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Truths would you teach, or save a sinking land?
All fear, none aid yon, and few understand.
Painful pre-eminence! yourself to view
Above life's weakness, and its comforts too.

Bring then these blessings to a strict account;
Make fair deductions; see to what they 'mount:
How much of other each is sure to cost;
How much for other oft is wholly lost;
How inconsistent greater goods with these;
How sometimes life is risqn'd, and always ease;
Think, and if still the things thy envy call.
Say, wouldst thou be the man to whom they fall?
To sigh for ribands if thou art so silly,
Mark how they grace Lord Umbra or Sir Billy.
Is yellow dirt the passion of thy life,
Look but on Gripus, or on Gripus' wife.
If parts allure thee, think how Bacon shin'd,
The wisest, brightest, meanest of mankind:
Or ravish'd with the whistling of a name,
See Cromwell damn'd to everlasting fame!
If all, united, thy ambition call,
From ancient story, learn to scorn them all.
There, in the rich, the honour'd, fam'd, and great.
See the false scale of happiness complete!
In hearts of kings, or arms of queens who lay,
How happy! those to ruin, these betray.
Mark by what wretched steps their glory grows.
From dirt and sca-weed as proud Venice rose;
In each how guilt and greatness equal ran,
And all that rais'd the hero sunk the mau:
Now Europe's laurels on their brows behold,
But stain'd with blood, or ill exchang'd for gold:
Then see them broke with toils, or sunk in ease.
Or infamous for plunder'd provinces.
O wealth ill-fated! which no act of fame
E'er taught to shine, or sanctify'd from shame!
What greater bliss attends their close of life?
Some greedy minion, or imperious wife,
The trophy'd arches, storied halls invade, 4
And haunt their slumbers in the pompous shade.

Alas! not dazzled with their noon-tide ray,
Compute the morn and evening to the day;
The whole amount of that enormous fame,
A tale that blends their glory with their shame!

Know then this truth (enough for man to know)
'Virtue aloue is happiness below. '
The only point where human bliss stands still,
And tastes the good without the fall to ill;
Where only merit constant pay receives,
Is blest in what it takes, and what it gives;
The joy unequall'd, if its end it gain,
And if it lose, attended with no pain:
Without satiety, though e'er so bless'd.
And but more relish'd as the more distress'd:
The broadest mirth unfeeling folly wears,
Less pleasing far than virtue's very tears:
Good from each object, from each place acquir'd.
For ever exercis'd, yet never tir'd;
Never elated, while one man's oppress'd;
Never dejected, while another's blest;
And where no wants no wishes can remain,
Since but to wish more virtue is to gain.

See the sole bliss Heaven could on all bestow!
Which who but feels can taste, but thinks can know:
Yet poor with fortune, and with learning blind,
The bad must miss, the good untanght will find;
Slave to no sect, who takes no private road,
But looks through nature up to nature's God;
Pursues that chain which links th' immense design,
Joins heaven and earth, and mortal and divine;
Sees that no being any bliss can know,
But touches some above and some below;
Learns from this union of the rising whole,
The first, last purpose of the human soul;
And knows where faith, law, morals, all began,
All end, in love of God and love of man.

For him alone, hope leads from goal to goal,
And opens still, and opens on his soul;
Till lengthen'd on to faith, and unconfin'd,
It pours the bliss that fills up all the mind.

He sees why nature plants in man alone

Hope of known bliss, and faith in bliss unknown:

(Nature, whose dictates to no other kind

Are given in vain, but what they seek they find)

Vise is her present; she connects in this

His greatest virtue with his greatest bliss;

At once his own bright prospect to be blest;

And strongest motive to assist the rest.

Self-love thus push'd to social, to divine, Gives thee to make thy neighbour's blessing thine. Is this too little for the boundless heart? Extend it, let thy enemies have part; Grasp the whole world of reason, life, and sense, In one close system of benevolence: Happier as kinder, in wbate'er degree, And height of bliss but height of charity.

God loves from whole to parts: but human soul Must rise from individual to the whole. Self-love but serves the virtuous mind to wake, As the small pebble stirs the peaceful lake; The centre mov'd, a circle straight succeeds, Another still, and still another spreads; Friend, parent, neighbour, first it will embrace; His country next, and next all human race; Wide and more wide, th' overflowings of the mind Take every creature in, of every kind; Earth smiles around, with boundless bounty blest, And Heaven beholds its image in his breast.

Come then, my friend! my genins! come along; O master of the poet, and the song! And while the muse now stoops, or now ascends, To man's low passions, or their glorious ends, Teach me, like thee, in various nature wise, To fall with dignity, with temper rise; Form'd by thy converse, happily to steer, From grave to gay, from lively to severe; Correct with spirit, eloquent with ease, Intent to reason, or polite to please. O! while along the stream of time thy name 'xpanded flies, and gathers all its fame,

Say, shall my little bark attendant sail.
Pursue the trinmph, and partake the gale?
When statesmen, heroes, kings, in dust repose,
Whose sons shall blush their fathers were thy foes,
Shall then this verse to future age pretend
Thou wert my guide, philosopher, and friend?
That, urg'd by thee, I turn'd the tuneful art
From sounds to things, from fancy to the heart;
For wit's false mirror held up nature's light,
Show'd erring pride, WHATEVER IS IS RIGHT;
That reason, passion, answer one great aim;
That true self-love and social are the same;
That virtue only makes our bliss below:
And all our knowledge is, ourselves to know.

THE UNIVERSAL PRAYER.

DEO OPT. MAX.

It may be proper to observe, that some passages, in the preceding Essay, having been unjustly suspected of a tendency towards fate and naturalism, the author composed this Prayer as the sum of ail, 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, best deserves the title prefixed to this paraphrase.

THER of all 1 in every age,
In every clime ador'd,
By saint, by savage, and by sage,
Jehovah, Jove, or Lord!

Thou Great First Cause, least understood;

Who all my sense confin'd
To know but this, that thou art good,

And that myself am blind;

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