'Essay on Man' by Alexander Pope
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The First Epistle
Awake, my ST. JOHN!(1) 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(2) free o'er all this scene of Man;
A mighty maze! but not without a plan;
A Wild, where weeds and flow'rs 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(3), 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(4) the ways of God to Man.
1. 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 vary'd being peoples ev'ry star,
May tell why Heav'n has made us as we are.
But of this frame the bearings, and the ties,
The strong connections, nice dependencies,
Gradations just, has thy pervading soul
Look'd thro'? or can a part contain the whole?
Is the great chain, that draws all to agree,
And drawn supports, upheld by God, or thee?
II. 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(5) above,
Why JOVE'S Satellites are less than JOVE?(6)
Of Systems possible, if 'tis confest
That Wisdom infinite must form the best,
Where all must full 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 rank as Man;
And all the question (wrangle e'er so long)
Is only this, if God has plac'd him wrong?
Respecting Man, whatever wrong we call,
Nay, must be right, as relative to all.
In human works, tho' labour'd on with pain,
A thousand movements scarce one purpose gain;
In God's, one single can its end produce;
Yet serves 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,
Is now a victim, and now Egypt's God:(7)
Then shall Man's pride and dullness 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 measur'd to his state and place,
His time a moment, and a point his space.
If to be perfect in a certain sphere,
What matter, soon or late, or here or there?
The blest today is as completely so,
As who began a thousand years ago.
III. Heav'n from all creatures hides the book of Fate,
All but the page prescrib'd, 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 flow'ry food,
And licks the hand just rais'd to shed his blood.
Oh 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 Indian, 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 embrac'd,
Some happier island in the watry 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(8) fire;
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 fancy'st such,
Say, here he gives too little, there too much;
Destroy all creatures for thy sport or gust,(9)
Yet cry, If Man's unhappy, God's unjust;
If Man alone ingross not Heav'n's high care,
Alone made perfect here, immortal there:
Snatch from his hand the balance(10) and the rod,
Re-judge his justice, be the GOD of GOD!
In Pride, in reas'ning Pride, our error lies;
All quit their sphere, and rush into the skies.
Pride still is aiming at the blest 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 th' Eternal Cause.
V. 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 pow'r,
Suckles each herb, and spreads out ev'ry flow'r;
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."
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 reply'd) 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?
If the great end be human Happiness,
Then Nature deviates; and can Man do less?
As much that end a constant course requires
Of show'rs and sun-shine, as of Man's desires;
As much eternal springs and cloudless skies,
As Men for ever temp'rate, calm, and wise.
If plagues or earthquakes break not Heav'n's design,
Why then a Borgia,(11) or a Catiline?(12)
Who knows but he, whose hand the light'ning forms,
Who heaves old Ocean, and who wings the storms,
Pours fierce Ambition in a Caesar's(13) mind,
Or turns young Ammon(14) loose to scourge mankind?
From pride, from pride, our very reas'ning springs;
Account for moral as for nat'ral things:
Why charge we Heav'n 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 discompos'd the mind:
But ALL subsists by elemental strife;
and Passions are the elements of Life.
The gen'ral 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,(15) 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 pow'rs of all?
Nature to these, without profusion kind,
The proper organs, proper pow'rs assign'd;
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 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)
Is not to act or think beyond mankind;
No pow'rs 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,
T' inspect a mite,(16) not comprehend the heav'n?
Or touch, if tremblingly alive all o'er,
To smart and agonize at ev'ry pore?
Or quick effluvia(17) darting thro' the brain,
Die of a rose in aromatic pain?
If nature thunder'd in his op'ning 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,(18) and the purling rill?(19)
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 pow'rs ascends:
Mark how it mounts, to Man's imperial race,
From the green myriads in the people 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(20) on the tainted(21) green:
Of hearing, from the life that fills the flood,(22)
To that which warbles thro' the vernal(23) 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 pois'nous herbs extracts the healing dew:(24)
How Instinct varies in the grov'ling swine,
Compar'd, half-reas'ning elephant, with thine:
'Twixt that, and Reason, what a nice barrier;
For ever sep'rate, yet for ever near!
Remembrance and Reflection how ally'd;
What thin partitions Sense from Thought divide:
And Middle natures,(25) 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 pow'rs of all subdu'd by thee alone,
Is not thy Reason all these pow'rs in one?
VIII. 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,(26) human, angel, man
Beast, bird, fish, insect! what no eye can see,
No glass can reach! from Infinite to thee,
From thee to Nothing! -- On superior pow'rs
Were we to press, inferior might on ours:
Or in the full creation leave a void,
Where, one step broken, the great scale's destoy'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 th' amazing whole;
The least confusion but in one, not all
That system only, but the whole must fall.
Let Earth unbalanc'd from her orbit fly,
Planets and Suns 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! -- oh, Madness, Pride, Impiety!
IX. What if the foot, ordain'd the dust to tread,
Or hand to toil, aspir'd to be the head?
What if the head, the eye, or ear repin'd(27)
To serve mere engines to the ruling Mind?
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, chang'd 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 parts,
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.
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, Heav'n bestows on thee.
Submit -- In this, or any other sphere,
Secure to be as blest as thou canst bear:
Safe in the hand of one disposing Pow'r,
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."
Argument of the Second Epistle:
Of the Nature and State of Man, with respect to Himself, as an Individual. The business of Man not to pry into God, but
to study himself.
Know then thyself, presume not God to scan;
The proper study of Mankind is Man.
Plac'd on this isthmus of a middle state,(28)
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,
In doubt to deem himself a God, or Beast;
In 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 confus'd;
Still by himself abus'd, or disabus'd;
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!
1[His friend, Henry St. John, Lord Bolingbroke]
4[explain or defend]
5[silvery fields, i.e., the heavens]
6[the planet Jupiter]
7[ancient Egyptians sometimes worshipped oxen]
8[the highest level of angels]
10[the balance used to weigh justice]
11[Caesar Borgia (1476-1507) who used any cruelty to achieve his ends]
12[Lucious Sergius Catilina (108-62 B.C.) who was a traitor to Rome]
13[Julius Caesar (100-44 B.C.) who was thought to be overly ambitious Roman]
14[Alexander the Great (356-323 B.C.)]
15[Psalm 8:5--"Thou hast made him [man] a little lower than the angels...."]
17[vapors which were believed to pass odors to the brain]
18[the West Wind]
20[able to pick up a scent]
21[having the odor of an animal]
24[honey was thought to have medicinal properties]
25[Animals slightly below humans on the chain of being]
28[i.e., on the chain of being between angels and animals]
Editor 1 Interpretation
Alexander Pope's "Essay on Man": A Masterpiece in Enlightenment Literature
Have you ever wondered about the nature of man and his place in the universe? Have you ever questioned the role of God in the grand scheme of things? If you have, then you are not alone. These are the questions that have plagued philosophers and thinkers for centuries. Alexander Pope's "Essay on Man" is a literary work that attempts to provide answers to these perennial questions. Written in the 18th century, during the Enlightenment period, the poem is a masterpiece of its time, reflecting the intellectual and social changes that were taking place.
Historical and Cultural Context
Before delving into the poem itself, it is important to understand the historical and cultural context in which it was written. The Enlightenment was a period of great intellectual and social change that swept across Europe during the 18th century. It was a time when people began to question traditional authority and the established order of things. They sought to replace superstition and ignorance with reason and knowledge. This period saw the rise of science, art, literature, and philosophy.
Alexander Pope was one of the foremost writers of this period. He was a poet, essayist, and satirist who used his pen to comment on the social and political issues of the day. He was a master of the heroic couplet, a form of poetry that consisted of two rhyming lines of iambic pentameter. His works were marked by wit, irony, and a keen sense of observation.
Summary of the Poem
"Essay on Man" is a philosophical poem that consists of four epistles. Each epistle deals with a different aspect of the human condition. The first epistle deals with the nature of man and his place in the universe. The second epistle deals with the limits of human knowledge and the role of reason. The third epistle deals with the problem of evil and the existence of God. The fourth epistle deals with the nature of happiness and the role of virtue.
The poem begins with the assertion that man is the "noblest work of God." Pope argues that man's reason is what sets him apart from the rest of creation. He believes that man's capacity for reason is what allows him to understand the universe and his place in it. However, he also acknowledges that man is flawed and imperfect. He is subject to passions and desires that often lead him astray.
In the second epistle, Pope argues that human knowledge is limited. He contends that reason can only take us so far and that there are certain mysteries that we can never hope to solve. He uses the analogy of a spider spinning its web to illustrate this point. The spider can only spin a web that is within its reach, just as humans can only understand what is within the limits of their reason.
The third epistle is perhaps the most controversial. Here, Pope tackles the problem of evil and the existence of God. He argues that evil is a necessary part of the universe and that it serves a greater purpose. He believes that God is benevolent and that everything that happens in the universe is part of his plan. He uses the example of a watchmaker to illustrate this point. Just as a watchmaker designs and creates a watch for a specific purpose, so too does God create the universe for a specific purpose.
The final epistle deals with the nature of happiness and the role of virtue. Pope argues that true happiness can only be achieved through virtue. He believes that virtue is the key to a fulfilling life and that it is the duty of every individual to cultivate it. He concludes the poem by reminding us that we are all part of a greater whole and that we must work together to create a better world.
"Essay on Man" is a work of great literary merit. It is a masterpiece of the heroic couplet, a form of poetry that was popular in the 18th century. The use of this form allows Pope to convey complex ideas in a concise and elegant manner. The poem is marked by a wit and irony that is characteristic of Pope's writing. He uses humor to ridicule the follies and vices of his contemporaries.
The poem is also notable for its use of imagery and allusion. Pope draws on a wide range of sources, from Greek mythology to biblical scripture, to illustrate his points. He uses these sources to create images that are vivid and memorable. For example, in the second epistle, he uses the analogy of a spider spinning its web to illustrate the limits of human knowledge. This image is both striking and effective.
The poem is also marked by its philosophical depth. Pope grapples with some of the most profound questions of human existence. He wrestles with the problem of evil, the role of God in the universe, and the nature of human happiness. He does so in a way that is accessible and engaging, making the poem both intellectually stimulating and emotionally resonant.
In conclusion, Alexander Pope's "Essay on Man" is a literary masterpiece that reflects the intellectual and social changes of the Enlightenment period. It is a philosophical poem that grapples with some of the most profound questions of human existence. The use of the heroic couplet, the wit and irony, the use of imagery and allusion, and the philosophical depth all contribute to the poem's enduring appeal. It is a work that continues to be studied and admired to this day, and for good reason. It is a testament to the power of the written word, and to the enduring human quest for knowledge and understanding.
Editor 2 Analysis and Explanation
Alexander Pope’s “Essay on Man” is a classic piece of poetry that has stood the test of time. Written in the 18th century, this poem is a philosophical exploration of man’s place in the universe. It is a work that is both profound and thought-provoking, and it continues to be studied and analyzed by scholars and readers alike.
The poem is divided into four epistles, each of which explores a different aspect of man’s existence. The first epistle focuses on man’s place in the universe, while the second explores the nature of man himself. The third epistle delves into the concept of happiness, and the fourth and final epistle discusses the relationship between man and society.
One of the key themes of the poem is the idea that man is a part of a larger, interconnected universe. Pope argues that man is not the center of the universe, but rather a small part of a much larger whole. He writes, “All are but parts of one stupendous whole, / Whose body Nature is, and God the soul.” This idea is central to Pope’s philosophy, and it is one that has been echoed by many other thinkers throughout history.
Another important theme of the poem is the concept of free will. Pope argues that man has the ability to make choices and to shape his own destiny. He writes, “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; / In doubt to deem himself a god, or beast.” This passage highlights the struggle that man faces in trying to understand his place in the universe and to make sense of his own existence.
The poem also explores the concept of happiness and what it means to be truly happy. Pope argues that true happiness can only be found through a combination of reason and faith. He writes, “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; / In doubt to deem himself a god, or beast; / In 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 confus’d; / Still by himself abus’d, or disabus’d; / 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.”
Finally, the poem explores the relationship between man and society. Pope argues that man is a social creature and that his happiness and well-being are tied to the well-being of society as a whole. He writes, “For forms of government let fools contest; / Whate’er is best administer’d is best: / For modes of faith let graceless zealots fight; / His can’t be wrong whose life is in the right: / In 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.”
In conclusion, Alexander Pope’s “Essay on Man” is a profound and thought-provoking exploration of man’s place in the universe. It is a work that continues to be studied and analyzed by scholars and readers alike, and it remains relevant today. The poem explores a number of important themes, including man’s place in the universe, free will, happiness, and the relationship between man and society. It is a work that challenges readers to think deeply about their own existence and the world around them, and it is a testament to the power of poetry to inspire and enlighten.
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