As the mind opens, and its functions spread 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 We, wretched subjects, tho' to lawful swa In this weak queen, some fav'rite still obey NOTES. pater was in the times of Crassus, and is celebrated for th ness of his parts by Cicero. War Ver. 147. Reason itself, &c.] The Poet, in some oth Epistles, gives examples of the doctrines and precepts h vered. Thus, in that of the Use of Riches, he has illustr truth in the character of Cotta : "Old Cotta sham'd his fortune and his birth, Yet was not Cotta void of wit or worth. What though (the use of barb'rous spits forgot) His kitchen vied in coolness with his grot? If Cotta liv'd on pulse, it was no more Than bramins, saints, and sages did before." Ver. 148. turns vinegar] Taken from Bacon, De Cal the preceding verse, and comparison, 132. "Like Aaron's serpent," is from Bacon likewise. W Ver. 149. We, wretched subjects, &c.] St. Paul himsel choose to employ other arguments, when disposed to gi highest idea of the usefulness of CHRISTIANITY, (Rom. v it may be, the Poet finds a remedy in NATURAL RELIGI Ah! if she lend not arms, as well as rules, Yes, Nature's road must ever be preferr'd; 160 And treat this passion more as friend than foe: : COMMENTARY. Ver. 161. Yes, Nature's road, &c.] Now as it appears from the account here given of the ruling Passion and its cause (which results from the structure of the organs), that it is the road of Nature, the Poet shews (from ver. 160 to 197.) that this road is to be followed. So that the office of Reason is not to direct us what passion to exercise, but to assist us in RECTIFYING, and keeping within due bounds, that which Nature hath so strongly impressed; because "A mightier Power the strong direction sends, NOTES. from it. He here leaves Reason unrelieved. What is this then, but an intimation that we ought to seek for a cure in that religion, which only dares profess to give it? Warburton. Ver. 163. 'Tis hers to rectify, &c.] The meaning of this precept is, That as the ruling Passion is implanted by Nature, it is Reason's office to regulate, direct, and restrain, but not to overthrow it. To reform the passion of Avarice, for instance, into a parsimonious that the ruling passion (since Nature hath given it us) is r overthrown, but rectified; the next inquiry will be, of wha ruling passion is; for an use it must have, if reason be to thus mildly. This use he shews us (from ver. 166 to twofold, Natural and Moral. 1. Its Natural use is to conduct men steadily to one cert who would otherwise be eternally fluctuating between t violence of various and discordant passions, driving then down at random; and, by that means, to enable them to the good of society, by making each a contributor to the stock: "Let pow'r or knowledge, gold or glory, please," & 2. Its Moral use is to ingraft our ruling Virtue upon by that means to enable us to promote our own good, by the exorbitancy of the ruling Passion into its neighbouring " See anger, zeal and fortitude supply," &c. The wisdom of the Divine Artist is, as the Poet finely very illustrious in this contrivance; for the mind and bod NOTES. parsimonious dispensation of the public revenues: to passion of Love, whose object is worth and beauty, "To the first good, first perfect, and first fair," the τὸ καλὸν τ ̓ ἀγαθὸν, as his master Plato advises; and to Spleen to a contempt and hatred of Vice. This is what meant; and what every unprejudiced man could not b must needs mean, by RECTIFYING THE MASTER PASSION he had not confined us to this sense, in the reason he gi precept in these words: "A mightier Pow'r the strong direction sends, And several Men impels to several ends ;" for what ends are they which God impels to, but the Virtue. War Through life 'tis follow'd, even at life's expense; 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; 175 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. 180 As fruits, ungrateful to the planter's care, What crops of wit and honesty appear 185 See anger, zeal and fortitude supply; Is gentle love, and charms all womankind; 190 Envy, to which the ignoble mind's a slave, Nor Virtue, male or female, can we name, But what will grow on pride, or grow on shame. COMMENTARY. now one common interest, the efforts of Virtue will have their force infinitely augmented : " "Tis thus the mercury," &c. VARIATIONS. After ver. 194. in the MS. "How oft, with Passion, Virtue points her charms! Peleus' that this account favours the doctrine of Necessity, and sinuate that men are only acted upon, in the production out of evil; the Poet teacheth (from ver. 196 to 203.) is a free agent, and hath it in his power to turn the na sions into virtues or into vices, properly so called : " Reason the bias turns to good from ill, Secondly, If it should be objected, that though he dot tell us some actions are beneficial and some hurtful, yet not call those virtuous, nor these vicious, because, as he cribed things, the motive appears to be only the grati some passion; give me leave to answer for him, that be mistaking the argument, which (to ver. 249 of thi considers the passions only with regard to Society, tha regard to their effects rather than their motives: That, H VARIATIONS. Peleus' great son, or Brutus, who had known, |