The first parallel to be noticed, in the comparison between the two poems, is in the personal address. Maecenas stands in the same relation to the Georgics as Memmius does to the 'De Rerum Natura.' But as Memmius in the body of the poem is often merged in the ideal philosophical student, so Virgil, after the lines of compliment at the opening of his various books, for the most part directs his instructions to some imaginary husbandman. In the tones in which Memmius and Maecenas are respectively addressed there may be an equal sincerity of feeling. But a difference in the relation in which the poets stand to those whom they address makes itself felt in the contrast between such lines as these,
Sed tua me virtus tamen et sperata voluptas Suavis amicitiae,
O decus, O famae merito pars maxima nostrae(330).
In the one case we recognise the man, born into the equal relations of an aristocratic Republic, who knows of no social superior in the world, and is attracted to him whom he honours by his dedication solely by the charm of friendship. In the other case, though the affection may not be less sincere, there is the unmistakeable note of deference to a social superior.
The difference between the position which the two poets occupied and of the times in which they lived is still more manifest in the selection of the person whom they each fix on as the object of their reverential homage. Though the poem of Lucretius is inscribed to Memmius, it is really dedicated to the glory of Epicurus. His image presides over the massive temple raised to the Power of Nature. He is the great benefactor of the world, exalted by his service to mankind, not only above all living men, but above those whom the popular religion had in early times elevated to the rank of gods--
In every book of the poem his praises are repeated in language of enthusiastic devotion. In the poem of Virgil the living Caesar occupies the place of a tutelary deity--
In medio mihi Caesar erit, templumque tenebit.
He is ranked above all living men, and above the great men of the past by whom Rome had been saved from her enemies: he is addressed as the immediate object of care to the native gods of Italy, and as destined after death to rank among the ruling powers of Heaven. Something is said in his honour in every book of the poem. The lines near the end,