matter must in one heap lie  
Prostrate, and sunk from all Eternity.  
But now have Principles no rest at all,  
Since there's no bottom into which they fall,  
Or flowing tend, and make a fixed repose;  
But each thing by assiduous motion goes  
Through all parts, and th' Eternal Bodies be  
(Thus moved) supplied from infinity.  
Lastly, that one thing th' other bounds 'tis plain,  
For Air invests the Hills, Hills Air again;  
And Earth the Seas; the Sea the Earth embraces;  
But nought beyond the whole its limit places.  
Then is the space of place thus deep and wide,  
For else the famous Rivers could not glide  
With everlasting course, nor ever gain  
That near their journey's end they should attain:  
So that throughout vast compass does extend  
Into all parts, leaving for things no end.  
Nature herself seems this to have designed,  
That the whole mass of things be not confined.  
Because she Bodies both in void includes,  
And into Bodies void again intrudes  
Alternatly; so that with one and other,  
She renders all things infinite together.  
For unless both of them contained were  
Reciprocally, then would each appear  
In their own nature Boundless, Seas, nor Earth,  
Nor bright celestial Mansions mortal birth;  
Nor sacred Bodies of the Gods so pure  
Could the least portion of time endure:  
For this vast matter being once become  
Dissolved, had sattered through this Vacuum.  
Rather it nothing could have ere created,  
Because it ne'er could join, being dissipated.  
For let's not think these Principles did range  
Themselves in order, and by Counsel change;  
That each particular motion was decreed  
Before by Compact: But 'twas thus indeed,  
That passing frequent changes, and in those  
Enduring as it were eternal blows,  
After all Trials, did in fine quiesce  
In the same posture which they now possess.  
Whence the whole sum of all things else are made,  
And keeping in due motion do not fade,  
Nor are at all impeached, for many years  
This mass preserved in its fit posture steers  
The course of Rivers, and doth cause they keep  
With pregnant waves entire the greedy deep.  
That the Sun-quickned-Earth renews her fruits:  
That Animals bring forth, and new recruits  
Cherish Etherial Fires, which in no wise  
Could be, unless abundant matter rise  
From infinite, whence all that lost have been  
Are wont in time to be repaired again.  
For as in Animals of nourishment  
Deprived, Bodies are lost, and Natures spent:  
So all things must dissolve, when Matter flies,  
Or deviating, fails of due supplies.  
Nor could encounters in the mass each where  
United keep all that congested were.  
Strike they indeed might often, and thereby  
Retard a part, till they the whole supply:  
Others again rebound, and are compelled  
A space for Principles of things to yield,  
And Time to slip away, that they might be  
Thus disunited, set at liberty.  
Therefore there is extreme necessity  
That still of things spring up vairety:  
And that there should be infinite supplies  
Of matter, which may for those strokes suffice.  
To these things Memmius then no credit lend,  
When they say all things to the Centre tend:  
And for this reason that the World alone  
Subsists unpropped by outward motion:  
And that nor base nor superficies be  
Resolved, since all things to the middle flee.  
Should you suppose aught on it self can rest,  
And all those weights beneath be upwards pressed,  
That they may on this Hemisphere repose,  
Whence they maintain that as calm Water shows  
Shadows, and Images of things, that so  
Beneath our feet some Animals do go,  
Which on th' inferior Regions of the Sky  
Can no more fall, then may our Bodies fly  
Up to Celestial Thrones, that they see light  
Of Sun, when we enjoy the Stars of night,  
And th' Annual seasons interchanged, always  
Divide with us, and have nights for our days:  
But some fond error first these things devised,  
'Mongst silly men; for that they ne'er comprised  
The pure Originals of things aright;  
For since that void and place are infinite,  
Nothing can Centre be, or if there were  
A Medium, yet no reason doth appear  
To prove that it should but in one place dwell,  
And in another not be found as well.  
For every place and space we empty call,  
Be't Medium or no, it must yield all  
Alike to pond'rousness, even wheresoever  
Its motion drives; nor any place is there  
Whither, when heavy bodies are arrived,  
They can in Vacuum stand of weight deprived.  
Nor may the Void to Bodies yield a Base;  
But, as its Nature is, must still give place.  
Things therefore cannot in such sort be joined,  
As to the middle by desire inclined.  
Besides 'tis clear, because they do not fain,  
As if all bodies would the Centre gain:  
But such alone as the most Earthy be,  
And liquid, like the waters of the Sea,  
And Cataracts which from steep mountains fall,  
And what of Bodies is terrestrial.  
Against this they oppose, that the hot fire,  
And Airs thin breath from the midst both retire:  
That thence the Orbs revolve their trembling light,  
And Sols bright flame fresh nourishments invite  
In azure Spheres, 'cause heat the Centre flies,  
And joins to exhalations which arise.  
But each thing mortal food from earth receives:  
Nor could top branches of the Trees shoot leaves,  
Unless insensibly the Earth them fed:  
For else, like hasty flames already fled;  
The World's bright walls would vanish suddenly  
Through the vast Void dissolved, the rest would be  
After the same sort hurried, that from high  
Would drop the thundering Turrets of the Sky:  
And under foot the sinking earth to bend,  
Whilst the same ruin Earth with Heaven would blend,  
Crushing all Bodies with disordered force,  
Through the profound Abyss to steer their course,  
So that one Moment would no relic leave,  
Save Elements, which no eye could perceive;  
And Desert space, for from what part soe'er  
You would that Bodies first receding were,  
That part an open sluice of death must prove,  
Where Matter issuing forth would downwards move.   

If then by this slight work, thou knowledge gain,  
(For one thing will the other much explain)  
Thou canst not err, but shalt perceive aright  
Nature's extremes: So Things to Things give light.   
The end of the First Book.    

The Stationer to the Reader.  
I Must acknowledge ingenuously, That these Animadversions following, were some scattered Collections encountered at the end of this Copy, which it was the Authors express desires I should totally suppress; as being conscious how justly they might importune the Learned, to whom (he told me) they were so little considerable: But to advance our particular Interest, and gratify the Printer (who objected the Volume was too small of itself) I have adventured to publish this Addition: and (since I cannot but believe it will please some) shall beg pardon both of the Writer and Reader, for this presumption of  
their Most humble Servant G. BEDEL.   

ANIMADVERSIONS UPON THE FISRT BOOK OF T. LUCRETIUS CARUS DE RERUM NATURA.  

Aeneadum genitrix, hominum Diuûmque voluptas,  
Alma Venus,— etc.   

Rome's parent Venus, joy of Gods above;  
And men,— etc.   
THe renowned Prince of Troy, Aeneas, feigned to be the Son of Anchises, and the Goddess Venus, espoused to his first wife Creusa, daughter of King Priamus, after the sack of that City, with twenty ships he wandered into Italy, and carried along with him his Son Ascanius, 
Dyonis. Hali.  named also Julus, where in ad Nuptials, he married Lavinia, relict of the vanquished Turnus' King of the Latins, whom he succeeded. Now after the Apotheosis of Aeneas, Ascanius his successor left a son called Julus Silvius, of whom linealy descended the great Julius Caesar, 
Virg. Aen. 1.  who for this cause, as is reported, dedicated a Temple, Veneri Genetrici. Thus the Goddess, becomes Patroness of the Family of the Emperors, and so by a figure, of the Imperial City, according to that of the Poet,  

— Genus unde Latinum  
Albanique 
Virg. Aen. 10.  patres, atque altae moenia Romae  
— Whence Latines come  
Great Alban Ancestors, and towering Rome.   
But as Ven●s is here invocated by our Carus (otherwise no great friend to Gods or Goddesses) either it is because it was the custom of Poets in all Heroical works of this nature to implore the Divine aid: or more probably, for that Venus was feigned to preside in Gardens; whence, according to Varro, she was frequently styled hortensis, and wherein our Lucretius his Master Epicurus spent so much of his time, was so delighted, and first delivered his so celebrated Institution. But to approach the design of our Poet, by Venus, we are to understand that inseparable appetite and inclination to propagate and engender; which (saith Cicero) is by Nature diffused into all living creature's; for so the Etymologists Venus à Venire, 
Cic. de Nat. Deor. l. 2.  because of her universal access. The old Poets have derived her original from the Genitors of Coelus cast into the sea; whence mixing with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or scum of its waters, the Greeks named her Aprodite. Cicero in his book of the Nature of Gods, makes mention of no fewer than four of this name; but for that the Poets chiefly celebrate only the second, to whom they usually attribute all the actions of the rest, we shall purposely omit them. This was she on whom Mercury begat Cupid. It is said, that this Goddess being conceived in a great Concha, or shell of mother of Pearl, floated therein by the propitious aid of Zephyrus (mentioned also within few lines of the beginning of this Poem by the name of Favonius, a wind which spireth from the occidental point of the Aequinox, especially in the spring, as being most generative) to the Isle of Cyprus, where she fortuned to be taken up by certain Nymphs of that Coast. Plato in his Banquet reckons up two more; the one very ancient, daughter of the Heavens, Urania, or Coelestis; intimating the brightness and refulgency of the Divinity, together with a most secret affection which she produceth, endeavouring to attract our souls, and unite them to the Essence of God. But the second and younger, daughter of Jupiter and Dione, whom he names Pandemia, popular, carnal and voluptuous, comes nearer to the instance of our Poet in this place. For Pausanias in his Mizzen: and Plutarch in his Problem's, make her with Jupiter, Juno, Suadela and Diana to preside at Marriages. In sine, this is the Lady that became so desperately enamoured with Anchises, by whom she had Aeneas, nor less it seems with Mars himself; for therefore doth our Poet implore her intercession with that ●urious God.  

Nam tu sola potes tranquilla pace juvare  
Mortalis: quoniam belli fera moenera Mavors;  
Armipotens regit: in gremium qui saepe tuum se  
Reficit aeterno devinctus volnere amoris.   

To Mortals Thou alone canst rest afford,  
Since Mars, who is of direful Wars the Lord,  
On thy fair bosom resting oft his head,  
With lasting wounds of Love is vanquished.   
And even immerged in her luxurious embracements, in which plight he could refuse his Mistress nothing; such charms and puissant attracts had love, even over the Gods themselves. But to resolve the Mythology to the purpose of out Author; we understand by Venus here, that universal Appetite of procreating its like, which inclination for receiving its birth together with the world itself, caused her to be feigned of so near relation to Coelum whence those who have affirmed that the humane soul descended from Heaven into our bodies, and that again it passed from one Orb to another, extract out of each Sphere, divers particular affections: as that the Soul hath from Venus (besides many others) all her concupiscible appetites, etc. She is affirmed to be born of the Sea, not only to represent the continual estuations of disorderly livers, and lascivious persons; but rather for that the salacious liquor aideth greatly to the generative virtue, inciting the inclinations, by its acrimonious mordacity. Lastly, she is supposed enamoured with Adonis, who is taken for the Sun, because her embracements prove ineffectual, without the assistance of a generative and fermenting heat: for which cause were roses, myrrh, etc. sacred to her, as allectives, and incentives of pleasure, 
Or rather God, who gives being to all things: for Deus ipsa natura est: Lac. l. 2. c. 8. The Schools distinguish inter Na●uram natarantem, & naturam naturatam, etc.  yet not without their punctures, blushes and fading, for such is the nature and close of all sensual commerce and delights whatsoever. And thus much of Venus, or rather Nature itself, which for giving Title to our Poets present works, we did purposely illustrate: But let us hear how Statius describes the Goddess Tellus in imitation of our Author.  

— O hominum div●inique aeterna creatrix 
The ●aid. lib. 8.   
Quae fluvios, sylvasque animasque, & semina mundi  
Cuncta, promethaeasque manus, Pyrrhaeaque Saxa  
Gignis, & impastis quae prima alimenta dedisti,  
Mutastique viros, quae pontum ambisq, vehisque  
Te penes & pecudum gens mitis, & ira ferarum,  
E● volucrum replies; ●irmum atque immobile mundi  
Robur inoccidui: te velox machina Coeli  
Aere pendentem vacuo, te currus uterque  
Circuit, O rerum media, indivisaque magnis  
Fratribus; ergo simul tot gentibus alma, tot altis  
Vrbibus, ac populis, subterque ac desuper una  
Sufficis—   

Eternal source, whence Gods and men proceed,  
Who S●ereams, Woods, Souls, the universal seed,  
Promethean clay, and Pyrrhan stones indu'st  
With life, ●●ed'st Babe●, and humane shapes renew'st:  
Dost the vast Sea encompass and sustain,  
Dost o'er wild Beasts, and Milder cattle reign  
And roosts of Birds, the firm and stable world:  
The heavens swift Orbs with rapid motion hurled  
Thee (Stretching in the empty air thy wings)  
With Sun and Moon dance round: O midst of things  
Amongst the mighty brothers thou dost stand  
Unshared, and feedest all Nations with thy hand▪  
On thy broad back, and on thy equal chest,  
So many Towers, and high-built City's rest, etc.   
Thus having invocated his Goddess, in the next he deprecates the War; during which, neither could Poets well write, nor Patrons have leisure to read: for much about this time happened those unfortunate broils, and furious commotions, wherein Claudius was slain by Milo, the Gauls divided by Caesar, and the whole Empire itself almost out of frame by the Conspiracies of Catiline, and his bloody Complices, during all which stirs and public disa●lers  

— Neque nos agere hoc patriai tempore inique  
Possumus aequo animo: nec Memmi clara propago  
Talibus in rebus, communi deesse saluti.   

For whilst our Country thus afflicted lies  
With what con● en● can we Philosophise?  
Nor may brave Memini●s then wanting be  
To th'public peace in such perplexity.   
For Memmius he knew, as a Loyal Cavalier, could not but be engaged, and it was this illustrious person to whom our Lucretius nuncupates his present work; concerning whose extraction (since a Name so frequently mentioned throughout this Author) divers curious in Antiquities have taken the pains to deliver his Pedigree, which some of them have out of his almost contemporary M●●e, not blushed to derive even from the Trojans themselves,  

Mox Italus Mnesiheus, genus à quo nomine Memmi.   
Certain it is, he sprung from a very ancient stock. C. Memmius recorded by Livy, 
Livius, l. 41.  being created Praetor about the time of the war with Perses King of Macedonia, obtained the Province of Sardinia, and was invested with many other dignities, as Quaestor, Aedile, etc. after which he was removed to the Praetory of Sicili: And of this Memmius were two sons, C. and L. Memmius, so celebrated for their learning and eloquence by the father of Orators. C. L. Memmii (saith Cicero) fuerunt Oratores mediocres, 
Cic. in Brut.  accusatores acres, atque acerbi, etc. Cajus (as Orosius writes) when for his integrity and parts, he stood to be Consul, 
Cic. in. Catil. Appian. l, 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in libello de viris Illust. Rom.  was by one Saturnus a Tribune of the Commons (who feared his Virtues) barbarously murdered in Campo Martio. There was also another Memmius of the same family, supposed Brother or Cousin-German to the former, by marriage allied to Pompeius, with whom he went into Spain in the Expedition contra Sertorium, where he valiantly lost his life in the Service, as Cicero pro Balbo, Plut. Orosius and others report. But to come to that Memmius unto whom our Poet dedicates this Book; he was (as Cicero affirmeth) son to the abovementioned Lucius, a person so studious in his youth, that besides the name of Learned which he had acquired, he was held in very great estimation with all the wisemen of his time. It seems He and Lucretius had been Contemporaries at Athens, when afterwards returning to Rome, he was then by the favour of Pompeius, advanced to eminent honour; for being first made Praetor, he went Governor of Bythinia, in which voyage the Poet Catullus accompanied him, and as it's believed, our Carus also, together with Curtius Nicas, a famous and noble Grammarian of those times, whom he exceedingly cherished, as is related by Suetonius. But quitting Bythinia (up●n what occasion something uncertain, though there be, who lay his ill administration there to his charge) he was shortly after accused by Cajus Caesar and others; out of all which Memmius emerging, he contends with Domitio Massallas, Scaurus, and others, for the Consulat▪ in which the difference grew so sharp, that in conclusion there could be none elected for that year▪ Sundry Interregnums in the mean time happening, as Cicero himself testifies; for Memmius and Caesar being now reconciled, Caesar stood much for him in the litigation; 
Suetonius  but all in vain, for those four Candidates, and divers others, being accused of Bribery, and other indirect dealings, the year after Cn. Pompeius being Consul, Anno LOCI our unfortunate Memmius condemned (Lege Pompeia de ambitu) with one Hypseus, and the rest, was exiled into Greece, where he spent some time at Athens, in which place he had first o● all sucked in the Elements of that Philosophy, which he ever af●er so much affected; being so great an admirer of the Epicurean Sect, that he certainly intended to have erected something in honour of that great Institutor; but afterwards (it seems) being diverted from that design, he removed thence to Mytelene, thence to Patre, a Town in Achaia, near Corinth; where being in fine ascribed amongst the number of Citizens, he adopted for his heir, the son of one Lyso, a Citizen of Patre, being a person of much integrity, and one of Cicero's special friends; and so shortly after ended his days in that place. Thus much I thought it convenient to mention concerning our Memmius, for the reasons before alleged. Those who desire to receive farther satisfaction herein, may consult Cicero de Clar is Oratoribus ad Brutum, and in Rabiriana: Agellius, Charisius, Priscian, Gellius, etc. where as well of his vices as virtues, and what works he left to posterity; add to these Tacitus, Suetonius, Fasti Consul, Capitolin, etc. the Medails and ancient Inscriptions amongst the curious, Ang. Politianus, P. Victor, and others. It concerns us no farther, then to show the Reader how worthy a Patron our Poet made choice of, soofrens by all the endearments of friendship conjured to give diligent attention to what he is delivering.  

Nam tibi de summa Coeli ratione, deûmque  
Disserere incipiam; & rerum primordia pandam:  
V; nde omnis natura creet res, auctet, alatque:  
Quove eadem rursum natura perempta resolvat:  
Quae nos materiem, etc.   

For I of Gods, and Heaven will discourse,  
And show whence all things else derive their source,  
Whence Nature doth create, augment and cherish  
To what again resolve them when they perish.   
And indeed the nature of the Gods, according to his own Doctrine, did not result from these principles: Epicurus, it is believed, made them to proceed from a certain fourth incorrupt nature; and therefore it was an error which some delivered, that the Gods were likewise composed of Atoms, as other Philosophers had before him thought them to consist of Numbers: for so did Pythagoras, some of Fire, as Heraclitus, etc. Our Poet's design here being Vniversa Rerum Natura, as it concerns the fabric of the world in general, 
Adeo religio esse non potest, ubi metus nullus est.  which yet he erroneously believed was not to be attained, whilst the cogitations of men were any way restrained or distracted with this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and apprehension of the Gods, or rather (as I interpret it) misled by the superstitions of the times: wherefore he endeavours to persuade Memmius to take it for a truth undeniable, 
Lact. de Just. c. 2. & de irâ dei.  that those celestial inhabitants took little account of what Mortals did on earth: for saith he,  

Omnis enim per s● Diuûm natura necesse est  
Immortali aevo summa cum pace fruatur,  
Semota à nostris rebus, sejunctáque longè:  
Nam privata dolore omni, privato periclis,  
Ipsa suis pollens opibus: nihil indiga nostri,  
Nec ●●ne promeritis capitur, nec tangitur irâ.   

Gods in their Nature of themselves subsist  
'Tis certain; nor may aught their peace molest,  
For ever, unconcerned with our affairs,  
So far remote, void of our grief or cares,  
Need not our service, swim in full content,  
Nor our good works accept, nor bade resent.   
Dissolvitur autem religio, 
Lact. de ira dei c. 8. Auson.  si credamus Epicuro illa dicenti, Be this our Faith, and farewell all Religion, as the Father Lactantius hath it, reciting this passage. But so another of the same Creed, Quod est beatum, morte & aeternum carens, nec sibi parit negotium, nec alteri: For it is a sad truth, that the Doctrine of Epicurus had infected our Carus, though not with a positive belief (as some will have it) that there were indeed no Gods at all; ●et with an opinion, that they did not interess themselves in humane affairs, or were at all concerned with the productions of Nature; which they affirmed came to pass from other causes, and sine delectu, as it were, good and bad sharing alike in this world. Quod si Mundus divina providentia, & alicujus numinis a●ctoritate regeretur; nunquam mereretur Phalaris & Dionysius regnum, nunquam R●tilus & Camillus exilium, nunquam Socrates Venenum. Had there been any such thing as God's providence over the actions of men, Tyrants had never usurped, nor had honest men suffered, saith Caecilius in M. Felix; but now  

Marmoreo Lici●●s tumulo jacet, 
Varr●.  at Cato parvo  
Pompeius nullo; credimus esse Deos!   

In vaulted marble Licin is enclosed  
A turf does holy Ca●● hide;  
Uncovered Pompey lies abroad exposed,  
Can providence these actions guide?   
Fortuna certa, aut incerta Natura, something which they knew not what to call, had charge of these sublunary things; those that suffered innocently, and those who swim in the streams of prosperity were all of like Religion; which makes Selius in Martial affirm it positively,  

Nullos esse Deos, inane Coelum  
— Probatque quod se  
Factum, dum negat haec, videt beatum.   

God's there are none, heaven is void.  
Nay proves it, since whilst this he doth deny  
He sees himself swim in prosperity.   
And therefore the Oracle to the Boetians demanding how they might become happy, made answer, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by being wicked.  
But that so indeed it sometimes pleases God to over whelm impious men with the felicities and affluence of this world. 
See R●b. M. Mai. mon: More Nevochim par. 3. c. 17. 19 Jer. 12. 1▪ 2. Mal, 3 14 Psal. 73. 11, 12. Sen. in. Hipol.  Hear the Tra●●edian thus resenting it to Fortune,  

— Sed cur idem▪  
Qui tanta regis, sub quo vasti  
Pondera mundi librata suos  
Ducunt orbs; hominum nimium  
Securus ades? non solicitus  
Prodesse bonis, nocuisse malis.   

— But thou who hast  
A power so ample, under whom the vast  
Worlds poised weights, their constant rounds do lead,  
Of Man why dost thou take so little h●●d?  
So unconcerned; nor carest to relieve  
The injured good, nor yet the bad to grieve.   
But the holy Poet King David to the contrary, Psal. 8. and as Seneca himself proceeds there, 
Magna ira est, quando peccantibus non ●●ascitur Deus. See S Hier. whole Epist. 8. 1. ●. ad Castrutium.  or rather th●● of chrysostom, St. Aug. Salvianus, Viperanus, Plutarch and Seneca the Philosopher, in a book expressly, Cicero, l. 3. the not, Deor. de Harpalo, & Dionysius the Tyrant, Lactantius de ira Dei, de justitia, and sundry others, who have rendered ample satisfaction concerning this method of the Divine providence. But as touching the other opinion, that there should be no Gods, History is not capable to make a rational man believe that ever any were so barbarous, Nulla enim gens tam ●era, 
In Tusc. l. de lege. & 2. de Natura Deor.  saith Cicero: There is no body so mad, etc. and yet thus it is recorded, that besides this Selius, Prothagoras, Theodorus Cyrenaeus, and many others, there was one Diagoras of old, surnamed the Atheist, who with the foolish-hearted in the Psalm, affirmed openly that there was no God, to discard that superstition which he affirmed had possessed the minds of men, whose fears first created them. But let us observe the event, himself was shortly after banished, and his damnable books burnt by a solemn decree of the Athenians, it being reported that himself likewise perished in a storm at Sea, God having once before cleansed the whole world by a universal Cataclysm for this impious and irrational blasphemy.  
Lucretius indeed seems rather in this place, and the many other instances through the following work, to express their neglect of humane affairs, then totally to disavow their existence. Ego Deûm genus esse semper dixi, & dicum Coelitum (saith Ennius) sed eos non curare opinor, quid agat humanum genus: and so the forecited Minutius introduces Caecilius, deriding the Christians of his time, Deum illum suum quem nec ostendere possunt, nec videre in omnium mores, actus omnium, verba denique & occultas cogitationes diligenter inquirere? discurrentem scilicet & ubique praesentem? This they thought insupportable to the divine nature, and indeed impossible that the Gods could attend the actions of every particular person and place; cum nec singulis inservire possit per universa distractus, nec universis sufficere in singulis occupatus: No, saith he, there is no appearance to believe it, concluding with that of Socrates, Quod supera nos, 
4. Acad▪ 2. de divin.  Nihil ad nos; For he supposed (as the Orator of Dicaearches) id esse alienum à majestate deorum, causas omnium introspicere, videant quid cuique conducat, etc. But I leave the man, and all of his mind, to the confutations of the incomparable Octavius, 
Divin. Inst. l. 5.  of whose ability in this kind, the Father Lactantius hath rendered a very worthy Character, and what pity it was, he made not this business of reducing Atheists, 
Lact. de Falsa sap.  a greater part of his studies and employment.  
The very truth is, Leucippus (not our Philosopher) was the first broacher of this irreligious stuff: for he impudently denied, not only the providence and power of God, but likewise the immortality of the Soul▪ as for Epicurus his opinion, take it in short thus, He held God to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, perfectly happy in himself; as for other matters, that they were all effected by certain natural weights and motions; nay with much reverence, that men were to adore and worship this God, for his Omnipotency, Excellency, Beauty, Immortality, and other transcendencies; but in no wise to be afraid of him for any thing which men did; 
4. de Denesi.  for as Seneca hath interpreted this passage almost in the very words of our Poet, Deus nihil agit, nec magis illum beneficia, quam injuriae tangunt, and of the same mind it seems was his Country man, where he affirms,  

— Nunquam se curadeorum 
Lucan. l. 5.   
Sic premit, ut vestrae vitae vestraeq, Saluti  
Fata vacent—  
The Gods can never well so low descend,  
That Fates should on your death or li●e attend.   
All other things Fortuna non Arte regi●&c. 
Claud.  as if it were to subvert the very being of the Divinity, to give it the perpetual anxiety of administering so vast and unwealdy a Commonwealth; that the Gods should have no leisure to enjoy themselves, whilst they took any th●ught or cognizance of others▪ some imagining them so full of employment, some too intent in their pleasures; such as 'tis likely the Prophet derided in the Priests of Baal, Forsitan loquitur, aut in diversorio est, aut in Itinere, 
3. Reg. 18. 27. Eph. 2. 12.  etc. for to all these diversions and necessities, Lucian blushes not to oblige even Jupiter himself. Thus were these miserable men without God in the world, utterly estranged from the speculation of his omnipotent Nature, whose chief delight is in the doing of good, and whose inex haustible bounry and providence, even over things the most inconsiderable, is without any perplexity at all, or the least molestation; for in him we live, 
Act. 17. 28. Luc. 12. 6. 7. Vide Arrianum Epict. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, l. 1. c. 6. 16. Et l. 2. c. 20.  and move▪ and have our being; not a sparrow falls to the ground without his appointment, quinetiam capilli capitis omnes numerati sunt, and what is more trivial than a Hair? But thus I say, did these Gentiles grossly mistake the life and essence of the Infinite Deity, imagining him of some Humane form, nature and imbecility, whose power is Omnipotence itself, whose will is the principle of all things, and whose desires are Consummated works, as the Eloquent Monsieur D' Espagnet hath defined in his incomparable Physica restituta. Sad and certain it is, that however some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Eph. 2. 12  even in this pretending age of ours, talk so much of the providence of God, yet so live they, as if they denied it in their Actions; to convince whom, since it is the duty of the Preacher, I should here beg pardon for having said so much, did not the present Argument, and frequent objection against our Poet, sufficiently justify me. The great Lipsius in his book de Constantiâ, hath spoken well on this subject; or to come nearer home, the learned Dr. Hackwel in his excellent Apology, as this of our Carus, with all his eight reasons, refuted by the ingenious Dr. Charlton, to all whose discourses I suppose nothing can easily be added, besides trouble to the Reader. But will you now learn who it was that first removed this Bugbear out of the minds of Mortals? Hear we Lucretius thus describing him.  

Humana ante oculos foedè cum vita jaceret  
In terris oppressa gravi sub Religione:  
Quae caput à Coeli regionibus ostendebat,  
Horribili super adspectu mortalibus instans:  
Primùm Grajus homo mortalis tollere contrà  
Est oculos ausus, primusque obsistere contrà, etc.   

Whilst sometimes humane life dejected lay  
On earth, under gross superstitions sway,  
Whose head aloft from heaven seemed t'appear,  
And Mankind with its horrid shape did scare,  
With mortal eyes to look on her that durst  
Or contradict, a Grecian was the first, etc.   
And a bold man he was indeed, Ponere os in coelum, thus to out face heaven. 
Diog. Laert. l. 10.  Epicurus it seems was the person. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, &c▪ Epicurus was the son of Neoclis and Chaerestrata, of the tribe of the Garti●ns, within the City of Athens, of the family of the Philaides. 
Metr●dorus in lib. de Nobilit.  About the age of eighteen he went and studied at Athens, near the time of the death of Alexander the great, when Zenocrates and Aristotle, those famous persons flourished. In that University having procured many Scholars that favoured his opinions, he first founded that Institution, which afterwards preserved his memory and name; but he received (it seems) the first hint of these opinions from the books of Democrates touching Atoms, and Anistippus concerning pleasure; which yet the world is infinitely mistaken in, 
Vide Gassend. in vita Epic. in Epist. Nam quod ad bonos attinet mores evincam facile opinor, etc.  whilst they fond imagine he placed it in those luxurious and carnal appetites of the sensual and lower man; upon which account so many have made his name to become a Characteristic of reproach, Verum isti, à quibus talia objiciuntur, insaniunt: as the forecited Laertius; for, saith he, he was a person of superexcellent candour and integrity, as testified by his Country in general; the costly Statues, and glorious Inscriptions erected to his memory; his many Friends and Disciples; and lastly, that promiscua erga omnis benevolentia; nay, and (what the Reader little expected) even his Religion and Charity: for ●uch are the successive expressions of Diogenes. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, namely to the Gods his piety, and affection to his Country, both of them so conspicuous in him. And then for his Di●t: he was (saith Diocles) so frugal and Ascetic, 
Cont. Des. Herald. l. 1. in Apol. Tertul. Com.  that his drink was nothing save a small sort of wine, or for the most part water of the rock only; nay, it is reported, that one day sending for a morsel of cheese to his bread, he was heard to profess, that it was a very great Extraordinary, Hujuscemodi ergo Ille fuit, qui Bonorum finem Voluptatem esse decrevit. Behold the Epicure, which all the World cry up for their Patron, and first founder. But let us hear him celebrated by Athenaeus, and then judge of the man,  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉;  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

Why Mortals plot you wickedness for gain  
Unsatiable, strifes and wars maintain?  
All Nature's wealth does in straight bounds delight,  
Whilst false opinions err to infinite.  
Wise Neoclis son, this from the Muses brought,  
Or it by Suadas Tripodes was taught.   
And so the Christian Philosopher, 
1 Tim. 6. 8.  Having food and clothing, let us therewith be contented. But to hasten, ●ur Hero was born in the hundred and ninth Olimpiad, the third year after the death of the Divine Plato. 
〈◊〉 Apollodorus in Chron. Suaveest, & nihil curo. Cic. 2. Tuscul. qu.  He instituted his School and Sect being about thirty years of age: and finally, ended ●is life at Athens, in the second year of the 127 Oly●piad, after he had lived about 72 years, being tormented with the fatal Stone in the bladder, during which conflict (which continued no less than fourteen days) he expressed such an admirable patience and tranquillity of Spirit, gave so many incomparable precepts to those which were about him, that the empty and impatient Epicures of our age (unworthy that Character) who execrate and fret at every trifling accident, 
See Mascardi discorso. 7. part. 3. Gassend. de vita epic. in Epist.  may blush to style themselves after his illustrious name, to whose virtues they can pretend so little title, piget, imo pudet omnino delacerari ipsum abiis, qui simulantes Curios vivuntinterim Bacchanalta, & ab illius moderatione prolixissimis absunt intervalli●. The Epistle which he writ to Idomeneus in that very paroxysm that carried him away, sufficiently testifies, that the Felicity which he cherished and taught, was only to be enjoyed in the command over his Passions, the memery of his excellent inventions, Philosophy, and incomparable Reason. And if this hasty design do not fully represent him to the Reader, 
Vide Ciceronem in epist. famil. l. 15. 19  le● him behold him described to the very life, by the skilful Pencil ●f Laertius, where he shall also see his Testament, Doctrine, Disciples and Writings; where likewise his Books de Natura, de Atomis, Inani, de Amore, and a just Liberary more by that Biographer enumerated, Less than this I could not well have said concerning our great Epicurus, of whose Doctrine and Pla●its our Lucretius was the express Trumpet in Roman Verse, his Philosophy being the very subject matter of all that which he hath in six books comprehended. This, I say, was that bold person, who whilst he derided the most superstitious of his Country, seemed not afraid to violate the Sanctuaries of Nature, and even Heaven itself; slighting the thunderbolts of their fantastical Deities, which till then had preserved men within the limits of fear, and a false Religion, an oppression he believed to a knowing person altogether vain and insupportable. Thus therefore after he had speculated the uttermost efferts and design of Nature,  

Atque omne immensum peragravit ment, animoque  
Vnde refert nobis victor,— etc.  
All that was great▪ his generous soul had viewed.   
Behold him now like another Behemoth, 
c. 41. 25.  of whom Job, Omne sublime videt, ipse est rex superbiae super universos filios superbiae, and like a Conqueror boldly triumphing over the whole Empire of Nature, and celebrating himself in this glorious Pean of the Poet,  

Felix qui potuit Rerum cognoscere Causas, 
Virg. Geor 2.   
Atque metus omneis, & inexorabile fatum  
Subjecit pedibus, strepitumque Acherontis avari.   

Happy who can things and their causes reach,  
Hath cast all fears and ridgid fate beneath  
His feet, and the vain dread of greedy death.   
Epicurus thus Deified, and his small Devotion commended by our Poet, he proceeds like a wary Atheist, to sortifie his assertion, pretending as if he meant nothing less than the desbauching of his friend Memmius into any rudiments of Impiety, farther than to demonstrate the great evils and inconveniences which proceeded from the actions and pretended Devotion of superstitious men; instanced by the cruel Sacrifice of a fair Virgin Princes●,  

Aulide quo pacto Triviai Virgins arma,  
I●hianassai turparun● Sanguine foedè  
Ductores Danaûm delecti, prima virorum, etc.   

Thus when the Grecian Chiefs of prime repute  
The unwed Trivian Altar did pollute  
With Iphigenias' blood, at Aulis, etc.   
As our Carus here relates the passage. 
3. de office.  For it seems Agamemn●n had formerly made a promise (promissum (saith Cicero) potius non faciendum quam tam taetrum facinus faciendum fuit) to Sacrifice the fairest birth of that year, which falling out to be his own daughter, and only child, Iphigenia, he so long deferred, that the winds proving contrary to his Trojan design (so that the Fleets could by no means get out of the Port of Aulis) it was told him by Calcas, 
Vide Elect. Soph. & Eurip. Iphig. Virg Aen. 2.  that Diana's being incensed for the procrastination of his vow, was the cause of the soul weather, which hindered his expedition; whereupon the superstitious King immediately, and most unmercifully sacrificeth his Daughter. The reason is clear by our Poet,  

Exitus ut Classi feliae, faustúsque daretur.  
Tantum religio potuit suadere malorum.   

That a safe expedition might b● made  
To so much Ill, could foolish zeal persuade!   
Though some there are who write that the Goddess taking pity on the Virgin, accepted of an Hind in her stead. But strange was the power of Superstition in those Ages, that so wise, and so great men should suffer that extreme delusion; insomuch, as some did not only design others, but even themselves for Victims to those bloodthirsty infernal powers. 
Vide Eurip. in Phaenissis. Val. Max.  for so we read of Menaeceus the son of Creon, in the wars of Thebes to Mars; Codrus in his generous disguise, and Curtius in his vainglorious precipitation. Besides the Decii, and infinite others, of whom see Plutarch's Themistocles, and Pausania●, Lyctiorum in Crete, the Lesbians, and Phocoensis, of which Clemens, Alexand. in protreptico. They used yearly to sacrifice a Gaul of either Sex to Jupiter, and in some parts of Africa, 
Dionys. Haliar. l. 1.  the immolated little babes to Saturn; nay, as Lactantius reports, the Carthaginians sacrificed no less than two hundred Nobleman's children at once, to pacify that Idol after their overthrow by Agathocles King of Sicily, O dementian insanabilem! quid illis isti dii amplius facere possent, s●essent iratissitni? etc. as the Father there exclaims. 
De falsa Relig. l. 1. c. 21. Ovid. de Art Amand. l. 3. L. 3. c. 1.  In Ponticus and Egypt in the rites of Busiris▪ they sacrificed strangers, as Throseus the Soothsayer found upon sad experience: And not long since, what inhuman butcheries they exercised in the West-Indies at Montezumas Temple in Mexico, the Spanish histories relate; nay, the madness it seems was so universal, that even amongst our own Countrymen, the Britain's here, Cruore Captivo adolere arras, as Tacitus in Annal. 14. Pliny and others report, Sed de Barbaris non est adeo mirandum; quorum, religio cum moribus congruit: Since, even the Romans themselves, as much civilised as they boasted themselves to be, suffered this brutish custom to prevail very long upon the world, for it continued even to the time of the elder Pliny, when it was a usual thing upon every finister event, 
Vid. Plin. l. 28. c. 1.  to cast multitudes of innocent Christians into the River Tybur; which devilish fury of theirs remaining to the days of Justinus and Tatian, 
Porphyr, lib. de non esu animant. Ter. Ius●. Apol. 1. Euseb. Orat. in laud. Const. J. V. Hieron lib. deScript. Eccles. P. Mart. in lib. jud. c. 11. fol. 130. Deut. 12. 31. Psal. 106. 37. 2 Reg. 3. 27. Ez. 23. 39 Mr. Selden de Diis Syrorum Chald. paraph.  was with much difficulty at last redressed; albeir, these bloody Rites had been long before prohibited by a solemn decree of the Sena●, Cornelius Lentu●us, and Lucinius Crassus, being Coss. But to instance in what comes nearest our Poet, we find in Marius against the Cymbryans, who sacrificed Calphurnia his daughter, whom he had only promised in a dream, to obtain the victory over that people. Certain it is, that the vow of Jeptha so rhetoricaly related by Josephus out of Judges the 11. doth exceedingly resemble this story, and divers other examples we could introduce of like barbarity, not only in profane, but even the sacred story, particularly in the cruelty of the perplexed King of Moab, the very sight whereof moved the enemy to raise the siege, and give over the enterprise; and in what an horrible manner they used to fry their little ones in the seventh receptacle of the Idol Moloch, Paulus Fagius doth somewhere describe, not much unlike to the Phalarian Bull. In the present story it is very observable, that when Timantes a famous Painter, would represent the Sacrifice of Iphigenia, whilst he expressed Chalcas, Ulysses, Menelaus, and the rest of the Spectators with very sad and lugubrious countenances, to show that the grief of her afflicted father (quoniam summum illum luctum penicillo non posset imitari (as Cicero very elegantly in Orat.) could by no Art of the Pencil be counterfeited, most ingeniously drew Agamemnon with a vail over his face. But I will enlarge no farther on this sad argument, illustrable by a volume of like examples, if I would give myself leave to stroy, and weary the Reader; only as touching the Trivian Altar, whereon this Cruelty is said to be perpetrated, because it was dedicated to Diana Casalius in his ancient Egyptian Rites, cap. 20. thinks it to be Isis, taken frequently for the Moon, whom they Hieroglyphized with an head furnished with a triple ornament of Horns, a Crown and Ears, & possent haec tria signa (saith he) denotare, quod Isis, sive Luna Trivia & Tergemina seu triformis sit nuncupata. And this shall suffice,  

Tutemet à nobis jam quovis tempore vatum  
Terriloquis victus dict●●s desciscere quaeres.  
Quip etenim quam multa tibi me fingere possum  
Somnia,—   

Thyself (so long) with Poets frightful lies  
O'ercome, will't our opinion soon despise,  
How many dreams yet could I to thee feign? etc.   
As if he should have said, these doting Fables of the Poets, such were the stories of Cerberus, Acheron, Tantalus, Titius, Sicyphus, etc. have so strangely possessed you; and the truth is, I myself were capable to dash all the precious enjoyments, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, repose and tranquillity of thy life, were it my design to pursue those terriculamenta and oldwives fables. Nor indeed, saith he, do men without reason believe them, and are become thus superstitious, whilst they remain so ignorant of the nature and essence of their Souls, which they suppose to be Immortal, and yet know not what will become of them hereafter; viz. Whether all their miseries shall determine in this world or not; for indeed Epicurus totally denied the Immortality of this precious Particle; and it is prodigious to consider only the wonderful variety of men's opinions concerning it: For (to take but a sh●re survey) some, as the Stoics, held, that the Soul did insinuate into the body) with which it was congenial, and that per traducem. Aristotle of old, and Senertus of late, were favourers of this tradition, as if grated from the souls of the Parents, it only lurked in semine, by which argument it cannot be preserved from perishing and expiring together with them. 
D'escartes Method.  The same Author will have some parts of the Soul, which reside in corporeal receptacles, to live and expire with them, and in the mean time, that the Intellect (which enjoys no instrument of the body as perpetual) is separated from that which is corruptible. This notion, I confess, is hugely controverted. Alexander Aphrodiseus peremptorily affirms, that he hath hereby rendered the soul mortal; and yet it is thought that Gregory Nazianzen favoured this opinion: But against these is Plato; and of the Christians, Tho: Aquinas, a stout Aristotelean, who interprets the opinion altogether in favour of Immortality; yet Averro, another Commentator upon this Prince of Philosophers, supposeth that every man hath a peculiar soul which is mortal, distinguished from the Mind, 
Arnob. adver. G●nt.  which he calleth immortal. The Platonists, Pherecydes, and old Academiques believed, that the soul did precede the body eternally.  
Crates the Theban admitted of no Soul, ascribing only a natural motion to bodies: There are none of the Elements but some have fetched the soul from. The great Hippocrates will have it a tenuous spirit, diffused through the body. Asclepiades says plainly, 'tis Flesh. Zeno makes it to be a quintessence, or certain quality and complexion of the Elements. Chrysippus, Archelaus and Heraclitus Ponticus taught, that it was light. Nor are they at all agreed about the residence thereof; for some place it in the head, others in the heart, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Diagoras. Epicurus in the stomach: And there be, who will assign it no dwelling at all, but a thing secluded from any determinate fixure; for of this conceit, I find Xenophanes, Colophonius, Aristoxenes, and many others: and hence it is (I suppose) that Xenocrates terms the Soul an automote-Number, which is conformable to what the Chaldeans taught of old, when they named it a Virtue void of any determinate form, receptive yet of all heterogeneous forms. Aristotle happily stamped his Entelechia, to express the perfection of a natural Organick-body, potentia vitam habentis, etc. Nor indeed were the Heathen the only men who dissented about this Speculation: The most learned Origen and others, conceived that the Soul of the first man assumed its original with the Celestial Creatures, and make it more ancient than the body. Some there were, fancied, that one Soul produced another, as one body procreates another; of which opinion was Apollinaris Bishop of Laodicea, Tertullian, Cyrillus, and Luciferanus. who are all mainly oppugned by S. Hierom. The forecited T. Aquin. affirmeth, that there is a quotidian creation of Souls; for that (saith he) it is the form of the body, and cannot have a separate creation: And to this opinion the Schools, and many later Divines have generally assented, amongst whom, our Countryman Occam affirms, that there be two Souls in every man, the Sensitive of the Parent, and the Intellective of the Creator: But others again confound them both together, and will admit of no distinction: In fine, those who think they have nearest approached the truth (besides such as ingenuously confess they understand it not (for such I find Seneca in Lactantius to have been) will have the Soul to be a certain Divine Substance, entire, indivisible, omnipresent to the parts, and depending only upon the virtue of the Agent, and not of any matter. Of this opinion (besides sundry others) were Plutarch, Porphyry, 
Vide Tert. c. 15. de Anima. Cic. Tusc. q. 1. Aristox. music. l. 3. Harmonic. Lact. de divin. praemio. l. 7. Mat. 22. 23. Josephus. Hieron. Ovid.  Timeus, Zoroaster, Hermes Trismegistus, Orpheus, etc. To conclude, the more solid define it to be a Substance, or certain modus of the Body, an Attribute, etc. not produced by any Seminal Traduction, but by a Divine and Spiritual emanation. Cicero in his 1. Tusc. Qu. tells us of one conceited fellow (we have already named him) who denied that there was any soul at all, or at least, no more than was in a Fiddle, comparing the Chords and Consent of the Instrument, to the members and nerves of the body: quo nihil dici delirius potest. And then about the continuance of the Soul, besides the Saducees, Democritus, our Poet and his Master, the Brachmani, Pythagorean-metempsycosists, Essens, and other Speculative men, to abate the terror of death, and render their Disciples courageous upon all adventures, though they denied the Immortality of the Soul in the Christian notion, yet taught they a certain immorral Transmigration thereof into the bodies of other creatures; of which Xenophanes, Timon, Hermippus, Lucian, and divers others have discoursed at large; nay, Jamblicus with Trismegistus held, that the Souls depart not only from men to irrational creatures, but from them to one another of the same kind; yea, that they descend into Plants; of which conceit are many modern Jews, 
Vide Aonium pasearium de an Immortal l. 1. Albo. l. 2. c. 12. See Luc. l. 1. Non tacitas Erebi sedes, etc.  who talk of an Angel Turn-key to a certain Magazine of Spirits, ready created for all the bodies that shall ever have being, which Guardian Intelligence they call Intellectum agentem: but to quit these differences and Turco-Jewish dreams, it is believed that the Poet Ennius (so exceedingly celebrated here by our Poet) was the first that broached this Transmigration amongst the Latins; who for all this tells us no news of either infernal places or pains,  
Sed quaedam simulacra modis pallentia miris, etc.  
But some pale frightful Spectrum's.  
Faint appa itions, fading shadows, and scarce visible images of Ghosts and Hobgoblins.  
Vnde sibi exortam semper-florentis H●meri  
Commem●rat speciem,—  
Which he of Homer doth Commemor●t,—  
Those who have written the life of S. Bruno founder of the Carchusians, 
Plut. de Thespes: de seravind. Vide Cassian. & Jacob. de paradiso Carthusian. Peucerum de divinitat. Lact. de divino praem. l. 7. De bello Gall. l. 6. Strab. l. 4 Diog. La●rt. in proem. l. 5. hist. Vide Servium ad. 6. Aeneid. Seneca Epist. 117  report, that being returned from Hell, and being demanded what he had remaining of his knowledge: He should answer, that he remembered nothing but pain. There are many other instances of Ghostly apparitions, by which we might farther illustrate the certainty of the Souls Immortality. The Oracle of Apollo Milesius is well known; nor were the Epicureans so obstinate, but that they understood there was then an art of raising spirits. Sed quia non pervidebant animae rationem, quae tam subtilis est, ut oculos humanae mentis eff●giat, interire dixerunt: for it seems in this they went no farther than the eye: But here we might introduce that of the Druids delivered by Caesar and Strab●, of the Brachmani, whereof Porphyry in his Book Prohibiting the eating of Flesh. The same was affirmed likewise by the Egyptians, who for that very respect did not burn their dead, eodémque cura & de infernis persuasio saith Tacitus, speaking there of the Jews; nor were the very Indians less religious, saith Strabo, where he discourseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of the Judgements in the other world; which likewise 'tis reported those in America believed, pointing to certain places beyond the mountains as to Elysian Fields, where those who had behaved themselves well, kept eternal Revels, and enjoyed their repose. In all which I find them to have been much better assured, and more confident than even many great Philosophers; for having spoken something in favour thereof, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which yet they are very cautious of overmuch pressing; 
Tusc. quest.  and it is evident, that Cicero exceedingly wavered therein, Praeclar●m autem nescio quid adepti sunt quod dedic●runt se, cum tempus mortis venisset, totos esse perituros: quod ut ita sit (nihil enim pugno) quid habet ista res aut Laetabile, aut gloriosum? and as little assured was the Divine Seneca, Et fortasse (saith he) si modò sapientum verae fama est, recipitque nos locus aliquis) quem putamus perisse, praemissus est. But to deliver this vast controversy over to the Divines, as touching the Immortality thereof, Christians are sufficiently instructed; 
Vide Aonii ●alcarii de A●: ●m●●ort. Carmina.  and mere Rationalists as solidly convinced in that learned and renowned Piece of the honourable Sir K. Digby. It remains only, that we now close with, and qualify the opinion of our Poet, who where he treats on this subject, intends only (a● is conjectured) the material soul, not the Intellectual, which he imagined to be corporeal, as consisting of certain concurrent terse and smooth Atoms, not much different from those whereof he makes fire to proceed; Corporibus parvis & levibus atque rotundis; which being reduced into a tenuous and delicate Substance, 
See Plat. 3. de placit. 4.  easily diffuse●h itself throughout the whole mass, actuating and furnishing it with all its passions, motions, and faculties, as might be demonstrated more clearly from certain passages in the third Book of our Abstruse Author, who, if (whilst he thought to plant repose and recollection in the minds of men) he believed there was in earnest no Hell, or other entertainment of the separated spirits; nor therefore respects to be had to the Gods, it undoubtedly proceeded from that infinite plurality of Deities, Idols, and abused fancies of the times, which really to a natural man might exceedingly qualify the scandal which he took at the Religion of his times: for let us but suppose one of our wisest men to have received his education with our Poet, would he (can we imagine) have more believed the existence of so many Gods and Goddesses, born of the Heavens, Earth, and Seas, than Epicurus, who derided Pan, and the rest of those santastick Romances? Or is it reasonable to entertain harder thoughts of Lucretius, then of those who so brutishly sacrificed unto them? Cicer● impleads C. Verres, of adultery, and yet does his devotions to Jupiter, who filled both heaven and earth with his desbaucheries. 
Deorum stupra. Euripides▪  The truth is, the Salians and Priests of Cybele, were not a jot more veritable in their strange Religion, and prodigious superstitions, notwithstanding Leucippus, Empedocles, Epicurus, and our Poet have so handsomely derided them,  

Qua propter bene cum superis de rebus habenda  
Nobis est ratio; Solis, Lunaeque meatus  
Quâ siant ratione; & qua vi quaeque geruntur  
In terris, etc.   

This so, we'll first inquire of things above,  
The Reasons how the Sun and Moon do move.  
By what force all things on the earth are swayed.   
Since therefore so it is, that by reason of an Epidemical ignorance in natural causes, men are become so stupid, and remain thus misetably perplexed, we are resolved (proceeds Lucret●us) to take a general survey both of heaven and earth, to treat of the essence of the soul, and what it is which makes us so much afraid awake or sleeping; as when we dream of people long since departed. In sum, 
Vid. Lact. de opific. dei. Lib. Latet autem mens oppressa somno, etc.  his design is to interpret the universal nature of things, and justify the Title of his work, which yet he confesseth is a task very difficult to undertake in his native language, nothing so copious and artificial as the scientifick and extensive Greek.  
Multa novis verbis praesertim cum fit agendum,  
Propter egestatem linguae, & rerum novitatém, etc.  
And principally since there is so much  
New terms requires, the novelty being such  
Of th' matter, of our tongue the poverty.  
And therefore might sometimes be well allowed to coin a word for his need: 
L. 3. de finibus & ad Manil.  cum uteretur in linguâ copiosâ factis tamen nominibus, ac novis, quod nobis in hoc inopi lingua non concedit●r, etc. as Cato in Cicero explains it.  
And yet so great was his affection and friendship to his Patron Memmius, that there should no difficulty discourage a resolution to present him with a Scheme and Cycle of Philosophy, as clear and manifest as the beams of the very Sun itself.  
Res quibus occultas penitus, convisere possis:  
Hunc igitur terrorem animi tenebrasque necesse est, & ●.  
By whose bright rays thou mayst both speculate  
Nature, and her deep secrets penetrate;  
Dark fears of mind then banish quite away,  
Not with the Sunbeams, or the light of day,  
But by such species as from nature flow,  
And what from right informed reason grow.  
And indeed 'tis a great truth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Superstitious man is religious and faint-hearted. Away therefore (cries he) with those vain apprehensions, primus in orbe deos timor fecit, the considerations of death, and hypochondriack fits of discomposed persons; this we will effect, not by the aid of the Sun beams, the Lamp of day, or a superficial view of things; but the study Physilogie and Natural Reason, in which the Epicureans believed to consist the perfection and very top of all humane felicity; for Inest in eadem explicatione naturae (saith the Orator) insatiabilis quaedam è cognoscendis rebus voluptas, in quâ una (without either dread of death, or the troubles of Devotion, quod Epicuro videtur, as a little before) confectis rebus necessariis, vacui negotiis, honestè, ac liberaliter poss●mus vivere.  
Hunc igitur terrorem animi— etc. which verse he frequently repeateth in the second, third, and sixth Books; for indeed it was his great Master's doctrine, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Si nihil conturbaret nos, quod suspicamur, veremurque ex rebus sublimibus; 
Diog. Laert. in vita Epic. l. 10.  neque item, quod ex ipsa morte, ne quando nimirum ad nos pertineat aliquid: ac nosse praeterea possemus qui germani fines, dolorum atque cupiditatum sint. What then? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we should all be perfect Physiologers, and emerge knowing men indeed. The Theory and Contemplation whereof, 
Gordiano Bru. del Infinito universo in Epist. proemiali. His terroribus ab Epicuro soluti non metuimus Deos. Cic. l. de Nat. deorum.  makes the rational (it may be) more than religious Bruno, break out into these expressions, Dalla qual contemplatione (viz. that of Nature) auverrà, che nullo strano accident, ne dismetta perdogla o timore, &c ne estogla, etc.— onde haremo la via vera alla vera immortalitá saremo magnanimi, spreggiatori di quel che fanciulleschi pensieri quì Dei che il cieco volgo adora, perch dovenerremo veri contemplatori dell historia de la Natura— etc. And a little after, not being able to contain his Ecstasies, Eccone dunque, etc. Behold us then indeed, beyond the power of Envy, free from the anxiety of breathing after a good (as at a great distance from us) which we even already possess so near our own doors. Is not this the very voice and hands of our Carus? For hence it comes to pass (pursues our Poet) that when men behold things, the reasons whereof exceed their slender capacity, 
Lucr. l. 6.   

— Fieri divino Numine rentur, etc.   

To a Celestial Author they're assigned, etc.   
Whereas indeed, the Gods (saith he) are little concerned with it. But this hath been sufficiently illustrated and confuted.  
And hitherto hath our Carus prepared only the mind of his Memmius, and in him the Reader to assent to his Principles, which in the following Periods he now propounds; and first,  

— Nihil posse creari  
De nihilo—   

That Nought of Nought can be, etc.   
This Aristotle hath cleared in his first Book of Physics, to which there hath been since an universal consent; for that it should be otherwise, quis hoc Physicus dixit unquam? saith Cicero; 
De divinit. l. 2.  and how Aristotle, and all that have since reverenced his dictates de●end this Argument, every Sophister can tell. The subsequent verses of Lucretius were almost the very expressions of Epicurus; for if every thing had uncertain principles, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.  

Fierent ex omnibus rebus  
Omne genus nasci posset: nihil semine egeret.   

For if of nothing formed, no use of seed,  
Since every sort would from all things proceed.   
Nor needed there any stated seasons for the production of things, 
Vid. Lact. delra dei.  but we should pluck the blushing rose, and gather the delicious fruits, as well in the midst of the cold winter, as in the flowery spring, and pregnant Autumn. Our children and young suckers should immediately become tall men, and overgrown trees, since there would arise no cause of any delay or retardation, if things thus sprung from Nothing. But now (saith he) Natura non facit saltum, she is not so hasty, all things operate gradually, and augment by little and little from their peculiar and specifying seeds or Atoms, which do first require a convenient space, and a very happy chance, before they can propagate and encounter,  

Huc accedit, uti sine certis imbribus anni  
Laetificos nequéat fetus summittere tellus:  
N●● porrò, etc.—   

So that unless some Annual showers descend,  
The Earth no fruits to humane use can lend,  
Nor Animals, etc.   
For all seeds would putrify in the bowels of the earth, nothing could sprout; or in case it did ever appear above ground, would immediately wither and dwindle away to nothing. If things proceeded from nothing, they would likewise need as little to assist them; Sine Cerere & Libero friget Venus; if they receive no nourishment, neither can they propagate; and if things result from Nothing, they clearly need it not; or admit it could be so, 
Aen. 3.  Why then hath not Nature produced us more races of the Giants, such as the Poet hath feigned the Cyclopean breed, that could stalk over the sea, and of lives like Methusalem, Artephius, or the wand'ring Jew? since in Nature there could be no defect why these prod●ctions should happen so rarely: nor indeed any definite magnitude or duration of Natural things, if men sprung thus of Nothing; wherefore upon evidence of the contrary, he concludes, That things have as well their principles, as words their Elements whereof they be composed. Lastly,  

— Quoniam incultis praestare videmns  
Culta loca, & manibus meliores reddier fetus;  
Quae nos, etc.   

Since than rich fields surpass the Barren ground,  
Which culture makes in choicer fruits abound.   
For if it were not so, as good fruits might grow in Greenland, and under the Polar Star, as in Perù nor would there be any further need of manuring the earth; all which we find to be most experimentally false.  
These, with some other, were the Arguments which the School of Epicurus had furnished, to prove that Nothing could result out of Nothing. And indeed to a mere natural (though never so discerning) man, 'twere a truth undeniable, according to the course of Nature, I say, and the ordinary constitution of things which are generated by motion or transmutation; but to us that are taught to confess the Omnipotency of the great Lord of Nature, it is nothing difficult to believe how something was first made by simple Emanation; that is, by Creation. Voluntas Dei (saith S. Aug.) est causa Coeli & terrae: 
2 Cor. 4. 6.  God educed light out of the obscurity which involved the Chaos; which was certainly created immediately out of Nothing; for it had no means proportional to it; and of what materials the Glorified Spirits were made (setting aside the Rabbinical conceits) it is no where apparently delivered us. Clearly therefore, God created the world out of the preaexistent Chaos, and that Chaos or matter of Tohu, nothing; as it is excellently and elegantly expressed by Lactantius, against that of Cicero and Seneca, 
De Orig. Error. lib. 2.  which I would here recite at large, were it not already done to my hand, though long since the writing of these Animadversions, by an ingenious person, treating upon this subject out of Gassendus.  
And thus Lucretius having finished his Argument, assumes the following, That as Nothing proceeds of Nothing, so is Nothing annihilated.  

Huc accedit, uti quaeque in sua Corpora rursum  
Dissolvat natura, neque ad nihilum interimat res.  
Add unto this, Nature to their first state  
Doth all dissolve, Nothing annihilate.   
Which Persius thus expresses, 
Sat. 3.   

De Nihil, Nihil, in Nihilum, Nil posse reverti:   
For he held them to be solid, simple and permanent; therefore since they never reverted into their first principles, it is evident, saith he, that of them they consisted. Besides, if we admit them reducible to nothing, what should hinder their instantaneous destruction, which might undoubtedly annihilate them without the least force or cause given them; for in Nothing, as there is no action, so neither is there resistance, nor any delay of time at all, which might impede their instantaneous discomposure; all which the leisurely failing, and minute decay of things doth experimentally oppugn.  

Praeterea, quaecunque vetustate amovet aetas,  
Si penitus perimit, consumens materiem omnem:  
Vnde animale genus generatim in Lumina vitae  
Red●lucit Venus?—   

Beside, what things are with their ages past,  
If time did kill, and all their matter waste,  
Whence doth sweet Venus give to souls new birth  
Through all their kinds?—   
As if he should say, how is it possible that Generation, Alteration, Augmentation and supply of things, should succeed in the world, if things thus annihilate; for both the Seas, Rivers and fountains had been long ere this dried up, and utterly exhausted. Beside,  

— Vnde aether sidera pascit?   

Stars, how are they nourished in the skies?   
Whence that of Virgil— Polus dum sidera pascet. 
Aen. 1.  For we must understand that some Philosophers, as Cleanthes Anaximander, Dionysius, Epicurus and divers others, supposed these Celestial bodies to receive nourishment from the thinner and more subtle part of the air named aether; as in this place our Poet from terrene evaporations and exhalations of the Sea: And therefore it is very pretty what some conceited, that the oblique motion which the Sun observed from one Tropic to another, was only to find out drink and humour wherewithal to refresh his extreme thirst; as if he were some African Tiger, hunting out the springs of the parched deserts; which opinion albeit Aristotle seems to deride; yet saith Cicero, Cum sol & ingens sit, 
De Nat. Deor.  Oceanique alatur humoribus, quia nullus ignis sine pastu aliquo possit permanere: necesse est aut ei similis sit igni, quem adhibemus ad usum atque victum: aut ei, qui corporibus animantium continetur (it follows) probabile●, igitur est praestantem intelligentiam in sideribus esse, quae & aetheream mundi partem incolant, & marinis, terrenisque humoribus longo intervallo extenuatis alantur. For to omit the drunken Catch in Anacre●n, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 'tis very evident, that (besides the sore-rehearsed) Seneca was of this faith, as may be collected out of his sixth Book of Nat. quaest. c. 16. and Plutarch in Libello de Iside; as also Pliny in hist. Nat. l. 2. c. 9 Sydera verò haud dubie humour terreno pasci etc. which albeit our Schools deny, as in relation to the Earth, yet some excellent modern Inquirers are very magisterial, that the warers above the Convexity of the heavens perform it; of which opinion I find our Countryman Lydiat, in his praelect. Astronom. and Book de origine fontium, c. 10. and of later date our Cabbalistical and ingenious Moor; as if by this means (viz a Percolation through those glorious bodies) a continual supply of Air for the furniture of Nature were derived. 
Patritius de Coelor. numero, l. 12.  To which doctrine (I conceive) may appositely be cited those conceits of the Rabbis, and some ancient Philosophers who attribute Animum & Intellectum, nay the very members and discourse of men to them; as Albubechar fancies in lib Chai Beu Ikthan, part. 5. and R. Moses Maimon de fundamentis legis, c. 3. But to let these pass as to the nourishment from hence, that the Sun (not Stars) is really a material fire, and hath a sufficient and neverfailing pabulum from its own substance and body, 
See Hevelius Selenogr. Scheiner in Rosa Vrsina. l. 4. Fr. Patritius, l. 19 Reita à Talleacotio in Meteorol. l. 1. de Met●●ign. c. 10.  I nothing at all doubt; and of which there might be more said, if we had arrived to the fifth Book of our present Author, whilst the following Argument serves only to press the solidity and immortality of his unimpeachable Principles; and that even those Bodies and Concretes which are composed of them, remain likewise safe, till some force competent and proportionable to this their composition and texture arrive. Lastly,  

— Pereunt imbres, ubi eos pater aether  
In gremium matris terrai praecipitavit, etc.   

Those showers which Heaven fatherlike doth send  
Down on our Mother Earth, there seem to end.   
The late Nardius Syllogizes thus, If there be any thing in the world which seems totally to perish and annihilate, it is a shower of rain, which descending into the bowels of the Earth, is never after seen any more; because it is drunk up by her many thirsty jaws: but yet after a while, we behold it springing up again into a thousand varieties, and natural productions in a most wonderful manner. Ergo, 
Cuncta suos ortus repetunt, matremque requirunt.  There is nothing undoubtedly perishes, but one thing supplies the other, and by this circulation; as Virgil speaks of the Serpentine year, 
— In se sua per Vestigia volvitur annus. 
Geor 2.   It treads in the same steps again; the Ocean is replenished by the Rivers, the Earth by the dissolution and reversion of those bodies which derive their original and nutrition from her; nay Death itself doth not so destroy bodies, 
— Vt materiai  
Corpora conficiat, sed coe●um dissipat ollis.  To use our Poet's expression in the following Book; or as the Tragedian hath best expounded it, 
Eurip.   

— Genitum nihil emoritur  
Sed transpositum ultro citroque 
See Macrobius, l. 2. c. 12. de some. Scip.   
Formam priorem alterat,   

— Nothing that's born doth die,  
But being transposed here, and there  
Another form and shape does bear.   
So that the Species are still preserved by a continual succession of new Individuals, and every portion of every Element immediately transmutable into their contiguous and next-neighboring. Infinite more might be added to this Argument, but I conceive what we have said sufficient to prove, that there is nothing which doth penitus perire.  

Quando aliud ex alio reficit natura; nec ullam  
Rem gigni patitur, nisi morte adjuta aliena.   

Since Nature one thing from another makes,  
Nor is there ought indeed which she supplie●  
Without the aid of something else that dies.   
All things in this world, aut corvi sun●●t Cadavera, as Petronius with a little alteration: for so concludes the Poet, & so the Divine, ut Deus ex nihilo contra rationis & naturae leges cuncta creavit: ita in nihilum abire rerum creatarum aliqua nunquam potest, nisi contra rationis naturaeque leges per supernaturalem Dei potentiam fiat. which opinion I remember the reverend D. Hackwel (who hath said all that can be produced on this very Argument) thus confirms, 
Apol. l. 5. p. 159.  That as Almighty God proceeded in the works of the Creation, by bringing the world from nothing to something without means; so no doubt but he may, and in all likelihood will, without means reduce it from something to nothing, that so the end may in all points hold correspondency with the beginning, and both be known to be his immediate work.  

Ne qua forte tamen coeptis diffidere dictis:  
Quoth nequeunt oculis rerum primordia cerni, etc.  
Lest yet thou shouldst my Arguments diffide  
Because that Elements cannot be spied  
By humane eyes— etc.   
For our Poet, notwithstanding all this, jealous lest his Reader might be scandalised at his assertion, because the Principles he so much contends for, consist of things altogether invisible, readily produces an instance from the winds, and the effects thereof; which though they consist indeed of Atoms altogether inconspicuous to our weak organs, yet do their monstrous effects (which he there compares to that of precipitating Rivers and Cataracts, which have violated their banks, and spoiled the adjacent places) prove them to be bodies. All which he doth most elegantly express, imitated by that of the inimitable Virgil,  

— Aut rapidus montano flumine torrens  
Sternit agros, 
Aen. 2.  Sternit sata laeta, boúmque labores, etc.   

As when a raging torrent rushes down  
Lodges the Corn and Plowmens' toil doth drown.   
For indeed incredible it is what such Euroclydons, Turbo's and Whirlwinds can perform, when (as the same Poet expresses it)  

una Eurusque 
Aen. 1. &: Luc. l. 5.  Notusque ruunt creberque procellis  
Africus & vastos volvunt ad littora fluctus.   

East, South; South-west-winds, rushing at once roar  
In fearful gusts-huge billows roll to th'shore.   
And that the Cardinals meet together. I shall not need to assemble many accidents of the power of winds, those that have been on the Deep have there beheld it; and whosoever has read of the Prester or Hurocan that happened at Naples, 
See Sir F. D. redivivus.  Anno 1343. or the tranfrentation of our renowned Drake through the straits of Magellan into the South Sea, may imagine such a description of a storm, as I think was never before recorded in any History. But to show what the winds can do at Land as well as at Sea, and that nearer home, Jo. Stow in the life of W. Rufus, reports for a certain, that in the year 1095. it overthrew at London no less than 600 houses, and blew off the roof of Bow-Church, which, together with its vast beams and timber-work, flew like so many feathers in the air, to so incredible an height, that six of them, being 27 foot in length, with their fall pitched themselves 23 foot deep in the Streets (which lay then unpaved) a thing almost exceeding belief; and yet certainly this wind was no otherwise seen then by its terrible effects. Those who are curious of more instances of this nature, 
Olaus Magnus l. 1. c. 4, 5.  may consult Olaus Magnus his Northern Hist. lib. 1. de Vehementia Venti Circii, and De Septentrionalium Ventorum violentia, etc. Plato in his Timaeo (who composeth all things of tetrahedrical and hexahedrical Corpuscles) will have us to conceive these puissant principles so small, thin, and minute, that they remain altogether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, indiscernible, except when they are aggregated of many, as we may imagine them to be in a mountain, where their angles are of another cut. And in like sort our Poet here in the following instances of Odours, Heat, Cold, the penetration of the voice, etc.  

Quae tamen omnia corporea constare necesse est  
Natura; quoniam sensus impellere possunt.   

Which of corporeal nature yet consist,  
For they the Sense affect 'tis manifest.   

But to proceed,   

Tangere enim & tangi, nisi corpus, nulla potestres.   

Touch and be Touched, nought save a body may.   
This was a Proposition established by Epicurus; and the tenant is so Catholic, 
Ar. 4. Phys.  that no Philosopher ever made doubt of it; viz. as it is a contact of two bodies, secundum superficiem, by which the sensation is made. Our Poet goes on to illustrate his former assertion, by the insensible evaporation of moisture in wet cloth, or sails displayed in the Sun: as also by the curious decrement of such things as we continually touch and handle: such are rings long worn upon our fingers, and stones wasted by the frequent and uncessant distillation of water, according to that old one, 
Gutta cavat Lapidem, 
Ovid.  non vi, sed saepe cadendo.  Iron itself, and paved ways diminish by the perpetual use; nay, our very delicate and softer kisses make impressions on the hardest Figures of Brass and Metal; For they used to place Statues in the Porches before their houses. Hence Seneca, Non facit nobilem atrium plenum fumos●s imaginibus: animus est qui facit nobilem. And Martial, 
Atriaque immodicis artat imaginibus.  Over which they had also their Titles or Pedigrees engraven, Vt eorum virtutes posteri non solùm legerent, verùm imitarentur. Valerius. l. 5. c. 8. And then for the touching of them, it was by kissing them, as Cicero in Verrem. l. 5, speaking of that rare Statue of Hercules in brass. And Lipsius Electorum, l, 2. citing this of our Author—  

— Tum portaes propter, aena  
Signa,— etc.—   
Saith, Saepe etiam eminus osculabantur: porrecta manu. What reverence they bore them, may also be gathered from that passage in Minutius his Octavius. And it seems it was a custom, that those who went out of the Cities, and returned into them, were used to salute the Images of their Gods (which were frequently placed at the Gates of great Towns) with a ki●●▪ and indeed, wheresoever they saw them. The like did they to the Effigies of their Patrons, placed over their Palaces, which their Sycophants used to kiss and compliment as often as they went in and out: of which manner of saluting, Martial in Epist. l. 4. somewhere taketh notice of; and Alciat in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 juris, l. 8. c. 10. in imitation whereof, peradventure the Arms or Statues of the Cardinal Patron is to this day in Rome so frequently placed over every Favourites Gate. And as for the impression which kisses make, I myself have seen at Rome, and other places, superstitious Devota's even wear the very marbles of reputed Holy Places and Shrines with the often kissing and touching them, particularly the Scala Santa near St. Jo▪ de Laterano, etc. And this I rather take to be the meaning of this place, then that they should be Rings, Knockers, or other Ornaments of Doors and Gates, as Nardius seems to interpret.  
But as things wear thus insensibly away by decrement, so do they also as strangely delude our curiosity by Increment and Augmentation. Touching which Additionals, as we perceive not how we ourselves decay, become lean, and consume; so neither do we discover how we grow tall and burnish; nor how trees shoot up to that monstrous height and bulk; and particularly, that as the corrosive saltness of the Ocean frets away the very rocks in some places; so in other again, the stone's and quaries themselves do manifestly increase: as may be seen in a certain Well in Somersetshire called Ochy-holle, the petrifying Well at Knaresborow near York, 
Vide Hevernium. H. ab Heres. Dr Jordan. Maginum. Boetium. etc.  in many parts of Derbyshire, and as I myself have beheld in the Cave Goutiere near Tours in France, from which rock I brought away many morsels which the water had augmented, superinducing a viscid calculous humour, or matter like scales, or new coa●s upon them, through the uncessant trickling of a cold spring, very ●ar in the bowels of the earth, to which we were lighted by torches. Not to omit those stately pillars of the high Altar in St. Chrysogono's Church at Trastevere in Rome, which seeming to have been form of the purest oriental alabaster, the Friars assured us were made of conjealed water, accidentally found in an old Aquaeduct, amongst whose ruins they were digging. I could readily produce other instances of this nature. But that Rocks and Stones themselves grow, and daily increase, I think no Philosopher can doubt. Those extravagant shells, and pretty curiosities which we find in the very ●●trails of some of them broken, do (methinks) evidently discover that they were sometimes enclosed in a softer and less copious matter.  
Now the cause of this Petrifying property, is a stonyjuice; for the water which contains the Seeds of so many things, that of stones doth especially coagulate therein, producing those wonderful varieties which we daily encounter: some diaphanous and transparent, other dull and opake, according to the purity or impurity of that lapidescent humour (and the vapours) which happens to subside in their Matrices and Cavities wherein they are hardened by the Sun and the Air: And hence it is, that they have observed the reason why divers Infects, Leaves, Straws, and the like, are so frequently found even in the very bodies of stones: an admirable collection whereof is showed (amongst other Rarities) by Signior Rugini an Illustris. of Venice. Thus it chances that many Plants, and pieces of Wood, nay Fishes, Beasts, and even Men themselves (Niobe-like) have been sometimes found Metamorphosed, and plainly Lapidescere (subeunte puriore humour) insinuating its lapidious particles into the pores of such substances, by which they become in time so united to them, that they do even endure Lapideam naturam. For indeed the principia soluta of all things are in a liquid form, however in stones they become so exceedingly concrete; as was curiously observed by Jo: Brunus the French Chirurgeon mentioned in vita Peireskii, 
L. 4 p. 250.  who having taken three stones from a child, the first that came was altogether hard, the second soft, but the last almost fluid, and little more consistent than a jelly; which yet, after a few days, became as hard as the rest: Not to repeat what is there spoken also of the flexible Whetstone, mentioned by the same Author, etc. And thus it is (without question) that those innumerable quantities of stones are engendered upon many Plains and places (especially such as are obnoxious to slimy Inundations) which gathered off never so industriously, are yet within a short time covered as plentifully with them again, receiving their variety of form by their receptacles, volutation, detrition, and often break, whilst their matter (as we affirmed) was not yet arrived to that perfect concretion it afterward attained,  

Corporibus caecis igitur natura gerit res.   

Nature with bodies then unseen to th'eye,  
All things doth manage—   
With which our Carus concludes this present Argument.  
We are now arrived to that great Vacuum, which hath for so many ages exercised the pens and inquiries of the most refined spirits; but in order to the end proposed by our Poet, it will not be irrequisite, that something were first spoken concerning Atoms: And indeed there was long since this, and much more prepared to have been delivered upon this occasion, and some others which of necessity will follow it; yet since there are lately extant so many ample volumes upon the subjects, some of them not strangers to our tongue, I should totally have forborn to repeat (as I will only touch them)▪ could the frame of this discourse (which hath so long slept by me) have supported so considerable an imperfection as the total omission of saying something would have amounted to.  
The first that brought this Doctrine into credit was Leucippus, 
Vide Gal. in hist. Philosophica.  I say, before Democritus, as Plutarch, Laertius, Tully, and others affirm; so that even Aristotle tells us, the opinion was exceeding rife in his time: Now as Epicurus from those, so our Poet from Epicurus hath constituted them for the very 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Principles, and incompositas of all Natural things whatsoever. I am clearly of opinion, that the Pythagorean 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or unites, were near of kin to these Atoms: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, something insecable it was, indissoluble, and perfectly solid. 
Nomen ex à privativa particula & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divido. Tam min. ta ut nulla sit acies ferri tam subtilis, quasecari, ac dividi possint. Lact. de Ira dei.  And yet by the way, we must not conceive (as many have dream●) that they consisted of points so nicely indivisible, as it they retained no magnitude at all; but such rather as in respect of their strict compactedness, no force whatsoever is able to separate, non quod, minima, sed quod non possit dividi; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; and therefore that which is taught of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Materia prima by the Schools, as to the incorruptibility thereof, we may safely suppose concerning these, with this only difference, That Epicurus determines into what nature their resolutions fix; viz. ad insectilia Corpuscula, or Atoms, which none of the Peripatetikes have any where described touching their Principles. But then again, That these Elements should be thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the very original of all things whatsoever, as is the seed of Animals, seems in truth, something difficult to admit. 
Lact. l. 2. c. 9 Plutarch. de plac. phillip l. 2 c 4. De die Natali. c. 3. Archilaus phies Avicen, etc.  For Epicurus held, that even Man himself sprung at first out of the womb of our common Mother the Earth, and ●ater, olerum more, and out of the Parsley-bed, as we say, like the productions of the Cadmean teeth, or rather after the manner that the monsters of the mud of Nilus, Mushrums, and other fungous excrescences arise, as Censorinus and others recite.  
Crescebant uteri terrae radicibus apti. So our Poe●, l▪ 5.  
That of Diogenes Laertius in Democrito, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. that Void and Atoms were the Principles of all things (which makes Leucippus, Plutarch, Cicero, and the rest seem, as it were, to deliver that these two were the very Elementa rerum generalium) is upon no hand to be so understood, since we are only to receive Atoms upon this account, to which Vacuum affords nothing besides place and discrimination. For albeit indeed we find it mixed with all bodies, yet we are in no wise to admit it as any constituent part of them, and therefore Plutarch wittily expresses Corpus by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ and Inane by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as if he would have said, 
1. adu. Colot.  abody is something, void nothing: which sense, we must be sure to carry about us throughout the Poet. In the mean time there is a middle and more probable opinion, as some conceive, who allowing of no such Atoms, pitch upon Insensible parts infinitely divisible, which being united with many, become sensible. Now to proceed how these Atoms were fancied to be hurried about in that immense inanity, wherein was neither extreme, top, middle, nor any bound; how some of them being light, some sharp, others round, angular, crooked, etc. fell into that goodly form of the heavens and earth, by a certain fortuitous coition, encounter, and happy concourse we shall demonstrate more at large in its proper place; having here only cleared the meaning of the notion, whilst we proceed with our Poet; who that we may the better comprehend it, tells us first, that there is  

— In rebus inane  
Quod tibi cógnosse in multis erit utile rebus, etc.   

— A Void in things  
Which rightly to conceive much profit brings.   
Seeing there would else want room▪ for his established Principles to move in. This therefore our Poet signifies frequently by the name of Locus, Place; not as Logicians understand that term, where we never encounter it without a body, but conceive it as absolutely devoid of body, as the Principles or Atoms themselves are solid, compact, and without the least imaginable vacuity▪ Aristotle names it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the space of body, we may happily English it Room.  

Qua propter locus est intactus, inane, vacansque  
Quod si non esset, nulla ratione moveri  
Res possint, etc.—   

— Therefore there is a place  
Intangible and void, else in no case  
Could aught be moved, etc.—   
If there be motion, there must of necessity be a void; for so Epicurus Syllogizes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. nor were it otherwise possible that a body could subsist in place already assumed, without the dislocation or thrusting some other body out of the place pre-occupied and taken up, to salve the absurdity of penetration; and therefore unless the first body recede to the succeeding, there could be no such thing as any principle of motion or lation; neither indeed could any thing proceed and stir any more, than those flints and extravagant shells, which now and then are found in the very heart of huge stones, and the entrails of the hardest rocks. Nor is it possible to relieve this by any device of Rare or Fluxil nature (which some have contrived) unless there be first admitted an intermixtion of inanity. Lucretius therefore most industriously labours to fix this speculation in particular, to demonstrate that unless we admit of Void, all things would be pressed, constipated, and so wedged in on all parts, that they could not only not move at all, but there would be no production of things, Local motion being a requisite so absolutely indispensible to all generations whatsoever. Yea, so frequent is this inanity, that even the most solid Concretes have no contexture without it; as he very dextrously proves by the insinuation of moisture through the very rocks of the most obdurate marbles: The diffusion of Nouriture, the congelation of obstinate things; and lastly, by the strange penetration of voices: All which pass through by those intercepta spatiolas and pores, which before we mentioned,  

Nam si tantundem est in Lanae glomere, quantum  
Corporum in plumbo est tantumdem pendere par est:   

If in a ball of yarn the substance were  
Equal with Lead, like weight it ought to bear.   
Each body consisting of more or fewer Atoms and abounding more plentifully in Void. The size proceeds from the various participation which it h●th of naturally Ponderous Bodies, Salts, and Vacuum. For all this, some it seems there were who maintained a Lation or bodily motion without Vacuum, and that by a certain session, as they termed it, which they endeavoured to exemptifie in the progress of Fishes: but our Carus more positive and constant to his principle, therefore concludes, that,  

Aut igitur motu privandum'st corpora quaeque▪  
Aut esse admistum dicendum'st rebus inane, etc.   

— Either we to bodies must allow  
No motion, or mixed vacuum avow.   
Touching which disseminated Vacuum, and Inane spaces, the most learned Petrus Gassendus maketh a famous illustration, by the depressing of wheat in a Bushel, whilst being crowded forwards with its particles, easily propels the more aerial interstices; but above all, by that ingenious invention of the Windgun, which indeed doth wonderfully elucidate this condensation and rarefaction in bodies. I will not repeat the experiment, because the curious have read it in his books, and every man may see it exactly translated by Dr. Charleton. And for the water, which is the instance of our Poet, of what very forms those Loculamenta and interspersed vacuities are therein, the same admirable Gassendus doth happily discover, by the proportion of Salts to such a quantity of water as was only necessary to their dissolution, injecting those of different figures, as the menstrue became sated with the former; whence it might rationally be concluded, 
Vide D. Davison. Pyrotech. part. 4. de operat. Chym. c. 30.  that there are in water receptacles of sundry forms, into which angular salts adapted for those matrices, might possibly wedge in and insinuate themselves. See this learned persons animad versions on the Doctrine of Epicurus, p. 173, 174, etc. where likewise the experiment of Tinctures is established on the former. But our Poet proceeds by other instances,  

Postremò duo de concursu corpora lata  
Si cita dissiliant; nempe aer omne necesse est▪  
Inter corpora quod fiat, possidat inane.   

Lastly, let two large bodies in career  
Strike and recoil, Air needs must take up here  
All that wide space of room that lies between.   
Imagine two solid or large Bodies butting and recoiling, necessary it is (saith he) that when they separate (be the space never so momentary) there follow as sudden a succession of circumfluent air into the vacuum which was made by this their hasty recoil; which air must enter leisurely, by degrees, and not at the same instant that the bodies divide. Now if any shall object, that this is not performed in relation to the vacuum, but by contraction and condensation of the air, this absurdity will ensue, that what was before granted to be full, must now be empty, and (vice versâ) what was empty, full: and yet admit it yielded, that such a compression of the disjoined and laxed parts of air might be effected; yet even that would be hugely distressed, without admitting an interspersion of vacuum; for otherwise all things would be full, solid, and mere bodies, whose property no ways admitting of penetration, could not possibly suffer the least condensation. These one would think were instances sufficiently pregnant to convince the obstinacy of a Peripatetic Sophister, but so hath custom hither to prevailed, that men will rather (with Melissus in Aristotle) grant the whole Universe to be immovable, then once admit the Postulatum of Vacuum. Some Philosophers have contrived how the pulsion of one part impels the next, and that the next, etc. till the extremes exceed its limits, as one circle in the water solicits another; or (by a nearer resemblance) as when one thrusts from him a pole at the end next him, the pole doth at the same moment advance at the other; by all which illustrations, one may clearly discern, that albeit they seem totally to abhor a Vàcuum in terms, yet they are compelled to admit of one in effect: After this manner they will grant a concavity in the body of the air, which yet they affirm to be replete both of Spirits and Air. It were endless to pursue this argument through all their evasions; but I would only deliver you (amongst infinite others) that solitary Experiment described by the forecited Gassendus, as he received it from a most ingenious Person, were it not also interpreted to my hand, and set forth in a very perspicuous Diagramme. It shall suffice therefore to reason, that the Mercury having encountered an equilibration and subingression of airy parts in those inanities and repulses of the air, when it hath met with an equal balance, the matter is of necessity hindered from sinking any lower: For as Giovanni Bap. Hodierna in his learned Treatise of the Pe●dant Cloud, Dove la for●a del motore ●strinseco contrapeza in equilibrio, etc. where the strength of the extrinsic motor conterpoises in aequilibrio to the inclination of that which is ponderous, the matter which is heavy will continue immovable, both in relation to its descent and ascent. Now whether what remains quit of the Mercury, infallibly prove this Thohu or Vacuum contended for, I believe may seem difficult to refu●e; both the matter and the glass being bodies so extraordinarily compact and close▪ I say, so little porous, that even the most rectified spirits enclosed within either, preserve themselves in extreme vigour, till the very vessel be itself consumed, 
In furno Philospart. 5.  or else some other accident unstop it, as the late Radulphus Glauberus would teach by sundry experiments. But the learned Regius enquiring upon the same, will have a more subtle part of air to pass through, and insinuate by the vehement condensation of that which is external, 
Philos. Nat. l. 3. p. 151.  through the poise of the Mercury in the immersion of the Tube; and this he labours to confirm by the different Subsidencies, thereof; the experiment being made in Climates and Countries where the air is gross, and less pure: For (saith he) in Holland and Sweden the descent is apparently less than in florence or Paris; more upon the top of a Mountain, then in the bottom of a Valley, etc. To these trials might be added, a description of the late fountain Glasses, which are filled with water, after the manner that the Wind Gun, and other Pneumaticks are charged with air: but that I suppose to have abundantly demonstrated (be that which we call inane in these instances what it will) that there is no evading the interspersedness of Vacuum in some of the spatiold's either of the Mercury or the Glass. For even Fishes, which will live and grow in a Phiol of water● so long as the orifice thereof abides open, do certainly expire in a moment, so soon as the same is exactly stopped; by which it is most evident, that as it is an error which some have affirmed, that they require water only for respiration; so is it as apparent, that without ●ire mingled and dispersed through their element (though in regard of its fluxibility we cannot perceive the very spaces wherein that air resides) they would immediately perish and expire. And therefore when we say, Na turam abhorrere vacuum, it is after a Metaphorical sense; That is, in relation to a Coacervat inanity, and no way impeading, but that an infinity of invisible pores reside amongst our most solid concreates, principles only excepted. And with this I close this curious digression, proceeding with our Poet, who next presents us with a pair of natural Principles,  

Omnis ut est igitur per se naturâ, duabus  
Consistit rebus, nam Corpora sunt, & inane.  
Haec in quo sita sunt, & quà diversa moventur.   

Nature, as of herself two thing implies  
A void, and solid Corporieties:  
The things in Place and places when they move.   
Whose opinion this was, we have already showed, and what they meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. full, Empty, Solid, Individual needs no farther enquiry. But Plato, Empedocles, and some others, totally denied this doctrine, except it were a certain extramundan inanity, I know not where. The Vacuum introduced by our Philosopher, and wherein he situates his body, we may safely take for that Region or Space, which the Greeks so familiarly expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, being in truth the same which we commonly call Place, albeit some of them have defined Natura intactilis by a more nice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of which several distinctions consult Gassendus, or the sensible demonstration of a vessel full, and empty. In a Physical sense that Place, Region, or Space, which being susceptible of a body, 
Sixt. Philos. phyrrhon. Hypot. l. 3. c. 16. de loco  yet destitute of a body, is denominated empty. And thus Locus imports the space which is occupied by a body, Vacuum the space not actually employed, but receptive of a body. Now as concerning these Bodies or Atoms. Epicurus held, that even our common senses were competent Judges of them, which he believed infallible; 
In lib. 10. Diog. Laert. p. 126  but of this way of probation the learned Animadversion of the often cited Gassendus de sensu Criterio primo will afford the Reader best satisfaction, to which I recommend him.  
Having therefore (as we see) established these twin-principles, he proceeds in the following verses to prove, that besides these, we are to expect no Third whatsoever, Let us here him best express himself,  

Praeterea nihil est, quod possis dicere ab omni  
Corpore sejunctum, secretúmque esse ab inani  
Quod quasi tertia sit numero natura reperta.   

Things from all bodies utterly disjoined  
And separate from Void, none thou will find,  
As if in Nature a third entity  
There should be:—   
Which Natura tertia, or per se may haply allude to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; the meaning whereof is, that whatever we find in Rerum Natura, is either Corpus or Inane, there being no third numerical Principle, imagine it never so small or immense; for if it be in the least degree tangible, it must of necessity acknowledge itself of the family of Bodies; if on the contrary, intangible, it will as inevitably appertain to the predicament of Vacuum.  

Praeterea per se quodcúmque erit aut faciet quid,  
Aut aliis fungi debebit agentibus ipsum, etc.   

Besides whatever of itself depends  
Is always doing; or else to other lends  
Subject to action, etc.—   
If any such principle there be, it must be subject either to Action or Passion, and so still either a Body or Vacuum, for other third there is none; and as touching the event, or any consequents of them, it is but a faint shift. Seeing they may be present or absent without the least impeachment; for what is really united, is so by propriety: And according to the definition of our Poet,  

Conjunctum'st it, quod nunquam sine perniciali.  
Discidio potis est sejungi seque gregari.   

Now that's conjoined which one can truly never  
Without the ruin of the subject sever.   
As he readily instances in the weight of Stones, and hea● of fire, which are altogether inseparable to their composition and denomination, the thing itself being destroyed by the utter defect of either; and as requisite are,  

Tactus Corporibus cunctis, intactus inani.   

So Bodies may be touched, and Vacuum not.   
That is Space, and the intactile nature of Void, or incorporeity, which can neither act nor suffer, but only afford space and room for bodies to range, change and move in. The Philosophers have named these conjuncta and eventa, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in relation to that which in Logic we term Proper and Accident: And thereupon as for other matters, which do not at all discompose our established principles, they were to be esteemed as out of the Series and order of entities, seeing they are indeed neither inane nor yet bodies; such as in the following Verses, he reckons to be things extrinsical to any action.  

Servitium contrà, Libertas; divitiaeque  
Paupertas, bellum, Concordia; Caetera quorum, etc.   

On th'other side, subjection, freedom, War  
Peace, Riches, Poverty, be they what e'er.   

And further,   

Tempus item per se non est,—   

— Nor is time of itself, etc.—   
That is Natura per se, but (as was said) event and conjuncta, as where Aristotle calls Substantia ens pierce, 
Metap 12  and Accidens ens in alio; the meaning is they are not separated by our senses from rest and motion, according to the vulgar definition; for it being by his description mensura motus there cannot be imagined any instantaneous partition thereof, without those considerations first admitted, seeing whilst it is in flux, it is not, and being yet future, it is no other than if it were not; 
Sex. Empir. cousin. l. 9 de tempore.  and therefore cannot be properly said to have any Essence: but something, which (with S. Aug. Confess.) may indeed better be conceived then expressed. And as Galen, quippiam divinum, of a nature incomprehensible. For the Time present hath no indivisible motion, though it be so mistaken▪ but it hath indefinite parts, so that it may be truly affirmed Vnum esse rerum tempus, albeit each hath its peculiar duration. The whole affair in short is, Epicurus would not have it taken for any such thing as a Body, the conceit of Aenesidemus, and therefore difficult it were to define what it signifies, after the odd manner of Schools, per genus & differentiam. Our Poet makes it (as it were) the Event of Events, or Accident of Accidents; and yet a huge reality, even as day and night be the accidents of the ambient air illuminated by, or deprived of the Sun, of which space and time the hours consist; or as motion and rest be the accidents of bodies, the velocity or retardation whereof, we measure out by time; after the same manner that men discourse of Impatibilities, passions, joy, or grief, not as substances, but accidents of such as suffer them for the space they possess, affect and concern them. All which notions differ much from the opinions of other Philosophers; especially the Peripatetics, who will needs have it to consist in pure motion of the celestial orbs, to be a body; to be Animam Coeli, a motion of number secundum prius & posterius, etc. And those who seem nearest the truth, and will have the three principal Tenses to be measured by the motion of the Heavens, or earth circum Ao●em; which is therefore (mensura taken pro re mensurata) tropically Time. For the better comprehending whereof, since our most judicious and eloquent Hooker, speaking of the natural causes and convenient institution● of Festivals in the Church, hath so perspicuously rendered it, it were worth the reading a Paragraph: but I cannot stand to recite him at large. 
Eccles. pol. ● 5. p. 373.  The conclusion is, That Time doth but measure other things, and neither worketh in them any real effects, nor is itself ever capable of any; and therefore when commonly we use to say, that Time is the wisest thing in the world, because it bringeth forth all knowledge, and that nothing is more foolish than Time, which never holdeth any thing long, but whatsoever one day learneth, the same another day forgetteth; again that some see prosperous and happy days, and that some men's days are miserable: In all these and the like speeches, that which is uttered of Time, is not verified of Time itself, but agrees unto those things which are in Time, and do by means of so near conjunction, either lay their burden upon the back, or set their crown upon the head of Time; yea, the very opportunities which we ascribe to Time, 
Hipp●c. L●b. qui inscribitur praeceptiones.  do in truth cleave to the things themselves wherewith Time is joined: as for Time, it neither causeth things, nor opportunities of things, although it comprise and contain both. Thus far the pious and sober Hooker. I may not stand to examine some exceptions which lie against what he hath said, being only to show what our Poet (who extracts all out of Epicurus) endeavours to render it; viz. a space something analogical to locus, as being real, eternal, and so perfectly immutable, absolute, independent, and nothing material, as he would exemplify in the Rape of the beautiful Helen, daughter of Tyndarus K. of Lacedemoni●, whom Paris the son of Priamus desbauched from her husband Menelaus, and the artificial Horse, by which stratagem the City Troy was sacked, 
Virg. Aen. 2.  and the fair Lady recovered, Seeing (saith he) these exploits were only the events of that age wherein they were done; so long since past and gone, as that the bare remembrance only of them scarcely remains unto us. Therefore concludes, that every thing must not pretend to the same Prerogative which Bodies and Vacuum are born too, but must be satisfied with the notion of Event and Accidents, etc. which kind of Argument, if it satisfy the Reader, it is more (I confess) than it doth the Writer of these observations. But now to our Principles again,  

Esse ea, quae solido, atque aeterno corpore-constent,  
Semina quae rerum, primordiáque esse docemus,  
Vnde omnis rerum ●unc constet summa creâta.   

That of a solid, and eternal frame  
Bodies there be, which principles we name.  
And seeds of things, from whence the total sum  
And mass of all created Being's come:   
Shortly thus, the principles of things (saith he) consist of a most simple, mere, and altogether abstracted constitution: Now Corpus and Inane are the principles we speak of; ergo, they are infallibly thus sincere, simple, immixed, and exactly qualified. Now by Bodies, as we a●e to understand something most solid, and which admits not of the least imaginable ingredient of Vacuum: so likewise by Vacuum is meant, something as simple and merely void; for otherwise they could in no wise be principles, it follows therefore,  

Esse utrámque sibi per se, purâmque necesse est.   

Each do subsist and unconfounded are:   
Again, Bodies and Vacuum are incompatible, the Illation he thus proves by their respective definitions,  

Nam quacùmque vacat spatium, quod inane vocamus;  
Corpus eâ non est: quà porrò cúmque tenet se  
Corpus, eâ vacuum nequaquam constat in●ne.  
Sunt igitur solida, ac sine inani corpora prima, etc.   

For wheresoever of Room empty is said  
Nobody is, again where ever's laid  
A body, is no void; firm therefore be  
Prime Bodies, and from empty spaces free.   
The second Argument invited to prove his Atoms thus solid: You object (saith our Carus) that they imprison and include a Vacuum within them: if so, then by consequent you grant whatsoever is comprehensive of that Vacuum to be most solid.  

Nec res ulla potest vera ratione probari  
Corpore inane suo Celare, atque intus habere,  
Si non, quod prohibet, solidum constare relinquas.   

Nor can it by right reason be opposed  
That Void is hid in Bodies, or enclosed  
Unless you grant (what must in justice follow)  
Those Bodies solid are, which hold the hollow.   
And with this he rests satisfied to have sufficiently asserted the solidity and immixture of his principles. But now besides all these properties of compactedness and extraordinary simplicity, our Philosopher will have them to be likewise Eternal; and he proves it,  

— Quoniam nec plenum naviter exstat;  
Nec porrò vacuum, sunt ergo corpora certa,  
Quae spatium pleno possint distinguere in●ne.  
Haec neque dissolui plagis extrinsecus icta  
Possunt, etc.—   

Since then nor all is full, nor empty space  
Some bodies are that garnish every place,  
These nor by blows extern, can wronged be  
Nor riveted between asunder flee, etc.   
It concerns the Reader to remember, how exactly full, and exqulsitely void our principles are understood to be. In these lines be shows only how the whole Universe cannot be said to be only & merely full, le●t men should imagine this All to be but as one entire body; nor on the contrary, simply void, for than could there be neither body nor thing in the world. Rather thus, Corpus and Inane are things perfectly distinct; so as there is space and convenience for the one to move and reside in the other, which he so frequently repeats to confirm the necessity of his Atoms, whose bodies are of that permanency and composition, as nothing can destroy or impeach, however they be treated, and his reason is their non admission of the least vacuum, which he constitutes for the sole principle of destruction where ever it is ingredient; for so these following lines import,  

Et quo quaeque magi● cohibet res intus inane,  
Tam magis his rebus penitus tentata labascit.   

And how much more things do include a void  
By these assailed they sooner are destroyed.   
By reason of heat, cold, moisture, etc. which brings every concreate body to its period and destruction sooner or later, according as Void domineers in their composition, which admits access and entrance to those things that ruin and confound them: therefore concludes,  

Ergo si solida, ac sine inani corpora prima  
Sunt, ita uti docui; sint haec aeterna, necesse est.   

If (as I taught) than principles are free  
From void, they likewise must eternal be.   
As ingenita, aeterna, and incorrupta from this their noninanity.  

Praeterea, nisi materies aeterna fuisset,  
Ante hac ad nihilum penitus res quaeque redissent, etc.   

Besides had matter not for ever been,  
We had long since all things reduced seen, etc.   
If in extreme resolutions things should absolutely annihilate, then certainly all things had long ere this perished, and every individual extant, resulted from nothing, which were a most absurd conceit: therefore (saith he) they undoubtedly return to some solid matter again, without which property,  

Nec ratione queunt alia servata peraevum,  
Ex infinit●, jam tempore res reparare.   

Nor may we also conceive aught lastinglie  
Can for eternal reparation be.   
And that he may demonstrate how Nature proceeds to some final and determinate resolutions, without any pretence to Infinite, he shows; for  

— Si nullam finem natura parasset  
Frangendis rebus; jam corpora materiai  
Vsque redacta forent, aevo frangente priore,  
Vt nihil ex illis, etc.   

Did Nature when she does in pieces take  
Things, to herself no Bounds nor limits make,  
Matter ere this had been so near reduced  
To their first cause, as nought could be produced, etc.   
There are therefore some solid Principles that can never be destroyed. And unless there were a certain period stated for the decay of things, when it is proceeded as far as those bodies or Atoms, they had long ago failed and been utterly annihilated; nor were we for the future to have ever expected any successive mature productions; since those Moleculae had e'er this, been obnoxious to so many strokes, continual and uncessant encounters as must of necessity have reduced them.  

At nunc nimirum ●rangendi reddita finis  
Certa manet, quoniam refici rem quámque videmus  
Et finila simul generatim tempora rebus  
Stare, quibus p●ssent, aevi contingere florem.   

But now to such destruction 'tis most plain  
Limits are fixed; since they're restored again,  
And to all sort of things times set, in which  
They may attain their ages perfect pitch.   
For as much as those perpetual agitations terminate, being once vared to those solid and irrefragable principles▪ which nothing can eternally alter.  
And thus having partly asserted the Perennity of his Elements, he endeavours in the next to demonstrate by another instance, that notwithstanding his bodies are thus hard and wonderfully compact; yet (by being joined and coupled to Void) they may in composition of things be said to be of a Soft Nature.  

— Quae fiant aer, aqua, terra, vapores,  
Quo pacto fiant, & qua vi cunque gerantur, etc.   

So Air, Earth, Water, so are vapours bred  
By what e'er power, or how engendered.   
Continually pursuing the immutability of his Principles; viz. by the indivisibility, inconspicuity, and simplicity of his Atoms, which do not constitute bodies by the least mixture, but a certain fortunate adhesion in which our Poet discovers the difference 'twixt Aristotle and Epicurus; the one affirming that a body was divisible into parts infinite, how small soever, obnoxious yet to eternal divisions. This our Carus refells by a plain deduction ad absurdum. Empedocles was it seems of this judgement. But the Other taught that his principles were so small, that they were neither actually nor potentially subject to any farther division; which Argument our Poet seems here to refer to the Treatise which his Praeceptor expressly writ, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, such a minimum as one may speculate to reside in the very point of an angle of some most acute Atom; for of such the universal body of his principles consist, or at least, something Analogical to them, as most meet for the generation and supply of things; which if actually and infinitely divisible, could determine to nothing certain▪ neither (if so) could there be any difference 'twixt the greatest and the least, which were most repugnant to reason. This admitted, you are (saith our Author) necessitated to concede a minimum. Let the Reader be again admonished, that he mistake not our Poet's minim for such a Mathematical point as is represented Sans magnitude; our principles enjoy it, and likewise figure as infinitely variable as their● is divisible amongst the Peripatetics: which Apices, or least of things, upon serious and speculative disquisition, may haply prove a notion to be hardly denied, whether Physically or Mathematically taken, as the much admired Gassendus largely demonstrates, where he speaks de non esse magnitudinem Epicuro infinitè dividuam; whether I refer the curious, and to something which we shall speak hereafter. Lastly,  

— Si minim●● in Partis cuncta resolvi  
Cogere consuêsset rerum natura Creatrix:  
Jain nihil ex illis eadem reparare valeret, etc.   

— Now suppose  
Nature from whence all things created rose,  
Did not each thing into least pieces take  
She never could a new the same things make.   
The various readings of which Verses, I suppose to have here reconciled: The drift of the Poet being still to oppose the infinite divisibility of principles from their then incapacity of new productions. Having thus established his own, he falls next to examine and refel the opinions of some other renowned Philosophers: And first he encounters Heraclitus, who taught, that Fire was the very first matter,  

— Atque ex igni summam consistere solo, etc.   

And that of Fire consisted the whole mass.   
This is that Sceptic who also affirmed, that the world was replete with Daemons or Spirits: 
Plut▪ de placit. Philos. l. 11. c. 6  that the Sun was only an actual flame, which yet he sensually believed to be no bigger than its Phaenomena. But to return to our subject, Thus Laertius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. That all things consisted of fire, and reverted again into it by a certain rarefaction and condensation, flowing much after the manner that rivers do: That Fire when it became condensed grew moist, and so was made Air; Aire congregated, resolved into Liquor; and Water congealed and waxing more concrete, turned into Earth; all which was performed downwards, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. etc. and then it ascended gradually again, beginning with the lowest and most ponderous. The Earth attenuated dissolved into Water, of the Water rarified was made Air, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: the re●● after the same process, which makes our Poet worthily reproach this Ephesian Philosopher as one  

Clarus ob obscuram linguam magis inter inanes  
Quam de gravis inter Graios, qui vera requirunt.  
Omnia enim stolidi magis admirantur, amantque  
Inversis quae sub verbis La●itantia cernunt,  
Veráque constituunt, quae bellè tangere possunt  
Aures, & lepido quae sunt fucata sonore.   

Cried up for's dark expressions by the light  
Not sober Greeks, such as in truth delight:  
For fools t'admire and love are most inclined  
What lurking midst obscurest terms they find;  
And only hold for truth what accents acquaint  
Strike the pleased ear, and with trim phrase doth paint.   
This was that Maudlin Philosopher whom they report to have wept so often at the vanities of other men, which yet say some he did but dissemble out of excess of fast and disdain, 
Cic. f 4. quaest. Acad.  as conceiting himself the only person in the world for profoundness of Learning and Wisdom. By the Character our Poet gives him, it seems he much delighted to be little understood; and Lucretius was no admirer of Hierogliphical learning; yet not out of disaffection to pure and natural Eloquence, but when it was empty and jejune of matter; or that any science was delivered in obscure language, which have made some write on this place, as if by Inversis quae sub verbis, etc. signified how Heraclitus was addicted to the childish spelling or pronouncing his words backwards, because Vitruvius and some others have named him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for his affected obscurity; and Laertius, where he repeats divers reproachful Nicknames given to sundry of the Philosophers, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (saith he) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quasi nimirum turba●orem, confusorémve, etc. ob affectatam in scribendo obscuritatem; a great lover of enigmatical and tropical expressions, which makes Nardius on this place very much in choler against our poor Chemists, at whose canting he is exceedingly bitter and impatient. But to our Poet, whose first quarrel against Heraclitus is,  

— Cur tam variae res possent esse, requiro  
Ex vero si sunt igni, puróque creatae, etc.   

But how things can thus differ I inquire,  
If they proceed from pure and real fire.   
To prove that no solitary thing, or Element alone can possibly be this catholic Principle; especially, since (as it follows) they neither admit of Rarefaction, Condensation or Vacuum, without which it must of necessity still remain Fire, such, yet, as (in defect of Vacuum to move in) it could not be; the principle being thus destroyed by reason of its density incompatible with its nature; as is evident by the light, heat and effects thereof, which evidently discovers its Rarefaction and Admixtion with Vacuum. But  

Quòd si forte ulla credunt ratione potesse  
Ignis in Coctu stingui, mutaréque corpus, etc.   

If haply some persuade themselves that fire  
May shif● its body, and i'th' mass expire, etc.   
And by this shift become Earth, being endued with more crass and thick particles (for so Plutarch seems to deliver it for him) viz. that by contraction it becomes Earth, and again by laxation, Water, this evaporated and extenuated, Aire, etc. It should by this process utterly lose the being and prerogative of fire, as exceeding its terms; and so not being what it is established for, must of necessity annihilate: of which Nothing, we have already proved it impossible that any thing should consist. Fire therefore by being extinct, cannot properly be said to be changed into any other substance; seeing a simple body is incapable of alteration without a total perdition. And then if ought remain, it is Atoms, the common matter and principles which we all this while contend for; and which by their Addition, Detraction, Transposition, etc. sometimes indeed appear in the form of Fire, and sometimes of other things, as the hath here expressed it. Heraclitus (saith he) believes his senses, by which he understands what Fire is, 'tis perspicuous. Why doth he not as well credit them when it perceives or feels other things which be altogether as obvious and visible; such as Air, Earth or Water, which may all by this argument, be as well Principles as his pretended Fire?  
As much (saith our Poet) have erred those other Philosophers,  

— Qui principium gignundis aera rebus  
Constituêre, etc.   

Who Air the universal source have deemed.   
I suppose he means Cleanthes and Anaximenes Milesius. Anaximents Infinitum aera dixit esse ex quo omnia gignerentur: as Cicero. The like is affirmed by Plutarch, who also ascribes the same opinion to Archelaus the Athenian; and thence it is reported that Apolloniates Diogenes believed it to be the common God, or rather, Principle, in respect of its immense extension, and the vast space which indeed it employeth.  

— aut Humorem qui●úmque putârunt  
Fingere res ipsum pierce, terramve creare  
Omnia, etc.—   

Or that pure Water, or the earth have esteemed  
Forms all, etc.   
Of which opinion was Thales Milesius one of the seven Sages, the same who named God, the Mind: though he reported water to be the first Principle out of which the Mind educed all other materials; moisture the Principle, and God the Cause. Of which see the elegant Lactantius, Cicero de Nat. dear l. 1. Vitruvius, l. 2. c. 2. and in proaem, l. 8. Indeed though some hardy men father this Philosophy on Moses, yet that Water is really a very 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or universal Principle, besides the forecited Tha●es; Hippon, Empedocles and Theophrastus were of the same saith; Hypocrates himself attributes much to it: and of later times, the great Sendivogius, and generally the best learned Spagirists. But above all, is famous that experiment delivered us by Helmont of the growth of his tree, supplied only by this humour: Let the curious consult his works; for I hasten.  
As concerning the Earth, Hesiod and some others, first broached. In fine, he concludes, that whoever they are that constitue Fire, Heat, Air, the Water, or indeed any other solitary Element, to be the Universal and Common Principle,  

Magnopere à vero longéque errasse videntur.   

Have all alike at large from truth estrayed.   

Add etiam, qui conduplicant primordia rerum.   

Add those who principles of things combine.   
The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or General of these Philosophers (such were Archelaus, and Parmenides, the one making Fire and Water, the other Earth and Water, to be rerum principia) was the learned Empedocles, by Sect a Pythagorean, by birth a Citizen of Agrigentum, 
Plin. l. 31 c. 7.  a town in Sictly now called Naro and Gergento, whose coast our Poet here most elegantly describes, together with the rivage and vorago of Charybdis: the horrible and ignivomous mouth of Aetna, not improperly mentioned in this place, as into whose jaws some report he precipitated himself: his hopes were to have made men think he had passed some extraordinary way to Immortality, if the unlucky ejection of his iron Sandals (which he forgot to dispose of) had not detected his ambition and folly. Some say, he fell into that Barathrum by accident, as the elder Pliny perished at Vesuvius, whilst he was Philosophising upon the cause of those terrible Vulcano's. The particulars mentioned here by our Carus, are only in honour of this Illustrious Hero, whom he even Canonizes', and makes a Demigod of. But certainly a very extraordinary person he was, in imitation of whose former work upon the like subject, some affirm that our Poet composed these six Books de Rerum Natura; and how great a man he was, may be seen at large in Diog. 
Vid. Orig. coat. Ce●sum.  Laertius, where he informs us how nearly he approached to the description of God, whom whilst some, with the Anthropomorphite, imagined to be composed of humane form and shape; that is to say, with the very members of a man (as is easily collected out of those Verses in Ammonius comment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) he affirmed to consist only of a divine and holy mind moving and governing the Universe by cogitations most swift and incomprehensible. To this add his conjecture, that all things were created by a certain amity, consent or harmony amongst the Elements, and that they perished only by some unhappy discord; as for the Soul, that it only resided in the blood essentially (which was also the opinion of Critias) whence the Poet, Purpuream vomit ille animam. And that those who were best furnished with that crimson humour, were more generous spirited then other men, and consequently of better judgement: but I quit this. It should seem he was a very rare person indeed, that the great Aristotle should ascribe the invention of Rhetoric to him, and whose discourses our Lucretius (who else believed little of those fabulous divinations and Spirits) should prefer to the very Oracles of Apollo; the descant of whose Responses if our Carus have not sufficiently described, let the curious Reader consult Porphyrius, recited by Aug. de Civit. dei l. 20. Herod. l. 1. etc. And yet this person, as learned and universal as he was; for his thus blending and marring of Principles with the rest, as the Stagyrist somewhere pronounces of other Philosophers, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: which our Poet interprets,  

Principiis tamen in rerum fecere ruinas;  
Et graviter magni magno cecidere ibi casu.   

Yet these great persons all receive great falls,  
And split themselves on false originals.   
And such it seems (besides Empedocles, etc.) were those who  

— Motus exempto rebus inani  
Consti●uunt; & res mollis rarásque relinqunt, etc.   

— Motion without void avow;  
And yet of things do soft and rare allow.   
For Lucretius is far from denying the four vulgar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as they are compositive parts of the Universe; but only when usurping on that prerogative of Atoms, men affirm them to be the principles of the Concretes. And again, for that they utterly reject all Vacuum; and yet admit of other things, which cannot possibly subsist without it. In the second place, that they affirm all things to be infinitely dividuous, rejecting Atoms, to which when once a division is arrived, there is a certain period to all farther Anatomization of Bodies. Thirdly, that they constitute soft, and per consequens mutable principles (such as Fire, Earth, Aire, Water, etc.) which must of necessity annihilate. Fourthly, for that they produce contrary and repugnant Elements, such as Fire and Water, etc. expressed in our Poet by Inimica & Venena inter se, reciprocally destructive. Fifthly, that they make the Elements to be the principles of Bodies, rather than Bodies to be the principles of the Elements. And lastly, because they acknowledge the four common elements to be changed into things (being once despoiled of their natures) which are immediately to revert into the Elements again; or in case they still preserve their natures, remain only capable of making some confused and rude heap, without producing any thing perfectly distinct.  

Non animans; non exanimo cum corpore, ut arbos,  
Quip, etc.—   

No living thing, nor things inanimate,  
As Trees, for that, etc.—   
For Epicurus did not admit of any Soul to reside in Plants, but held, that they were governed and grew by virtue of a certain nature not vegetable, proper to them alone, and yet affirmed, that they live, that is, enjoy a peculiar motion, as the water of Crystal springs, the fire which we excite to a flame, is called living water, and living fire; something analogical to that which I think is more difficult to express then comprehend: for such is fire without light, etc. But concerning this, see the express Treatise written by the learned T. Campanella, in his Book De sensu Rerum & Magia, etc. The sum is, that those four vulgarly reputed Elements are not the Principles of natural things to the prejudice of Atoms. Lastly, for that, This too  

— Repetunt à coelo, atque ignibus ejus  
Et primùm faciunt ignem se vertere in auras  
Aeris, hinc imbrem gigni; terrámque creari  
Ex imbri; retroque à terrá cuncta reverti;  
Humorem primùm, post aera, deinde calorem  
Nec cessare haec inter se mutare, meare  
De Coelo ad terram, de terra ad sydera mundi  
Quod facere haud ullo debent primordia pacto.   

From heaven, and from his fires they bring  
And first the fire to air transformed they sing,  
Hence rain sublimed, and Earth condensed of rain  
And so from Earth, they all retire again:  
First Water, than the Air, and Fire in trains  
Nor once this course to cease, but to and fro  
From heaven to earth, from earth to heaven they go:  
Which Principles refuse, etc.   
Making a Transmutation to preserve them from destruction, as repaired by a compensation of parts; even as the Species are still conserved by a continual succession of new Individuals. Thus like Antimony, they operate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: which doctrine is wholly repugnant to the nature of Principles, which ought to be stable and fixed, as hath abundantly been showed: All which considered, saith Carus,  

— Potius tali natura praedita quaedam  
Corpora constituas, ignem si forte crearint,  
Posse eadem demptis paucis, paucisque tributis  
Ordine mutato, & motu, facere aeris auras:  
Sic alias, aliis rebus mutarier omnis.   

Rather such body's state that fire shall make  
Add some few things, away some other take;  
Order and motion changed turn to thin air,  
Thus every thing doth every thing repair.   
For so it is, spontaneous things are produced, as by the mutual conversion of Water and Aire; viz. by the various disposition and conjugation of the very identical parts; and so in like sort by access and addition: as those things which spring up of seed by Fermentation, Coagulation, etc. till they specify accordingly: so also by Detraction of parts: as Wax by separating it from the honey, Spirits from the Phlegm, and other Chemical principles by fire, as might be infinitely exemplified.  

At manifesta palàm res indicat, inquis, in auras:  
Aeris è terra res omnis crescere, alique, etc.   

But you'll object all things from Earth do spring  
Up into th' Air●, and thence have nourishing▪   
To which objection that the Plants and Animals derive their nutrition from the four Elements, it is answered, That those Elements are nor really the first Principles of them; for they are indiscernible, these are evident: But thus it is, that in these compounded Elements those so abstracted and inconcrete are disguised and latent: through which it happens, that whilst these Vegetables seem to receive their nouriture from the moisture of the showers, and propitious warmth of the Sun, each of our Poet's Corpuscles contribute to those of the same nature, and which are homogeneous to them.  

Namque eadem coelum, mare, terras, flumina, solemn  
Constituunt: eadem fr●ges, arbusta, animantis.  
Verùm aliis, alioque modo commista moventur.  
Quinetiam passim nostris in versibus ipsis  
Multa elementa vides multis communia verbis:  
cum tamen inter se versus, ac verba necesse est  
Confiteare & re, & sonitu distare so●anti  
Tantum elementa queunt permutato ordine solo.   

For they're the same which heaven constitutes  
Sun, Seas, Earth, Streams, Shrubs, Animals and Fruits:  
Although with different motions mixed they be,  
Just as each where in these our lives you see  
To divers words are many letters found  
Common, which differ much in sense and sound:  
Such change variety of Letters brings, etc.   
They all consist of the very same Atoms and Corpuscles, however different and remote they seem to be, as being generally composed of the same common matter; and therefore since all sublunary things have their principles common with the Celestial, it is not hard to conceive how things are thus daily repaired and nourished▪ by participating of their aid and influence: nor how by this wonderful permutation of posture and order, such Essential differences of things should be produced: but so it fares with them, as with the disposition and various location of those Miranda Naturae (as Vossius calls them) a few Letters: 
Diodor. Sic. l. 12. Tus. qu. 1. de Art Gram.  the position of six or seven notes in Music, the admirable and stupendious variety of Sums by Figures, the distinction of words, change of tunes, and diversity of numbers; if it be really so in these familiar Instances, what admirable variety cannot then the chances and sundry postures of Atoms (our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Principles produce? And indeed the comparisons are exceedingly apposite; since in all confused and tumultary commission of either, neither articulate words, nor proportionable numbers: nor lastly, harmonious Consorts, could possibly result from them. So neither in these Natural things, Atoms are not in general to be thought fit, and apt to produce and constitute all sorts of Concretes; but such only as are endued with a particular and prone disposition. The same is likewise to be conceived of their final dissolutions and destruction: Conclude we therefore in our Poet's Epiphonema,  

Tantum Elementa queunt permutato ordine solo.  
At rerum quae sunt primordia, plura adhibere  
Possunt, unde queant variae res quaeque creari.   

Such change variety of Letters brings;  
But Elements, which are indeed of things  
The Principles, are able to induce  
Greater, and more variety produce.   
But now room for another Philosopher, whom our Carus thus assaults,  

Nunc & Anaxagorae scrutemur homoeomeriam, etc.   

And now let us a little cast our eye  
On th' Anaxagorean Homoeomerie.   
This Anaxagoras was disciple of Anaximenes and Pherecydes the Syrian, 
Arist. de not, dear. l. 1. Polyd. de Invent. rer. l. 1. c. 11. Plin. l. 2. c. 58.  and the opinion there recited by Lucretius, is thought to have been taken out of a Book which he composed of physiology, so recommended by Socrates in Plato. He confessed God to be a Spirit diffused through all the creatures, which he represented under the notion of Intellectus. In this encounter our Poet shows▪ how Epicurus' Principles differed from his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 similar parts, or rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which we may better interpret similarity, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from the similitude and resemblance of the parts to the things resulting of them; as if the things we eat and drink, bread, wine, flesh, etc. did actually contain within them some latent particles of blood, flesh, bones, nerves, etc. because of such our bodies are both composed and nourished; whereas Particles rightly separated by the natural faculty, are indeed applicable to the bloody, carnous, bony, etc. pre-existent parts; for albeit such parts as he comprehends under 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, be dissimilar one to the other, as ●ones, stones, blood, entrails, etc. yet consisted they of similar parts; which here our Carus thinks best to express by a Greek word (as in some editions the characters likewise themselves declare) being by his own confession unable to find a term sufficiently significant and comprehensive throughout the whole Latin tongue. 
Lambini.  In short, this Philosopher taught, that bones were made, and did increase of small and minute bones, blood of united drops of blood, Gold of golden grains. Fire of Sparks, etc. and (as the notion imports) that all things else in the world consisted of similar particulars: but with all this he yet utterly denies a vacuum, and maintains the infinite divisions of bodies, contrary to the doctrine of Epicurus: by both which, as well Principles themselves, as what resulted from them, were obnoxious to ruin and destruction, which our Carus condemns as most egregious errors in Philosophy,  

Add quod imbecilla nimis primordia ●ingit;  
Si primordia sunt, etc.—   

Besides, if these his Principles he names  
They are too ●eeble, etc.—   
Whereas Principles remain most solid and unimpeachable: Now these for consisting but of the same nature with their corruptible compounds, cannot in reason be imagined capable to survive them, but must in conclusion fail and annihilate.  

Praeterea quoniam cibus auget corpus, alitque;  
Scire licet nobis venas, & sanguen, & ossa,  
Et nervos alienigenis ex partibus esse, etc.   

Besides since meats augment the body, and  
Do nourish it, then may we understand  
That veins, blood, bones, and likewise sinews may  
Consist of divers parts, etc.   
The body augments, and is nourished with meats; but that very food which we use for this purpose, consists not of one kind alone: some of it is bread, some flesh, fruit, wine, etc. which are rarely all of them alienigenous and dislike inter se; ergo, neither do our entrails, veins nor blood, nor indeed any other parts of composition consist of similar parts. And if this be not instance sufficient,  

Transfer item; totidem verbis, utare licebit:  
In lignis si flamma latet, fumúsque, cinísque:  
Ex alienigenis consistant ligna, necesse est, etc.   

Change now the subject, keep the Terms still good;  
If flame, smoke, ashes, all do lurk in Wood,  
The wood of divers parts it will imply, etc.   
Thus, if Anaxagoras object, that all things are blended and confusedly mixed together in all things, but do so internally lie hid, that nothing appear to view, save what is most gross, extrinsical, predominant and abounding therein; as, admit them particles of milk, or blood, which did domineer in any composition; then he called that, which so appeared, by the name of blood, milk, etc. à praedominio.  

Quod tamen à vera longè ratione repulsum' st   

Which is as far from truth—   

And why?   

Conveniebat enim fruges quoque saepe minutas,  
Robore cum saxi franguntur, mittere signum  
Sanguinis: aut aliquid, nostra quo corpora aluntur, etc.   

— For than should corn  
Beneath the weighty millstone ground and worn  
Into small parts, some stains of blood there shed,  
Or something whereof we are nourished.   
And other things which we feed on, and which generate our blood, and produce our humours, bowels, bones, etc. would appear; and by the same reason we may as well expect milk from herbs, small cions; trees and seeds of every species, when men delve the earth, without the industry of planting; for if all things be thus universally mixed, we might then certainly find as well all things in every particular thing; yea, Grapes of Thorns, and figs of Thistles.  
For all this, said would Anaxagoras confirm his opinion; because (saith he) I see fire to be produced by the collision of stones, and other obstinate things forced one against another; which in the mean time, our Poet conceives to be only the seeds of fire, since if it were really fire, we must of necessity perceive also the smoke, ashes, and other inseparable accidents thereof, when at any time men cleave or excorticate wood for their use:  

At saepe in magnis fit montibus (inquis) ut altis  
Arboribus vicina cacumina summa terantur  
Inter se, validis facere id cogentibus austris,  
Donec flammai fulserunt flore coorta.  
Scilicet, etc.   

But thou affirmest on Mountains which aspire,  
That tops of trees are oft times set on fire  
Till they do flame again with glowing heat,  
When Southern winds them on each other beat:   
That this sometimes succeeds, an accident in Thucydides, and frequent experience confirms, and our Carus denies it not; yet it does not proceed from any actual fire in them; but there are certain seminal Atoms which include indeed a potential fire, which being extremely agitated, moved, and by that means the body opened are freed from their prisons, can produce such an effect, or conflagration: but far from what Anaxageros dreamt of, and therefore he is fixed to the purity and immixture of his Principles, which being common to many things, according to their position, compose and terminate in such and such Individuals,  

Jamne vides igitur, paullo quod diximus antè,  
Permagni referre eadem primordia saepe,  
Cum quibus, & quali positura contineantur?  
Et quos inter se dent motus, accipiantque?  
Atque eadem paullo inter se mutata creare  
Ignes è lignis? quo pacto verba quoque ipsa  
Inter se paullo mutatis sunt elementis,  
Cum ligna, atque Ignis distincta voce notemus.   

See you not then (as we observed even now)  
It much imports of the same seeds to know  
With what, and in what posture being joined,  
What motions are received, and what assigned,  
And how together changed they create  
Fire out of wood, just as the words relate,  
The Letters but a little changed when we  
Lignum and Ignem plainly signify.   
For wood is compounded of a very vast variety of Corpuscles, which being so and so disposed, constitute the forms as well thereof, as of divers other things less concrete; as some purer and movable bodies therein may specify and produce fire, flame, smoke, etc. according to its composition, density, coherence, laxity and resolution, etc. so that there is in truth only this simple connexion, disposition and fabric of the parts at any time destroyed, when the matter is fired and (to all appearance) consumed; viz. it's external form, species, and accidents which denominate it wood; the rest being resolved into flame, fire, smoke, ashes, phlegm, spirits, salts, etc. all which are those minute particles that do seminarily lurk therein, though never so imperceptible to our senses: And as touching their connexion of what forms, and how apt our principles are to effect that work, we shall shortly demonstrate.  

Denique jam quaecumque in rebus cernis apertis,  
Si fieri non posse putas, quin materiai  
Corpora consimili natura praedita fingas:  
Hac ratione tibi pereunt primordia rerum;  
Fiet, uti risu tremulo concussa cachinnent,  
Et Lacrumis falsi● humectent ora genasque.   

Lastly, if in things obvious to our eyes,  
You think they cannot be made otherwise,  
Except you shall a similar matter find  
For every body in its several kind,  
Then by this means the principles of all  
Are quite destroyed, so that it must befall  
They can into excessive laughter break,  
Or wet with briny tear the face and cheek.   
If there remain nothing save Corpuscles in the world, and that they result from similar principles, then must they in like manner be concrete, rational and animate things, such as principles cannot be imagined; for if things sensible necessarily consist of parts of the like nature, this absurdity will of consequence ensue, that functions, affections and actions should distinctly be ascribed to certain Elements proper only to them; and so those membranes and nerves, the pores, etc. The pores of the brain opened by the received motion of several objects, which do not only concern and stir up such and such particular muscles, apt to the moving of those members, but which do even touch the very fibers of the Heart itself, and other Organs; upon which, as on a Harp, expressions and accents of sorrow, joy, fear, anger and other perturbations and affections of spontaneous motion are incited, must forthwith have every one of them its particular ridiculous or lachrymant principles; now that principles should be joyful or Lugubrious, were very ridiculous Philosophy indeed. However, some later Philosophers seem to favour the Anaxagoran opinion, and that these affections do really praeesse in Elementis; though nor altogether after the same manner quo in homine. S. Augustine may be a little suspected too, where he asserts Omnium rerum Sem ina occulta extare ab initio.  
And so our Poet concludes his dispute with the Greek Philosophers, who were in truth the chief oppugners of his doctrine. But because what remains will be somewhat difficult to comprehend, in most elegant Verses (which really declare him to have been an incomparable Master in the faculty) ingeniously confesses what it is which makes him so indefatigably pursue it; namely, the fame and future glory of his person, especially, when (like him) men attempt such difficulties as were never before adventured on; and the rather in Verse, that being matter hugely abstruse, the deliciousness of his charming numbers may render it more agreeable to the Reader, carmen autem compositum, & oratio cum suavitate decipiens, capit mentes, & quo voluerit impellit, saith the eloquent Lactantius, emulating herein the Physician, who being about to administer any unpleasant dose, 
De vero cultu c. 21. Muret. var. lect. l. 6. c. 3.  either gilds the Pill, or conveys it in some sweet and tempting potion; which passage, not only Themistius in an oration ad Nicomedienses did make bold with, but the incomparable Tasso hath thus translated in his first Canto, Str. 3.  

Sed veluti pueris absinthia, etc.—   

For as who children bitter wormwood give.   

Così à l'egro fanciul porgiamo aspersi  
Di so avi licor gli orli del vaso:  
Succhi amari ingannato intanto ei beve,  
E dal' Inganno suo vita receve, etc.   

And I thus Interpret,   

So we to the sick child a cup appoint  
Whose brim with some sweet liquor we anoint;  
That so he drink the bitter juice we give,  
Deceived, and being thus decived, Live.   
The nature of Infinite being the next discourse, he thinks a proposition so confounding and intricate, cannot be huishered in with too soft and elegant language; for now he endeavours to show what bounds are prescribed to the unstable and eternal motions of his foregoing principles, what space or vacuum they really employ, as whether,  

— finitum funditus omne  
Constet; an Immensum pateat vasteque profundum.   

— It admit of any bound,  
Or stretch immensly to a vast profound▪   
That is, whether there be any term and limits to this vast sum of principles. For Epicurus reached, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. That an infinite concourse of atoms required an inanity and space as infinite to comprehend them: Which opinion our Poet here asserts, and the Orator thus, In hac igitur immensitate Latitudinum, Longitudinum, Altitudinum, 
De Nat. Deor.  infinita res innumerabilium volitat Atomorum, quae interjecto inani, etc. thisVniverse or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was Infinite, not an unlimited Vacuum, extramundum or Coelum, as it seems, some others; his reason is subjoined,  

Omne quod est igitur, nulla regione viarum  
Finitum' st: namque extremum debebat habere, etc.   

Then sure this All can no way finite be,  
For than it must have some extremity.   
The Nature of Finite is to have an extremity, the property of extreme, that something contain it; ergo, that which is finite is circumscribed by something; but that which is extra universum is nothing; therefore hath it also no extremity, and is consequently unlimited: Which, saith Cicero, the eyes in our head, as well as those of our imagination convince us of; for the one ex alio extrinsecus cernitur; at quod omne est, id non cernitur ex alio extrinsecus: as he hath acutely argued it, lib. 2. de divinitate,  

Nunc, extra summam quoniam nihil esse fatendum est,  
Non habet extremum: caret ergo fine, modoque,  
Nec refert quibus adsist as regionibus ejus,  
Vsque adeò, etc.  
Since then beyond the whole we needs must grant  
Nothing remains, it term and bound must want,  
Nor aught imports it on what clime one stands,  
Since infinite, etc.   
Nature indeed, according to the Schools, abhors Infinite, nay even the plurality of Infinites is contradictory and impious; but our Philosopher not herewith satisfied, endeavours to show us something which may involve all, and that there is nothing more absurd, then to inquire for any thing extra Infinitum.  
For, saith he, let it be imagined that one can run never so far with hopes to arrive at the last to this wall or fantastic limit; yet he shall soon find himself at an infinite loss; for where ever he goes, or conceits it to be, he shall perpetually encounter infinite parts▪ or admit yet that there were indeed such an imaginary extreme,  

— Si quis procurrat ad oras  
Vltimus extremas, jaciatque volatile telum;  
Invalidis utrum contortum viribus ire,  
Quo fuerit missum mavis, longeque volare;  
An prohibere aliquid censes, obstaréque posse?  
Alterutrum fatearis enim, sumasque necesse est,  
Quorum utrumque tibi effugium praecludit, etc.   

— Suppose one running to the place  
Where that extreme were, should throw forth a dart  
Think you 'twould fly directly to that part  
The strong arm aimed it at, and pass out right,  
Or would something oppose it in the flight?  
For one of them you must at least confess  
Whilst either doth your Argument distress:   
Which convincing instance, I find also used by the rational Bruno, who hath written an express and curious treatise, 
See Scipionis Capici lib. 1. de rerum principiis  not only to prove the Infinity of Space; but that even of worlds, what concerns our Poet, hear him thus describe, Mi pair cosa ridicola, etc. In earnest (saith he) methinks 'tis extremely ridiculous to affirm, that without the heavens there should be nothing, and that the heaven is a thing in itself, placed as it were per accidens (i) 
Dialog. 1.  by its own parts (or be their meaning by these notices what they please themselves) it is impossible, and they cannot decline it, but they must make two of one; since there will eternally remain one and another; viz. the containing, and the contained, and in such sort another and another, that the continent must be incorporeal, the contained corporeal; the one immovable, the other movable; the one Mathematical, the other Physical; but be this Superficies whatever, I demand eternally what there is beyond it? if it be replied, that there is nothing, then 'tis Void; and such an Inanity as hath no extreme; bounded indeed on this part towards us, which is yet more difficult to imagine, then that the Universe should be immense and Infinite, because we can then no way avoid Vacuum, if we will admit the Whole to be finite, etc. But I pursue him no farther▪ Our Metaphysical eyes discern (as th●y conceive) the bounds of two worlds, whereof some imagine the upreamest heaven to be the term of this; and the convexity of that, the boundary of the other; but how that should then be habitable (as likewise they assert) where is neither Locus, Plenum, nor Vacuum, Time, nor Motion, nor any thing else (for so they affirm also) is infinitely strange, and will require second Cogitations. Well, but our Author concludes, as there is a space in which this material world of ours actually is; so it may not be denied, but that another, and another, even to infinite, perpetually equivalent to what this Machine employs, may likewise subsist in that vast and unlimited Space.  
As for the Weapon by which our Poet introduces the Explorator of this boundary, if any thing resist the flight thereof, needs it must be something that is a body; but we learn that Corpus is in universo; if now nothing impead it, than there is no end: for if there were, than should the dart either stick in the pale, or recoil towards the Jaculator: farther than this it could not possibly proceed. Now this Argument is alleged to answer this objection, that the Universe might see ipso finiri, and its extremity be taken comparatively to the internal parts, and not by any relation ad aliquid exterius, and he subjoins the absurdity, because, as it follows soon after; for,  

— Spatium summai totius omne  
Vndique si inclusum certis consisteret oris,  
Finitúmque foret; jam copia materiai  
Vndique p●nderibus solidis confluxet ad imum, etc.   

— If this all every where  
With bounds impaled be, and finite were,  
Then would the store of matter on each side  
Beneath through poise of solids downwards slide.   
That is, if it were finite, and had either centre or medium to which matter might tend, it would have long since come to pass, that all Matter being depressed in that place, could never have afterwards produced any thing; which term I make bold to use, that I may express both Geri and Geni, for which there is no little stir 'twixt the Critical Interpreters of this place. The sense of our Author is, Principles could never have altered their present position and conjunctu●●s; and so by consequent, men must have expected no more creations. New compositions or repairing of things decayed in the world, which we have hitherto described to be their constant and natural office whilst they were thus pressed, and surcharged under a burden so vast and weighty; for that being naturally heavy as devoid of inanition (the sole principle or cause of Levity) they must of necessity have been thus miserably percipitated,  

At nunc nimirum requies data principiorum  
Corporibus nulla est; quia nihil est funditus imum,  
Quo quasi confluere, & sedes ubi ponere possint:  
Semper & assiduo motu res quaeque geruntur  
Partibus in cunctis, aeternáque suppeditantur  
Ex infinito cita corpora materiai.   

But now have principles no rest at all,  
Since there's no bottom into which they fall  
Or flowing tend, and make a fixed repose;  
But each thing by assiduous motion goes  
Through all parts, and th'eternal bodies be  
(Thus moved) supplied from infinity.   

Lastly,  
Postreme ante oculos rem res finire videtur:  
Aer dissaepit collis, atque aera montes:  
Terra mare, etc.   

— That one thing th'other bounds is plain,  
For Air invests the Hills, Hills air again,  
And Earth the Seas, etc.—   
Our incomparable Poets last argument, taken from the evidence of our own senses, which the learned Bruno thus illustrates: Our very eyes (saith he) acknowledge as much; because still we see that one thing ever comprehends the other; & mai sentiamo ne con esterno, ne con interno senso cosa non compresa da altra O simile, etc. And there is nothing which terminates itself: In fine, after no less than eight arguments he concludes, I non si puo negare il spacio infinito se non con la voce, come fanno gli pertinaci, etc. nor can it be denied (he adds) but by the lewdness and clamour of some impertinents, whom he there convinces in no fewer than twenty skilful and very close arguments, which it would be here over prolix to repeat. In short thus, There is nothing which contains or can indeed be said to embrace and bond the Universe, but is immensly profound, and in a manner infinite, so as the most rapid rivers, and exuberant streams in the world can never arrive to the limits thereof; and therefore do they uncessantly glide. Out of this vast space new and never failing supplies are brought to every thing by a perpetual succession of a like number of Atoms to a like number, Et medesime parti di materia c●n le medesime, sempre si convertano, as the same Bruno expresseth it, which is clearly the mind of Epicurus; who proves that not only the Universe is infinite from its number of Atoms or indefiniteness of Vacuum, but by both together (for so the verses immediately declare) yet, not as if this Universe were continuous, but that there are some empty interstices or intermundiums distant from the body; for  

Ipsa modum porrò sibi rerum summa parare  
Ne possit, natura tenet: quia corpus inani,  
Et quod inans a●tem'st, finiri corpore cogit:  
Vt sic alternis infinita omnia reddat.   

Nature herself seems this to have designed,  
That the whole mass of things be not confined.  
Because she bodies both in void includes,  
And into bodies void again intrudes  
Alternately; so that with one and other  
She renders all things Infinite together.   
Excluding all manner of doubt touching their immensity, without at all contradicting their natures & operations. In the mean time the obscurity of the three ensuing lines, hath made some learned Commentators' desert them as inexplicable, whilst yet, they seem to present us with this sense. If either there were only an Infinite or immoderate-immixed▪ Vacuum, without as infinite a number of Atoms or bodies to give it term and limits; or were there an infinity of bodies, and not as infinite a spice for them to act in (for Corpus terminatur inani, & inane corpore) then  

Nec mare, nec tellus, nec Coeli lucida templa,  
Nec mortale genus, nec diuûm corpora sancta  
Exiguum possent horai sistere tempus.   

— Seas nor Earth  
Nor bright celestial mansions mortal birth,  
Nor sacred bodies of the Gods so pure  
Could the least portion of time endure.   
Nor could any thing enjoy the least permanency, but all would incontinently be dissolved; for it doth not appear that he any where affirmed, the Corruption of one thing was the product of another, according to the vulgar sense of Schools; and peradventure he had considered those creatures which are so long nourished by sleep and other solitary ways: as Bears, Tortoises, Dormice, some sorts of Summer Birds, 
In locum.  Flies, and other Infects; which makes Nardius thus wittily exclaim, Edaciores proinde atque infirmiores sunt Lucretiani Divi, gliribus abstinentibus, etc. That Lucretius' Gods were more hungry, voratious and weak then even Dormice, and such abstemious and inconsiderable Animals. He thought that portion of matter which is necessary for the quotidian supply of decaying compounds, would have else been lost, and utterly dispersed in so vast, bottomless, and indeterminate Abyss: nor that any thing could ever likely meet again, produce, or create, if supplies were not equally as infinite. The truth is, there is no such extreme difficulty to comprehend a space in a manner indeterminate (to say Infinite were impious) so many learned persons having contended; the Infinite God being able to effect things infinitely exceeding our slender speculations. Heraclitus saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That the greatest of Gods wonderful works were not known to some men, because of their incredulity. And as Chrysippus adds, 
Lactant. de ira dei.  Si quid est quod efficiat ea, quae homo licet ratione sit praeditus, facere non possit; id profecto est majus, & fortius & sapientius homine, etc. if there be any thing created which exceeds the skill and utmost comprehension of the wisest man upon earth, 
See Montague. Essays, l. 2 p 695. paris, 1587.  it is certainly made by one who is infinitely greater, more powerful and wiser than man, etc. And so an actual multiplicity, though not infinity of worlds there may be, whilst we content ourselves with the belief of a possibility that there may be more than we are aware of: For Indefinite is not Infinite, man may not find the Term, and yet a Term there may be. Let men only modestly remember to reserve the Infinite which the Divines term Essentiae, that the speculation may be the safer. The rational and acute Bruno (so frequently cited) hath traveled far on this Argument: Sed Concedamus, ut impune de mundis deliravit. We are not to look on him as the first that broached it, Anaximenes, Xenophon, Zeno being all of the same Creed; Thales indeed affirmed that there was but one World, and that created by God. Empedocles taught the same, but yet he held it to consist of a very small particle of the Universe. Democritus and Epicurus spoke aloud that there were infinite worlds, these are followed by their disciple Metrodorus, who believed them innumerable, because their Causes were so: and that it was not less absurd to affirm but one World in the Universe, then that a fruitful and luxurious field should produce but one single spike of Corn. As for the plurality of Continents (of which Monsieur Borel hath promised an express Treatise) truly such as are conversant in those admirable Speculations which the late most perfect Telescops present us, may (in my judgement) without the aid of any extraordinary fantasy, imagine the many apparences both of the Moon and other celestial Bodies to be something more analogical to what many late writers have reported and delivered of them, than those who only gaze on them with a less discerning and discursive eye, the want of Instruments, or a prejudicated and obstinate opinion; and for my part, so long as the consideration of these things doth rather add to and heighten the adoration of that infinite power of the great God, who is said to have created the worlds, I shall forbear to censure such as have favoured and promoted these Doctrines and Opinions; 
Heb. 1, 2. 11. 3.  amongst whom I esteem many of our late and best Astr●nomers, not only thinking, but rational and exploring persons; for such were Kepler, Tyco, Galilaeus, Descartes, Gassendus, Hevelius, and divers others of extraordinary note; and yet I shall not be obstinate or too dogmatical, adeo nefas existimandum est, 
Lact. de origine erroris.  ea scrutari quae Deus voluit esse caelata. Whether there be or no, God only knows, who is both intus and foris, not as in Loco; but as being Ens Infinitum principiúmque cui omne innititur Ens. Conclude we therefore this infinitely confounding discourse, so difficult and incomprehensible, with those apposite words of Pliny writing of the Globe of this vast Universe, 
Lib. 2. c. 1. hist. nat.  Furor est (saith he) profecto furor est egredi ex eo, & tanquam ejus cunct a planè jam sint nota ita scrutare extra; qua vero mensuram ullius rei possit agere qui sui nesciat, aut mens hominis videre quae mundus ipse non capiat. 'Tis a madness in earnest, a mere madness to go out of it, and so to be perpetually seeking without, as if already we had attained to a perfect cognizance of the things which are within; as if he who knows not his own, could take the exact dimensions of another thing; or that the wit of any man should pretend to perceive those things which the very world itself cannot comprehend.  
Well, but possibly to salve this prescribed number of Atoms, some 'tis conceived might yet object, that albeit the Space were never so infinite, and that indeed the Principles being finite, might therein seem to be at so desperate a loss, as in all likelihood never to make an happy encounter again; yet by a Providence, or some Almighty power all this might be composed, and they brought about to meet and unite as at the first: when as Mercator and some others with a little alteration fancied, that the great Architect should fasten a Centre into the Vacuum or Thohu, qualified so, as that it could summon into itself all the congenial parts of the Chaos, which in a moment properate to it, and so become coagmentated into one Globe by an equilibration of parts to the Centre of gravity.  
This hypothesis that Epicurus might absolutely resute (who as hath been showed, had but a very slender opinion of any divine hand in the oeconomic and moderation of sublunary things, besides his dismission of any Centre) the greatly mistaken man tells us, that we are in no wise to conceive as if these Principles did range themselves into so goodly an order by any such disposion, providence, or regular proceedure,  

Nam certè neque consilio primordia rerum  
Ordine se quaeque atque sagaci ment locarunt:  
Nec q●os quaeque darent motus pepigere profectò:  
Sed quia multa modis multis mutata per omne  
Ex infinito vexantur percita plagis,  
Omne genus motus, & coetus experiundo;  
Tandem deveniunt in talis disposituras,  
Qualibus haec rebus consistit summa creata, etc.   

For lets not think these principles did range  
Themselves in order, and by counsel change,  
That each particular motion was decreed  
Before by compact; But 'twas this indeed,  
That passing frequent changes, and in those  
Enduring as it were eternal blows,  
After all Trials did in fine quiess  
In the same posture which they now possess,  
Whence the whole sum of all things else are made.   
The Stoics were of opinion, that the Worlds had been frequently destroyed, or rather decayed and dissolved by time; but that still, Phoenix' like, they were continually restored from the ashes as it were of the expiring Fabric. Now Epicurus makes this restauration to proceed from the changes and fortunate encounter of his Atoms; or indeed it was rather the invention of Leucippus first; touching the fortuitous motion whereof, we do not take our Philosopher as intending Fortune, or any divine and disposing Cause, but merely the happy and chancely coition of those bodies and principles which begat the Universe. This magazine or Chaos of Atoms being of so different figures, shapes, dimensions, indefatigably and restlessly moving too and fro, up and down, in Space unlimited and infinite inanity, 
Lib. 1. de finibus.  in quo (saith Cicero) nec summum, nec infimum, nec medium, nec ultimum, nec extremum sit; these Individua Corpora (I say) continually justling, urging and crowding one another by so incessant an inquietude and estuation, upon all encounters imaginable, and for so many myriads haply of ages, and long time, having thus essayed, as it were, all possible configurations, changes, postures, successions, mutual and reciprocal agitations, chanced (O wondrous chance!) 
See Bruno. Dialogo 2 p. 47 ad 50. Virg. Ecl. 6. Namque canebat uti magnum per inane coacta.  at last, once, every one of them, to encounter, consent (those of like forms meeting and uniting together) and fall into that goodly Fabric and admirable Architecture of the Universe or World, which with so much Ecstasy and wonder we daily contemplate; and in this instant it was that the gross precipitated down●wards, compelling the more easy and light upwards, which convening in the circumference of the immense Poles wedged each other into the form of that Canopy which we call the Heaven or expansum. Hence from the more compacted resulted the mass of Earth, whilst the remanent of a more middle nature, upon the concourse of its condensed particles ran into the humid substance; part whereof being afterward fitly prepared, was exalted into those glorious luminaries which adorn the celestial concave; whilst the residue was reserved for the composition of other bodies. What shall I add more? Implevit numerum perfectae insaniae, 
Lact. de ira dei.  ut nihil ulterius adjici posset, whilst he denies God to have any hand in all this, and makes the Creation of the world not unlike some fears performable by the supreme Elixir or Philosopher's stone. For indeed what greater madness can there be, then to imagine that a Sword or a Book were made propter finem, for some end, and that the whole Universe, the great Code of Nature, our Eyes and other members, Plants, and a thousand natural and wonderful Curiosities (so far surpassing all things of Art) should result from chance only? But yet however new and very ridiculous this Systeme may seem, as oppugned by the eloquent Lactantius, and the captiv'd-learned of other Ages since, who have parted with their liberty to the Stagirit, by an absolute bargain and sale without power of redemption (Automation only, and so fortuitous, casual and impivos conjuncture exploaded) this Methodical Hypothesis is not of so vast difficulty for a rational, pious, and practical Philosopher to believe and rely on, as happily appears at the first discovery. 
Method.  I remember it is the opinion of the great Cartesius, that though God had given no other form to the World then that of the Chaos, so that, establishing Laws to Nature, he had afforded his concurrence that it should so act, as usually she doth, one might safely believe (without violating the Miracle of the Creation) that by it alone all things which are purely material, might in time have rendered themselves such as we now behold them to be: But if there be any who shall please to descent, or desire a more evident demonstration of our former seeming Paradox, let the Reader consult the incomparable and often cited Petrus Gassendus his Animadversions on Diog. Laert. l 10. p. 193. and particularly de exortu mundi; or if he will be satisfied by tradition, as it is rarely well explained to his hand in that learned digression of our ingenious Dr. Charleton, where this our Poet's Theory of Atoms is most artificially and perspicuously demonstrated; the sum whereof being much to our present purpose, is, that the dissiculty of resolving how this Mass on which we dwell, and of which indeed we partly are, should be composed of Principles so described, will appear to be no such vast incongruity, if we give ourselves leave but gradually to consider, and imagine the earth as but one solitary part of the Universe, composed of many such congestions; and then by consequence we must grant that the Ball may be coagmentated of many smaller portions or masses heaped one upon another; as sometimes mountains from an aggregation of rocks; these rocks from an accumulation of Stones; these stones again, from a multitude of grains of sand; that sand, from an assembly of dust; and lastly, the dust, from a less (but innumerable) collection of imperceptible Atoms or Principles. I shall not proceed to his exact Arithmetical suppositions upon 25 cyphers successively posited to exhibit a number of granules or terrellas competent to the bulk of the world itself; because I will not weary my Reader. But touching the fortuitous production of the Universe, frustis quibusdam temerè concurrentibus, ●●w indeed of the Ancients favoured the opinion, 
Lact. de ira dei.  and therefore with the Father, quanto melius fuerat tacere, quam in usus tam miserabiles, tam inanes habere linguam! yet what they have said, written and confessed of the First Mover, is very admirable, considering that they had only natural reason for their guide. Thales Milesius, Pythagoras, Plato, etc. the learned Grotius in his assertion of the verity of Christian Religion, sums them all together, and makes it evident that they ascribed it only to God; nay, that the Almighty was even himself in all things; as the Apostle doth truly and divinely philosophise to the superstitious Athenians; 
Acts 17. 28.  yea, and Aristotle (as much an Atheist as many take him to have been) held it in his more mature and serious thoughts, as may be deduced from divers expressions in his book de mundo (if his with Justin Martyrs esteem thereof; or the late Fort. Licetas, who hath somewhere given us a learned vindication of that great man. As for any other chancely production (such as our Epicurus, 
de Religione Aristotelis. Vide Cic. de Fat●.  Heraclitus, Empedocles, Parmenides, Democritus, Leucippus and Aristotle seemed at first to endulge) by which all things were constrained to act by certain fatal necessities; that objection how those curious animals, perfect and admirable plants, etc. could by a commencement so extraordinary be so tightly built, composed and excogitated, as that the mere consideration even of a Gnat, or the eye of a silly Fly, the least particle of the Microcosm (man's body) hath been able to open the eyes of one of the world's most learned Atheists, without the Divine Providence and some Omnipotent Cause, 
Galen. de usu partium. l. 3.  is undoubtedly not to be imagined, much less demonstrated, well therefore might he thus break out, Compono hic profecto canticum in creatoris nostri laudem; and who that shall seriously contemplate this, can hold from joining in the Canticle with him? for so may we with as much reason believe that a great volume of exquisite Sentences, the historical relation of some intricate and veritable affair, or Epique Poem in just and exact measures should result from the fortuitous and accidental mischance of a Printers Alphabet, the letters falling out of their nests confusedly, 
Plin. l, 37 c. 1. Alex. ab. Alex. genial. dier. l. 5. c. 9 Albert. Mag. in Meteor Majolus. Pancirol. c. 17.  without the disposition of either Author or Artist. It is very true, that a pregnant and mechanic imagination may in such a multifarious variety of some variegated Achates, and extravagantly veined marbles, fancy many pretty, and even wonderful things; but besides that this is very rare, save in Chimeras, and that for most part to melancholy persons; I presume never any yet affirmed to have seen them move, Relieve or discourse, unless such as were abused Oracles, and those who yet discern not the imposture of the blood, sweat and motion of Images, like that which commended St. Tho. of Aquine, and bad St. Bernard good-morrow: of which number it were at present somewhat difficult to make me.  
Well, the fortunate marriage and co●tion of these Principles happening during the progress of so many attempts into so goodly a fabric, hath ever since continued so; affording matter, and all competent supples, both for the reparation and composition of each individual; having ever since directly steered that course and orderly posture, from whence the sum of all things are derived: or as our Poet better,  

Qualibus haec rebus consistit summa creata:  
Et multos etiam magnos servata per annos.  
Vt semel in motus conjecta est convenientis,  
Efficit, ut largis avidum mare fluminis undis  
Integrent amnes, & solis terra vapore, etc.   

Whence the whole sum of all things else are made,  
And keeing in due motion do not fade,  
Nor are at all impeached: for many years  
This mass preserved in its fit posture, steers  
The Course of rivers, and doth cause they keep  
With pregnant waves entire the greedy deep:  
That the Sun quickened earth renews her fruits:  
That Animals bring forth, and new recruits  
Cherish aethereal fires, which in no wise  
Could be, unless abundant matter rise  
From infinite; whence all that lost have been  
Are wont in time to be repaid again.   
That is, they have never since that moment deviated from their original designed, stated and equal motions; nor sunk any lower, to hinder or discompose the rest; for without this infinite supply of matter, Rivers themselves would have become channels of dust; the Sun and Planets waxed cold, dim, and without influence: the Vegetables whither, and our very body's emerge to an utter destruction both of the Species and Individual.  

Nam veluti privata ●ibo natura animantum  
Diffluit amittens corpus; sic omnia debent  
Dissolvi, simul ac defecit suppeditare  
Materies recta regione aversa viai.   

For, as in Animals of nourishment  
Deprived, bodies are lost, and nature's spent;  
So all things must dissolve, when matter flies,  
Or deviating fails of due supplies.   
To show us after what sort, without constant and material supplies, the decay of compounds and concretes would infallibly happen: for he supposed that even the world itself was obnoxious to this decay and final dissolution by a perpetual percussion; yet that so ordered, as that the force was every where partial, and no where affecting the whole; so that in this respiration or escape of Principles, there remains a convenient space and opportunity for new recruits, where there is need of them. And this I take to be the mind of our Author in this obscure passage,  

Cudere enim crebrò possunt, partémque morari.  
Dum veniant aliae, ac suppleri summa qu●atur:  
Interdum resilire tamen coguntur, & unà  
Principiis rerum spatium, tempúsque f●gai  
Largiri, ut possint à Coetu libera ferri, etc.   

Strike they indeed might often, and thereby  
Retard a part till they the whole supply:  
Others again rebound, and are compelled  
A space for principles of things to yield  
And time to slip away: that they might be  
(Thus disunited) set at liberty, etc.   
For Principles do not eternally cohear and remain thus in compounded bodies; but those which are loose and disengaged wander up and down at liberty, till they be coupled with some others by the same just encounter and fortunate chances; since it is perpetually that principles do wear off from things, and have no lease of eternity to continue them for ever. He concludes,  

— Suboriri multa necesse est.  
Et tamen ut plagae quoque possint suppetere ipsae  
Infinita opus est vis undique materiai, etc.   

Therefore there is extreme necessity  
That still of things spring up variety;  
And that there should be infinite supplies  
Of matter, which may for those strokes suffice.   

But we hasten to another,   

Illud in his rebus longè fuge credere, Memmi,  
In medium summae quod dicunt omnia niti, etc.   

To these things Memmius then no credit lend  
When they say all things to the Centre tend;   
Pursuing his opinion of Infinite, our Poet admonishes his friend of the infection of the Peripatetics, Stoics, and ancient Academics: And in short, whoever asserted but one solitary and finite universe, and by consequent that there was no definite centre towards which every ponderous thing did spontaneously incline and verge; as on the contrary, that every light thing did mount upward; v. g. that the earth was sustained by the endeavour and shouldering up of something beneath it; seeing Epicurus (who both affirmed a plurality of worlds, Infinite extension, etc.) granted neither middle nor extremes to any thing: so that upon our Poet's account, there was none of those natural tendencies of heavy and light things, since in a space undeterminate and unlimited, every place might with as much reason be said to be centre as any particular; and indeed Plato himself seems to question any Sursum or Deorsum in nature at all▪ 
●l●t. in Tem.  for (saith he) the whole heaven is round, 'twere absurd therefore to call any part higher or lower as in relation to the middle. Nor think, saith our Carus, That,  

— Quae pondera sunt sub terris, omnia sursum  
Nitier, in terrámque retrò requiescere posta, etc.   

All those weights beneath be upwards pressed  
That they may on this Hemisphere repose.   
At the very Central Subterranean point, which ascend to the Superficies, and there remain like a piece of coin in the bottom of a basin of water, which to one that obliquely observes, seems by the continual refraction to ascend and librate upon the surface thereof,  

Vt per aquas quae nunc rerum simulacra videmus.  
Et simile ratione animalia subtus vagari  
Contendunt, neque posse è terris in loca Coeli  
Recidere inferiora magis quam corpora nostra  
Sponte sua possint in Coeli templa volare:  
Illi cum videant solemn, nos sidera noctis  
Cernere. etc.   

Whence they maintain that as calm water show●  
Shadows, and Images of things, that so  
Beneath our Feet some Animals do go,  
Which on th'inferior regions of the sky  
Can no more fall, then may our bodies fly  
Up to Celestial thrones; that they see light  
Of Sun, when we enjoy the stars of night.   
For he laughed at the conceit of Antipodes, where weights also tended to the Centre, as with us; or that men should really walk as our shadows appear to do▪ when we are by the margin of some calm water: That there were places where the inhabitants enjoyed succession of seasons; and where Creatures could no more fall downwards, than our bodies here mount upwards, and knock their heads against the opposite hemisphere; of which it seems a few (even in our Poet's time) had some faint conjectures, as may be collected by the scoff which Demonactes put upon one that discoursed with him of those who inhabited the regions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, where leading one of them to the mouth of a we●l, Numquid (saith he) tales esse Antipodas asseris? The same conceit I suppose it was, which made Lucius (as Plutarch reports) deride those opiners in his time, 
De mac. in Orb, Lun.  who fancied men to crawl there with their backs downwards, like Cats, Mice, and Spid●s upon the walls and ceelings of our houses,  

Sed Vanus stolidis haec omnia finxerit error:  
Amplexi quod habent perversae prima viai, etc.   

But some fond error first these things devised  
'Mongst silly men, for that they ne'er comprised  
The pure originals of things aright.   
And indeed I easily believe that our Poet (who ●tis likely with Justin Martyr and others, took the heavens for a Tent or the flat cover of a box) little dreamt of our Antipodes; 
De Divin. Iust. l. 3. c. 23. De civet. dei l. 16. c. 9 See Acosta, l. 1. c. 11.  when even many wi●e men, and greatly illuminated persons, particularly Lactantius, and St. Augustine, were for sundry ages so difficult of belief, as may be well perceived in the story of Virgilius a Germane Bishop, recited by Aventinus in hist. Bojorum▪ who had like to have shrewdly suffered for a little savouring of this mistaken Heresy; only we find in Plutarch de Placitis Philos. that Oecetoes affirmed there were two earths, 'twixt which Philolaus a disciple of his interserted another continent of Fire; which opinion Sandivogius and other Hermetick Philosophers have also illustrated: 
In novolum: In Medea.  but that which the Tragedian hath left us upon record, if it were not by inspiration and prophecy, was certainly (next that of our Poets rare encounter of Atoms) most happily guessed,  

Venient anni● secula seris  
Quibus Oceanus vincula rerum  
Laxet, & ingens pateat tellus,  
Typhi●que novos detegat Orbs  
Nec sit Terris ultima Thule,   

Hereafter there an Age shall spring,  
Wherein the bands of every thing  
Seas shall enlarge, Typhis moreover  
Large Tracts, and New worlds shall discover,  
Then Thule the Earth shall bond no more.   
In the mean time Lucretius imagined the Earth to be as it were riveted, or rooted in the Air, as Anaxagoras did according to Aristotle, and that the radices thereof were fungous, light, and of no considerable weight towards its foundation: where as it approached ●igher and deeper, so it became more thin, delicate, and of near affinity to the air, so as we may conceive some sponge or plant to grow in the sea; and that only the superior face or inhabitable part, was the compacted, solid and heavy. Thus Lucretius and some others, thought good to give the world a Cushion, whilst commiserating the mistakes of the rest of mankind, he tells them that their ignorance only proceeded from this ill comprehending and misinformation of his Principles;  

Name medium nihil esse potest, ubi inane loc●sque  
Infinita: n'que omnino, si jam medium sit,  
Posset ibi quidquam hac potius consistere caussâ,  
quam quavis alia longè regione manere.   

For since that void and place are infinite,  
Nothing can centre be; or if there were  
A medium, yet no reason doth appear  
To prove, that it should but in one place dwell,  
And in another not be found as well.   
For, as hath been said, Epicurus admitted not of any Centre or Medium, the space being infinitely Vacuum. But as touching the motion of his Principles, he affirmed that there was a Superior or an Inferior Region from whence they freely came in a perpendicular and parallel motion perpetually descending; yet so, as that from whatsoever part they issued (as suppose it in respect to our common acceptation, from beneath our feet, or over our heads, Zenith or Nadir) ye●, that, he established for above, whence they came; a●d, that, for, beneath, whither they tended: albeit, I say, they seemed in our apprehension, to mount upwards, fly obliquely, or collaterally, from what point of the Compass soever. As for Plato's opinion of medium & extremum we are to understand it comparatively, as that to be inferum towards which a body did spontaneously and naturally ●end: that supremum whither that body was compelled by force; of which sort of motions, whether they be performed naturally, or by some clandestine and magnetic attraction impressed, or by any other existent qualities of the Peripatetics, let the more learned define, it would appear a digression uncapable of an Apology, to dilate thereon in this place. We conclude therefore with our Poet.  

Haud igitur possunt tali ratione teneri  
Res in consilio medii cuppedine victae:   

Things therefore cannot in such sort be joined,  
As to the middle by desire inclined.   

Praeterea, quoniam non omnia corpora fingunt  
In medium niti, sed terrarum, atque liquoris,  
Humorem ponti, etc.—   

Besides 'tis clear, because they do not feign  
As if all bodies would the centre gain;  
But such alone as most terrestrial be  
And liquid, like the waters of the sea, etc.   
Which two last verses together with a full dozen following, Dionysius Lambinus hath placed next the four extreme lines of the first book: but finding no other edition to follow him in the transposition; nor indeed that it doth much import the sense (which all agree to be one of the most obscure passages in our Author) I have chosen rather to follow the more frequent and general impressions, the thing being no more than this▪ Lucretius' findes fault with his Antagonists, that whilst they first affirmed all things tended to the Centre; now, as unmindeful of what they had formerly established, seem only to destiny some bodies particularly to the medium, such as the Earth and Water: which (●●ith our Poet) is utterly false, since it is notorious, that even the most ponderous bodies ascend also. This he infers from the production of Animals and Plants which both arise out of, and are nourished by the Earth; that is, by the ascension thereof in juice and other materials whereby they are fed and propagated; nay, the trees seem to be even thrust out from beneath it; piercing as it were the surface thereof with their circular or boaring motion, whereas they (whom here he contends withal) affirm only the more light (such as Air and Fire) to mount upwards and minister nourishment to the Planets: and so per consequens, move from the medium, contrary to what they before asserted. And if this be not the interpretation of this difficult place, I shall leave it to the more penetrant judgements, and satisfy myself with what a learned Author hath said thereon (who yet hath not adventured upon this exposition) Omnino hic locus est aliquantum difficilis, atque obscurus (together with the rest which follows, for even the Critical Lambinus is forced to confess it) Totus hic locus qui deinceps sequitur, miserabilem in modum perturbatus & confusus erat, ex qua ordinis perturbatione, ita obscurus erat, ut nulla ex ea probabilis sententia elici posset, etc. which makes him (though to small purpose) repeat,  

Quin, sua quod natura petit, concedere pergat.   

But, as its nature is, must ●till give place:   
Which verse he used once before, speaking of the Centre; and Johann●s Nardius to insert,  

Terra det at supra circumtegere omnia Coelum:   

Ne Volucrum ritu, etc.—   
But Pareus●will ●will have it joined to the antecedent Verses,  

Illud i● his rebus longè fuge credere, Memmi, etc.   
As we have already explained it, which makes him to exclaim also on this passage as an ingens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But I conclude,  

Ne volucrum ritu flammarum, moenia mundi  
Diffugiant subit● magnum per Inane soluta,  
Et ne cetera con●imili ratione sequantur:  
Néve ruant Coeli tonitralia templa supurnè,  
Terráque se pedibus raptim subducat, & omnes  
Inter permixtas rerum, coelique ruinas  
Corpora solventes, abeant per inane profundum etc.   

For else like hasty flames already fled  
The world's bright walls would vanish suddenly  
Through the vast void dissolved, the rest would be  
After the same sort hurried; that from high  
Would drop the thundering turrets of the sky,  
And underfoot the sinking ●arth to bend,  
Whilst the same ruin earth with heaven would blend,  
Crushing all bodies with disordered force  
Through the profound abyss to steer their course,  
So that one moment would no relic leave,  
Save Elements which no eye could perceive,  
And desert space; for from what part so ere  
You would that bodies first receding were,  
That part an open sluice of death must prove  
Where matter issuing forth would downwards move.   
Deriding the opinions and Panic fears of the Stoics, who whilst they obstinately maintained their medium and extreme, without infinite space, were compelled to acknowledge an absolute ruin, and total dissipation of this goodly fabric, unless the limits thereof had been exceedingly fortified, and strongly hooped about: for they taught that it hung ponderibus librata suis, by a magnetical vigour impressed upon the entire machine at the first by the Almighty; but principally communicated from the Centre to both the Extremes, and that by meridional projection, through which combination and conjunction of parts, as by hoops the whole Universe was steadfastly compacted, so as it could not be moved, lest otherwise, like a broken hourglass, or leaking Vessel, all should issue out, sink, and be dissipated through its many cra●ic chinks and overtures, and so all things resolve into their first Principles,  

— Sic cum compage soluta  
Secula tot mundi suprema coegerit hora,  
Antiquum repetens iterum Chaos, omnia mistis  
Sidera ●ideribus concurrent; ignea pontum  
Astra petent: tellus extendere littora nolet,  
Excutietque fretum: fratri contraria Phoebe  
Ibit, & obliquum bigas agitare per orbem  
Indignata, diem poscet sibi: totáque discors  
Machina divulsi turbabit faedera mundi, etc.   
As Lucan expresses it, 
Phars▪ l. 1. May.  and his Interpreter thus,  

So when this knot of Nature is dissolved,  
And the world's ages in one hour involved  
In their old Chaos, seas with skies shall join,  
And stars with stars confounded lose their shine;  
The Earth no longer shall extend its shore  
To keep the Ocean out: The Moon no more  
Follow the Sun; but scorning her old way  
Cross him, and claim the guidance of the day:  
The falling Worlds now jarring frame no peace  
No league shall hold, etc.—   
And nothing remain but the vast and desert Vacuum, some relics, Atoms and broken pieces which by some happy chance might one day be cast again into another mould, perhaps different in shape from what we now behold it, according as the materials of the fragments fortuned to light. Aristotle indeed and Averro, Cicero, and Xenophanes affirmed the world to be eternal, and no way obnoxious to this catastrophe: for seeing (as Censorinus hath it) they could not comprehend whether were first, the Bird, or the Egg; so neither could they investigate that the World had any commencement, or should have conclusion. But Pythagoras and the Stoics held it corruptible: with these accord Thales, Hierocles, Anaximenes, Avicen and Philo the Jew; but Plato will not have it finite, but of the nature of the God that made it; and Democritus said it should be once destroyed, and never more repaired. Empedocles and Heraclitus taught that the world was continually repairing and decaying together. But our Epicurus that it should and might be eternally recreated, that it was to have a period and be infallibly dissolved; only, he ●ailed about the Agent, as conceiving it to proceed merely from some natural force, which therefore rendered it corruptible and subject to dilapidation; namely, in as much as it had no other production then that of a Plant or Animal. Also from internal and intestine causes, the intermistion of Vacuum, the perpetual repercussions and discessions of Atoms, etc. That therefore the World did also manlike Senescere, as it had together with him its Adolescency and Virile vigour, as appears in the following, and our Poet once before,  
Nam veluti privata cibo, etc.—  
Which opinion however peremptorily affirmed as well by Christians as Heathens, 
St. ●●pr. & alii.  how false and erroneous it will appear to a just and sober disquisition, I refer the Reader to the learned Apologist against the Natural decay.  

Haec si per●osces parva perductus opella;  
(Namque alid ex alio clarescit) non tibi caeca  
Nox iter eripiet, quin ultima materiai  
Pervideas; Ita res accendunt Lumina rebus.   

If then by this s●ight work thou knowledge gain  
(For one thing will the other much explain)  
Thou canst not err, but shalt perceive aright  
Nature's extremes: so Things to Things give light:   
These few particulars thus briefly delivered, well understood, and exactly compared; our Poet assures his 〈◊〉 friend Memmius will soon render him a perfect Master in the knowledge of all Natural ca●●●● whatsoever, in which Lucretius, as a sworn Epicurism, believed to consist the Summum Bonum of mankind, and most transcendent felicity.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   
FINIS.   

JUst as I was now concluding this Discourse, I received the following Epitaph from a worthy and learned Friend out of France: It is the Inscription upon the Monument of the admirable Gassendus, who for being so great an Assertor of Epicurus' Institution, the Doctrine delivered by our Carus, and a person of such excellent erudition, deserves highly to be remembered by Posterity.  
The Epigraph is as follows:  
HIC JACET Non unus è septem Sapientibus,  
Verum Tota Sapientum Familia Philosophi omnes, Politici, Philologi, Mathematici, Theologi, Eodem Tumulo teguntur: Academiae veteris & novae, Lycaei, Stoae, Hortorum Rudera, Vestigia,  
E Quibus Jam jam reparanda, et multò Splendidius restauranda Edita doctrinâ Sapientum Templa Serena.  
Ubi Veluti totidem Oracula, Sistendi erant Redivivi & Audiendi Thales, Anaxagoras, Pythagoras, Hypocrates, Democritus, Socrates, Plato, Aristoteles, Zeno, Epicurus, Lucretius, Cicero, Seneca, Plutarch, Sextus.  
Et quotquot huisuscemodi Heroum Ad nostra usque tempora exstitere▪ HIC JACENT Cum Musis, Pallade, & Apolline, Pudor, & Justitiae Soror Incorrupta Fides, Nudaque Veritas.  
Quae Universa Magnum PETRI GASSENDI Nomen Complectitur. Tu Viator Erudite, Luge Sortem Generis Humani, Cui Mors invida eripuit Fidissimum, Diligentissimum Naturae Interpretem, Virtutis, Solidae Pietatis, Bonae mentis Cultorem, Vindicem, Propagatorem Integerrimum, Acerrimum, Felicissimum.  
Vixit Sine querela, sort usa contentus, Interioris notae Amicis Jucundissimus, Viris imperio, auctoritate, doctrinâ, sapientiae prestantissimis Acceptissimus, Charissimus, Non apud Exteros solùm, Sed & in Patriâ sua, Amorem, Venerationem Meritus, consecutus, Annos LXIII. Mens. IX. Dies XIII. Aeternum sui desiderium relinquens Lutetiae Parisiorum A. d. IX. KAL. Nou. MDClv. A. P. T. M. S. S. F. B. Amico Veteri, Praeceptori bene merito, Grati animi Monumentum   

ERRATA.  
IT was not without just occasion that we find the great Lipsius' deploring the negligence of Printers, to have thus complained of the Art, 
In. praef. ad Lect. l. Antiq. lect.  Bona sanè studiorum nutrix, sed audax, lucri-cupida, calida, & quae non minus verè corruptrix librorum audiet, quam propagatrix. A censure (if ever) most applicable and deserved here, and for which (the Author being absent the whole time that this Piece was in the press) there now remains no other expedient, but to desire the favourable Reader to reform these Errata subjoined, before he pass any farther.  
IN the Preface sparsim, read Chelys, ●ringed, curious, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by no means Impropriate, de●bauched, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Page 1. l. 6. read Cataract, ibid. 19 Securely, 31. delight. p. 2. l. 17. Elixir, p. 4. l. 5. glory, p. 5 l. 3, nutritus, ib. 16. miror, 22. nec. p. 7● l. 19 endued. p. 8. l. 10. for lineaments, r. Hairiness. l. 14. for Pulchra r. magna, p. 9 l. 2. smooth, p. 10. l. 29. cloth. p. 15. l. 22. fierce. p. 27. l. 11. Besides those things removed by ages past. l. 31 The various bonds of causes, etc. p. 25. l. 19 all men. l. 20. they▪ 21. their hands, p. 37. l. 27. brings deal (,) p. 39 l. 31. stones, p. 43. l. 34. again deal (.) p 45. l. 36. blows, p. 46. l. 21. At, p. 51. l. 13. Light, p. 56. l. 10. tripod, p. 59 l. 3. them, 18. made. 34. If fire they make, p. 60. l▪ 26. Versus, p. 61. l. 18. Whence. p. 62. l. 33. aridus, p. 60. l. 31. since deal (,) p. 68 l. 15. museo, p. 100L. l▪ 41. Cicero's, p. 104. l▪ 4. privata, p. 106. l. 20. dicam, 109, 12, omneis, 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 110. 41. Efforts, 111. 21. Aram, 112▪ 12. Phocoenses, 19 Clemens, deal (,) 114. 2. despise, 115. 16. automate, 117. 18. eadem, 21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 32. didicerunt, 36. vera, 119. 16. hac, 38. study of. 120▪ 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 121. deal Fierent, 124. 19 igneus, 127. 31. transfretation, 129. 28. Epig. 131. 4. Lapideous, 141. 1. moment, 146. 10. arrived, 149▪ 24. coetu, 151. 7. broached it, 152. 20. descent. ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 154. 13. train, 155. 4. auras, deal (:) 158. 16. verbis, deal (,) 159. 26. coorto, 38. and freed, 161. 17. deal The Pores, ib, 39▪ he ingenuously, 162 34 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ●68. 2. mansions. 173. 39 indulge. With frequent literal escapes and misinter punctations less material.   

These Books are printed for, and sold by Ga: Bedell and Tho: Collins, 1656. viz:  

Books in Folio.  
THe Complete Ambassador, by Sir Dudley Diggs, containing the Letters and Negotiations of Sir Francis Walsingham, the Lord Burleigh, and other Eminent Persons: being a perfect Series of the most remarkable Passages of State, both at home and abroad, in the Reign of Queen Elizabeth of blessed memory.  
The History of the Civil Wars of France, Written in Italian by D' Avila, Translated into English by Sir Charles Cot●erel, and William Aylesbury Esq the whole fifteen Books.  
The History of the Reign of King Henry VII. Written by the Right Honourable Francis Lord Verulam Viscount S. Alban; un to which is annexed a very useful Table.  
Of Government and Obedience, as they stand directed and determined by Scripture and Reason, four Books, by John Hall of Richmond Gent.  
Daltons' Country Justice, Corrected and enlarged by the Authors own hand before his death; unto which is Annexed an Appendix or Abridgement of all the late Acts and Ordinances that relate to the Office of a Justice of Peace, to the year, 1655. by a Barrister learned in the Laws.   

Books in Quarto.  
Miscellanea Spiritualia, first and second part, written by the Honourable Walter Montague Esq  
The Christian Man, or the Reparation of Nature by Grace, written in French by that Elegant and Pious Author, John Francis Sennault, Englished by H. G. sometimes Student of Christ's Church in Oxford.  
The Raging Turk, or Bajazet the II.  
The Courageous Turk, or Amurath the I.  
The Tragedy of Orestes, Written by Th●mas Goffe., Master of Arts, and Student of Christ's Church Oxford, newly reprinted, in octavo.   

Books in Octavo.  
The Triumphant Lady, or, the Crowned Innocence: A choice and authentic Piece of the famous de Ceriziers, Almoner to the King of France: newly made English by a person of quality, and newly printed.  
An Essay upon the first Book of T. Lucretius Carus, De Rerum Natura: Interpreted and made English Verse, by John Evelyn Esquire; Illustrated with Historical Annotations. Newly printed.  
Observations touching Foreign Ambassadors, written by Sir John Finnet, Master of the Ceremonies to King James and King Charles: Published by James Howel Esquire. In Copartnership with H. T.   

Books in 12● and 24●.  
Steps of Ascension to God, or a Ladder to Heaven, containing Prayers and Meditations for every day of the week, and all other occasions, by Eward Gee, Doctor in Divinity. Now the ninth time reprinted.  
The Accomplished Woman, written by the Right Honourable Walter Montague Esq  
Three accurate Sermons: The first, of Scandal: The Second, on Easter-day: The Third, a Funeral Sermon, preached by the Reverend and Learned Doctor Richard Stuart, Dean of St. Paul's London, and Clerk of the Closet to the late King Charles: Whereunto is added an claborate Sermon of Universal Grace, preached by the Right Reverend Father in God Samuel Hars●net Lord Archbishop of York. Newly printed.  
The Court-keepers Guide, a plain and familiar Treatise, for the help of those employed in keeping Law-days, and Court Barons, wherein is largely opened, the jurisdictions and learn of the Court-Mannors, Copy-holds, Rents, Harriots, etc. to the great profit of Lords of Manors, and owners of these Courts, by William Sheppard Esq a piece generally useful, and very much approved of, and now the fourth time printed.  
Observations upon some particular Persons and Passages, in a Book lately made public; i●ituled, A complete History of the Lives and Reigns of Mary Queen of Scotland, and of her Son James, the sixth of Scotland, and the first of England, France and Ireland▪  
An Epitome of all the Common and Statute Laws of this Nation, now in force. Wherein more than Fifteen hundred of the hardest Words or Terms of the Law are explained; and all the most useful and profitable Heads or Ti●es of the Law by way of Common place, largely, plainly and methodically handled. With an Alphabetical Table. By William Sheppard Esq Published by His Highness' permission. In Co-partnership with others.  
FINIS.