Perhaps, indeed, his “Anti-Lucretius” is too diffuse3, and too little diversified4, but he is here to be examined as a philosopher, not as a poet. It appears to me that so fine a mind as his should have done more justice to the morals of Epicurus, who, though he was a very bad natural philosopher, was, nevertheless, a very worthy5 man and always taught mildness, temperance, moderation, and justice, virtues7 which his example inculcated still more forcibly.
In the “Anti-Lucretius,” this great man is thus apostrophized:
Si virtutis eras avidus, rectique bonique
Tam sitiens, quid relligio tibi sancta nocebat?
Aspera quippe nimis visa est. Asperrima certe
Gaudenti vitiis, sed non virtutis amanti.
Ergo perfugium culpa, solisque benignus
Perjuris ac f?difragis, Epicure8, parabas.
Solam hominum faecem poteras, devotaque fureis
Corpora, etc.
If virtue6, justice, goodness, were thy care,
Why didst thou tremble at Religion’s call? —
Whose laws are harsh to vicious minds alone —
Not to the spirit that delights in virtue.
No, no — the worst of men, the worst of crimes
Has thy solicitude9 — thy dearest aim
To find a refuge for the guilty soul, etc.
But Epicurus might reply to the cardinal: “If I had had the happiness of knowing, like you, the true God, of being born, like you, in a pure and holy religion, I should certainly not have rejected that revealed God, whose tenets were necessarily unknown to my mind, but whose morality was in my heart. I could not admit the existence of such gods as were announced to me by paganism. I was too rational to adore divinities, made to spring from a father and a mother, like mortals, and like them, to make war upon one another. I was too great a friend to virtue not to hate a religion which now invited to crime by the example of those gods themselves, and now sold for money the remission of the most horrible enormities. I beheld10, on one hand, infatuated men, stained with vices11, and seeking to purify themselves before impure12 gods; and on the other, knaves13 who boasted that they could justify14 the most perverse15 by initiating16 them in mysteries, by dropping bullock’s blood on their heads, or by dipping them in the waters of the Ganges. I beheld the most unjust wars undertaken with perfect sanctity, so soon as a ram’s liver was found unspotted, or a woman, with hair dishevelled and rolling eyes, uttered words of which neither she nor any one else knew the meaning. In short, I beheld all the countries of the earth stained with the blood of human victims, sacrificed by barbarous pontiffs to barbarous gods. I consider that I did well to detest17 such religions. Mine is virtue. I exhorted18 my disciples19 not to meddle20 with the affairs of this world, because they were horribly governed. A true Epicurean was mild, moderate, just, amiable21 — a man of whom no society had to complain — one who did not pay executioners to assassinate22 in public those who thought differently from himself. From hence to the holy religion in which you have been bred there is but one step. I destroyed the false gods, and, had I lived in your day, I would have recognized the true ones.”
Thus might Epicurus justify himself concerning his error. He might even entitle himself to pardon respecting the dogma of the immortality23 of the soul, by saying: “Pity me for having combated a truth which God revealed five hundred years after my birth. I thought like all the first Pagan legislators of the world; and they were all ignorant of this truth.”
I wish, then, that Cardinal Polignac had pitied while he condemned24 Epicurus; it would have been no detriment25 to fine poetry. With regard to physics it appears to me that the author has lost much time and many verses in refuting the declination of atoms and the other absurdities26 which swarm27 in the poem of Lucretius. This is employing artillery28 to destroy a cottage. Besides, why remove Lucretius’ reveries to substitute those of Descartes?
Cardinal Polignac has inserted in his poem some very fine lines on the discoveries of Newton; but in these, unfortunately for himself, he combats demonstrated truths. The philosophy of Newton is not to be discussed in verse; it is scarcely to be approached in prose. Founded altogether on geometry, the genius of poetry is not fit to assail29 it. The surface of these truths may be decorated with fine verses but to fathom30 them, calculation is requisite31, and not verse.

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1
cardinal
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n.(天主教的)红衣主教;adj.首要的,基本的 | |
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2
elegance
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n.优雅;优美,雅致;精致,巧妙 | |
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3
diffuse
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v.扩散;传播;adj.冗长的;四散的,弥漫的 | |
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4
diversified
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adj.多样化的,多种经营的v.使多样化,多样化( diversify的过去式和过去分词 );进入新的商业领域 | |
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5
worthy
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adj.(of)值得的,配得上的;有价值的 | |
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6
virtue
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n.德行,美德;贞操;优点;功效,效力 | |
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7
virtues
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美德( virtue的名词复数 ); 德行; 优点; 长处 | |
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8
epicure
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n.行家,美食家 | |
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9
solicitude
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n.焦虑 | |
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10
beheld
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v.看,注视( behold的过去式和过去分词 );瞧;看呀;(叙述中用于引出某人意外的出现)哎哟 | |
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11
vices
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缺陷( vice的名词复数 ); 恶习; 不道德行为; 台钳 | |
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12
impure
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adj.不纯净的,不洁的;不道德的,下流的 | |
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13
knaves
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n.恶棍,无赖( knave的名词复数 );(纸牌中的)杰克 | |
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14
justify
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vt.证明…正当(或有理),为…辩护 | |
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15
perverse
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adj.刚愎的;坚持错误的,行为反常的 | |
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16
initiating
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v.开始( initiate的现在分词 );传授;发起;接纳新成员 | |
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17
detest
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vt.痛恨,憎恶 | |
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18
exhorted
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v.劝告,劝说( exhort的过去式和过去分词 ) | |
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19
disciples
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n.信徒( disciple的名词复数 );门徒;耶稣的信徒;(尤指)耶稣十二门徒之一 | |
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20
meddle
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v.干预,干涉,插手 | |
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21
amiable
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adj.和蔼可亲的,友善的,亲切的 | |
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22
assassinate
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vt.暗杀,行刺,中伤 | |
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23
immortality
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n.不死,不朽 | |
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24
condemned
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adj. 被责难的, 被宣告有罪的 动词condemn的过去式和过去分词 | |
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25
detriment
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n.损害;损害物,造成损害的根源 | |
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26
absurdities
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n.极端无理性( absurdity的名词复数 );荒谬;谬论;荒谬的行为 | |
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27
swarm
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n.(昆虫)等一大群;vi.成群飞舞;蜂拥而入 | |
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28
artillery
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n.(军)火炮,大炮;炮兵(部队) | |
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29
assail
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v.猛烈攻击,抨击,痛斥 | |
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30
fathom
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v.领悟,彻底了解 | |
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31
requisite
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adj.需要的,必不可少的;n.必需品 | |
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