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11 Calvin feel heaven's blessing, or its rod, Oh fool! to think God hates the worthy mind, This cries there is, and that, there is no God. 140 The lover and the love of human kind, 190 What shocks one part, will edify the relt,

Whose life is healthful, and whose conscience clear Nor with one fyftem can they all be blet. Because he wants a ihousand pounds a-year. The very best will variously'incline,

Honour and shame from no condition rise; And what rewards your virtuc, punih mine. Ad well your part, there all the honour lies. Wbateder is, is right. This world, 'tis true, Fortune in men has some small difference made, Was made for Cæfar-but for Titus too;

One faunts in rags, one flutters in brocade; And which more blest? who chain'd his country, The cobler apron'd, and the parson gown'd. lay,

The friar hooded, and the monarch crown'd. Or he wbore virtue fgh'd to lose a day?

“ What differ more (you cry) than crown and * But sometimes virtue ftarves, while vice is

“ cow!" fed."

I'll tell you, friend! a wise man and a fool. 200 What then? Is the seward of virtue bread? 159 You'll find, if once the monarch acts the mork, That, vice may merit, 'tis the price of toit ; Or, cobler-like, the parson will be drunk, 'The knave deserves it, when he tills the foil; Worth makes the man, and want of it the fellow : The krave deserves it, when he tempts the main, The rest is all but leather or prunella. Where fully fights for kings, or dives for gain. Stuck o'er with titles and hung round with The good man may be weak, be indolent;

ftrings, Nor is his claim to plenty, but content.

That thou mayst be by kings, or whores of kings. But grant him riches, your demand is o'er? Boalt the' pure blood of an illuftrious race, "No-thall the good want health, the good want In quiet flow from Lucrece to Lucrece : "power"

But by your fathers' worth if yours you rate, Add health and power, and every earthly thing,

Count me those only who were good and great. * Why bounded power ? why private ? why no Go: if your ancient, but ignoble blood " king?"

160 Has crept through scoundrels ever since the flood, Nay, why external for internal given?

Go! and pretend your family is young; Why is not man a god, and earth a heaven? Nor own your fathers have been fools

so long. Who ask and reason thus, will scarce conceive What can ennoble sots, or flaves, or cowards? God gives enough, while he has more to give; Alas! not all the blood of all the Howards (lies: Irmenle the power, immense were the demand; Look 'next on greatness; say where greatness day, at what part of nature will they Nand? Where, but among the heroes and the wife ?”

Vuat nothing carthly gives, or can destroy, Heroes are much the same, the point's agreed, The tui's calm sun shine, and the heart-feltjoy, From Macedonia's madman to the Swede ; lsvri'sprize: A better would you fix?

The whole flrange purpose of their lives, to find, Ther ist Humility a coach and fix, 170 Or make, an enemy of all mankind! Juf - 2 conqueror's sword, or Truth a gown, Not one looks backward, onward Rill he goes, Of Pr Spirit its great cure, a crown.

Yet ne'er looks forward further than his nose. Wac, ilih man! will Heaven reward us there No less alike the politic and wise : Win the same trash mad mortals with fur here? All fly flow things, with circumspective eyes : The boy and man an individual makes,

Men in their loose unguarded hours they take, Ye Spa'rt thon now for apples and for cakes? Not that themselves are wise, but others weak. G-, like the Indian, in another life

But grant that those can conquer, these can cheat; Espec thy dog, thy bottle, and thy wise; 'Tis phrase absurd to call a villain great : 230 As weli as drouten such trifles are asign'd,

Who wickedly is wise, or madly brave, Avenge and empires, for a godlike mind. 180 is but the more a fool, the more a knave. K:wars, that cither would to virtue bring Who noble ends by noble means obtains, 15, or be deftru&ive of the thing;

Or failing, smilcs in exile or in chains, Hwole by these at fixty are undone

Like good Aurelius let him reigo, or bleed I te virtues of a saint at twenty-one !

Like Socrates, that man is great indeed. To whom can riches give repute, or trust,

What's fame? a fancy'd life in others' breath, Cortes e, or pleasure, but the good and jutt? A thing beyond us, ev'n before our death. Latges and fenates have been bought for gold; Just what you hear, you have ; and what's unLleem and love were never to be fold.


The sanie (my lord) if Tully's, or your own. 240

After ver. 142, in fome editions,

Ver. 207. Boast the pure blood, &c.] In the Give each a fyftem, all must be at strise ;

MS. thus :
What different fyftems for a man and wife ! The richest blood, right-honourably old,
The joke, though lively, was ill placed, and Down from Lucretia to Lucretia rollid,
therclore struck out of the text.

May swell thy heart and gallop in thy breaft,
After vcr. 172, in the MS.

Without one dash of usher or of priest:
Say, what rewards this idle world imparts, Thy pride as much despise all other pride,
Or fit for searching heads or honeft hearts. As Christ Church once all colleges belde.


All that we feel of it begins and ends

Alas! not dazzled with their noon-tide ray, In the small circle of our focs or friends;

Compute the morn and evening to the day ; To all beside as much an empty shade

The whole amount of that enormous fame, An Eugene living, as a Cæsar dead;

A tale, that blends their glory with their shame! Alike or when, or where they shone, or shine, Know then this truth (enough for man tu Or on the Rubicon, or on the Rhine.

know) A wit's a feather, and a chief a rod;

“ Virtue alone is happiness below."

310 An honest man's the noblest work of God. The only point where human bliss ftands still, Fame but from death a villain's name can save, And tastes the good without the fall to ill; As justice tears his body from the grave; 250 Where only merit constant pay receives, When what t'oblivion better were resign'd, Is blest in what it takes, and what it gives; Is hurg on high to poison half mankind.

The joy unequal'd, if its end it gain, All fame is foreign, but of true desert;

And if it lose, attended with no pain : Plays round the head, but comes not to the heart : Without satiety, though e'er so bless'd, One self-approving hour whole years out-weighs And but more relish'd as the more distress'd: Of stupid starers, and of loud huzzas;

The broadeft mirth unfeeling folly wears, And more true joy Marcellus exil'd feels, Less pleasing far chan virtue's very tears : 320 Than Casar with a senatç at his heels.

God, from each object, from each place acquir'd, In parts superior what advantage lies?

For ever exercis'd, yet never tir'd;
Tell (for you can) what is it to be wise? 260 Never elated, while one man's oppress'd;
'Tis but to know how little can be known! Never dejected, while another's bleft;
To see all others faults, and feel our own.

And where no wants, no wishes can remain, Condemn'd in buliness or in arts to drudge, Since but to wish more virtue, iš to gain. Without a second, or without a judge:

See the fole bliss heaven could on all bestow ! Truths would you teach, or save a linking land? Which who but feels can taite, but thinks can All fear, none aid you, and few understand.

know : Painful pre-eminence ! yourself to view

Yet poor with fortune, and with learning blind, Above life's weakness, and its comforts too. The bad must miss; the good, untaught, will find;

Brir. then these blellings to a strict account ; Slave to no sea, who takes no private road, 331 Make sair deductions ; see to what they mount: But looks through nature, up to nature's God; How much of other each is sure to colt; 271 Pursues that chain which links th' immense deHow much for other oft is wholly lost;

sign, How inconsistent greater goods with these ; Joins heaven and earth, and mortal and divine ; How tometimes lite is risqu'd, and always easę : Sees, that no being any bliss can know, Think, and if ftill the things thy envy call, But touches fome above, and some below; Say, wouldīt thou be the man to whom they Learns from this union of the rising whole, fall?

The first, last purpose of the human soul; To figh'for ridbands if thou art so Ally,

And knows where faith, law, morals, all began, Mark how they grace Lord Umbra, or Sir Billy. All end, in love of God, and love of man. 340 Is yellow dirt the passion of thy life;

For him alone, hope leads from goal to goal,
Look but on Gripus, or on Gripus' wife, 280 And opens fill, and opens on his soul;
If parts allure thee, chink how Bacon ship’d, Till lengthen'd on to faith, and unconfind,
The wise it, brightest, meanest of marikind : le pours the bliss that fills up all the mind.
Or ravish'd with the whistling of a name,

He sees, why Nature plants in man alone 8ce Cromwell, damn'd to everlasting fame! Hope of known bliss, and faith in bliss unknown: If all, united, thy ambition call,

(Nature, whose dictates to no other kind From ancient story, learn to fcorn them all, Are given in vain, but what they seek they find), There, in the rich, the honour'd, fam’d, and great, Wife is her present; she connects in this See the falle scale of happiness complete! His greatelt virtue with his greatest bliss; 350 Jo hearts of kings, or arms of queens who lay, At once his own bright prospect to be blest, How happy! those to ruin, these betray, 290 And strongest motive to alliit the rell. Mark by what wretched steps their glory grows, Self love thus puth'd to social, to divine, From dirt and sea-weed as proud Venice rose; Gives thee to make thy neighbour's blessing thinc. In each how guilt and greatness equal ran, Is this too little for the boundless heart? And all that rais'd the hero, sunk the man: Extend it, let thy enemies have part; Now Europe's laurels on their brows behold, But ftain'd with blood, or ill exchang'd for gold : Then see them broke with toils, or lunk in eale,

VARIATIONS. Or infamous for plunderd provintes.

After ver. 316, in the MS. O! wealih ill-fated. which no act of fame

Ev'n wbile it seems unequal to dispose, E'er taught to shine, or fan&ify'd from fame! 300 And chequers all the good man's joys with woes, What greater bliss attends their clofe of life?

'Tis but to teach him to support each ftate, home greedy minion, or imperious wife,

With patience this, with moderation that; The trophy'd arches, story'd halls invade,

And raise his bate on that one folid joy, And haunt their tíumbers in the pon.pous fhade. Which conscience gives, and nothing can defroy:

Crasp the whole worlds of reason, life, and sense, | And while the muse now stoops, or now ascends, In one close system of benevolence :

To man's low passions, or their glorious ends, Happier as kinder, in whate'er degree,

Teach me, like chee, in various nature wise, And height of bliss bat height of charity. 360 | To fall with dignity, with temper rise ;

God loves from whole to parts : but human soul Form’d by thy converse, happily to steer,
Muft rise from individual to the whole.

From grave to gay, from lively to severe; 380
Self-love but ferves the virtuous mind to wake, Corre. with spirit, eloquent with case,
As the small pebble stirs the peaceful lake; Intent to reason, or polite to please.
The centre mov'd, a circle straight succeeds, Oh! while along the stream of time thy name
Another ftill, and fill another spreads ;

Expanded flies, and gathers all its fame; Friend, parent, neighbour, first it will embrace ; Say, shall my little bark attendant fail, His country next; and next all human race ; Pursue the triumph, and partake the gale? Wide and more wide, th' o'erflowings of the mind when statesmen, heroes, kings, in dust repose, Take every creature in, of every kind; 370 Whose sons shall blush their fathers were thy focs, Earth (miles around, with boundless bounty blest, Shall then this verse to future age pretend And heaven beholds its image in his breast. Thou wert my guide, philosopher, and friend ? 390

Come, then, my friend! mygenius! come along; That, urg'd by thee, i turn’d the tuneful art,
Oh, master of the poet, and the song!

From sounds to things, from fancy to the heart ;
For wit's false mirror held up nature's light;

Shew'd erring pride, Whatever is, is right;

That reason, passion, answer one great aim;
Ver. 373. Come then, my friend ! &c.] In the That true self-love and social are the same;
MS. thus :

That virtue only makes our bliss below;
And now transported o'er so vast a plain, And all our knowledge is, Ourselves to know.
While the wing'd courser flies with all her rein,
While heaven-ward now her mounting wing the

Now scatter'd fools fly trembling from her heels, Ver. 397. That virtue only,&c ] In the MS. thus;
Wilt thou, my St. John! keep her course in light, That jutt to find a God is all we can,
Confine ber fury, and afhet her flight?

And all the Atudy of mankind is man,




It may be proper to observe, that some passages, in the preceding Esay, having been unjustly suf

pected of a tendency towards fate and naturalism, the author composed this Prayer as the sum of all, to show that his system was founded in free-will, and terminated in piety: That the First Cause was as well the Lord and Governor of the Universe, as the Creator of it; and that, by submission to his will (the great principle enforced throughout the Essay) was not meant the suffering ourselves to be carried along by a blind determination, but the resting in a religious acquiescence, and confidence full of hope and immortality. To give all this the greater weight, the poet chose for his model the Lord's Prayer, which, of all others, belt deserves the title prefixed to this Paraphrase.


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• En brevitate opus, ut curra: sententia, neu se

Impediat verbis lassas onerantibus aures:
“ Er sermone opus et modo tristi, fæpe jocoso,
* Defendente vicem modo Rhetoris atque Poetæ,
« Interdum urbani, parcentis viribus, atque
" Extenuantis eas consulto."


ADVERTISEMENT. Tae Effay on Man was intended to have been, which more exactly reflected the image of his com-rised in four books.

frog capacious mind, and as we can have but a The first of which, the author has given us un very in perfect idea of it from the “disjecta memder that eitle, in four epiftles.

“ bra Poetæ,” tha: now remain, it may not be The second was to have confted of the sazne amiss to be a little more particular concerning each number: 1. Of the extent and limits of human of these projected books. Icalon. 2. Of those arts and sciences, and of the The firs, as it creats of man in the abstract, and parts of them, which are useful, and therefore at. confiders him in general under every of his relaa tainable, together with those which are unuseful, tions, becomes the foundation, and furnishes out and therefore unattainable. 3. Of the nature, ends, the subjects, of ihe three following; fo that tafe, and application of the different capacities of Thi second book was to take up again the first mer. 4 Of the use of learning, of the science of and second epistles of the first book, and treats of the world, and of wit ; concluding with a la'ire man in his intellectual capacity at large, as has been aqu. I a milapplication of them, illustrared by explained above. Of this only a small part of the pidores, characters, and examples.

conclufion (which, as we said, was to have conl'he third book regarded civil regimen, or the rained a sarire against the misapplication of wit kience of politics, in which the several forms of a and learning), may be found in the fourth book of itp.blic were to be examined and explained; to. the Dunciad, and up and down, occasionally, in gether with the several modes of religious wor- the other three. faip, as far forth as they affect fociety; berween The third book, in like manner, was to re-ala. which the author always supposed there was the sume the subject of the third epistle of the first, wost intereiting relation, and closest connection; which treats of man in his social, political, and re. in that this past would have treated of civil and ligious capacity. But this part the poet afterwards robcious fociety in their full extent.

conceived might be best executed in an Epic PoThe fourth and last book concerned privare em, as the action would make it more animated, ethics, or practical morality, considered in all the and the fable less invidious; in which all the great circumstances, orders, professions, and stations of principles of true and false governments and relia aunan life.

gions should be chiefly delivered in feigned examThe scheme of all this had been maturely di- ples. gefted, and communicated to Lord Bolingbroke, The fourth and last book was to pursue the Dr Swift, and one or ewo more; and was intend subject of the fourth epif. le of the first, and treats ed for the only work of his riper years; but was, of ethics, or practical morality; and would have partly through ill health, partly through discou. consisted of many members; of which the four ragements from the depravity of the times, and following epistles were detached portions : the partly on prudential and other considerations, in two first, on the characters of men and women, rupted, poltponed, and, lastly, in a manner laid beirg the introductory part of this concluding book, alide. But as this was the author's favourite work,


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