Alas what wonder! Man's fuperior part
• Uncheck'd may rise, and climb from art to art; 40
But when his own great work is but begun,
What Reason weaves, by Passion is undone.

Trace Science then, with Modefty thy guide ;
First strip off all her equipage of Pride;
Deduct but what is Vanity or Dress,

Or Learning's Luxury, or Idleness;
Or tricks to shew the stretch of human brain,
Mere curious pleasure, of ingenious pain ;

Ver. 45

highest appearance of truth, that Comets revolve perpetually round the Sun, in ellipfes vastly eccentrical, and very nearly approaching to parabolas." In which he was greatly confirmed, in observing between two Comets a coincidence in their perihelions, and a perfect agreement in their velocities.

Vanity, or Dress,] These are the first parts of what the Poet, in the preceding line, calls the scholar's equi. page of Pride. By vanity, is meant that luxuriancy of thought and expression in which a writer indulges himself, to thew the fruitfulness of his fancy or invention. By drefs, is to be understood a lower degree of that practice, in amplification of thought and ornamental expression, to give force to what the writer would convey : but even this, the poet, in a severe search after truth, condemns! and with great judgment. Conciseness of thought and fimplicity of expression, being as well the best inftruments, as the best vehicles of Truth.

VER. 46, Or Learning's Luxury, or Idleness ;] The Luxury of Learning consists in dressing up and disguising old notions in a new way, so as to make them more fáshionable and pa

instead of examining and scrutinizing their truth. As this is often done for pomp and shew, it is called luxury ; as it is often done too to save pains and labour, it is called idianes.

VER. 47. Or tricks to fh!w :be firength of buman brair,] Such



Expunge the whole, or lop th' excrescent parts
Of'all our Vices have created Arts;
Then see how little the remaining sum,
Which serv'd the past, and must the times to come!

II. Two Principles in human nature reign;
Self-love, to urge, and Reason, to reftrain ;
Nor this a good, nor that a bad we call, 55
Each works its end, to move or govern all :
And to their proper operation still,
Afcribe all Good, to their improper, Ill.

Self-love, the spring of motion, acts the foul;
Reason's comparing balance rules the whole. 60
Man, but for that, no action could attend,
And, but for this, were active to no end :
Fix'd like a plant on his peculiar {pot,
To draw nutrition, propagate, and rot :
Or, meteor-like, flame lawlefs thro' the void, 65
Destroying others, by himself destroy'd.

Most strength the moving principle requires ;
Active its task, it prompts, impels, inspires.
Sedate and quiet the comparing lies,
Form'd but to check, delib'rate, and advise.


as the mathematical demonstrations concerning the small quantity of matter, the endless divisibility of it, etc.

Ver. 48. Mere curious pleasure, or ingenious pain ;] That is, when Admiration sets the mind on the rack.

Ver. 49. Expunge the wbole, or lop thexcrescent parts - Of all our vices have created Arts;] i, ei Those parts of natural Philosophy, Logic, Rhetoric, Poetry, etc. that administer to luxury, deceit, ambition, effeminasy, etc.


Self-love, still stronger, as its objects nigh ;
Reason's at distance, and in prospect lie :
That sees immediate good by present sense ;
Reason, the future and the consequence.
Thicker than arguments, temptations throng, 75
At best more watchful this, but that more strong.
The Action of the stronger to suspend
Reason ftill use, to Reason ftill attend.
Attention, habit and experience gains ;
Each strengthens Reason, and Self-love restrains. 80
Let subtle schoolmen teach these friends to fight,
More ftudious to divide than to unite ;
And Grace and Virtue, Sense and Reason split,
With all the rash dexterity of wit.
Wits, just like Fools, at war about a name,
Have full as oft no mcaning, or the fame.
Self-love and Reason to one end aspire,
Pain their averfion, Pleasure their desire ;
But greedy That, its object would devour,
This taste the honey, and not wound the flow'r : 90
Pleasure, or wrong or rightly underitood,
Our greate evil, or our greateft good.


VER. 74. Reason, the future and the consequence.) i, e. By experience Reason collects the future ; and by argumentation, the consequence.

After ver. 86. in the MS.

Of good and evil Gods what frighted Fools,
Of good and evil Reason puzzled Schoo.s.
Deceiv'd, deceiving, taught -



III. Modes of Self-love the Passions we may call : 'Tis real good, or seeming, moves them all : But since not ev'ry good we can divide,

And reason bids us for our own provide :
Passions, tho' selfish, if their means be fair,
Lift under Reason, and deserve her care ;
Those, that imparted, court a nobler aim,
Exalt their kind, and take some Virtue's name.

In lazy Apathy let Stoics boaft
Their Virtue fix'd ; 'tis fix'd as in a frost;
Contracted all, retiring to the breast;
But strength of mind is Exercise, not Rest:
The rising tempest puts in act the soul,

Parts it may ravage, but preferves the whole.
On life’s vast ocean diversely we sail,
Reason the card, but passion is the gale;
Nor God alone in the still calm we find,
He mounts the storm, and walks upon the wind. 110

Passions, like elements, tho’ born to fight,
Yet, mix'd and soften’d, in his work unite :
These 'tis enough to temper and employ;
But what composes Man, can Man destroy !


After ver. 108. in the MS.

A tedious Voyage! where how useless lies

The compass, if no pow'rful gusts arise ?
After ver, 112, in the MS.

The soft reward the virtuous, or invite ;
The fierce, the vicious punish or affright.


Suffice that Reafon keep to Nature's road, 115
Subject, compound them, follow her and God.
Love, Hope, and Joy, fair pleasure's smiling train,
Hate, Fear, and Grief, the family of pain,
These mixt with art, and to due bounds confin’d,
Make and maintain the balance of the mind :
The lights and shades, whose well accorded ftrife
Gives all the strength and colour of our life.

Pleasures are ever in our hands or eyes ;
And when, in act, they cease, in prospect, rise :
Present to grasp, and future still to find,
The whole employ of body and of mind.
All spread their charms, but charm not all alike;
On diff'rent senses, diff'rent objects strike;
Hence diff'rent Passions more or less inflame,
As strong or weak, the organs of the frame ; 130
And hence one Master Passion in the breast,
Like Aaron's serpent, swallows up the rest.

As Man, perhaps, the moment of his breath, Receives the lurking principle of death ; The young disease, that must subdue at length, 135 Grows with his growth, and strengthens with his



Ver. 133. As man perhaps, etc.] “ Antipater Sidonius Poeta « omnibus annis uno die natali tantum corripiebatur febre,

et eo consumptus est satis longa senecta." Plin. lib. vii. Nat. Hijt. This Antipater was in the times of Craffus, and is celebrated for the quickness of his parts by Cicero,


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