in man? Would we have no reserve for these? No saving for this part of his engine?"*

15. Above, how high progressive life may go!
Around, how wide! how deep extend below!
Vast chain of being! which from God began,
Nature's æthereal, human angel, man;
Beast, bird, fish, insect, what no eye can see,
No glass can reach; from infinite to thee,
From thee to nothing.t

"That there should be more species of intelligent creatures above us, than there are of sensible and material below us, is probable to me from hence; that in all the visible corporeal world, we see no chasms, or gaps. All quite down from us, the descent is by easy steps, and a continued series of things, that in each remove differ very little from one another. And when we consider the infinite power and wisdom of the Maker, we have reason to think, that it is suitable to the magnificent harmony of the universe, and the great design and infinite goodness of the architect, that the species of creatures should also,

* The Moralists, vol. ii. pag. 199.

+ Ver. 235.

also, by gentle degrees, descend to us downwards; which, if it be probable, we have reason then to be persuaded, that there are far more species of creatures above us, than there are beneath; we being in degrees of perfection, much more remote from the infinite being of God, than we are from the lowest state of being, and that which approaches nearest to nothing."*

16. From Nature's chain whatever link you strike, Tenth, or ten thousandth, breaks the chain alike.+

This doctrine is precisely the same with that of the philosophical emperor.

17. Just as absurd to mourn the tasks or pains,

The great directing MIND of ALL ordains.§

* Locke's Essay on Human Understanding, vol. ii. pag. 49.

† Ver. 245.

* Πηρεται γαρ το όλοκληρον, εαν και ότι εν διακοψης της συνάφειας και συνέχειας, ὥσπερ των μορίων, έτω δε και των αιτίων· διακοπήσεις δε ὅσον επι σοι όταν δυσαρέσης, και τροπον τινα αναιρης M. Anto. ninus, Lib. v. S. 8.

§ Ver. 265.

Here, again, we must insert another noble sentiment of the same lofty writer:

As when it is said, that Esculapius hath prescribed to one a course of riding, or the cold bath, or walking bare-footed; so it may be said, that the nature presiding in the whole, hath prescribed to one a disease, a maim, a loss of a child, or such like. The word prescribed, in the former case, imports, that he enjoined it as conducing to health; and in the latter, too, whatever befals any one, is appointed as conducive to the purposes of Fate or Providence. Now there is one grand harmonious composition of all things. M. Antoninus, B. 5.

18. 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' æthereal frame;

Warms in the sun, refreshes in the breeze,

Glows in the stars,

Lives thro' all life,

and blossoms in the trees;

extends thro' 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;

Τα

To Him no high, no low, no great, no small;
He hills, he bounds, connects, and equals all.*

Whilst I am transcribing this exalted description of the omnipresence of the Deity, I feel myself almost tempted to retract an assertion in the beginning of this work, that there is nothing transcendently sublime in POPE. These lines have all the energy and harmony that can be given to rhyme. They bear so marvellous a similitude to the old Orphic verses quoted in the valuable treatise Περι Κοσμα, that I cannot forbear introducing them, as they are curious and sublime:

Ζευς πρώτος γενετο, Ζευς σίαλος αρχικέραυνος"

Ζευς κεφαλη, Ζευς μεσσα • Διος δ' εκ παντα τελυκίας.
Ζευς πυθμην γαίης τε και ερανε αστερόεντος

Ζευς αρσην γενείο, Ζευς αμβρολος επλείο νύμφη.
Ζευς πνοιή πανίων, Ζευς ακαμάτε πυρος ορμη

Ζευς πολυ ρίζα, Ζευς ήλιος, ηδε σεληνη

Nor have we a less example of sublimity in the three preceding lines, which describe the universal

* Ver. 267.

Αριςοτέλης Περι Κοσμα, pag. 378. edit. Lugduni. fol. 1590.

universal confusion that must ensue, upon any alteration made in the entire and coherent plan of the creation:

Let earth unbalanc'd from her orbit fly,
Planets and suns rush 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.*

It is very observable that these noble lines were added after the first edition. It is a pleasing amusement to trace out the alterations that a great writer gradually makes in his works. Many other parts of this epistle have been judiciously amended and improved. At first it ran,

How instinct varies! what a hog may want
Compar'd with thine, half-reas'ning elephant.

And again;

What the advantage, if his finer eyes
Study a mite, not comprehend the skies!

Which lines at present stand thus:

* Ver. 251.

How