soul, which is, like everything else, material, consisting of small round atoms of unusual fineness. It cannot exist apart from the body. In the fourth book we have a treatment of sense perceptions; in the fifth, of the formation of the world, the origin of life, and the development of man; in the sixth, of such natural phenomena as thunder, lightning, and earthquakes. The poem concludes with an account of the plague at Athens. It was not, however, so much the theory of Epicurus that attracted Lucretius as its practical application. In his view of life there were two principal causes of unhappiness: belief in the interference of the gods in the affairs of the world, and fear of death. He welcomed the Epicurean philosophy, because, as he believed, it proved that both were groundless. Epicurus did, it is true, believe in the existence of gods, but the atomic theory excluded them from all part in the creation and management of the world. They lived in perfect tranquillity somewhere in the vast spaces between the worlds, and paid no attention to terrestrial things. There was accordingly no reason why men should dread them. In the same way, the soul having been proved to be subject to immediate disintegration on separating from the body, death should have no more ter rors. The most conspicuous feature of the book is the poet's splendid enthusiasm. His theme does not at first sight seem to be an inspiring one, but the atomic theory came to him as a revelation, and the realization of what it meant for him and for all who would believe filled him with a sort of frenzy. He had what the Greeks called pavía, possession, something stronger than inspiration as ordinarily used, and this, carrying him without a sign of weariness through long and intricate disquisitions on details of the theory, manifests itself every now and then with increased intensity in some arraignment of religion so-called, or some fine piece of descriptive writing, or a glorification of Epicurus. All his Epi poem is references to the master show a rare earnestness. curus is to him something more than mortal, something of a god. He it was who first pointed out the way of truth, who showed a light in the darkness, who made happiness possible for men. The ultra sombre, almost morbid view of life that we find in many passages of the in part due to the same impassioned zeal for the doctrines he was preaching; for while his keen sense of the misery and suffering in the world had much to do with his embracing Epicureanism in the first place, the enthusiasm with which he embraced it tended to make him exaggerate the evils which he was combatting. The note sounded in the second book (v. 578 seq.), "nor did night ever follow day, or morning night, that heard not, mingling with the cries of sickly infants, wailings the attendants on death and black funeral" recurs again and again. In depicting the different phases of nature he stands in the first rank among Roman poets. His descriptions, introduced from time to time to relieve the tension of philosophic argument, are marked by an accuracy, a truthfulness, a startling vividness, that could come only from highly trained powers of observation; but they have besides the charm which springs from a genuine feeling for the beauty of the external world. Nor does the compression which so many of them show detract at all from their effectiveness. The "shells that paint the lap of earth, where the sea with gentle waves beats on the thirsty sand of the winding shore," the "grey-green strip of olives running between vineyards,” — such descriptions as these linger in the memory, when more elaborate pictures might fail. On the side of language Lucretius was hampered by the fact that Latin had not in his time developed a philosophical vocabulary. So we find him complaining of the "poverty of the Latin language." The Latin hexameter, too, was a medium which, although it had been used before by Ennius, had not as yet attained to any very great degree of flexibility. INVOCATION TO VENUS1 (I., 1-43.) MOTHER of the Aeneadae,' darling of men and gods, increase-giving Venus, who beneath the gliding signs of heaven fillest with thy presence the ship-carrying sea, the corn-bearing lands, since through thee every kind of living things is conceived, rises up and beholds the light of the sun. Before thee, goddess, flee the winds, the clouds of heaven; before thee and thy advent; for thee earth manifold in works puts forth sweet-smelling flowers; for thee the levels of the sea do laugh and heaven propitiated shines with outspread light. For soon as the vernal aspect of day is disclosed, and the birth favoring breath of favonius 3 unbarred is blowing fresh, first the fowls of the air, O lady, shew signs of thee and thy entering in, throughly smitten in heart by thy power. Next the wild herds bound over the glad pastures and swim the rapid rivers in such wise each made prisoner by thy charm follows thee with desire, whither thou goest to lead it on. Yes, throughout seas and mountains and sweeping rivers and leafy homes of birds and grassy plains, striking fond love into the breasts of all thou constrainest them each after its kind to continue their races with desire. Since thou then art sole mistress of the nature of things, and without thee nothing rises up into the divine borders of light, nothing grows to be glad or lovely, I would have thee for a helpmate in writing the verses which I essay to pen on the nature 1 Venus is invoked as the procreative power in nature. : 2 The Romans. According to legend Aeneas, son of Venus, was the founder of the Roman race. 3 The west wind. of things for our own son of the Memmii, whom thou, goddess, hast willed to have no peer, rich as he ever is in every grace. Wherefore all the more, O lady, lend my lays an ever living charm. Cause meanwhile the savage works of war to be lulled to rest throughout all seas and lands; for thou alone canst bless mankind with calm peace, seeing that Mavors 2 lord of battle controls the savage works of war, Mavors who often flings himself into thy lap quite vanquished by the never-healing wound of love; and then with upturned face and shapely neck thrown back feeds with love his greedy sight gazing, goddess, open-mouthed on thee; and as backward he reclines, his breath stays hanging on thy lips. While then, lady, he is reposing on thy holy body, shed thyself about him and above, and pour from thy lips sweet discourse, asking, glorious dame, gentle peace for the Romans. For neither can we in our country's day of trouble with untroubled mind think only of our work, nor can the illustrious offset of Memmius in times like these be wanting to the general weal. H. A. J. MUNRO. THE SACRIFICE OF IPHIGENIA. (I., 62-101.) 8 PROSTRATE lay human life beneath the spell Of dark Religion lowering from the skies; 1 The poem was dedicated to Gaius Memmius. 2 Mars. * Iphigenia was the daughter of Agamemnon, the leader of the Greeks in their expedition against Troy. Her sacrifice was intended to appease Diana, to whose anger the contrary winds, which delayed the fleet at Aulis, were attributed. The preparations were made ostensibly for her marriage with Achilles, and it was only at the last moment that she realized the situation. eyes, Nor was one found to break that thraldom fell To burst through Nature's portals forth he went. Thus his undaunted spirit for mankind O'er Superstition's power the victory won; By bounds fast set which nothing may o'er-run. Nor deem it sin by Reason to be freed, Rather to many a dark and bloody deed Religion hurries those who own her sway. Was not Iphigenia doomed to bleed 65 70 By the Greek chiefs, though first of men were they, Staining the altar of the Trivian Maid At Aulis where the fleet by winds was stayed? Lo! on her tresses fair for bridal tire Yet pitying hide the knife. When gazing round. The Maiden sees her doom, her spirit dies, 75 80 85 |