The works of Alexander Pope. Containing the principal notes of drs. Warburton and Warton [&c.]. To which are added, some original letters, with additional observations, and memoirs, by W.L. Bowles, Volume 31806 |
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Page 9
... whofe interpretation , as it was adopted by Pope , is here retained . It is plain , that Pope did not in his Effay intend to inculcate Naturalism ; but there are fome paffages which , notwithstanding all Warburton has done , seem to ...
... whofe interpretation , as it was adopted by Pope , is here retained . It is plain , that Pope did not in his Effay intend to inculcate Naturalism ; but there are fome paffages which , notwithstanding all Warburton has done , seem to ...
Page 24
... whofe untutor'd mind Sees God in clouds , or hears him in the wind ; 95 100 His VARIATIONS . VER . 93 , 94. In the first Fol . and Quarto , What blifs above he gives not thee to know , But gives that Hope to be thy blifs below ...
... whofe untutor'd mind Sees God in clouds , or hears him in the wind ; 95 100 His VARIATIONS . VER . 93 , 94. In the first Fol . and Quarto , What blifs above he gives not thee to know , But gives that Hope to be thy blifs below ...
Page 29
... whofe ufe ? Pride answers , " " Tis for mine : " For me kind Nature wakes her genial pow'r , " Suckles each herb , and fpreads out ev'ry flow'r ; " Annual for me , the grape , the rofe renew , " The juice nectareous , and the balmy dew ...
... whofe ufe ? Pride answers , " " Tis for mine : " For me kind Nature wakes her genial pow'r , " Suckles each herb , and fpreads out ev'ry flow'r ; " Annual for me , the grape , the rofe renew , " The juice nectareous , and the balmy dew ...
Page 34
... in illuftrating the effects of partial moral evil in a particular fyftem , by that of partial natural evil in the fame fyftem , and fo he leaves his Who knows but He , whofe hand the light'ning forms 34 EP . I. ESSAY ON MAN .
... in illuftrating the effects of partial moral evil in a particular fyftem , by that of partial natural evil in the fame fyftem , and fo he leaves his Who knows but He , whofe hand the light'ning forms 34 EP . I. ESSAY ON MAN .
Page 35
Alexander Pope William Lisle Bowles. Who knows but He , whofe hand the light'ning forms , Who heaves old Ocean , and who wings the storms ; Pours fierce Ambition in a Cæfar's mind , Or turns young Ammon loose to scourge man- kind ? From ...
Alexander Pope William Lisle Bowles. Who knows but He , whofe hand the light'ning forms , Who heaves old Ocean , and who wings the storms ; Pours fierce Ambition in a Cæfar's mind , Or turns young Ammon loose to scourge man- kind ? From ...
Common terms and phrases
abfurd againſt anſwer Author beauty becauſe beſt bleffing Cæfar caufe cauſe character COMMENTARY confequence confifts defign deſcribed Effay Epiftle ev'ry evil expreffion faid falſe fame fatire fays fecond feems fenfe fhall fhews fince firft firſt folly fome fool foul ftate ftill fubject fublime fuch fuppofed fupport fure fyftem give greateſt Happineſs hath Heav'n himſelf honour human illuftrate inftance itſelf juft juſt laft laſt lefs Lord Lord Hervey Lordship Lucretius mankind miſtake moft moral moſt muft muſt Nature neceffary NOTES obferved occafion paffage perfon Philofopher Plato pleaſe pleaſure Poet Pope pow'r praiſe prefent pride publiſhed purpoſe racters raiſe Reaſon refpect Ruling Paffion Sappho ſays ſee Self-love Senfe ſhall ſhe ſhould ſome ſpeaks ſtate ſtill ſuch ſyſtem Tafte taſte thefe themſelves theſe things thofe thoſe thou thouſand truth univerſal uſe verfe verſe Vice Virtue WARBURTON WARTON whofe whole whoſe wiſdom
Popular passages
Page 341 - His gardens next your admiration call; On every side you look, behold the wall! No pleasing intricacies intervene, No artful wildness to perplex the scene ; Grove nods at grove, each alley has a brother, And half the platform just reflects the other.
Page 65 - 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!
Page 48 - 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 ! —oh madness ! pride ! impiety ! IX.
Page 56 - 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.
Page 50 - 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.
Page 115 - 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.
Page 87 - Fools ! who from hence into the notion fall, That vice or virtue there is none at all. If 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.
Page 119 - 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.
Page 152 - 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; In who obtain defence, or who defend, In him who is, or him who finds a friend : Heaven breathes through every member of the whole One common blessing as one common soul.
Page 21 - 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, Is 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, sufFring, check'd, impell'd; and why This hour a slave, the next a deity.