prospiciens in longum etiam futurum.' Mr. Mayor, Contemp. Rev. 14. 121, however, thinks to no end here may mean 'temere, frustra,' 'to no purpose.'

1. 81. schoolmen. In the narrower sense schoolmen means the philosophic divines of the middle ages. Hooker, I. II. 5, says 'school divines.' Here

it is to be taken in the wider sense, all who treat of morals in a technical way proper for the schools and not for the public. Gay, Fables, Introd., 'A deep philosopher, whose rules

Of moral life were drawn from schools.'

these friends, i. e. reason and self-love.

1. 82. More studious to divide than to unite. Bacon, Adv. of Learn. I. 4. 6: The method of handling of a knowledge among the schoolmen was this; upon every particular position to frame objections, and to those objections, solutions; which solutions were, for the most part, not confutations, but distinctions; whereas indeed the strength of all sciences is, as the strength of the old man's faggot, in the bond.' Cf. Bacon's Essays, 50: If his wit be not apt to distinguish or find differences, let him study the schoole-men; for they are "cymini sectores." Lord Brooke, Of Humane Learning, st. 20:

From whence wit a distemper of the braine
The Schools conclude; and our capacity

How much more sharpe, the more it apprehends,
Still to distract and less truth comprehends.'

1. 83. And grace and virtue, sense and reason split. Split, awkward for 'part.' sense='the senses,' or the faculties of sensation.

1. 93. Modes of self-love the passions we may call. This confusion of thought is found commonly in the popular moralists of the time. Pope might have found it corrected in Butler, Sermons (1726), p. 42, note (ed. Whew.): Everybody makes a distinction between self-love and the several particular passions, appetites, and affections; and yet they are often confounded again. That they are totally different will be seen by any one who will distinguish between the passions and appetites themselves, and endeavouring after the means of their gratification.'

1. 94. 'Tis real good, or seeming, moves them all. The passions are not moved by good, which is an idea of the reason, but by their respective objects of desire.

1. 98. List. Jer. Taylor, Liberty of Prophesying, 2. § 1: 'We perceive who were listed by them in the catalogue of heretics.' Elwin, note in loc.: 'List, which would probably now be thought a vulgarism, was, in Pope's day, the established word. Our form "enlist was apparently unknown to Johnson, who did not insert it in his dictionary.'

1. 99. Those, that imparted, i. e. the passions when reason is imparted to them. Again the fault of obscurity.

1. 101. apathy insensibility, a state in which the mind is not capable of being moved by an impression. This is the ordinary sense of the word. But the Stoical apathy (åñáleια) was a calm superiority to perturbation, the state of the perfectly disciplined mind, or 'wise' man. The epithet lazy is an improper one. Indeed it is the reverse of the truth, as the Stoic philosophy particularly encouraged political life. Hor. 1. Ep. 1. 16:

Nunc agilis fio et mersor civilibus undis,
Virtutis verae custos, rigidusque satelles,'

ness.

lines which describe Horace's Stoical fit in contrast with his Epicurean laziS. Augustine states the Stoical doctrine correctly, De Civ. Dei, 9. 5: 'Passiones in animum sapientis admittunt, quem vitiis omnibus liberum volunt. Haec ipsa non putant vitia, quando sapienti sic accidunt, ut contra virtutem mentis, rationemque nihil possint.'

1. 106. Parts it may ravage, but preserves the whole. Alluding to the effect of hurricanes in the tropics in purifying the atmosphere.

1. 108. card. Bacon, Essays, 18: 'Let him carry with him also some card, or book describing the country.' Adv. of Learn. 2. 23. 46. Carew, Poems, p. 94 (ed. 1824):

'A troop of deities came downe to guide

Our steerlesse barkes in passion's swelling tide
By vertue's carde.'

In this sense we now say 'chart,' following the French form. German has but one sound for both chart' and 'card' (pack of cards) 'Karte;' though Goethe sometimes writes Charte' (for Karte '). Dyce, Glossary to Shakespeare, quotes Coles' Lat. and Engl. Dict., ‘A sea-card, charta marina.’ Sylvester, Du Bartas, p. 256: Such if my card and compasse do not fail, we're near the port,' where the original has 'mon quadrant et ma carte marine.' In Macbeth, I. 3. 17, Clar. Press Series, p. 83, however, the explanation of Dr. Nares is adopted, the mariner's compass, or the paper on which the points of the wind are marked.'

Reason the card, but passion is the gale. Fontenelle, Œuvres, I. 19: 'Ce sont les passions qui font et qui défont tout. Les passions sont chez les hommes des vents qui sont nécessaires, pour mettre tout en mouvement quoiqu'ils causent souvent les orages.'

1. 109. Nor God alone in the still calm we find. Perhaps an allusion to Ps. 18. 10, and 1 Kings 19. 12.

1. 118. the family of pain. Juvenal, Sat. 10. 218:

'circumsilit, agmine facto,

Morborum omne genus.'

Dryden, State of Innocence, act 5, sc. 1:

'With all the numerous family of death;'

imitated by Gray, Ode on a distant Prospect of Eton College,

The painful family of death.'

1. 121. The lights and shades, whose well-accorded strife, &c. Ford, Lover's Melancholy, act 4, sc. 3:

'Man in himself contains

Passions of several qualities; the music
Of man's fair composition best accords
When 'tis in concert, not in single strains.'

1. 125. present.

.future. Present and future pleasures.

1. 126. The whole employ of body and of mind. Montaigne, Essays, 1. 19: 'Let the philosophers all say what they will, the main thing at which we all aim, even in virtue itself, is pleasure.'

1. 131. master-passion. This idea is further insisted on, Moral Essays, I.

174, seq.:

Search, then, the ruling passion; there alone

The wild are constant, and the cunning known,' &c.

Cf. Bacon, Adv. of Learning, 1. 23. 24, Neither is it sufficient to inform ourselves in men's ends and natures of the variety of these only, but also of the predominancy, what humour reigneth most, and what end is principally sought.' 1. 132. Aaron's serpent. Bacon, Adv. of Learning, 2. intr. 14, uses the same illustration, but, by a lapse of memory, says, Moses' serpent.'

1. 133.

As man, perhaps, the moment of his breath
Receives the lurking principle of death.

Manilius, Astronomicon, 4. 16:

Nascentes morimur, finisque ab origine pendet.'

Seneca, Herc. Fur. act. 3, v. 874:

Prima quae vitam dedit hora carpsit.' 1. 144. peccant part. Dryden, Juvenal, 10. 489:

" one with cruel art

Makes Colon suffer for the peccant part.'

1. 150. this weak queen, i. e. reason.

1. 153. Teach us to mourn our nature, not to mend. Jeremy Taylor, Doctrine of Repentance, c. 8, § 1: The old philosophers said that virtue was nothing else but a disposition and force of reason; yet this reason served to little other purposes, but to upbraid our follies and infelicities, and to make our actions punishable by representing them to be unreasonable.' 1. 167. Like varying winds by other passions tost. Other passions like shifting winds toss us hither and thither.

1. 168. This drives them constant to a certain coast. Dugald Stewart, Active and Moral Powers, vol. 1. p. 17: According to the particular active principle which influences habitually a man's conduct, his character receives its denomination of covetous, ambitious, studious, or voluptuous; and his conduct is more or less systematical as he adheres to his general plan with steadiness or inconstancy. A systematical steadiness in the pursuit of a particular end, while it is necessary for the gratification of our ruling passion, is far more favourable to the general improvement of the mind than the dissipation of attention resulting from an undecided choice among the various pursuits which human life presents to us.'

1. 174. All, all alike, find reason on their side. La Rochefoucauld, Pensées, p. 336 (ed. 1777): La raison se met souvent du côté du plus fort passion; il n'y a pas de violent passion qui n'ait sa raison pour s'autoriser.' The passions are the stock on which the virtuous habits

1. 181 and fol. are grown.

As fruits, ungrateful to the planter's care,

On savage stocks inserted, learn to bear.

This is very negligently worded. It is the savage stock, not the fruit, which is ungrateful (= Lat. ingratus) and which learns to bear by being grafted upon. 1. 189. Lust, thro' some certain strainers well refin'd, &c.

Ce qui épaisse paraît grossière

Bien coulée à toute femme sait plaire.

1. 195. Thus nature gives us, &c. There is a confusion, but of expression only, here. He has just represented virtue as a creation of culture upon the natural passion. What is given by nature, therefore, is the passion; what is ours, is the virtuous disposition created upon the passion by reason.

1. 196. The virtue nearest to our vice ally'd. Pope, ap. Spence, Anecdotes, As L'Esprit, La Rochefoucauld, and that sort of people, prove that all

virtues are disguised vices, I would engage to prove all vices to be disguised virtues. Neither indeed is true; but this would be a more agreeable subject, and would overturn their whole scheme.'

1. 199. The fiery soul. Dryden, Absalom and Achitophel, Pt. 1: A fiery soul which working out its way.' 1. 199, &c. Nero-Titus-Catiline-Decius-Curtius. The historical references require no explanation. There is no special propriety of allusion. Hence the passage is weak; we feel that many other names would have served the purpose as well.

1. 204. The God within the mind. Not, as Warburton explains, a Platonic phrase for conscience,' but reason,' as above, 1. 197. Cf. Marcus Aurelius, De Reb. Suis, 27 : δαίμων, οὗτος ἔστιν ὁ ἑκάστου νοῦς καὶ λόγος.

1. 217. Vice is a monster of so frightful mien. Cf. Plato's saying of philosophy, Phaedrus, p. 250 d, transferred by Cicero to virtue, De Officiis, 1. 5: Formam et tanquam faciem honesti vides; quae si oculis cerneretur, mirabiles amores, ut ait Plato, excitaret sapientiae.' Whence Milton, Paradise Lost, 4. 849:

'Abash'd the devil stood,

And felt how awful goodness is, and saw
Virtue in her shape how lovely;'

and Dryden, Hind and Panther, I. 32:

For truth has such a face and such a mien

As to be lov'd needs only to be seen.'

11. 249-252. That society originated in mutual need was observed in the infancy of political theory. The principle may be found stated in philosophers of every shade of opinion, e. g. Hooker, Eccl. Pol. 1. 10. I; Shaftesbury, Characteristics, vol. 2, p. 3c8; Hobbes, Leviathan. In these four lines of Pope it is expressed with a condensed energy which it would be difficult to improve upon. Dugald Stewart, Active and Moral Powers, Works, 6. 139, contrasts this passage with the well-known lines of Lucretius, 5. 223, Tum porro puer,' &c.

1. 259. Taught half by reason, half by mere decay. Montaigne, Ess., vol. 1, p. 78 (Cotton's transl.): By how much I have less to do with the commodities of life, by reason I begin to lose the use and pleasure of them, by so much I look upon death with less terror and amazement.' Cf. Keble, Christian Year, All Saints' Day:

Reposing in decay serene,

Like weary men when age is won.'

Pope writes to Martha Blount, Sept. 1733, Life, after the first warm heats are over, is all down hill; and one almost wishes the journey's end.' Juvenal, Sat. 10. 358:

Qui spatium vitae extremum inter munera ponat
Naturae.'

Seneca, Ep. 30: 'Mortem venientem nemo hilaris excipit, nisi qui se ad eam diu composuerit.'

1. 268. sot, here' drunkard,' though often employed by contemporary writers in the French sense of fool,' e. g. Young, Satires, Sat. 2:

Solemnity's a cover for a sot,

I find the fool, when I behold the skreen.'

H

1. 272. And pride bestow'd on all, a common friend. Pride'=' selfesteem,'' self-satisfaction.' La Rochefoucauld, Reflexions, No. 40: 'Nature, who so wisely has fitted the organs of our body to make us happy, seems likewise to have bestowed pride on us, on purpose, as were, to save us the pain of knowing our own imperfections.' This subject is pursued by Helvetius, De l'Esprit (1758), 2. 4.

1. 275. Pleas'd with a rattle, tickled with a straw. Cf. Garth, Dispensary, canto 5, 1. 101:

'Children at toys, as men at titles aim;
And in effect both covet but the same.
This Philip's son prov'd in revolving years,

And first for rattles, then for worlds, shed tears.'

Hutcheson, Of the Passions, p. 1317: 'We once knew the time when a hobby-horse, a top, a rattle, was sufficient pleasure to us. We grow up, we now relish friendships, honour, good offices, marriage, offspring, serving a community or a country. The well-known lines of Horace, A. P. 166, are thus reproduced again and again. Warton considers that Pope had not seen Hutcheson's books. But Spence, Anecdotes, p. 165, reports a remark of Pope which implies that he was not unacquainted with their

contents.

1. 279. scarfs. Scarf, in the sense of a badge of honour, was in Pope's day appropriated to doctors of divinity. The Spectator, No. 21, compares bishops, deans, and archdeacons, to generals; doctors of divinity, and all that wear scarves, to field-officers; and the rest of the clergy to subalterns. Id. No. 609, complains of its promiscuous use by young divines after their first degree at the university, who wish to pass themselves off as doctors of divinity.

garters, i. e. the insignia of orders of knighthood.

1. 280. beads, i. e. the rosary, a string of beads employed to reckon the number of paternosters and aves said. Fr. rosaire; 'bead' is from A.S. gebed, bede prayer.' See Morris, Chaucer, Gloss., s. v.

And beads and pray'r-books are the toys of age. Cf. Byron, Ode to Napoleon Bonaparte, st. 8:

The Spaniard, when the lust of sway

Had lost its quickening spell,

Cast crowns for rosaries away,
An empire for a cell;

A strict accountant of his beads,