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Twin'd with the wreaths Parnassian lawrels yield,
Or reap'd in iron harvests of the field ?
Where grows ? - where grows it not? If vain our toil,
We ought to blame the culture, not the soil:
Fix'd to no spot is happiness fincere,

15 'Tis no where to be found, or ev'ry where : 'Tis never to be bought, but always free, And Aed from monarchs, St. John! dwells with thee.

Ask of the Learn’d the way? The Learn'd are

blind ;

20

This bids to serve, and that to shun mankind,
Some place the bliss in action, some in ease,
Those call it Pleasure, and Contentment these;

Ver. 21. Some place the bliss in action --Some funk 10 beasts, etc.] 1. Those who place Happiness, or the summum bonum, in Pleasure, 'H sovs, such as the Cyrenaic sect, called on that account the Hedonic.

2. Those who place it in a certain tranquillity or calmness of Mind, which they call Euluubce, such as the Democritic sect. 3. The Epicurean. 4. The Stoic. 5. The Protagorean, which held that Man was mévler xenutov pétrov, the measure of all things ; for that all things which appear to him are, and those things which appear not to any Man are not; so that every imagination or opinion of every man was true, 6. The Sceptic: Whose absolute Doubt is with great judgment said to be the effect of Indolence, as well as the absolute Truft of the Protagorean : For the same dread of labour attending the search of truth, which makes the Protagorean presume it to be always at hand, makes the Sceptic conclude it is never to be found. The only difference is, that the laziness of the one is desponding, and the laziness of the other fanguine; yet both can give it a good name, and call it Happiness.

Some sunk to Beasts, find pleasure end in pain;
Some swell’d to Gods, confess ev'n Virtue vain;
Or indolent, to each extreme they fall,

2; To trust in ev'ry thing, or doubt of all.

Who thus define it, say they more or less Than this, that Happiness is Happiness?

Take Nature's path, and mad Opinion's leave; All states can reach it, and all heads conceive; 30 Obvious her goods, in no extreme they dwell ; There needs but thinking right, and meaning well; And mourn our various portions as we please, Equal is Common Sense, and Common Ease. Remember, Man, “ the Universal Cause

35 “ Acts not by partial, but by gen’ral laws ;?' And makes what Happiness we justly call Subfift not in the good of one, but all. There's not a blessing Individuals find, But some way

leans and hearkens to the kind : 40 No Bandit fierce, no Tyrant mad with pride, No cavernd Hermit, refts felf-fatisfy'd : Who moft to fhun or hate Mankind pretend, Seek an admirer, or would fix a friend : Abstract what others feel, what others think,

45 All pleasures ficken, and all glories fink:

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Ver. 23. Some sunk to Beasts, etc.] These four lines added in the last Edition, as necessary to complete the summary of the false pursuits after happiness amongst the Greek philosophers.

Each has his share ; and who would more obtain, Shall find, the pleasure pays not half the pain.

ORDER is Heav'n's first law; and this confeft, Some

are, and must be, greater than the rest, 50 More rich, more wise; but who infers from hence That such are happier, shocks all common sense. Heav'n to Mankind impartial we confess, If all are equal in their Happiness: But mutual wants this Happiness increase ; 55 All Nature's diff'rence keeps all Nature's peace. Condition, circumstance is not the thing; Bliss is the fame in subject or in king, In who obtain defence, or who defend, In him who is, or him who finds a friend : 60 Heav'n breathes thro' ev'ry member of the whole One common blessing, as one common soul. But Fortune's gifis if each alike poffest, And each were equal, must not all contest?

If then to all Men Happiness was meant, God in Externals could not place Content.

65

VARIATIONS. After x 52. in the MS.

Say not, “ Heav'n's here profuse, ere poorly saves, “ And for one Monarch makes a thousand slaves." You'll find, when Causes and their Ends are known,

'Twas for the thousand Heav'n has made that one. After y 66, in the MS.

'Tis peace of mind alone is at a stay:
The rest mad Fortune gives or takes away.

Fortune her gifts may variously dispose, And these be happy callid, unhappy those ; But Heav'n's just balance equal will appear, While those are plac'd in Hope, and these in Fear : Not present good or ill, the joy or curse,

71 But future views of better, or of worse.

Oh sons of earth! attempt ye still to rise, By mountains pil'd on mountains, to the skies? Heav'n still with laughter the vain toil surveys, 75 And buries madmen in the heaps they raise.

Know, all the good that individuals find, Or God and Nature meant to mere Mankind, Reason's whole pleasure, all the joys of Sense, Lie in three words, Health, Peace, and Competence. But Health consists with Temperance alone; And Peace, oh Virtue! Peace is all thy own, The good or bad the gifts of Fortune gain; But these less taste them, as they worse obtain. Say, in pursuit of profit or delight,

85 Who risk the moft, that take wrong means, or right? Of Vice or Virtue, whether bleft or curst, Which meets contempt, or which compassion first ? Count all th' advantage prosp'rous Vice attains, 'Tis but what Virtue flies from and disdains :

90

81

VARIATIONS.
All other bliss by accident's debar'd;
But Virtue's, in the instant, a reward;
In hardest trials operates the best,
And more is relish'd as the more distrefte

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