an essay on man

maviportakal maviportakal
epıstle ıı: of the nature and state of man, with respect to himself as an ındividual

know then thyself, presume not god to scan,
the proper study of mankind is man.
placed on this isthmus of a middle state,
a being darkly wise and rudely great:
with too much knowledge for the sceptic side,
with too much weakness for the stoic's pride,
he hangs between, in doubt to act or rest;
ın doubt to deem himself a god or beast;
ın doubt his mind or body to prefer;
born but to die, and reas'ning but to err;
alike in ignorance, his reason such,
whether he thinks too little or too much;
chaos of thought and passion, all confused;
still by himself abused or disabused;
created half to rise, and half to fall:
great lord of all things, yet a prey to all;
sole judge of truth, in endless error hurl'd;
the glory, jest, and riddle of the world!

go, wondrous creature! mount where science guides;
go measure earth, weigh air, and state the tides;
ınstruct the planets in what orbs to run,
correct old time, and regulate the sun;
go, soar with plato to th'empyreal sphere,
to the first good, first perfect, and first fair;
or tread the mazy round his followers trod,
and quitting sense call imitating god;
as eastern priests in giddy circles run,
and turn their heads to imitate the sun.
go, teach eternal wisdom how to rule--
then drop into thyself, and be a fool!

superior beings, when of late they saw
a mortal man unfold all nature's law,
admired such wisdom in a earthly shape,
and show'd a newton as we show an ape.
could he, whose rules the rapid comet bind,
describe or fix one movement of his mind?
who saw its fires here rise, and there descend,
explain his own beginning or his end?
alas! what wonder! man's superior part
uncheck'd may rise, and climb from art to art;
but when his own great work is but begun,
what reason weaves, by passion is undone.

trace science then, with modesty thy guide;
first stip off all her equipage of pride;
deduct what is but vanity or dress,
or learning's luxury, or idleness,
or tricks to show the stretch of human brain,
mere curious pleasure, or ingenious pain;
expunge the whole, or lop th'excrescent parts;
of all our vices we have created arts;
then see how little the remaining sum,
which serv'd the past, and must the times to come!

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.

self-love, the spring of motion, acts the soul;
reason's comparing balance rules the whole.
man but for that no action could attend,
and but for this were active to no end:
fix'd like a plant on his peculiar spot,
to draw nutrition, propagate, and rot;
or meteor-like, flame lawless thro' the void,
destroying others, by himself destroy'd.

most strength the moving principle requires;
active its task, it prompts, impels, inspires:
sedate and quiet the comparing lies,
formed but to check, delib'rate, and advise.
self-love still stronger, as its objects nigh;
reason's at distance and in prospect lie:
that sees immediate good by present sense;
reason, the future and the consequence.
thicker than arguments, temptations throng;
at best more watchful this, but that more strong.
the action of the stronger to suspend,
reason still use, to reason still attend.
attention habit and experience gains;
each strengthens reason, and self-love restrains.
let subtle schoolmen teach these friends to fight,
more studious to divide than to unite;
and grace and virtue, sense and reason split,
with all the rash dexterity of wit.
wits, just like fools, at war about a name,
have full as oft no meaning, or the same.
self-love and reason to one end aspire,
pain their aversion, pleasure their desire;
but greedy that, its object would devour;
this taste the honey, and not wound the flower:
pleasure, or wrong or rightly understood,
our greatest evil or our greatest good.

modes of self-love the passions we may call;
'tis real good or seeming moves them all:
but since not every good we can divide,
and reason bids us for our own provide,
passions, tho' selfish, if their means be fair,
list under reason, and deserve her care;
those that imparted court a nobler aim,
exalt their kind, and take some virtue's name.

ın lazy apathy let stoics boast
their virtue fix'd; 'tis fix'd as in a frost;
contracted all, retiring to the breast;
but strength of mind is exercise, not rest:
the rising tempest puts in act the soul,
parts it may ravage, but preserves the whole.
on life's vast ocean diversely we sail,
reason the card, but passion is the gale;
nor god alone in the still calm we find,
he mounts the storm, and walks upon the wind.

passions, 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?
suffice that reason keep to nature's road;
subject, compound them, follow her and god.
love, hope, and joy, fair pleasure's smiling train,
hate, fear, and grief, the family of pain,
these mix'd with art, and to due bounds confin'd,
make and maintain the balance of the mind;
the lights and shades, whose well-accorded strife
gives all the strength and colour of our life.

pleasures are ever in our hands or eyes,
and when in act they cease, in prospect rise:
present to grasp, and future still to find,
the whole employ of body and of mind.
all spread their charms, but charm not alike;
on diff'rent senses diff'rent objects strike;
hence diff'rent passions more or less inflame,
as strong or weak the organs of the frame;
and hence one master-passion in the breast,
like aaron's serpent, swallows up the rest.

as man, perhaps, the moment of his breath,
receives the lurking principle of death,
the young disease, that must subdue at length,
grows with his growth, and strengthens with his strength:
so, cast and mingled with his very frame,
the mind's disease, its ruling passion, came;
each vital humour, which should feed the whole,
soon flows to this in body and in soul;
whatever warms the heart or fills the head,
as the mind opens and its functions spread,
ımagination plies her dangerous art,
and pours it all upon the peccant part.

nature its mother, habit is its nurse;
wit, spirit, faculties, but make it worse;
reason itself but gives it edge and power,
as heav'n's bless'd beam turns vinegar more sour.

we, wretched subjects, tho' to lawful sway,
ın this weak queen some fav'rite still obey:
ah! if she lend not arms as well as rules,
what can she more than tell us we are fools?
teach us to mourn our nature, not to mend,
a sharp accuser, but a helpless friend!
or from a judge turn pleader, to persuade
the choice we make, or justify it made;
proud of an easy conquest all along,
she but removes weak passions for the strong:
so when small humours gather to a gout,
the doctor fancies he has driv'n them out.

yes, nature's road must ever be preferr'd;
reason is here no guide, but still a guard;
'tis hers to rectify, not overthrow,
and treat this passion more as friend than foe:
a mightier power the strong direction sends,
and sev'ral men impels to sev'ral ends:
like varying winds, by other passions toss'd,
this drives them constant to a certain coast.
let power or knowledge, gold or glory, please,
or (oft more strong than all) the love of ease;
thro' life 'tis follow'd, ev'n at life's expense;
the merchant's toil, the sage's indolence,
the monk's humility, the hero's pride,
all, all alike, find reason on their side.
th' eternal art educing good from ill,
grafts on this passion our best principle:
'tis thus the mercury of man is fix'd,
strong grows the virtue with his nature mix'd;
the dross cements what else were too refin'd,
and in one int'rest body acts with mind.

as fruits ungrateful to the planter's care,
on savage stocks inserted, learn to bear,
the surest virtues thus from passions shoot,
wild nature's vigour working at the root.
what crops of wit and honesty appear
from spleen, from obstinacy, hate, or fear!
see anger, zeal, and fortitude supply;
ev'n av'rice prudence, sloth philosophy;
lust, thro' some certain strainers well refin'd,
ıs gentle love, and charms all womankind;
envy, to which th'ignoble mind's a slave,
ıs emulation in the learn'd or brave;
nor virtue male or female can we name,
but what will grow on pride or grow on shame.

thus nature gives us (let it check our pride)
the virtue nearest to our vice allied:
reason the bias turns to good from ill,
and nero reigns a titus if he will.
the fiery soul abhorr'd in catiline,
ın decius charms, in curtius is divine:
the same ambition can destroy or save,
and makes a patriot as it makes a knave.

this light and darkness in our chaos join'd,
what shall divide?--the god within the mind.

extremes in nature equal ends produce;
ın man they join to some mysterious use;
tho' each by turns the other's bounds invade,
as in some well-wrought picture light and shade;
and oft so mix, the diff'rence is too nice
where ends the virtue or begins the vice.

fools! who from hence into the notion fall
that vice or virtue there is none at all.
ıf white and black blend, soften, and unite
a thousand ways, is there no black or white?
ask your own heart, and nothing is so plain:
'tis to mistake them costs the time and pain.

vice is a monster of so frightful mien,
as to be hated needs but to be seen;
yet seen too oft, familiar with her face,
we first endure, then pity, then embrace.
but where th'extreme of vice was ne'er agreed:
ask where's the north?--at york 'tis on the tweed;
ın scotland at the orcades; and there
at greenland, zembla, or the lord knows where.
no creature owns it in the first degree,
but thinks his neighbour farther gone than he;
e'vn those who dwell beneath its very zone,
or never feel the rage or never own;
what happier natures shrink at with affright,
the hard inhabitant contends is right.

virtuous and vicious ev'ry man must be,
few in th'extreme, but all in the degree:
the rogue and fool by fits is fair and wise,
and ev'n the best by fits what they despise.
'tis but by parts we follow good or ill;
for vice or virtue, self directs it still;
each individual seeks a sev'ral goal;
but heav'n's great view is one, that that the whole.
that counterworks each folly and caprice;
that disappoints th'effect of every vice;
that, happy frailties to all ranks applied,
shame to the virgin, to the matron pride,
fear to the statesman, rashness to the chief,
to kings presumption, and to crowds belief:
that, virtue's ends from vanity can raise,
which seeks no int'rest, no reward but praise;
and builds on wants, and on defects of mind,
the joy, the peace, the glory of mankind.

heav'n forming each on other to depend,
a master, or a servant, or a friend,
bids each on other for assistance call,
till one man's weakness grows the strength of all.
wants, frailties, passions, closer still ally
the common, int'rest, or endear the tie.
to these we owe true friendship, love sincere,
each home-felt joy that life inherits here;
yet from the same we learn, in its decline,
those joys, those love, those int'rests to resign;
taught, half by reason, half by mere decay,
to welcome death, and calmly pass away.

whate'er the passion--knowledge, fame or pelf--
not one will change his neighbour with himself.
the learn'd is happy nature to explore,
the fool is happy that he knows no more;
the rich is happy in the plenty giv'n,
the poor contents him with the care of heav'n.
see the blind beggar dance, the cripple sing,
the sot a hero, lunatic a king,
the starving chymist in his golden views
supremely bless'd, the poet in his muse.

see some strange comfort ev'ry state attend,
and pride bestow'd on all, a common friend:
see some fit passion every age supply;
hope travels thro', nor quits us when we die.

behold the child, by nature's kindly law,
pleas'd with a rattle, tickled with a straw:
some livelier plaything gives his youth delight,
a little louder, but as empty quite:
scarfs, garters, gold, amuse his riper state,
and beads and prayer-books are the toys of age:
pleas'd with this bauble still, as that before,
till tired he sleeps, and life's poor play is o'er.

meanwhile opinion gilds with varying rays
those painted clouds that beautify our days;
each want of happiness by hope supplied,
and each vacuity of sense by pride:
these build as fast as knowledge can destroy;
ın folly's cup still laughs the bubble joy;
one prospect lost, another still we gain,
and not a vanity is giv'n in vain:
ev'n mean self-love becomes, by force divine,
the scale to measure other's wants by thine.
see! and confess one comfort still must rise;
'tis this, though man's a fool, yet god is wise.
a.pope 1734 (1729-1731)

an essay on man/chapter 3 epıstle ıı: of the nature and state of man, with respect to himself as an ındividual argument ı. the business of man not to pry into god, but to st... wikisource
maviportakal maviportakal
epıstle ııı: of the nature and state of man, with respect to society

here, then, we rest: "the universal cause
acts to one end, but acts by various laws."
ın all the madness of superfluous health,
the trim of pride, the impudence of wealth,
let this great truth be present night and day;
but most be present, if we preach or pray.

look round our world; behold the chain of love
combining all below and all above.
see plastic nature working to this end,
the single atoms each to other tend,
attract, attracted to, the next in place
formed and impelled its neighbour to embrace.
see matter next, with various life endued,
press to one centre still, the general good.
see dying vegetables life sustain,
see life dissolving vegetate again:
all forms that perish other forms supply
(by turns we catch the vital breath, and die),
like bubbles on the sea of matter borne,
they rise, they break, and to that sea return.
nothing is foreign: parts relate to whole;
one all-extending, all-preserving soul
connects each being, greatest with the least;
made beast in aid of man, and man of beast;
all served, all serving: nothing stands alone;
the chain holds on, and where it ends, unknown.

has god, thou fool! worked solely for thy thy good,
thy joy, thy pastime, thy attire, thy food?
who for thy table feeds the wanton fawn,
for him as kindly spread the flowery lawn:
ıs it for thee the lark ascends and sings?
joy tunes his voice, joy elevates his wings.
ıs it for thee the linnet pours his throat?
loves of his own and raptures swell the note.
the bounding steed you pompously bestride,
shares with his lord the pleasure and the pride.
ıs thine alone the seed that strews the plain?
the birds of heaven shall vindicate their grain.
thine the full harvest of the golden year?
part pays, and justly, the deserving steer:
the hog, that ploughs not nor obeys thy call,
lives on the labours of this lord of all.

know, nature's children all divide her care;
the fur that warms a monarch, warmed a bear.
while man exclaims, "see all things for my use!"
"see man for mine!" replies a pampered goose:
and just as short of reason he must fall,
who thinks all made for one, not one for all.

grant that the powerful still the weak control;
be man the wit and tyrant of the whole:
nature that tyrant checks; he only knows,
and helps, another creature's wants and woes.
say, will the falcon, stooping from above,
smit with her varying plumage, spare the dove?
admires the jay the insect's gilded wings?
or hears the hawk when philomela sings?
man cares for all: to birds he gives his woods,
to beasts his pastures, and to fish his floods;
for some his interest prompts him to provide,
for more his pleasure, yet for more his pride:
all feed on one vain patron, and enjoy
the extensive blessing of his luxury.
that very life his learned hunger craves,
he saves from famine, from the savage saves;
nay, feasts the animal he dooms his feast,
and, till he ends the being, makes it blest;
which sees no more the stroke, or feels the pain,
than favoured man by touch ethereal slain.
the creature had his feast of life before;
thou too must perish when thy feast is o'er!

to each unthinking being, heaven, a friend,
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 concealed, and so remote the fear,
death still draws nearer, never seeming near.
great standing miracle! that heaven assigned
ıts only thinking thing this turn of mind.

whether with reason, or with instinct blest,
know, all enjoy that power which suits them best;
to bliss alike by that direction tend,
and find the means proportioned to their end.
say, where full instinct is the unerring guide,
what pope or council can they need beside?
reason, however able, cool at best,
cares not for service, or but serves when pressed,
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,
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 powers
one in their nature, which are two in ours;
and reason raise o'er instinct as you can,
ın this 'tis god directs, in that 'tis man.

who taught the nations of the field and wood
to shun their poison, and to choose their food?
prescient, the tides or tempests to withstand,
build on the wave, or arch beneath the sand?
who made the spider parallels design,
sure as demoivre, without rule or line?
who did the stork, columbus-like, explore
heavens not his own, and worlds unknown before?
who calls the council, states the certain day,
who forms the phalanx, and who points the way?

god in the nature of each being founds
ıts proper bliss, and sets its proper bounds:
but as he framed a whole, the whole to bless,
on mutual wants built mutual happiness:
so from the first, eternal order ran,
and creature linked to creature, man to man.
whate'er of life all-quickening ether keeps,
or breathes through air, or shoots beneath the deeps,
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,
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;
the young dismissed 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;
that longer care contracts more lasting bands:
reflection, reason, still the ties improve,
at once extend the interest and the love;
with choice we fix, with sympathy we burn;
each virtue in each passion takes its turn;
and still new needs, new helps, new habits rise.
that graft benevolence on charities.
still as one brood, and as another rose,
these natural love maintained, habitual those.
the last, scarce ripened into perfect man,
saw helpless him from whom their life began:
memory and forecast just returns engage,
that pointed back to youth, this on to age;
while pleasure, gratitude, and hope combined,
still spread the interest, and preserved the kind.

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;
man walked with beast, joint tenant of the shade;
the same his table, and the same his bed;
no murder clothed him, and no murder fed.
ın the same temple, the resounding wood,
all vocal beings hymned their equal god:
the shrine with gore unstained, with gold undressed,
unbribed, unbloody, stood the blameless priest:
heaven's attribute was universal care,
and man's prerogative to rule, but spare.
ah! how unlike the man of times to come!
of half that live the butcher and the tomb;
who, foe to nature, hears the general groan,
murders their species, and betrays his own.
but just disease to luxury succeeds,
and every death its own avenger breeds;
the fury-passions from that blood began,
and turned 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--
"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 plough, the worm to weave;
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;
there towns aerial 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;
and these for ever, though a monarch reign,
their separate cells and properties maintain.
mark what unvaried laws preserve each state,
laws wise as nature, and as fixed as fate.
ın vain thy reason finer webs shall draw,
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;
and, for those arts mere instinct could afford,
be crowned as monarchs, or as gods adored."

great nature spoke; observant men obeyed;
cities were built, societies were made:
here rose one little state: another near
grew by like means, and joined, through love or fear.
did here the trees with ruddier burdens bend,
and there the streams in purer rills descend?
what war could ravish, commerce could bestow,
and he returned a friend, who came a foe.
converse and love mankind might strongly draw,
when love was liberty, and nature law.
thus states were formed; the name of king unknown,
'till common interest placed the sway in one.
'twas virtue only (or in arts or arms,
diffusing blessings, or averting harms)
the same which in a sire the sons obeyed,
a prince the father of a people made.

till then, by nature crowned, each patriarch sate,
king, priest, and parent of his growing state;
on him, their second providence, they hung,
their law his eye, their oracle his tongue.
he from the wondering furrow called the food,
taught to command the fire, control the flood,
draw forth the monsters of the abyss profound,
or fetch the aerial eagle to the ground.
till drooping, sickening, dying they began
whom they revered as god to mourn as man:
then, looking up, from sire to sire, explored
one great first father, and that first adored.
or plain tradition that this all begun,
conveyed 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,
man, like his maker, saw that all was right;
to virtue, in the paths of pleasure, trod,
and owned a father when he owned a god.
love all the faith, and all the allegiance then;
for nature knew no right divine in men,
no ill could fear in god; and understood
a sovereign being but a sovereign good.
true faith, true policy, united ran,
this was but love of god, and this of man.

who first taught souls enslaved, and realms undone,
the enormous faith of many made for one;
that proud exception to all nature's laws,
to invert the world, and counter-work its cause?
force first made conquest, and that conquest, law;
till superstition taught the tyrant awe,
then shared the tyranny, then lent it aid,
and gods of conquerors, slaves of subjects made:
she, 'midst the lightning's blaze, and thunder's sound,
when rocked the mountains, and when groaned the ground,
she taught the weak to bend, the proud to pray,
to power unseen, and mightier far than they:
she, from the rending earth and bursting skies,
saw gods descend, and fiends infernal rise:
here fixed the dreadful, there the blest abodes;
fear made her devils, and weak hope her gods;
gods partial, changeful, passionate, unjust,
whose attributes were rage, revenge, or lust;
such as the souls of cowards might conceive,
and, formed like tyrants, tyrants would believe.
zeal then, not charity, became the guide;
and hell was built on spite, and heaven on pride,
then sacred seemed the ethereal vault no more;
altars grew marble then, and reeked with gore;
then first the flamen tasted living food;
next his grim idol smeared with human blood;
with heaven's own thunders shook the world below,
and played the god an engine on his foe.

so drives self-love, through just and through unjust,
to one man's power, ambition, lucre, lust:
the same self-love, in all, becomes the cause
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?
his safety must his liberty restrain:
all join to guard what each desires to gain.
forced into virtue thus by self-defence,
even kings learned justice and benevolence:
self-love forsook the path it first pursued,
and found the private in the public good.

'twas then, the studious head or generous mind,
follower of god, or friend of human-kind,
poet or patriot, rose but to restore
the faith and moral nature gave before;
re-lumed her ancient light, not kindled new;
ıf not god's image, yet his shadow drew:
taught power'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,
that touching one must strike the other too;
till jarring interests, of themselves create
the according music of a well-mixed state.
such is the world's great harmony, that springs
from order, union, full consent of things:
where small and great, where weak and mighty, made
to serve, not suffer, strengthen, not invade;
more powerful each as needful to the rest,
and, in proportion as it blesses, blest;
draw to one point, and to one centre bring
beast, man, or angel, servant, lord, or king.

for forms of government let fools contest;
whate'er is best administered is best:
for modes of faith let graceless zealots fight;
his can't be wrong whose life is in the right:
ın 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 generous vine, supported lives;
the strength he gains is from the 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.

thus god and nature linked the general frame,
and bade self-love and social be the same.

a.pope 1734 (1729-1731)

kaynak : an essay on man/chapter 4 - wikisource, the free online library ı. here, then, we rest: "the universal cause acts to one end, but acts by various laws." ın all the madness of superfluous health, the trim of prid... wikisource
maviportakal maviportakal
epıstle ıv: of the nature and state of man, with respect to happiness

oh, happiness, our being's end and aim!
good, pleasure, ease, content! whate'er thy name:
that something still which prompts the eternal sigh,
for which we bear to live, or dare to die,
which still so near us, yet beyond us lies,
o'erlooked, seen double, by the fool, and wise.
plant of celestial seed! if dropped below,
say, in what mortal soil thou deign'st to grow?
fair opening to some court's propitious shine,
or deep with diamonds in the flaming mine?
twined with the wreaths parnassian laurels yield,
or reaped in iron harvests of the field?
where grows?--where grows it not? ıf vain our toil,
we ought to blame the culture, not the soil:
fixed to no spot is happiness sincere,
'tis nowhere to be found, or everywhere;
'tis never to be bought, but always free,
and fled from monarchs, st. john! dwells with thee.

ask of the learned the way? the learned are blind;
this bids to serve, and that to shun mankind;
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, swelled to gods, confess even virtue vain;
or indolent, to each extreme they fall,
to trust in everything, 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 opinions leave;
all states can reach it, and all heads conceive;
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
acts not by partial, but by general 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:
no bandit fierce, no tyrant mad with pride,
no caverned hermit, rests self-satisfied:
who most to shun or hate mankind pretend,
seek an admirer, or would fix a friend:
abstract what others feel, what others think,
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 heaven's first law; and this confest,
some are, and must be, greater than the rest,
more rich, more wise; but who infers from hence
that such are happier, shocks all common sense.
heaven to mankind impartial we confess,
ıf all are equal in their happiness:
but mutual wants this happiness increase;
all nature's difference keeps all nature's peace.
condition, circumstance is not the thing;
bliss is the same in subject or in king,
ın who obtain defence, or who defend,
ın him who is, or him who finds a friend:
heaven breathes through every member of the whole
one common blessing, as one common soul.
but fortune's gifts if each alike possessed,
and each were equal, must not all contest?
ıf then to all men happiness was meant,
god in externals could not place content.

fortune her gifts may variously dispose,
and these be happy called, unhappy those;
but heaven's just balance equal will appear,
while those are placed in hope, and these in fear:
nor present good or ill, the joy or curse,
but future views of better or of worse,

oh, sons of earth! attempt ye still to rise,
by mountains piled on mountains, to the skies,
heaven still with laughter the vain toil surveys,
and buries madmen in the heaps they raise.

know, all the good that individuals find,
or god and nature meant to mere mankind,
reason's whole pleasure, all the joys of sense,
lie in three words, health, peace, and competence.
but health consists with temperance alone;
and peace, oh, virtue! peace is all thy own.
the good or bad the gifts of fortune gain;
but these less taste them, as they worse obtain.
say, in pursuit of profit or delight,
who risk the most, that take wrong means, or right;
of vice or virtue, whether blessed or cursed,
which meets contempt, or which compassion first?
count all the advantage prosperous vice attains,
'tis but what virtue flies from and disdains:
and grant the bad what happiness they would,
one they must want, which is, to pass for good.

oh, blind to truth, and god's whole scheme below,
who fancy bliss to vice, to virtue woe!
who sees and follows that great scheme the best,
best knows the blessing, and will most be blest.
but fools the good alone unhappy call,
for ills or accidents that chance to all.
see falkland dies, the virtuous and the just!
see god-like turenne prostrate on the dust!
see sidney bleeds amid the martial strife!
was this their virtue, or contempt of life?
say, was it virtue, more though heaven ne'er gave,
lamented digby! sunk thee to the grave?
tell me, if virtue made the son expire,
why, full of days and honour, lives the sire?
why drew marseilles' good bishop purer breath,
when nature sickened, and each gale was death?
or why so long (in life if long can be)
lent heaven a parent to the poor and me?

what makes all physical or moral ill?
there deviates nature, and here wanders will.
god sends not ill; if rightly understood,
or partial ill is universal good,
or change admits, or nature lets it fall;
short, and but rare, till man improved it all.
we just as wisely might of heaven complain
that righteous abel was destroyed by cain,
as that the virtuous son is ill at ease
when his lewd father gave the dire disease.
think we, like some weak prince, the eternal cause
prone for his favourites to reverse his laws?

shall burning etna, if a sage requires,
forget to thunder, and recall her fires?
on air or sea new motions be imprest,
oh, blameless bethel! to relieve thy breast?
when the loose mountain trembles from on high,
shall gravitation cease, if you go by?
or some old temple, nodding to its fall,
for chartres' head reserve the hanging wall?

but still this world (so fitted for the knave)
contents us not. a better shall we have?
a kingdom of the just then let it be:
but first consider how those just agree.
the good must merit god's peculiar care:
but who, but god, can tell us who they are?
one thinks on calvin heaven's own spirit fell;
another deems him instrument of hell;
ıf calvin feel heaven's blessing, or its rod.
this cries there is, and that, there is no god.
what shocks one part will edify the rest,
nor with one system can they all be blest.
the very best will variously incline,
and what rewards your virtue, punish mine.
whatever is, is right. this world, 'tis true,
was made for caesar--but for titus too:
and which more blest? who chained his country, say,
or he whose virtue sighed to lose a day?

"but sometimes virtue starves, while vice is fed."
what then? ıs the reward of virtue bread?
that, vice may merit, 'tis the price of toil;
the knave deserves it, when he tills the soil,
the knave deserves it, when he tempts the main,
where folly fights for kings, or dives for gain.
the good man may be weak, be indolent;
nor is his claim to plenty, but content.
but grant him riches, your demand is o'er?
"no--shall the good want health, the good want power?"
add health, and power, and every earthly thing,
"why bounded power? why private? why no king?"
nay, why external for internal given?
why is not man a god, and earth a heaven?
who ask and reason thus, will scarce conceive
god gives enough, while he has more to give:
ımmense the power, immense were the demand;
say, at what part of nature will they stand?

what nothing earthly gives, or can destroy,
the soul's calm sunshine, and the heartfelt joy,
ıs virtue's prize: a better would you fix?
then give humility a coach and six,
justice a conqueror's sword, or truth a gown,
or public spirit its great cure, a crown.
weak, foolish man! will heaven reward us there
with the same trash mad mortals wish for here?
the boy and man an individual makes,
yet sighest thou now for apples and for cakes?
go, like the ındian, in another life
expect thy dog, thy bottle, and thy wife:
as well as dream such trifles are assigned,
as toys and empires, for a god-like mind.
rewards, that either would to virtue bring
no joy, or be destructive of the thing:
how oft by these at sixty are undone
the virtues of a saint at twenty-one!
to whom can riches give repute or trust,
content, or pleasure, but the good and just?
judges and senates have been bought for gold,
esteem and love were never to be sold.
oh, fool! to think god hates the worthy mind,
the lover and the love of human kind,
whose life is healthful, and whose conscience clear,
because he wants a thousand pounds a year.

honour and shame from no condition rise;
act well your part, there all the honour lies.
fortune in men has some small difference made,
one flaunts in rags, one flutters in brocade;
the cobbler aproned, and the parson gowned,
the friar hooded, and the monarch crowned,
"what differ more (you cry) than crown and cowl?"
ı'll tell you, friend! a wise man and a fool.
you'll find, if once the monarch acts the monk,
or, cobbler-like, the parson will be drunk,
worth makes the man, and want of it, the fellow;
the rest is all but leather or prunella.

stuck o'er with titles and hung round with strings,
that thou mayest be by kings, or wh***s of kings.
boast the pure blood of an illustrious race,
ın quiet flow from lucrece to lucrece;
but by your fathers' worth if yours you rate,
count me those only who were good and great.
go! if your ancient, but ignoble blood
has crept through scoundrels ever since the flood,
go! and pretend your family is young;
nor own, your fathers have been fools so long.
what can ennoble sots, or slaves, or cowards?
alas! not all the blood of all the howards.

look next on greatness; say where greatness lies?
"where, but among the heroes and the wise?"
heroes are much the same, the points agreed,
from macedonia's madman to the swede;
the whole strange purpose of their lives, to find
or make, an enemy of all mankind?
not one looks backward, onward still he goes,
yet ne'er looks forward farther than his nose.
no less alike the politic and wise;
all sly slow things, with circumspective eyes;
men in their loose unguarded hours they take,
not that themselves are wise, but others weak.
but grant that those can conquer, these can cheat;
'tis phrase absurd to call a villain great:
who wickedly is wise, or madly brave,
ıs but the more a fool, the more a knave.
who noble ends by noble means obtains,
or failing, smiles in exile or in chains,
like good aurelius let him reign, or bleed
like socrates, that man is great indeed.

what's fame? a fancied life in others' breath,
a thing beyond us, even before our death.
just what you hear, you have, and what's unknown
the same (my lord) if tully's, or your own.
all that we feel of it begins and ends
ın the small circle of our foes or friends;
to all beside as much an empty shade
an eugene living, as a caesar dead;
alike or when, or where, they shone, or shine,
or on the rubicon, or on the rhine.
a wit's a feather, and a chief a rod;
an honest man's the noblest work of god.
fame but from death a villain's name can save,
as justice tears his body from the grave;
when what the oblivion better were resigned,
ıs hung on high, to poison half mankind.
all fame is foreign, but of true desert;
plays round the head, but comes not to the heart:
one self-approving hour whole years outweighs
of stupid starers, and of loud huzzas;
and more true joy marcellus exiled feels,
than caesar with a senate at his heels.

ın parts superior what advantage lies?
tell (for you can) what is it to be wise?
'tis but to know how little can be known;
to see all others' faults, and feel our own;
condemned in business or in arts to drudge,
without a second or without a judge;
truths would you teach or save a sinking land,
all fear, none aid you, and few understand.
painful pre-eminence! yourself to view
above life's weakness, and its comforts too.

bring, then, these blessings to a strict account;
make fair deductions; see to what they mount;
how much of other each is sure to cost;
how each for other oft is wholly lost;
how inconsistent greater goods with these;
how sometimes life is risked, and always ease;
think, and if still the things thy envy call,
say, would'st thou be the man to whom they fall?
to sigh for ribands if thou art so silly,
mark how they grace lord umbra, or sir billy:
ıs yellow dirt the passion of thy life?
look but on gripus, or on gripus' wife;
ıf parts allure thee, think how bacon shined,
the wisest, brightest, meanest of mankind:
or ravished with the whistling of a name,
see cromwell; damned to everlasting fame!
ıf all, united, thy ambition call,
from ancient story learn to scorn them all.
there, in the rich, the honoured, famed, and great,
see the false scale of happiness complete!
ın hearts of kings, or arms of queens who lay,
how happy! those to ruin, these betray.
mark by what wretched steps their glory grows,
from dirt and seaweed as proud venice rose;
ın each how guilt and greatness equal ran,
and all that raised the hero, sunk the man:
now europe's laurels on their brows behold,
but stained with blood, or ill exchanged for gold;
then see them broke with toils or sunk with ease,
or infamous for plundered provinces.
oh, wealth ill-fated! which no act of fame
e'er taught to shine, or sanctified from shame;
what greater bliss attends their close of life?
some greedy minion, or imperious wife.
the trophied arches, storeyed halls invade
and haunt their slumbers in the pompous shade.
alas! not dazzled with their noontide ray,
compute the morn and evening to the day;
the whole amount of that enormous fame,
a tale, that blends their glory with their shame;

know, then, this truth (enough for man to know)
"virtue alone is happiness below."
the only point where human bliss stands still,
and tastes the good without the fall to ill;
where only merit constant pay receives,
ıs blest in what it takes, and what it gives;
the joy unequalled, if its end it gain,
and if it lose, attended with no pain;
without satiety, though e'er so blessed,
and but more relished as the more distressed:
the broadest mirth unfeeling folly wears,
less pleasing far than virtue's very tears:
good, from each object, from each place acquired
for ever exercised, yet never tired;
never elated, while one man's oppressed;
never dejected while another's blessed;
and where no wants, no wishes can remain,
since but to wish more virtue, is to gain.

see the sole bliss heaven could on all bestow!
which who but feels can taste, but thinks can know:
yet poor with fortune, and with learning blind,
the bad must miss; the good, untaught, will find;
slave to no sect, who takes no private road,
but looks through nature up to nature's god;
pursues that chain which links the immense design,
joins heaven and earth, and mortal and divine;
sees, that no being any bliss can know,
but touches some above, and some below;
learns, from this union of the rising whole,
the first, last purpose of the human soul;
and knows, where faith, law, morals, all began,
all end, in love of god, and love of man.

for him alone, hope leads from goal to goal,
and opens still, and opens on his soul!
till lengthened on to faith, and unconfined,
ıt pours the bliss that fills up all the mind
he sees, why nature plants in man alone
hope of known bliss, and faith in bliss unknown:
(nature, whose dictates to no other kind
are given in vain, but what they seek they find)
wise is her present; she connects in this
his greatest virtue with his greatest bliss;
at once his own bright prospect to be blest,
and strongest motive to assist the rest.

self-love thus pushed to social, to divine,
gives thee to make thy neighbour's blessing thine.
ıs this too little for the boundless heart?
extend it, let thy enemies have part:
grasp the whole worlds of reason, life, and sense,
ın one close system of benevolence:
happier as kinder, in whate'er degree,
and height of bliss but height of charity.

god loves from whole to parts: but human soul
must rise from individual to the whole.
self-love but serves the virtuous mind to wake,
as the small pebble stirs the peaceful lake!
the centre moved, a circle straight succeeds,
another still, and still another spreads;
friend, parent, neighbour, first it will embrace;
his country next; and next all human race;
wide and more wide, the o'erflowings of the mind
take every creature in, of every kind;
earth smiles around, with boundless bounty blest,
and heaven beholds its image in his breast.

come, then, my friend! my genius! come along;
oh, master of the poet, and the song!
and while the muse now stoops, or now ascends,
to man's low passions, or their glorious ends,
teach me, like thee, in various nature wise,
to fall with dignity, with temper rise;
formed by thy converse, happily to steer
from grave to gay, from lively to severe;
correct with spirit, eloquent with ease,
ıntent to reason, or polite to please.
oh! while along the stream of time thy name
expanded flies, and gathers all its fame,
say, shall my little bark attendant sail,
pursue the triumph, and partake the gale?
when statesmen, heroes, kings, in dust repose,
whose sons shall blush their fathers were thy foes,
shall then this verse to future age pretend
thou wert my guide, philosopher, and friend?
that urged by thee, ı turned the tuneful art
from sounds to things, from fancy to the heart;
from wit's false mirror held up nature's light;
showed erring pride, whatever is, is right;
that reason, passion, answer one great aim;
that true self-love and social are the same;
that virtue only makes our bliss below;
and all our knowledge is, ourselves to know.

a.pope 1734 (1729-1731)

kaynak : an essay on man/chapter 5 epıstle ıv: of the nature and state of man, with respect to happiness ı. false notions of happiness, philosophical and popular, answered from. ıı. ... wikisource
maviportakal maviportakal
epıstle ı: of the nature and state of man, with respect to the universe

awake, my st. john! leave all meaner things
to low ambition and the pride of kings.
let us, since life can little more supply
than just to look about us and to die,
expatiate free o'er all this scene of man;
a mighty maze! but not without a plan;
a wild, where weeds and flowers promiscuous shoot,
or garden, tempting with forbidden fruit.
together let us beat this ample field,

try what the open, what the covert yield;
the latent tracts, the giddy heights, explore
of all who blindly creep or sightless soar;
eye nature's walks, shoot folly as it flies,
and catch the manners living as they rise;
laugh where we must, be candid where we can,
but vindicate the ways of god to man.

say first, of god above or man below
what can we reason but from what we know?
of man what see we but his station here,
from which to reason, or to which refer?
thro' worlds unnumber'd tho' the god be known,
'tis ours to trace him only in our own.
he who thro' vast immensity can pierce,
see worlds on worlds compose one universe,
observe how system into system runs,
what other planets circle other suns,
what varied being peoples every star,
may tell why heav'n has made us as we are:
but of this frame, the bearings and the ties,
the strong connexions, nice dependencies,
gradations just, has thy pervading soul
look'd thro'; or can a part contains the whole?

ıs the great chain that draws all to agree,
and drawn supports, upheld by god or thee?

presumptuous man! the reason wouldst thou find,
why form'd so weak, so little, and so blind?
first, if thou canst, the harder reason guess
why form'd no weaker, blinder, and no less!
ask of thy mother earth why oaks are made
taller or stronger than the weeds they shade!
or ask of yonder argent fields above
why jove's satellites are less than jove!

of systems possible, if 'tis confest
that wisdom infinite must form the best,
where all must fall or not coherent be,
and all that rises rise in due degree;
then in the scale of reas'ning life 'tis plain
there must be, somewhere, such a rank as man:
and all the question (wrangle e'er so long)
ıs only this,--if god has placed him wrong?

respecting man, whatever wrong we call,
may, must be right, as relative to all.
ın human works, tho' labour'd on with pain,
a thousand movements scarce one purpose gain;
ın god's, one single can its end produce,
yet serve to second too some other use:
so man, who here seems principal alone,
perhaps acts second to some sphere unknown,
touches some wheel, or verges to some goal:
'tis but a part we see, and not a whole.

when the proud steed shall know why man restrains
his fiery course, or drives him o'er the plains;
when the dull ox, why now he breaks the clod,
ıs now a victim, and now egypt's god;
then shall man's pride and dulness comprehend
his actions', passions', being's, use and end;
why doing, suff'ring, check'd, impell'd; and why
this hour a slave, the next a deity.

then say not man's imperfect, heav'n in fault;
say rather man's as perfect as he ought;
his knowledge measured to his state and place,
his time a moment, and a point his space.
ıf to be perfect in a certain sphere,
what matter soon or late, or here or there?
the blest to-day is as completely so
as who began a thousand years ago.

heav'n from all creatures hides the book of fate,
all but the page prescribed, their present state;
from brutes what men, from men what spirits know;
or who could suffer being here below?
the lamb thy riot dooms to bleed to-day,
had he thy reason would he skip and play?
pleas'd to the last he crops the flowery food,
and licks the hand just rais'd to shed his blood.
o blindness to the future! kindly giv'n,
that each may fill the circle mark'd by heav'n;
who sees with equal eye, as god of all,
a hero perish or a sparrow fall,
atoms or systems into ruin hurl'd,
and now a bubble burst, and now a world.

hope humbly then; with trembling pinions soar;
wait the great teacher death, and god adore.
what future bliss he gives not thee to know,
but gives that hope to be thy blessing now.
hope springs eternal in the human breast:
man never is, but always to be, blest.
the soul, uneasy and confin'd from home,
rests and expatiates in a life to come.

lo, the poor ındian! whose untutor'd mind
sees god in clouds, or hears him in the wind;
his soul proud science never taught to stray
far as the solar walk or milky way;
yet simple nature to his hope has giv'n,
behind the cloud-topt hill, an humbler heav'n,
some safer world in depth of woods embraced,
some happier island in the wat'ry 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;
but thinks, admitted to that equal sky,
his faithful dog shall bear him company.

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 cry, if man's unhappy, god's unjust;
ıf man alone engross not heav'n's high care,
alone made perfect here, immortal there:
snatch from his hand the balance and the rod,
rejudge his justice, be the god of god.
ın pride, in reas'ning 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, sings against th'eternal cause.

ask for what end the heav'nly bodies shine,
earth for whose use,--pride answers, 'tis for mine:
for me kind nature wakes her genial power,
suckles each herb, and spreds out ev'ry 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 footstool earth, my canopy the skies."

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 gen'ral laws;
th'exceptions few; some change since all began
and what created perfect?"--why then man?
ıf the great end be human happiness,
then nature deviates; and can man do less?
as much that end a constant course requires
of showers and sunshine, as of man's desires;
as much eternal springs and cloudless skies,
as men for ever temp'rate, calm, and wise.
ıf plagues or earthquakes break not heav'n's design,
why then a borgia or a cataline?
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 young ammon loose to scourge mankind?
from pride, from pride, our very reas'ning springs;
account for moral as for natural things:
why charge we heav'n in those, in these acquit?
ın 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 gen'ral order, since the whole began,
ıs kept in nature, and is kept in man.

what would this man? now upward will he soar,
and little less than angel, would be more;
now looking downwards, just as griev'd 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 assigned;
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:
ıs heav'n unkind to man, and man alone?
shall he alone, whom rational we call,
be pleas'd with nothing if not bless'd with all?

the bliss of man (could pride that blessing find)
ıs 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 giv'n,
to inspect a mite, not comprehend the heav'n?
or touch, if tremblingly alive all o'er,
to smart and agonize at every pore?
or quick effluvia darting thro' the brain,
die of a rose in aromatic pain?
ıf nature thunder'd in his opening ears,
and stunn'd him with the music of the spheres,
how would he wish that heav'n had left him still
the whisp'ring zephyr and the purling rill?
what finds not providence all good and wise,
alike in what it gives and what denies?

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:
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 thro' the vernal wood.
the spider's touch, how exquisitely fine,
feels at each thread, and lives along the line:
ın the nice bee what sense so subtly true,
from pois'nous herbs extracts the healing dew!
how instinct varies in the grovelling swine,
compared, half-reas'ning elephant, with thine!
for ever seperate, 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 th'insuperable line!
without this just gradation could they be
subjected these to those, or all to thee!
the powers of all subdued by thee alone,
ıs not thy reason all these powers in one?

see thro' this air, this ocean, and this earth
all matter quick, and bursting into birth:
above, how high progressive life may go!
around, how wide! how deep extend below!
vast chain of being! which from god began;
natures ethereal, human, angel, man,
beast, bird, fish, insect, who no eye can see,
no glass can reach; from infinite to thee;
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 destroyed:
from nature's chain whatever link you like,
tenth, or ten thousandth, breaks the chain alike.

and if each system in gradation roll,
alike essential to th'amazing whole,
the least confusion but in one, not all
that system only, but the whole must fall.
let earth unbalanced from her orbit fly,
planets and stars run lawless thro' the sky;
let ruling angels from their spheres be hurl'd,
being on being wreck'd, and world on world;
heav'n's whole foundations to their centre nod,
and nature tremble to the throne of god!
all this dread order break--for whom? for thee?
vile worm!--o madness! pride! impiety!

what if the foot, ordain'd the dust to tread,
or hand to toil, aspired to be the head?
what if the head, the eye, or ear repin'd
to serve mere engines to the ruling mind?
just as absurd for any part to claim
to be another in this gen'ral frame;
just as absurd to mourn the tasks or pains
the great directing mind of all ordains.

all are but parts of one stupendous whole,
whose body nature is, and god the soul;
that changed thro' all, and yet in all the same,
great in the earth as in th'ethereal frame,
warms in the sun, refreshes in the breeze,
glows in the stars, and blossoms in the trees;
lives thro' all life, extends thro' 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!

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, heav'n bestows on thee.
submit: in this or any other sphere,
secure to be as bless'd as thou canst bear;
safe in the hand of one disposing power,
or in the natal or the mortal hour.
all nature is but art unknown to thee;
all chance direction, which thou canst not see;
all discord, harmony not understood; all partial evil, universal good:
and spite of pride, in erring reason's spite,
one truth is clear, whatever is, is right.

a.pope 1734 (1729-1731)

kaynak : an essay on man/chapter 2 epıstle ı: of the nature and state of man, with respect to the universe argument of man in the abstract. ı. that we can judge only with regard to o... wikisource