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Hope springs eternal in the human brcast :
Man never Is, but always To be bless'd:
The soul, uneasy, and confined from home,
Rests and expatiates on 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 given,
Behind the cloud-topp'd hill, an humbler heaven ;
Some safer world in depth of woods embraced,
Some happier island in the watery waste,
Where slaves 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; 110
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 fanciest such Say, here he gives too little, there too much : Destroy all creatures for thy sport or gust, Yet say, if man's unhappy, God's unjust : If man alone engross not Heaven's high care, Alone made perfect here, immortal there: 120 Snatch from his hand the balance and the rod, Re-judge his justice, be the god of God. In pride, in reasoning pride, our error lies; All quit their sphere, and rush into the skies. Pride still is aiming at the bless'd abodes, Men would be angels, angels would be gods. Aspiring to be gods, if angels fell, Aspiring to be angels, men rebel : And who but wishes to invert the laws Of order, sins against the Eternal Cause
130 V. Ask for what end the heavenly bodies shine, Earth for whose use? Pride answers, ''Tis for mine:
For me kind nature wakes her genial power ;
Suckles each herb, and spreads out every flower;
Annual for me, the grape, the rose, renew
The juice nectareous, and the balmy dew,
For me, the mine a thousand treasures brings;
For me, health gushes from a thousand springs;
Seas roll to waft me, suns to light me rise;
My foot-stool earth, my canopy the skies.' 140
But errs not nature from this gracious end,
From burning suns when livid deaths descend,
When earthquakes swallow, or when tempests sweep
Towns to one grave, whole nations to the deep?
'No,' 'tis replied, 'the first Almighty Cause
Acts not by partial, but by general laws;'
The exceptions few ; some change since all began;
And what created perfect ?-Why then man?
If the great end be human happiness,
Then nature deviates; and can man do less? 150
As much that end a constant course requires
Of showers and sun-shine, as of man's desires ?
As much eternal springs and cloudless skies,
As men for ever temperate, calm, and wise.
Ifplagues or earthquakes break not Heaven's design,
Why then a Borgia, or a Catiline ?
Who knows, but he whose hand the lightning forms,
Who heaves old Ocean, and who wings the storms,
Pours fierce ambition in a Cæsar's mind,
Or turns youngAmmon loose to scourge mankind? 160
From pride, from pride, our very reasoning springs ;
Account for moral as for natural things:
Why charge we Heaven in those, in these acquit ?
In both, to reason right, is to submit.
Better for us, perhaps, it might appear,
Were there all harmony, all virtue here;
That never air or ocean felt the wind,
That never passion discomposed the mind.
But all subsists by elemental strife;
And passions are the elements of life.
The general order since the whole began,
Is kept in nature, and is kept in man.
VI. What would this man? Now upward will he soar,
And, little less than angel, would be more;
Now looking downwards, just as grieved appears
To want the strength of bulls, the fur of bears.
Made for his use all creatures if he call,
Say what their use, had he the powers of all ?
Nature to these, without profusion, kind,
The proper organs, proper powers assign'd; 180
Each seeming want compensated; of course,
Here with degrees of swiftness, there of force ;
All in exact proportion to the state ;
Nothing to add, and nothing to abate.
Each beast, each insect, happy in its own:
Is Heaven unkind to man, and man alone ?
Shall he alone, whom rational we call,
Be pleased with nothing, if not bless'd with all ?
The bliss of man (could pride that blessing find)
Is not to act or think beyond mankind;
No powers of body or of soul to share,
But what his nature and his state can bear.
Why has not man a microscopic eye ?
For this plain reason, man is not a fly.
Say what the use, were finer optics given,
To inspect a mite, not comprehend the heaven?
Or touch, if tremblingly alive all o'er,
To smart and agonize at every pore?
Or quick effluvia darting through the brain,
Die of a rose in aromatic pain?
If Nature thunder'd in his opening ears,
And stunn'd him with the music of the spheres,
How would he wish that Heaven had left him still
The whispering zephyr, and the purling rill!
Who finds not Providence all good and wise,
Alike in what it gives, and what denies ?
VII. Far as creation's ample range extends,
The scale of sensual, mental, powers ascends :
Mark how it mounts to man's imperial race,
From the green myriads in the peopled grass : 210
What modes of sight betwixt each wide extreme,
The mole's dim curtain, and the lynx's beam ;
Of smell, the headlong lioness between,
And hound sagacious on the tainted green;
Of hearing, from the life that fills the flood,
To that which warbles through the vernal wood!
The spider's touch how exquisitely fine!
Feels at each thread, and lives along the line;
In the nice bee, what sense so subtly true,
From poisonous herbs extracts the healing dew? 220
How instinct varies in the grovelling swine,
Compared, half-reasoning elephant, with thine?
Twixt that and reason what a nice barrier ;
For ever separate, yet for ever near !
Remembrance and reflection how allied ;
What thin partitions sense from thought divide !
And middle natures, how they long to join,
Yet never pass the insuperable line !
Without this just gradation, could they be
Subjected, these to those, or all to thee? 230
The powers of all subdued by thee alone,
Is not thy reason all these powers in one ?
VIII. See, through this air, this ocean, and this earth,
All matter quick, and bursting into birth.
Above, how high progressive life may go !
Afound, how wide ! how deep extend below!
Vast chain of being! which from God began,
Natures etheroal, human, angel, man,
Beast, bird, fish, insect, which no eye can see,
No glass can reach ; from infinite to thee;
240 From thee to nothing.-On superior powers Were we to press, inferior might on ours : Or in the full creation leave a void, Where, one step broken, the great scale's destroy'd. From nature's chain whatever link you strike, Tenth, or ten thousandth, breaks the chain alike.
And, if each system in gradation roll Alike essential to the amazing whole, The least confusion but in one, not all That system only, but the whole must fall. 250 Let earth unbalanced from her orbit fly, Planets and suns run lawless through the sky; Let ruling angels from their spheres be hurl'd, Being on being wreck'd, and world on world ; Heaven's whole foundations to their centre nod, And nature trembles to the throne of God. All'this dread order break-for whom? for thee? Vile worm 5-oh madness! pride! impiety!
IX. What if the foot, ordain'd the dust to tread, Or hand, to toil, aspired to be the head ? 260 What if the head, the eye, or ear, repined To serve mere engines to the ruling mind ? Just as absurd for any part to claim To be another in this general frame; Just as absurd, to mourn the task or pains The great directing Mind of all ordains.
All are but parts of one stupendous whole, Whose body Nature is, and God the sonl ; That, changed through all, and yet in all the same, Great in the earth, as in the ethereal frame; 270 Warms in the sun, refreshes in the breeze, Glows in the stars, and blossoms in the trees; Lives through all life, extends through all extent, Spreads undivided, operates unspent; Breathes in our soul, informs our mortal part, As full, as perfect, in a hair as heart; As full, as perfect, in vile man that mourns, As the rapt seraph that adores and burns; To him no high, no low, no great, no small; He fills, he bounds, connects, and equals all. 280
X. Cease then, nor order imperfection name : Our proper bliss depends on what we blame. Know thy own point: this kind, this due degree Of blindness, weakness, Heaven bestows on thee.