Lucretius and the Transformation of Greek Wisdom by David N. Sedley
By David N. Sedley
This publication reports the constitution and origins of De Rerum Natura (On the character of things), the nice first-century BC poem by means of Lucretius. through exhibiting how he labored from the literary version set via the Greek poet Empedocles yet below the philosophical proposal of the Greek thinker Epicurus, the publication seeks to symbolize Lucretius' designated poetic achivement. it's addressed to these either in Latin poetry and in historic Greek and Roman philosophy.
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Extra info for Lucretius and the Transformation of Greek Wisdom
Example text
Clay (), p. n. , Waszink (), pp. –. . 109 Anyone who may doubt the appropriateness of my distinction between a ‘literary’ and a ‘philosophical’ debt to Empedocles should note that just such a distinction is operating here with regard to Ennius. I –. Finally we come to the closing section of Lucretius’ proem, in which he stresses the magnitude of his poetic task – a task made harder, he says, by the deficiencies of the Latin language and the novelty of the subject matter.
Empedocles as literary forebear dangers, strong through its own resources, with no need of us, it is neither won over by favours nor touched by anger. These lines occur also at –, where they are superficially much more at home, and many editors believe that they are an intrusive gloss in the proem:97 it seems anomalous for Lucretius to stress the total detachment of the gods from human affairs directly after his prayer to Venus to intervene and save the Roman republic from war. And yet the sudden reversal is too characteristic of Lucretius to be lightly dismissed.
The Empedoclean opening invocation. But hominum divomque voluptas already bears an Empedoclean fingerprint. 86 Hominum divomque could translate some variant on the regular hexameter ending α0 νδρω4 ν τε θεω4 ν τε, used in Homer’s formulaic designation of Zeus as ‘father of men and gods’. 87 And voluptas picks up Γηθοσυ! ). Next, alma, ‘nurturing’, might represent ζει! δωρο , ‘life-giving’, an attested Empedoclean epithet for Aphrodite (); but as a matter of fact there is a much better candidate among the new fragments of Empedocles.