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An Essay on Man: Epistle II

I.
Know then thyself, presume not God to scan;
The proper study of mankind is man.
Plac'd on this isthmus of a middle state,
A being darkly wise, and rudely great:
With too much knowledge for the sceptic side,
With too much weakness for the stoic's pride,
He hangs between; in doubt to act, or rest;
In doubt to deem himself a god, or beast;
In doubt his mind or body to prefer;
Born but to die, and reas'ning but to err;
Alike in ignorance, his reason such,
Whether he thinks too little, or too much:
Chaos of thought and passion, all confus'd;
Still by himself abus'd, or disabus'd;
Created half to rise, and half to fall;
Great lord of all things, yet a prey to all;
Sole judge of truth, in endless error hurl'd:
The glory, jest, and riddle of the world!

Go, wondrous creature! mount where science guides,
Go, measure earth, weigh air, and state the tides;
Instruct the planets in what orbs to run,
Correct old time, and regulate the sun;
Go, soar with Plato to th' empyreal sphere,
To the first good, first perfect, and first fair;
Or tread the mazy round his follow'rs trod,
And quitting sense call imitating God;
As Eastern priests in giddy circles run,
And turn their heads to imitate the sun.
Go, teach Eternal Wisdom how to rule—
Then drop into thyself, and be a fool!

Superior beings, when of late they saw
A mortal Man unfold all Nature's law,
Admir'd such wisdom in an earthly shape,
And showed a Newton as we shew an Ape.

Could he, whose rules the rapid comet bind,
Describe or fix one movement of his mind?
Who saw its fires here rise, and there descend,
Explain his own beginning, or his end?
Alas what wonder! Man's superior part
Uncheck'd may rise, and climb from art to art;
But when his own great work is but begun,
What Reason weaves, by Passion is undone.

Trace science then, with modesty thy guide;
First strip off all her equipage of pride;
Deduct what is but vanity, or dress,
Or learning's luxury, or idleness;
Or tricks to show the stretch of human brain,
Mere curious pleasure, or ingenious pain;
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 restrain;
Nor this a good, nor that a bad we call,
Each works its end, to move or govern all:
And to their proper operation still,
Ascribe all good; to their improper, ill.

Self-love, the spring of motion, acts the soul;
Reason's comparing balance rules the whole.
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 spot,
To draw nutrition, propagate, and rot;
Or, meteor-like, flame lawless through the void,
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.
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,
At best more watchful this, but that more strong.
The action of the stronger to suspend,
Reason still use, to reason still attend.
Attention, habit and experience gains;
Each strengthens reason, and self-love restrains.

Let subtle schoolmen teach these friends to fight,
More studious 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 meaning, or the same.
Self-love and reason to one end aspire,
Pain their aversion, pleasure their desire;
But greedy that its object would devour,
This taste the honey, and not wound the flow'r:
Pleasure, or wrong or rightly understood,
Our greatest evil, or our greatest good.

III.
Modes of self-love the passions we may call:
'Tis real good, or seeming, moves them all:
But since not every good we can divide,
And reason bids us for our own provide;
Passions, though selfish, if their means be fair,
List 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 boast
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 preserves 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.

Passions, like elements, though 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?
Suffice that reason keep to nature's road,
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 mix'd with art, and to due bounds confin'd,
Make and maintain the balance of the mind:
The lights and shades, whose well accorded strife
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;
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,
Grows with his growth, and strengthens with his strength:
So, cast and mingled with his very frame,
The mind's disease, its ruling passion came;
Each vital humour which should feed the whole,
Soon flows to this, in body and in soul.
Whatever warms the heart, or fills the head,
As the mind opens, and its functions spread,
Imagination plies her dang'rous art,
And pours it all upon the peccant part.

Nature its mother, habit is its nurse;
Wit, spirit, faculties, but make it worse;
Reason itself but gives it edge and pow'r;
As Heav'n's blest beam turns vinegar more sour.
We, wretched subjects, though to lawful sway,
In this weak queen some fav'rite still obey:
Ah! if she lend not arms, as well as rules,
What can she more than tell us we are fools?
Teach us to mourn our nature, not to mend,
A sharp accuser, but a helpless friend!
Or from a judge turn pleader, to persuade
The choice we make, or justify it made;
Proud of an easy conquest all along,
She but removes weak passions for the strong:
So, when small humours gather to a gout,
The doctor fancies he has driv'n them out.

Yes, nature's road must ever be preferr'd;
Reason is here no guide, but still a guard:
'Tis hers to rectify, not overthrow,
And treat this passion more as friend than foe:
A mightier pow'r the strong direction sends,
And sev'ral men impels to sev'ral ends.
Like varying winds, by other passions toss'd,
This drives them constant to a certain coast.
Let pow'r or knowledge, gold or glory, please,
Or (oft more strong than all) the love of ease;
Through life 'tis followed, ev'n at life's expense;
The merchant's toil, the sage's indolence,
The monk's humility, the hero's pride,
All, all alike, find reason on their side.

Th' eternal art educing good from ill,
Grafts on this passion our best principle:
'Tis thus the mercury of man is fix'd,
Strong grows the virtue with his nature mix'd;
The dross cements what else were too refin'd,
And in one interest body acts with mind.

As fruits, ungrateful to the planter's care,
On savage stocks inserted, learn to bear;
The surest virtues thus from passions shoot,
Wild nature's vigor working at the root.
What crops of wit and honesty appear
From spleen, from obstinacy, hate, or fear!
See anger, zeal and fortitude supply;
Ev'n av'rice, prudence; sloth, philosophy;
Lust, through some certain strainers well refin'd,
Is gentle love, and charms all womankind;
Envy, to which th' ignoble mind's a slave,
Is emulation in the learn'd or brave;
Nor virtue, male or female, can we name,
But what will grow on pride, or grow on shame.

Thus nature gives us (let it check our pride)
The virtue nearest to our vice allied:
Reason the byass turns to good from ill,
And Nero reigns a Titus, if he will.
The fiery soul abhorr'd in Catiline,
In Decius charms, in Curtius is divine:
The same ambition can destroy or save,
And make a patriot as it makes a knave.

IV.
This light and darkness in our chaos join'd,
What shall divide? The God within the mind.

Extremes in nature equal ends produce,
In man they join to some mysterious use;
Though each by turns the other's bound invade,
As, in some well-wrought picture, light and shade,
And oft so mix, the diff'rence is too nice
Where ends the virtue, or begins the vice.

Fools! who from hence into the notion fall,
That vice or virtue there is none at all.
If white and black blend, soften, and unite
A thousand ways, is there no black or white?
Ask your own heart, and nothing is so plain;
'Tis to mistake them, costs the time and pain.

V.
Vice is a monster of so frightful mien,
As, to be hated, needs but to be seen;
Yet seen too oft, familiar with her face,
We first endure, then pity, then embrace.
But where th' extreme of vice, was ne'er agreed:
Ask where's the North? at York, 'tis on the Tweed;
In Scotland, at the Orcades; and there,
At Greenland, Zembla, or the Lord knows where:
No creature owns it in the first degree,
But thinks his neighbour farther gone than he!
Ev'n those who dwell beneath its very zone,
Or never feel the rage, or never own;
What happier natures shrink at with affright,
The hard inhabitant contends is right.

VI.
Virtuous and vicious ev'ry man must be,
Few in th' extreme, but all in the degree;
The rogue and fool by fits is fair and wise;
And ev'n the best, by fits, what they despise.
'Tis but by parts we follow good or ill,
For, vice or virtue, self directs it still;
Each individual seeks a sev'ral goal;
But heav'n's great view is one, and that the whole:
That counterworks each folly and caprice;
That disappoints th' effect of ev'ry vice;
That, happy frailties to all ranks applied,
Shame to the virgin, to the matron pride,
Fear to the statesman, rashness to the chief,
To kings presumption, and to crowds belief,
That, virtue's ends from vanity can raise,
Which seeks no int'rest, no reward but praise;
And build on wants, and on defects of mind,
The joy, the peace, the glory of mankind.

Heav'n 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 int'rest, or endear the tie:
To these we owe true friendship, love sincere,
Each home-felt joy that life inherits here;
Yet from the same we learn, in its decline,
Those joys, those loves, those int'rests to resign;
Taught half by reason, half by mere decay,
To welcome death, and calmly pass away.

Whate'er the passion, knowledge, fame, or pelf,
Not one will change his neighbour 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 giv'n,
The poor contents him with the care of heav'n.
See the blind beggar dance, the cripple sing,
The sot a hero, lunatic a king;
The starving chemist in his golden views
Supremely blest, the poet in his Muse.

See some strange comfort ev'ry state attend,
And pride bestow'd on all, a common friend;
See some fit passion ev'ry age supply,
Hope travels through, nor quits us when we die.

Behold the child, by nature's kindly law,
Pleas'd with a rattle, tickl'd with a straw:
Some livelier plaything gives his youth delight,
A little louder, but as empty quite:
Scarfs, garters, gold, amuse his riper stage,
And beads and pray'r books are the toys of age:
Pleas'd with this bauble still, as that before;
'Till tir'd he sleeps, and life's poor play is o'er!

Meanwhile opinion gilds with varying rays
Those painted clouds that beautify our days;
Each want of happiness by hope supplied,
And each vacuity of sense by Pride:
These build as fast as knowledge can destroy;
In folly's cup still laughs the bubble, joy;
One prospect lost, another still we gain;
And not a vanity is giv'n in vain;
Ev'n mean self-love becomes, by force divine,
The scale to measure others' wants by thine.
See! and confess, one comfort still must rise,
'Tis this: Though man's a fool, yet God is wise.

poem by Alexander Pope
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The Riddle of the World

Know then thyself, presume not God to scan
The proper study of Mankind is Man.
Placed on this isthmus of a middle state,
A Being darkly wise, and rudely great:
With too much knowledge for the Sceptic side,
With too much weakness for the Stoic's pride,
He hangs between; in doubt to act, or rest;
In doubt to deem himself a God, or Beast;
In doubt his mind and body to prefer;
Born but to die, and reas'ning but to err;
Whether he thinks to little, or too much;
Chaos of Thought and Passion, all confus'd;
Still by himself, abus'd or disabus'd;
Created half to rise and half to fall;
Great Lord of all things, yet a prey to all,
Sole judge of truth, in endless error hurl'd;
The glory, jest and riddle of the world.

poem by Alexander Pope
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Reflections

Upon The Subject

When all the fiercer passions cease
(The glory and disgrace of youth):
When the deluded soul in peace,
Can listen to the voice of truth:
When we are taught in whom to trust,
And how to spare, to spend, to give,
(Our prudence kind, our pity just),
'Tis then we rightly learn to live.

Its weakness when the body feels,
Nor danger in contempt defies:
To reason when desire appeals,
When, on experience, hope relies:
When every passing hour we prize,
Nor rashly on our follies spend:
But use it, as it quickly flies,
With sober aim to serious end:
When prudence bounds our utmost views,
And bids us wrath and wrong forgive:
When we can ealmly gain or lose, -
'Tis then we rightly learn to live.

Yet thus, when we our way discern,
And can upon our care depend,
To travel safely, when we learn,
Behold? we're near our journey's end.
We've trod the maze of error round,
Long wand'ring in the winding glade:
And, now the torch of truth is found,
It only shows us where we stray'd:
Light for ourselves, what is it worth,
When we no more our way can choose?
For others, when we hold it forth,
They, in their pride, the boon refuse.

By long experience taught, we now
Can rightly judge of friends and foes,
Can all the worth of these allow,
And all their faults discern in those;
Relentless hatred, erring love,
We can for sacred truth forego;
We can the warmest friend reprove,
And bear to praise the fiercest foe:
To what effect? Our friends are gone
Beyond reproof, regard, or care;
And of our foes remains there one,
The mild relenting thought to share?

Now 'tis our boast that we can quell
The wildest passions in their rage;
Can their destructive force repel,
And their impetuous wrath assuage:
Ah! Virtue, dost thou arm, when now
This bold rebellious race are fled;
When all these tyrants rest and thou
Art warring with the mighty dead?
Revenge, ambition, scorn, and pride,
And strong desire, and fierce disdain,
The giant-brood by thee defied,
Lo! Time's resistless strokes have slain.

Yet Time, who could that race subdue,
(O'erpowering strength, appeasing rage,)
Leaves yet a persevering crew,
To try the failing powers of age.
Vex'd by the constant call of these,
Virtue a while for conquest tries:
But weary grown and fond of ease,
She makes with them a compromise:
Av'rice himself she gives to rest,
But rules him with her strict commands;
Bids Pity touch his torpid breast,
And Justice hold his eager hands.

Yet is their nothing men can do,
When chilling age comes creeping on?
Cannot we yet some good pursue?
Are talents buried? genius gone?
If passions slumber in the breast,
If follies from the heart be fled;
Of laurels let us go in quest,
And place them on the poet's head.

Yes, we'll redeem the wasted time,
And to neglected studies flee;
We'll build again the lofty rhyme,
Or live, Philosophy, with thee:
For reasoning clear, for flight sublime,
Eternal fame reward shall be;
And to what glorious heights we'll climb,
The admiring crowd shall envying see.

Begin the song! begin the theme! -
Alas! and is Invention dead?
Dream we no more the golden dream?
Is Mem'ry with her treasures fled?
Yes, 'tis too late,--now Reason guides
The mind, sole judge in all debate;
And thus the important point decides,
For laurels, 'tis, alas! too late.
What is possess'd we may retain,
But for new conquests strive in vain.

Beware then, Age, that what was won,
If life's past labours, studies, views,
Be lost not, now the labour's done,
When all thy part is,--not to lose:
When thou canst toil or gain no more,
Destroy not what was gain'd before.

For, all that's gain'd of all that's good,
When time shall his weak frame destroy
(Their use then rightly understood),
Shall man, in happier state, enjoy.
Oh! argument for truth divine,
For study's cares, for virtue's strife;
To know the enjoyment will be thine,
In that renew'd, that endless life!

poem by George Crabbe
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Essay on Man

The First Epistle

Awake, my ST. JOHN!(1) leave all meaner things
To low ambition, and the pride of Kings.
Let us (since Life can little more supply
Than just to look about us and to die)
Expatiate(2) free o'er all this scene of Man;
A mighty maze! but not without a plan;
A Wild, where weeds and flow'rs promiscuous shoot,
Or Garden, tempting with forbidden fruit.
Together let us beat this ample field,
Try what the open, what the covert yield;
The latent tracts(3), the giddy heights explore
Of all who blindly creep, or sightless soar;
Eye Nature's walks, shoot Folly as it flies,
And catch the Manners living as they rise;
Laugh where we must, be candid where we can;
But vindicate(4) the ways of God to Man.
1. Say first, of God above, or Man below,
What can we reason, but from what we know?
Of Man what see we, but his station here,
From which to reason, or to which refer?
Thro' worlds unnumber'd tho' the God be known,
'Tis ours to trace him only in our own.
He, who thro' vast immensity can pierce,
See worlds on worlds compose one universe,
Observe how system into system runs,
What other planets circle other suns,
What vary'd being peoples ev'ry star,
May tell why Heav'n has made us as we are.
But of this frame the bearings, and the ties,
The strong connections, nice dependencies,
Gradations just, has thy pervading soul
Look'd thro'? or can a part contain the whole?
Is the great chain, that draws all to agree,
And drawn supports, upheld by God, or thee?

II. Presumptuous Man! the reason wouldst thou find,
Why form'd so weak, so little, and so blind!
First, if thou canst, the harder reason guess,
Why form'd no weaker, blinder, and no less!
Ask of thy mother earth, why oaks are made
Taller or stronger than the weeds they shade?
Or ask of yonder argent fields(5) above,
Why JOVE'S Satellites are less than JOVE?(6)
Of Systems possible, if 'tis confest
That Wisdom infinite must form the best,
Where all must full or not coherent be,
And all that rises, rise in due degree;
Then, in the scale of reas'ning life, 'tis plain
There must be, somewhere, such rank as Man;
And all the question (wrangle e'er so long)
Is only this, if God has plac'd him wrong?
Respecting Man, whatever wrong we call,
Nay, must be right, as relative to all.
In human works, tho' labour'd on with pain,
A thousand movements scarce one purpose gain;
In God's, one single can its end produce;
Yet serves to second too some other use.
So Man, who here seems principal alone,
Perhaps acts second to some sphere unknown,
Touches some wheel, or verges to some goal;
'Tis but a part we see, and not a whole.
When the proud steed shall know why Man restrains
His fiery course, or drives him o'er the plains;
When the dull Ox, why now he breaks the clod,
Is now a victim, and now Egypt's God:(7)
Then shall Man's pride and dullness comprehend
His actions', passions', being's, use and end;
Why doing, suff'ring, check'd, impell'd; and why
This hour a slave, the next a deity.
Then say not Man's imperfect, Heav'n in fault;
Say rather, Man's as perfect as he ought;
His knowledge measur'd to his state and place,
His time a moment, and a point his space.
If to be perfect in a certain sphere,
What matter, soon or late, or here or there?
The blest today is as completely so,
As who began a thousand years ago.

III. Heav'n from all creatures hides the book of Fate,
All but the page prescrib'd, their present state;
From brutes what men, from men what spirits know:
Or who could suffer Being here below?
The lamb thy riot dooms to bleed to-day,
Had he thy Reason, would he skip and play?
Pleas'd to the last, he crops the flow'ry food,
And licks the hand just rais'd to shed his blood.
Oh blindness to the future! kindly giv'n,
That each may fill the circle mark'd by Heav'n;
Who sees with equal eye, as God of all,
A hero perish, or a sparrow fall,
Atoms or systems into ruin hurl'd,
And now a bubble burst, and now a world.
Hope humbly then; with trembling pinions soar;
Wait the great teacher Death, and God adore!
What future bliss, he gives not thee to know,
But gives that Hope to be thy blessing now.
Hope springs eternal in the human breast:
Man never Is, but always To be blest:
The soul, uneasy and confin'd from home,
Rests and expatiates in a life to come.
Lo! the poor Indian, whose untutor'd mind
Sees God in clouds, or hears him in the wind;
His soul proud Science never taught to stray
Far as the solar walk, or milky way;
Yet simple Nature to his hope has giv'n,
Behind the cloud-topt hill, an humbler heav'n;
Some safer world in depth of woods embrac'd,
Some happier island in the watry waste,
Where slaves once more their native land behold,
No fiends torment, no Christians thirst for gold!
To Be, contents his natural desire,
He asks no Angel's wing, no Seraph's(8) fire;
But thinks, admitted to that equal sky,
His faithful dog shall bear him company.

IV. Go, wiser thou! and in thy scale of sense
Weigh thy Opinion against Providence;
Call Imperfection what thou fancy'st such,
Say, here he gives too little, there too much;
Destroy all creatures for thy sport or gust,(9)
Yet cry, If Man's unhappy, God's unjust;
If Man alone ingross not Heav'n's high care,
Alone made perfect here, immortal there:
Snatch from his hand the balance(10) and the rod,
Re-judge his justice, be the GOD of GOD!
In Pride, in reas'ning Pride, our error lies;
All quit their sphere, and rush into the skies.
Pride still is aiming at the blest abodes,
Men would be Angels, Angels would be Gods.
Aspiring to be Gods, if Angels fell,
Aspiring to be Angels, Men rebel;
And who but wishes to invert the laws
Of ORDER, sins against th' Eternal Cause.

V. Ask for what end the heav'nly bodies shine,
Earth for whose use? Pride answers, "Tis for mine:
For me kind Nature wakes her genial pow'r,
Suckles each herb, and spreads out ev'ry flow'r;
Annual for me, the grape, the rose renew
The juice nectareous, and the balmy dew;
For me, the mine a thousand treasures brings;
For me, health gushes from a thousand springs;
Seas roll to waft me, suns to light me rise;
My foot-stool earth, my canopy the skies."
But errs not Nature from this gracious end,
From burning suns when livid deaths descend,
When earthquakes swallow, or when tempests sweep
Towns to one grave, whole nations to the deep?
"No ('tis reply'd) the first Almighty Cause
Acts not by partial, but by gen'ral laws;
Th' exceptions few; some change since all began,
And what created perfect?" -- Why then Man?
If the great end be human Happiness,
Then Nature deviates; and can Man do less?
As much that end a constant course requires
Of show'rs and sun-shine, as of Man's desires;
As much eternal springs and cloudless skies,
As Men for ever temp'rate, calm, and wise.
If plagues or earthquakes break not Heav'n's design,
Why then a Borgia,(11) or a Catiline?(12)
Who knows but he, whose hand the light'ning forms,
Who heaves old Ocean, and who wings the storms,
Pours fierce Ambition in a Caesar's(13) mind,
Or turns young Ammon(14) loose to scourge mankind?
From pride, from pride, our very reas'ning springs;
Account for moral as for nat'ral things:
Why charge we Heav'n in those, in these acquit?
In both, to reason right is to submit.
Better for Us, perhaps, it might appear,
Were there all harmony, all virtue here;
That never air or ocean felt the wind;
That never passion discompos'd the mind:
But ALL subsists by elemental strife;
and Passions are the elements of Life.
The gen'ral ORDER, since the whole began,
Is kept in Nature, and is kept in Man.

VI. What would this Man? Now upward will he soar,
And little less than Angel,(15) would be more;
Now looking downwards, just as griev'd appears
To want the strength of bulls, the fur of bears.
Made for his use all creatures if he call,
Say what their use, had he the pow'rs of all?
Nature to these, without profusion kind,
The proper organs, proper pow'rs assign'd;
Each seeming want compensated of course,
Here with degrees of swiftness, there of force;
All in exact proportion to the state;
Nothing to add, and nothing to abate.
Each beast, each insect, happy in its own;
Is Heav'n unkind to Man, and Man alone?
Shall he alone, whom rational we call,
Be pleas'd with nothing, if not bless'd with all?
The bliss of Man (could Pride that blessing find)
Is not to act or think beyond mankind;
No pow'rs of body or of soul to share,
But what his nature and his state can bear.
Why has not Man a microscopic eye?
For this plain reason, Man is not a Fly.
Say what the use, were finer optics giv'n,
T' inspect a mite,(16) not comprehend the heav'n?
Or touch, if tremblingly alive all o'er,
To smart and agonize at ev'ry pore?
Or quick effluvia(17) darting thro' the brain,
Die of a rose in aromatic pain?
If nature thunder'd in his op'ning ears,
And stunn'd him with the music of the spheres,
How would he wish that Heav'n had left him still
The whisp'ring Zephyr,(18) and the purling rill?(19)
Who finds not Providence all good and wise,
Alike in what it gives, and what denies?

VII. Far as Creation's ample range extends,
The scale of sensual, mental pow'rs ascends:
Mark how it mounts, to Man's imperial race,
From the green myriads in the people grass:
What modes of sight betwixt each wide extreme,
The mole's dim curtain, and the lynx's beam:
Of smell, the headlong lioness between,
And hound sagacious(20) on the tainted(21) green:
Of hearing, from the life that fills the flood,(22)
To that which warbles thro' the vernal(23) wood:
The spider's touch, how exquisitely fine!
Feels at each thread, and lives along the line:
In the nice bee, what sense so subtly true
From pois'nous herbs extracts the healing dew:(24)
How Instinct varies in the grov'ling swine,
Compar'd, half-reas'ning elephant, with thine:
'Twixt that, and Reason, what a nice barrier;
For ever sep'rate, yet for ever near!
Remembrance and Reflection how ally'd;
What thin partitions Sense from Thought divide:
And Middle natures,(25) how they long to join,
Yet never pass th' insuperable line!
Without this just gradation, could they be
Subjected these to those, or all to thee?
The pow'rs of all subdu'd by thee alone,
Is not thy Reason all these pow'rs in one?

VIII. See, thro' this air, this ocean, and this earth,
All matter quick, and bursting into birth.
Above, how high progressive life may go!
Around, how wide! how deep extend below!
Vast chain of being, which from God began,
Natures ethereal,(26) human, angel, man
Beast, bird, fish, insect! what no eye can see,
No glass can reach! from Infinite to thee,
From thee to Nothing! -- On superior pow'rs
Were we to press, inferior might on ours:
Or in the full creation leave a void,
Where, one step broken, the great scale's destoy'd:
From Nature's chain whatever link you strike,
Tenth or ten thousandth, breaks the chain alike.
And if each system in gradation roll,
Alike essential to th' amazing whole;
The least confusion but in one, not all
That system only, but the whole must fall.
Let Earth unbalanc'd from her orbit fly,
Planets and Suns run lawless thro' the sky,
Let ruling Angels from their spheres be hurl'd,
Being on being wreck'd, and world on world,
Heav'n's whole foundations to their centre nod,
And Nature tremble to the throne of God:
All this dread ORDER break -- for whom? for thee?
Vile worm! -- oh, Madness, Pride, Impiety!

IX. What if the foot, ordain'd the dust to tread,
Or hand to toil, aspir'd to be the head?
What if the head, the eye, or ear repin'd(27)
To serve mere engines to the ruling Mind?
Just as absurd, to mourn the tasks or pains
The great directing MIND of ALL ordains.
All are but parts of one stupendous whole,
Whose body, Nature is, and God the soul;
That, chang'd thro' all, and yet in all the same,
Great in the earth, as in th' ethereal frame,
Warms in the sun, refreshes in the breeze,
Glows in the stars, and blossoms in the trees,
Lives thro' all life, extends thro' all extent,
Spreads undivided, operates unspent,
Breathes in our soul, informs our mortal parts,
As full, as perfect, in a hair as heart;
As full, as perfect, in vile Man that mourns,
As the rapt Seraph that adores and burns;
To him no high, no low, no great, no small;
He fills, he bounds, connects, and equals all.

X. Cease then, nor ORDER Imperfection name:
Our proper bliss depends on what we blame.
Know thy own point: This kind, this due degree
Of blindness, weakness, Heav'n bestows on thee.
Submit -- In this, or any other sphere,
Secure to be as blest as thou canst bear:
Safe in the hand of one disposing Pow'r,
Or in the natal, or the mortal hour.
All Nature is but Art, unknown to thee;
All Chance, Direction, which thou canst not see;
All Discord, Harmony, not understood;
All partial Evil, universal Good:
And, spite of Pride, in erring Reason's spite,
One truth is clear, "Whatever IS, is RIGHT."

Argument of the Second Epistle:

Of the Nature and State of Man, with respect to Himself, as an Individual. The business of Man not to pry into God, but
to study himself.

Know then thyself, presume not God to scan;
The proper study of Mankind is Man.
Plac'd on this isthmus of a middle state,(28)
A being darkly wise, and rudely great:
With too much knowledge for the Sceptic side,
With too much weakness for the Stoic's pride,
He hangs between; in doubt to act, or rest,
In doubt to deem himself a God, or Beast;
In doubt his Mind or Body to prefer,
Born but to die, and reas'ning but to err;
Alike in ignorance, his reason such,
Whether he thinks too little, or too much:
Chaos of Thought and Passion, all confus'd;
Still by himself abus'd, or disabus'd;
Created half to rise, and half to fall;
Great lord of all things, yet a prey to all;
Sole judge of Truth, in endless Error hurl'd:
The glory, jest, and riddle of the world!

ENDNOTES:

1[His friend, Henry St. John, Lord Bolingbroke]
2[to wander]
3[hidden areas]
4[explain or defend]
5[silvery fields, i.e., the heavens]
6[the planet Jupiter]
7[ancient Egyptians sometimes worshipped oxen]
8[the highest level of angels]
9[pleasure]
10[the balance used to weigh justice]
11[Caesar Borgia (1476-1507) who used any cruelty to achieve his ends]
12[Lucious Sergius Catilina (108-62 B.C.) who was a traitor to Rome]
13[Julius Caesar (100-44 B.C.) who was thought to be overly ambitious Roman]
14[Alexander the Great (356-323 B.C.)]
15[Psalm 8:5--"Thou hast made him [man] a little lower than the angels...."]
16[small insect]
17[vapors which were believed to pass odors to the brain]
18[the West Wind]
19[stream]
20[able to pick up a scent]
21[having the odor of an animal]
22[ocean]
23[green]
24[honey was thought to have medicinal properties]
25[Animals slightly below humans on the chain of being]
26[heavenly]
27[complained]
28[i.e., on the chain of being between angels and animals]

poem by Alexander Pope
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Glory To God Alone

Oh loved! but not enough--though dearer far
Than self and its most loved enjoyments are;
None duly loves thee, but who, nobly free
From sensual objects, finds his all in thee.

Glory of God! thou stranger here below,
Whom man nor knows, nor feels a wish to know;
Our faith and reason are both shocked to find
Man in the post of honour—Thee behind.

Reason exclaims--'Let every creature fall,
Ashamed, abased, before the Lord of all;'
And faith, o'erwhelmed with such a dazzling blaze,
Feebly describes the beauty she surveys.

Yet man, dim–sighted man, and rash as blind,
Deaf to the dictates of his better mind,
In frantic competition dares the skies,
And claims precedence of the Only wise.

Oh, lost in vanity, till once self–known!
Nothing is great, or good, but God alone;
When thou shalt stand before his awful face,
Then, at the last, thy pride shall know his place.

Glorious, Almighty, First, and without end!
When wilt thou melt the mountains and descend?
When wilt thou shoot abroad thy conquering rays,
And teach these atoms, thou hast made, thy praise?

Thy glory is the sweetest heaven I feel;
And, if I seek it with too fierce a zeal,
Thy love, triumphant o'er a selfish will,
Taught me the passion, and inspires it still.

My reason, all my faculties, unite,
To make thy glory their supreme delight:
Forbid it, fountain of my brightest days,
That I should rob thee, and usurp thy praise!

My soul! rest happy in thy low estate,
Nor hope, nor wish, to be esteemed or great,
To take the impression of a will divine,
Be that thy glory, and those riches thine.

Confess him righteous in his just decrees,
Love what he loves, and let his pleasure please;
Die daily; from the touch of sin recede;
Then thou hast crowned him, and he reigns indeed.

poem by William Cowper
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Stella's Birthday March 13, 1727

This day, whate'er the Fates decree,
Shall still be kept with joy by me:
This day then let us not be told,
That you are sick, and I grown old;
Nor think on our approaching ills,
And talk of spectacles and pills.
To-morrow will be time enough
To hear such mortifying stuff.
Yet, since from reason may be brought
A better and more pleasing thought,
Which can, in spite of all decays,
Support a few remaining days:
From not the gravest of divines
Accept for once some serious lines.

Although we now can form no more
Long schemes of life, as heretofore;
Yet you, while time is running fast,
Can look with joy on what is past.

Were future happiness and pain
A mere contrivance of the brain,
As atheists argue, to entice
And fit their proselytes for vice;
(The only comfort they propose,
To have companions in their woes;)
Grant this the case; yet sure 'tis hard
That virtue, styl'd its own reward,
And by all sages understood
To be the chief of human good,
Should, acting, die, nor leave behind
Some lasting pleasure in the mind;
Which by remembrance will assuage
Grief, sickness, poverty, and age;
And strongly shoot a radiant dart
To shine through life's declining part.

Say, Stella, feel you no content,
Reflecting on a life well spent?
Your skilful hand employ'd to save
Despairing wretches from the grave;
And then supporting with your store
Those whom you dragg'd from death before?
So Providence on mortals waits,
Preserving what it first creates.
Your gen'rous boldness to defend
An innocent and absent friend;
That courage which can make you just
To merit humbled in the dust;
The detestation you express
For vice in all its glitt'ring dress;
That patience under torturing pain,
Where stubborn stoics would complain:
Must these like empty shadows pass,
Or forms reflected from a glass?
Or mere chimæras in the mind,
That fly, and leave no marks behind?
Does not the body thrive and grow
By food of twenty years ago?
And, had it not been still supplied,
It must a thousand times have died.
Then who with reason can maintain
That no effects of food remain?
And is not virtue in mankind
The nutriment that feeds the mind;
Upheld by each good action past,
And still continued by the last?
Then, who with reason can pretend
That all effects of virtue end?

Believe me, Stella, when you show
That true contempt for things below,
Nor prize your life for other ends,
Than merely to oblige your friends;
Your former actions claim their part,
And join to fortify your heart.
For Virtue, in her daily race,
Like Janus, bears a double face;
Looks back with joy where she has gone
And therefore goes with courage on:
She at your sickly couch will wait,
And guide you to a better state.

O then, whatever Heav'n intends,
Take pity on your pitying friends!
Nor let your ills affect your mind,
To fancy they can be unkind.
Me, surely me, you ought to spare,
Who gladly would your suff'rings share;
Or give my scrap of life to you,
And think it far beneath your due;
You, to whose care so oft I owe
That I'm alive to tell you so.

poem by Jonathan Swift
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Stella's Birthday March 13, 1727

Although we now can form no more
Long schemes of life, as heretofore;
Yet you, while time is running fast,
Can look with joy on what is past.

poem by Jonathan Swift
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To Mrs. Ward. By The Same.

O thou, my beauteous, ever tender Friend,
Thou, on whom all my worldly Joys depend,
Accept these Numbers; and with Pleasure hear
Unstudy'd Truth, which few, alas! can bear;
While conscious Virtue takes the Muse's Part,
Glows on thy Cheek, and warms thy gen'rous Heart.

Let Birth--day Suits be thoughtless Celias Cire;
And Rows of Di'monds recommend the Fair;
While gazing Crouds around the Pageant press,
Charm'd with her Pride, and Luxury of Dress:
Far other Joys thy just Ambition move,
To cherish and reward a Husband's Love;
To slight vain Titles, in Retreat to shine,
Shun public Praise, and call a Poet thine.
And know, ye Fair, a Poet can supply,
What Wealth, and Pow'r, and Equipage deny.
When the vain Bus'ness of your Lives is o'er,
And the Glass frightens, whom it charm'd before;
When not a Trace remains of what you were,
And not a Compliment salutes your Ear;
Without one Virtue, to redeem Respect,
Without one Beauty, to sorbid Neglect;
With Tears unpity'd, you may then lament
The gloomy Setting of a Life mis--spent;
Nor Delia's Choice with witty Malice blame,
Who gave up Show for Happiness and Fame.

O! If the Muse, not uninspir'd, divine,
Thy bright Example shall for ever shine;
Teach the wise Virgin, where to fix her Choice,
And weigh no Marriage by the common Voice;
To yield with Dignity, reject with Grace;
Nor tire the Lover with a tedious Chace:
With Ease to conquer, and with Ease retain,
Brighten Prosperity, or soften Pain:
Know Woman's Glory, and her proper End;
Live to her Husband, Family, and Friend:
Thro' varying Life her various Virtues prove,
Honour her Portion here, and Bliss above.

Say, What Persuasion, or what Arts of mine,
Could gain a Passage to a Soul like thine?
Where Female Softness, Strength of Reason meet,
A piercing Judgment, and a Wit discrect;
Where ev'ry Passion, ev'ry Duty, knows
Its proper Bounds, and not unlicens'd flows.
Say, for thou know'st, my ever ablest Guide,
(One doubtful Act remains unjustify'd)
On Me, on Me, thy choicest Favours fell;
Could You so err, or I deserve so well?
Instruct me thou the happy Art to steer,
And still with Modesty thy Conduct clear;
So in thy Praises may the World agree;
Nor load with Vanity the Muse and Me.

With Song still usher'd shall the Morn arise,
That shew'd thee first, all--charming, to my Eyes:
I gaz'd with Rapture, yet chastiz'd with Awe:
So the First Man descending Angels saw.
Speaking, or silent, O! secure to charm,
To win with Wisdom, or with Beauty warm:
The Graces unobserv'd, with easy Care,
Form thy soft Accents, and compose thy Air.
I saw, and heard; nor heard, nor saw, unmov'd,
Unknowing, or I durst not know, I lov'd.
What thence I suffer'd, let high Heav'n declare,
Pitying my Grief, propitious to my Pray'r.
Heav'n try'd my Passion, and pronounc'd it true:
Hence I embolden'd, and hence softer You.
Yet oft with--held, and falt'ring oft with Pain,
My Tongue half utters, what my Eyes explain,
Nor prone to flatter, nor to Virtue blind;
Not void of Knowledge, and to learn inclin'd;
Nor sprung from noble, nor ungen'rous Blood;
Boasting a Father honest, wise, and good;
Such long observ'd, and by long Converse shown,
My Temper, Manners, and my Failings known:
You trust my Vows, and pity Love sincere;
Haste to relieve, and smile away my Fear;
Give all you can, and all the rest forsake,
The noblest Sacrifice, that Love could make!
Of what Avail the Use of Wealth to Thee?
Or what the Blessing, if unshar'd with Me?
O doubly honour'd by the grateful Mind,
For what you bring, and what you leave behind!

Is there a Man in Science not unread,
In simple Neatness elegantly bred,
Of what or Health or Nature asks, possess'd,
Receiv'd by all, and by his Friends caress'd,
False and insidious can the Fair pursue,
And look on Beauty with a Miser's View?
Taught by the Muse such abject Souls to hate,
And hope sweet Converse from the Marriage--State,
I place my Triumphs in a matchless Wife,
Nor seek superfluous Vanities of Life:
Thus, unobnoxious to Detraction's Aim,
Nor base Suspicion can attaint my Fame.

Degen'rate Thought! Let sland'rous Tongues assail;
Spread all their Poison, all their Rage prevail;
So gracious Heav'n restore thee, to enjoy
What Love could leave, but Wisdom could employ.

Mean--while my Delia manifests her Worth;
The Loss of Riches calls her Prudence forth:
Behold her now with Dignity descend;
And low, but necessary, Cares attend;
Chearful, what Fortune not allows, resign;
And, harder still, her Charities confine:
But Heav'n in secret sees the kind Intent,
Each Act of Pity, or of Bounty, meant;
Heav'n sees in secret; but in open Day
Will crown thy Merit, and thy Praise display.
Tho' small thy Store, not Millions could suffice,
To furnish all thy lib'ral Thought supplies.
How oft thy lov'd Sapphira melts thy Breast,
Obscur'd her Worth, her Genius half depress'd!
How oft thy Fancy helps Old--Age along!
Or hears the Widow's, and the Orphau's Song!
Now visionary Temples rise around;
And half thy Empire, GEORGE, is sacred Ground.

From Thee, my Delia, from thy watchful Care,
My Little lasts; my Little, Friends can share:
Nor Debts distract, nor Usuries devour;
Poor if I am, within my Fortune poor.
Smile on, my Fair, tho' cautious, void of Fear,
Wise to shun Sorrows, or prepar'd to bear.
Who copies Thee, shall never fail to find,
'Midst Clouds and Storms, the Sun--shine of the Mind:
For Piety (whatever Ill impends)
Omniscience guides, Omnipotence defends.

Bless'd in Retirement, Competence, and Love,
Below all Envy, and all Vice above,
Crown'd with Content, I only burn to show,
(Hopeless to recompense) how much I owe.
O born with Genius, and with Learning fill'd,
In ev'ry Rule of happy Writings skill'd;
Whom Beauties strike, false Ornaments offend;
Who weigh with Care each Author's Scope and End;
Know why Pope slackens, or augments his Fire;
And oft, where others damn, the most admire;
(So shallow Wits, with bolder Folly, blame,
From Parts, the faultless Universal Frame:
But Newton's Genius could the Whole explore,
See All was good, and Wisdom's Hand adore.)
This Verse (you know me free from faulty Pride)
Or kindly authorize, or kindly hide:
Approve; and Fame shall sanctify my Lays:
Suppress; yet Love my grateful Labour pays.

poem by Mary Barber
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Stella's Birthday, March 13, 1726

This day, whate'er the Fates decree,
Shall still be kept with joy by me;
This day, then, let us not be told
That you are sick, and I grown old,
Nor think on our approaching ills,
And talk of spectacles and pills;
To-morrow will be time enough
To hear such mortifying stuff.
Yet, since from reason may be brought
A better and more pleasing thought,
Which can, in spite of all decays,
Support a few remaining days:
From not the gravest of divines
Accept for once some serious lines.
Although we now can form no more
Long schemes of life, as heretofore;
Yet you, while time is running fast,
Can look with joy on what is past.
Were future happiness and pain
A mere contrivance of the brain,
As Atheists argue, to entice,
And fit their proselytes for vice
(The only comfort they propose,
To have companions in their woes).
Grant this the case, yet sure 'tis hard
That virtue, styled its own reward,
And by all sages understood
To be the chief of human good,
Should acting, die, or leave behind
Some lasting pleasure in the mind.
Which by remembrance will assuage
Grief, sickness, poverty, and age;
And strongly shoot a radiant dart,
To shine through life's declining part.
Say, Stella, feel you no content,
Reflecting on a life well spent;
Your skilful hand employed to save
Despairing wretches from the grave;
And then supporting with your store,
Those whom you dragged from death before?
So Providence on mortals waits,
Preserving what it first creates,
You generous boldness to defend
An innocent and absent friend;
That courage which can make you just,
To merit humbled in the dust;
The detestation you express
For vice in all its glittering dress:
That patience under to torturing pain,
Where stubborn stoics would complain.
Must these like empty shadows pass,
Or forms reflected from a glass?
Or mere chimaeras in the mind,
That fly, and leave no marks behind?
Does not the body thrive and grow
By food of twenty years ago?
And, had it not been still supplied,
It must a thousand times have died.
Then, who with reason can maintain
That no effects of food remain?
And, is not virtue in mankind
The nutriment that feeds the mind?
Upheld by each good action past,
And still continued by the last:
Then, who with reason can pretend
That all effects of virtue end?
Believe me, Stella, when you show
That true contempt for things below,
Nor prize your life for other ends
Than merely to oblige your friends,
Your former actions claim their part,
And join to fortify your heart.
For virtue in her daily race,
Like Janus, bears a double face.
Look back with joy where she has gone,
And therefore goes with courage on.
She at your sickly couch will wait,
And guide you to a better state.
O then, whatever heav'n intends,
Take pity on your pitying friends;
Nor let your ills affect your mind,
To fancy they can be unkind;
Me, surely me, you ought to spare,
Who gladly would your sufferings share;
Or give my scrap of life to you,
And think it far beneath your due;
You to whose care so oft I owe
That I'm alive to tell you so.

poem by Jonathan Swift
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Prologue To Mallet's Mustapha

Since Athens first began to draw mankind,
To picture life, and show the impassion'd mind;
The truly wise have ever deem'd the stage
The moral school of each enlighten'd age.
There, in full pomp, the tragic Muse appears,
Queen of soft sorrows, and of useful fears.
Faint is the lesson reason's rules impart:
She pours it strong, and instant through the heart.
If virtue is her theme, we sudden glow
With generous flame; and what we feel, we grow.
If vice she paints, indignant passions rise;
The villain sees himself with loathing eyes.
His soul starts, conscious, at another's groan,
And the pale tyrant trembles on his throne.
To-night, our meaning scene attempts to show
What fell events from dark suspicion flow;
Chief when it taints a lawless monarch's mind,
To the false herd of flattering slaves confined.
The soul sinks gradual to so dire a state;
E'en excellence but serves to feed its hate:
To hate remorseless cruelty succeeds,
And every worth, and every virtue bleeds.
Behold, our author at your bar appears,
His modest hopes depress'd by conscious fears.
Faults he has many—but to balance those,
His verse with heart-felt love of virtue glows:
All slighter errors let indulgence spare,
And be his equal trial full and fair.
For this best British privilege we call,
Then—as he merits, let him stand or fall.

poem by James Thomson
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Friendship and Love

A DIALOGUE: Addressed to a young Lady.

Friendship:

In vain thy lawless Fires contend with mine,
Tho' Crouds unnumber'd fall before thy Shrine;
Let Youths, who ne'er aspir'd to noble Fame,
And the soft Virgin, kindle at thy Flame,
Thee, Son of Indolence and Vice, I scorn,
By Reason nourish'd, and of Virtue born.

Love:

Vain is that boasted Reason 'gainst my Dart,
I pierce the Sage's, as the vulgar Heart,
All Ages, Sexes, the soft Torment share,
The hoary Patriot, and the blooming Fair.
To narrow Limits is thy Sway confin'd,
To some few Breasts, I triumph o'er Mankind.

Friendship:

From grov'ling Sources, ever springs thy Pow'r,
Still varying Fancy, and frail Beauty's Flow'r:
Then with its Cause the short liv'd Ardour flies,
A flash of Passion that but gleams and dies.
Mine upon Virtue rais'd, still lives the same,
In gen'rous Hearts a constant equal Flame.

Love:

Love is not always that degen'rate thing,
I too from Virtue, as from Beauty spring.
Thou to the same dull Circle ever true,
Know'st but one Form all Tempers to subdue
Wide is my Empire, manyfold my Arts,
And various are the Plumes that wing my Darts.
Here a Fair face allures desiring Eyes,
There Modesty and Sense enslave the Wise.

Thus whilst each Pow'r with equal Warmth contends,
The Clouds divide, an heavenly Form descends,
Wings o'er his Shoulders mantling wav'd, behind
His snowy Garments floated in the wind;
A Wreath of mingled Flow'rs adorned his Head,
Immortal Flow'rs by Mold Ætherial fed,
Graceful he mov'd in Youth and Beauty's pride,
His Cheeks Aurora's op'ning Blushes dy'd,
A flaming Torch he bore, approaching now,
Fair Hymen Guardian of the nuptial Vow,
They knew and paus'd, He first the Silence broke,
Celestial Musick warbled as he spoke.

Cease, rival Pow'rs, with Rage unjust to glow,
Ye both to Men the noblest Gifts bestow.
Howe'er by Folly or by Vice abus'd,
Blessings are turn'd to Curses when misus'd.

Mine be the Praise the Gifts of both to blend.
And to the virtuous Lover join the Friend.
Thus shall Life glide away in mutual Joys,
Sweets that ne'er tire, and Rapture that ne'er cloys.

So blest an Union, Anna mayst thou prove,
A constant Friendship, in a tender Love.

poem by Mark Akenside
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An Essay on Man in Four Epistles: Epistle 1

To Henry St. John, Lord Bolingbroke
Awake, my St. John! leave all meaner things
To low ambition, and the pride of kings.
Let us (since life can little more supply
Than just to look about us and to die)
Expatiate free o'er all this scene of man;
A mighty maze! but not without a plan;
A wild, where weeds and flow'rs promiscuous shoot;
Or garden, tempting with forbidden fruit.
Together let us beat this ample field,
Try what the open, what the covert yield;
The latent tracts, the giddy heights explore
Of all who blindly creep, or sightless soar;
Eye Nature's walks, shoot folly as it flies,
And catch the manners living as they rise;
Laugh where we must, be candid where we can;
But vindicate the ways of God to man.I.

Say first, of God above, or man below,
What can we reason, but from what we know?
Of man what see we, but his station here,
From which to reason, or to which refer?
Through worlds unnumber'd though the God be known,
'Tis ours to trace him only in our own.
He, who through vast immensity can pierce,
See worlds on worlds compose one universe,
Observe how system into system runs,
What other planets circle other suns,
What varied being peoples ev'ry star,
May tell why Heav'n has made us as we are.
But of this frame the bearings, and the ties,
The strong connections, nice dependencies,
Gradations just, has thy pervading soul
Look'd through? or can a part contain the whole?

Is the great chain, that draws all to agree,
And drawn supports, upheld by God, or thee?II.

Presumptuous man! the reason wouldst thou find,
Why form'd so weak, so little, and so blind?
First, if thou canst, the harder reason guess,
Why form'd no weaker, blinder, and no less?
Ask of thy mother earth, why oaks are made
Taller or stronger than the weeds they shade?
Or ask of yonder argent fields above,
Why Jove's satellites are less than Jove?

Of systems possible, if 'tis confest
That Wisdom infinite must form the best,
Where all must full or not coherent be,
And all that rises, rise in due degree;
Then, in the scale of reas'ning life, 'tis plain
There must be somewhere, such a rank as man:
And all the question (wrangle e'er so long)
Is only this, if God has plac'd him wrong?

Respecting man, whatever wrong we call,
May, must be right, as relative to all.
In human works, though labour'd on with pain,
A thousand movements scarce one purpose gain;
In God's, one single can its end produce;
Yet serves to second too some other use.
So man, who here seems principal alone,
Perhaps acts second to some sphere unknown,
Touches some wheel, or verges to some goal;
'Tis but a part we see, and not a whole.

When the proud steed shall know why man restrains
His fiery course, or drives him o'er the plains:
When the dull ox, why now he breaks the clod,
Is now a victim, and now Egypt's God:
Then shall man's pride and dulness comprehend
His actions', passions', being's, use and end;
Why doing, suff'ring, check'd, impell'd; and why
This hour a slave, the next a deity.

Then say not man's imperfect, Heav'n in fault;
Say rather, man's as perfect as he ought:
His knowledge measur'd to his state and place;
His time a moment, and a point his space.
If to be perfect in a certain sphere,
What matter, soon or late, or here or there?
The blest today is as completely so,
As who began a thousand years ago.III.

Heav'n from all creatures hides the book of fate,
All but the page prescrib'd, their present state:
From brutes what men, from men what spirits know:
Or who could suffer being here below?
The lamb thy riot dooms to bleed today,
Had he thy reason, would he skip and play?
Pleas'd to the last, he crops the flow'ry food,
And licks the hand just rais'd to shed his blood.
Oh blindness to the future! kindly giv'n,
That each may fill the circle mark'd by Heav'n:
Who sees with equal eye, as God of all,
A hero perish, or a sparrow fall,
Atoms or systems into ruin hurl'd,
And now a bubble burst, and now a world.

Hope humbly then; with trembling pinions soar;
Wait the great teacher Death; and God adore.
What future bliss, he gives not thee to know,
But gives that hope to be thy blessing now.
Hope springs eternal in the human breast:
Man never is, but always to be blest:
The soul, uneasy and confin'd from home,
Rests and expatiates in a life to come.

Lo! the poor Indian, whose untutor'd mind
Sees God in clouds, or hears him in the wind;
His soul, proud science never taught to stray
Far as the solar walk, or milky way;
Yet simple nature to his hope has giv'n,
Behind the cloud topp'd hill, an humbler heav'n;
Some safer world in depth of woods embrac'd,
Some happier island in the wat'ry waste,
Where slaves once more their native land behold,
No fiends torment, no Christians thirst for gold.
To be, contents his natural desire,
He asks no angel's wing, no seraph's fire;
But thinks, admitted to that equal sky,
His faithful dog shall bear him company.IV.

Go, wiser thou! and, in thy scale of sense
Weigh thy opinion against Providence;
Call imperfection what thou fanciest such,
Say, here he gives too little, there too much:
Destroy all creatures for thy sport or gust,
Yet cry, if man's unhappy, God's unjust;
If man alone engross not Heav'n's high care,
Alone made perfect here, immortal there:
Snatch from his hand the balance and the rod,
Rejudge his justice, be the God of God.
In pride, in reas'ning pride, our error lies;
All quit their sphere, and rush into the skies.
Pride still is aiming at the blest abodes,
Men would be angels, angels would be gods.
Aspiring to be gods, if angels fell,
Aspiring to be angels, men rebel:
And who but wishes to invert the laws
Of order, sins against th' Eternal Cause.V.

Ask for what end the heav'nly bodies shine,
Earth for whose use? Pride answers, " 'Tis for mine:
For me kind Nature wakes her genial pow'r,
Suckles each herb, and spreads out ev'ry flow'r;
Annual for me, the grape, the rose renew,
The juice nectareous, and the balmy dew;
For me, the mine a thousand treasures brings;
For me, health gushes from a thousand springs;
Seas roll to waft me, suns to light me rise;
My foot-stool earth, my canopy the skies."

But errs not Nature from this gracious end,
From burning suns when livid deaths descend,
When earthquakes swallow, or when tempests sweep
Towns to one grave, whole nations to the deep?
"No, ('tis replied) the first Almighty Cause
Acts not by partial, but by gen'ral laws;
Th' exceptions few; some change since all began:
And what created perfect?"--Why then man?
If the great end be human happiness,
Then Nature deviates; and can man do less?
As much that end a constant course requires
Of show'rs and sunshine, as of man's desires;
As much eternal springs and cloudless skies,
As men for ever temp'rate, calm, and wise.
If plagues or earthquakes break not Heav'n's design,
Why then a Borgia, or a Catiline?
Who knows but he, whose hand the lightning forms,
Who heaves old ocean, and who wings the storms;
Pours fierce ambition in a Cæsar's mind,
Or turns young Ammon loose to scourge mankind?
From pride, from pride, our very reas'ning springs;
Account for moral, as for nat'ral things:
Why charge we Heav'n in those, in these acquit?
In both, to reason right is to submit.

Better for us, perhaps, it might appear,
Were there all harmony, all virtue here;
That never air or ocean felt the wind;
That never passion discompos'd the mind.
But ALL subsists by elemental strife;
And passions are the elements of life.
The gen'ral order, since the whole began,
Is kept in nature, and is kept in man.VI.

What would this man? Now upward will he soar,
And little less than angel, would be more;
Now looking downwards, just as griev'd appears
To want the strength of bulls, the fur of bears.
Made for his use all creatures if he call,
Say what their use, had he the pow'rs of all?
Nature to these, without profusion, kind,
The proper organs, proper pow'rs assign'd;
Each seeming want compensated of course,
Here with degrees of swiftness, there of force;
All in exact proportion to the state;
Nothing to add, and nothing to abate.
Each beast, each insect, happy in its own:
Is Heav'n unkind to man, and man alone?
Shall he alone, whom rational we call,
Be pleas'd with nothing, if not bless'd with all?

The bliss of man (could pride that blessing find)
Is not to act or think beyond mankind;
No pow'rs of body or of soul to share,
But what his nature and his state can bear.
Why has not man a microscopic eye?
For this plain reason, man is not a fly.
Say what the use, were finer optics giv'n,
T' inspect a mite, not comprehend the heav'n?
Or touch, if tremblingly alive all o'er,
To smart and agonize at ev'ry pore?
Or quick effluvia darting through the brain,
Die of a rose in aromatic pain?
If nature thunder'd in his op'ning ears,
And stunn'd him with the music of the spheres,
How would he wish that Heav'n had left him still
The whisp'ring zephyr, and the purling rill?
Who finds not Providence all good and wise,
Alike in what it gives, and what denies?VII.

Far as creation's ample range extends,
The scale of sensual, mental pow'rs ascends:
Mark how it mounts, to man's imperial race,
From the green myriads in the peopled grass:
What modes of sight betwixt each wide extreme,
The mole's dim curtain, and the lynx's beam:
Of smell, the headlong lioness between,
And hound sagacious on the tainted green:
Of hearing, from the life that fills the flood,
To that which warbles through the vernal wood:
The spider's touch, how exquisitely fine!
Feels at each thread, and lives along the line:
In the nice bee, what sense so subtly true
From pois'nous herbs extracts the healing dew?
How instinct varies in the grov'lling swine,
Compar'd, half-reas'ning elephant, with thine!
'Twixt that, and reason, what a nice barrier;
For ever sep'rate, yet for ever near!
Remembrance and reflection how allied;
What thin partitions sense from thought divide:
And middle natures, how they long to join,
Yet never pass th' insuperable line!
Without this just gradation, could they be
Subjected, these to those, or all to thee?
The pow'rs of all subdu'd by thee alone,
Is not thy reason all these pow'rs in one?VIII.

See, through this air, this ocean, and this earth,
All matter quick, and bursting into birth.
Above, how high, progressive life may go!
Around, how wide! how deep extend below!
Vast chain of being, which from God began,
Natures ethereal, human, angel, man,
Beast, bird, fish, insect! what no eye can see,
No glass can reach! from infinite to thee,
From thee to nothing!--On superior pow'rs
Were we to press, inferior might on ours:
Or in the full creation leave a void,
Where, one step broken, the great scale's destroy'd:
From nature's chain whatever link you strike,
Tenth or ten thousandth, breaks the chain alike.

And, if each system in gradation roll
Alike essential to th' amazing whole,
The least confusion but in one, not all
That system only, but the whole must fall.
Let earth unbalanc'd from her orbit fly,
Planets and suns run lawless through the sky;
Let ruling angels from their spheres be hurl'd,
Being on being wreck'd, and world on world;
Heav'n's whole foundations to their centre nod,
And nature trembles to the throne of God.
All this dread order break--for whom? for thee?
Vile worm!--Oh madness, pride, impiety!IX.

What if the foot ordain'd the dust to tread,
Or hand, to toil, aspir'd to be the head?
What if the head, the eye, or ear repin'd
To serve mere engines to the ruling mind?
Just as absurd for any part to claim
To be another, in this gen'ral frame:
Just as absurd, to mourn the tasks or pains,
The great directing Mind of All ordains.

All are but parts of one stupendous whole,
Whose body Nature is, and God the soul;
That, chang'd through all, and yet in all the same,
Great in the earth, as in th' ethereal frame,
Warms in the sun, refreshes in the breeze,
Glows in the stars, and blossoms in the trees,
Lives through all life, extends through all extent,
Spreads undivided, operates unspent,
Breathes in our soul, informs our mortal part,
As full, as perfect, in a hair as heart;
As full, as perfect, in vile man that mourns,
As the rapt seraph that adores and burns;
To him no high, no low, no great, no small;
He fills, he bounds, connects, and equals all.X.

Cease then, nor order imperfection name:
Our proper bliss depends on what we blame.
Know thy own point: This kind, this due degree
Of blindness, weakness, Heav'n bestows on thee.
Submit.--In this, or any other sphere,
Secure to be as blest as thou canst bear:
Safe in the hand of one disposing pow'r,
Or in the natal, or the mortal hour.
All nature is but art, unknown to thee;
All chance, direction, which thou canst not see;
All discord, harmony, not understood;
All partial evil, universal good:
And, spite of pride, in erring reason's spite,
One truth is clear, Whatever is, is right.

poem by Alexander Pope
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Satyr

Were I (who to my cost already am
One of those strange prodigious Creatures Man)
A Spirit free, to choose for my own share,
What Case of Flesh, and Blood, I pleas'd to weare,
I'd be a Dog, a Monkey, or a Bear,
Or any thing but that vain Animal,
Who is so proud of being rational.
The senses are too gross, and he'll contrive
A Sixth, to contradict the other Five;
And before certain instinct, will preferr
Reason, which Fifty times for one does err.
Reason, an Ignis fatuus, in the Mind,
Which leaving light of Nature, sense behind;
Pathless and dang'rous wandring ways it takes,
Through errors Fenny -- Boggs, and Thorny Brakes;
Whilst the misguided follower, climbs with pain,
Mountains of Whimseys, heap'd in his own Brain:
Stumbling from thought to thought, falls headlong down,
Into doubts boundless Sea, where like to drown,
Books bear him up awhile, and make him try,
To swim with Bladders of Philosophy;
In hopes still t'oretake th'escaping light,
The Vapour dances in his dazling sight,
Till spent, it leaves him to eternal Night.
Then Old Age, and experience, hand in hand,
Lead him to death, and make him understand,
After a search so painful, and so long,
That all his Life he has been in the wrong;
Hudled in dirt, the reas'ning Engine lyes,
Who was so proud, so witty, and so wise.
Pride drew him in, as Cheats, their Bubbles catch,
And makes him venture, to be made a Wretch.
His wisdom did his happiness destroy,
Aiming to know that World he shou'd enjoy;
And Wit, was his vain frivolous pretence,
Of pleasing others, at his own expence.
For Witts are treated just like common Whores,
First they're enjoy'd, and then kickt out of Doores:
The pleasure past, a threatning doubt remains,
That frights th'enjoyer, with succeeding pains:
Women and Men of Wit, are dang'rous Tools,
And ever fatal to admiring Fools.
Pleasure allures, and when the Fopps escape,
'Tis not that they're belov'd, but fortunate,
And therefore what they fear, at heart they hate.
But now methinks some formal Band, and Beard,
Takes me to task, come on Sir I'm prepar'd.
Then by your favour, any thing that's writ
Against this gibeing jingling knack call'd Wit,
Likes me abundantly, but you take care,
Upon this point, not to be too severe.
Perhaps my Muse, were fitter for this part,
For I profess, I can be very smart
On Wit, which I abhor with all my heart:
I long to lash it in some sharp Essay,
But your grand indiscretion bids me stay,
And turns my Tide of Ink another way.
What rage ferments in your degen'rate mind,
To make you rail at Reason, and Mankind?
Blest glorious Man! to whom alone kind Heav'n,
An everlasting Soul has freely giv'n;
Whom his great Maker took such care to make,
That from himself he did the Image take;
And this fair frame, in shining Reason drest,
To dignifie his Nature, above Beast.
Reason, by whose aspiring influence,
We take a flight beyond material sense,
Dive into Mysteries, then soaring pierce,
The flaming limits of the Universe,
Search Heav'n and Hell, find out what's acted there,
And give the World true grounds of hope and fear.
Hold mighty Man, I cry, all this we know,
From the Pathetique Pen of Ingello;
From Patricks Pilgrim, Stilling fleets replyes,
And 'tis this very reason I despise.
This supernatural gift, that makes a Myte -- ,
Think he's the Image of the Infinite:
Comparing his short life, void of all rest,
To the Eternal, and the ever blest.
This busie, puzling, stirrer up of doubt,
That frames deep Mysteries, then finds 'em out;
Filling with Frantick Crowds of thinking Fools,
Those Reverend Bedlams, Colledges, and Schools;
Borne on whose Wings, each heavy Sot can pierce,
The limits of the boundless Universe.
So charming Oyntments, make an Old Witch flie,
And bear a Crippled Carcass through the Skie.
'Tis this exalted Pow'r, whose bus'ness lies,
In Nonsense, and impossibilities.
This made a Whimsical Philosopher,
Before the spacious World, his Tub prefer,
And we have modern Cloysterd Coxcombs, who
Retire to think, cause they have naught to do.
But thoughts, are giv'n, for Actions government,
Where Action ceases, thoughts impertinent:
Our Sphere of Action, is lifes happiness,
And he who thinks Beyond, thinks like an Ass.
Thus, whilst against false reas'ning I inveigh,
I own right Reason, which I wou'd obey:
That Reason that distinguishes by sense,
And gives us Rules, of good, and ill from thence:
That bounds desires, with a reforming Will,
To keep 'em more in vigour, not to kill.
Your Reason hinders, mine helps t'enjoy,
Renewing Appetites, yours wou'd destroy.
My Reason is my Friend, yours is a Cheat,
Hunger call's out, my Reason bids me eat;
Perversly yours, your Appetite does mock,
This asks for Food, that answers what's a Clock?
This plain distinction Sir your doubt secures,
'Tis not true Reason I despise but yours.
Thus I think Reason righted, but for Man,
I'le nere recant defend him if you can.
For all his Pride, and his Philosophy,
'Tis evident, Beasts are in their degree,
As wise at least, and better far than he.
Those Creatures, are the wisest who attain,
By surest means, the ends at which they aim.
If therefore Jowler, finds, and Kills his Hares,
Better than Meres, supplyes Committee Chairs;
Though one's a States-man, th'other but a Hound,
Jowler, in Justice, wou'd be wiser found.
You see how far Mans wisedom here extends,
Look next, if humane Nature makes amends;
Whose Principles, most gen'rous are, and just,
And to whose Moralls, you wou'd sooner trust.
Be judge your self, I'le bring it to the test,
Which is the basest Creature Man, or Beast?
Birds, feed on Birds, Beasts, on each other prey,
But Savage Man alone, does Man, betray:
Prest by necessity, they Kill for Food,
Man, undoes Man, to do himself no good.
With Teeth, and Claws, by Nature arm'd they hunt,
Natures allowance, to supply their want.
But Man, with smiles, embraces, Friendships, praise,
Unhumanely his Fellows life betrays;
With voluntary pains, works his distress,
Not through necessity, but wantonness.
For hunger, or for Love, they fight, or tear,
Whilst wretched Man, is still in Arms for fear;
For fear he armes, and is of Armes afraid,
By fear, to fear, successively betray'd.
Base fear, the source whence his best passion came,
His boasted Honor, and his dear bought Fame.
That lust of Pow'r, to which he's such a Slave,
And for the which alone he dares be brave:
To which his various Projects are design'd,
Which makes him gen'rous, affable, and kind.
For which he takes such pains to be thought wise,
And screws his actions, in a forc'd disguise:
Leading a tedious life in Misery,
Under laborious, mean Hypocrisie.
Look to the bottom, of his vast design,
Wherein Mans Wisdom, Pow'r, and Glory joyn;
The good he acts, the ill he does endure,
'Tis all for fear, to make himself secure.
Meerly for safety, after Fame we thirst,
For all Men, wou'd be Cowards if they durst.
And honesty's against all common sense,
Men must be Knaves, 'tis in their own defence.
Mankind's dishonest, if you think it fair,
Amongst known Cheats, to play upon the square,
You'le be undone --
Nor can weak truth, your reputation save,
The Knaves, will all agree to call you Knave.
Wrong'd shall he live, insulted o're, opprest,
Who dares be less a Villain, than the rest.
Thus Sir you see what humane Nature craves,
Most Men are Cowards, all Men shou'd be Knaves:
The diff'rence lyes (as far as I can see)
Not in the thing it self, but the degree;
And all the subject matter of debate,
Is only who's a Knave, of the first Rate?
All this with indignation have I hurl'd,
At the pretending part of the proud World,
Who swolne with selfish vanity, devise,
False freedomes, holy Cheats, and formal Lyes
Over their fellow Slaves to tyrannize.
But if in Court, so just a Man there be,
(In Court, a just Man, yet unknown to me)
Who does his needful flattery direct,
Not to oppress, and ruine, but protect;
Since flattery, which way so ever laid,
Is still a Tax on that unhappy Trade.
If so upright a States-Man, you can find,
Whose passions bend to his unbyass'd Mind;
Who does his Arts, and Pollicies apply,
To raise his Country, not his Family;
Nor while his Pride own'd Avarice withstands,
Receives close Bribes, from Friends corrupted hands.
Is there a Church-Man who on God relyes?
Whose Life, his Faith, and Doctrine Justifies?
Not one blown up, with vain Prelatique Pride,
Who for reproof of Sins, does Man deride:
Whose envious heart makes preaching a pretence
With his obstrep'rous sawcy Eloquence,
To chide at Kings, and raile at Men of sense.
Who from his Pulpit, vents more peevish Lyes,
More bitter railings, scandals, Calumnies,
Than at a Gossipping, are thrown about,
When the good Wives, get drunk, and then fall out.
None of that sensual Tribe, whose Tallents lye,
In Avarice, Pride, Sloth, and Gluttony.
Who hunt good Livings, but abhor good Lives,
Whose Lust exalted, to that height arrives,
They act Adultery with their own Wives.
And e're a score of Years compleated be,
Can from the lofty Pulpit proudly see,
Half a large Parish, their own Progeny.
Nor doating Bishop who wou'd be ador'd,
For domineering at the Councel Board;
A greater Fop, in business at Fourscore,
Fonder of serious Toyes, affected more,
Than the gay glitt'ring Fool, at Twenty proves,
With all his noise, his tawdrey Cloths, and Loves.
But a meek humble Man, of honest sense,
Who Preaching peace, does practice continence;
Whose pious life's a proof he does believe,
Misterious truths, which no Man can conceive.
If upon Earth there dwell such God-like Men,
I'le here recant my Paradox to them,
Adore those Shrines of Virtue, Homage pay,
And with the Rabble World, their Laws obey.
If such there are, yet grant me this at least,
Man differs more from Man, than Man from Beast.

poem by Lord John Wilmot
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From The Ladies Defence

Melissa: I've still rever'd your Order [she is responding to a Parson] as Divine;
And when I see unblemish'd Virtue shine,
When solid Learning, and substantial Sense,
Are joyn'd with unaffected Eloquence;
When Lives and Doctrices of a Piece are made,
And holy Truths with humble Zeal convey'd;
When free from Passion, Bigottry, and Pride,
Not sway'd by Int'rest, nor to Parties ty'd,
Contemning Riches, and abhorring strife,
And shunning all the noisy Pomps of Life,
You live the aweful Wonders of your time,
Without the least Suspicion of a Crime:
I shall with Joy the highest Deference pay,
and heedfully attend to all you say.
From such, Reproofs shall always welcome prove,
As being th' Effects of Piety and Love.
But those from me can challenge no Respect,
Who on us all without just Cause reflect:
Who without Mercy all the Sex decry,
And into open Defamations fly:
Who think us Creatures for Derision made,
And the Creator with his Works upbraid:
What he call'd good, they proudly think not so,
And with their Malice, their Prophaneness show.
'Tis hard we shou'd be by the Men despis'd,
Yet kept from knowing what wou'd make us priz'd:
Debarr'd from Knowledge, banish'd from the Schools,
And with the utmost Industry bred Fools.
Laugh'd out of Reason, jested out of Sense,
And nothing left but Native Innocence:
Then told we are incapable of Wit,
And only for the meanest Drudgeries fit:
Made Slaves to serve their Luxury and Pride,
And with innumerable Hardships try'd,
'Till Pitying Heav'n release us from our Pain,
Kind Heav'n to whom alone we dare complain.
Th' ill-natur'd World will no Compassion show;
Such as are wretched, it wou'd still have so:
It gratifies its Envy and its Spight;
The most in others Miseries take Delight.
While we are present they some Pity spare,
And feast us on a thin Repast of Air:
Look Grave and Sigh, when we our Wrongs relate,
An in a Compliment accuse our Fate:
Blame those to whom we our Misfortunes owe,
And all the Signs of real Friendship show.
But when we're absent, we their Sport are made,
They fan the Flame, and our Oppressors aid;
Joyn with the Stronger, the Victorious Side,
And all our Suff'ring, all our griefs deride.
Those gen'rous few, whom kinder Thoughts inspire,
And who the Happiness of all desire;
Who wish we were from barb'rous Usage free,
Exempt from Toils, and shameful Slavery,
Yet let us, unreprov'd, mis. spend our Hours,
And to mean Purposes employ our nobler Pow'rs.
They think, if we our Thoughts can but express,
And know but how to Work, to Dance and Dress,
It is enough, as much as we shou'd mind,
As if we were for nothing else design'd,
But made, like Puppets, to divert Mankind.
O that my Sex wou'd all such Toys despise;
And only study to be Good, and Wise;
Inspect themselves, and every Blemish find,
Search all the close Recesses of the Mind,
And leave no vice, no ruling Passion there,
Nothing to raise a Blush, or cause a Fear:
Their Memories with solid Notions fill,
And let their Reason dictate to their Will,
Instead of Novels, Histories peruse,
And for their Guides the wiser Ancients chuse,
Thro' all the Labyrinths of Learning go,
And grow more humble, as they more do know.
By doing this, they will Respect procure,
Silence the Men, and lasting Fame secure;
And to themselves the best Companions prove,
And neither fear their Malice, nor desire their Love.

poem by Lady Mary Chudleigh
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Hymn to Science

Science! thou fair effusive ray
From the great source of mental day,
Free, generous, and refin'd!
Descend with all thy treasures fraught,
Illumine each bewilder'd thought,
And bless my lab'ring mind.

But first with thy resistless light,
Disperse those phantoms from my sight,
Those mimic shades of thee;
The scholiast's learning, sophist's cant,
The visionary bigot's rant,
The monk's philosophy.

O! let thy powerful charms impart
The patient head, the candid heart,
Devoted to thy sway;
Which no weak passions e'er mislead,
Which still with dauntless steps proceed
Where Reason points the way.

Give me to learn each secret cause;
Let number's, figure's, motion's laws
Reveal'd before me stand;
These to great Nature's scenes apply,
And round the globe, and thro' the sky,
Disclose her working hand.

Next, to thy nobler search resign'd,
The busy, restless, human mind
Thro' ev'ry maze pursue;
Detect Perception where it lies,
Catch the ideas as they rise,
And all their changes view.

Say from what simple springs began
The vast, ambitious thoughts of man,
Which range beyond control;
Which seek Eternity to trace,
Dive thro' th' infinity of space,
And strain to grasp the whole.

Her secret stores let Memory tell,
Bid Fancy quit her fairy cell,
In all her colours drest;
While prompt her sallies to control,
Reason, the judge, recalls the soul
To Truth's severest test.

Then launch thro' Being's wide extent;
Let the fair scale, with just ascent,
And cautious steps, be trod;
And from the dead, corporeal mass,
Thro' each progressive order pass
To Instinct, Reason, God.

There, Science! veil thy daring eye;
Nor dive too deep, nor soar too high,
In that divine abyss;
To Faith content thy beams to lend,
Her hopes t' assure, her steps befriend,
And light her way to bliss.

Then downwards take thy flight agen;
Mix with the policies of men,
And social nature's ties:
The plan, the genius of each state,
Its interest and its pow'rs relate,
Its fortunes and its rise.

Thro' private life pursue thy course,
Trace every action to its source,
And means and motives weigh:
Put tempers, passions in the scale,
Mark what degrees in each prevail,
And fix the doubtful sway.

That last, best effort of thy skill,
To form the life, and rule the will,
Propitious pow'r! impart:
Teach me to cool my passion's fires,
Make me the judge of my desires,
The master of my heart.

Raise me above the vulgar's breath,
Pursuit of fortune, fear of death,
And all in life that's mean.
Still true to reason be my plan,
Still let my action speak the man,
Thro' every various scene.

Hail! queen of manners, light of truth;
Hail! charm of age, and guide of youth;
Sweet refuge of distress:
In business, thou! exact, polite;
Thou giv'st Retirement its delight,
Prosperity its grace.

Of wealth, pow'r, freedom, thou! the cause;
Foundress of order, cities, laws,
Of arts inventress, thou!
Without thee what were human kind?
How vast their wants, their thoughts how blind!
Their joys how mean! how few!

Sun of the soul! thy beams unveil!
Let others spread the daring sail,
On Fortune's faithless sea;
While undeluded, happier I
From the vain tumult timely fly,
And sit in peace with thee.

poem by Mark Akenside
Submitted by Poetry Lover
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Listen Mister

Written by: myles goodwyn
Listen mister I can not see
Any reason for lyin
I can see inside your head
To the back of your mind, yeah
Get it together
Get it together before you lose
Get it together
Get it together before you lose
Here I am on my knees
And not afraid of dieing
Suddenly it occurs to me
There was really no sense in trying
Yes I know it seems strange to you
But its our way of living
I cant see for the life of me
Why youre so afraid to reason
Listen mister I can not see
Any reason for lyin
Things just arent like they use to be
Nd theres no sense in tryin
Get it together
Get it together before you lose
Get it together
Get it together before you lose
A good reason I cannot see
A good reason I cannot see
A good reason I cannot see
A good reason I cannot see
A good reason I cannot see
A good reason I cannot see
A good reason I cannot see
A good reason I cannot see
A good reason I cannot see
A good reason I cannot see
A good reason I cannot see
A good reason I cannot see

song performed by by April Wine
Submitted by Lucian Velea
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Reason be for you act

Reason be for you act
In every thing you must reason
Does it make sense
When you abuse your neighbor
Reason for if you say
You are a fisher
Then go to the deep sea
And catch big fishes
Rather than swimming around
And catching fingerlings
For there is no profit In that dealings
Reason for that is
The only way to prove
Yourself wealthy to live
Reason for if you plant a good seed
You will reap a good fruit
Reason for what you do today
Leads you to tomorrow
If you invest your life wisely
You will reap bountifully
Reason for there is difference
Between goodness and evil
So in everything you do reason
Even in decision making
How bad it is to kill
And how good it is to heal
Doesn't it make sense
When you love your neighbor
As thy self
Reason for even in that comes
Forever peace and freedom
For where there is love
There is joy and happiness
Don't you love progress
If you do then reason
Reason before you act
Isn't nice and wise
To judge equally

poem by Matt Ancient
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Lesson Of Loving Learned

I hate yet I love
I smile though I cry
I talk though I want it not
I'd wish to be yours enemy
but not the vice versa

All was my fault I see
I involved the heart and not the brain
now I've got to bear the pain
not of not being loved
but for not loving back
for in bondage my heart is stack
In a comorflaged love.
But it rather be
so that I learn in brain love,
and myself preserve.

I never knew why
I now see the reason
though it cometh late
the reason of which I know not yet
I've got a person to thank,
and a reason to be happy.

Till I be fully set,
to embrase a mortal body
from the inner part of me
though I understand not when?
being chaste and pure I preffer,
All my emotions I differ.

Till I know the ways of her heart
the weakness of her mind
the strength of her thoughts
the beauty of her soul,
and the faults of her loving.
then I'll open the locks of mine heart,
to a met of my calliber
to a lover of not only my sweet side,
but someone to also understand
the less privillaged part of me
and in good and bad by me to stand.

The person I'll cherish and care
In her highs and in dispare
whom all the good we'll share,
all our burdens together to bare.
In every enevours I'll be there
to enjoy cry together
sailing in life's sea by each other.
Redefining mordern time love,
To conform its sweetness and reality.
TRUE LOVE

poem by Marbet Daniel
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Those That KNow Reasoning

You cannot have what isn't yours
You cannot give what isn't yours
You cannot take what wasn't given to you
You cannot own what belongs to no one
You cannot buy what is not for sale
You cannot discover something when there are already people there
You cannot earn something that is worthless
You cannot celebrate victories never won

You should not die for no reason
You should not hate for no reason
You should not quarrel for no reason
You should not defend for no reason
You should not kill for no reason
You should not murder for any reason
You should not destroy for the sake of destruction
You should not build for the sake of building

You should dance for no reason
You should laugh for no reason
You should smile for no reason
You should love for no reason
You should go for the sake of traveling
You should know for the sake of knowing
You should venture out or you will stagnate
You should respect Mother Nature
You should share the planet for it is all we have
You should make peace for this is reason

In war there are no winners, only those who are left
Death, life, love, friends, and family are the only thing worthwhile in existence worthy of celebration

poem by Wilfred Mellers
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Satyr III. Virtue

Is virtue something reall here below
Or but an Idle name & empty show
While on this head I take my thoughts to task
Methinks young Freedom answers wt I ask
In his own moralls thus the Spark goes on
Or thus if he were here he might have don

In what wild hill or unfrequented plain
hast thou been bred so ignorant of men
Such doubts in such a world to entertain
Or has thy father had an hopefull son
by Colledge education quite undon
& therefore wisely gave his others none
Believe me Sr that what you faign woud know
is but a word to signify a show
Often it is 'tis often not designd
& still it makes a riddle of the mind.
Now see how evidently this appears
in the clear language of particulars.

All men do Sporus very chast esteem
But does he rule his will or nature him
What he might be himself he little knows
Who never had a passion to oppose
he must be chast with out a world of pains
for all his virtue is his impotence.

Damon the hottest rakell of the town
has his cast misses on the common thrown
No signs of great repentance does he show
But the mans bound his wife's his virtue now

Nor friends nor glorious wine nor sparkling witt
Makes Codrus ere beyond a bottle sitt
this is his temperance his acquaintance say
& att the barr they give him leave to pay
But they forgett that Codrus is so poor
& all his virtue may be want of more

A sexton scarcely can resolve to ring
But Cotta flyes as on devotions wing
tows his old aunt in black to every prayer
Whines as he goes & prayes aloud when there
thus to be Guardian when she dies he'le gett
his virtue is the hopes of pow'r to cheat

thus various mankind cou'd I quickly trace
& show how fondly we mistake their wayes
how something which they are not oft they seem
& how that something brings them in esteem
but to be short with in my self I feel
too deepely rooted all the seeds of ill
Mad passions reason not invincible
& chance to be misguided in my will
Why shoud I think another has not these
is he more perfect man or am I less.

To such a loose harangue on t'other side
My honest Trueman woud have thus replyd
While by yr own you blame anothers soul
You must go wrong & ye illbiassd bowl
bear on a falser ground at every roul
tis granted where the moralls run awry
there your reflections very justly ly
but think you there are none to good inclind
from the meer sway of reason on their mind
think you that every one woud rather be
Slave to his passions then from passion free
for such they are who have no powr to stay
When every weak temptation calls away
Curio is summond to Corinna's house
Cross is his father cruell is her spouse
the dangers great but Curio must be gon
a pleasure tempts a passion hurry's on
Nor are the troubles which pursue it all
for you may feel the very fetters gall
Dispair & hope with lingring pangs remain
Sorrow & Joy give much a quicker pain
& love & hate in wild convulsions reign.
When with their proper objects these attack
tis to be virtuous then to drive 'em back
entrenchd with in ye rules wch prudence makes
tis virtue still an æquall mind to bear
Nor swoln wth hope nor too depressed wth fear
to lett the Man secure from passion move
in reasons orb serenely plac'd above
tis Virtue to maintain your country's cause
Support your king while he supports her laws
nor in th' oppressing of a kingdom share
for fifteen hundred English pounds a year
paid down by order of ye Commons here
tis virtue & the highest mentiond yet
to think religion not a trick of state

Nature has fooles who know not of this way
& fooles alone have priviledge to stray
But if a Competence of Sense she give
& the receivers do not upright live
their different failures do such words create
as Atheist traytor villain rakehell cheat
defamer pander whore knight of ye post
& hypocrites a Common name for most
Most strive to varnish their prevailing vice
& grant with ease when they succeed in this
the Case the same where the appearance is
but goodness ever has the same appeard
While no design is still upon its guard
the best is onely but ye best begun
Sooner or later by its self undon

Ore peaceful citts the hectring bullys reign
But while they hector so they know their men
Shoud they vex one at last to Cudgells bred
the masque of valour wont protect ye head
While the tough cane insults the shining blade

I scorn in verity old Gripus cry's
this swearing this unprofitable vice
but mony mollifys the wretches scorn
& he who hates to swear will be forsworn

thus ill men never fail of being known
how sly so e're a vizard they put on
but still the good both seem & are ye same
unmovd by passion, int'rest, humour, fame
tis thus that they deserve ye name of men
by ruling of themselves they empires gain
& laugh at fortune raisd above her reign.

poem by Thomas Parnell
Submitted by Poetry Lover
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I Love....

i love...
that's the reason i walk,
the reason i breathe.
the reason i grieve.
the reason i dance.
the reason i smile.
the reason i listen.
the reason i offer a hand.
the reason i see beauty.
the reason i see both darkness,
and light....
the reason i take chances.
the reason i keep going.
the reason i get angry.
the reason i forgive.
the reason i touch.
the reason i question.
the reason i believe.
the reason i am tolerant.
the reason i understand.
the reason i fall.
the reason i fly.
the reason i write...
the reason i am what i am!

poem by Eric Cockrell
Submitted by Poetry Lover
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En.Citatepedia®.ro

An Essay on Man: Epistle II

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I Love....

En.Citatepedia^®.ro