Nor God alone in the still calm we find, COMMENTARY. grand principle, so often before, and to fo good purpose, infifted on, that partial Ill is universal Good; and shews, that though the tempeft of the Paffions, like that of the air, may tear and ravage some few parts of nature in its paffage, yet the falutary agitation produced by it preferves the whole in life and vigour. This is his first argument against the Stoics, which he illustrates by a very beautiful similitude, on a hint taken from Scripture: "Nor God alone in the still calm we find, "He mounts the storm, and walks upon the wind. NOTES. VER. 109. Nor God alone in the still calm we find, He mounts the storm and walks upon the wind.] The Tranflator turns it thus, "Dieu lui-même, Dieu fort de fon profond repos. And fo, makes an Epicurean God of the Governor of the Universe. M. De Croufaz does not spare this expression of God's coming out of his profound repose. It is, says he, " " excessively poetical, and presents us with ideas which we ought not to dwell upon," &c. Comm. p. 158. VER. 109. Nor God alone, &c.] These words are only a fimple affirmation in the poetic dress of a fimilitude, to this purpose: Good is not only produced by the fubdual of the Paffions, but by the turbulent exercise of them. A truth conveyed under the most fublime imagery that poetry could conceive or paint. For the author is here only shewing the providential issue of the Passions; and how, by God's gracious disposition, they are turned away from their natural byas, to promote the happiness of Mankind. As to the method in which they are to be treated by Man, in whom they are found, all that he contends for, in favour of them, is only this, that they should not be quic Paffions, like elements, tho' born to fight, Yet, mix'd and soften'd, in his work unite: These 'tis enough to temper and employ; But what composes Man, can Man destroy? The foft reward the virtuous, or invite; COMMENTARY. VER. 111. Paffions, like elements, &c.] His fecond argument against the Stoics (from 110 to 133.) is, that Paffions go to the compofition of a moral character, just as elementary particles go to the compofition of an organized body: Therefore, for Man to project the destruction of what composes his very Being, is the height of extravagance. 'Tis true, he tells us, that these Passions, which in their natural ftate, like elements, are in perpetual jar, must be tempered, softened, and united, in order to perfect the work of the great plastic Artist; who, in this office, employs human Reason; whose business it is to follow the road of Nature, and to observe the dictates of the Deity;-Follow her and God. The use and importance of this precept is evident: For in doing the first, she will discover the abfurdity of attempting to eradicate the Paffions; in doing the second, the will learn how to make them fubfervient to the interests of Virtue. NOTES. rooted up and destroyed, as the Stoics, and their followers in all Religions, foolishly attempted. For the rest, he constantly repeats this advice, "The action of the stronger to fufpend, "Reason ftill use, to Reason still attend. 115 Suffice that Reason keep to Nature's road, 120 Pleasures are ever in our hands or eyes; 125 The whole employ of body and of mind. COMMENTARY. VER. 123. Pleasures are ever in our hands or eyes;] His third argument against the Stoics (from 122 to 127.) is, that the Paffions are a continual spur to the pursuit of Happiness; which, without these powerful inciters, we should neglect; and fink into a senseless indolence. Now Happiness is the end of our creation; and this excitement the means of Happiness; therefore, these movers, the Paffions, are the instruments of God, which he hath put into the hands of Reason to work withal. VER. 127. All spread their charms, &c.] The Poet now proceeds in his fubject, and this last observation leads him naturally to the discussion of his next principle. He thews then, that though all the Paffions have their turn in swaying the determinations of the mind, yet every Man hath one MASTER PASSION that at length ftifles or absorbs all the rest. The fact he illustrates at large in his epiftle Hence diff'rent Paffions more or less inflame, As Man, perhaps, the moment of his breath, COMMENTARY. 130 to Lord Cobham. Here (from 126 to 149.) he giveth us the CAUSE of it. Those Pleasures or Goods, which are the objects of the Paffions, affect the mind by ftriking on the senses; but, as through the formation of the organs of our frame, every man hath some one sense stronger and more acute than others, the object which strikes that stronger or acuter sense, whatever it be, will be the object moft defired; and confequently, the pursuit of that will be the ruling Paffion. That the difference of force in this ruling Passion shall, at first, perhaps, be very small or even imperceptible; but Nature, Habit, Imagination, Wit, nay even Reason itself shall assist its growth, 'till it hath at length drawn and converted every other into itself. All which is delivered in a strain of Poetry so wonderfully fublime, as fufpends, for a while, the ruling passion in every Reader, and engroffes his whole Admiration. This naturally leads the Poet to lament the weakness and infufficiency of human Reason (from $ 148 to 161.) and the purpose he had in so doing, was plainly to inti mate THE NECESSITY OF A MORE PERFECT DISPENSATION TO MANKIND. NOTES. VER. 133. As Man, perhaps, &c.] “Antipater Sidonius "Poeta omnibus annis uno die natali tantum corripiebatur " febre, et eo consumptus est satis longa senecta." Plin. 1. vii. N. H. This Antipater was in the times of Craffus; and is celebrated for the quickness of his parts by Cicero. The young disease, that must subdue at length, 135 strength: 140 So, caft and mingled with his very frame, Nature its mother, Habit is its nurse; NOTES. 145 150 VER. 147. Reason itself, &c.] The Poet, in some other of his epistles, gives examples of the doctrine and precepts here delivered. Thus, in that of the Use of Riches, he has illustrated this truth in the character of Cotta: "Old Cotta sham'd his fortune and his birth, "Yet was not Cotta void of wit or worth. "What tho' (the use of barb'rous spits forgot) "His kitchen vy'd in coolness with his grot? "If Cotta liv'd on pulse, it was no more "Than bramins, faints, and fages did before. VER. 149. We, wretched Subjects, &c.] St. Paul himself did not chuse to employ other arguments, when disposed VOL. III. G : |