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as the superiority' on which is Hono. Fue

Intention to bring any of the Ape's Qualities, but its Sagacity into the Comparison. But why the Ape's it may be said, rather than the Sagacity of some more decent Animal; particularly the half-reasoning Elephant, as the Poet calls it, which, as well on Account of this its Superiority, as for its having no ridiculous Side, like the Ape, on which it could be viewed, seems better to have defery'd this Honour ? I reply, because as none but a Shape resembling human, accompanied with great Sagacity, could occafion the Douht of that Animal's Relation to Man, the Ape only having that Resemblance, no other Animal was fitted for the Comparison. And on this Ground of Relation the whole Beauty of the Thought 'depends; Newton, and those superior Beings being equally immortal Spirits, tho' of different Orders. And here let me take Notice of a new Species of the Sublime, of which our Poet may be justly said to be the Maker ; so new that we have yet no Name for it, tho' of a Nature distinct from every other poetical Excellence. The two great Perfections of Works of Genius are Wit and Sublimity. Many Writers have been witty, several have been sublime, and some few have even possessed both these Qualities feparately. But none that I know of, besides our Poet, hath had the Art to incorporate them. Of which he hath given many Examples, both in this Effay, and in his other Poems. One of the noblest being the Passage in Question. This seems to be the last Effort of the Imagination, to poetical Perfection. And in this compounded Excellence the Wit receives a Dignity from the Sublime, and the Sublime a Splendor from the Wit; which, in their Stare of separate Existence, they both wanted.

Superior Beings, when of late they saw
A mortal Man unfold all Nature's Law,,

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The Poet goes on to difcover his own Mind, and begins to point out to us the Principles of Reason and Self-love :

Two Principles in human Nature reign ;
Self-love, to urge, and Reason, to restrain;
Nor this a good, nor that a bad we call,
Each works its End, to move, or govern all :
And to their proper Operation still
Ascribe all Good; to their improper, Ill.

This Observation, says the Commentator, is made with great Judgment, as well as where he proceeds more minutely to mark out the distinct Offices of these two Principles, which he had before affign'd only in general.

The Reader will please to observe, that Mr. Pope's Opinion was, that all the Passions were SelfLove: . Modes of Self-Love the Passions we may call, 'Tis real Good, or seeming moves them all. And after speaking further of the Passions, their Ure and Government, he comes to his darling Argument · of a ruling Paffioni,


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