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How instinct varies in the grov'ling swine,
Compar'd, half-reas'ning elephant, with thine!
Say, what the use, were finer optics gir'n,
T' inspect a mite, not eomprehend the heav'a ?

Formerly it stood,

No self-confounding faculties to share;
No senses stronger than his brain can bear.

At present,

No pow'rs of body or of soul to share,
But what his nature and his state can bear.

It appeared at first,

Expatiate free o'er all this scene of man,
A mighty maze! of walks without a plan.

We read at present,

A mighty maze! but not without a plan.

19. Submit. In this, or any other sphere,

Secure to be as blest as thou canst bear :
Safe in the hand of one disposing pow'r,
Or in the natal, or the mortal hour.*

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nour.

I cannot resist the pleasure of illustrating this sentiment in the words of a writer, whose friendship I esteem to be no small happiness and ho

«r Teach us each to regard himself, but as a part of this great whole; a part which, for its welfare, we are as patiently to resign, as we resign a single limb for the welfare of our whole body. Let our life be a continued scene of acquiescence and of gratitude; of gratitude, for what we enjoy ; of acquiescence, in what we suffer; as both can only be referable to that concatenated order of events, which cannot but be best, as being by thee approved and chosen."*

20. All nature is but art, unknown to thee;

All chance, direction which thou canst not see ;
All discord, harmony not understood;
All partial evil, universal good.+

This is the doctrine that reigns throughout the lofty hymn of Cleanthes the Stoic, particularly in these beautiful and masculine verses :

Ουδε

* Three Treatises by James Harris, Esq. pag. 231,

+ Ver. 289.

Ουδε τι γιγνεθαι εργον επί χθονι σε διχα Δαιμων,
Ουδε κατ' αιθεριων θειον πoλoν, ετ' επι πολλω,

Πλην όποσα ρεζεσι κακοι σφεθερησιν ανοιαις,
* Αλλα συ και τα περισσα επισθασαι αρθια θειναι,

Και κοσμειν τα ακoσμα και και φιλα σου φιλα εσλιν.
Ω δε
Үхр εις εν απανία

συνηρμοκας

εσθλα

κακοισιν, Ωσθ' ένα γιγνεσθαι πανίων λογον αιεν εoνίων.*

Thus translated by Mr. West:

For nor in earth, nor earth-encircling floods,
Nor yon æthereal pole, the seat of gods,
Is aught perform’d without thy aid divine;
Strength, wisdom, virtue, mighty Jove, are thine!
Vice is the act of man, by passion tost,
And in the shoreless sea of Folly lost;
But thou what vice disorders canst compose,
And profit by the malice of thy foes;
So blending good with evil, fair with foul,
As thence to model one harmonious WHOLE.

21. Chaos of thought and passion, all confus’d ;

Still by himself abus'd, or disabus'd;
Created half to rise, and half to fall:
Great lord of all things, yet a prey to all ;
Sole judge of truth, in endless error hurld:
The glory, jest, and riddle, of the world !+

It:

* Hymn. apud Hen. Steph. pag. 49.

See to this purpose, a fine passage in Plutarch de Animi Tranquillit. in vol. ii. pag. 473, 404. fol. Francfurti, 1620. Particularly the passage of Euripides there quoted.

1 Epist. ii. ν. 13.

It was remarked long ago in the Adventurer, * that these reflections were minutely copied from Pascal, who says,

“ What a chimera then is man! what a confused chaos ! what a subject of contradiction ! a professed judge of all things, and yet a feeble worm of the earth! The great depositary and guardian of truth, and yet a mere huddle of uncertainty! the glory and the scandal of the universe."

22. Superior beings, when of late they saw

A mortal man unfold all Nature's law,
Admir'd such wisdom in an earthly shape,
And shew'd a Newton as we shew an ape.t

The author of the letter on the Marks of imitation, is induced to think, from the sigularity of this sentiment, that the great poet had his eye on Plato και ότι ανθρωπων ο σοφωλαθος προς θεον πιθηκος pavellas. But I am more inclined to think that Pope borrowed it from a passage in the zodiac of Palingenius, which the above-mentioned Adventurer has also quoted, and which POPE, who was a reader of the poets of Palingenius's

age,

* No. 63.

of Ver. 31.

age, some of whom he published, was more likely to fall upon, than on this thought of Plato:

Simia cælicolam risusque jocusque deorum est;
Tunc homo, quum temerè ingenio confidit, et audet
Abdita naturæ scrutari, arcanaque

divům.

23. Trace science, then, with Modesty thy guide;

First strip off all her equipage of pride;
Deduct what is but vanity, or dress,
Or learning's luxury, or idleness;
Or tricks to shew the stretch of human brain,
Mere curious pleasure, or ingenious pain;
Expunge the whole, or lop th' excrescent parts
Of all our vices have created arts.*

The abuses of learning are enumerated with brevity and elegance, in these few lines. It was a favourite subject with our author; and it is said, he intended to have written four epistles on it, wherein he would have treated of the extent and limits of human reason, of arts and sciences useful and attainable, of the different capacities of different men, of the knowledge of the world, and of wit. Such censures, even of the most

unimportant

1

* Ver. 43. There is some obscurity in the last line, occasioned by omitting the relative.

1.

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