Hic tamen et supra quos diximus inferiores partibus egregie multis multoque minores, quamquam multa bene ac divinitus invenientes ex adyto tamquam cordis responsa dedere sanctius et multo certa ratione magis quam Pythia quae tripodi a Phoebi lauroque profatur, principiis tamen in rerum fecere ruinas et graviter magni magno cecidere ibi casu; primum quod motus exempto rebus inani constituunt, et res mollis rarasque relinquunt' aera solem imbrem terras animalia fruges' nec tamen admiscent in eorum corpus inane; deinde quod omnino finem non esse secandis corporibus faciunt neque pausam stare fragori nec prorsum in rebus minimum consistere quicquam, cum videamus id extremum cuiusque cacumen esse quod ad sensus nostros minimum esse videtur, conicere ut possis ex hoc, quae cernere non quis extremum quod habent, minimum consistere in illis.
Nevertheless he and those whom I mentioned before, men very much below him by many degrees and far less than he, although in making many excellent and inspired discoveries they have given responses as it were from the holy place of the heart, with more sanctity and far more certainty than the Pythia who speaks forth from Apollos tripod and laurel, nevertheless I say these have come to a crash about the beginnings of things; great they were, and herein great was their fall: first because they assume motion after taking away void from things, and allow things to be soft and rarefied, air, sun, water, earth, animals, crops, yet do not mingle void in their body; secondly because they place no limit at all to the cutting-up of bodies or fixed pause to their breaking, and deny that there exists in things any least part at all, although we see that in each thing there exists that extremest point which according to our senses is seen to be least, so that you may deduce from this that in those things which you cannot perceive a least exists which they have as their extreme.
final_alignments\Lucretius_De_Rerum_Natura_Book1.json