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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 : 210
What modes of fight 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, 215
To that which warbles thro' 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? 220
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 !

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NOTES. Ver. 213. The headlong | by the ear, and not by the lioness) The manner of the nostril. It is probable the Lions hunting their prey in story of the jackal's hunting the deserts of Africa is this: for the lion, was occafioned At their first going out in by observation of this defect the night-time they set up a of scent in that terrible aniloud roar, and then listen to mal. P. the noise made by the beasts

For ever in their flight, pursuing them sep'rate, &c.] Near, by the

Ver. 224.

Remembrance and Reflection how ally’d; 225
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?

230

the powers.

NOTES fimilitude of the operations; sensible triangle in his mind, separate, by the immense which is sense ; yet notwithdifference in the nature of standing, he must needs have

the notion or idea of an inVer. 226. What thin tellectual triangle likewise, partitions, &c.] So thin, which is thought; for this that the Atheistic philofo- plain reason, because every phers, as Protagoras, held image or picture of a trianthat thought was only sense; gle must needs be obtusanand from thence concluded, gular, or rectangular, or 2that every imagination or cutangular ; but that which; opinion of every man was in his mind, is the subject of true: Πάσα φανλασία εςιν αληθής. This propofition is the ratio But the poet determines of a triangle, undetermined more philosophically ; that to any of these species. On they are really and essen- this account it was that Aritially different, how thin stotle said, Nonpala tivi dobosi, foever the partition is by | τα μη φανλάσματα είναι, και έδε ταύwhich they are divided. Thus τα φανλάσματα, αλλ' έκ άνευ φαν(to illustrate the truth of this Tomátwy. The conceptions of observation) when a geome- the mind differ fomewhat ter considers a triangle, in from sensible images ; they order to demonstrate the e

are not sensible images, and quality of it's three angles yet not quite free or difento two right ones, he has gaged from sensible images, the picture or image of some

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.

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! 235
Around, how wide! how deep extend below!
Vast chain of Being! which from God began,

Natures æthereal, human, angel, man, · Beast, bird, fish, insect, what no eye can see, No glass can reach ; from Infinite to thee, 240 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, 245 Tenth or ten thousandth, breaks the chain alike.

And, if each system in gradation roll Alike effential to th' amazing Whole,

VARIATIONS.
Ver. 238. Ed. ift.
Ethereal effence, spirit, substance, man.

NOTES. VER. 243. Or in the full full and void here meant, creation leave a void, &c.] | relating not to Matter, but This is only an illustration, i to Life. alluding to the Peripatetic Ver. 247. And, if each plenum and vacuum ; the system in gradation roll] The

The least confusion but in one, not all
That system only, but the Whole must fall. 250,
Let Earth unbalanc'd from her orbit fiy,
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, 255
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 ? 260

Notes. verb alludes to the motion of tonic principle for the foun. the planetary bodies of each dation of his Essay had afsystem ; and to the figures forded him; and that is the described by that motion. expressing himself (as here)

Ver. 251. Let Earth un in Platonic notions ; which, balanc'd ) i. e. Being no luckily for his purpose, are longer kept within it's orbit highly poetical, at the same by the different directions time that they add a grace of it's progressive and at to the uniformity of his reatractive motions ; which, soning. like equal weights in a ba Ver. 259. What if the lance, keep it in an equi- foot, &c.] This fine illulibre.

ftration in defence of the Ver. 253. Let ruling System of Nature, is taken Angels, &c.] The poet, from St Paul, who employthroughout this poem, with ed it to defend the System of great art uses an advantage, Grace. which-his employing a Pla

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, 265
The great directing Mind of All ordains.

All are but parts of one stupendous whole,
Whose body Nature is, and God the soul;

NOTES.

VER. 265. Just as ab- writing on the fame subject, surd, &c.] See the Prosecu- namely the omnipresence of tion and application of this God in his Providence, and in Ep. iv. P.

in his Substance. In him we Ver. 266. The great di- live, and move, and have recting Mind, &c.] Vene our being ; i.e. we are parts ramur autem & colimus ob of him, his offspring, as dominium. Deus enim fine the Greek poet, a pantheist dominio, providentia, & cau- quoted by the Apostle, obfis finalibus, nihil aliud eft ferves : And the reason is,

quam Fatum & Natura. because a religious theist, Newtoni Princip. Schol. ge- and an impious pantheist, ner. fub finem.

both profess to believe the Ver. 268. Whofe body omnipresence of God. But Nature is, &c.] A certain would Spinoza, as Mr Pope examiner remarks, on this does, call God the great

diline, that “ A Spinozist reeling Mind of all, who “ would express himself in hath intentionally created a " this Manner." I believe perfect Universe ? Or would he would, and so, we know, a Spinozist have told us, would St Paul too, when

The workman from the work distinct was known,

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