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Wits, just like Fools, at war about a name,
Have full as oft no meaning, or the same.
Self-love and Reason to one end aspire,
Pain their aversion, pleasure their defire;
But greedy That, its object would devour,
This taste the honey, and not wound the flow'r: 90
Pleasure, or wrong or rightly understood,
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 : But since not ev'ry good we can divide,

And Reason bids us for our own provide ;
Paffions, tho' selfish, if their means be fair,
Lift under Reason, and deserve her care ;
Those, that imparted, court a nobler aim,
Exalt their kind, and take some Virtue's name. 100

In lazy Apathy · let Stoics boaft
Their Virtue fix'd; 'tis fix'd as in a frost;
Contracted all, retiring to the breast;
But strength of mind is Exercise, not Rest:


After y 86. in the MS.

Of good and evil Gods what frighted Fools,
Of good and evil Reason puzzled Schools,
Deceiv'd, deceiving, taught

The rising tempest puts in act the soul, 105
Parts it may ravage, but preserves the whole.
On life's vast ocean diversely we fail,
Reason the card, but Passion is the gale ;
Nor God alone in the still calm we find, 109
He mounts the storm, and walks upon the wind.

Passions, like Elements, tho' born to fight,
Yet, mix'd and soften'd, in his work unite :

After Ver. 108. in the MS.

A tedious Voyage! where how useless lies
The compass, if no pow'rful gusts arise ?

After Ver. 112. in the MS.

The soft reward the virtuous, or invite ;
The fierce, the vicious punish or affright.


VER. 109. Nor God alone, author is here only shewing &c.). These words are only the providential issue of the a fimple affirmation in the Paffions, and how, by God's poetic dress of a fimilitude, gracious disposition, they to this purpose : Good is are turned away from their not only produced by the natural byas, to promote the fabdual of the Passions, but happiness of Mankind. As by the turbulent exercise of to the method in which them. A truth conveyed they are to be treated by under the most sublime is Man, in whom they are magery that poetry could found, all that he contends conceive or paint. For the for, in favour of them, is

These 'tis enough to temper and employ;
But what composes Man, can Man destroy ?
Suffice that Reason keep to Nature's road, 115
Subject, compound them, follow her and God.
Love, Hope, and Joy, fair pleasure's smiling train,
Hate, Fear, and Grief, the family of pain,
These mix'd with art, and to due bounds confin'd,
Make and maintain the balance of the mind : 120
The lights and shades, whose well accorded strife
Gives all the strength and colour of our life.

Pleasures are ever in our hands or eyes ;
And when, in act, they cease, in prospect, rise :
Present to grasp, and future still to find,

125 The whole employ of body and of mind. All spread their charms, but charm not all alike; On diff'rent senses diff'rent objects strike ; Hence diff'rent Passions more or less inflame, As strong or weak, the organs of the frame>

130 And hence one MASTER PASSION in the breast, Like Aaron's ferpent, swallows up the rest.

NOTES. only this, that they should gions, foolishly attempted. not be quite rooted up and For the rest, he constantly destroyed, as the Stoics, and repeats this advice, their followers in all reli

The a&tion of the stronger to suspend,
Reason fill use, to Reafon fill attend.

As Man, perhaps, the moment of his breath, Receives the lurking principle of death; The young disease, that must subdue at length, 135 Grows with his growth, and strengthens with his

strength: So, cast and mingled with his very frame, The Mind's disease, its RULING PASSION came; Each vital humour which should feed the whole, Soon flows to this, in body and in soul : 140 Whatever warms the heart, or fills the head, As the mind opens, and its functions spread, Imagination plies her dang’rous art, And pours it all upon the peccant part.

Nature its mother, Habit is its nurse ; 145 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 sowr;


Ver. 133. As Man per- | 1. vii. N. H. This Antihaps, &c.] Antipater Sido- pater was in the times of nius Poëta omnibus annis uno Crassus, and is celebrated die natali tantum corripie- for the quickness of his batur febre, et eo confumptus parts by Cicero. eft fatis longa fene&ta. Plin.

We, wretched subjects tho' to lawful sway,
In this weak queen, some fav’rite still obey : 150
Ah! if she lend not arms, as well as rules,
What can she more than tell us we are fools ?
Teach us to mourn our Nature, not to mend,
A sharp accuser, but a helpless friend!
Or from a judge turn pleader, to persuade 155
The choice we make, or justify it made ;
Proud of an easy conquest all along,
She but removes weak passions for the strong:
So, when small humours gather to a gout,
The doctor fancies he has driv’n them out. 160

Yes, Nature's road must ever be preferr'd;
Reason is here no guide, but still a guard:
'Tis her’s to rectify, not overthrow,
And treat this passion more as friend than foe;


Ver. 149. We, wretched is this then, but an intimasubjects, &c.] St Paul him- tion that we ought to seek self did pot chufe to employ for a cure in that religion, other arguments, when dif- which only dares profess to posed to give us the highest give it? idea of the usefulness of Ver. 163. 'Tis her's to Christianity. (Rom. vii.) But, rectify, &c.] The meaning it may be, the poet finds a of this precept is, That as remedy in Natural Religion. the ruling Passion is imFar from it. He here leaves, planted by Nature, it is reason unrelieved. What I Reason's office to regulate,

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