I say first of all, that idols of things wander about many in number in many ways in all directions round, extremely thin; and these when they meet, readily unite, like a cobweb or piece of gold-leaf.
For these idols are far thinner in texture than those which take possession of the eyes and provoke vision; since these enter in through the porous parts of the body and stir the fine nature of the mind within and provoke sensation.
Therefore we see Centaurs and limbs of Scyllas and Cerberus-like faces of dogs and idols of those who are dead, whose bones earth holds in its embrace; since idols of every kind are everywhere borne about, partly those which are spontaneously produced within the air, partly all those which withdraw from various things and those which are formed by compounding the shapes of these.
[739] For assuredly no image of Centaur is formed out of a live one, since no such nature of living creature ever existed; but when images of a horse and a man have by chance come together, they readily adhere at once, as we said before, on account of their fine nature and thin texture.
All other things of the kind are produced in like fashion.
And when these from extreme lightness are borne on with velocity, as I showed before, any one subtle composite image you like readily moves the mind by a single stroke; for the mind is fine and is itself wondrously nimble.
That all this is done as I relate you may easily learn from what follows.
So far as the one is like another, seeing with the mind and seeing with the eyes must be produced in a like way.
Well then since I have shown that I perceive for instance a lion by means of idols which provoke the eyes, you may be sure that the mind is moved in a like way, which by means of idols sees a lion or anything else just as well as the eyes, with this difference that it perceives much thinner idols.
And when sleep has prostrated the body, for no other reason does the mind’s intelligence wake, except because the very same idols provoke our minds which provoke them when we are awake, and to such a degree that we seem without a doubt to perceive him whom life has left and death and earth gotten hold of.
This nature constrains to come to pass because all the senses of the body are then hampered and at rest throughout the limbs and cannot refute the unreal by real things.
Moreover memory is prostrate and relaxed in sleep and protests not that he has long been in the grasp of death and destruction whom the mind believes it sees alive.
Furthermore it is not strange that idols move and throw about their arms and other limbs in regular measure: for sometimes in sleep an image is seen to do this: when the first to wit has gone and a second then been born in another posture, that former one seems to have altered its attitude.
This remember you must assume to take place with exceeding celerity: so great is the velocity, so great the store of things; so great in any one unit of time that sense can seize is the store of particles, out of which the supply may go on.
And here many questions present themselves and many points must be cleared up by us, if we desire to give a plain exposition of things.
[779] The first question is why, when the wish has occurred to any one to think of a thing, his mind on the instant thinks of that very thing.
Do idols observe our will, and so soon as we will does an image present itself to us, if sea, if earth, ay or heaven is what we wish?
Assemblies of men, a procession, feasts, battles, everything in short does nature at command produce and provide? And though to increase the marvel the mind of others in the same spot and room is thinking of things all quite different.
What again are we to say, when we see in sleep idols advance in measured tread and move their pliant limbs, when in nimble wise they put out each pliant arm in turn and represent to the eyes over and over again an action with foot that moves in time?
Idols to wit are imbued with art and move about well-trained, to be able in the night-time to exhibit such plays.
Or will this rather be the truth? Because in one unit of time, when we can perceive it by sense and while one single word is uttered, many latent times are contained which reason finds to exist, therefore in any time you please all the several idols are at hand ready prepared in each several place.
And because they are so thin, the mind can see distinctly only those which it strains itself to see; therefore all that there are besides are lost, save only those for which it has made itself ready.
Moreover, it makes itself ready and hopes to see that which follows upon each thing; therefore the result does follow.
Do you not see that the eyes also, when they essay to discern things which are thin and fine, strain themselves and make themselves ready, and without that we cannot see distinctly?
And yet you may observe even in things which are plain before us, that if you do not attend, it is just as if the thing were all the time away and far distant?
What wonder then, if the mind loses all other things save those with which it is itself earnestly occupied?
Then too from small indications we draw the widest inferences and by our own fault entangle ourselves in the meshes of self-delusion.
Sometimes it happens too that an image of the same kind is not supplied, but what before was a woman, turns out in our hands to have changed into a man; or a different face and age succeed to the first.
But sleep and forgetfulness prevent us from feeling surprise at this.
And herein you should desire with all your might to shun the weakness, with a lively apprehension to avoid the mistake of supposing that the bright lights of the eyes were made in order that we might see; [826] and that the tapering ends of the shanks and hams are attached to the feet as a base in order to enable us to step out with long strides; or again that the forearms were slung to the stout upper arms and ministering hands given us on each side, that we might be able to discharge the needful duties of life.
Other explanations of like sort which men give, one and all put effect for cause through wrongheaded reasoning; since nothing was born in the body that we might use it, but that which is born begets itself a use: thus seeing did not exist before the eyes were born, nor the employment of speech ere the tongue was made; but rather the birth of the tongue was long anterior to language and the ears were made long before sound was heard, and all the limbs, I trow, existed before there was any employment for them: they could not therefore have grown for the purpose of being used.
But on the other hand, engaging in the strife of battle and mangling the body and staining the limbs with gore were in vogue long before glittering darts ever flew; and nature prompted to shun a wound or ever the left arm by the help of art held up before the person the defense of a shield.
Yes, and consigning the tired body to rest is much older than a soft-cushioned bed, and the slaking of thirst had birth before cups.
These things therefore which have been invented in accordance with the uses and wants of life, may well be believed to have been discovered for the purpose of being used.
Far otherwise is it with all those things which first were born, then afterwards made known the purposes to which they might be put; at the head of which class we see the senses and the limbs.
Wherefore again and again I repeat, it is quite impossible to believe that they could have been made for the duties which they discharge.
It ought likewise to cause no wonder that the nature of the body of each living creature absolutely requires food I have shown that bodies ebb away and withdraw from things, many in number in many ways; but most numerous must be those which withdraw from living things; for because these are tried by active motion, and many particles are pressed out from the depths of the frame and carried off by sweating, many breathed out through the mouth, when they pant from exhaustion, from such causes the body becomes rarefied and the whole nature undermined; [866] and this state is attended by pain.
Food therefore is taken in order to give support to the frame and recruit the strength by its infusion, and to clo
se up the open-mouthed craving for meat throughout limbs and veins.
The moisture too passes into all the parts which call for moisture; and many accumulated bodies of heat which cause a burning in our stomach, the approach of liquid scatters and quenches as if they were fire, so that dry heat can no longer parch the frame.
In this way then you see gasping thirst is drenched out of our body, in this way the hungry craving is satisfied.
Now how it comes to pass that we are able to step out when we please, and how it is given us to move about our limbs, and what cause is wont to push forward the great load of this our body I will tell: do you take in my words.
I say that idols of walking first present themselves to our mind and strike on the mind, as we said before: then the will arises; for no one begins to do anything, until his mind has first determined what it wills.
From the very fact that it determines such thing, there is an image of that thing.
When therefore the mind bestirs itself in such a way as to will to walk and step out, it strikes at the same moment the force of the soul which is spread over the whole body throughout the limbs and frame; and this is easily done, since the whole is held in close union with the mind.
Next the soul in its turn strikes the body, and thus the whole mass by degrees is pushed on and set in motion.
Then again, the body becomes also rarefied, and the air, as you see its nature is, being always so nimble in moving, comes and passes in great quantity through the opened pores and is thus distributed into the most minute parts of the body.
In this way then by these two causes acting in two ways the body like a ship is carried on by sails and wind.
And herein it need not excite any surprise that such very minute bodies can steer so great a body and turn about the whole of this our load; for wind though fine with subtle body drives and pushes on a large ship of large moving mass and one hand directs it however great the speed at which it is going and one rudder steers it to any point you like; and by means of blocks of pulleys and tread-wheels a machine stirs many things of great weight and raises them up with slight effort.
[907] Now by what means yon sleep lets a stream of repose over the limbs and dispels from the breast the cares of the mind, I will tell in sweetly worded rather than in many verses; as the short song of the swan is better than the loud noise of cranes scattered abroad amid the ethereal clouds of the south.
Do you lend me a nice ear and a keen mind, that you may not deny what I say to be possible and secede with breast disdainfully rejecting the words of truth, you yourself being in fault the while and unable to discern.
Sleep mainly takes place when the force of the soul has been scattered about through the frame, and in part has been forced abroad and taken its departure, and in part has been thrust back and has withdrawn into the depths of the body: after that the limbs are relaxed and droop.
For there is no doubt that this sense exists in us by the agency of the soul; and when sleep obstructs the action of this sense, then we must assume that our soul has been disordered and forced abroad; not indeed all; for then the body would lie steeped in the everlasting chill of death.
Where no part of the soul remained behind concealed in the limbs, as fire remains concealed when buried under much ash, whence could sense be suddenly rekindled through the limbs, as flame can spring up from hidden fire?
But by what means this change of condition is accomplished and from what the soul can be disordered and the body grow faint, I will explain: do you mind that I waste not my words on the wind.
In the first place the body in its outer side, since it is next to and is touched by the air, must be thumped and beaten by its repeated blows; and for this reason all things as a rule are covered either by a hide or else by shells or by a callous skin or by bark.
When creatures breathe, this air at the same time buffets the inner side also, as it is inhaled and exhaled.
Therefore since the body is beaten on both sides alike and blows arrive by means of the small apertures at the primal parts and primal elements of our body, there gradually ensues a sort of breaking up throughout our limbs, the arrangements of the first-beginnings of body and mind getting disordered.
Then next a part of the soul is forced out and apart withdraws into the inner recesses; a part too scattered about through the frame cannot get united together and so act and be acted upon by motion; for nature intercepts all communication and blocks up all the passages; [950] and therefore sense retires deep into the frame as the motions are all altered.
And since there is nothing as it were to lend support to the frame, the body becomes weak and all the limbs are faint, the arms and eyelids droop and the hams even in bed often give way under you and relax their powers.
Then sleep follows on food, because food produces just the same effects as air, while it is distributed into all the veins; and that sleep is much the heaviest which you take when full or tired, because then the greatest number of bodies fall into disorder, bruised by much exertion.
On the same principle the soul comes in part to be forced more deeply into the frame, and there is also a more copious emission of it abroad, and at the same time it is more divided and scattered in itself within you.
And generally to whatever pursuit a man is closely tied down and strongly attached, on whatever subject we have previously much dwelt, the mind having been put to a more than usual strain in it, during sleep we for the most part fancy that we are engaged in the same; lawyers think they plead causes and draw up covenants of sale, generals that they fight and engage in battle, sailors that they wage and carry on war with the winds, we think we pursue our task and investigate the nature of things constantly and consign it when discovered to writings in our native tongue.
So all other pursuits and arts are seen for the most part during sleep to occupy and mock the minds of men.
And whenever men have given during many days in succession undivided attention to games, we generally see that after they have ceased to perceive these with their senses, there yet remain passages open in the mind through which the same idols of things may enter.
Thus for many days those same objects present themselves to the eyes, so that even when awake they see dancers as they think moving their pliant limbs, and receive into the ears the clear music of the harp and speaking strings, and behold the same spectators and at the same time the varied decorations of the stage in all their brilliancy.
So great is the influence of zeal and inclination, so great is the influence of the things in which men have been habitually engaged, and not men only but all living creatures.
Thus you will see stout horses, even when their bodies are lying down, yet in their sleep sweat and pant without ceasing and strain their powers to the utmost as if for the prize, or as if the barriers were thrown open.
[991] And often during soft repose the dogs of hunters do yet all at once throw about their legs and suddenly utter cries and repeatedly snuff the air with their nostrils, as though they had found and were on the tracks of wild beasts; and after they are awake often chase the shadowy idols of stags, as though they saw them in full flight, until they have shaken off their delusions and come to themselves again.
And the fawning brood of dogs brought up tame in the house haste to shake their body and raise it up from the ground, as if they beheld unknown faces and features.
And the fiercer the different breeds are, the greater rage they must display in sleep.
But the various kinds of birds flee and suddenly in the night time trouble with their wings the groves of the gods, when in gentle sleep hawks and pursuing birds have appeared to show fight and offer battle.
Again the minds of men which pursue great aims under great emotions, often during sleep pursue and carry on the same in like manner; kings take by storm, are taken, join battle, raise aloud cry as if stabbed on the spot.
Many struggle hard and utter groans in pain, and as if gnawed by the bite of panther or cruel li
on fill all the place with loud cries.
Many during sleep speak of important affairs and have often and often disclosed their own guilt.
Many meet death; many as if tumbling down from high precipices to the ground with their whole body, are scared with terror and after sleep as if out of their judgment scarce come to themselves again, quite disordered by their body’s turmoil.
Again a thirsty man sits down beside a river or a pleasant spring and gulps down well-nigh all the stream.
Cleanly people often, when sound asleep, believing that they are lifting their dress beside a urinal or the public vessels, pour forth the filtered liquid of their whole body, and the Babylonian coverlets of surpassing brilliancy are drenched.
Then too those into the boiling currents of whose age seed is for the first time passing, when the ripe fulness of days has produced it in their limbs, idols encounter from without from what body soever harbingers of a glorious face and a beautiful bloom, which stir and excite the frame.
That seed we have spoken of before is stirred up in us, as soon as ripe age fortifies the frame.
For as different causes set in motion and excite different things, so from man the sole influence of man draws forth human seed.
[1041] As soon then as it has been forced out from and quits its proper seats throughout the limbs and frame, it withdraws itself from the whole body and meets together in appropriate places and rouses forthwith the appropriate parts of the body.
The places are excited and swell with seed, !and the inclination arises to emit the seed towards that to which the fell desire all tends, and the body seeks that object from which the mind is wounded by love; for all as a rule fall towards their wound and the blood spurts out in that direction whence comes the stroke by which we are struck; and if he is at close quarters, the red stream covers the foe.
Thus then he who gets a hurt from the weapons of Venus, whatever be the object that hits him, inclines to the quarter whence he is wounded, and yearns to unite with it and join body with body; for a mute desire gives a presage of the pleasure.
Delphi Complete Works of Lucretius Page 14
