But couldst thou seize some tongues that now are In diamonds, pearls, and rich brocades, free, How church and state should be obliged to thee; At senate, and at bar, how welcome wouldst thou be! Yet speech e'en there submissively withdraws, From rights of subjects, and the poor man's cause: Then pompous Silence reigns, and stills the noisy laws. Past services of friends, good deeds of foes, What favourites gain, and what the nation owes, Fly the forgetful world, and in thy arms repose. The country wit, religion of the town, The courtier's learning, policy of the gown, Are best by thee express'd; and shine in thee alone. The parson's cant, the lawyer's sophistry, Lord's quibble, critic's jest, all end in thee, All rest in peace at last, and sleep eternally. EARL OF DORSET. ARTEMISIA. THOUGH Artemisia talks, by fits, Reads Malbranche, Boyle, and Locke; Haughty and huge as High-Dutch bride, Such nastiness, and so much pride, Are oddly join'd by fate: On her large squab you find her spread, Like a fat corpse upon a bed, That lies and stinks in state. She wears no colours (sign of grace) All white and black beside: And masculine her stride. So have I seen, in black and white, A stately, worthless animal, That plies the tongue, and wags the tail, All flutter, pride, and talk. PHRYNE. PHRYNE had talents for mankind, Like some free port of trade; Here first their entry made. Her learning and good-breeding such, Spaniards or French came to her; To all obliging she'd appear: "Twas 'Si Signor,' 'twas 'Yaw Mynheer,' "Twas 'S'il vous plait, Monsieur.' Obscure by birth, renown'd by crimes, Still changing names, religion, climes, At length she turns a bride : She shines the first of batter'd jades, Still vary shapes and dyes; DR. SWIFT. THE HAPPY LIFE OF A COUNTRY PARSON. PARSON, these things in thy possessing, Are better than the bishop's blessing: A wife that makes conserves; a steed That carries double when there's need; October store, and best Virginia, Tithe pig, and mortuary guinea: Gazettes sent gratis down, and frank'd, For which thy patron's weekly thank'd; A large Concordance, bound long since; Sermons to Charles the First, when prince: A Chronicle of ancient standing: A Chrysostom to smooth-thy band in: The Polyglott-three parts-my text, Howbeit,-likewise-now to my next : Lo, here the Septuagint,-and Paul, To sum the whole,-the close of all. He that has these, may pass his life, Drink with the 'squire, and kiss his wife; On Sundays preach, and eat his fill; And fast on Fridays-if he will; Toast church and queen, explain the news, Talk with church-wardens about pews; Pray heartily for some new gift, And shake his head at Dr. Sw**t. AN ESSAY ON MAN, IN FOUR EPISTLES TO HENRY ST. JOHN, LORD BOLINGBROKE THE DESIGN. HAVING proposed to write some pieces on human life and manners, such as (to use my lord Bacon's expression) 'come home to men's business and bosoms, I thought it more satisfactory to begin with consider- f ing man in the abstract, his nature, and his state: since, to prove any moral duty, to enforce any moral precept, or to examine the perfection or imperfection of any creature whatsoever, it is necessary first to know what condition and relation it is placed in, and what is the proper end and purpose of its being. The science of human nature is, like all other sciences, reduced to a few clear points: there are not many certain truths in this world. It is therefore in the anatomy of the mind as in that of the body; more good will accrue to mankind by attending to the large, open, and perceptible parts, than by studying too much such finer nerves and vessels, the conformations and uses of which will for ever escape our observation. The disputes are all upon these last; and I will venture to say, they have less sharpened the wits than the hearts of men against each other, and have diminished the practice more than advanced the theory of morality. If I could flatter myself that this Essay has any merit, it is in steering betwixt the extremes of doctrines seemingly opposite, in passing over terms utterly unintelligible, and in forming a temperate yet not inconsistent, and a short, yet not imperfect, system of ethics. him miserable, ver. 173, &c. VII. That throughout the whole visible world, an universal order and gradation in the sensual and mental faculties is observed, which causes a subordination of creature to creature, and of all creatures to man. The gradations of sense, instinct, thought, reflection, reason; that reason alone countervails all the other faculties, ver. 207. VIII. How much farther this order and subordination of living creatures may extend above and below us; were any part of which broken, not that part only, but the whole connected creation must be destroyed, ver. 233. IX. The extravagance, madness and pride of such a desire, ver. 250. X. The consequence of all, the absolute submission due to Providence, both as to our present and future state, ver. 281, to the end. EPISTLE I. This I might have done in prose; but I chose verse, and even rhyme, for two reasons. The one will appear obvious; that principles, maxims, or precepts, so written, both strike the reader more strongly at first, and are more easily retained by him afterwards: the other may seem odd, but it is true: I found I could express them more shortly this way than in AWAKE, my St. John! leave all meaner things prose itself; and nothing is more certain, than that To low ambition, and the pride of kings: much of the force, as well as the grace of arguments Let us (since life can little more supply or instructions, depends on their conciseness. I was Than just to look about us, and to die) unable to treat this part of my subject more in detail, Expatiate free o'er all this scene of man ; without becoming dry and tedious; or more poeti- A mighty maze! but not without a plan : cally, without sacrificing perspicuity to ornament, A wild, where weeds and flowers promiscuous shoot ; without wandering from the precision, or breaking the Or garden, tempting with forbidden fruit, chain of reasoning: if any man can unite all these Together let us beat this ample field, without diminution of any of them, I freely confess Try what the open, what the covert yield; he will compass a thing above my capacity. 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. What is now published, is only to be considered as a general map of man, marking out no more than the greater parts, their extent, their limits, and their connexion, but leaving the particular to be more fully delineated in the charts which are to follow. Consequently, these Epistles in their progress (if I have health and leisure to make any progress) will be less dry, and more susceptible of poetical ornament. am here only opening the fountains, and clearing the passage. To deduce the rivers, to follow them in their course, and to observe their effects, may be a task more agreeable. AN ESSAY ON MAN. ARGUMENT OF EPISTLE I. Universe. Of man in the abstract. I, That we can judge only with 10 I. Say first, of God above, or man below, 'Tis ours to trace him only in our own. 20 30 Of the Nature and State of Man with respect to the But of this frame, the bearings and the ties, The strong connexions, nice dependencies, Gradations just, has thy pervading soul regard to our own system, being ignorant of the rela- Look'd through? or can a part contain the whole? tions of systems and things, ver. 17, &c. II. That Is the great chain that draws all to agree, man is not to be deemed imperfect, but a being suited And drawn supports, upheld by God, or thee to his place and rank in the creation, agreeable to the II. Presumptuous man! the reason wouldst thou find, general order of things, and conformable to ends and Why form'd so weak, so little, and so blind? relations to him unknown, ver. 35, &c. III. That it First, if thou canst, the harder reason guess, is partly upon his ignorance of future events, and Why form'd no weaker, blinder, and no less? partly upon the hope of a future state, that all his Ask of thy mother earth, why oaks are made happiness in the present depends, ver. 77, &c. IV. The pride of aiming at more knowledge, and pretendTaller or stronger than the weeds they shade? ing to more perfection, the cause of man's error and Or ask of yonder argent fields above, misery. The impiety of putting himself in the place Why Jove's satellites are less than Jove. of God, and judging of the fitness or unfitness, per- Of systems possible, if 'tis confess'd, fection or imperfection, justice or injustice, of his That wisdom infinite must form the best, dispensations, ver. 109, &c. V. The absurdity of Where all must fall or not coherent be, conceiting himself the final cause of the creation, And all that rises, rise in due degree; or expecting that perfection in the moral world, Then, in the scale of reasoning life, 'tis plain, which is not in the natural, ver. 131, &c. VI. The unreasonableness of his complaints against Provi. There must be somewhere, such a rank as man : dence, while on the one hand he demands the perfec. And all the question (wrangle e'er so long) tion of the angels, and on the other the bodily qualifi. Is only this, if God has placed him wrong? cations of the brutes; though to possess any of the Respecting man, whatever wrong we call, sensitive faculties in a higher degree, would render May, must be right, as relative to all. 40 50 50 When the proud steed shall know why man restrains Then say not man's imperfect, Heaven in fault: V. Ask for what end the heavenly bodies shine, 70 For me, health gushes from a thousand springs; 140 But errs not nature from this gracious end, III. Heaven from all creatures hides the book of fate, And now a bubble burst, and now a world. Hope humbly then; with trembling pinions soar; Lo, the poor Indian! whose untutor'd mind He asks no angel's wing, no seraph's fire; 90 150 Who knows, but he whose hand the lightning forms, Or turns young Ammon loose to scourge mankind? 160 Better for us, perhaps, it might appear, 100 That never passion discomposed the mind. 170 VI. What would this man? Now upward will he soar 110 Say what their use, had he the powers of all ? 180 The bliss of man (could pride that blessing find) [All this dread order break-for whom? for thee? Is not to act or think beyond mankind; No powers 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 given, To inspect a mite, not comprehend the heaven? Or quick effluvia darting through the brain, - If Nature thunder'd in his opening ears, VII. Far as creation's ample range extends, To that which warbles through the vernal wood! The spider's touch how exquisitely fine! 190 Vile worm!-oh madness! pride! impiety! IX. What if the foot, ordain'd the dust to tread, 270 All are but parts of one stupendous whole, As full, as perfect, in vile man that mourns, X. Cease then, nor order imperfection name: Secure to be as bless'd as thou canst bear: From poisonous herbs extracts the healing dew! 220 Or in the natal, or the mortal hour. 230 How instinct varies in the grovelling swine, Alike essential to the amazing whole, 240 250 All nature is but art, unknown to thee; And, spite of pride, in erring reason's spite, ARGUMENT OF EPISTLE II. 280 290 On the Nature and State of Man with respect to himself, as an Individual. I. The business of man not to pry into God, but to study himself. His middle nature; his powers and frailties, ver. 1 to 19. The limits of his capacity, ver. 19, &c. II. The two principles of man, self-love and reason, both necessary, ver. 53, &c. self-love the stronger, and why, ver. 67, &c. Their end the same, ver. 1, &c. III. The passions, and their use, ver. 93 to 130. The predominant passion, and its force, ver. 132 to 160. Its necessity, in directing men to different purposes, ver. 165, &c. Its providential use, in fixing our principle, and ascertaining our virtue, ver. 177. IV. Virtue and vice joined in our mixed nature; the limits near, yet the things separate and evident: what is the office of reason, ver. 202 to 216. V. How odious vice in itself, and how we deceive ourselves into it, ver. 217. VI. That, however, the ends of Providence and general good are answered in our passions and imperfections, ver. 231, &c. How usefully these are distributed to all orders of men, ver. 241. How useful they are to society, ver. 251. And to individuals, ver. 263. In every state, and every age of life, ver. 273, &c. EPISTLE II. I. KNOW then thyself, presume not God to scan; The proper study of mankind is man. Placed on this isthmus of a middle state, Self-love still stronger, as its object 's nigh; 10 Reason still use, to reason still attend. Go, wondrous creature! mount where science guides, Superior beings, when of late they saw Or tricks to show the stretch of human brain, Each strengthens reason, and self-love restrains. 80 And grace and virtue, sense and reason split, This taste the honey, and not wound the flower. 90 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 : 100 Reason the card, but passion is the gale; Which served the past, and must the times to come! Self-love, the spring of motion, acts the soul; Most strength the moving principle requires; Pleasures are ever in our hands and eyes; 120 130 60 All spread their charms, but charm not all alike; 701 |