Which sees no more the stroke, or feels the pain,
Than favor'd 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 conceal'd, and so remote the fear,
Death still draws nearer, never seeming near.
Great standing miracle! that heaven assign'd
Its only thinking thing this turn of mind.

69

145

75

II. 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 proportion'd to their end.
Say, where full instinct is th' unerring guide,

81

What pope or council can they need beside tessiler Reason, however able, cool at best,

Cares not for service, or but serves when prest,

is

85

Stays till we call, and then not often near; modig is. But honest instinct comes a volunteer,

68. Favor'd man-It has been the opinion of many, both ancient and modern, that those who were struck by lightning, were sacred personages, and particular favorites of heaven; because they were relieved from the terrors and pains of a natural death.

77. Exclamatory sentences, like this, seem to have an independent sense in the third person, as in the second, when an address is made,-Great standing miracle; that heaven did assign to its only thinking thing (or man) this turn of mind.

Sure never to o ershoot, but just to hit,

While still too wide or short is human wit;

90

Sure by quick nature happiness to gain,
Which heavier reason labors 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,

P

95

In this 'tis God directs, in that 'tis mann
Who taught the nations of the field and wood
To shun their poison and to choose their food?

Mate

Prescient, the tides or tempests to withstand,

wave, or arch beneath the sand?

Build on the wave

Who made the spider parallels design, drive mund

Sure as De Moivre, without rule or line?

Who bid the stork, Columbus like, explore

105

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?
III. God, in the nature of each being, founds
Its
proper bliss, and sets its proper bounds:
But as he fram'd a whole, the whole to bless,
On mutual wants built mutual happiness;
So from the first, eternal order ran,

And creature link'd to creature, man to man.

110

97. And raise reason o'er instinct as you can raise it. Raise is, by hypothesis, in the imp. mode.

101. Who gave them foresight to withstand? prescient is an adj. agreeing with them understood.

Whate'er of life all-quick'ning ether keeps,

115

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.

120

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 dismiss'd 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 int'rest and the love.

130

115-118. One nature feeds the vital flame, and swells the genial seeds of everything of life, which all quickening either keeps or breathes, or shoots, or pours, &c., the verbs being connected, in each case, by or. This construction may, however, be doubted, and we are inclined to adopt the following: Let or be taken for either as or whether, it will read thus-One nature feeds, &c., of whatever, &c. all quick'ning either keeps (or sustains) either as (or whether) it breathes, or shoots, or pours (i. e. puts forth) profusely, &c. 130. Another love succeeds, another race succeeds.

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.

136

141

Still as one brood, and as another rose,
These nat❜ral love maintained, habitual those:
The last, scarce ripen'd into perfect man,
Saw helpless him, from whom their life began;
Mem'ry and forecast just returns engage;
That pointed back to youth, this on to age;
While pleasure, gratitude and hope combin'd,
Still spread the int'rest, and preserv d the kind.
IV. 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.

150

Pride then was not; nor arts that pride to aid:
Man walk'd with beast, joint tenant of the shade;
The same his table, and the same his bed;
No murder cloth'd him, and no murder fed.
In the same temple, the resounding wood,
All vocal beings hymn'd their equal God:

142. Saw him helpless from whom the life began. 144. That-memory. This (forecast) points, &c. 151. Nor were arts, to aid that pride.

152. Joint tenant is in apposition with man.

155. Wood is in apposition with temple.

155

The shrine with gore unstain'd, with gold undrest,
Unbrib'd, 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 turn'd on man, a fiercer savage, man.
See him from nature rising slow to art!
To copy

160

165

instinct then was reason's part;ND 170 Thus then to man the voice of nature spake

Go, from the creatures thy instructions take:

the Learn from the birds what food the thickets yield; whe

157. The shrine was, &c. Unstained and undrest are participal adj's., having lost their original nature of pure parts. by being joined with the privative un. The privative always works this chance, when it makes the part with which it is joined, imply, that the state or act, which the part taken by itself, would express, never existed, or was never done. Thus, un-drest here means, that it never had been drest, &c. Undrest, when derived from the verb to undress, to divest of clothes, is a part.

160. To rule supplies a nom. after was understood, and spare is connected with it.

161. Ah! how unlike was he to the man of times to come. Butcher and tomb connected are in apposition with man. Man kills and devours for food, half that live.

167. The fury-passions-fury is a sub. used as an adj. 168. Man, in the end of the line, is in apposition with savage.