No More Learning

For, though he thinks
The senses truly can perceive the fire,
He thinks they cannot as regards all else,
Which still are palpably as clear to sense--
To me a thought inept and crazy too.
For whither shall we make appeal? for what
More certain than our senses can there be
Whereby to mark asunder error and truth?
Besides, why rather do away with all,
And wish to allow heat only, then deny
The fire and still allow all else to be? --
Alike the madness either way it seems.
Thus whosoe'er have held the stuff of things
To be but fire, and out of fire the sum,
And whosoever have constituted air
As first beginning of begotten things,
And all whoever have held that of itself
Water alone contrives things, or that earth
Createth all and changes things anew
To divers natures, mightily they seem
A long way to have wandered from the truth.

Add, too, whoever make the primal stuff
Twofold, by joining air to fire, and earth
To water; add who deem that things can grow
Out of the four--fire, earth, and breath, and rain;
As first Empedocles of Acragas,
Whom that three-cornered isle of all the lands
Bore on her coasts, around which flows and flows
In mighty bend and bay the Ionic seas,
Splashing the brine from off their gray-green waves.
Here, billowing onward through the narrow straits,
Swift ocean cuts her boundaries from the shores
Of the Italic mainland. Here the waste
Charybdis; and here Aetna rumbles threats
To gather anew such furies of its flames
As with its force anew to vomit fires,
Belched from its throat, and skyward bear anew
Its lightnings' flash. And though for much she seem
The mighty and the wondrous isle to men,
Most rich in all good things, and fortified
With generous strength of heroes, she hath ne'er
Possessed within her aught of more renown,
Nor aught more holy, wonderful, and dear
Than this true man. Nay, ever so far and pure
The lofty music of his breast divine
Lifts up its voice and tells of glories found,
That scarce he seems of human stock create.

Yet he and those forementioned (known to be
So far beneath him, less than he in all),
Though, as discoverers of much goodly truth,
They gave, as 'twere from out of the heart's own shrine,
Responses holier and soundlier based
Than ever the Pythia pronounced for men
From out the triped and the Delphian laurel,
Have still in matter of first-elements
Made ruin of themselves, and, great men, great
Indeed and heavy there for them the fall:
First, because, banishing the void from things,
They yet assign them motion, and allow
Things soft and loosely textured to exist,
As air, dew, fire, earth, animals, and grains,
Without admixture of void amid their frame.
Next, because, thinking there can be no end
In cutting bodies down to less and less
Nor pause established to their breaking up,
They hold there is no minimum in things;
Albeit we see the boundary point of aught
Is that which to our senses seems its least,
Whereby thou mayst conjecture, that, because
The things thou canst not mark have boundary points,
They surely have their minimums. Then, too,
Since these philosophers ascribe to things
Soft primal germs, which we behold to be
Of birth and body mortal, thus, throughout,
The sum of things must be returned to naught,
And, born from naught, abundance thrive anew--
Thou seest how far each doctrine stands from truth.
And, next, these bodies are among themselves
In many ways poisons and foes to each,
Wherefore their congress will destroy them quite
Or drive asunder as we see in storms
Rains, winds, and lightnings all asunder fly.
Thus too, if all things are create of four,
And all again dissolved into the four,
How can the four be called the primal germs
Of things, more than all things themselves be thought,
By retroversion, primal germs of them?
For ever alternately are both begot,
With interchange of nature and aspect
From immemorial time. But if percase
Thou think'st the frame of fire and earth, the air,
The dew of water can in such wise meet
As not by mingling to resign their nature,
From them for thee no world can be create--
No thing of breath, no stock or stalk of tree:
In the wild congress of this varied heap
Each thing its proper nature will display,
And air will palpably be seen mixed up
With earth together, unquenched heat with water.
But primal germs in bringing things to birth
Must have a latent, unseen quality,
Lest some outstanding alien element
Confuse and minish in the thing create
Its proper being.

But these men begin
From heaven, and from its fires; and first they feign
That fire will turn into the winds of air,
Next, that from air the rain begotten is,
And earth created out of rain, and then
That all, reversely, are returned from earth--
The moisture first, then air thereafter heat--
And that these same ne'er cease in interchange,
To go their ways from heaven to earth, from earth
Unto the stars of the aethereal world--
Which in no wise at all the germs can do.
Since an immutable somewhat still must be,
Lest all things utterly be sped to naught;
For change in anything from out its bounds
Means instant death of that which was before.
Wherefore, since those things, mentioned heretofore,
Suffer a changed state, they must derive
From others ever unconvertible,
Lest an things utterly return to naught.
Then why not rather presuppose there be
Bodies with such a nature furnished forth
That, if perchance they have created fire,
Can still (by virtue of a few withdrawn,
Or added few, and motion and order changed)
Fashion the winds of air, and thus all things
Forevermore be interchanged with all?

"But facts in proof are manifest," thou sayest,
"That all things grow into the winds of air
And forth from earth are nourished, and unless
The season favour at propitious hour
With rains enough to set the trees a-reel
Under the soak of bulking thunderheads,
And sun, for its share, foster and give heat,
No grains, nor trees, nor breathing things can grow. "
True--and unless hard food and moisture soft
Recruited man, his frame would waste away,
And life dissolve from out his thews and bones;
For out of doubt recruited and fed are we
By certain things, as other things by others.
Because in many ways the many germs
Common to many things are mixed in things,
No wonder 'tis that therefore divers things
By divers things are nourished. And, again,
Often it matters vastly with what others,
In what positions the primordial germs
Are bound together, and what motions, too,
They give and get among themselves; for these
Same germs do put together sky, sea, lands,
Rivers, and sun, grains, trees, and breathing things,
But yet commixed they are in divers modes
With divers things, forever as they move.
Nay, thou beholdest in our verses here
Elements many, common to many worlds,
Albeit thou must confess each verse, each word
From one another differs both in sense
And ring of sound--so much the elements
Can bring about by change of order alone.
But those which are the primal germs of things
Have power to work more combinations still,
Whence divers things can be produced in turn.

Now let us also take for scrutiny
The homeomeria of Anaxagoras,
So called by Greeks, for which our pauper-speech
Yieldeth no name in the Italian tongue,
Although the thing itself is not o'erhard
For explanation. First, then, when he speaks
Of this homeomeria of things, he thinks
Bones to be sprung from littlest bones minute,
And from minute and littlest flesh all flesh,
And blood created out of drops of blood,
Conceiving gold compact of grains of gold,
And earth concreted out of bits of earth,
Fire made of fires, and water out of waters,
Feigning the like with all the rest of stuff.