TRANSACTIONS OF SECTION G. 859 



•what is to follow after. And we must admit that no one feels time by itself 

 abstracted from the motion and calm rest of things.' ' 



Lucretius, speaking as in the following lines of atoms as the first-beginnings, 

 appears to have the conception, not only of atoms, but also of molecules ; for 

 instance : — 



'Bodies again are partly first-beginnings of things, partly those which are 

 formed of a union of first-beginnings.' - 



' But since I have proved above that nothing can be produced from nothing, 

 and that what is begotten cannot be recalled to nothing, first-beginnings must be 

 of an imperishable body, into which all things can be dissolved at their last hour, 

 that there may be a supply of matter for the reproduction of things.' ^ 



From the following quotations it will be seen that Lucretius had a very good 

 idea of the struggle for existence and the survival of the fittest. 



' That also which before was from the earth passes back into the earth, and 

 that which was sent from the borders of ether is carried back and taken in again 

 by the quarters of heaven.' ■* 



' Thus one thing will never cease to rise out of another, and life is granted to 

 none in fee-simple, to all in usufruct.' ^ 



' And many races of living things must then have died out and been unable to 

 beget and continue their breed. For in the case of all things which you see 

 breathing the breath of life, either craft or courage or else speed has from the 

 beginning of its existence protected and preserved each particular race. And there 

 are many things which, recommended to us by their useful services, continue to 

 exist consigned to our protection. In the first place the fierce breed of lions and 

 the savage races their courage has protected, foxes their craft, and stags their 

 proneness to flight. But light-sleeping dogs with faithful heart in breast and 

 every kind which is born of the seed of beasts of burden, and at the same time the 

 •woolly flocks and the horned herds, are all consigned, Memmius, to the protection 

 of man. For they have ever fled with eagerness from wild beasts, and have 

 ensued peace and plenty of food obtained without their own labour, as we give it 

 in requital of their useful services. But those to whom Nature has granted none 

 of these qualities, so that they could neither live by their own means nor perform 

 for us any useful service in return for which we should suB'er their kind to feed 

 and be safe under our protection, those, you are to know, would lie exposed as a 

 prey and booty of others, hampered all in their own death-bringing shackles, until 

 Nature brought that kind to utter destruction.' " 



I must conclude my quotations from Lucretius with his splendid exordium to 

 Memmius in the second book. 



' Apply now, we entreat, your mind to true reason. For a new question 

 struggles earnestly to gain your ears, a new aspect of things to display itself. 

 But there is nothing so easy as not to be at first more difficult to believe than 

 afterwards; and nothing too so great, so marvellous, that all do not gradually 

 abate their admiration of it. Look up at the bright and unsullied hue of heaven and 

 the stars which it holds within it, wandering all about, and the moou and the 

 sun's light of dazzling brilliancy : if all these things were now for the first time, 

 if I say they were now suddenly presented to mortals beyond all expectation, 

 what could have been named that would be more marvellous than these things, 

 or that nations beforehand would less venture to believe could be ? nothing, 

 methinks : so wondrous strange had been tnis sight. Yet how little, you know, 

 wearied as all are to satiety with seeing, any one now cares to look up into heaven's 

 glittering quarters ! Cease therefore to be dismayed by the mere novelty and so 

 to reject reason from your mind with loathing : weigh the questions rather with 

 keen judgment, and if they seem to you to be true, surrender, or if they are a 

 falsehood, gird yourself to the encounter. For since the sum of space is unlimited 

 outside beyond these walls of the world, the mind seeks to apprehend what there 

 is yonder there, to which the spirit ever yearns to Inok forward, and to which the 

 mind's immission reaches in free and unembarrassed flight.' ' 



' Book I., p. 11. s Ihid. p. 12. » Ibid. p. 13. ■• Book II., p. 52. 



» 3ook III., p. 80. « Book v., p, 136. ' Book II., pp. 03, 551, 



