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De rerum natura (On the Nature of Things) | Introduction

Lucretius' scientific epic De rerum natura is considered a masterpiece of Epicurean philosophy. Epicurus taught that the world could be understood by reason and that religion only arouses unnecessary fear. Lucretius denounced popular beliefs in deities and supernatural creatures. He viewed humans as ignorant creatures who fabricated the powers of the gods, only to live in fear of them. In his epic, Lucretius appeals to reason in order to enlighten his readers and persuade them to accept his belief system. Because of its atheistic ideals, De rerum natura almost faded into obscurity as Christianity gained momentum. During the Renaissance however, Lucretius's epic was rediscovered, and it continues to be translated and studied today.

As a poem, De rerum natura is remarkable. First, it is a lyrical presentation of what would otherwise be tedious information. Second, it is the earliest known work of Latin hexameter verse. (Hexameter verse is poetry in which each line has six "feet," or units of rhythm.) The fact that it is such a lengthy example secures its distinction as an important work. Although a rumor persists that Cicero edited the epic, history better supports the idea that Cicero's brother Quintus directed its publication.

De rerum natura is praised for its depiction of nature as a source of life, death, joy, peace, and terror. It is not a poem strictly about the physical world, as Epicureanism also offers guidelines for human conduct and relationships. Lucretius's philosophy of how human beings should live dictates pursuing friendship and avoiding war. In the introduction to his translation of De rerum natura, Anthony M. Esolen comments that Lucretius "really believes that in Epicureanism lies our best hope for happiness, and he very much wants to let us in on the secret, so that we may be as happy as is possible in a world imperfectly suited for our existence."

De rerum natura (On the Nature of Things) Summary

Book One
Lucretius begins by invoking the name of Venus as a creative force, appealing to Memmius (to whom the work is addressed), and then praising his master Epicurus. (Scholars have noted the seeming inconsistency in Lucretius' invoking Venus at the beginning of a work that disclaims the gods' involvement with human life. The solution most commonly offered is that such a invocation was standard in the literature of the time, and that by keeping to the standard Lucretius hoped to win the trust and continued attention of readers.) Lucretius states that religion teaches fear, while science teaches fact. He recounts the story of Agamemnon, who was willing to sacrifice his daughter Iphigenia for the good will of the gods. This is not piety, Lucretius says, but rather wickedness demanded by religion.

Next, Lucretius sets about describing atoms as the building blocks of every object and living thing in the world. Nothing comes from nothing, and no object can ever be reduced to nothing. Although atoms cannot be seen, their presence can be felt in the wind, evaporation and humidity, and sensory experience. The entire world is composed of atoms and space, or void. Void is what allows motion because atoms can move through space without interference. Lucretius asserts that atoms are indivisible, solid, and indestructible, as each one moves from thing to thing.

In anticipation of protests, Lucretius disclaims the theories of the philosophers Heraclitus, Empedocles, Anaxagoras, and the Stoic objectors. Next, Lucretius explains that the universe is infinite. He illustrates this point by asking what would happen if a man went to the edge of the earth and threw a spear. The spear would, of course, go somewhere. Consequently, he reasons, atoms and void are infinite.

Book Two
Lucretius explains that the differing properties of things are accounted for by the different properties of atoms. For example, substances with a bitter or harsh taste have sharper atoms than substances that have pleasant tastes. The same is true for aromas. A disagreeable scent irritates the nose as its atoms pass through, while pleasant scents are composed of smooth atoms. There are a fixed number of atomic shapes even though there are infinite atoms. Atoms are also colorless. He stresses that atoms are indestructible, but their compulsion to move on to other things creates instability in the world. He describes atomic motion as swerving. If atoms simply moved straight down, he explains, they would never collide and hence would never create anything at all.

All things must die, despite the fact that the atoms that make up a person came from another source and will become something else when the... ยป Complete De rerum natura (On the Nature of Things) Summary