by Homer
Nay, feasts the animal he dooms his feast,
And, till he ends the being, makes it blest: 65
Which sees no more the stroke, or feels the pain,
Than favour’d man by touch ether’al slain.
The creature had his feast of life before;
Thou too must perish, when thy feast is o’er!
To each unthinking being, heav’n, a friend, 70
Gives not the useless knowledge of its end:
To man imparts it; but with such a view
As, while he dreads it, makes him hope it too:
The hour conceal’d, and so remote the fear,
Death still draws nearer, never seeming near. 75
Great standing miracle! that heav’n assign’d
Its only thinking thing this turn of mind.
II. Whether with reason, or with instinct blest,
Know, all enjoy that pow’r which suits them best;
To bliss alike by that direction tend, 80
And find the means proportion’d to their end.
Say, where full instinct is th’ unerring guide,
What Pope or council can they need beside?
Reason, however able, cool at best,
Cares not for service, or but serves when prest, 85
Stays ‘till we call, and then not often near;
But honest instinct comes a volunteer,
Sure never to o’er-shoot, but just to hit;
While still too wide or short is human wit;
Sure by quick nature happiness to gain, 90
Which heavier reason labours at in vain.
This too serves always, reason never long;
One must go right, the other may go wrong.
See then the acting and comparing pow’rs
One in their nature, which are two in ours; 95
And reason raise o’er instinct as you can,
In this ’tis God directs, in that ’tis man.
Who taught the nations of the field and flood
To shun their poison, and to chuse their food?
Prescient, the tides or tempests to withstand, 100
Build on the wave, or arch beneath the sand?
Who made the spider parallels design,
Sure as De Moivre, without rule or line?
Who bid the stork, Columbus-like, explore
Heav’ns not his own, and worlds unknown before? 105
Who calls the council, states the certain day,
Who forms the phalanx, and who points the way?
III. God, in the nature of each being, founds
Its proper bliss, and sets its proper bounds:
But as he fram’d a whole, the whole to bless, 110
On mutual wants built mutual happiness:
So from the first, eternal order ran,
And creature link’d to creature, man to man.
Whate’er of life all-quick’ning ether keeps,
Or breathes thro’ air, or shoots beneath the deeps, 115
Or pours profuse on earth, one nature feeds
The vital flame, and swells the genial seeds.
Not man alone, but all that roam the wood,
Or wing the sky, or roll along the flood,
Each loves itself, but not itself alone, 120
Each sex desires alike, ‘till two are one.
Nor ends the pleasure with the fierce embrace;
They love themselves, a third time, in their race.
Thus beast and bird their common charge attend
The mothers nurse it, and the sires defend; 125
The young dismiss’d to wander earth or air,
There stops the instinct, and there ends the care;
The link dissolves, each seeks a fresh embrace,
Another love succeeds, another race.
A longer care man’s helpless kind demands; 130
That longer care contracts more lasting bands:
Reflection, reason, still the ties improve,
At once extend the int’rest, and the love:
With choice we fix, with sympathy we burn;
Each virtue in each passion takes its turn; 135
And still new needs, new helps, new habits rise,
That graft benevolence on charities.
Still as one brood, and as another rose,
These nat’ral love maintain’d, habitual those:
The last, scarce ripen’d into perfect man, 140
Saw helpless him from whom their life began:
Mem’ry and fore-cast just returns engage,
That pointed back to youth, this on to age;
While pleasure, gratitude, and hope, combin’d,
Still spread the int’rest and preserv’d the kind. 145
IV. Nor think, in nature’s state they blindly trod;
The state of nature was the reign of God:
Self-love and social at her birth began,
Union the bond of all things, and of man.
Pride then was not; nor arts, that pride to aid; 150
Man walk’d with beast, joint tenant of the shade,
The same his table, and the same his bed;
No murder cloth’d him, and no murder fed.
In the same temple, the resounding wood,
All vocal beings hymn’d their equal God: 155
The shrine with gore unstain’d, with gold undrest,
Unbrib’d, unbloody, stood the blameless priest:
Heav’n’s attribute was universal care,
And man’s prerogative, to rule, but spare.
Ah! how unlike the man of times to come! 160
Of half that live the butcher and the tomb;
Who, foe to nature, hears the gen’ral groan,
Murders their species, and betrays his own.
But just disease to luxury succeeds,
And ev’ry death its own avenger breeds; 165
The fury-passions from that blood began,
And turn’d on man, a fiercer savage, man.
See him from nature rising slow to art!
To copy instinct then was reason’s part;
Thus then to man the voice of nature spake, 170
‘Go, from the creatures thy instructions take:
Learn from the birds what food the thickets yield;
Learn from the beasts the physic of the field;
Thy arts of building from the bee receive;
Learn of the mole to plow, the worm to weave; 175
Learn of the little nautilus to sail,
Spread the thin oar, and catch the driving gale.
Here too all forms of social union find,
And hence let reason, late, instruct mankind:
Here subterranean works and cities see; 180
There towns aërial on the waving tree.
Learn each small people’s genius, policies,
The ant’s republic, and the realm of bees;
How those in common all their wealth bestow,
And anarchy without confusion know; 185
And these forever, tho’ a monarch reign,
Their separate cells and properties maintain.
Mark what unvary’d laws preserve each state,
Laws wise as nature, and as fix’d as fate.
In vain thy reason finer webs shall draw, 190
Entangle justice in her net of law,
And right, too rigid, harden into wrong;
Still for the strong too weak, the weak too strong.
Yet go! and thus o’er all the creatures sway,
Thus let the wiser make the rest obey; 195
And for those arts mere instinct could afford,
Be crown’d as monarchs, or as gods ador’d.’
V. Great nature spoke; observant man obey’d;
Cities were built, societies were made:
Here rose one little state; another near 200
Grew by like means, and join’d, thro’ love or fear.
Did here the trees with ruddier burdens bend,
&n
bsp; And there the streams in purer rills descend?
What war could ravish, commerce could bestow,
And he return’d a friend, who came a foe. 205
Converse and love mankind might strongly draw,
When love was liberty, and nature law.
Thus states were form’d; the name of king unknown,
‘Till common int’rest plac’d the sway in one.
’Twas virtue only (or in arts or arms, 210
Diffusing blessings, or averting harms)
The same which in a sire the sons obey’d,
A prince the father of a people made.
VI. ‘Till then, by nature crown’d, each patriarch sate,
King, priest and parent of his growing state; 215
On him, their second providence, they hung,
Their law his eye, their oracle his tongue.
He from the wand’ring furrow call’d the food,
Taught to command the fire, control the flood,
Draw forth the monsters of th’ abyss profound, 220
Or fetch th’ aërial eagle to the ground,
‘Till drooping, sick’ning, dying, they began
Whom they rever’d as God to mourn as man:
Then, looking up from sire to sire, explor’d
One great first father, and that first ador’d. 225
Or plain tradition that this All begun,
Convey’d unbroken faith from sire to son;
The worker from the work distinct was known,
And simple reason never sought but one:
Ere wit oblique had broke that steady light, 230
Man, like his maker, saw that all was right;
To virtue, in the paths of pleasure trod,
And own’d a father when he own’d a God.
Love all the faith, and all th’ allegiance then;
For nature knew no right divine in men, 235
No ill could fear in God; and understood
A sov’reign being, but a sov’reign good.
True faith, true policy, united ran,
That was but love of God, and this of man.
Who first taught souls enslav’d, and realms undone, 240
Th’ enormous faith of many made for one;
That proud exception to all nature’s laws,
T’invert the world, and counter-work its cause?
Force first made conquest, and that conquest, law;
‘Till superstition taught the tyrant awe, 245
Then shar’d the tyranny, then lent it aid,
And gods of conqu’rors, slaves of subjects made:
She, ‘midst the lightning’s blaze, and thunder’s sound,
When rock’d the mountains, and when groan’d the ground,
She taught the weak to bend, the proud to pray, 250
To pow’r unseen, and mightier far than they:
She, from the rending earth, and bursting skies,
Saw gods descend, and fiends infernal rise:
Here fix’d the dreadful, there the blest abodes;
Fear made her devils, and weak hope her gods; 255
Gods partial, changeful, passionate, unjust,
Whose attributes were rage, revenge, or lust;
Such as the souls of cowards might conceive,
And, form’d like tyrants, tyrants would believe.
Zeal then, not charity, became the guide; 260
And hell was built on spite, and heav’n on pride.
Then sacred seem’d th’ ether’al vault no more;
Altars grew marble then, and reek’d with gore:
Then first the flamen tasted living food;
Next his grim idol smear’d with human blood; 265
With heav’n’s own thunders shook the world below,
And play’d the god an engine on his foe.
So drives self-love, thro’ just, and thro’ unjust,
To one man’s pow’r, ambition, lucre, lust.
The same self-love, in all, becomes the cause 270
Of what restrains him, government and laws.
For, what one likes, if others like as well,
What serves one will, when many wills rebel?
How shall he keep, what, sleeping or awake,
A weaker may surprise, a stronger take? 275
His safety must his liberty restrain:
All join to guard what each desires to gain.
Forc’d into virtue thus, by self-defence,
Ev’n kings learn’d justice and benevolence:
Self-love forsook the path it first pursu’d, 280
And found the private in the public good.
’Twas then the studious head or gen’rous mind,
Follow’r of God, or friend of human-kind,
Poet or patriot, rose but to restore
The faith and moral nature gave before; 285
Relum’d her ancient light, not kindled new,
If not God’s image, yet his shadow drew:
Taught pow’r’s due use to people and to kings,
Taught nor to slack, nor strain its tender strings,
The less, or greater, set so justly true, 290
That touching one must strike the other too;
‘Till jarring int’rests, of themselves create
Th’ according music of a well-mix’d state.
Such is the world’s great harmony, that springs
From order, union, full consent of things: 295
Where small and great, where weak and mighty, made
To serve, not suffer, strengthen, not invade;
More pow’rful each as needful to the rest,
And in proportion as it blesses, blest;
Draw to one point, and to one centre bring 300
Beast, man, or angel, servant, lord, or king.
For forms of government let fools contest;
Whate’er is best administer’d is best:
For modes of faith, let graceless zealots fight;
His can’t be wrong whose life is in the right: 305
In faith and hope the world will disagree,
But all mankind’s concern is Charity:
All must be false that thwart this one great end;
And all of God, that bless mankind, or mend.
Man, like the gen’rous vine, supported lives; 310
The strength he gains is from th’ embrace he gives.
On their own axis as the planets run,
Yet make at once their circle round the sun;
So two consistent motions act the soul;
And one regards itself, and one the whole. 315
Thus God and nature link’d the gen’ral frame,
And bade self-love and social be the same.
List of Poems in Alphabetical Order
List of Poets in Alphabetical Order
An Essay on Man. Epistle IV — Of the Nature and State of Man with Respect to Happiness
Alexander Pope (1688–1744)
OH Happiness! our being’s end and aim!
Good, pleasure, ease, content! whate’er thy name:
That something still which prompts th’ eternal sigh,
For which we bear to live, or dare to die,
Which still so near us, yet beyond us lies, 5
O’er-look’d, seen double, by the fool, and wise.
Plant of celestial seed! if dropt below,
Say, in what mortal soil thou deign’st to grow?
Fair op’ning to some court’s propitious shine,
Or deep with di’monds in the flaming mine? 10
Twin’d with the wreaths Parnassian laurels 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 sincere, 15
’Tis nowhere to be found, or ev’rywhere:
’Tis never to be bought, but always free,
And fled from monarchs, St. John
! dwells with thee.
Ask of the learn’d the way? The learn’d are blind;
This bids to serve, and that to shun mankind; 20
Some place the bliss in action, some in ease,
Those call it pleasure, and contentment these;
Some sunk to beasts, find pleasure end in pain;
Some swell’d to gods, confess e’en virtue vain;
Or indolent, to each extreme they fall, 25
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
Subsist 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 cavern’d hermit, rests self-satisfy’d:
Who most to shun or hate mankind pretend,
Seek an admirer, or who would fix a friend:
Abstract what others feel, what others think, 45
All pleasures sicken, and all glories sink:
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 confest,
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 same 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 gifts if each alike possest,
And each were equal, must not all contest?
If then to all men happiness was meant, 65
God in externals could not place content.
Fortune her gifts may variously dispose,
And these be happy call’d, unhappy those;
