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Is the great chain, that draws all to agree, And drawn supports, upheld by God, or thee?

II. Presumptuous Man! the reason wouldst thou find, Why form’d so weak, so little, and so blind ? 36 First, if thou canst, the harder reason guess, Why form’d no weaker, blinder, and no less ? Alk of thy mother earth, why oaks are made Taller or stronger than the weeds they shade? 40 Or ask of yonder argent fields above, Why Jove's Satellites are less than Jove?

Of Systems possible, if ’tis confest That Wisdom infinite must form the best, Where all must full or not coherent be, 45 And all that rises, rise in due degree; Then, in the scale of reas'ning life, 'tis plain, There must be, somewhere, such a rank as Man: And all the question (wrangle e'er so long) Is only this, if God has plac'd him wrong? 50

NOTES. greater good in the natural | good in the moral, as appears world, he supposes they may from these sublime images in tend likewise to some greater the following lines,

If plagues or earthquakes break not Heav'n's defign,
Why then a Borgia, or a Catiline ?
Who knows, but be, whose hand the light'ning forms,
Who heaves old Ocean, and who wings the forms;
Pours fierce Ambition in a Cæsar's mind,
Or turns young Ammon loose to scourge mankind

Respecting Man, whatever wrong we call, May, must be right, as relative to all. In human works, tho' labour'd on with pain, A thousand movements scarce one purpose gain; In God's, one fingle can it's end produce; 55 Yet serves to second too some other use. So Man, who here seems principal alone, Perhaps acts second to some sphere unknown, Touches fome wheel, or verges to some goal ; 'Tis but a part we see, and not a whole. 60

When the proud fteed shall know whyMan restrains His fiery course, or drives him o'er the plains; When the dull Ox, why now he breaks the clod, Is now a victim, and now Ægypt's God: Then shall Man's pride and dulness comprehend 65 His actions', passions', being's, use and end ; Why doing, fuff'ring, check’d, impelld; and why This hour a slave, the next a deity.

VARIATIONS.
In the former Editions * 64.

Now wears a garland an Ægyptian God.
After y 68. the following lines in firft Ed.

If to be perfect in a certain sphere,
What matters foon or late, or here or there?
The blest to-day is as completely so
As who began ten thousand years ago.

Then say not Man's imperfect, Heav'n in fault; Say rather, Man's as perfect as he ought: 70 His knowledge measur’d to his state and place; 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? The bleft to-day is as completely so,

75 As who began a thousand years ago.

III. Heav'n from all creatures hides the book of Fatę, All but the page prescrib’d, their present state : From brutes whať men, from men what fpirits 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?
Pleas’d to the last, he crops the flow'ry food,
And licks the hand just rais’d to shed his blood.
Oh blindness to the future! kindly given, 85
That each may fill the circle mark'd by Heav'n:
Who fees with equal eye, as God of all,
A hero perish, or a sparrow fall,

VARIATIONS.
After x 88. in the MS.

No great, no little ; 'tis as much decreed
That Virgil's Gnat should die as Cæsar bleed.

NOTES.
VER. 87. Who fees with equal eye, &c.] Mat. X. 29.

Atoms or fyftems into ruin hurld,
And now a bubble burst, and now a world.

90
Hope humbly then; with trembling pinions soar;
Wait the great teacher Death; and God adore.
What future bliss, he gives not thee to know,
But gives that Hope to be thy blessing now.
Hope springs eternal in the human breaft: 95
Man never Is, but always To be blest :
The foul, uneasy and confin’d from home,
Rests and expatiates in a life to come.

Lo, the poor Indian! whose untutor'd mind Sees God in clouds, or hears him in the wind; 100 His soul, proud Science never taught to stray Far as the solar walk, or milky way; Yet simple Nature to his hope has giv'n, Behind the cloud-topt hill, an humbler heav'n;

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In the first Fol. and Quarto, ý 93.

What bliss above he gives not thee to know,
But gives that Hope to be thy bliss below.

NOTES, Ver. 97. -- from home,] of probation for another, By these words, it was the more suitable to the essence poet's purpose to teach, that of the soul, and to the free the present life is only a state exercise of it's qualities.

IIO

Some safer world in depth of woods embrac'd, 105
Some happier island in the wat'ry waste,
Where flaves once more their native land behold,
No fiends torment, no Christians thirst for gold.
To Be, contents his natural desire,
He asks no Angel's wing, no Seraph’s fire ;
But thinks, admitted to that equal sky,
His faithful dog shall bear him company.

IV. Go, wiser thou! and, in thy scale of sense,
Weigh thy Opinion against Providence;
Call imperfection what thou fancy'st such, 115
Say, here he gives too little, there too much :
Destroy all creatures for thy sport or guft,
Yet cry, If Man's unhappy, God's unjust;
If Man alone ingrofs not Heav'n's high care,
Alone made perfect here, immortal there : I 20
Snatch from his hand the balance and the rod,
Re-judge his justice, be the God of God.

VARIATIONS.

After x 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 ?

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