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? 75 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? 80 The lamb thy riot dooms to bleed to-day, Had he thy Reason, would he skip and play? 1 Lo, the poor Indian! whose untutor'd mind No fiends torment, no Christians thirst for gold 3. He asks no Angel's wing, no Seraph's fire; ΓΙΟ But thinks, admitted to that equal sky, His faithful dog shall bear him company. IV. Go, wiser thou! and, in thy scale of sense, 115 Weigh thy Opinion against Providence; 1 After v. 88. in the MS. 'No great, no little; 'tis as much decreed That Virgil's Gnat should die as Cæsar bleed.' Warburton. [Vergil's gnat is the Culex, the hero of the poem formerly ascribed to Vergil.] 2 [Johnson's strange commentary on this passage has only a biographical value. See Boswell ad ann. 1775.] 3 After v. 108. in the first Ed. But does he say the maker is not good, 'Till he's exalted to what state he wou'd: Himself alone high Heav'n's peculiar care, Alone made happy when he will, and where?' Warburton. Destroy all Creatures for thy sport or gust, Men would be Angels, Angels would be Gods. And who but wishes to invert the laws Of ORDER, sins against th' Eternal Cause. 120 125 139 V. Ask for what end the heav'nly bodies shine, 135 140 But errs not Nature from this gracious end2, When earthquakes swallow, or when tempests sweep 145 Th' exceptions few; some change since all began: 150 2 1 Warburton compares Ep. III. v. 27. Bayle was the person who, by stating the difficulties concerning the Origin of Evil, in his Dictionary, 1695, with much acuteness and ability, revived the Manichean controversy that had been long dormant. He was soon answered by Le Clerc in his Parrhasiana, and by many articles in his Bibliothèques. But by no writer was Bayle so powerfully attacked, as by the excellent Archbishop King, in his Treatise De Origine Mali, 1702.... Lord Shaftesbury... in 1709, wrote the famous Dialogue, entitled The Moralists, as a direct confutation of the opinions of Bayle... In 1710, Leibnitz wrote his famous Theodicée... In 1720, Dr John Clarke published his Enquiry into the Cause and Origin of Evil, a work full of sound reasoning; but almost every argument on this most difficult of all subjects had been urged many years before any of the above-named treatises appeared, viz. 1678, by that truly great scholar and divine, Cudworth, in that inestimable treasury of learning and philosophy, his Intellectual System of the Universe, to which so many authors have been indebted, without owning their obligations. Warton. 3 [Such doubts arose in the mind of Goethe, in his sixth year, at the very time when they were being agitated by Voltaire, on the occasion of the great earthquake at Lisbon. See Lewes' Life of Goethe, Bk. 1. chap. 3.] 4 Ver. 150. Then Nature deviates &c.] "While comets move in very eccentric orbs, in all manner of positions, blind fate could never make all the planets move one and the same way in orbs concentric; some inconsiderable irregularities excepted, which may have risen from mutual actions of comets and planets upon one another, and which will be apt to increase, 'till this system wants a reformation." Sir Isaac Newton's Optics, Quest. ult. Warburton. 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, 155 Who knows but he, whose hand the lightning forms, Or turns young Ammon loose to scourge mankind1? 165 165 Better for Us, perhaps, it might appear, 170 Is kept in Nature, and is kept in Man.. VI. What would this Man? Now upward will he soar, And little less than Angel3, would be more; Now looking downwards, just as griev'd appears 175 To want the strength of bulls, the fur of bears. 180 Here with degrees of swiftness, there of force1; 185 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; 190 No pow'rs of body or of soul to share, But what his nature and his state can bear. [Alexander the Great, who was saluted as of divine origin by the priests of the Libyan Zeus Ammon; cf. Temple of Fame, v. 154.] 2 But all subsists &c.] See this subject extended in Ep. ii. from v. 90 to 112, 155, &c. Warburton. 3 And little less than Angel, &c.] Thou hast made him a little lower than the Angels, and hast crowned him with glory and honour. Psalm viii. 9. Warburton. 195 4 Here with degrees of swiftness, &c.] It is a certain axiom in the anatomy of creatures, that in proportion as they are formed for strength, their swiftness is lessened; or as they are formed for swiftness, their strength is abated. P. 5 That particular expression, microscopic eye, and the whole reasoning of this astonishing piece of poetry, is taken from Locke's Essay on the Human Understanding, Bk. 11. chap. 3. sec. 12. Wakefield. And stunn'd him with the music of the spheres 1, VII. Far as Creation's ample range extends, 200 205 210 215 220 225 What thin partitions Sense from Thought divide1:. And Middle natures, how they long to join,, Without this just gradation, could they be 230 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. 235 stunn'd him with the music of the spheres,] This instance is poetical and even sublime, but misplaced. He is arguing philosophically in a case that required him to employ the real objects of sense only: And what is worse, he speaks of this as a real object. Warburton. 2 the headlong lioness] The manner of the Lions hunting their prey in the deserts of Africa is this: At their first going out in the night-time they set up a loud roar, and then listen to the noise made by the beasts in their flight, pursuing them by the ear, and not by the nostril. It is Vast chain of Being! which from God began, Beast, bird, fish, insect, what no eye can see, 240 Where, one step broken, the great scale's destroy'd: 245 Alike essential to th' amazing Whole, The least confusion but in one, not all That system only, but the Whole must fall. 250 Let ruling Angels from their spheres be hurl'd *,, 255 IX. What if the foot, ordain'd the dust to tread, 260 Or hand, to toil, aspir'd to be the head? All are but parts of one stupendous whole, 1 Ver. 238, Ed. 1, 2 Warton compares: 3 Almost the words of Marcus Aurelius, 1. v. c. 8; as also v. 265 from the same. Warton. Let ruling angels &c.] The poet, throughout this poem, with great art uses an advantage, which his employing a Platonic principle for tae 265 270 foundation of his Essay had afforded him; and that is the expressing himself (as here) in Platonic notions; which, luckily for his purpose, are highly poetical, at the same time that they add a grace to the uniformity of his reasoning. Warburton. 5 What if the foot, &c.] This fine illustration in defence of the System of Nature, is taken from St. Paul, who employed it to defend the System of Grace [1 Cor. xii. 15-21]. 6 Just as absurd, &c.] See the Prosecution and application of this in Ep. iv. P. 7 [Warburton has a long and ingenious note on this passage, intended to vindicate Pope from the charge of having given vent to a pantheistical and 'Spinozist' conception, by adducing other passages from the Essay in which a personal God is acknowledged.] |