ABSTRACT
Context. D e Rerum Natura (On the Nature of Things’), the only work of Titus Lucretius Carus (94-55 BC), is a poem on the phenomena of the physical world, following the philosophy of Epicurus. This philosophy attracted renewed interest in England in the mid-seventeenth century (see Howard Jones, The Epicurean Tradition (1989); T. H. Mayo, Epicurus in England 1650-1725 (1934); C. T. Harrison, Harvard Studies in Classical Philology xlv (1934) I-79). This revival was particularly aided by the work of Pierre Gassendi, e.g. his D e Vita et Moribus Epicuri (1647). The materialism of Epicurus, and his teaching that pleasure is the highest good, shocked Christian moralists (see R L 11. 18-19«) and encouraged the vulgar idea that he advocated mere libertinism; but, as Gassendi showed, Epicurus thought of pleasure as a state of tranquillity in which the mind was untroubled by passions and desires. This view of Epicureanism was promoted by Walter Charleton in Epicurus’ Morals (1656) (for D. and Charleton see ‘To Dr Charleton’, headnote). An example of Epicurus’ philosophy is provided in his epistle to Menoeceus, translated by Charleton: ‘when we say; that Pleasure in the Generali is the end of a happy life, or the Chiefest Good; we are very far from understanding those Pleasures, which are so much admired, courted and pursued by men wallowing in Luxury, or any other pleasures that are placed in the meer motion or action o f Fruition [i.e. sex], wereby, the sense is pleasantly tickled . . . but onely this . . . Not to be pained in body, nor perturbed in Mind. For, it is not perpetuall Feastings and Drinkings; it is hot the love of, and Familiarity with beautifull boyes and women; it is not the Delicacies of rare Fishes, sweet meats, rich Wines, nor any other Dainties of the Table, that can make a Happy life: But, it is Reason, with Sobriety, and consequently a serene Mind; investigating the Causes, why this Object is to be Elected, and that to be Rejected; and chasing away those vain, superstitious and deluding opinions, which would occasion very great disquiet in the mind’ (23). This philosophy is apparent in the passages which D. has selected from Lucretius, which particularly stress two of the chief disturbances to the tranquillity o f the mind: the fear of death, and sexual desire. D .’s selection is consistent with his other classical translations in Sylvae, which also urge moderate, contented enjoyment of nature’s gifts, and the need for freedom from anxiety and care. For D .’s own comment on his selection see ‘Preface to Sylvae’ 11. 278-425.
