What happier natures shrink at with affright, Virtuous and vicious every man must be, 230 235 But Heaven's great view is one, and that the whole. That disappoints the effect of every vice; 240 245 250 Heaven forming each on other to depend, A master, or a servant, or a friend, Bids each on other for assistance call, Till one man's weakness grows the strength of all. Wants, frailties, passions, closer still ally The common interest, or endear the tie. 249 Heaven forming each on other to depend. A subtle and beautiful argument for the existence of the inequality of conditions, gifts, and fortune, in the world; that inequality furnishing the field for the exercise of benevolence, self-denial, and fortitude. The poet farther argues, that a sense of the troubles and uncertainties of life also supplies cogent motives to meet its final hours with patient dignity, or even with glad resignation. To these we owe true friendship, love sincere, 255 260 Whate'er the passion, knowlege, fame, or pelf, Not one will change his neighbor with himself. The learn'd is happy nature to explore, The fool is happy that he knows no more; The rich is happy in the plenty given, 265 The poor contents him with the care of Heaven. The starving chemist in his golden views See some strange comfort every state attend; And pride bestow'd on all, a common friend : See some fit passion every age supply; 270 Hope travels through, nor quits us when we die. Behold the child, by nature's kindly law, Pleased with a rattle, tickled with a straw: 275 268 The sot a hero. Pope here falls into the error of confounding those natural disabilities, for which the divine benevolence may provide a compensation, with the results of voluntary vice. That the drunkard should conceive himself a hero is only an aggravation of his vicious absurdity. 275 Behold the child, by nature's kindly law. The poetic elegance of this passage is proverbial, but the reasoning is inaccurate. The infant's pleasure in trifles may be the kindly work of nature providing for the enjoyments of an age incapable of better things; but the maturer delight in the scarfs, garters, gold,' is not the work of nature, but of folly: the first is a harmless instinct, the other a culpable vanity. Some livelier plaything gives his youth delight, A little louder, but as empty quite : 281 Scarfs, garters, gold, amuse his riper stage, 285 290 Ev'n mean self-love becomes, by force divine, 280 And beads and prayer-books are the toys of age. This sneer at the rosary was a bold attempt in a Roman catholic. Warton, with grave criticism, observes that, though Fontenelle uses the phrase, '11 est de hochets pour tout âge,' he did not steal it from Prior's playthings for old age,' for he did not understand English. Yet might not Fontenelle have found so common a sentiment where Prior found it-in nature? ARGUMENT OF EPISTLE III. OF THE NATURE AND STATE OF MAN WITH RESPECT TO SOCIETY. I. The whole universe one system of society, v. 7, &c. Nothing made wholly for itself, nor yet wholly for another, v. 27. The happiness of animals mutual, v. 49.-II. Reason or instinct operate alike to the good of each individual, v. 79. Reason or instinct operate also to society, in all animals, v. 109.-III. How far society carried by instinct, v. 115. How much farther by reason, v. 128.-IV. Of that which is called the state of nature, v. 144. Reason instructed by instinct in the invention of arts, v. 166; and in the forms of society, v. 176.-V. Origin of political societies, v. 196. Origin of monarchy, v. 207. Patriarchal government, v. 212.-VI. Origin of true religion and government, from the same principle, of love, v. 231, &c. Origin of superstition and tyranny, from the same principle, of fear, v. 237, &c. The influence of self-love operating to the social and public good, v. 266. Restoration of true religion and government on their first principle, v. 285. Mixed government, v. 288. Various forms of each, and the true end of all, v. 300, &c. |