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It was first published in The Rev. He submitted the translation to Pope, , who gave him the following Edition: current; Page: [ ] lines, being a translation of a Prayer of Brutus. They met in , became friends, and in Lady Mary left England. In a letter of June, , Pope commends the poem to her consideration, with a suggestion of the personal applicability of the concluding lines to his own suffering under the existing circumstance of their separation.
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Abelard and Eloisa flourished in the twelfth century; they were two of the most distinguished persons of their age in Learning and Beauty, but for nothing more famous than for their unfortunate passion. After a long course of calamities, they retired each to a several convent, and consecrated the remainder of their days to Religion. This, awakening all her tenderness, occasioned those celebrated letters out of which the following is partly extracted , which give so lively a picture of the struggles of Grace and Nature, Virtue and Passion.
Pope himself became seriously involved in the South Sea speculations, and while he does not appear to have been a heavy loser in the end, his unwise action for friends, notably for Lady Mary Wortley seems to have gotten him into some difficulties. This was of course written before the bursting of the bubble; presumably in He succeeded Addison in , and died in the following year. Probably Craggs, who was in office at the time when Pope established himself at Twickenham. Both were published in The plays have no literary merit. Written to Martha Blount in Lines were elsewhere adapted for a versified celebration of his own birthday, and for an epitaph on a suicide!
Though speculation has connected several other persons with this poem, it is probably still another hit at the luckless Ambrose Philips. It, with the three following poems, was first published in the Miscellanies, The enterprise was begun in , when these verses were probably written. First applied by Pope to Francis Chartres, but published in this form in The captain, some time after his return, being retired to Mr. Gulliver, apprehending from his late behaviour some estrangement of his affections, writes him the following expostulatory, soothing, and tenderly complaining epistle.
The public astonished Pope by taking this burlesque seriously, and praising it as poetry. These lines were enclosed in a letter to Bolingbroke, dated September 3, It was afterwards sold to Sir Hans Sloane. When the house was taken down in , its gateway, built by Inigo Jones, was given by Sir Hans Sloane to the Earl of Burlington, who removed it with the greatest care to his garden at Chiswick, where it may be still seen.
Southern was invited to dine on his birthday with Lord Orrery, who had prepared the entertainment, of which the bill of fare is here set down. Explained by Carruthers to refer to the large sums of money given in charity on account of the severity of the weather about the year Wilson, formerly fellow and librarian of Trinity College, Dublin; who speaks of the Fragment in the following terms:—. He left many blanks for fear of the Argus eye of those who, if they cannot find, can fabricate treason; yet, spite of his precaution, it fell into the hands of his enemies.
To the hieroglyphics there are direct allusions, I think, in some of the notes on the Dunciad. Swift set up a plain monument to his grandfather, and also presented a cup to the church of Goodrich, or Gotheridge in Herefordshire. He sent a pencilled elevation of the monument a simple tablet to Mrs. Howard, who returned it with the following lines, inscribed on the drawing by Pope.
It is not known who the Bishop was. This Journal was established in January, , and carried on for eight years by Pope Edition: current; Page: [ ] and his friends, in answer to the attacks provoked by the Dunciad. It corresponds in some measure to the Xenien of Goethe and Schiller. Occasioned by seeing some sheets of Dr. Who, having resigned his Place, died in his retirement at Easthamsted, in Berkshire, His only daughter having expired in his arms immediately after she arrived in France to see him.
John Hughes and Sarah Drew. The first two epistles of the Essay on Man were written in , the third in the year following, and the fourth in , when the complete Essay was published as we have it. The science of Human Nature is, like all other sciences, reduced to a few clear points: there are not many certain truths in this world. It is therefore in the anatomy of the mind, as in that of the body; more good will accrue to mankind by attending to the large, open, and perceptible parts, than by studying too much such finer nerves and vessels, the conformations and uses of which will for ever escape our observation.
The disputes are all upon these last; and, I will venture to say, they have less sharpened the wits than the hearts of men against each other, and have diminished the practice more than advanced the theory of morality. If I could flatter myself that this Essay has any merit, it is in steering betwixt the extremes of doctrines seemingly opposite, in passing over terms utterly unintelligible and in forming a temperate, yet not inconsistent, and a short, yet not imperfect, system of ethics.
This I might have done in prose; but I chose verse, and even rhyme, for two reasons. The one will appear obvious; that principles, maxims, or precepts, so written, both strike the reader more strongly at first, and are more easily retained by him afterwards: the other may seem odd, but it is true: I found I could express them more shortly this way than in prose itself; and nothing is more certain than that much of the force as well as grace of arguments or instructions depends on their conciseness.
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I was unable to treat this part of my subject more in detail without becoming dry and tedious; or more poetically without sacrificing perspicuity to ornament, without wandering from the precision, or breaking the chain of reasoning. If any man can unite all these without diminution of any of them, I freely confess he will compass a thing above my capacity. What is now published is only to be considered as a general Map of Man, marking out no more than the greater parts, their extent, their limits, and their connexion, but leaving the particular to be more fully delineated in the charts which are to follow; consequently these epistles in their progress if I have health and leisure to make any progress will be less dry, and more susceptible of poetical ornament.
I am here only opening the fountains, and clearing the passage: to deduce the rivers, to follow them in their course, and to observe their effects, may be a task more agreeable. Of Man in the abstract. That we can judge only with regard to our own system, being ignorant of the relations of systems and things, verse 17, etc. That Man is not to be deemed imperfect, but a being suited to his place and rank in the creation, agreeable to the general order of things, and conformable to ends and relations to him unknown, verse 35, etc.
That it is partly upon his ignorance of future events, and partly upon the hope of a future state, that all his happiness in the present depends, verse 77, etc. The impiety of putting himself in the place of God, and judging of the fitness or unfitness, perfection or imperfection, justice or injustice, of his dispensations, verse , etc. The absurdity of conceiting himself the final cause of the creation, or expecting that perfection in the moral world which is not in the natural, verse , etc. The unreasonableness of his complaints against Providence, while, on the one hand, he demands the perfections of Edition: current; Page: [ ] the angels, and, on the other, the bodily qualifications of the brutes; though to possess any of the sensitive faculties in a higher degree would render him miserable, verse , etc.
That throughout the whole visible world a universal order and gradation in the sensual and mental faculties is observed, which causes a subordination of creature to creature, and of all creatures to man. The gradations of Sense, Instinct, Thought, Reflection, Reason: that Reason alone countervails all the other faculties, verse , etc.
How much further this order and subordination of living creatures may extend above and below us; were any part of which broken, not that part only, but the whole connected creation must be destroyed, verse , etc. The extravagance, madness, and pride of such a desire, verse , etc. The consequence of all, the absolute submission due to Providence, both as to our present and future state, verse , etc. The business of Man not to pry into God, but to study himself. His middle nature; his powers and frailties, verses 1 to The Edition: current; Page: [ ] limits of his capacity, verse 19, etc.
The two principles of Man, Self-love and Reason, both necessary. Self-love the stronger, and why. Their end the same, verse 81, etc.
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The Passions, and their use. The predominant passion, and its force. Its necessity, in directing men to different purposes. Its providential use, in fixing our principle, and ascertaining our virtue, verse 93, etc. Virtue and Vice joined in our mixed nature; the limits near, yet the things separate and evident: what is the office of Reason, verse , etc.
How odious Vice in itself, and how we deceive ourselves into it, verse , etc. That, however, the ends of Providence, and general goods, are answered in our passions and imperfections. How usefully these are distributed to all orders of men: how useful they are to Society; and to individuals; in every state, and every age of life, verse , etc. The whole Universe one system of Society.
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Nothing made wholly for itself, nor yet wholly for another. The happiness of animals mutual, verse 7, etc. Reason or Instinct operates alike to the good of each individual. Reason or Instinct operates also to Society in all animals, verse 49, etc. How far Society carried by Instinct;—how much farther by reason, verse , etc. Of that which is called the state of nature. Reason instructed by Instinct in the invention of arts;—and in the forms of Society, verse , etc.
Origin of political societies;—origin Edition: current; Page: [ ] of Monarchy;—patriarchal government, verse , etc. Origin of true Religion and Government, from the same principle of Love;—origin of Superstition and Tyranny, from the same principle of Fear. The influence of Self-love operating to the social and public good.
Restoration of true Religion and Government on their first principle. Mixed government. Various forms of each, and the true end of all, verse , etc. False notions of Happiness, philosophical and popular, answered, from verses 19 to It is the end of all men, and attainable by all. God intends Happiness to be equal; and, to be so, it must be social, since all particular Happiness depends on general, and since he governs by general, and since he governs by general, not particular laws.
As it is necessary for order, and the peace and welfare of Society, that external goods should be unequal, Happiness is not made to consist in these. But notwithstanding that inequality, the balance of Happiness among mankind is kept even by Providence, by the two passions of Hope and Fear, verse 29, etc. What the Happiness of individuals is, as far as is consistent with the constitution of this world; and that the good man has here the advantage.
The error of imputing to virtue what are only the calamities of Nature, or of Fortune, verse 77, etc. The folly of expecting that God should alter his general laws in favour of particulars, verse , etc. That we are not judges who are good; but that whoever they are, they must be happiest, verse , etc. That external goods are not the proper rewards, but often inconsistent with, or destructive of Virtue. That even these can make no man happy without Virtue:—instanced in Riches; Honours; Nobility; Greatness; Fame; Superior Talents, with pictures of human infelicity in men possessed of them all, verse , etc.
That Virtue only constitutes a Happiness, whose object is universal, and whose prospect eternal. That the perfection of Virtue and Happiness consists in a conformity to the Order of Providence here, and a resignation to it here and hereafter, verse , etc. Andover, March, A Pope.
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