Denique tantopere inter se cum maxima mundi Pugnent membra, pio nequaquam concita bello, Nonne vides aliquam longi certaminis ollis Posse dari finem? vel cum sol et vapor omnis Omnibus epotis umoribus exsuperarint; Quod facere intendunt, neque adhuc conata patrantur.[435] (3.) It is to be observed, also, how vividly Lucretius realises and how steadfastly he keeps before his mind the ideas of the eternity and infinity of the primordial atoms and of space. These conceptions support him in his antagonism to the popular religion, and deepen the feeling with which he contemplates human life and Nature. Our world of earth, sea, and sky is only one among infinite other systems. It stands to the universe in much the same proportion as any single man to the whole earth-- Et videas caelum summai totius unum Quam sit parvula pars et quam multesima constet Nec tota pars, homo terrai quota totius unus.[436] It was the glory of Epicurus that he first passed beyond the empyrean that bounds our world-- Atque omne immensum peragravit mente animoque.[437] The immensity of the universe is incompatible with the constant agency and interference of the gods,-- Quis regere immensi summam, quis habere profundi Indu manu validas potis est moderanter habenas.[438] This negative idea is, at least, a step in advance towards a higher conception of the attributes of Deity. The infinity and complexity of the universe protest against the limited and divided powers, as the natural feelings of human nature protest against the moral qualities attributed to the gods of the Pagan mythology. The power of these conceptions is also seen in the poet's deep sense of the littleness of human life. Such pathetic expressions of the shortness and triviality of each man's mortal span, as that,-- Degitur hoc aevi quodcumquest,[439] are called forth by the ever-present thought of the Infinite and the Eternal. But this thought, if associated with a feeling of the pathos of human life does not lead Lucretius into cynicism or despair. It rather elevates him and fortifies him to suppress all personal complaint in the presence of ideas so stupendous. His imagination expands in contemplating the objects either of thought or of sight, which produce the impression of immensity,--such as the vast expanse of earth, sea and sky,--or of great duration,--such as the 'aeterni sidera mundi' or the 'validas aevi vires.' Thus, as much of the majesty of his poetry may be connected with his contemplative sense of law, much of its pervading life with his sense of the mobility of Nature, so the sublimity of many passages may be resolved into the influence of the ideas of immensity, both of time and space, on his imagination.