In the conclusion it is sufficiently acknowledged that the doctrine of the "Essay On Man " was received from Bolingbroke, who is said to have ridiculed Pope, among those who enjoyed his confidence, as having adopted and advanced principles of which he did not perceive the consequence, and as blindly propagating opinions contrary to his own. That those communications had been consolidated into a scheme regularly drawn, and delivered to Pope, from whom it returned only transformed from prose to verse, has been reported, but hardly can be true. The essay plainly appears the fabric of a poet; what Bolingbroke supplied could be only the first principles, the order, illustration, and embellishments, must all be Pope's.
These principles it is not my business to clear from obscurity, dogmatism, or falsehood, but they were not immediately examined. Philosophy and poetry have not often the same readers; and the essay abounded in splendid amplifications and sparkling sentences, which were read and admired with no great attention to their ultimate purpose. Its flowers caught the eye, which did not see what the gay foliage concealed, and for a time flourished in the sunshine of universal approbation. So little was any evil tendency discovered, that, as innocence is unsuspicious, many read it for a manual of piety.
Its reputation soon invited a translator. It was first turned into French prose, and afterwards by Resnel into verse. Both translations fell into the hands of Crousaz, who first, when he had the version in prose, wrote a general censure, and afterwards reprinted Resnel's version, with particular remarks upon every paragraph.
Crousaz was a professor of Switzerland, eminent for his treatise of logic, and his "Examen de Pyrrhonisme," and, however little known or regarded here, was no mean antagonist. His mind was one of those in which philosophy and piety are happily united. He was accustomed to argument and disquisition, and perhaps was grown too desirous of detecting faults, but his intentions were always right, his opinions were solid, and his religion pure.
His incessant vigilance for the promotion of piety disposed him to look with distrust upon all metaphysical systems of theology, and all schemes of virtue and happiness purely rational; and therefore it was not long before he was persuaded that the positions of Pope, as they terminated for the most part in natural religion, were intended to draw mankind away from revelation, and to represent the whole course of things as a necessary concatenation of indissoluble fatality, and it is undeniable that in many passages a religious eye may easily discover expressions not very favourable to morals or to liberty.
About this time Warburton began to make his appearance in the first ranks of learning. He was a man of vigorous faculties, a mind fervid and vehement, supplied by incessant and unlimited inquiry, with wonderful extent and variety of knowledge, which yet had not oppressed his imagination nor clouded his perspicacity. To every work he brought a memory full fraught, together with a fancy fertile of original combinations and at once exerted the powers of the scholar, the reasoner, and the wit. But his knowledge was too multifarious to be always exact, and his pursuits were too eager to be always cautions. His abilities gave him a haughty confidence, which he disdained to conceal or mollify, and his impatience of opposition disposed him to treat his adversaries with such contemptuous superiority as made his readers commonly his enemies, and excited against the advocate the wishes of some who favoured the cause. He seems to have adopted the Roman Emperor's determination, oderint dum metuant; he used no allurements of gentle language, but wished to compel rather than persuade.
His style is copious without selection, and forcible without neatness. He took the words that presented themselves. His diction is coarse and impure, and his sentences are unmeasured.
He had in the early part of his life pleased himself with the notice of inferior wits, and corresponded with the enemies of Pope. A letter was produced, when he had perhaps himself forgotten it, in which he tells Concanen,
"Dryden, I observe, borrows for want of leisure, and Pope for want of genius, Milton out of pride, and Addison out of modesty."
And when Theobald published Shakespeare, in opposition to Pope, the best notes were supplied by Warburton. But the time was now come when Warburton was to change his opinion, and Pope was to find a defender in him who had contributed so much to the exaltation of his rival.
The arrogance of Warburton excited against him every artifice of offence, and therefore it may be supposed that his union with Pope was censured as hypocritical inconstancy, but surely to think differently at different times of poetical merit may be easily allowed. Such opinions are often admitted, and dismissed without nice examination. Who is there that has not found reason for changing his mind about questions of greater importance?
Warburton, whatever was his motive, undertook, without solicitation, to rescue Pope from the talons of Crousaz, by freeing him from the imputation of favouring fatality or rejecting revelation; and from month to month continued a vindication of the "Essay On Man ," in the literary journal of that time called the "Republic of Letters."
Pope, who probably began to doubt the tendency of his own work, was glad that the positions, of which he perceived himself not to know the full meaning, could by any mode of interpretation be made to mean well. How much he was pleased with his gratuitous defender the following letter evidently shows:—
March 24, 1743
"Sir, — I have just received from Mr. R. two more of your letters. It is in the greatest hurry imaginable that I write this; but I cannot help thanking you in particular for your third letter, which is so extremely clear, short, and full, that I think Mr. Crousaz ought never to have another answer, and deserved not so good an one. I can only say, you do him too much honour, and me too much right, so odd as the expression seems; for you have made my system as clear as I ought to have done, and could not. It is indeed the same system as mine, but illustrated with a ray of your own, as they say our natural body is the same still when it is glorified. I am sure I like it better than I did before, and so will every man else. I know I meant just what you explain; but I did not explain my own meaning so well as you. You understand me as well as I do myself; but you express me better than I could express myself. Pray accept the sincerest acknowledgments. I cannot but wish these letters were put together in one book, and intend (with your leave) to procure a translation of part at least, or of all of them, into French; but I shall not proceed a step without your consent and opinion," etc.
By this fond and eager acceptance of an exculpatory comment Pope testified that, whatever might be the seeming or real import of the principles which he had received from Bolingbroke, he had not intentionally attacked religion; and Bolingbroke, if he meant to make him, without his own consent, an instrument of mischief, found him now engaged, with his eyes open, on the side of truth.
It is known that Bolingbroke concealed from Pope his real opinions. He once discovered them to Mr. Hooke, who related them again to Pope, and was told by him that he must have mistaken the meaning of what he heard: and Bolingbroke, when Pope's uneasiness incited him to desire an explanation, declared that Hooke had misunderstood him.
Bolingbroke hated Warburton, who had drawn his pupil from him; and a little before Pope's death they had a dispute, from which they parted with mutual aversion.
From this time Pope lived in the closest intimacy with his commentator, and amply rewarded his kindness and his zeal, for he introduced him to Mr. Murray, by whose interest he became preacher at Lincoln's Inn, and to Mr. Allen, who gave him his niece and his estate, and by consequence a bishopric. When he died, he left him the property of his works, a legacy which may be reasonably estimated at four thousand pounds.
Pope's fondness for the "Essay On Man " appeared by his desire of its propagation. Dobson, who had gained reputation by his version of Prior's "Solomon," was employed by him to translate it into Latin verse, and was for that purpose some time at Twickenham; but he left his work, whatever was the reason, unfinished; and, by Benson's invitation, undertook the longer task of "Paradise Lost." Pope then desired his friend to find a scholar who should turn his essay into Latin prose; but no such performance has ever appeared.
Pope lived at this time among the great, with that reception and respect to which his works entitled him, and which he had not impaired by any private misconduct or factious partiality. Though Bolingbroke was his friend, Walpole was not his enemy, but treated him with so much consideration as, at his request, to solicit and obtain from the French Minister an abbey for Mr. Southcot, whom he considered himself as obliged to reward, by his exertion of his interest, for the benefit which he had received from his attendance in a long illness.
It was said, that when the Court was at Richmond, Queen Caroline had declared her intention to visit him. This may have been only a careless effusion, thought on no more. The report of such notice, however, was soon in many mouths; and, if I do not forget or misapprehend Savage's account, Pope, pretending to decline what was not yet offered, left his house for a time, not, I suppose, for any other reason than lest he should be thought to stay at home in expectation of an honour which would not be conferred. He was therefore angry at Swift, who represents him as "refusing the visits of a queen," because he knew that what had never been offered had never been refused.
Beside the general system of morality, supposed to be contained in the "Essay On Man ," it was his intention to write distinct poems upon the different duties or conditions of life, one of which is the "Epistle to Lord Bathurst" (1733) on the "Use of Riches," a piece on which he declared great labour to have been bestowed.
Into this poem some hints are historically thrown, and some known characters are introduced, with others of which it is difficult to say how far they are real or fictitious: but the praise of Kryle, the Man of Ross, deserves particular examination, who, after a long and pompous enumeration of his public works and private charities, is said to have diffused all those blessings from five hundred a year. Wonders are willingly told and willingly heard. The truth is, that Kyrle was a man of known integrity and active benevolence, by whose solicitation the wealthy were persuaded to pay contributions to his charitable schemes. This influence he obtained by an example of liberality exerted to the utmost extent of his power, and was thus enabled to give more than he had. This account Mr. Victor received from the minister of the place, and I have preserved it, that the praise of a good man, being made more credible, may be more solid. Narrations of romantic and impracticable virtue will be read with wonder, but that which is unattainable is recommended in vain; that good may be endeavoured it must be shown to be possible.
This is the only piece in which the author has given a hint of his religion, by ridiculing the ceremony of burning the Pope, and by mentioning with some indignation the inscription on the Monument.
When this poem was first published, the dialogue having no letters of direction was perplexed and obscure. Pope seems to have written with no very distinct idea, for he calls that an "Epistle to Bathurst," in which Bathurst is introduced as speaking.
He afterwards (1734) inscribed to Lord Cobham his "Characters of Men," written with close attention to the operations of the mind and modifications of life. In this poem he has endeavoured to establish and exemplify his favourite theory of the ruling passion, by which he means an original direction of desire to some particular object, an innate affection which gives all action a determinate and invariable tendency, and operates upon the whole system of life, either openly, cut more secretly by the intervention of some accidental or subordinate propension.
Of any passion, thus innate and irresistible, the existence may reasonably be doubted. Human characters are by no means constant; men change by change of place, of fortune, of acquaintance. He who is at one time a lover of pleasure, is at another a lover of money. Those, indeed, who attain any excellence commonly spend life in one pursuit, for excellence is not often gained upon easier terms. But to the particular species of excellence men are directed, not by an ascendant planet or predominating humour, but by the first book which they read, some early conversation which they heard, or some accident which excited ardour and emulation.
It must at least be allowed that this ruling passion, antecedent to reason and observation, must have an object independent on human contrivance, for there can be no natural desire of artificial good. No man, therefore, can be born, in the strict acceptation, a lover of money, for he may be born where money does not exist; nor can he be born in a moral sense a lover of his country, for society politically regulated is a state contra-distinguished from a state of nature, and any attention to that coalition of interests which makes the happiness of a country is possible only to those whom inquiry and reflection have enabled to comprehend it.
This doctrine is in itself pernicious as well as false; its tendency is to produce the belief of a kind of moral predestination or over-ruling principle which cannot be resisted. He that admits it is prepared to comply with every desire that caprice or opportunity shall excite, and to flatter himself that he submits only to the lawful dominion of nature in obeying the resistless authority of his ruling passion.
Pope has formed his theory with so little skill that in the examples by which he illustrates and confirms it he has confounded passions, appetites, and habits.
To the "Characters of Men" he added soon after, in an epistle supposed to have been addressed to Martha Blount, but which the last edition has taken from her, the "Characters of Women." This poem, which was laboured with great diligence and in the author's opinion with great success, was neglected at its first publication, as the commentator supposes, because the public was informed by an advertisement that it contained no character drawn from the life; an assertion which Pope probably did not expect nor wished to have been believed, and which he soon gave his readers sufficient reason to distrust, by telling them in a note that the work was imperfect because part of his subject was vice too high to be yet exposed.
The time, however, soon came in which it was safe to display the Duchess of Marlborough under the name of Atossa, and her character was inserted with no great honour to the writer's gratitude.
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