t3 mfA ^lOSANGtlfj^^ ? ^^0JIIV3J0^ ,^;OFCAilFO% ^^i^ojm^ ^Of CAi «>j to r< '^AaaAiNnjwv' ^(^Aavaaii-^^'^ -^^Aaviiant?' fit ^lllBRARY<9/: % 4r> ^ aiH^"^ ^OFCAllFOMj^ AV^FUNIVERS/A fie — ^* > >- CO T4Q^ ^O^nvTJO"^ %a3AiNn3tf^' ^;;^lllBRARY(9/ ^^OJUVDJO"^ ^IUBRAR\(^ I/O O ^ER% ^lOSANCElfr^ ^OfCAilF0Mj!> ^OFCAIIF O i(i^ '^ so %oi\m- u^ .^H^lliNIVtRVA ^OfCAlIF0% '^Xil30NVSO]'<^ '^/^aJAINO JWV^ >t?AOTan# ^^^l•llBRARYGA ^^lllBRARYOf ^ ^\W[ l)NIVER5/A ■^Aojiivno^ '^mjiivTJO'^ ^ . \\<[ UNIVf RJ/A ^lOSANCrifj;> ScOFCAlIFO/?^ 6: s AN ESSAY OK MAN. Fro:nti spiece DnDt-n til T.StBiAard Ji./i •V CAt/ ^a^/^/t.cc^.Z^^oy ^A-a/cy tf^uzA^ ^.^/^f^^ Ccfr^^-a^^t^. ^ Sp.l.Zines JU, n2 _ ^y FtibTiihed, March i.z^S?- ^ CadelL and TiayiAf Srrartd. AN • E S S A Y ON MAM. BY 1 ALEXANDER POPE, Esq. \ A NEW EDITION. TO WHICH IS PREFIXED A CRITICAL ESSAY, By J. A I KIN, M. D. LONDON: PRINTED FOR T, CADELL, JUN. AND W. DAVIES, (successors to MR. CADELL), STRAND, 1796. OBSERVATIONS BGA'l ON POPE'S ESSAY ON MAN. \JF the poems of Pope, none perhaps is more celebrated in popular fame, none has afforded more paflages for ftoring in the memory, and applying on common occafions, than the Essay on Man. It cannot, therefore, be an uninterefling topic, to enquire what has given it fuch a fhare of the public approbation ; and how its author has contrived to render it at the fame time the favourite of the graver part, and the admiration of the more polilhed, of his readers. B OBSERVATIONS ON This work is by the writer hlmfelf reprefented as 2. Jliort fyjlcm of ethics, which he might as well have compofed in profe as in verfe, had he not preferred the latter for two reafons : — one, that principles and maxims when verfified are more ImprefTive, and ^adhere more firmly in the memory j the other, that I he was able to exprefs himfelf with more brevity in verfe than in profe. With refpeft, then, to the fubject Itfelf, It appears that he did not feleft It on account of any peculiar fitnefs he difcerned In it to become the ground-work of a poem ; but that, having chofen it for another reafon, he gave it the cloathlng of verfe, as In his opinion the mofl advantageous. And this reprefentation nearly co- incides with the received faft, that the work was fuggefled to him by his friend, Lord B o l i n c e r o ke, pope's essav on man. who fketched out the plan, and furnlflied mofh of the materials, with the intention of ufhering into the world a fyftem of his own, decorated with the poetiy of Pope. Bolingbroke had himfelf fufficient vigour of imagination and brilliancy of ftyle to have written a profe elTay which might engage the attention of perfons forid of moral and philofophical fpeculation ; but by judicioufly bor- rowing the Mufe of Pope, he has diffufed his feritiments on thefe topics through all claffes and ages of Englifii literature ; has made them familiar to our early and our mature conceptions ; and fhamped them in indelible chara6lers on the language of the countr}\ This converlion of a dry and argumentative fubjeft into a fplendid and popular one, is a miracle of the poetic art ', and an enquiry B 2 4 OBSERVATIONS ON into the means by which it has been effefted will probably go far Into the elucidation of that ejfential charaBdr of poetical compofition which diflinguifhes it from profe. On taking a fur\'ey of the Essay on Man for the purpofe of marking and arranging its moft ftriking paflages, it will probably be found that they are reducible to three principal heads, ifl, A maxim, propofition. or fentence often occurs, pre- fented in the naked fimplicity of philofophical lan- guage, but fo concentered by nervous brevity, and rounded by the harmonious ftrufture of the verfe, that it fmks into the mind with the fame kind of force that a weighty and polifhed ball penetrates folid matter. It would be eafy from ever}^ epiftle to adduce examples of this excellence. Thus, fpeak- ing of the Deity, he fays, pope's essay on man. To him no high, no low, no great, no fmall ; He fills, he bounds, connefts, and equals all : Of Man ; The glory, jeft, and riddle of the world : Born but to die, and reas'ning but to err : Of Providence ; All Nature is but Art, unknown to thee ; All Chance, Direftion, which thou canft not fee ; All Difcord, Harmony not underftood ; All partial Evil, univerfal Good. In this ftyle mofl of the purely argumentative parts are written ; and fo fuperior was Pope to all other authors, whether in verfe or profe, in this refpect, that his fincere friend and admirer, Swift, felefts this faculty as his diftinguifhing excellence : When Pope can in one couplet fix More fenfe than I can do in fix ; 6 OBSERVATIONS ON yet Swift himfelf was by no means a feeble or prolix writer. Now, as nothing comes more home to the minds of men in general, or is more univer- fally congenial to the tafle of readers, than a moral fentiment or religious truth forcibly and clearly cxprefled, it is probably to the copious admixture cf paffages of this kind that the Essay on Man is indebted for the greateft part of its popularit)'. Thefe are the claufes of flerling weight and effeft, which imprefs thofe who are little difpofed to enter into a train of argumentation, or who have little fenfibility to poetic beauties. But the mere faculty of comprelTing fenfe into a fmall compafs and putting it into harmonious meafure, admirable as it is for the moral writer, goes but a fhort way in forming the poet. For this lafl chara6ler Pope is greatly indebted, 2dly, to pope's essay on man, 7 that fplcndor of diftion, which illuminates an in- telleftual truth by aflbciating it with fome kindred fenfible objeft of the fublime or beautiful clafs. It is this which gives life and motion to language ; and fuperadds to its fimple purpofe of conveying the requifite ideas, that of gratifying the imagination with a rapid fuccelTion of ftriking figures. Scarcely any writer has furpafled Pope in this quality, which is indeed of the veiy eflence of poetry. He (ludied it with all the affiduity of a profeffor of his art ; and his critics and annotators have brought to light wonderful proofs of his attention to enrich his Ian- guage with the fpoils of all ages and countries. It is not eafy to open this work at a fingle page which will not furnifh examples of jufl and noble expref- fions of the figurative kind, ferving to impart that vivid colouring to his diftion which renders it fo 8 OBSERVATIONS ON enchanting to the lover of poetry. Two or three examples will ferve to illuflrate my meaning. Who knows but he, whofe hand the lightning forms, Who heaves old Ocean, and who zoings the ftorms, Pours fierce ambition in a Caefar's mind, Or turns young Ammon loofe to fcourge mankind. Let Earth unbalanced from her orbit ^, Planets and funs run lazolefs thro' the iky, Let ruling angels from their fpheres be hurl'd, Being on being wrecked, and world on world. For him alone Hope leads from goal to goal, And opens ftill, and opens on his foul ; Till lengthened on to Faith, and unconfin'd, It pours the blifs that fills up all the mind. pope's essay on man. Oh while along the Jiream of Time thy name Expanded flies, and gathers all its fame. Say, fhall my little bark attendant fail, Purfue the triumph, and partake the gale ? It may be prefumed unnecelTary to point out more particularly the force of thefe verba ardentia^ thefe " thoughts that breathe, and words that bum,'* to any one capable of relifhing true poetry, A third expedient employed by Pope to diverfify and enliven his fubjeft, is the introduftion of little piftures and incidents by way of illuflration, which are generally conceived with great^ ha£pinefsj_and, wrought with peculiar care. Of this kind is, the fportive lamb unconfcious of his approaching fate ; the Indian favage indulging his humble expeftations 10 OBSERVATIONS ON of future exiflence ; the enumeration by pride of the benefits of nature defigned for Man ; the pro- grefs of fuperftitlon ; and the hiftorlcal allufions to the vanity of human grandeur. Thefe form an agreeable relief to the train of precept or argument, and elTcntlally add to the poetical charafter of the work. It is in this manner that an ethical treatlfe, in its tranfmlfiion from the mind of a philofopher to that of a poet, has alTumed a new drefs, and has accom- modated itfelf to a new fet of readers ; nor, perhaps, does the hiftory of the art of poetry afford a clearer example of its powers and limits. Its powers have been, to render a fubjeft, involved in fyftem and argument, not only popular and familiar, but pro- lific of fublime and beautiful pafifages which arc pope's essay on man. 11 become interwoven into the very body of national literature, and have given a tinge to national opi- nion ; and after fuch a proof of ability, if Pope's title to the honours of a poet of the veiy firft order be difputed, it can only be by thofe who have framed an artificial claflification of poetic merits, in which they have placed at the head of the fcale thofe efforts of pure imagination which are fcarcely com- patible with the noblefl exertions of the underfland- ing. The liviits of the art, however, are almofl as flrongly marked in this performance, as its powers ; for it is to a too pertinacious attempt of arguing in verfe, and difplaying all the acutenefs of a philofb- phical difputant, that may be attributed the many profaic lines, mean expreffions, inaccuracies of con- ftruftion, and defecls in the mechanifm of verfifica- 12 OBSERVATIONS ON tion, which render this piece but an unfavourable fpecimen of that high polifh and correftnefs which are fuppofed peculiarly to charafterife the author, and which in feme of his poems he has almoft uniformly exhibited. Indeed, there are fufficient tokens that the work was undertaken as a tafk — that the writer was occafionally tired or bewildered in following his argument — and that the poet and fyflem-builder did not always happily draw toge- ther ; but thefe remarks lead to the confideration of another topic, the proper fubjeft or matter of this Eflay. Concerning the fyjitm of ethics contained in the Essay on Man, much has been written; and in particular, the learned Prelate who undertook the office of Editor to Pope's mifcellaneous works has POPE S ESSAY ON MAN. I3 beftowed much pains upon it in the elaborate notes and commentary accompanying the text. But eru- dition and acutenefs are not the only requifltes of a good commentator. That conformity of fentiment which enables him fully to enter into the intention of his author, and that fairnefs of difpodtion which places him above every wifh of difguifing or mif- reprefenting it, are qualifications not lefs efTential. In thefe points it is no breach of candour to affirm (fince the public voice has awarded the fentence) that Dr. War burton has in various of his critical labours fhewn himfelf extremely defective ; and perhaps in none more than in thofe he has expended upon this performance ; his manifefl purpofes in which have been, to give it a fyftem.atic perfeftion that it does not poflefs, to conceal as much as pofli- 14 OBSERVATIONS ON ble the fufpi clous fource whence the author derived his leading ideas, and to reduce the whole to the flandard of moral orthodoxy. So much is the fenfe of the poet drained and warped b y thefe pro- cefTes of his commentator, that it is fcarcely pofhble in many places to enter into his real meaning, without laying afide the commentary, and letting the text fpeak for itfelf. Somewhat, however, of an analytical view of the fubjeft and reafoning, connefted by fuch a chain of method as is clearly deducible from the work itfelf, cannot but be ufeful by way of prepar- ing the reader, who perhaps may be little conver- fant with argumentative topics, for comprehending it as a whole. And as it is not intended that this edition fhould be accompanied with the ufual illuf- pope's essay on man. 15 trative appendages, I fhall endeavour to fupply their place by a prefatoiy fketch of the contents, drawn up with as much brevity as is confident with the purpofe in view. The Essay on Man is divided into four epiftles. Of thefe, the firfl peculiarly treats of Man with refpeft to the place he holds in the ) univerfe ; and the principal t opic is the refuiation|^ \ ^ ^ of alLobJ€^lkins_againft thewifdo m.and benevo lence ■ i^ of that providence whichj3l^edJiiiii--h^;ej- derived 1 H ^ . ..^ y\^ from the-weaknels -and imperfeffioh'of' his nature, ^r i / 1 •• After^^'-drgnified ejiordium, in which the poet ,4-'/^ invites his friend to accompany him in a furvey of i^^ the whole '• fcene of Man," with the final intention" ' of juftifying the ways of God towards him, (which is to be regarded as the general fubje£l of the entire l6 OBSERVATIONS ON Effay) — he proceeds to fome remarks on the impoi- fibility of comprehending, with the limited facul- ties of the human mind, the plan of Deity in framing the fyftem of the univerfe ; and he fets in ftrong contrail the omnifcience of the Creator againft the ignorance of the creature. Yet, in laying it down as a principle, that " we can reafon only " from what we know," he feems to invalidate fome of his own conjeftural arguments concem- ' ing that, nrder. nf---4he Tiriiverfe''"wHicFr~TS~-'to ac- couiiL_for_ap£ar ent pa rtial defefts. The leading idea running through this book, is that of a Jcale of beings, rifing in due gradation one above an- other, all bearing a relation to the great whole, and eaich endowed with the faculties proper for its ftation. In fuch a fcale, there mufl be fuch pope's essay on man. ^7 a being as Man ; and there is, therefore, no more reafon to wonder that he is not elevated higher, than that he is raifed fo high. That he is befl fitted for the place he occupies, is attempted to be fhewn by- various ftriking obfervations ; and much lively cor- reftion is bellowed upon that pride which inclines us to believe the whole creation made for our ufe alone, and leads us rather to form vain wifhes for unattainable perfeftions, than to accommodate our- felves to our prefent lot. After a ver}'' noble de- fcription of the divine attributes, and an exhorta- tion to pious trufl in an over-ruling Providence, the book concludes with aflerting as a clear deduftion . '/ from the whole, the giga t axiom that wJ^aUveiLisy- j is right. That this concmfion is ftdftly warranted ^t by the premifes, and that the mode of proof is the 15 OBSERVATIONS ON befl that could be devifed in point of cogency and arrangement, will probably be called in queftion by logical reafoners ; but the wonderful energy of fome of the pafTages, and the poetical fplendor of others, are fo calculated for effeft on the mind of the reader, that he muft be cold indeed who does not rife from the perufal imprefTed and animated. Perhaps, if a perfon were called upon to exhibit an example of the utmofl power of the Englifh lan- guage in fulnCiSj {lrength^_aiid-dignity of expref- fion, he could jaot-xhoole-fflore happily-fehtin thofe lines near the-e4f»fe-QL. this ep iftle in— which the Deity is reprefented as the Joul of the univerfe. The fecond epifde begins with pointing out " the *' proper ftudy of mankind," namely, themfelves ; vet it cannot be faid that the bold contraft drawn pope's essay on man. 19' between the powers of the human mind, on the one part, and its wcaknefs, on the other, is highly encouraging. If Newton, with the wonderful reach of his intelleftual faculties, were unable to " defcribe or fix one movement of his mind," what other man may hope for fuccefs in an inveftigatlon of his own nature ? Notwithflanding, however, thefe farcafms againft human wifdom, apparently drawn from the fchool of Charron, the poet proceeds ferioufly to the fubjeft of his epiflle ; and having dated the tzvo principles which rule over Man, f elf -love and reafon^ he goes on to fliew the character and office of each, and their oppofition or concur- rence in influencing human conduft. Self-love he calls the moving principle which excites to aclion, on which account it is made the ftrongeft ; reafon is c 2 20 OBSERVATIONS ON the comparing and re/training principle : the obje6ls of the former are Tome immediate good ; of the lat- ter, fome remote or confecjuential good. Both have the fame general ends of attaining pleafure and avoid- ing pain. But furcly this reprefentation is inaccu- rate ; for felf-love and reafon ftand in no fort of \ oppofition to each other ; and the fecond is rather an inflrument employed by the firft, the better to eiTe6luate its ends, than a diflinft principle of aftion. Reafon is more properly oppofed to the paeons ; which Pope juflly terms woc^ej of felf-love, all hav- ing for their objeft fome real or fuppofed good. Thefe, he fays, duly tempered and blended, give '•' all the flrength and colour of our life." Adopt- ing, however, the theory which he has more parti- cularly opened in one of his moral epiftles, he pope's essay on man, 21 afTerts the exiftence of a majler pajfion, which fwal- \ lows up the reft, and may be regarded as the innate difeafe of the mind, from every faculty of which it \ derives frefh nourifhment. Yet inftead of attempt- ing to eradicate this leading propenfity, he advifes to follow " nature's road," and content ourfelves with keeping it in proper bounds ; for our pafTions, and even vices, by means of due culture, are con- vertible into our fureft virtues. The poet h^re admits that notion of the ancient moralifts, which fuppofes the limits of virtue and vice to be blended in fuch a manner, as to render it impofTible to fay where one ends and the other begins ; or rather which makes every vice only the extreme of fome virtue. Thus, that ruling paffion which is in fome \^ inftances our leading vice, is in others our leading 2 2 OBSERVATIONS ON virtue ; and every Man is both virtuous and vicious in degree. He concludes with fhewing how, in the fcheme of Providence, the different padions, propenfities, follies and defefts of Men, are all made to confpire to the general good — how the ties of mutual aid and interefl; are by their means drawn more clofely — and how at length thev reconcile Man to the lofs of a being fo full of imperfe6lion. Finally, he enumerates the various kinds of hap- pinefs arifmg from the variety of Men's tempers and purfuits, and from the changes of obje6l that accompany the different ftages of life in each indi- vidual ; and his inference from the whole matter is that " though Man is a fool, God is wife." This book is not remarkable for its poetical beauties. Its language is moffly that of argument and fimple il- pope's essay on man. 23 luftratlon, and the fubjeft is purliicd with fcarcely any digreflion. Some of the concluding lines, how- ever, are eminently beautiful ; yet it is not eafy to fay what moral effeft the author meant to produce by them. If Man's folly is equally confpicuous in all he does ; if his weaknelTes are made the inflru- ments of his happinels ; if " in folly's cup ftill laughs the bubble joy," and " not a vanity was given in vain," it would feem very fruitlefs to at- tempt by artificial wifdom to correal the defigned and inherent defefts of our nature. The third epiftle begins by afTuming, as the refult of what has preceded, " that the Deity a6ls to one end, though by various laws-," in other words his aim is the produftion of general good, but by dif- ferent, and fometimes apparently oppofite means ; 24 OBSERVATIONS ON of which, inftances have been given in the various paflions and propenfities of Mankind. The author next, in a fuperior flrain of poetry, refumes a former topic, and fiiews how all the parts of nature, by an univerfal chain of connexion, contribute to the ad- vantage of each other, and of the whole. He again, likewife, by various flriking examples, aims at mor- tifying that pride of Man which induces him to re- gard the whole creation as made for his fake alone ; and he exhibits the benefits which even the animals fubjefted to human dominion are made to derive from it. Thefe refleftions lead him to mark the limits between reafon and inftinft ; and in various beau- tiful inftances he exemplifies the operation of the latter principle, always exaftly adapted to its pur- pofe, and to nothing further. In Man, as in other POPE S ESSAY ON MAN, .25 animals, felf-love, modified by inftinft, is the origin of the conjugal and the parental connexion ; but in the human creature, reafon takes up, improves, and prolongs the union thus formed, and carries it on to be the foundation of all the charities of life. Hence the poet takes occafion to fall into a defcrip- tion of the earliefl ages of Man, when he was yet in the jiatt of nature^ which he paints in all the pleafuig colours ufually appropriated to the golden age, and efpecially charafterifes by that kind of fel- lowfhip with the beafts which made them '• joint tenants of the fhade," and forbad the flaughtering of animals for food or facrifice. The next flagc was that in which art gradually arofe, the firfl efforts of which are attributed to imitation of the inflinftive manners and a6lions of brutes. Thefe ideas of the 26 OBSERVATIONS ON author will probably appear rather poetical than philofophical, and confirmed neither by hiftory nor analogy. He fpeculates with more probability when he proceeds to the rife of focieties and governments; when he defcribes the progrefs from patriarchs to kings, and difplays the origin of a pure and fimple theifm, deduced either from reafon or tradition, and which reprei'ented the Deity as an objetl of love, not of fear. This happy fbte of things was at length fubverted by force, which introduced the law of tyrants, and fupported itfelf by a league formed with that fuperfhition which now began to take place of primitive religion. The origin and efFefts of this debafmg principle are defcribed by Pope with all the poetic fire of Lucretius, di- refted and concentrated by his own nervous fenfe. pope's essay on man, 27 He then (hews, how the fame felf-love which nou- rifhes the inordinate luft of power in an individual, operates on the general body, to check and control it. Thus are formed thofe generous fpirits who employ themfelves in endeavours to inftcuft and enlighten Mankind ; and in this manner the jarring interefts of individuals unite to produce the har- mony of the whole. The conclufion is, that in the comprehenfive fcheme of Providence, felf-love and the focial principle are the fame. This book is highly poetical. Dwelling more upon illuflration than reafoning, it has drawn from a variety of fources piftures of beauty and fublimity, coloured with all the fplendor of language proper to the au- thor. Its fentiments, too, are elevated and generous; and though the accuracy of fome may be difputed, 28 OBSERVATIONS ON the efFeft of the whole is in unifon with the beft feelings of the heart. The fourth epiftle opens with an eloquent addrefs /to happinefe, the fearch after which is its interefting fubjeft. The poet, after finding that happinefs is i fixed to no one fpot or condition of life, foon comes to the conclunon that it belongs equally to all. He finds, too, that a Man cannot be made happy with- out the participation of others ; and therefore, " happinefs fubfifts not in the good of one, but of all." Order, " Heaven's firft law," has made dif- ferences of rank and endowments among Mankind necelTary ; but it does not thence follow that there mufh be the fame inequality in point of happinefs. The efiential goods of life are all included in " health, peace, and competence," of which the two former pope's essay on man. 29 confifl: with virtue alone. The gifts of fortune be- long equally to the good and bad, but the former I are beft qualified to enjoy them. Thefe portions lead the author to a very feeling eulogy on virtue, / the influence of which in beftowing bli fs is fuch, that there was no neceffity of exempting the good / Man from the common ills of life, or of elevatins: him to a fuperiority of condition. This ftrain of reafoning is fucceeded by a fplendid amplification of the philofophical doftrine, that honour and fhame arife from no particular ftation, but that all true glory proceeds from well filling the allotted part, whatever it may be. The poet purfues difference of fortune through all the circumftances of title, birth, rank, fame, and parts ; and proves, by a va- riety of illuflrious examples, how infufficicnt with- 30 OBSERVATIONS ON out virtue are advantages in all thefe refpefts to fe- cure felicity. Concluding thefe illuflrations with the fundamental truth, that " virtue alone is happi- nefs below," he recurs to his former doftrine of the '\ t converfion of felf-love to focial ; and he deduces the principle of univerfal benevolence from the pro- grefs to be traced in the mind of the virtuous Man through the feveral ftages and degrees of partial afFe£tion, With this, he unites the hope of reno- vated happinefs in a future ftate ; and thus com- pletes the fcale of Man's fupreme felicity, as con- nefted with the greateft elevation of virtue. A mod finifhed and beautiful apoftrophe to his '• guide, philofopher, and friend." with a brief fummary of the topics of the feveral epiflles, terminate the poem. pope's essay on man. 31 From the preceding analyfis of the Essay on Man, the reader will probably find himfelf at a lofs to deduce that exquiiite chain of argumen- tation, that lucid method, which are with fo much evident labour attempted to be traced out by the Right Reverend Commentator. He will rather difcem a writer, made a fyftem-builder by acci- dent, but a poet by nature, taking up a grand and copious topic, well adapted in parts for the dis- play of his genius, but as a whole belonging to a ver)-- different clafs of compofers. He will fee him exhibiting a great variety of powers according to the exigencies of his fubjeft ; fometimes clofe, concife, nervous, and fententious ; fometimes copious, ex- panfive and brilliant ; — now enchanting by elegance and beauty, now commanding by dignity and fub- limity. The work itfelf he will probably efleem as ga OBSERVATIONS, &C, one of the noblefl produftlons, not only of its au- thor, but of Englifh poetry ; and amidfl all its de- feats., he will rejoice that the writer was induced to exercife his talents in a walk fo new, and in many refpefts fo well fuitcd to them. In fine, if he does not choofeto derive his ethical fyjlem from the Essay ON Man, he will again and again have recourfe to it as a ftorehoufe of great and generous fentiments ; and he will never rife from its perufal without feel- ing his mind animated with fhe love of virtue, and improved in benevolence towards his fellow crea- tures, and piety towards his Creator, THE DESIGN. JriAVING propofed to write fome pieces on human life and manners, fuch as (to ufe my Lord Bacon's expreffion) come home to men's bufinefs and bofomsj I thought it more fatisfaftory to begin with confidering Man in the abflraft, his nature and his ftate : fince, to prove any moral duty, to en- force any moral precept, or to examine the perfec- tion or imperfeftion of any creature whatfoever, it is neceflary firfh to know what condition and rela- tion it is placed in, and what is the proper end and purpofe of its being. 34 THE DESIGN. The fcience of Human Nature is, like all other fciences, reduced to a few clear points: there are not many certain truths in this world. It is there- fore in the anatomy of the mind as in that of the body : more good will accrue to mankind by attend- ing to the large, open, and perceptible parts, than by fludying too much fuch finer nerves and veflels, the conformations and ufes of which will for ever efcape cur obfervation. The difputes are all upon thefe laft ; and I will venture to fay, they have lefs fharpened the wits than the hearts of men againft each other, and have diminifhed the praftice more than advanced the theory of morality. If I could flatter myfelf that this Effay has any merit, it is in fleering betwixt the extremes of doftrines feemingly oppofite; in pafTing over terms utterly unintelligible; THL DESIGN. and in forming a temperate, yet not inconfiflent ; and a fhort, yet not imperfeft fyflem of Ethics. / This I might have done in proie ; but I chofc verfe, and even rhyme, for two reafons : the one will appear obvious ; that principles, maxims, or precepts fo written, both ftrike the reader more ftrongly at firft, and are more eafily retained by him afterwards. The other may feem odd, but it is true; I found I could exprefs them more fhortly this way than in profe itfelf, and nothing is truer than that much of the force, as well as grace, of arguments or inflruftions depends on their concife- nefs. I was unable to treat this part of my fubjeft more in detail, without becoming dry and tedious ; or more poetically, without facrificing perfpicuity to ornament, without wandering from the precifion, D 2 36 THE DESIGN. or breaking the chain of reafoning. If any man can unite all thefe, without diminution of any of them, I freely confefs he will compafs a thing above my capacity. What is now publifhed, is only to be confidcred as a general map of Man, marking out no more than the greater parts, their extent, their limits, and their connexion, but leaving the particular to be more fully delineated in the charts which are to fol- low. Confequently thefe epiftles in their progrefs (if I make any progrefs) will be lefs dry and more fufceptible of poetical ornament. I am here only opening the fountains, and clearing the pafTage : to deduce the rivers, to follow them in their courfe, and to obferve their effefts, would be a tafk more agreeable. E P I S T L E I. OF THE NATURE AND STATE OF MAN, WITH RESPECT TO THE UNIVERSE. CONTENTS. OF Man in the abftraf^ — ^That we can judge only with regard to our own fyflem, being ignorant of the relations of fyftems and things. That Man is not to be deemed imperfedl, but a being fuited to his place and rank, in the creation, agreeable to the general order of things, and conformable to ends and relations to him unknown. That it is partly upon his igno- rance of future events, and partly upon the hope of a future Hate, that all his happinefs in the prefent depends. The pride of aiming at more knowledge, and pretending to more perfection, the caufe of Man's error and mifery. The im- piety of putting himfelf in the place of God, and judging of the iitnefs or unfitnefs, perfection or imperfection, jultice or injufbice of his difpenfations. The abfurdity of conceiting himfelf the final caufe of the creation, or expecting that per- fection in the moral world which is not in the natural. The unreafonablenefs of his complaints againft Providence, while, on the one hand, he demands the perfections of the angels j and on the other, the bodily qualifications of the biutes; though to poflefs any of the fenfitive faculties in a higher degree, would render him miferable. That throughout the whole vifible world, an univerfal order and gradation in the fenfual and mental faculties is obfei^ed, which caufes a fub- ordination of creature to creature, and of all creatures to Man. The gradation of fenfe, inftinCt, thought, refleaion, rea- fon ; that reafon alone countervails all the other faculties. How much farther this order and fubordination of living creatures may extend, above and below us ; were any part of which broken, not that part only, but the whole connected creation muft be deftroyed. The extravagance, madnefs, and pride of fuch a defire. The confequence of all, the ab- folute fubmiffion due to Providence, both as to our prefent and future ftate. AN ESSAY ON MAN. EPISTLE I. XJLWAKE, my St. John ! leave all meaner things To low ambition, and the pride of kings. Let us (fince life can little more fupply Than jufl to look about us and to die) Expatiate free o'er all this fcene of Man ; 5 A mighty maze ! but not without a plan ; A wild, where weeds and flow'rs promifcuous fhoot ; Or garden, tempting with forbidden fruit. 40 ESSAY ON MAN, Together let us beat this ample field, Try what the open, \vhat the covert yield ; lo The latent tra£b, the giddy heights, explore Of all who blindly creep, or fightlefs foar ; Eye Nature's walks, fhoot folly as it flies, And catch the manners living as they rife ; Laugh where we mufl, be candid where we can ; But vindicate the ways of God to Man. 16 I. Say firfl, of God above or Man below, What can we reafon, but from what we know ? Of Man, what fee we but his ftation here. From which to reafon, or to which refer ? 20 Thro' worlds unnumber'd tho' the God be known, 'Tis ours to trace him only in our own. He, who thro' vafl immenfity can pierce. See worlds on worlds compofe one univerfc, ESSAY ON MAN. 4I Obferve how fyftem into fyftem runs, 25 What other planets circle other funs, What vary'd being peoples ev'ry ftar, May tell why Heav'n has made us as we arc. But of this frame, the bearings, and the ties, The ftrong connexions, nice dependencies, 30 Gradations jufh, has thy pervading foul Look'd thro' ? or can a part contain the whole ? Is the great chain, that draws all to agree, And drawn fupports, upheld by God, or thee ? II. Prefumptuous Man ! the reafon wouldft thou find, Why form'd fo weak, fo little, and fo blind ? 36 Firft, if thou canfl, the harder reafon guefs. Why form'd no weakei-, blinder, and no lefs. Afk of thy mother Earth, why oaks are made Taller or flronger than the weeds they fhade ? 40 42 ESSAY ON MAN. Or alk of yonder argent fields above, Why Jove's fatellites are lefs than Jove ? Of fyflems pofTible, if 'tis confeft That Wifdom infinite mufk form the beft, "Where all muft full or not coherent be, 45 And all that rifes, rife in due degree ; Then, in the fcale of reasoning life, 'tis plain, There mufl be, fomewhere, fuch a rank as Man : And all the queftion (wrangle e'er fo long) Is only this, if God has plac'd him wrong ? 50 Refpefting Man, whatever wrong we call, May, mufl be right, as relative to all. In human works, tho' labour'd on with pain. A thoufand movements fcarce one purpofe gain ; In God's, one fingle can its end produce ; 55 Yet ferves to fecond too Ibme other ufe. ESSAY ON MAN. 43 So Man, who here feems principal alone, Perhaps afts fecond to fome fphere unknown, Touches fome wheel, or verges to fome goal ; 'Tis but a part we fee, and not a whole. 60 When the proud fleed fhall know why Man reftrains His fiery courfe, or drives him o'er the plains ; When the dull ox, why now he breaks the clod, Is now a viftim, and now Egypt's god : Then fhall Man's pride and dulnefs comprehend His aftion's, paflion's, being's ufe and end ; 66 Why doing, fufF'ring, check'd, impell'd ; and why This hour a flave, the next a deity. Then fay not Man's imperfeft, Heav'n in fault ; Say rather, Man's as perfect as he ought : 70 His knowledge raeafur'd to his ftate and place, His time a moment, and a point his fpace. 44 ESSAY ON MAN. If to be perfeft in a certain fphere, What matter, foon or late, or here or there ? The bleft to-day is as completely fo, 75 As who began a thoufand years ago. III. Heav'n from all creatures hides the book of fate, All but the page prefcrib'd, their prefent ftate : From brutes what men, from men what fpirits know : Or who could fuficr being here below ? 80 The lamb thy riot dooms to bleed to-day, Had he thy reafon would he fkip and play ? Pleas'd to the lafl he crops the flow'ry food, And licks the hand juft rais'd to fhed his blood. Oh blindnefs to the future! kindly giv'n, 85 That each may fill the circle mark'd by Heav'n : Who fees with equal eye, as God of all, A hero perifh, or a fparrow fall. ESSAY ON MAN. ^5 Atoms or fyflems into ruin hurl'd, And now a bubble burft, and now a world. 90 Hope humbly then ; with trembling pinions foar ; Wait the great teacher Death ; and God adore. What future blifs, he gives not thee to know, But gives that hope to be thy blefling now. Hope fprings eternal in the human breaft ; 95 Man never Is, but always To be bleft : The foul, uneafy and confin'd from home, Refts and expatiates in a life to come. Lo, the poor Indian ! whofe untutor'd mind Sees God in clouds, or hears him in the wind ; His foul, proud fcience never taught to flray 101 Far as the folar walk or milky way ; Yet fimple Nature to his hope has giv'n Behind the cloud-topt hill, an humbler heav'n ; 46 ESSAY ON MAN, Some fafer world in depth of woods embrac'd, Some happier ifland in the wat'iy wafte, 106 Where flaves once more their native land behold, No fiends torment, no Chriflians third for gold. To Be, contents his natural defire, He afks no angel's wing, no feraph's fire : 110 But thinks, admitted to that equal (ky, His faithful dog fliall bear him company. IV. Go, wifer thou ! and, in thy fcale of fenfe, Weigh thy opinion againft Providence ; Call imperfection what thou fancy'fl fuch, 1 1 5 Say, Here he gives too little, there too much ; Deftroy all creatures for thy fport or guft, Yet cry, If Man's unhappy, God's unjuft ; If Man alone ingrofs not Heav'n's high care. Alone made perfe£l here, immortal there : 1 20 ZSSAY ON MAN, 47 Snatch from his hand the balance and the rod, Re-judge his juftice, be the god of God. In pride, in reas'ning pride, our error lies ; All quit their fphere and rufh into the fkies. Pride ftill is aiming at the bleft abodes, 125 Men would be angels, angels would be gods. Afpiring to be gods, if angels fell, Afpiring to be angels, men rebel : And who but wifhes to invert the laws Of Order, fins againft th' Eternal Caufe. 130 V. Afk for what end the heav'nly bodies fhine, Earth for whofe ufe ? Pride anfwers, " 'Tis for mine. *' For me kind Nature wakes her genial pow'r, " Suckles each herb, and fpreads out ev'ry flow'r ; " Annual for me, the grape, the rofe renew 135 " The juice neftareous, and the balmy dew ; ^8 ESSAY OX MAN. *' For me, the mine a thoufand treafures brings ; " For me, health gufhes from a thoufand fprings ; *' Seas roll to waft me, funs to light me rife ; *' My footftool earth, my canopy the fkles." 140 But errs not Nature from this gracious end, From burning funs when livid deaths defcend, When earthquakes fwallow, or when tempefts fweep Towns to one grave, whole nations to the deep ? '• No ('tis reply'd), the firfl Almighty Caufe 145 *' Afts not by partial, but bv gen'ral laws ; " Th' exceptions few; fome change fince all began. " And what created perfe6l ?"' — Why then Man ? If the great end be human happinefs, Then Nature deviates ; and can Man do lefs ! 1 50 As much that end a conftant courfe requires Of fhow'rs and funfhine, as of Man's defires : ESSAY ON MAN. 49 As much eternal fprings and cloudlefs fkies, As men for ever temp 'rate, calm, and wife. If plagues or earthquakes break not Heav'n's defign, Why then a Borgia, or a Catiline ? 156 Who knows but He, whofe hand the lightning forms, Who heaves old Ocean, and who wings the ftorms ; Pours fierce ambition in a Caefar's mind, 159 Or turns young Ammon loofe to fcourge mankind ? From pride, from pride, our very reas'ning fprings ; Account for moral, as for nat'ral things : Why charge we Heav'n in thofe, in thefe acquit ? In both, tp reafon right is to fubmit. Better for us, perhaps, it might appear, i6q Were there all harmony, all virtue here ; That never air or ocean felt the wind ; That never paflion difcompos'd the mind. ^O ESSAY ON" MAN. But ALL fubfifts by elemental ftrife ; And paflions are the elements of life. 1 70 The gen'ral Order, fince the whole began, Is kept in Nature, and is kept in Man. VI. What would this Man? now upward will he foar, And little lefs than angel, would be more ! 174 Now looking downwards, jufl: as griev'd appears To want the ftrength of bulls, the fur of beai's. Made for his ufe, all creatures if he call. Say what their ufe, had he the pow'rs of all : Nature to thefe without profufion kind, The proper organs, proper powers aflign'd ; 180 Each feeming want compenfated of courfe, Here with degrees of fwiftnefs, there of force : £SSAY ON MAN, 51 All in exaft proportion to the flate ; Nothing to add, and nothing to abate. Each beaft, each infeft, happy in its own : 185 Is Heav'n unkind to Man, and Man alone ? Shall he alone, whom rational we call, Be pleased with nothing if not blefs'd with all ? The blifs of Man (could pride that blefTing find) Is not to a£l: or think beyond mankind; 190 No pow'rs of body or of foul to fhare, But what his nature and his flate can bear. Why has not Man a microfcopic eye ? For this plain reafon, Man is not a fly. Say what the ufe were finer optics giv'n, 195 T' infpeft a mite, not comprehend the heav'n ? Or touch, if tremblingly alive all o'er, To fmart and agonize at ev'ry pore ? E 2 52 ESSAY ON MAN. Or quick effluvia darting thro' the brain, Die of a rofe in aromatic pain ? 200 If Nature thunder'd in his op'ning ears, And ftunn'd him with the mufic of the fpheres, How would he wifh that Heav'n had left him flill The whifp'ring zephyr, and the purling rill ? Who finds not Providence all good and wife, 205 Alike in what it gives, and what denies ? VII. Far as creation's ample range extends, The fcale of fenfual, mental pow'rs afcends : Mark how it mounts to Man's imperial race, From the green myriads in the peopled grafs : 210 What modes of fight betwixt each wide extreme, The mole's dim curtain, and the lynx's beam : Of fmell, the headlong lionefs between, And hound fagacious on the tainted green : ESSAY ON MAN. 53 Of hearing, from the life that fills the flood, 215 To that which warbles thro' the vernal wood ! The fpider's touch, how exquifitely fine ! Feels at each thread, and lives along the line : In the nice bee, what fenfe fo fubtly true From pois'nous herbs extra6ls the healing dew ? How inllin^6: varies in the grov'ling fwine, 221 Compar'd, half reas'ning elephant, with thine ! 'Twixt that and reafon, what a nice barrier ! For ever fep'rate, yet for ever near ! Remembrance and refleftion how ally'd ; 225 What thin partitions fenfe from thought divide ? And middle natures, how they long to join, Yet never pafs th' infuperable line ! Without this juft gradation could there be Subjeded, thefe to thofe, or all to thee ? 230 54 ESSAY ON MAN". The pow'rs of all fubdu'd by thee alone, Is not thy reafon all thefe povv'rs in one ? VIII. See, thro' this air, this ocean, and this earth, All matter quick, and burfting into birth. Above, how high, progrefTive life may go ! 235 Around, how wide ! how deep extend below ! Vaft chain of being ! which from God began, Natures ethereal, human, angel, Man, Beafl, bird, fifli, infeft, what no eye can fee, No glafs can reach ; from Infinite to thee, 240 From thee to nothing. — On fuperior pow'rs Were we to prefs, inferior might on ours : Or in the full creation leave a void. Where, one ftep broken, the great fcale's deflroy'd : From Nature's chain whatever link you flrike, 245 Tenth, or ten thoufandth, breaks the chain alike. ESSAY ON MAN, 55 And, if each fyflem in gradation roll Alike eflenlial to th' amazing whole, The leafl confufion but in one, not all That fyflem only, but the whole rnufl fall. 250 Let earth unbalanc'd from her orbit fly, Planets and funs run lawlefs thro* the flcy ; Let ruling angels from their fpheres be hurl'd, Being on being wreck'd, and world on world ; Hcav'n's whole foundations to their centre nod, And Nature trembles to the throne of God. 256 All ^is dread Order break — for whom ? for thee ? Vile worm !-^ph_madnefs ! pride ! impiety ! IX. What if the foot, ordain'd the duft to tread, Or hand, to toil, afpir'd to be the head ? 260 What if the head, the eye, or ear repin'd To fcrvc mere engines to the ruling mind ; ^6 ESSAY ON MAN. Juft as abfurd for any part to claim To be another, in this gen'ral frame : Jufl as abfurd, to mourn the tafks or pains 265 The great direfting Mind of all ordains. All are but parts of one ftupendous whole, Whofe body Nature is, and God the foul ; That, chang'd thro' all, and yet in all the fame ; Great in the earth, as in th' ethereal frame ; 270 Warms in the fun. refrefhes in the breeze, Glows in the (lars, and bloffoms in the trees, liives thro' all life> extends thro' all extent, Spreads undivided, operates unfpent ; Breathes in our foul, informs our mortal part, 275 As full, as perfeft, in a hair as heart ; As full, as perfeft, in vile Man that mourns. As the rapt feraph that adores and burns : ESSAY ON MAN, 5^ To him no high, no low, no great, no fmall ; He fills, he bounds, connefts, and equals all. 280 X. Ceafe then, nor Order imperfeftion name : Our proper blifs depends on what we blame. Know thy own point : this kind, this due degree Of blindnefs, weaknefs, Heav'n bcfliows on thee. Submit. — In this, or any other fphere, 285 Secure to be as blefl: as thou canft bear : Safe in the hand of one difpofing Pow'r, Or in the natal, or the mortal hour. All Nature is but art unknown to thee, All chance, direftion which thou canft not fee ; All difcord, harmony not underflood; 291 All partial evil, univerfal good : And, fpite of pride, in erring reafon's fpite, One truth is clear. Whatever is, is right. END OF EPISTLE I. >s EPISTLE II. 01- THE NATURE AND STATE OF MAN, WITH RESPECT TO HIMSELF, AS AN INDIVIDUAL. CONTENTS. THE bufincfs of Man not to pry into God, but to ftudy him- fclf. His middle nature ; his powers and frailties. The limits of his capacity. The two principles of man, felf-lovc and reafon, both neceffary. Self-love the ftrongcr, and why. Their end the fame. The paflions, and their ufe. The predominant paflion, and its force. Its neceflity, in direft- ing men to different purpofes. Its providential ufe, in fixing our principle, and afcertaining our virtue. Virtue and vice joined in our mixed nature ; the limits near, yet the things feparate and evident : what is the office of reafon. How odious vice in itfelf, and how we deceive ourfelves into it. That, however, the ends of Providence and general good are anfwered in our paflions and imperfections. How ufefuUy thefe are diftributed to all orders of men. How ufeful they are to fociety, and to individuals, in cveiy itate, and every llage of life. AN ESSAY ON MAN. EPISTLE II. I. j\.NOW then thyfelf, prefume not God to fcan, The proper fludy of mankind is Man, Plac'd on this ifthmus of a middle flate, A being darkly wife, and rudely great : With too much knowledge for the Sceptic fide, 5 With too much weaknefs for the Stoic's pride, He hangs between ; in doubt to aft, or reft ; In doubt to deem himfelf a God or beail ; 62 ZSSAY ON MAN* In doubt his mind or body to prefer ; Bom but to die, and reas'ning but to err ; lO Alike in ignorance his reafon fuch. Whether he thinks too little, or too much ; Chaos of thought and pafTion, all confus'd ; Still by himfelf abus'd, or difabus'd ; Created half to rife, and half to fall ; 15 Great lord of all things, yet a prey to all ; Sole judge of truth, in endlefs error hurl'd : The glory, jeft, and riddle of the world ! Co, wond'rous creature! mount where fcience guides. Go, meafure earth, weigh air, and flate the tides ; 2C Inflruft the planets in what orbs to run, Correft old Time, and regulate the fun ; Go, foar with Plato, to th' empyreal fphere, To the firfl good, firfl: perfeft, and firfl fair ; J'rHf^ 6.1. MM-Cmm^. t/t. (i-fi. rtnrn fyTSltU/utrJ Ji^. -Published March i.iZ97- ^ ihJrS and Daiuv Strand . ESSAY ON MAN, 63 Or tread the mazy round his foUow'rs trod ; 25 And quitting fcnfe call imitating God ; As eaftern pricfls in giddy circles run. And turn their heads to imitate the fun. Go, teach Eternal Wifdom how to rule Then drop into thyfclf, and be a fool ! 30 Superior beings, when of late they faw A mortal Man unfold all Nature's law, Admir'd fuch wifdom in an earthly fliape, And fhew'd a Newton as we fliew an ape. Could he, whofe rules the rapid comet bind, Defcribe or fix one movement of his mind ? 36 Who faw its fires here rife, and there defcend, Explain his own beginning, or his end ? Alas, what wonder ! Man's fuperior part Unchecked may rife, and climb from art to art ; 64 ESSAY ON .....;-.'. But when his own great work is but begun, 41 What reafon weaves, by paflion is undone. Trace fcicnce then, with modcfly thy guide ; Firft flrip off all her equipage of pride ; Dedu6l what is but vanity, or drefs, 45 Or learning's luxur}', or idlenefs ; Or tricks to fhew the (Iretch of human brain, Merc curious plcafurc, or ingenious pain ; Expunge the whole, or lop th' excrefccnt parts Of all our vices have created arts ; 50 Then fee how little the remaining fum, Which fcrv'd the part;, and mud the times to come ! II. Two principles in human nature reign ; Self-love, to urge, and reafon to reffrain ; Nor this a good, nor that a bad we call, 55 Each works its end to move or govern all i ESSAY ON MAN, 65 And to their proper operation flill, Afcribc all good, to their improper, ill. Self-love, the fprmg of motion, a£ls the foul ; Reafon's comparing balance rules the whole, 60 Man, but for that, no aftion could attend, And, but for this, were aftive to no end : Flx'd like a plant on his peculiar fpot. To draw nutrition, propagate, and rot ; Or, meteor-like, flame lawlcls thro' the void, 65 Deflroying others, by himfelf dcflroy'd. Mod flrength the moving principle requires; Aftive its taflc, it prompts, impels, infpires : Sedate and quiet, the comparing lies, Form'd but to check, delib'rate, and advife, 70 Self-love flill flronger, as its objefls nigh : Reafon's at di fiance, and in profpe6l lie : 66 ESSAY ON MAK. That fees iminediate good by prefent fenfe ; Reafon, the future and the confequence. Thicker than arguments, temptations throng, 75 At bed more watchful this, but that more (Irong. The aftion of the flronger to fufpcnd, Reafon flill ufc, to reafon Hill attend. Attention, habit and experience gains ; Each ftrens[thens reafon. and fclf-love reflrains. 80 Let fubtle fchoolmcn teach thcfc friends to fight, More (ludious to divide than to unite; And grace and virtue, fenfe and reafon fplit, With all the rafh dexterity of wit. Wits, juft like fools, at war about a name, 85 Have full as oft no meaning, or the fame. Self-love and reafon to one end aipire, Pain their averfion, plcafure their defire ; ESSAY ON MAN, 6'J But greedy that, its objeft would devour, 89 This tafte the honey, and not wound the flow'r : Pleafure, or wrong or rightly underftood, Our grcatcfl evil, or our greatefl good. III. Modes of felf-love the palTions we may call : 'Tis real good, or feeming, moves them all : But fuicc not every good we can divide, 95 And rcafon bids us for our own provide ; PafTions, tho' felflfli, if their means be fair. Lift under rcafon, and dcfer\'e her care ; Thofe, that imparted, court a nobler aim, Exalt their kind, and take fome virtue's name. 100 In la zy ap athy let Stoics boaft Their virtue fix'd ; 'tis fix'd as in a froft ; Contrafted all, retiring to the brcaft ; But ftrength of mind is cxeicife, not reft ; F 2 68 ESSAY ON MAN. The rifing tcmpcfi; puts in aft the foul, 105 Parts it may ravage, but prcfcrvcs the whole. On life's vafl ocean diverfely we fail, Reafon the card, but paffion is the gale ; Nor God alone in the flill calm we find, 109 He mounts the ftorms, and walks upon the wind. Paffions, like elements, tho' bom to fight, Yet, mix'd and foftcn'd, in his work unite : Thefe, 'tis enough to temper and employ ; But what compofes Man, cnn Min dcllroy ? Suffice that reafon keep to Nature's road, 115 Subjeft, compound them, follow her and God. Love, Hope, and Joy, fair Pleafurc's fmiling train, Hate, Fear, and Grief, the family of Pain, Thefe mix'd with art, and to due bounds confin'd, Make and maintain the balance of the mind ; 120 ESSAY ON MAN", 69 The lights and fhades, whofe well-accorded ftrifc Gives all the flrength and colour of our life. Plearui-es are ever in our hands or eyes ; And when, in aft, they ceafc, in profpcft rife : Prefent to grafp, and future dill to find, 125 The whole emplov of bcxlv and of mind. All fprcad their charms, but charm not all alike ; On difl'rcnt renfcs difT'rcnt objcft-s (Irikc ; Hence difl'rcnt pafTions more or Icis inflame, As flrong or weak the organs of the frame ; 1 30 And licnce onc^lASTER Passion in the breaft, Like Aaron's fcrpent, (wallows up the reft. As Man, perhaps, the moment of his breath, Receives the lurking principle of death ; The young difcafe, that muft fubdue at length, Grows with his growth, and ftrengthens with his flrength : 1 36 70 ESSAY ON MAK. So, caft and mingled with his ven' frame, The mind's difeafe, its ruling Passion came ; Each vital humour which fhould feed the whole, Soon flows to this, in body and in foul : 1 40 Whatever warms the heart, or fills the head, As the mind opens, and its funftions fpread, Imagination plies her dang'rous art, And pours it all upon the peccant part. Nature its mother. Habit is its nurfc ; 145 Wit, fpirit, faculties but make it worfe ; Rcafon itfclf but gives it edge and pow'r ; As heav'n's bleft beam turns vinegar more four. We, wretched fubjcfts tho' to lawful fway, In this weak queen fome fav'ritc ftill obey ; 150 Ah ! if fhe lend not arms, as well as rules, What can fhe more than tell us wc are foob ? ESSAY ON MAN. 7I Teach us to mouiTL our nature, not to mend, A fliaq) accufer, but a hclplcfs friend ! Or from a judge turn pleader, to perfuade 155 The choice we make, or juflify it made ; Proud of an cafy conquefl all along, She but removes weak pafTions for the flrong. So, when finall humours gather to a gout, The do^lor fancies he has driv'n them out. 160 Yes, Nature's road mufl ever be prefcrr'd ; Reafon is here no guide, but flill a guard ; 'Tis hers to reftify, not overthrow, And treat this paflTion more as friend than foe : A mightier pow'r the flrong direftion fends, 165 And fev'ral Men impels to fev'ral ends : Like varying winds, by other palTions toft, This drives them conflant to a ceitain coaft. «72 ESSAY ON MAN, Let pow'r oi knowledge, gold or glory, pleafe, Or (oft more ftrong than all) the love of eafe ; 170 Thro' life 'tis follow'd, ev'n at life's expence ; The merchant's toil, the fage's indolence, The monk's humility, the hero's pride, All, all alike, find reafon on their fide. Th' Eternal Art educing good from ill, 175 Grafts on this pafiion our befl: principle : 'Tis thus the mercury of Man is fix'd, Strong grows the virtue with his nature mix'd ; The drofs cements what elfe were too refin'd, And in one int'refl: body a6ls with mind. 180 As fruits, ungrateful to the planter's care, On favage flocks inferted learn to bear ; The fureft virtues thus from pafTions fhoot. Wild Nature's vigor working at the root. ESSAY ON MAN. 73 What crops of wit and honefly appear 185 From fpleen, from obflinacy, hate, or fear ! See anger, zeal and fortitude fupply ; Ev'n av'rice, prudence; floth, philofophy; Luft, thro' fome certain drainers well refin'd. Is gentle love, and charms all womankind ; igo Envy, to which th' ignoble mind's a (lave, Is emulation in the Icarn'd or brave ; Nor virtue, male or female, can we name. But what will grow on pride, or grow on fhame. Thus Nature gives usj^lct it check our pride) J95 The virtue nearefl: to our vice ally'd ; Reafon the bias turns to good from ill, And Nero reigns a Titus if he will. The fiery foul abhorr'd in Catiline, In Decius charms, in Curtius is divine : 200 -^^ ESSAY ON MAN. The fame ambition can deflroy or fave, And makes a patriot as it makes a knave. This light and darknefs in our chaos join'd. What fhall divide ? The God within the mind. Extremes in Nature equal ends produce, 205 In Man they join to fome myflerious ufe ; Tho' each by turns the other's bounds invade, As, in fome well-wrought piflure, light and fhadc. And oft fo mix, the diff'rence is too nice Where ends the virtue, or begins the vice. 210 Fools ! who from hence into the notion fall, That vice or virtue there is none at all. If white and black blend, foften, and unite A thoufand ways, is there no black or white ? Afk your own heart, and nothing is fo plain ; 215 'Tis to miftake them cofls the time and pain. ESSAY ON MAN. 75 Vjce ,i5 .ajnonflcr of fo frightful mien, As, to be hated, needs but to be feen ; Yet feen too oft, familiar with her face, We firfl: endure, then pity, then embrace. 220 But where th' extreme of vice, was ne'er agreed : Afk where's the North ? at York, 'tis on the Tweed ; In Scotland, at the Orcadcs ; and there, At Greenland, Zembla, or the Lord knows where. No creature owns it in the firfl degree, 225 But thinks his neighbour farther gone than he ; Ev'n thofe who dwell beneath its very zone, Or never feel the rage, or never own ; What happier natures fhrink at with affright, The hard inhabitant contends is right. 230 Virtuous and vicious ev'ry man muft be, Few in th' extreme, but all in the degree : >l6 ESSAY ON MAN. The rogue and fool, by fits, is fair and wife ; And ev'n the beft, by fits, what they defpife. 'Till but by parts we follow good or ill ; 235 For, vice or virtue, felf direfts it flill ; Each individual feeks a fev'ral goal ; But Heav'n's great view is one, and that the whole. That counterworks each folly and caprice ; That difappoints th' effefts of ev'ry vice ; 240 That, happy frailties to all ranks apply 'd ; Shame to the virgin, to the matron pride, Fear to the flatefman, rafhnels to the chief, To kings prefumption, and to crowds belief : That virtue's eiids from vanity can raife, 245 Which feeks no int'refl, no reward but praife ; And build on wants, and on defefts of mind, The joy, the peace, the glory of Mankind. ESSAY ON MAN. 77 JieaY'jLferniing each^on other to depend, A mafter, or a fervant, or a friend, 250 Bids each on other for affi fiance call, *Till one Man's weaknefs grows the ftrength of all. Wants, frailties, paflions, clofer ftill ally The common int'reft, or endear the tie. To thefe we owe true friendfhip, love fincere, 255 Each home-felt joy that life inherits here ; Yet from the fame we learn, in its decline, Thofe joys, thofe loves, thofe int'refts to refign ; Taught half by reafon, half by mere decay, To welcome death, and calmly pafs away. 260 Whate'er the pailion, knowledge, fame, or pelf, Not one will change his neighbour with himfelf. The learn'd is happy Nature to explore, ■ The fool is happy that he knows no more ; -yS ESSAY ON MAN. The rich is nappy in the plenty giv'n, 265 The poor contents him with the care of Heav'n. See the blind beggar dance, the cripp le fing , The fot a hero, lunatic a king ; The flarving chemift in his golden views Supremely bleft, the poet in his Mufe. 270 See fome flrange comfort ev'ry flate attend, And pride beftow'd on all, a common friend : See fome fit pafiion ev'ry age fupply, Hope travels thro', nor quits us when we die. Behold the child, by Nature's kindly law, 275 Pleas'd with a rattle, tickled with a flraw : Some livelier plaything gives his youth delight, A little louder, but as empty quite : Scarfs, garters, gold, amufe his riper flage, And beads and pray'r-books are the toys of age : 280 ESSAY ON MAN. 79 Pleas'd with this bauble fllU, as that before ; 'Tin tir'd he fleeps, and life's poor play Is o'er. Mean while opinion gilds with varying rays Thofe painted clouds that beautify our days ; Each want of happlnefs by hope (upply'd, 285 And each vacuity of fenfe by pride : Thefe build as fad as knowledge can dellroy ; In folly's cup ftill laughs the bubble joy ; One profpeft loft, another ftlU we gain ; And not a vanity is given in vain : 290 Ev'n mean felf-love becomes, by force divine, The fcale to meafure others wants by thine. See ! and confefs, one comfort ftill muft rife ; 'TIs this, tho' Man's a fool, yet God is wise. END OF EPISTLE II. EPISTLE III. OF THE NATURE AND STATE OF MAN, WITH RESPECT TO SOCIETY. CONTENTS. THE whole univerfe one fyftem of fociety. Nothing made wholly for itfelf, nor yet wholly for another. The happinefs of animals mutual. Reafon or inftin£l operate alike to the good of each individual. Reafon or inftindl operate alfo to fociety in all animals. How far fociety carried by inftin(£l. How much farther by reafon. Of that which is called the date of Nature. Reafon inflnafted by inftinft in the inven- tion of arts. And in the forms of fociety. Origin of politi- cal focieties. Origin of monarchy. Patriarchal government. Origin of true religion and government, from the fame prin- ciple of love. Origin of fuperftition and tyranny from the fame principle of fear. The influence of felf-love operating to the fecial and public good. Reftoration of true religion and government on their firft principle. Mixt government. Various forms of each, and the true end of all. AN ESSAY ON MAN. EPISTLE III. I. Xi E RE then we reft : " The Univerfal Caufe " A6ts to one end, but afts by various laws," In all the madnels of fuperfluous health, The trim of pride, the impudence of wealth, Let this great truth be prefent night and day ; 5 But moft be prefent if we preach or pray. Look round our world, behold the chain of loye_ Combining all below and all above. P G 2 84 ESSAY ON MAN. See plaflic Nature working to this end, The fingle atoms each to other tend, 10 Attraft, attracted to, the next in place Form'd and impeird its neighbour to embrace. See matter next, with various life endu'd, Prefs to one centre ftill, the gen'ral good. See dying vegetables life fuftain, 15 See life diffolving vegetate again : All forms that perifh other forms fupply, (By turns we catch the vital breath and die) Like bubbles on the fea of matter borne, They rife, they break, and to that fea return. 20 Nothing is foreign ; parts relate to whole ; One all-extending, all-preferving foul Connefts each being, greatefl with the lead ; Made beafl in aid of Man, and Man of beaft ; ESSAY ON MAN. 85 All ferv'd, all ferving : nothing flands alone; 25 The chain holds on, and where it ends unknown. Has God, thou fool ! work'd folely for thy good, T hy joy, thy paftime, thy attire, thy food ? Who for thy table feeds the wanton fawn, . For him as kindly fpreads the flow'iy lawn : 30 Is it for thee the lark afcends and fmgs ? Joy tunes his voice, joy elevates his wings. Is it for thee the linnet pours his throat ? Loves of his own and raptures fwell the note. The bounding fleed you pompoufly beflride, 35 Shares with his lord the pleafure and the pride. Is thine alone the feed that ftrews the plain ? The birds of heav'n fliall vindicate their grain. Thine the full harveft of the golden year ? Part pays, andjuflly, the de ferving fleer ; 40 86 ESSAY ON MAN. The hog, that ploughs not nor obeys thy call, Lives on the labours of this lord of all. Know, Nature's children all divide her care ; The fur that warms a monarch warm*d a bear. 44 While Man exclaims, " See all things for my ufe !" *' See man for mine !" replies a pamper'd goofe : And juft as fhort of reafon he muft fall, Who thinks all made for one, not one for all. Grant that the pow'rful ftill the weak control ; Be Man the wit, and tyrant of the whole : 50 Nature that tyrant checks ; he only knows, And helps, another creature's wants and woes. Say, will the falcon, ftooping from above, Smit with her varying plumage, fpare the dove ? Admires the jay the infeft's gilded wings? ^5 Or hears the hawk when Philomela fings ? ESSAY ON MAN. 87 Man cares for all : to birds he gives his woods, To beafts his paftures, and to fifli his floods. For fome his int'reft prompts him to provide, For more his pleafure, yet for more his pride : 60 All feed on one vain patron, and enjoy Th' extenfive blefling of his luxury, That very life his learned hunger craves, He faves from famine, and the favage faves ; ,. Nay, feafls the animal he dooms his feaft, 6^ \ And, 'till he ends the being, makes it bleft ; V Which fees no more the flroke, nor feels the pain, Than favour'd Man by touch ethereal flain. ' The creature had his feafh of life before ; Thou too muft perifh, when thy feaft is o'er ! -yo To each unthinking being, Heav'n a friend, Gives not the ufelefs knowledge of its end ; 88 ESSAY ON MAN, To man imparts it ; but with fuch a view As, while he dreads it, makes him hope it too ; The hour conceal'd and fo remote the fear, 75 Death flill draws nearer, never feeming near. Great flanding miracle ! that Heav'n aflign'd Its only thinking thing this turn of mind. II. Whether with reafon, or with inflinft blefl, Know, all enjoy that pow'r which fuits them befl : To blifs alike by that direftion tend, 81 And find the means proportion'd to their end. Say, where full inftinft is th' unerring guide. What pope or council can they need befide ? Reafon, however able, cool at befl, 85 Cares not for fervice, or but ferves when preft. Stays till we call, and then not often near ; But honefl inflinft comes a volunteer,- ESSAY ON MAN. 89 Sure never to o'erfhoot, but juft to hit ; While ftill too wide or fhort is human wit ; go Sure by quick Nature happinefs to gain, Which heavier reafon labours at in vain. This too ferves always, reafon never long ; One muft go right, the other may go wrong. See then the afting and comparing pow'rs 95 One in their nature, which are two in ours ; And reafon raife o'er inftinft as you can, In this 'tis God dire£ls, in that 'tis Man. Who taught the nations of the field and wood To fliun their poifon, and to choofe their food ? Prefcient, the tides or tempefb to withftand, 101 Build on the wave, or arch beneath the fand ? Who made the fpider parallels defign, Sure as Demoivre, without rule or line ? 90 ESSAY ON MAN. Who bid the ftork, Columbus-like, explore 105 Heav'ns not his own, and worlds unknown before ? Who calls the council, ftates the certain day, Who forms the phalanx, and who points the way ? III. God, in the nature of each being, founds Its proper blifs, and fets its proper bounds : 110 But as he fram'd a whole, the whole to blefs, On mutual wants built mutual happinels : So from the firft, eternal Order ran, And creature link'd to creature, Man to Man. Whate'er of life all quick'ning ether keeps, 115 Or breathes thro' air, or fhoots beneath the deeps. Or pours profufe on earth, one nature feeds The vital flame, and fwells the genial feeds. Not Man alone, but all that roam the wood, Or wing the fky, or roll along the flood, 120 ESSAY ON MAN. 9I Each loves itfelf, but not itfelf alone, Each fex defires alike, 'till two are one. Nor ends the pleafure with the fierce embrace ; They love themfelves a third time in their race. Thus beaft and bird their common charge attend. The mothers nurfe it, and the fires defend ; 126 The young difinifs'd to wander earth or air, There flops the infi:inft, and there ends the care : The link diflblves, each feeks a frefh embrace, Another love fiicceeds^ another race. 130 A longer care Man's helplefs kind demands ; That longer care contrafts more lafi;ing bands : Refleftion, reafon, fl;ill the ties improve, At once extend the infrefi:, and the love ; With choice we fix, with fympathy we burn ; Each virtue in each paflion takes its turn ; 136 p2 ESSAY ON MAN. And ftill new needs, new helps, new habits rife, That graft benevolence on charities. Still as one brood, and as another rofe, Thefe nat'ral love maintain'd, habitual thofe : 140 The laft fcarce ripen'd into perfeft Man, Saw helplefs him from whom their life began : Mem'ry and forecaft juft returns engage, That pointed back to youth, this on to age ; While pleafure, gratitude, and hope combin'd, 145 Still fpread the int'reft, and preferv'd the kind. IV. Nor think, in Nature's ftate they blindly trod j The ftate of Nature was the reign of God : Self-love and focial at her birth began, Union the bond of all things, and of Man. 150 Pride then was not ; nor arts, that pride to aid ; Man walk'd with beaft, joint tenant of the fhade ; ESSAY ON MAN. 93 The fame his table, and the fame his bed ; No murder cloath'd him, and no murder fed. In the fame temple, the refounding wood, 155 All vocal beings hymn'd their equal God : The fhrine with gore unflain'd, with gold undreft, Unbrib'd, unbloody, flood the blamelefs prieft : Heav'n's attribute was Univerfal Care, And Man's prerogative to rule, but fpare, 160 Ah ! how unlike the Man of times to come ! Of half that live the butcher and the tomb ; Who, foe to Nature, hears the gen'ral groan, Murders^heir fpecies, and betrays his own. But jufl difeafe to luxury fucceeds, 165 And ev'ry death its own avenger breeds ; The Fur^'-pafTions from that blood began, And tum'd on Man a fiercer favage, Man. 94 ESSAY ON MAN. See him from Nature rifing flow to art ! To copy inftin6l then was reafon's part; ino Thus then to Man the voice of Nature fpake— Go, from the creatures thy inflruftions take : Learn from the birds what food the thickets yield ; ' Learn from the beafls the phyfic of the field ; ' Thy arts of building from the bee receive ; 175 • Leam of the mole to plough, the worm to weave ; ' Leam of the little Nautilus to fail, • Spread the thin oar, and catch the driving gale. ' Here too all forms of focial union find, • And hence let reafon, late, inftruft Mankind : ' Here fubterranean works and cities lee ; 181 ' There towns aerial on the waving tree. ' Leam each fmall people's genius, policies, ' The ant's republic, and the realm of bees : J'a^e^4. JJ^eatjIe. jo. • //fuo /heri^'/ti'. yflayrf y/nj' Krr^c^ o^^yfaVmU' ,j/M/t^ . V Tii2>lLsfiedJ£ir^x-iyff^,iu CadeO. and^ayie^. StroTi^ ' ESSAY ON MAN. 95 •' How thofe in common all their wealth beftow, " And anarchy without confufion know ; 186 " And thefe for ever, tho* a monarch reign, " Their fep'rate cells and properties maintain, " Mark what unvary'd laws preferve each ftate, *' Laws wife as Nature, and as fix'd as fate. 190 " In vain thy reafon finer webs fhall draw, " Entangle juftice in her net of law, *' And right, too rigid, harden into wrong ; " Still for the flrong too weak, the weak too ftrong. " Yet go ! and thus o'er all the creatures fway, " Thus let the wifer make the reft obey ; 196 " And for thofe arts mere inftinft could afford, " Be crown'd as monarchs, or as gods ador'd." V. Great Nature fpoke ; obfervant Man obey'd ; Cities wer£ built, focieties were made : . 200 p6 ESSAY ON MAN. Here rofe one little ftate ; another near Grew by like means, and join'd, thro' love or fear. Did here the trees with ruddier burdens bend, And there the dreams in purer rills defcend ? "What war could ravifh, commerce could beftow, And he return'd a friend, who came a foe. 206 Converfe and love Mankind might ftrongly draw, When love was liberty and Nature law. Thus ftates were form'd ; the name of king unknown. Till common int'reft plac'd the fway in one. 210 'Twas virtue only (or in arts or arms, Diffufing bleflings, or averting harms), The fame which in a fire the fons obey'd, A prince the father of a people made. VI, Till then, by Nature crown'd, each patriarch fate, 2 1 5 King, prieft, and parent of his growing ftate ; ESSAY ON MAN, g'J On him, their fecond Providence, they hung, Their law his eye, their oracle his tongue. He from the wond'ring furrow call'd the food, Taught to command the lire, control the flood, 220 Draw forth the monflers of the abyfs profound. Or fetch th' aerial eagle to the ground. Till drooping, fick'ning, dying they began Whom they rever'd as God to mourn as Man : Then, looking up from fire to fire, explor'd 225 One great firfl Father, and that firfl ador'd. Or plain tradition, that this all begun, Convey'd unbroken faith from fire to fon ; The Worker from the work diftinft was known, And fimple reafon never fought but one : 230 Ere wit oblique had broke that fleady light, Man, like his Maker, faw that all was right ; H g8 ESSAY ON MAN, To virtue, in the paths of pleafure trod, And own'd a father when he own'd a God, « Love all the faith, and all th' allegiance then ; 235 For Nature knew no right divine in JVIen, No ill could fear in God ; and underftood A fov'reign being but a fov 'reign good. (True faith, true policy, united ran.) That was but love of God, and this of Man. 240 Who firfl taught fouls enQav'd, and realms undone, Th' enormous faith of many made for one ; That proud exception to all Nature's laws, T' invert the world, and counterwork its caufe ? Force firft made conqueft, and that conqueft law ; Till fuperflition taught the tyrant awej_„. 246 Then fhar'd the tyranny, then lent it aid, And gods of conqu'rors, flaves of fubjecls made : ESSAY ON MAN. 99 She 'midft the light'ning's blaze, and thunder's found, When rock'd the mountains, and when groan'd the ground, 250 She taught the weak to bend, the proud to pray, To Pow'r unfeen, and mightier far than they : She, from the rending earth and burfling fkies, Saw gods defcend, and fiends infernal rife : Here fix'd the dreadful, there the blefl abodes ; 255 Fear made her devils, and weak hope her gods ; Gods partial, changeful, pafTionate, unjuft, Whofe attributes were rage, revenge, or luft ; Such as the fouls of cowards might conceive, And, form'd like tyrants, tyrants would believe. Zeal then, not charity, became the guide ; 261 And hell was built on fpite, and heav'n on pride. Then facred feem'd th' ethereal vault no more ; Altars grew marble then, and reek'd with gore : H 2 lOO ESSAY ON MAN. Then firfb the Flamen tafted living food; 265 Next his grim idol fmear'd with human blood ; With Heav'n's own thunders fhook the world below, And play'd the god an engine on his foe. So drives felf-love, thro' juft, and thro' unjuft, To one Man's pow'r, ambition, lucre, lull : 270 The fame felf-love, in all, becomes the caufe Of what reftrains him, government and laws. For what one likes, if others like as well, What ferves one will, when many wills rebel ? How fhall he keep, what, fleeping or awake, 275 A weaker may furprife, a ftronger take ? His fafety mufh his liberty reftrain: All join to guard what each defires to gain. Forc'd into virtue thus by felf-defence, Ev'n kings learnt juflice and benevolence : 280 ESSAY ON MAN. lOt Self-love forfook the path it firft purfu'd, And found the private in the public good, 'Twas then, the ftudious head or gen'rous mind, Follow'r of God or friend of human-kind, Poet or patriot, rofe but to reftore 285 The faith and moral. Nature gave before ; Relum'd her ancient light, not kindled new ; If not God's image, yet his fhadow drew : Taught pow'r's due ufe to people and to kings: Taught not to flack, nor fl;rain its tender firings. The lefs, or greater, fet fo juflly true, 291 That touching one mufl ftrike the other too ; Till jarring int'refts of themfelves create Th' according mufic of a well-mix'd ftate. Such is the world's great harmony, that fprings From order, union, full confent of things ; 296 102 ESSAY ON MAN. Where fmall and great, where weak and mighty made To ferve, not fuffer, flrengthen, not invade ; More pow'rful each as needful to the reft, And in proportion as it blelTes, bleft ; 300 Draw to one point, and to one centre bring Beaft. Man, or angel, fervant, lord, or king. For forms of government let fools conteft ; Whate'er is beft adminifter'd is beft : For modes of faith let gracelefs zealots fight ; 305 His can't be wrong whofe life is in the right : In faith and hope the world will difagree, But all Mankind's concern is charity : All muft be falfe that thwart this one great end ; And, all of God, that blefs Mankind or mend. 310 Man, like the gen'rous vine, fupported lives ; The ftrength he gains is from th' embrace he gives. ESSAY ON MAN. IO3 On their own axis as the planets run, Yet make at once their circle round the fun : So two confiftent motions aft the foul ; 315 And one regards itfelf, and one the whole. "" Thus God and Nature link'd the gen'ral frame, And bade felf-love and focial be the fame. END OF EPISTLE III. EPISTLE IV. OF THE NATURE AND STATE OF MAN, WITi! RESPECT TO HAPPINESS. CONTENTS. FALSE notions of happinefs, philofophical and popular, an- fwered. It is the end of all men, and attainable by all. God intends happinefs to be equal ; and to be fo, it mull be focial, fince all particular happinefs depends on general, and lince he governs by general, not particular laws. As it is nceeffaiy for order, and the peace and welfare of fociety, that external goods fhould be unequal, happinefs is not made to confift in thefe. But, notwithftanding that inequality, the balance of happinefs among Manlcind is kept even by Provi- dence, by the two paffions of hope and fear. What the hap- pinefs of individuals is, as far as is confiftent with the confti- tution of this world ; and that the good Man has here the advantage. The error of imputing to virtue what arc only the calamities of Nature, or of fortune. The folly of expefting that God fhould alter his general laws in favour of particulars. That we are not judges who are good ; but that, whoever they are, they muft be happieft. That external goods are not the proper rewards, but often inconfiftent with, or deftruftive of virtue. That even thefe can make no man happy without virtue. Inftanced in riches. In honours. Nobility. Greatnefs. Fame. Superior talents. With pic- tures of human infelicity in Men poffeft of them all. That virtue only conftitutes a happinefs, whofe objeft is univerfal, and whofe profped eternal. That the perfection of virtue and happinefs confafts in a conformity to the Order of ProvidExNce here, and a refignation to it here and hereafter. AN ESSAY ON MAN. EPISTLE IV. kJ H Happinefs ! our being's end and aim. Good, pleafure, cafe, content! whate'er thy name: That fomething flill which prompts th' eternal figh, For which we bear to live, or dare to die ; Which flill fo near us, yet beyond us lies, 5 O'erlook'd, feen double, by the fool, and wife: Plant of celeftial feed ! if dropt below. Say, in what mortal foil thou deign'fl to grow ? 108 ESSAY ON MAN. Fair op'ning to feme court's propitious fhine, Or deep with di'monds in the flaming mine ? lo Twin'd with the wrreaths PamafTian laurels yield, Or reap'd in iron harvxfts of the held ? Where grows ? — ^where grows it not ? If vain our toil, We ought to blame the culture, not the foil ; Fix'd to no fpot is happinefs fincere, 15 'Tis no where to be found, or ev*ry where : 'Tis never to be bought, but always free. And fled from monarchs, St. John ! dwells with thee, Aflc of the learn'd the way ? The learn'd are blind ; This bids to ferve, and that to fhun Mankind ; 20 Some place the blifs in aftion, fome in eafe, Thofe call it pleafure, and contentment thefe ; Some funk to beafts, find pleafure end in pain ; Some fwell'd to gods, confefs e'en virtue vain ; ESSAY ON MAN. lOg- Or indolent, to each extreme they fall, 25 To truft in ev'ry thing, or doubt of all. Who thus define it, fay they more or lefs Than this, that happinefs is happinefs ? Take Nature's path, and mad opinion^Jeave ; - All dates can reach it, and all heads conceive ; 30 Obvious her goods, in no extreme they dwell ; There needs but thinking right, and meaning well ; And mourn our various portions as we pleafe, Equal is common fenfe, and common eafe. Remember, Man, " the Univerfal Caufe 35 " A6ls not by partial, but by gen'ral laws;'* And makes what happinefs we juflly call, Subfifl;, not in the good of one, but all. There's not a bleffmg individuals find, But fome way leans and hearkens to the kind ; 40 IIO ESSAY ON MAN, No bandit fieice, no tyrant mad with pride, No cavem'd hermit refts felf-fatisfy'd : Who mofl to fhun or hate Mankind pretend, Seek an admirer, or would fix a friend : Abftra8; what others feel, what others think, 45 All pleafures ficken, and all glories fmk : Each has his fhare ; and who would more obtain, Shall find, the pleafure pays not half the pain. Order is Heav'rrs firll_law ; and this confell. Some are, and mud be, greater than the reft, 50 More rich, more wife ; but who infers from hence That fuch are happier, fhocks all common fenfe. Heav'n to Mankind impartial we confefs, If all are equal in their happinefs : But mutual wants this happinefs increafe ; ^^ All Nature's diff'rence keeps all Nature's peace. ESSAY ON MAN, 111 Condition, circumftance is not the thing ; Blifs is the fame in fubjecl or in king. In who obtain defence, or who defend, In him who is, or him who finds a friend : 6o Heav'n breathes thro' ev'iy member of the whole One common blefTing, as one common foul. But fortune's gifts if each alike pofleft, And each were equal, muft not all conteft ? If then to all Men happinefs was meant, 6^ God in externals could not place content. Fortune her gifts may varioufly difpofe, And thefe be happy call'd, unhappy thofe ; But Heav'n's juft balance equal will appear, While thofe are plac'd in hope, and thefe in fear : Not prefent good or ill, the joy or curfe, 71 But future views of better, or of worfe. 112 ESSAY ON MAN. Oh fons of earth ! attempt ye ftill to rife, By mountains pil'd on mountains, to the fkies ? Heav'n ftill with laughter the vain toil furveys, And buries madmen in the heaps they raife. 76 Know, all the good that individuals find, Or God and Nature meant to mere Mankind, Reafon's whole pleafure, all the joys of fenfe, Lie in three words, health, peace, and competence. But health confifls with temperance alone ; 8 1 And peace, oh virtue ! peace is all thy own. The good or bad the gifts of Fortune gain ; But thefe lefs tafle them, as they worfe obtain. Say, in purfuit of profit or delight, 85 Who rilk the moft, that talce wrong means or right ? Of vice or virtue, whether blefl or curfl. Which meets contempt, or which compaflion firfl ? ESSAY ON MAN. I13 Count all th' advantage profp'rous vice attains, 'Tis but what virtue flies from and difdains : go And grant the bad what happinefs they wou'd, One the)'- mufl: want, which is to pafs for good. Oh blind to truth, and God's whole fcheme below, Who fancy blifs to vice, to virtue woe ! Who fees and follows that great fcheme the beft, 95 Beft knows the bleiling, and will moft be bleft. But fools the good alone, unhappy call, For_jlls or accidents that chance to all. See Falkland dies, the virtuous and the jufh ! See^od-like Turenne proflrate on the duft ! 100 See Sidney bleeds amid the martial ftrife ! Was this their virtue, or contempt of life ? Say, was it virtue, more tho' Heav'n ne'er gave, Lamented Digby ! funk thee to the grave ? 114 ESSAY ON MAN. Tell me, if virtue made the Ton expire, X05 Why, full of days and honour, lives the fire ? Why drew Marfeilles' good bifhop purer breath, When Nature ficken'd, and each gale was death ? Or why fo long (in life if long can be) Lent Heav'n a parent to the poor and me ? 110 What makes all phyfical or moral ill ? There deviates Nature, and here wanders will. God fends not ill ; if rightly underftood, Or partial ill is univerfal good, Or change admits, or Nature lets it fall ; 115 Short, and but rare, till Man improv'd it all. We juft as wifely might of Heav'n complain, That righteous Abel was deftroy'd by Cain, As that the virtuous fon is ill at eafe When his lewd father gave the dire difeafe. 120 ESSAY ON MAN. II5 Think we like fome weak prince, th' Eternal Caufe, Prone for his fav 'rites to reverfe his laws ? Shall burning ^tna. if a fage requires, Forget to thunder, and recall her fires? On air or fea new motions be impreft, 125 Oh blamelefs Bethel ! to relieve thy breafl ? When the loofe mountain trembles from on high, Shall gravitation ceafe if you go by ? Or fome old temple, nodding to its fall, 129 For Chartres' head referve the hanging wall ? But ftill this world (fo fitted for the knave) Contents us not. A better fhall we have ? A kingdom of the juft then let it be : But firfl confider how thofe juft agree. The good mufh merit God's peculiar care ; 135 Biit who, but God, can tell us who they are ? I 2 Il6 ESSAY ON MAN. One thinks on Calvin Heav'n's own Spirit fell ; Another deems him inftrument of hell ; If Calvin feel Heav'n's blefTing, or its rod, This cries there is, and that, there is no God. What fhocks one part will edify the reft, 141 Nor with one fyftem can they all be bleft. The very befl; will varioufly incline, And what rewards your virtue, punifh mine. Whatever is, is right. — This world, 'tis true, Was made for Casfar — but for Titus too : 146 And which more bleft ? who chain'd his country, fay, Or he whofe virtue figh'd to lofe a day ? *' But fometimes virtue ftarves, while vice is fed." What then ? Is the reward of virtue bread ? 150 That, vice may merit, 'tis the price of toil ; The knave defcrves it, when he tills the foil, ' J'a^e. M.J. RiilufTied. March i-i^^/ , it/ Cadell oTLd, Davict Strand . ESSAY ON MAN, II7 The knave deferves it, when he tempts the main, Where folly fights for kings, or dives for gain. The good man may be weak, be indolent ; 155 Nor is his claim to plent)'', but content. But grant him riches, your demand is o'er ? " No — fhall the good want health, the good want pow'r ?" Add health, and power, and ev'ry earthly thing, " Why bounded pow'r ? why private ? why no king ? " Nay, why external for internal giv'n ? 161 " Why is not man a god, and earth a heav'n ?'* Who afk and reafon thus, will fcarce conceive God gives enough while he has more to give : Immenfe the pow'r, immenfe were the demand ; Say, at what part of Nature will they ftand ? 166 What nothing earthly gives, or can deftroy, The foul's calm fun-fliine, and the heart- felt joy, 11 8 ESSAY ON MAN. Is virtue's prize : a better would you fix, Then give humility a coach and fix, 170 Juftice a conq'ror's fword, or truth a gown. Or public fpirit its great cure, a crown. Weak, foolifh Man ! will Heav'n reward us there, With the fame trafh mad mortals wifh for here ? The boy and Man an individual makes, 175 Yet figh'ft thou now for apples and for cakes ? Go, like the Indian, in another life Expeft thy dog, thy bottle, and thy wife : As well as dream fuch trifles are aflign'd, As toys and empires, for a god-like mind, 180 Rewards, that either would to virtue bring No jov, or be deftruftive of the thing : How oft by thefe at fixty are undone The virtues of a faint at twenty-one ! ESSAY ON MAN. II9 To whom can riches give repute or truft, 1 85 Content, or pleafure, but the good and jufl ? Judges and fenates have been bought for gold, Efteem and love were never to be fold. Oh fool ! to think God hates the worthy mind, The lover and the love of human kind, 1 90 Whofe life is healthful, and whofe confcience clear, Becaufe he wants a thoufand pounds a year. Honour and fhame from no condition rife ; Aft weU your part, there all the honour lies. Fortune in Men has fome fmall diff 'rence made, One flaunts in rags, one flutters in brocade ; 1 96 The cobler apron'd, and the parfon gown'd, The friar hooded, and the monarch crown'd. " What differ more (you cry) than crown and cowl ?" I'll tell you, friend : a wife Man and a fool. 200 120 ESSAY ON MAN. You'll find, if once the monarch a£h the monk, Or, cobler-like, the parlbn will be drunk, Worth makes the Man, and want of it the fellow ; The reft is all but leather or prunello. 204 Stuck o'er with titles, and hung round with ftrings, That thou may'ft be by kings, or whores of kings. Boaft the pure blood of an illuftrious race, In quiet flow from Lucrece to Lucrece : But by your father's worth if your's you rate. Count me thofe only who were good and great. Go ! if your ancient, but ignoble blood 211 Has crept thro' fcoundrels ever fince the flood, Go ! and pretend your family is young ; Nor own your fathers have been fools fo long. What can ennoble fots, or flaves, or cowards? 215 Alas ! not all the blood of all the Howards. ESSAY ON MAN, 121 Look next on greatnefs ; fay where greatnefs lies, *' Where, but among the heroes and the wife !'* Heroes are much the fame, the point's agreed, From Macedonia's madman to the Swede ; 220 The whole flrange purpofe of their lives to find Or make an enemy of all mankind ! Not one looks backward, onward flill he goes, Yet ne'er looks forward further than his nofe. No lefs alike the politic and wife ; 225 All fly flow things, with circumfpeftive eyes ; Men in their loofe unguarded hours they take, Not that themfelves are wife, but others weak. But grant that thofe can conquer, thefe can cheat ; 'Tis phrafe abfurd to call a villain great : 230 Who wickedly is wife, or madly brave. Is but the more a fool, the more a knave. 122 ESSAY ON MAN, Who noble ends by noble means obtains, Or failing, fmiles in exile or in chains, Like good Aurelius let him reign, or bleed 235 Like Socrates, that Man is great indeed. What's fame ? a fancy'd life in others breath, A thing beyond us, ev'n before our death. Juft what you hear, you have, and what's unknown The fame (my lord) if Tully's, or your own. 240 All that we feel of it begins and ends In the fmall circle of our foes or friends ; To all befide as much an empty fhade An Eugene living, as a Caefar dead ; Alike or when, or where, they fhone or fhinc, Or on the Rubicon, or on the Rhine. 246 A wit's a feather, and a chief a rod ; An honeil Man's the nobleft work of God. ESSAY ON MAN. 123 Fame but from death a villain's name can fave, As juftice tears his body from the grave ; 250 When what t' oblivion better were refign'd, Is hung on high, to poifon half mankind. All fame is foreign, but of true defert ; Plays round the head, but comes not to the heart : One felf-approving hour whole years outweighs Of ftupid ftarers, and of loud huzzas ; 256 And more true joy Marcellus exil'd feels, Than Csefar with a fenate at his heels. In parts fuperlor what advantage lies ? Tell (for you can) what Is it to be wife? 260 'Tis but to know how little can be known ; To fee all others faults, and feel our own ; Condemn'd In bus'nefs or in arts to drudge, Without a fecond, or without a judge : 124 ESSAY ON MAN. Truths would you teach, or fave a finking land ? All, fear, none aid you, and few underfland. 266 Painful pre-eminence ! yourfelf to view Above life's weaknefs, and its comforts too. Bring then thefe bleffings to a flrift account ; Make fair deduftions ; fee to what they 'mount : How much of other each is fure to coft ; 271 How each for other oft is wholly loft ; How inconfiftent greater goods with thefe ; How fometimes life is rifqu'd, and always eafe : Think, and if ftill the things thy envy call, 275 Say, wouldft thou be the man to whom they fall ? To figh for ribbands if thou art fo filly, Mark how they grace lord Umbra, or Sir Billy. Is yellow dirt the paflion of thy life ? Look but on Gripus, or on Gripus' wife. 280 ESSAY ON MAN. I25 If parts allure thee, think how Bacon fhin'd, The wifeft, brighteft, meanefl of mankind : Or ravifli'd with the whiflling of a name, See Cromwell, damn'd to everlafling fame ! If all, united, thy ambition call, 285 From ancient flory learn to fcorn them all. There, in the rich, the honour'd, fam'd, and great, See the falfe fcale of happinefs complete ! In hearts of kings, or arms of queens who lay, How happy thofe to ruin, thefe betray ! 290 Mark by what wretched fteps their glory grows, From dirt and fea-weed as proud Venice rofe. In each how guilt and greatnefs equal ran, XV And all that rais'd the hero funk the Man : Now Europe's laurels on their brows behold, 295 But flain'd with blood, or ill-exchang'd for gold : 126 ZSSAY ON MAN. Then fee them broke with toils, or funk in cafe, Or infamous for plunder'd provinces. Oh wealth ill-fated ! which no aft of fame E'er taught to fhine, or fanftified from fhame ! What greater blifs attends their clofe of life ? 301 Some greedy minion, or imperious wife ; The trophy'd arches, ftory'd halls invade, And haunt their flumbers in the pompous fhade. Alas ! not dazzled with their noon-tide ray, 305 Compute the morn and ev'ning to the day ; The whole amount of that enormous fame, A tale, that blends their glory with their fhame ! Know then this truth (enough for man to know), " Virtue alone is happinefs below." 31 The only point where human blifs (lands flill, And taftes the good without the fall to ill ; h ESSAY ON MAN. I27 Where only merit conftant pay receives, Is blefl in what it takes, and what it gives ; The joy unequal'd, if its end It gain, 315 And If it lofe, attended with no pain ; Without fatiety, tho' e'er fo bleft, And but more rehfh'd as the more diftrefs'd : The broadefl mirth unfeeling folly wears, Lefs pleafing far than virtue's very tears : 320 Good, from each objeft, from each place acquir'd, For ever exercis'd, yet never tir'd ; Never elated, while one Man's opprefs'd ; Never dejefted, while another's bleft ; And where no wants, no w I flies can remain, 325 Since but to wifh more virtue, is to gain. See the fole bllfs Heav'n could on all beftow ! Which who but feels can tafte, but thinks can know ; 128 ESSAY ON MAN. Yet poor with fortune, and with learning blind, The bad muft mifs ; the good, untaught, will find ; Slave to no feft, who takes no private road. 331 But looks thro' Nature up to Nature's God ; Purfues that chain which links th' immenfe defign, Joins heav'n and earth, and mortal and divine ; Sees, that no being any blifs can know, 335 But touches fome above and fome below ; Learns from this union of the rifing whole, The firft, laft purpofe of the human foul ; And knows where faith, law, morals, all began. All end, in Love of God, and Love of Max. For him alone hope leads from goal to goal, 341 And opens ftill, and opens on his foul ; Till lengthen'd on to faith, and unconfin'd, It pours the blifs tliat fills up all the mind. ESSAY ON MAN. I29 He fees why Nature plants in Man alone 345 Hope of known blifs, and faith in blifs unknown : (Nature, whofe diftates to no other kind Are giv'n in vain, but what they feek they find) Wife is her prefent ; flie connefts in this His greateft virtue with his greateft blifs ; 350 At once his own bright profpeft to be bleft, And ftrongeft motive to affift the reft. Self-love thus pufh'd to focial, to divine, Gives thee to make thy neighbour's bleffing thine. Is this too little for the boundlefs heart ? 355 Extend it, let thy enemies have part : Grafp the whole worlds of reafon, life, and fenfe, In one clofe fyftem of benevolence : Happier as kinder, in whate'er degree, And height of blifs but height of charity. 360 130 ESSAY ON MAN. God loves from whole to parts : but human foul Muft rife from individual to the wliole. Self-love but ferves the virtuous mind to wake, As the fmall pebble ftirs the peaceful lake ; The centre mov'd, a circle ftraight fucceeds, 365 Another ftill. and flill another fpreads ; Friend, parent, neighbour, firft it will embrace ; His country next ; and next all human race ; Wide and more wide th' o'erflowin^s of the mind Take ev'ry creature in, of ev'ry kind; 370 Earth fmiles around, with boundlefs bounty blefl;, And Heav'n beholds its image in his breaft. Come then, my friend! my genius ! ^come along, Oh mafter of the poet, and the fong! 374 And while the Mufe now floops. or now afcends, To Man's low pafTions, or their glorious ends, ft ESSAY ON MAN. igi Teach me, like thee In various Nature wife, To fall with dignity, with temper rife ; Form'd by thy converle, happily to fleer From grave to gay, from lively to fevere ; 380 Correft with fpirit, eloquent with eafe, Intent to reafon, or polite to pleafe. Oh ! while along the ftream of time thy name Expanded flies, and gathers all its fame ; Say, fhall my little bark attendant fail, 385 Purfue the triumph, and partake the gale ? When flatefmen, heroes, kings, in duft repofe, Whole fons fliall blufli their fathers were thy foes, Shall then this verfe to future age pretend Thou wert my guide, philofopher, and friend ? 390 That, urg'd by thee, I turn'd the tuneful art From founds to things, from fancy to the heart ; K 2 135 ESSAY ON MAN. For wit's falfe mirror held up Nature's light ; Shew'd erring pride, whatever is, is right; That Reason, Passion, anfwer one great aim; 395 That true Self-love and Social are the fame ; That Virtue only makes our blils below ; And all our knowledge is, Ourselves to know. THE UNIVERSAL PRAYER. DEO OPT. MAX. THE UNIVERSAL PRAYER. DEO OPT. MAX. Father of all ! in ev'ry age, In ev'ry clirae ador'd, By faint, by favage, and by fage, Jehovah, Jove, or Lord ! Thou Great Firfl Caufc, lead underflood : Who all my fenfe confin'd To know but this, that Thou art Good, And that myfelf am blind ; 136 UNIVERSAL PRAYER, Yet gave me in this dark eflate, To fee the good from ill ; And binding Nature fafl in fate, Left free the human will. What confcience diflates to be done, Or warns me not to do, This teach me more than hell to fhun, That, more than heav'n purfuc. What blefTings thy free bounty gives, Let me not caft away ; For God is paid when Man receives : T' enjoy is to obey. UNIVERSAL PRAYER. 13*7 Yet not to earth's contrafted fpan Thy goodnefs let me bound, Or think Thee Lord alone of Man, When thoufand worlds are round : Let not this weak, unknowing hand Prefume thy bolts to throw, And deal damnation round the land, On each I judge thy foe. If I am right, thy grace impart, \ '1,1 Still in the right to flay ; iX^ If I am wrong, oh teach my heart '^^ To find that better way. 138 UNIVERSAL PRAYER. Save me alike from foolifh pride, Or impious difcontent, At aught thy Wifdom has deny'd, Or aught thy Goodnefs lent. Teach me to feel another's woe, To hide the fault I fee ; That mercy I to othersjhow, That mercy fliow to mc. Mean tho' I am, not wholly fo, Since quickcn'd by thy breath : Oh lead me wherefoe'er I go. Thro' this day's life or death. UNIVERSAL PRAYER. I39 This day, be bread and peace my lot : All clfe beneath the fun, Thou know'fl if beft bcflow'd or not. And let thy will be done. To Thee, whofe temple is all fpace, Whofe altar, earth, fca, fkies ! One chorus let all being raife ; All Nature's incenfe rife ! THE DYING CHRISTIAN TO HIS SOUL. ODE. I. Vital fpark of heav'nly flame, Quit, oh quit this mortal frame ; Trembling, hoping, ling'ring, flying, Oh the pain, the blifs of dying I Ccafe, fond Nature, ceafe thy flrifc, And let me languifh into life. 142 THE DYING CHRISTIAN. II. Hark ! they whifper ; angels fay, Sifter fpirit, come away. What is this abforbs me quite ? Steals my fenfes, ftiuts my fight, Drowns my fpirits, draws my breath ? Tell me, my foul, can this be Death ? III. The world recedes ; it difappears ! Heaven opens on my eyes! my cars With founds feraphic ring : Lend, lend your wings ! I mount ! I fly ! O Grave ! where is thy viftor)' ? O Death, where is tliy fting ? THE END. The following Works, printed in an uniform Size with Dr. AiKiNS Edition ot Pope's Fssay on Man, and each in a fimilar Manner adorned with Plates, are fold by C a dell, jun. and Da vies, in the Strand, 1. The Triumphs of Temper, a Poem, by William Hayley, Efq. Eighth Edition, 6s. in boards. 2. The Mine, a Dramatic Poem, by John Sargent, Efq. Third Edition. 5s. in boards. 3. Elegiac Sonnets, by Charlotte Smith, Seventh Edition. 6s. in boards. 4. The Pleasures of Memory, with feme other Poems, by Samuel Rogers, Efq. Eighth Edition, 6s. in boards. 5. The Pleasures of Imagination, by Mark Akenside, M. D. To which is prefixed, A Critical EfTayon the Poem, by Mrs. Barbauld. 6s. in boards. 6. The Art of Preserving Health, by John Armstrong, M. D. To which is prefixed, A Critical ElTay on the Poem, by Dr. Aikin. 6s. in boards. 7. The Spleen, and other Poems, by Matthew Green. With a Prefatory KfTay by Dr. Aikin. 5s. in boards. 8. The Chace, aPoem, by William Somer- viLE. To which is prefixed a Critical Effay by Dr. AiKiN. 6s. in boards. 9, The Shipwreck, a Poem, by William Falconer. Ninth Edition. 5s, in boards. University of California SOUTHERN REGIONAL LIBRARY FACILITY Return this material to the library from which it was borrowed. rOTU L» ■*M^ ,tC \ 5 B88 mmw mwmiw -"mwior^^ m IINIVER%, ONVSO ^lOSANCflfj O 3 1158 00814 5871 ^^f > so li^^lVER% ^lOSASC[lfj> mmo/: ^IIVIJO^ /Aa^MNiiiv -^llIBRARYO^ 5 1 1/-^ ^ B 000 000 042 2 i^' oc t- o -^^ ^\mmo/^ <^\