T. CARUS, a celebrated Roman poet and philosopher, who was born b. c. 95 and died b. c. 55, according to Donatus (Vit. Virg.), or 52 b. c. according to Eusebius. We have no precise information respecting his parents, his education, or the circumstances of his life; and even whether he studied at Athens under Zeno is a matter of considerable doubt. We know, however, that he must have witnessed the proscriptions of Marius and Sylla, and have lived during all the horrors of the civil war, a period full of popular commotions, and crimes of the deepest dye. An ingenious writer has attempted to draw a parallel between those horrible times and the peculiar doctrines which Lucretius advocated. It is said that, not daring to attribute the misery of his country to the justice and wisdom of the gods, he was anxious to dethrone a Providence which seemed to abandon the world to the passions of ambitious tyrants. He borrowed his philosophy from the school of Epicurus, and was evidently well acquainted with the language and manners of the Greeks. His poem entitled De Rerum Natura is divided into six books, and addressed to his friend Memmius, one of the most virtuous and enlightened men of his age. There is a tradition that it was composed during the lucid intervals of a madness caused by a love potion which had been administered to him by his wife Lucilia. The talent of Lucretius is displayed by the skilful manner in which he treats his subject, even when its nature is such that it does not admit of poetical embellishment, and by the dignity with which he unfolds his philosophical views. He indulges but seldom in declamation, and every thing is simple and without ornament. The poet has bestowed much care upon the introductory parts of each book, and LUCULLUS throughout the work there are many beautiful passages and episodes, such as the description of the plague at Athens. The most celebrated passages are the invocation to Venus, the powerful description of love, &c.; but, to form a just idea of his talents, we must read the fifth book, in which he narrates the formation of society. The materials for this work were taken principally from the writings of Epicurus. In the design he seems to imitate the unadorned and almost prosaic poetry of Empedocles. The language, rich in antique forms and expressions, is thus full of power and energy; but that he had many difficulties with which to contend, is proved by his complaints of the poverty of the Latin language, and by the introduction of many Greek words, which are seldom to be met with in other Roman authors. His philosophy is that of the atheist; he denies the existence of a Deity and of a Providence; he disbelieves the immortality of the soul, and laughs at the idea of death. From the depths of this heartless scepticism, however, he darts at times to the very heights of enthusiasm and poetry. But the character of his system experiences no change. He destroys all those gods with whom the poets loved to people the universe; he ridicules the idea of a future life, and of future rewards and punishments; he represses all hopes, and stifles all fear: yet all ages have admired this poem of Lucretius, as one of the most wonderful productions of human genius. It is said by Eusebius that Cicero revised and published this work, and yet it is remarkable that he only mentions Lucretius once, and then his praise is but equivocal (Cic. ad Q. Fratr. ii. 2). Ovid promises immortality to his verses.

Carmina sublimis tune sunt peritura Lucreti, Exitio terris cum dabat una dies.

There have been many editions of this work. The first edition known is in folio, without date, and appears to be that of Thomas Ferrand, printed at Brescia in 1473. The others are, Veron. 1486; Venetii apud Aldum, 1500; cum comment. Lambini, Paris, 1564, 1570; cum notis Creech, Oxon. 1695; ed. Wakefield, Lond. 1796; ed. Eichstedt, Lips. 1801; ed. Forbiger, Lips. 1828.