Empedocles Redivivus: Poetry and Analogy in Lucretius

Introduction 19
ἀλλ’ ἄγ’ ἄθρει πάσῃ παλάμῃ πῇ δῆλον ἕκαστον,
μήτε τιν’ ὄψιν ἔχων †πίστει† πλέον ἢ κατ’ ἀκουήν
ἢ ἀκοὴν ἐρίδουπον ὑπὲρ τρανώματα γλώσσης,
μήτε τι τῶν ἄλλων, ὁπόσῃ πόρος ἐστὶ νοῆσαι,
γυίων πίστιν ἔρυκε, νόει δ’ ᾗ δῆλον ἕκαστον.
“But come, observe with every power in what way each thing is clear,
without holding any seeing as more reliable compared with hearing, nor
echoing ear above piercings the tongue; and do not keep back trust at all
from the other parts of the body by which there is a channel for understanding,
but understand each thing in the way in which it is clear.”
Since the vocabulary that both poets use when they address their interlocutor
pertains to our senses, it is also revealing of their doctrines about perception
(e.g. in Empedocles: κλῦθι, B1; ἄθρει, B3.9; ἄκουε, B17.26; δέρκευ, B21.1;
in DRN possit cernere, 2.250; nonne vides, 5.556). 83 What is particularly significant
à propos Empedocles’ and Lucretius’ inner relationship is the fact that
Lucretius—via Epicurus—follows Empedocles’ belief that perception is based
on the mechanism of pores and effluences (B84). Although specific aspects of
this theory will be discussed in due course, 84 it suffices to point out here that,
when Empedocles invites Pausanias to observe “by every device” (πάσῃ παλάμῃ,
B3.1) he suggests the actual nature of our perceptual faculties; more precisely,
the literal interpretation of this subtle metaphorical expression—i.e. “with all
his palms”—ultimately equates every sense with that of touch. Similarly Lucretius
stresses the pre-eminence of touch among our other senses (e.g. tactus enim,
tactus, pro divina numina sancta, / corporis est sensus, / “For touch, so help me
the holy power of the gods, it is touch that is the bodily sense,” 2.434–435). 85
In addition, for both of them the acquisition of knowledge is a clearly material
mechanism that entails the transformation of man’s elementary structure by
integrating new words and thoughts into one’s heart (γνῶθι, διατμηθέντος ἐνὶ
σπλάγχνοισι λόγοιο. / “do you learn, after the argument has been divided within
your breast,” B4.3; πρὸς παρεὸν γὰρ μῆτις ἀέξεται ἀνθρώποισιν. / “For man’s
wisdom grows according to what is present,” B106). In a similar vein, Lucretius
describes the absorption of knowledge in physiological terms as a process of
“eating” or “spewing out” (e.g. depascimur, 3.12; respuis ex animo, 6.68). 86 At the
same time knowledge is a gradual and cumulative process; the more one learns,
the more one’s receptiveness to new things is increased. Thus, Lucretius claims
that (1.1114–1117): 87
Haec sic pernosces parva perductus opella;
namque alid ex alio clarescet, nec tibi caeca 1115