{"1": {"fulltext": "^-^\u00e2\u0096\u00a0{^\u00e2\u0080\u00a2^\u00e2\u0080\u00a2^Sr- 3*-**- ^-^-tP*-^- ^c^ t^^^-ff^ar-^~\\\\-^r^r\\nI ECLECTIC ENGLISH CLASSICS\\nPR 3622\\nV2\\nCopy 1\\nTHE RAPE OF THE LOCK\\nAND\\nAN ESSAY ON MAN\\nBY ALEXANDER POPE\\nI\\ni\\nill\\nAMERICAN BOOK COMPANY\\nNEW YORK- CINCINNATI CHICAGO", "height": "3516", "width": "2270", "jp2-path": "rapeoflockandess00pope_0001.jp2"}, "2": {"fulltext": "idaa\\nik c\\nIP CANNOT LEAVE THE LIBRARY.\\n3SS\\nChap. \u00e2\u0080\u009eLJa\\nV I\\nI SHE,r.__. L_\\nIf\\nCOPYRIGHT DEPOSIT.\\nI:\\n$L\u00c2\u00ae LIBRARY OF CONGRESS.\\nWmS. 9\u00e2\u0080\u0094165", "height": "3302", "width": "2093", "jp2-path": "rapeoflockandess00pope_0002.jp2"}, "3": {"fulltext": "", "height": "3302", "width": "2093", "jp2-path": "rapeoflockandess00pope_0003.jp2"}, "4": {"fulltext": "", "height": "3254", "width": "2083", "jp2-path": "rapeoflockandess00pope_0004.jp2"}, "5": {"fulltext": "", "height": "3254", "width": "2083", "jp2-path": "rapeoflockandess00pope_0005.jp2"}, "6": {"fulltext": "J.(fopC", "height": "3254", "width": "2083", "jp2-path": "rapeoflockandess00pope_0006.jp2"}, "7": {"fulltext": "ECLECTIC ENGLISH CLASSICS\\nTHE RAPE OF THE LOCK\\nAND\\nAN ESSAY ON MAN\\nBY ALEXANDER POPE\\n33\\nEDITED BY A. M. VANDYKE, M.A.\\nDEPARTMENT OF ENGLISH, CINCINNATI HIGH SCHOOL\\n/^fft I\u00e2\u0084\u00a2*}\\nNEW YORK CINCINNATI I CHICAGO\\nAMERICAN BOOK COMPANY\\n1898\\nTWO COPIES WCE1VED", "height": "3254", "width": "2083", "jp2-path": "rapeoflockandess00pope_0007.jp2"}, "8": {"fulltext": "ft\\nCopyright, 1898, by\\nAmerican Book Company.\\nPOPE\\nW. P. I", "height": "3254", "width": "2083", "jp2-path": "rapeoflockandess00pope_0008.jp2"}, "9": {"fulltext": "INTRODUCTION\\nAlexander Pope was born in Lombard Street, London, May\\n21, 1688. His father was a linen draper who had amassed a\\nconsiderable fortune, and his mother, Edith, was one of the sev-\\nenteen children of William Turner, a Roman Catholic gentleman,\\nlord of a manor in Yorkshire. Both of the poet s parents were\\nRoman Catholics.\\nOn account of his extremely delicate health, he was, at the age\\nof eight, put under the tuition of the family priest, who taught\\nhim the rudiments of Latin and Greek. He had early been\\ntaught by an aunt to read and write. When he was twelve years\\nold, he was sent to a Catholic school at Twyford, but was soon\\nexpelled for having written a lampoon upon one of his teachers.\\nHis father retired from business soon after the poet s birth, and\\nremoved to Binfield, on the borders of Windsor Forest. Here,\\nafter his expulsion from school, other tutors were provided for\\nhim but, his progress being unsatisfactory to himself, he aban-\\ndoned this method of study, and laid out for himself a wide and\\nvaried course of reading, which he pursued with great diligence.\\nHe began to write verse at an early age, producing his Ode\\nto Solitude when but twelve years old. He says of himself\\n5", "height": "3254", "width": "2083", "jp2-path": "rapeoflockandess00pope_0009.jp2"}, "10": {"fulltext": "6 INTRODUCTION.\\nI lisped in numbers, and the numbers came. At the age of\\nsixteen he wrote the Pastorals, and boldly announced to the\\nworld that he was a poet. In 171 1 he published his Essay on\\nCriticism, which was much praised by Addison. In 171 2 ap-\\npeared the mock-heroic poem The Rape of the Lock, which\\nraised him to the highest pinnacle of fame, and the Messiah,\\nin imitation of Vergil s Fourth Eclogue. Though he was now\\nthe most popular poet of his day, yet the pecuniary profits de-\\nrived from the publication of his works had been small and, as\\nhis father had nearly exhausted his fortune, Pope, in 17 13, took\\nadvantage of his popularity, and issued proposals for a translation\\nof the Iliad of Homer. The work was finished in 17 18-1720,\\nand he received for it over ^5000.\\nWith part of this sum he purchased the villa of Twickenham,\\nwhither he repaired with his mother in 17 18, his father having\\ndied the year before. He resided at Twickenham for the re-\\nmainder of his life. Here he amused himself by embellishing his\\ngrounds, received the homage of the famous men and women of\\nhis time, with whom he was in constant intercourse, and busied\\nhimself with his writings.\\nEncouraged by his success with the Iliad, he put forth, in\\n\\\\i 7 2 5 in conjunction with Boone and Fenton, the Odyssey. In\\n727-1728 he and Swift together wrote the Miscellanies. In\\n728 The Dunciad was published anonymously, but there was\\nno mistaking the author, and it was universally ascribed to Pope.\\nThis poem is a vindictive satire against the small celebrities of\\nhis day, prompted by literary jealousy. And against whom is\\nthis petty irritation felt Against feeble journalists, brutal pam-\\nphleteers, starving rimesters, a crew of hackney authors, Bohe-\\nmians of ink and paper below literature. To sting and wound", "height": "3254", "width": "2083", "jp2-path": "rapeoflockandess00pope_0010.jp2"}, "11": {"fulltext": "INTRODUCTION. 7\\nthese unfortunates gave Pope pleasure as he sat, meditating stabs,\\nin his elegant villa, the resort of the rich and the noble! By\\nattacking these, he lowers himself to their level (Pattison).\\nIn 1 732-1 734 appeared An Essay on Man and in the last\\nyears of his life Pope devoted himself to writing the Moral\\nEssays, the Imitations of Horace, the Satires, the Epis-\\ntles, and the fourth book of The Dunciad.\\nPope s mother died in 1733, and after that, although surrounded\\nby many close friends, he began to feel himself alone. He had\\nalways been in ill health, and as he grew older he developed a\\nfretfulness and irritability of disposition which taxed the patience\\nof his companions to the utmost.\\nDr. Johnson thus describes the last days of his life In May,\\n1744, his death was approaching. On the 6th he was all day\\ndelirious, which he mentioned, four days afterwards, as a suffi-\\ncient humiliation of the vanity of man. He afterwards com-\\nplained of seeing things as through a curtain, and in false colors\\nand one day, in the presence of Dodsley, asked what arm it was\\nthat came out from the wall. He said that his greatest incon-\\nvenience was inability to think. He died in the evening of the\\nthirtieth day of May, 1744, so placidly that the attendants did\\nnot discern the exact time of his expiration. He was buried at\\nTwickenham, near his father and mother, where a monument has\\nbeen erected to him by his commentator, Warburton, bishop of\\nGloucester.\\nInasmuch as the study of Pope s works is the study of the man\\nbehind them, it is but just to consider his physical condition be-\\nfore passing judgment. Born to a life that was one long dis-\\nease, however much he may have been to some an object of\\ncontempt, he was a fit subject for charity, if not for pity. A", "height": "3254", "width": "2083", "jp2-path": "rapeoflockandess00pope_0011.jp2"}, "12": {"fulltext": "8 INTRODUCTION.\\ndwarf in stature, crooked in form, weak of constitution, vain be-\\ncause of precocity too much flattered, irritable from ill health, he\\nwas hampered greatly in the race of life. In his childhood he\\nwas amiable and sweet-tempered in his maturer years he was\\nthe wasp of Twickenham. Even as a child he saw that he\\nwas different from other children later he brooded over this\\ndifference, and perhaps accused Nature of injustice. If he was\\ncrafty and malignant, vain and conceited, whimsical and pas-\\nsionate, it may have been but the reaction of his futile resent-\\nment against fate, in an endeavor to revenge himself upon the\\nenemies he could attack men. Had he been of a brave or\\nheroical nature, he would not have sought to recompense his own\\ndefects by impairing the virtue of others.\\nWe must not, however, overlook the good side of his charac-\\nter. Bolingbroke said of him I never in my life knew a man\\nwho had so tender a heart for his particular friends and Adol-\\nphus Ward, in summing up his character, says In compensa-\\ntion for his bodily infirmities, Nature had bestowed upon him a\\nbrilliant eye and a melodious voice. To counteract the debili-\\ntating effects of his miserable health, he had been gifted with an\\nindefatigable activity of mind, aided by an extraordinary memory.\\nBut he also possessed an affectionate heart, to whose promptings\\nhe listened in all the dearest relations of life. He was the best\\nof sons to both his parents, a kind brother, and to those who\\nhad once engaged his affections, a faithful and devoted friend.\\nNo suspicion perverted the attachment which united him to the\\nassociates of his youth, to the Carylls and Cromwells and Blounts,\\nand to the friends of his manhood, to Swift and Arbuthnot and\\nGay, and to Bolingbroke, whom he thought superior to anything\\nhe had seen in human nature. Nor was he a friend in sunshine", "height": "3254", "width": "2083", "jp2-path": "rapeoflockandess00pope_0012.jp2"}, "13": {"fulltext": "INTRODUCTION. 9\\nonly. The exile of many was cheered by his sympathy and\\nSwift predicted that, among all his friends, Pope would grieve\\nlongest for his death. His relations to women were those of\\ntender friendship or affected gallantry, but they exercised no\\nmomentous influence upon his life. Lastly, a true generosity of\\nspirit held him fast to his father s faith and as he became the\\ntool of no political faction, so he permitted no arguments of\\nself-interest to weigh against the dictates of an unaffected piety.\\nPope was undoubtedly the greatest poet of his time, that is, of\\nthe first half of the eighteenth century. But this period was not\\ncharacterized by what is truly great in creative literature. Pope\\ndoes not hold the mirror up to nature, but he reflects in an ad-\\nmirable way the moral and social ideas of his time.\\nThe literature of the Augustan Age, or, as it is sometimes\\ncalled, the Age of Queen Anne, or the Classical Period,\\nsought to flatter and to please, but never attempted to elevate,\\nand fixed for English poetry that factitious and stilted poetic dic-\\ntion which was echoed and reechoed by imitators till it became\\nashamed and vexed at its own empty reiterations. Its perfec-\\ntion of form far from compensated for its want of intense feeling,\\nits felicity of diction for the absence of the naturalness of expres-\\nsion and the splendor of imagination which had characterized the\\npreceding age. In a state of society void of earnestness and\\nlofty enthusiasms, given over to conventionalities, gayeties, and\\nfrivolities, we might expect to find a class of writers acute, but\\nnot profound, sententious, but without true sentiment, brilliant,\\nbut incapable of sustained elegance, satirical from insincerity,\\nnot through moral indignation, witty, but lacking kindly humor,\\nnow and then pathetic with an artificial pathos lacking tears.\\nOf this class of writers Pope stands at the head, He was", "height": "3254", "width": "2083", "jp2-path": "rapeoflockandess00pope_0013.jp2"}, "14": {"fulltext": "io INTRODUCTION.\\nemphatically the poet of the highly artificial age in which be\\nlived and his excellence lay in, or at least was fostered and per-\\nfected by, the accordance of all his tastes and talents, of his\\nwhole moral and intellectual constitution, with the spirit of that\\ncondition of things. Not touches of natural emotion, but the\\ntitillation of wit and fancy, not tones of natural music, but the\\ntone of good society, make up the charm of his poetry, the pol-\\nish, pungency, and brilliancy of which, however, in its most\\nhappily executed passages, leave nothing in that style to be de-\\nsired (Craik). No writer who neglected the graces of style\\ncould gain acceptance by the public. This fastidiousness of the\\npublic ear required on the part of writers greatly increased labor.\\nIt was no longer possible to take a sheet of paper and write out\\nyour thoughts as fast as the pen would move. The mob of\\ngentlemen who wrote with ease were distanced in the race. It\\nwas evident that, under the new standard thus set up, the prize\\nwould be to him who should be willing to take most trouble\\nabout his style. Pope at once took the lead in the race of writers,\\nbecause he took more pains than they. He labored day and\\nnight to form himself for his purpose, that, viz., of becoming a\\nwriter of finished verse. To improve his mind, to enlarge his\\nview of the world, to store up knowledge,\u00e2\u0080\u0094 these were things\\nunknown to him. Any ideas, any thoughts, such as custom,\\nchance, society, or sect may suggest, are good enough; but each\\nidea must be turned over till it has been reduced to its neatest\\nand most epigrammatic expression (Pattison).\\nIf to be a great poet is to be the best poet of a certain kind,\\nthen Pope is a great poet. Yet he is not a poet born, but a\\npoet made, and is the product of his own efforts, as Words-\\nworth is said to be the poetic product of his own ideas. He", "height": "3254", "width": "2083", "jp2-path": "rapeoflockandess00pope_0014.jp2"}, "15": {"fulltext": "INTR OB UC TION. I I\\nstudied the old poets with avidity, grasped ideas and suggestions\\nwith acuteness, paraphrased with rare skill, and polished with\\nexquisite art whatever he borrowed from others, being always\\nmore mindful of the brilliancy of the polish than of the solid\\nworth of the metal. In his method he was slow and deliberate,\\nand he rewrote and corrected his work so often that the finished\\nverse seemed entirely different from the first draft. Swift called\\nhim paper-saving Pope, because he carried about with him\\nscraps of paper upon which to jot down felicitous thoughts be-\\nfore they should escape him. By his method he succeeds in\\ndressing ideas and sentiments in brilliant colors and correct style.\\nHe is terse sometimes to obscurity, abounds in antitheses, is per-\\nfect in harmony, graceful and polished in diction, though not al-\\nways perfect in rime. He employs all the known poetic artifices,\\nproducing thus an artful as opposed to an artistic style. It is a\\nnoticeable fact that he wrote nothing in blank verse, and that\\nmuch the greater part of his work is in the ten-syllabled verse\\nwith riming couplets. But he carried this form of verse to a\\nhigher degree of perfection than did his master, Dryden, from the\\nstudy of whose works he professed to have learned the art of\\nversification, and he is therefore called the prince of the artifi-\\ncial school of poetry.\\nAs a translator Pope is not altogether inconspicuous, even if\\nhis translations do not exhale the spirit of the original. The\\nmercenary motive was probably as much an incentive as the ar-\\ntistic idea in his so-called translation of Homer. He had in his\\nmind the writing of an epic, but his physical condition would not\\nhave admitted such a strain upon his vitality. Neither was he\\nqualified by classical learning for the adequate performance of\\nsuch a task, whereas all that he needed for his translation was a", "height": "3254", "width": "2083", "jp2-path": "rapeoflockandess00pope_0015.jp2"}, "16": {"fulltext": "12 INTR OD UC TION.\\nclew to the sense, which he could get from older versions and by\\nthe aid of friends. A pretty poem, said Mr. Bentley, but you\\nmust not call it Homer. But pretty things please hence\\nthe poem was accepted by his contemporaries and immediate suc-\\ncessors as a masterpiece of poetic art, and it became the ac-\\ncepted standard of style for nearly a century.\\nThe Rape of the Lock was founded on a local incident.\\nLord Petre having, in a moment of audacity, cut off a lock of\\nMiss Arabella Fermor s hair, her resentment knew no bounds, and\\nled to a bitter quarrel between the two families. John Caryll,\\nan intimate friend of Pope s, suggested to him that he embody\\nthe incident in a humorous poem, so that the tragedy might be\\nlaughed away. Pope was pleased with the suggestion, and\\nwrote in mock-heroic vein two cantos, describing the robbery and\\nthe ensuing battle. This was so well received that he added to\\nit, increasing it to five cantos by introducing the machinery of the\\nsylphs and the description of the game at omber. The poem was\\nunsuccessful in its purpose of making peace between the two\\nfamilies. Sir George Brown (Sir* Plume) was annoyed at being\\nmade to talk only nonsense, and Miss Fermor was more offended\\nby her characterization as Belinda than pleased at the flattery\\ntendered her in the dedication. But the critics of the day and\\nthe public at large hailed the- poem as a masterpiece. It is gen-\\nerally considered the most brilliant mock-heroic poem ever pro-\\nduced. In this, more than in any other of his works, Pope shows\\nsomething of the creative power. Hazlitt calls it an exquisite\\nspecimen of filigree work, made of gauze and silver spangles.\\nThe reflection of social life and manners which The Rape of\\nthe Lock offers is not confined t\u00c2\u00a9 superficial forms only. The\\nmost intimate sentiments of the time find their representation here.", "height": "3254", "width": "2083", "jp2-path": "rapeoflockandess00pope_0016.jp2"}, "17": {"fulltext": "IN TROD UC TION. 1 3\\nAs an instance we may point to the mean estimation of women.\\nContempt veiled under the show of deference, a mockery of\\nchivalry, its form without its spirit, this is the attitude assumed\\ntowards women by the poet in this piece (Pattison). The\\nworld of fashion is displayed in its most gorgeous and attractive\\nhues, and everywhere the emptiness is visible beneath the outward\\nsplendor. The beauty of Belinda, the details of her toilet, her\\ntroops of admirers, are all set forth with unrivaled grace and\\nfascination, and all bear the impress of vanity and vexation.\\nNothing can exceed the art with which the satire is blended with\\nthe pomp mocking, without disturbing, the unsubstantial gew-\\ngaw. The double vein is kept up with sustained skill in the pic-\\nture of the outward charms and the inward frivolity of women.\\n1 With varying vanities from every part\\nThey shift the moving toyshop of their heart,\\nthis is the tone throughout. Their hearts are toyshops. They\\nreverse the relative importance of things the little within them\\nis great, and the great little (Elwin).\\nThe Rape of the Lock is condemned for its grossness and\\nits harsh, scornful, indelicate buffoonery, as well as for its mis-\\nrepresentation of women. But the exquisite raillery with which\\nthe poem perpetually sparkles, the familiarity which it exhibits\\nwith the epics of antiquity, and the use to which that familiarity\\nis turned, the finished ease of its style, all contribute to make\\nit at least a feu cT esprit entirely unique.\\nIn its first form Addison called it merum sal (pure wit), and\\nadvised against the subsequent addition of the machinery of\\nsylphs, gnomes, and nymphs. Pope ignored the advice, and\\nemployed these in the edition of 17 14. The immense success of", "height": "3254", "width": "2083", "jp2-path": "rapeoflockandess00pope_0017.jp2"}, "18": {"fulltext": "1 4 I NT ROD UCTION.\\nthe poem with the additions led Pope to believe that the advice\\nof Addison was not sincere and this belief was one of the ele-\\nments in the famous quarrel between these two eminent men.\\nThe poem is not read to-day with the same enjoyment as when\\nit was first written. Times have changed, and with them men s\\nminds and manners.\\nAn Essay on Man assumes to be a theodicy having for its\\npurpose the vindication of the ways of God to man; and this\\nexpression would have been an apter title for the poem. In\\nmen s minds during the eighteenth century, the philosophy of\\nreligion was as much a matter of interesting controversy and\\nconversation as was politics or mere abstract morality. It has\\nbeen asserted very positively by at least two trustworthy authori-\\nties that the Essay was furnished in prose by Lord Bolingbroke,\\nand that Pope merely put St. John s ideas into verse, supplying,\\nof course, the poetic imagery and diction, though often, indeed,\\nnot departing far from the very language employed by Boling-\\nbroke. Its primary proposition is that whatever is, is right.\\nIt aims to be didactic, and succeeds only in being dogmatic.\\nPope had no philosophical bent, and, lacking intellectual power,\\nwas incapable of connected logical dissertation. His imagination\\ncould not rise to a sublime conception of the relations of the\\nCreator to his universe. He seems to have been out of sympathy\\nwith his theme, and possibly in this case, as in others, he chose\\nhis subject not because of any enthusiasm on his own part, but\\nbecause it interested others. He aimed simply at putting into\\nperfect formal expression, elaborated by brilliant epigram and\\nstriking antitheses, such of the sayings of the wits and polemics\\nof the time as he had come upon in his reading and conversa-\\ntion. That it excited a widespread interest is shown by the fact", "height": "3297", "width": "2093", "jp2-path": "rapeoflockandess00pope_0018.jp2"}, "19": {"fulltext": "INTROD UC TJON. 1 5\\nthat it was translated into all the languages of modern Europe,\\nand called forth several imitations but the poem is no longer\\na favorite with the general reader. Its so-called philosophy is a\\nrelic of an age that has passed, and whose influence has passed\\nwith it. By the student, however, it is to be read as an example\\nof a distinct species in the evolution of our literature.\\nPope s admirers still, as in the days when he was the dominant\\nleader in letters, maintain that he was the embodiment of all that\\nis excellent in style, the prince of lyric poets, the poet of\\nreason, common sense, true morality, and playful fancy while\\nhis detractors condemn his poetry as false, unnatural, stilted, and\\naltogether vicious. The student, after reading his most char-\\nacteristic works, will probably reach Mr. Blair s decision that\\nwithin a certain limited region he has been outdone by no\\npoet and, whatever may be his verdict, he must not forget that,\\nin the judgment of England in the eighteenth century, the\\nreputation of Pope was the most dazzling in English literature.\\nIt was a newer sun than Dryden, Milton, Shakespeare as for\\nSpenser and Chaucer, they were little better than fixed stars.", "height": "3297", "width": "2093", "jp2-path": "rapeoflockandess00pope_0019.jp2"}, "20": {"fulltext": "1 6 INTROD UCTION.\\nCHRONOLOGICAL TABLE.\\n1688. The Revolution of 1688. James II. dethroned.\\nPope born in Lombard Street, London, May 21.\\nDeath of John Bunyan, August 31.\\n1700. Death of John Dryden, May 1.\\nPope wrote his Ode to Solitude.\\n1702. Pope wrote translations of Statius s Thebais; Ovid s\\nEpistle Sappho to Phaon. Modernized Chau-\\ncer s Merchant s Tale.\\n1704. Battle of Blenheim, August 13.\\nPublication of Addison s Campaign, celebrating the\\nvictory of the Duke of Marlborough.\\nDeath of John Locke, October 28.\\n1709. The first number of The Tatler appeared, founded by\\nRichard Steele.\\nPope published his Pastorals.\\n171 1. Pope published the Essay on Criticism.\\nThe first number of The Spectator appeared March 1,\\nfounded by Addison and Steele.\\nThe Messiah appeared as a number of The Specta-\\ntor.\\n1 7 12. Publication of The Rape of the Lock in its first form.\\n1 7 13. Pope s Iliad begun.\\nAddison s tragedy Cato was produced.\\nPublication of Pope s Windsor Forest.", "height": "3297", "width": "2093", "jp2-path": "rapeoflockandess00pope_0020.jp2"}, "21": {"fulltext": "INTRODUCTION. 17\\n1 7 14. Death of Queen Anne, August 1. Accession of George I.\\nEnlarged edition of The Rape of the Lock published.\\n1 7 1 5. Publication of Pope s Temple of Fame.\\n171 7. Death of Pope s father.\\nPublication of Pope s Elo isa to Abelard.\\n1 7 18. Pope removed to Twickenham.\\n1 7 19. Death of Addison, June 17.\\n1725. Publication of De Foe s Robinson Crusoe.\\nPublication of Pope s Odyssey.\\n1726. Pope published an edition of Shakespeare.\\nPublication of Swift s Gulliver s Travels.\\n1727. Gay s The Beggar s Opera appeared.\\nDeath of George I., June 11. Accession of George II.\\n1728. The Dunciad begun.\\nPope and Swift wrote the Miscellanies (1727-1728).\\n1729. Death of Richard Steele, September 21.\\n1730-40. Pope wrote Moral Essays, Epistles, and Satires.\\n1 73 1. Death of De Foe, April 26.\\n1732. Death of Gay, December 4.\\nEssay on Man begun (completed in 1734).\\n1733. Death of Pope s mother.\\n1735. Death of Dr. Arbuthnot, February 27.\\n1741. The Dunciad completed.\\n1742. Death of Richard Bentley, July 14.\\n1 744. Death of Pope, May 30.", "height": "3297", "width": "2093", "jp2-path": "rapeoflockandess00pope_0021.jp2"}, "22": {"fulltext": "", "height": "3297", "width": "2093", "jp2-path": "rapeoflockandess00pope_0022.jp2"}, "23": {"fulltext": "THE RAPE OF THE LOCK", "height": "3297", "width": "2093", "jp2-path": "rapeoflockandess00pope_0023.jp2"}, "24": {"fulltext": "", "height": "3297", "width": "2093", "jp2-path": "rapeoflockandess00pope_0024.jp2"}, "25": {"fulltext": "DEDICATION\\nTO\\nMRS. 1 ARABELLA FERMOR.\\nMadam It will be in vain to deny that I have some regard\\nfor this piece, since I dedicate it to you. Yet you may bear me\\nwitness, it was intended only to divert a few young ladies, who\\nhave good sense and good humor enough to laugh not only at\\ntheir sex s little unguarded follies, but at their own. But as it\\nwas communicated with the air of a secret, it soon found its way\\ninto the world. An imperfect copy having been offered to a\\nbookseller, you had the good nature, for my sake, to consent to\\nthe publication of one more correct. This I was forced to before\\nI had executed half my design, for the machinery was entirely\\nwanting to complete it.\\nThe machinery, Madam, is a term invented by the critics to\\nsignify that part which the deities, angels, or demons are made\\nto act in a poem. For the ancient poets are in one respect like\\nmany modern ladies let an action be never so trivial in itself,\\nthey always make it appear of the utmost importance. These\\n1 In Pope s time the title Mrs. was prefixed to the names of married\\nas well as unmarried ladies. Arabella Fermor married Mr. Perkins in 17 14,\\nthat is, two years after the first appearance of this poem.\\n21", "height": "3421", "width": "2141", "jp2-path": "rapeoflockandess00pope_0025.jp2"}, "26": {"fulltext": "2 2 DEDICATION.\\nmachines I determined to raise on a very new and odd foundation,\\nthe Rosicrucian doctrine of spirits.\\nI know how disagreeable it is to make use of hard words be-\\nfore a lady; but tis so much the concern of a poet to have his\\nworks understood, and particularly by your sex, that you must\\ngive me leave to explain two or three difficult terms.\\nThe Rosicrucians are a people I must bring you acquainted\\nwith. The best account I know of them is in a French book\\ncalled Le Comte de Gabalis, which, both in its title and size,\\nis so like a novel that many of the fair sex have read it for one\\nby mistake. According to these gentlemen, the four elements are\\ninhabited by spirits which they call sylphs, gnomes, nymphs, and\\nsalamanders. The gnomes, or demons of earth, delight in mis-\\nchief but the sylphs, whose habitation is in the air, are the best-\\nconditioned creatures imaginable. For they say any mortals may\\nenjoy the most intimate familiarities with these gentle spirits, upon\\na condition very easy to all true adepts, an inviolate preservation\\nof chastity.\\nAs to the following Cantos, all the passages of them are as\\nfabulous as the vision at the beginning, or the transformation at\\nthe end, except the loss of your hair, which I always mention\\nwith reverence. The human persons are as fictitious as the airy\\nones and the character of Belinda, as it is now managed, resem-\\nbles you in nothing but in beauty.\\nIf this poem had as many graces as there are in your person,\\nor in your mind, yet I could never hope it should pass through\\nthe world half so uncensured as you have done. But let its for-\\ntune be what it will, mine is happy enough, to have given me this\\noccasion of assuring you that I am, with the truest esteem,\\nMadam,\\nYour most obedient, humble servant,\\nA. Pope.", "height": "3345", "width": "2103", "jp2-path": "rapeoflockandess00pope_0026.jp2"}, "27": {"fulltext": "THE RAPE OF THE LOCK.\\nCANTO I.\\nWhat dire offense from amorous causes springs,\\nWhat mighty contests rise from trivial things,\\nI sing 1 this verse to Caryll, Muse! is due:\\nThis, ev n Belinda may vouchsafe to view\\nSlight is the subject, but not so the praise, 5\\nIf she inspire, and he 2 approve my lays.\\nSay what strange motive, goddess! could compel\\nA well-bred lord to assault a gentle belle?\\nO say what stranger cause, yet unexplored,\\nCould make a gentle belle reject a lord? 10\\nIn tasks so bold, can little men engage,\\nAnd in soft bosoms dwells such mighty rage? 3\\nSol 4 through white curtains shot a timorous ray,\\nAnd oped those eyes that must eclipse the day\\n1 Cf. Homer s Iliad, Bryant s translation, I. line I O goddess! sing the\\nwrath of Peleus son. Also the opening lines of Pope s translation. Also\\nVergil s ^Eneid, I. line 1 Anna, virumque cano.\\n2 John Caryll, an intimate friend of Pope s, who called the latter s attention\\nto the quarrel between Miss Fermor and Lord Petre, and asked him to smooth\\nit away by his humor.\\n3 Cf. Vergil s yEneid, Connington s translation, I. lines 18, 19\\nCan heavenly natures nourish hate\\nSo fierce, so blindly passionate?\\n4 The tendency of the age was to employ classical names and titles for the\\nsun, as Sol, Phcebus, Titan, etc.\\n*3", "height": "3345", "width": "2103", "jp2-path": "rapeoflockandess00pope_0027.jp2"}, "28": {"fulltext": "24 ALEXANDER POPE. [canto i.\\nNow lapdogs give themselves the rousing shake, 1 5\\nAnd sleepless 1 lovers, just at twelve, awake l\\nThrice rung the bell, the slipper knocked the ground,\\nAnd the pressed watch 2 returned a silver sound.\\nBelinda still her downy pillow pressed,\\nHer guardian sylph 3 prolonged the balmy rest: 20\\nTwas he had summoned to her silent bed\\nThe morning dream that hovered o er her head\\nA youth more glittering than a birthnight beau 4\\n(That even in slumber caused her cheek to glow)\\nSeemed to her ear his winning lips to lay, 25\\nAnd thus in whispers said, or seemed to say\\nFairest of mortals, thou distinguished care\\nOf thousand bright inhabitants of air!\\nIf e er one vision touched thy infant thought,\\nOf all the nurse 5 and all the priest 5 have taught 30\\nOf airy elves by moonlight shadows seen,\\nThe silver token, 6 and the circled green, 7\\nOr virgins visited by angel powers,\\nWith golden crowns and wreaths of heavenly flowers\\nHear and believe! thy own importance know, 35\\nNor bound thy narrow 8 views to things below.\\n1 Note sleepless and awake.\\n2 Pressed watch, i.e., a repeater. By pushing the stem, a bell sounded\\nthe quarters and half -hours.\\n3 See p. 22.\\n4 Birthnight beau, i.e., a young society man present at the celebration\\nin honor of a royal birthday anniversary. Exceptionally fine clothes were\\nworn on such occasions.\\n5 Cf. Dryden s The Hind and the Panther: The priest continues what\\nthe nurse began.\\n6 The silver penny which the tidy housemaid in fairy mythology found in\\nher shoe. Cf. Bishop Corbet s The Fairies Farewell.\\n7 The fairy ring on the grass, supposed to mark the spot where fairies\\nhave danced.\\n8 Narrow belongs to things as well as to views. What is the\\neffect?", "height": "3345", "width": "2103", "jp2-path": "rapeoflockandess00pope_0028.jp2"}, "29": {"fulltext": "canto I.] THE RAPE OE THE LOCK. 25\\nSome secret truths, from learned pride concealed,\\nTo maids alone and children are revealed: 1\\nWhat though no credit doubting wits may give?\\nThe fair and innocent shall still believe. 40\\nKnow, then, unnumbered spirits round thee fly,\\nThe light militia 2 of the lower sky\\nThese, though unseen, are ever on the wing,\\nHang o er the box, 3 and hover round the ring. 4\\nThink what an equipage thou hast in air, 45\\nAnd view with scorn two pages and a chair. 5\\nAs now your own, 6 our beings were of old,\\nAnd once inclosed in woman s beauteous mold\\nThence, by a soft transition, we repair\\nFrom earthly vehicles to these of air. 50\\nThink not, when woman s transient breath is fled,\\nThat all her vanities at once are dead\\nSucceeding vanities she still regards,\\nAnd though she plays no more, o erlooks the cards.\\nHer joy in gilded chariots, when alive, 55\\nAnd love of omber, after death survive.\\nFor when the fair in all their pride expire,\\nTo their first elements their souls retire\\n1 Lines 37, 38. From what is this parodied?\\n2 There was scarcely yet that sharp antithesis between the militia and\\nthe army which prevailed afterwards (Hales).\\n3 Box, i.e., at the opera.\\n4 Ring, i.e., the Row in Hyde Park. This park embraces four hun-\\ndred acres in the west of London. It became the property of the crown when\\nHenry VIII. dissolved the monasteries, it being part of the holdings of\\nWestminster Abbey. The Crystal Palace is in this park.\\n5 A sedan chair.\\n6 As now your own, etc. He here forsakes the Rosicrucian system,\\nwhich in this part is too extravagant even for poetry, and gives a beautiful\\nfiction of his own on the Platonic theology of the continuance of the passions\\nin another state, when the mind, before its leaving this, has not been purged\\nand purified by philosophy; which furnishes an occasion for much useful\\nsatire (Warburton).", "height": "3345", "width": "2103", "jp2-path": "rapeoflockandess00pope_0029.jp2"}, "30": {"fulltext": "26 ALEXANDER POPE. [canto i.\\nThe sprites Y of fiery termagants 2 in flame\\nMount up, and take a salamander s 3 name. 60\\nSoft yielding minds to water glide away,\\nAnd sip, with nymphs, their elemental tea. 4\\nThe graver prude sinks downward to a gnome, 5\\nIn search of mischief still on earth to roam.\\nThe light coquettes in sylphs aloft repair, 65\\nAnd sport and flutter in the fields of air.\\nWith varying vanities, from every part,\\nThey shift the moving toyshop of their heart 6\\nWhere wigs with wigs, with sword knots sword knots strive,\\nBeaus banish beaus, and coaches coaches drive. 70\\nThis erring mortals levity may call; 7\\nOh blind to truth! the sylphs contrive it all.\\nOf these am I, who thy protection claim,\\nA watchful sprite, and Ariel is my name.\\nLate, as I ranged the crystal wilds of air, 75\\nIn the clear mirror 8 of thy ruling star\\nI saw, alas! some dread event impend,\\nEre to the main 9 this morning sun descend\\nBut Heaven reveals not what, or how, or where\\nWarned by the sylph, oh, pious 10 maid, beware 80\\n1 Spirits.\\n2 A name given by early Christians to a Mohammedan deity. In the\\nmiracle plays and moralities he appears as a boisterous character. The name\\nis now applied to a turbulent woman.\\n3 An amphibious animal allied to the frog. It was an old superstition\\nthat it could endure fire without harm.\\n4 In Pope s time tea was pronounced tay. 5 See p. 22.\\n6 They shift the moving toyshop, etc., i.e., readily change their affec-\\ntions from one object to another. The heart was nothing but a toyshop\\n(Addison s Spectator).\\n7 Note the ambiguity.\\n8 In the clear mirror. The language of the Platonists, the writers of\\nthe intelligible world of spirits, etc. (Pope).\\n9 What is the meaning of this word?\\n10 What different meanings has pious What does it signify here?", "height": "3345", "width": "2103", "jp2-path": "rapeoflockandess00pope_0030.jp2"}, "31": {"fulltext": "canto i.] THE RAPE OF THE LOCK. 27\\nThis to disclose is all thy guardian can\\nBeware of all, but most beware of man\\nHe said when Shock, 1 who thought she slept too long,\\nLeaped up, and waked his mistress with his tongue.\\nTwas then, Belinda, if report say true, 85\\nThy eyes first opened on a billet-doux\\nWounds, charms, and ardors, were no sooner read,\\nBut all the vision vanished from thy head.\\nAnd now, unveiled, the toilet 2 stands displayed,\\nEach silver vase in mystic order laid. 90\\nFirst, robed in white, the nymph intent adores,\\nWith head uncovered, the cosmetic powers.\\nA heavenly image in the glass appears,\\nTo that she bends, to that her eye she rears\\nThe inferior priestess, at her altar s side, 95\\nTrembling begins the sacred rites of pride.\\nUnnumbered treasures ope at once, and here\\nThe various offerings of the world appear\\nFrom each she nicely culls with curious toil,\\nAnd decks the goddess with the glittering spoil. 100\\nThis casket India s glowing gems unlocks, 3\\nAnd all Arabia 4 breathes from yonder box.\\nThe tortoise 4 here and elephant 4 unite,\\nTransformed to combs, the speckled and the white.\\nHere files of pins extend their shining rows, 105\\nPuffs, powders, patches, 5 bibles, billets-doux. 6\\n1 Her lapdog.\\n2 French, toile, cloth. Trace to its present meaning.\\n3 Unlocks, i.e., discloses.\\n4 Explain the figures in Arabia, tortoise, elephant.\\n5 The absurd practice of wearing black patches called beauty spots\\nhad its origin in the necessity which a reigning belle at court had for\\nconcealing a blemish on her face; but the chief use was from a foolish\\nnotion that beauty of complexion was heightened by contrast of color\\n(Griffith).\\n6 Bibles, billets-doux. Note the association.", "height": "3345", "width": "2103", "jp2-path": "rapeoflockandess00pope_0031.jp2"}, "32": {"fulltext": "28 ALEXANDER POPE. [canto i.\\nNow awful beauty puts on all its arms\\nThe fair each moment rises in her charms,\\nRepairs her smiles, awakens every grace,\\nAnd calls forth all the wonders of her face no\\nSees by degrees a purer blush arise,\\nAnd keener lightnings quicken in her eyes.\\nThe busy sylphs surround their darling care,\\nThese set the head, and those divide the hair,\\nSome fold the sleeve, while others plait the gown 115\\nAnd Betty s praised far labors not her own.", "height": "3345", "width": "2103", "jp2-path": "rapeoflockandess00pope_0032.jp2"}, "33": {"fulltext": "CANTO II.\\nNot with more glories, in the ethereal plain, 1\\nThe sun first rises o er the purpled 2 main,\\nThan, issuing forth, the rival 3 of his beams\\nLaunched 4 on the bosom of the silver 5 Thames.\\nFair nymphs and well-dressed youths around her shone, 5\\nBut every eye was fixed on her alone.\\nOn her white breast a sparkling cross she wore,\\nWhich Jews might kiss, and infidels adore.\\nHer lively looks a sprightly mind disclose,\\nQuick as her eyes, and as unfixed as those 10\\nFavors to none, to all she smiles extends\\nOft she rejects, but never once offends.\\nBright as the sun, her eyes the gazers strike,\\nAnd, like the sun, they shine on all alike.\\nYet graceful ease, and sweetness void of pride, 1 5\\nMight hide her faults, if belles had faults to hide\\nIf to her share some female errors fall,\\nLook on her face, and you ll forget em all.\\nThis nymph, to the destruction of mankind,\\nNourished 6 two locks, which graceful hung behind 20\\n1 Ethereal plain. What is meant by this expression?\\n2 Used transitively. 3 Who is meant?\\nIn what sense here employed?\\n5 An ornamental epithet. What is its signification?\\n6 Cherished.\\n29", "height": "3345", "width": "2103", "jp2-path": "rapeoflockandess00pope_0033.jp2"}, "34": {"fulltext": "30 ALEXANDER POPE. [canto 11.\\nIn equal curls, and well conspired to deck,\\nWith shining ringlets, the smooth ivory neck.\\nLove in these labyrinths 1 his slaves detains,\\nAnd mighty hearts are held in slender chains.\\nWith hairy springes 2 we the birds betray, 25\\nSlight lines of hair surprise the finny prey,\\nFair tresses man s imperial race insnare,\\nAnd beauty draws us with a single hair.\\nThe adventurous Baron 3 the bright locks admired\\nHe saw, he wished, and to the prize aspired. 30\\nResolved to win, he meditates the way,\\nBy force to ravish, or by fraud betray\\nFor when success a lover s toil attends,\\nFew ask if fraud or force attained his ends. 4\\nFor this, ere Phoebus 5 rose, he had implored 35\\nPropitious Heaven, and every power adored\\nBut chiefly Love to Love an altar built,\\nOf twelve vast French romances, 6 neatly gilt.\\nThere lay three garters, half a pair of gloves\\nAnd all the trophies of his former loves 40\\nWith tender billets-doux he lights the pyre,\\nAnd breathes three amorous sighs to raise the fire.\\nThen prostrate falls, and begs with ardent eyes\\nSoon to obtain, and long possess the prize\\nThe powers gave ear, and granted half his prayer, 45\\nThe rest, the winds dispersed in empty air.\\nBut now secure the painted vessel glides,\\nThe sunbeams trembling on the floating 7 tides\\n1 What labyrinths? What is the allusion?\\n2 Cf. Shakespeare s Hamlet, i. iii. Springes to catch woodcocks.\\n3 Lord Petre. See Introduction, p. 12.\\n4 The end justifies the means.\\n5 See Note 4, p. 23.\\n6 Clelie, a French romance, was put forth in ten volumes of eight hun-\\ndred pages each.\\n7 Used transitively, i.e., the tides that float the vessel.", "height": "3345", "width": "2103", "jp2-path": "rapeoflockandess00pope_0034.jp2"}, "35": {"fulltext": "canto ii.] THE RAPE OF THE LOCK. 31\\nWhile melting music steals upon the sky, 1\\nAnd softened sounds along the waters die 50\\nSmooth flow the waves, the zephyrs gently play,\\nBelinda smiled, and all the world was gay.\\nAll but the sylph\u00e2\u0080\u0094 with careful thoughts oppressed,\\nThe impending woe sat heavy on his breast.\\nHe summons straight his denizens 2 of air; 55\\nThe lucid 3 squadrons round the sails repair\\nSoft o er the shrouds 4 aerial whispers breathe,\\nThat seemed but zephyrs to the train beneath.\\nSome to the sun their insect wings unfold,\\nWaft on the breeze, or sink in clouds of gold 5 60\\nTransparent forms, too fine for mortal sight,\\nTheir fluid bodies half dissolved in light.\\nLoose to the wind their airy garments flew,\\nThin glittering textures of the filmy dew,\\nDipped in the richest tincture of the skies, 65\\nWhere light disports in ever-mingling dyes\\nWhile every beam new transient colors flings,\\nColors that change whene er they wave their wings. 6\\nAmid the circle, on the gilded mast,\\nSuperior by the head, was Ariel placed 70\\nHis purple 7 pinions opening to the sun,\\nHe raised his azure wand, and thus begun\\nYe sylphs and sylphids, 8 to your chief give ear!\\nFays, fairies, genii, elves, and demons, hear! 9\\n1 Cf. Gray s Progress of Poesy, line 36.\\n2 Properly, dwellers within; by extension it becomes inhabitants.\\n3 What is the meaning here? Cf. crystal, p. 26, line 75.\\n4 Sails. 5 What is meant by clouds of gold\\n6 A charming description of the iridescence of insect wings.\\n7 Purple here suggests his regal position.\\n8 The termination -id is feminine.\\n9 Cf. Milton s Paradise Lost, V. lines 600, 601\\nHear, all ye angels, progeny of light,\\nThrones, dominations, princedoms, virtues, powers.", "height": "3345", "width": "2103", "jp2-path": "rapeoflockandess00pope_0035.jp2"}, "36": {"fulltext": "32 ALEXANDER POPE. [canto ii.\\nYe know the spheres, and various tasks assigned 75\\nBy laws eternal to the aerial kind.\\nSome in the fields of purest ether play,\\nAnd bask and whiten in the blaze of day.\\nSome guide the course of wandering orbs l on high,\\nOr roll the planets through the boundless sky. 80\\nSome, less refined, beneath the moon s pale light\\nPursue the stars that shoot athwart the night,\\nOr suck the mists in grosser air below,\\nOr dip their pinions in the painted bow, 2\\nOr brew fierce tempests on the wintry main, 85\\nOr o er the glebe distill the kindly rain.\\nOthers on earth o er human race preside,\\nWatch all their ways, and all their actions guide\\nOf these the chief the care of nations own, 3\\nAnd guard with arms divine the British throne. 90\\nOur humbler province is to tend the fair,\\nNot a less pleasing, though less glorious care\\nTo save the powder from too rude a gale,\\nNor let the imprisoned essences exhale\\nTo draw fresh colors from the vernal flowers 95\\nTo steal from rainbows, ere they drop in showers,\\nA brighter wash to curl their waving hairs,\\nAssist their blushes and inspire their airs 4\\nNay oft, in dreams, invention we bestow,\\nTo change a flounce, or add a furbelow. 100\\nThis day, black omens threat the brightest fair\\nThat e er deserved a watchful spirit s care\\n1 Wandering orbs here seems to mean meteors, for planets is\\nused in the next line.\\n2 Cf. Milton s Comus, lines 300, 301\\nThat in the colors of the rainbow live,\\nAnd play i the plighted clouds.\\n3 Note the ambiguity.\\n4 Airs. Why used? What does it mean here?", "height": "3345", "width": "2103", "jp2-path": "rapeoflockandess00pope_0036.jp2"}, "37": {"fulltext": "canto II.] THE RAPE OE THE LOCK. 33\\nSome dire disaster, 1 or by force, or slight\\nBut what, or where, the Fates have wrapped in night.\\nWhether the nymph shall break Diana s law, 105\\nOr some frail China jar receive a flaw\\nOr lose her heart, 2 or necklace, 2 at a ball\\nOr whether Heaven has doomed that Shock must fall.\\nHaste, then, ye spirits! to you? charge repair:\\nThe fluttering fan be Zephyretta s 3 care no\\nThe drops 4 to thee, Brillante, we consign\\nAnd, Momentilla, let the watch be thine\\nDo thou, Crispissa, tend her favorite lock\\nAriel himself shall be the guard of Shock.\\nWhatever spirit, careless of his charge, 1 1 5\\nHis post neglects, or leaves the fair at large,\\nShall feel sharp vengeance soon o ertake his sins,\\nBe stopped in vials, or transfixed with pins\\nOr plunged in lakes of bitter washes lie,\\nOr wedged whole ages in a bodkin s 5 eye 1 20\\nGums and pomatums shall his flight restrain,\\nWhile clogged he beats his silken wings in vain\\nOr alum styptics with contracting power\\nShrink his thin essence like a riveled flower\\nOr, as Ixion 6 fixed, the wretch shall feel 125\\nThe giddy motion of the whirling mill,\\nIn fumes of burning chocolate shall glow,\\nAnd tremble at the sea that froths below!\\n1 What is the history of this word?\\n2 Note the suggestion that her heart and necklace were of equal importance.\\n3 Lines 110-114. Zephyretta, etc. Note the aptness of these names.\\n4 Diamond ear pendants.\\n5 Originally a small dagger. Cf. Shakespeare s Hamlet, iii. i.\\nWhen he himself might his quietus make\\nWith a bare bodkin.\\n6 A Greek king, who, for boastfulness, was punished in the lower world by\\nbeing fastened by brazen bands to an ever-revolving wheel.\\n3", "height": "3345", "width": "2103", "jp2-path": "rapeoflockandess00pope_0037.jp2"}, "38": {"fulltext": "34 ALEXANDER POPE. [canto ii.\\nHe spoke the spirits from the sails descend\\nSome, orb in orb, 1 around the nymph extend; 130\\nSome thrid the mazy ringlets of her hair\\nSome hang upon the pendants of her ear\\nWith beating hearts the dire event they wait,\\nAnxious, and trembling for the birth of Fate. 2\\n1 In circles.\\n2 What the issue will be. Fate is from the Latin, fart, to speak,\\nand means that which was spoken in the beginning,, and is therefore unchange-\\nable.", "height": "3345", "width": "2103", "jp2-path": "rapeoflockandess00pope_0038.jp2"}, "39": {"fulltext": "CANTO III.\\nClose by those meads, forever crowned with flowers,\\nWhere Thames with pride surveys his rising towers,\\nThere stands a structure 1 of majestic frame,\\nWhich from the neighboring Hampton takes its name.\\nHere Britain s statesmen oft the fall foredoom 5\\nOf foreign tyrants, 2 and of nymphs at home\\nHere thou, great Anna! 3 whom three 4 realms obey,\\nDost sometimes counsel take and sometimes tea. 5\\nHither the heroes and the nymphs resort,\\nTo taste awhile the pleasures of a Court; 10\\nIn various talk the instructive hours they passed,\\nWho gave the ball, or paid the visit last\\nOne speaks the glory of the British Queen,\\nAnd one describes a charming Indian screen\\nA third interprets motions, looks, and eyes 1 5\\nAt every word a reputation dies.\\nSnuff, or the fan, supply each pause of chat,\\nWith singing, laughing, ogling, and all that.\\nMeanwhile, declining from the noon of day,\\nThe sun obliquely shoots his burning ray 20\\nThe hungry judges soon the sentence sign,\\nAnd wretches hang that jurymen may dine\\n1 Hampton Court.\\n2 Particularly Louis XIV., king of France from 1643 to 1 715.\\n3 Anne, queen of England from 1702 to 1714.\\nWhat three? When were they united?\\n5 See Note 4, p. 26. Note the humorous antithesis.\\n35", "height": "3345", "width": "2103", "jp2-path": "rapeoflockandess00pope_0039.jp2"}, "40": {"fulltext": "36 ALEXANDER POPE. [canto hi.\\nThe merchant from the Exchange returns in peace,\\nAnd the long labors of the toilet cease.\\nBelinda now, whom thirst of fame 1 invites, 25\\nBurns to encounter two adventurous knights,\\nAt omber singly to decide their doom\\nAnd swells her breast with conquests yet to come.\\nStraight the three bands prepare in arms to join,\\nEach band the number of the sacred nine. 2 30\\nSoon as she spreads her hand, the aerial guard\\nDescend, and sit on each important card\\nFirst Ariel perched upon a Matadore, 3\\nThen each according to the rank they bore\\nFor sylphs, yet mindful of .their ancient race, 35\\nAre, as when women, wondrous fond of place.\\nBehold, four Kings in majesty revered,\\nWith hoary whiskers and a forky beard\\nAnd four fair Queens, whose hands sustain a flower,\\nThe expressive emblem of their softer power 40\\nFour Knaves in garbs succinct, 4 a trusty band\\nCaps on their heads, and halberts 5 in their hand\\nAnd party-colored troops, a shining train,\\nDraw forth to combat on the velvet plain. 6\\nThe skillful nymph reviews her force with care 4 5\\nLet Spades be trumps! 7 she said, and trumps they were.\\n1 Fame is an objective genitive.\\n2 Nine has always been considered a mystic number. According to the Py-\\nthagoreans, man represented a full chord, or eight notes, and Deity the ninth.\\n3 The three highest trumps in omber (spadille, manille, and basto) are\\ncalled matadores. From the terms used in the game of omber, spadille,\\nbasto, matadore, punto, etc.,\u00e2\u0080\u0094 there can scarcely be a doubt that the other\\nnations of western Europe derived their knowledge of it from the Spaniards\\n(Chatto). 4 Tucked up.\\n5 Another form is halberds. The word is of German origin: Helle-\\nbarte, an ax to split a helmet.\\n6 What is meant by velvet plain\\n7 Trump, a corruption of triumph.", "height": "3345", "width": "2103", "jp2-path": "rapeoflockandess00pope_0040.jp2"}, "41": {"fulltext": "canto III.] THE RAPE OF THE LOCK. 37\\nNow move to war her sable Matadores, 1\\nIn show like leaders of the swarthy Moors.\\nSpadillio 2 first, unconquerable lord\\nLed off two captive trumps, and swept the board. 50\\nAs many more Manillio 3 forced to yield,\\nAnd marched a victor from the verdant field. 4\\nHim Basto 5 followed but his fate more hard\\nGained but one trump and one plebeian 6 card.\\nWith his broad saber next, a chief in years, 55\\nThe hoary Majesty of Spades appears,\\nPuts forth one manly leg, to sight revealed,\\nThe rest, his many-colored robe concealed.\\nThe rebel Knave, 7 who dares his prince engage,\\nProves the just victim of his royal rage. 60\\nEv n mighty Pam, 8 that kings and queens o erthrew,\\nAnd mowed down armies in the fights of Loo, 9\\nSad chance of war! now destitute of aid,\\nFalls undistinguished by the victor Spade!\\nThus far both armies to Belinda yield; 65\\nNow to the Baron fate inclines the field. 10\\nHis warlike Amazon n her host invades,\\nThe imperial consort of the crown of Spades.\\n1 The whole idea of this description of a game at omber is taken from\\nVida s description of a game at chess, in his poem entitled Scacchia Ludus\\n(Warburton).\\n2 Personified form of the term spadille, the ace of spades, the first\\ntrump in omber.\\n3 Personified form of the term manille, the deuce of trumps when\\ntrumps are black, the seven when they are red; the second trump in omber.\\n4 What is meant by verdant field See also line 44.\\n5 The ace of clubs, the third trump in omber.\\n6 Why plebeian\\n7 Commonly called the jack.\\n8 In certain games the knave of clubs is called pam.\\n9 The game of loo, in which the pam is the highest card.\\n10 The battle.\\n11 Why is warlike redundant? Explain Amazon.", "height": "3345", "width": "2103", "jp2-path": "rapeoflockandess00pope_0041.jp2"}, "42": {"fulltext": "38 ALEXANDER POPE. [canto hi.\\nThe Club s 1 black tyrant first her victim died,\\nSpite of his haughty mien, and barbarous pride 70\\nWhat boots 2 the regal circle 3 on his head,\\nHis giant limbs, in state unwieldy spread\\nThat long behind he trails his pompous robe,\\nAnd of all monarchs only 4 grasps the globe?\\nThe Baron now his Diamonds pours apace! 75\\nThe embroidered King who shows but half his face,\\nAnd his refulgent Queen, with powers combined,\\nOf broken troops an easy conquest find.\\nClubs, Diamonds, Hearts, in wild disorder seen,\\nWith throngs promiscuous strow the level green. 5 80\\nThus- when dispersed a routed army runs,\\nOf Asia s troops, and Afric s sable sons,\\nWith like confusion different nations fly,\\nOf various habit, and of various dye\\nThe pierced battalions disunited fall, 85\\nIn heaps on heaps one fate o erwhelms them all.\\nThe Knave of Diamonds tries his wily arts,\\nAnd wins (O shameful chance!) the Queen of Hearts. 6\\nAt this, the blood the virgin s cheek forsook,\\nA livid paleness spreads o er all her look 90\\nShe sees, and trembles at the approaching ill,\\nJust in the jaws of ruin, and Codille. 7\\nAnd now (as oft in some distempered state)\\nOn one nice trick depends the general fate\\nAn Ace of Hearts steps forth: the King unseen 95\\nLurked in her hand, and mourned his captive Queen\\nHe springs to vengeance with an eager pace,\\nAnd falls like thunder on the prostrate Ace.\\n1 The Club s, etc. What is meant?\\n2 Avails; used personally. 3 Regal circle, crown.\\n4 Alone. 5 Level green. See lines 44, 52.\\n6 The Knave of Diamonds wins, etc. What is the suggestion?\\n7 A term used in omber when the opponents made more tricks than the\\nomber, who then lost the pool.", "height": "3345", "width": "2103", "jp2-path": "rapeoflockandess00pope_0042.jp2"}, "43": {"fulltext": "canto m.] THE RAPE OF THE LOCK. 39\\nThe nymph exulting fills with shouts the sky\\nThe walls, the woods, and long canals reply. 1 ioo\\nO thoughtless mortals! ever blind to fate,\\nToo soon dejected, and too soon elate.\\nSudden these honors shall be snatched away,\\nAnd cursed forever this victorious day.\\nFor lo! the board with cups and spoons is crowned, 105\\nThe berries 2 crackle, 3 and the mill turns round\\nOn shining altars of Japan 4 they raise\\nThe silver lamp the fiery spirits 5 blaze\\nFrom silver spouts the grateful liquors glide,\\nWhile China s earth 6 receives the smoking tide: 1 10\\nAt once they gratify their scent and taste,\\nAnd frequent cups prolong the rich repast.\\nStraight hover round the fair her airy band\\nSome, as she sipped, the fuming liquor fanned,\\nSome o er her lap their careful plumes displayed, 1 1 5\\nTrembling, and conscious of the rich brocade.\\nCoffee (which makes the politician wise,\\nAnd see through all things with his half-shut eyes) 7\\nSent up in vapors to the Baron s brain\\nNew stratagems, the radiant lock to gain. 120\\nAh, cease, rash youth! desist ere tis too late,\\nFear the just gods, and think of Scylla s fate!\\nChanged to a bird, and sent to flit in air,\\nShe dearly pays for Nisus 8 injured hair!\\n1 The whole description is a burlesque on the tournaments of romance.\\n2 Coffee. It was the fashion to grind the coffee in the room.\\n3 What kind of word is crackle\\n4 Altars of Japan. Japan ware was probably introduced into England\\nduring the seventeenth century.\\n5 What is meant by fiery spirits\\n6 China ware was introduced into Europe in the early part of the sixteenth\\ncentury.\\n7 Pop%, like Voltaire, was an inordinate coffee drinker.\\n8 Nisus, king of Megara, had on his head a purple lock of hair, and it was", "height": "3345", "width": "2103", "jp2-path": "rapeoflockandess00pope_0043.jp2"}, "44": {"fulltext": "40 ALEXANDER POPE. [canto hi.\\nBut when to mischief mortals bend their will, 125\\nHow soon they find fit instruments of ill!\\nJust then, Clarissa drew with tempting grace\\nA two-edged weapon from her shining case\\nSo ladies in romance assist their knight,\\nPresent the spear, and arm him for the fight. 130\\nHe takes the gift with reverence, and extends\\nThe little engine on his fingers ends\\nThis just behind Belinda s neck he spread, 2\\nAs o er the fragrant steams she bends her head.\\nSwift to the lock a thousand sprites repair, 135\\nA thousand wings, by turns, blow back the hair\\nAnd thrice they twitched the diamond in her ear\\nThrice she looked back, and thrice the foe drew near.\\nJust in that instant, anxious Ariel sought\\nThe close recesses of the virgin s thought: 140\\nAs on the nosegay in her breast reclined,\\nHe watched the ideas rising in her mind,\\nSudden he viewed, in spite of all her art,\\nAn earthly lover lurking at her heart.\\nAmazed, confused, he found his power expired, 145\\nResigned to fate, and with a sigh retired.\\nThe peer now spreads the glittering forfex wide,\\nTo inclose the lock now joins it, to divide.\\nEv n then, before the fatal engine closed,\\nA wretched sylph too fondly interposed 150\\nFate urged the shears, and cut the sylph in twain\\n(But airy substance soon unites again) 3\\nThe meeting points the sacred hair dissever\\nFrom the fair head, forever, and forever!\\ndecreed that his city should never be conquered while that lock remained on\\nhis head. His daughter Scylla, in order to favor his enemy, Minos, king of\\nCrete, with whom she was in love, cut off the lock while he lay asleep. In\\npunishment for this crime she was transformed into a bird. l Scissors.\\n2 Spread what? 3 Cf. Milton s Paradise Lost, VI. lines 330, 331.", "height": "3345", "width": "2103", "jp2-path": "rapeoflockandess00pope_0044.jp2"}, "45": {"fulltext": "canto in.] THE RAPE OF THE LOCK. 41\\nThen flashed the living lightning from her eyes, 155\\nAnd screams of horror rend the affrighted skies.\\nNot louder shrieks to pitying heaven are cast,\\nWhen husbands or when lapdogs breathe their last; 1\\nOr when rich China vessels, fallen from high,\\nIn glittering dust and painted fragments lie! 160\\nLet wreaths of triumph now my temples twine,\\n(The victor cried,) the glorious prize is mine!\\nWhat time would spare, from steel receives its date,\\nAnd monuments, like men, submit to fate\\nSteel could the labor of the gods destroy, 165\\nAnd strike to dust the imperial towers of Troy\\nSteel could the works of mortal pride confound,\\nAnd hew triumphal arches to the ground.\\nWhat wonder then, fair nymph! thy hkirs should feel\\nThe conquering force of unresisted steel? 170\\n1 Note the suggestion in this antithesis.", "height": "3345", "width": "2103", "jp2-path": "rapeoflockandess00pope_0045.jp2"}, "46": {"fulltext": "CANTO IV.\\nBut anxious cares the pensive nymph oppressed,\\nAnd secret passions labored in her breast.\\nNot youthful kings in battle seized alive,\\nNot scornful virgins who their charms survive,\\nNot ardent lovers robbed of all their bliss, 5\\nNot ancient ladies when refused a kiss,\\nNot tyrants fierce that unrepenting die,\\nNot Cynthia when her manteau s pinned awry,\\nE er felt such rage, resentment, and despair,\\nAs thou, sad virgin! for thy ravished hair. 10\\nFor, that sad moment, when the sylphs withdrew,\\nAnd Ariel weeping from Belinda flew,\\nUmbriel, 1 a dusky, melancholy sprite,\\nAs ever sullied the fair face of light,\\nDown to the central earth, his proper scene, 1 5\\nRepaired to search the gloomy Cave of Spleen. 2\\nSwift on his sooty pinions flits the gnome,\\nAnd in a vapor reached the dismal dome.\\nNo cheerful breeze this sullen region knows,\\nThe dreaded east 3 is all 4 the wind that blows. 20\\nHere in a grotto, sheltered close from air,\\nAnd screened in shades from day s detested glare,\\n1 Why is the name appropriate?\\n2 What trope is this description of the Cave of Spleen, with its inhabitants,\\netc.\\n3 Why the east wind? All, only.\\n43", "height": "3345", "width": "2103", "jp2-path": "rapeoflockandess00pope_0046.jp2"}, "47": {"fulltext": "canto iv.] THE RAPE OF THE LOCK. 43\\nShe sighs forever on her pensive bed,\\nPain at her side, and Megrim x at her head.\\nTwo handmaids wait the throne alike in place, 25\\nBut differing far in figure and in face.\\nHere stood Ill-nature like an ancient maid,\\nHer wrinkled form in black and white arrayed\\nWith store of prayers, for mornings, nights, and noons,\\nHer hand is filled her bosom with lampoons. 2 30\\nThere Affectation, with a sickly mien,\\nShows in her cheek the roses of eighteen,\\nPracticed to lisp, and hang the head aside,\\nFaints into airs, and languishes with pride,\\nOn the rich quilt sinks with becoming woe, 35\\nWrapped in a gown, for sickness, and for show. 3\\nThe fair ones feel such maladies as these,\\nWhen each new nightdress gives a new disease.\\nA constant vapor o er the palace flies\\nStrange phantoms rising as the mists arise 40\\nDreadful, as hermits dreams in haunted shades,\\nOr bright, as visions of expiring maids.\\nNow glaring fiends, and snakes on rolling spires,\\nPale specters, gaping tombs, and purple fires\\nNow lakes of liquid gold, Elysian scenes, 45\\nAnd crystal domes, and angels in machines.\\nUnnumbered throngs on every side are seen,\\nOf bodies changed to various forms by Spleen.\\nHere living teapots stand, one arm held out,\\nOne bent the handle this, and that the spout 50\\nA pipkin there, like Homer s tripod 4 walks;\\nHere sighs a jar, and there a goose pie talks.\\n1 A nervous headache.\\n2 Lines 29, 30. Note the antithesis. Lampoon was originally a\\ndrinking song; hence, because such songs usually contained personal slander\\nor satire, it now signifies a scurrilous or satiric poem.\\n3 The same idea is repeated in line 38, but less delicately.\\n4 Cf. Homer s Iliad, Bryant s translation, XVIII. line 470.", "height": "3345", "width": "2103", "jp2-path": "rapeoflockandess00pope_0047.jp2"}, "48": {"fulltext": "44 ALEXANDER POPE. [canto iv.\\nSafe passed the gnome through this fantastic band,\\nA branch of healing spleenwort 1 in his hand. 54\\nThen thus addressed the power: Hail, wayward Queen!\\nWho rule the sex to fifty from fifteen\\nParent of vapors, and of female wit,\\nWho give the hysteric or poetic fit,\\nOn various tempers act by various ways,\\nMake some take physic, others scribble plays 60\\nWho cause the proud their visits to delay,\\nAnd send the godly in a pet to pray\\nA nymph there is, that all thy power disdains,\\nAnd thousands more in equal mirth maintains.\\nBut oh! if e er thy gnome could spoil a grace, 65\\nOr raise a pimple on a beauteous face,\\nLike citron waters 2 matrons cheeks inflame,\\nOr change complexions at a losing game\\nIf e er with airy horns I planted heads,\\nOr rumpled petticoats, or tumbled beds, 70\\nOr caused suspicion when no soul was rude,\\nOr discomposed the headdress of a prude,\\nOr e er to lazy lapdog gave disease,\\nWhich not the tears of brightest eyes could ease\\nHear me, and touch Belinda with chagrin, 3 75\\nThat single act gives half the world the spleen.\\nThe Goddess 4 with a discontented air\\nSeems to reject him, though she grants his prayer.\\nA wondrous bag with both her hands she binds,\\nLike that where once Ulysses held the winds 5 80\\nThere she collects the force of female lungs,\\nSighs, sobs, and passions, and the war of tongues.\\n1 A fern of the genus Asplenium\u00e2\u0080\u0094 as the name suggests, a plant used for\\nremedy of disorders of the spleen.\\n2 Spirits distilled from the rind of citrons. Its use was a fashionable\\nindulgence. 3 Chagrin, shagreen. Explain the relation. Who?\\n5 Returning to Greece after the fall of Troy, Ulysses found shelter on the", "height": "3345", "width": "2103", "jp2-path": "rapeoflockandess00pope_0048.jp2"}, "49": {"fulltext": "canto iv.] THE RAPE OF THE LOCK. 45\\nA vial next she fills with fainting fears,\\nSoft sorrows, melting griefs, and flowing tears.\\nThe gnome rejoicing bears her gifts away, 85\\nSpreads his black wings, and slowly mounts to day.\\nSunk in Thalestris l arms the nymph he found,\\nHer eyes dejected, and her hair unbound.\\nFull o er their heads the swelling bag he rent,\\nAnd all the Furies issued at the vent. 90\\nBelinda burns with more than mortal ire,\\nAnd fierce Thalestris fans the rising fire.\\nO wretched maid! she spread her hands, and cried\\n(While Hampton s echoes, Wretched maid! replied),\\nWas it for this you took such constant care 95\\nThe bodkin, comb, and essence to prepare?\\nFor this your locks in paper durance 2 bound?\\nFor this with torturing irons 3 wreathed around\\nFor this with fillets 4 strained your tender head,\\nAnd bravely bore the double loads of lead? 5 100\\nGods shall the ravisher display your hair,\\nWhile the fops envy and the ladies stare!\\nHonor forbid! at whose unrivaled shrine\\nEase, pleasure, virtue, all our sex resign.\\nMethinks already I your tears survey, 105\\nAlready hear the horrid things they say,\\nAlready see you a degraded toast, 6\\nAnd all your honor in a whisper lost!\\nHow shall I, then, your helpless fame defend?\\nTwill then be infamy to seem your friend! 1 10\\nisland of ^Eolus, the god of the winds. Upon his departure he was given a\\nbag in which were inclosed all the winds except the western.\\n1 Mrs. Morley, sister of Sir George Brown, who is the Sir Plume\\nmentioned below.\\n2 What is meant here? 3 Curling tongs.\\nHeadbands. 5 Curl papers fastened with lead.\\n6 It was customary in so-called high society for fops to toast a lady of\\ntheir set who was a noted beauty.", "height": "3345", "width": "2103", "jp2-path": "rapeoflockandess00pope_0049.jp2"}, "50": {"fulltext": "46 ALEXANDER POPE. [canto iv.\\nAnd shall this prize, the inestimable prize,\\nExposed through crystal to the gazing eyes,\\nAnd heightened by the diamond s circling rays,\\nOn that rapacious hand forever blaze?\\nSooner shall grass in Hyde Park Circus grow, 1 1 5\\nAnd wits take lodgings in the sound of Bow; 1\\nSooner let earth, air, sea, to chaos fall,\\nMen, monkeys, lapdogs, parrots, perish all!\\nShe said then raging to Sir Plume 2 repairs,\\nAnd bids her beau demand the precious hairs 120\\n(Sir Plume, of amber snuffbox justly vain,\\nAnd the nice conduct of a clouded cane)\\nWith earnest eyes, and round unthinking face,\\nHe first the snuffbox opened, then the case, 1 24\\nAnd then broke out\u00e2\u0080\u0094 My Lord, why, what the devil!\\nZ^ds! damn the lock! fore Gad, you must be civil!\\nPlague on t! tis past a jest\u00e2\u0080\u0094 nay prithee, pox!\\nGive her the hair he spoke, and rapped his box.\\nIt grieves me much (replied the peer again)\\nWho speaks so well should ever speak in v^in, 130\\nBut by this lock, this sacred lock, I swear 3\\n(Which nevermore shall join its parted hair;\\nWhich nevermore its honors shall renew,\\nClipped from the lovely head where late it grew),\\nThat while my nostrils draw the vital air, 135\\nThis hand, which won it, shall forever wear.\\nHe spoke, and speaking, in proud triumph spread\\nThe long-contended honors of her head.\\n1 In the sound of Bow, i.e., in the neighborhood of Grub Street. The\\ncity was but one large butt for the jests of the wits while its immediate\\nsuburbs were the headquarters of that pinched and starved fraternity of\\nscribblers between whom and Pope there was never peace (Hales).\\n2 Sir George Brown, Mrs. Morley s brother. He was angry that the poet\\nshould make him talk nothing but nonsense and, in truth, one could not well\\nblame him (Warburton).\\n3 In allusion to Achilles oath in Homer s Iliad, I. (Pope).", "height": "3345", "width": "2103", "jp2-path": "rapeoflockandess00pope_0050.jp2"}, "51": {"fulltext": "canto IV.] THE RAPE OF THE LOCK. 47\\nBut Umbriel, hateful gnome! forbears not so;\\nHe breaks the vial whence the sorrows flow. 140\\nThen see! the nymph in beauteous grief appears,\\nHer eyes half languishing, half drowned in tears;\\nOn her heaved bosom hung her drooping head,\\nWhich, with a sigh, she raised and thus she said\\nForever cursed be this detested day, 145\\nWhich snatched my best, my favorite curl away!\\nHappy! ah, ten times happy had I been,\\nIf Hampton Court these eyes had never seen!\\nYet am not I the first mistaken maid,\\nBy love of courts to numerous ills betrayed. 150\\nOh had I rather unadmired remained\\nIn some lone isle, or distant northern land\\nWhere the gilt chariot never marks the way,\\nWhere none learn omber, none e er taste bohea!\\nThere kept my charms concealed from mortal eye, 155\\nLike roses that in deserts bloom and die.\\nWhat moved my mind with youthful lords to roam?\\nOh had I stayed, and said my prayers at home!\\nTwas this the morning omens seemed to tell\\nThrice from my trembling hand the patch box fell 160\\nThe tottering China shook without a wind,\\nNay, Poll sat mute, and Shock was most unkind\\nA sylph too warned me of the threats of Fate,\\nIn mystic visions, now believed too late!\\nSee the poor remnants of these slighted hairs! 165\\nMy hands shall rend what ev n thy rapine spares\\nThese in two sable ringlets taught to break,\\nOnce gave new beauties to the snowy neck\\nThe sister lock now sits uncouth, alone,\\nAnd in its fellow s fate foresees its own; 170\\nUncurled it hangs, the fatal shears demands,\\nAnd tempts, once more, thy sacrilegious hands.", "height": "3345", "width": "2103", "jp2-path": "rapeoflockandess00pope_0051.jp2"}, "52": {"fulltext": "CANTO V.\\nShe said the pitying audience melt in tears\\nBut Fate and Jove had stopped the Baron s ears.\\nIn vain Thalestris with reproach assails,\\nFor who can move when fair Belinda fails?\\nNot half so fixed the Trojan could remain, 5\\nWhile Anna begged and Dido raged in vain. 2\\nThen grave Clarissa graceful waved her fan\\nSilence ensued, and thus the nymph began\\nSay, why are Beauties praised and honored most,\\nThe wise man s passion, and the vain man s toast? 10\\nWhy decked with all that land and sea afford,\\nWhy angels called, and angel-like adored?\\nWhy round our coaches crowd the white-gloved beaus?\\nWhy bows the side box from its inmost rows? 3\\nHow vain are all these glories, all our pains, 1 5\\nUnless good sense preserve what beauty gains\\nThat men may say, when we the front box giace,\\n1 Behold the first in virtue as in face\\nOh! if to dance all night, and dress all day,\\nCharmed the smallpox, or chased old age away; 20\\nWho would not scorn what housewife s cares produce,\\nOr who would learn one earthly thing of use?\\nTo patch, nay ogle, might become a saint,\\nNor could it sure be such a sin to paint.\\nBut since, alas! frail beauty must decay, 25\\nCurled or uncurled, since locks will turn to gray\\n1 The Trojan hero ^Lneas.\\n2 Anna, the sister of Queen Dido, besought ^Eneas not to abandon the\\nqueen, who had fallen in love with him. Cf. ^Eneid, IV. line 305 et seq.\\n3 The men occupied the side rows of boxes at the play, and the women,\\nit seems, the front rows. See line 17.\\n48", "height": "3345", "width": "2103", "jp2-path": "rapeoflockandess00pope_0052.jp2"}, "53": {"fulltext": "canto V.] THE RAPE OE THE LOCK. 49\\nWhat then remains, but well our power to use,\\nAnd keep good humor still, whate er we lose?\\nAnd trust me, dear! good humor can prevail,\\nWhen airs, and flights, and screams, and scolding fail. 30\\nBeauties in vain their pretty eyes may roll\\nCharms strike the sight, but merit wins the soul.\\nSo spoke the dame, but no applause ensued\\nBelinda frowned, Thalestris called her prude.\\nTo arms, to arms! the fierce virago cries, 35\\nAnd swift as lightning to the combat flies.\\nAll side in parties, and begin the attack\\nFans clap, silks rustle, and tough whalebones crack\\nHeroes and heroines shouts confusedly rise,\\nAnd bass and treble voices strike the skies. 40\\nNo common weapons in their hands are found,\\nLike gods they fight, nor dread a mortal wound.\\nSo when bold Homer makes the gods engage,\\nAnd heavenly breasts with human passions rage\\nGainst Pallas, Mars; Latona, Hermes arms; 45\\nAnd all Olympus rings with loud alarms\\nJove s thunder roars, heaven trembles all around,\\nBlue Neptune storms, the bellowing deeps resound\\nEarth shakes her nodding towers, the ground gives way,\\nAnd the pale ghosts start at the flash of day! 50\\nTriumphant Umbriel on a sconce s height\\nClapped his glad wings, and sate to view the fight\\nPropped on their bodkin spears, the sprites survey\\nThe growing combat, or assist the fray.\\nWhile through the press enraged Thalestris flies, 55\\nAnd scatters death around from both her eyes,\\nA beau and witling perished in the throng,\\nOne died in metaphor, 1 and one in song.\\nO cruel nymph! a living death I bear,\\nCried Dapperwit, and sunk beside his chair. 60\\n1 Which died in metaphor? Point out the metaphor.\\n4", "height": "3345", "width": "2103", "jp2-path": "rapeoflockandess00pope_0053.jp2"}, "54": {"fulltext": "50 ALEXANDER POPE. [canto v.\\nA mournful glance Sir Fopling upward cast,\\nThose eyes are made so killing was his last.\\nThus on Maeander s 1 flowery margin lies\\nThe expiring swan, and as he sings he dies.\\nWhen bold Sir Plume had drawn Clarissa down, 65\\nChloe stepped in, and killed him with a frown\\nShe smiled to see the doughty hero slain,\\nBut, at her smile, the beau revived again.\\nNow Jove suspends his golden scales in air, 2\\nWeighs the men s wits against the lady s hair: 70\\nThe doubtful beam long nods from side to side\\nAt length the wits mount up, the hairs subside.\\nSee fierce Belinda on the Baron flies,\\nWith more than usual lightning in her eyes\\nNor feared the chief the unequal fight to try, 75\\nWho sought no more than on his foe to die.\\nBut this bold lord with manly strength endued,\\nShe with one finger and a thumb subdued\\nJust where the breath of life his nostrils drew,\\nA charge of snuff the wily virgin threw 80\\nThe gnomes direct, to every atom just,\\nThe pungent grains of titillating dust.\\nSudden, with starting tears each eye o erflows,\\nAnd the high dome reechoes to his nose.\\nNow meet thy fate, incensed Belinda cried, 85\\nAnd drew a deadly bodkin from her side.\\n(The same, his ancient personage to deck,\\nHer great-great-grandsire wore about his neck,\\nIn three seal rings which after, melted down,\\nFormed a vast buckle for his widow s gown 90\\nHer infant grandam s whistle next it grew,\\nThe bells she jingled, and the whistle blew\\n1 A river in Athens. What word is derived from it?\\n2 Cf. Milton s Paradise Lost, IV. line 997: Hung forth in Heaven his\\ngolden scales; also Homer s Iliad, Bryant s translation, VIII. lines 83, 84.", "height": "3345", "width": "2103", "jp2-path": "rapeoflockandess00pope_0054.jp2"}, "55": {"fulltext": "canto v.] THE RAPE OF THE LOCK. 51\\nThen in a bodkin graced her mother s hairs,\\nWhich long she wore, and now Belinda wears.) 1\\nBoast not my fall (he cried), insulting foe! 95\\nThou by some other shalt be laid as low.\\nNor think, to die dejects my lofty mind\\nAll that I dread is leaving you behind\\nRather than so, ah, let me still survive,\\nAnd burn in Cupid s flames but burn alive. 100\\nRestore the Lock! she cries; and all around\\nRestore the Lock! the vaulted roofs rebound.\\nNot fierce Othello 2 in so loud a strain\\nRoared for the handkerchief that caused his pain.\\nBut see how oft ambitious aims are crossed, 105\\nAnd chiefs contend till all the prize is lost!\\nThe lock, obtained with guilt, and kept with pain,\\nIn every place is sought, but sought in vain\\nWith such a prize no mortal must be blessed,\\nSo Heaven decrees! with Heaven who can contest? 11\u00c2\u00ae\\nSome thought it mounted to the lunar sphere,\\nSince all things lost on earth are treasured there.\\nThere heroes wits are kept in ponderous vases,\\nAnd beaus in snuffboxes and tweezer cases.\\nThere broken vows and deathbed alms are found, 115\\nAnd lovers hearts with ends of riband bound,\\nCages for gnats, and chains to yoke a flea,\\nDried butterflies, and tomes of casuistry.\\nBut trust the Muse\u00e2\u0080\u0094 she saw it upward rise,\\nThough marked by none but quick, poetic eyes 120\\n(So Rome s 3 great founder to the heavens withdrew,\\nTo Proculus 3 alone confessed 4 in view)\\n1 Lines 87-94. in imitation of the progress of Agamemnon s scepter in\\nHomer (Pope). Cf. Homer s Iliad, Bryant s translation, II. lines 129-138.\\n2 Cf. Shakespeare s Othello, iii. iii.\\n3 Romulus, the mythical founder of Rome, was, according to the myth,\\ntransported to the heavens during a thunderstorm. He appeared before Julius\\nProculus, in supernatural form. What does confessed mean here?", "height": "3345", "width": "2103", "jp2-path": "rapeoflockandess00pope_0055.jp2"}, "56": {"fulltext": "5 a ALEXANDER POPE. [canto v.\\nA sudden star, it shot through liquid air,\\nAnd drew behind a radiant trail of hair.\\nNot Berenice s locks l first rose so bright, 125\\nThe heavens bespangling with disheveled 2 light.\\nThe sylphs behold it kindling as it flies,\\nAnd pleased pursue its progress through the skies.\\nThis the beau monde shall from the Mall 3 survey,\\nAnd hail with music its propitious ray 130\\nThis the blessed lover shall for Venus take,\\nAnd send up vows from Rosamonda s lake. 4\\nThis Partridge 5 soon shall view in cloudless skies,\\nWhen next he looks through Galileo s eyes 6\\nAnd hence the egregious wizard shall foredoom 135\\nThe fate of Louis, and the fall of Rome.\\nThen cease, bright nymph! to mourn thy ravished hair,\\nWhich adds new glory to the shining sphere!\\nNot all the tresses that fair head can boast\\nShall draw such envy as the lock you lost. 140\\nFor after all the murders of your eye,\\nWhen, after millions slain, yourself shall die\\nWhen those fair suns shall set, as set they must,\\nAnd all those tresses shall be laid in dust,\\nThis lock, the Muse shall consecrate to fame, 145\\nAnd midst the stars inscribe Belinda s name.\\n1 Coma Berenices, an ancient asterism.\\n2 Literally, with disordered hair.\\n3 The Mall was on the north side of St. James s Park.\\n4 Rosamonda s lake was in St. James s Park, where now stand the\\nWellington Barracks. It was filled up in 1770. The line alludes to the fact\\nthat many suicides by drowning occurred there.\\n5 John Partridge was a ridiculous stargazer, who in his almanacs every\\nyear never failed to predict the downfall of the pope and the king of France,\\nthen at war with the English (Pope).\\n6 What is meant by Galileo s eyes", "height": "3345", "width": "2103", "jp2-path": "rapeoflockandess00pope_0056.jp2"}, "57": {"fulltext": "4\\nAN ESSAY ON MAN", "height": "3345", "width": "2103", "jp2-path": "rapeoflockandess00pope_0057.jp2"}, "58": {"fulltext": "", "height": "3345", "width": "2103", "jp2-path": "rapeoflockandess00pope_0058.jp2"}, "59": {"fulltext": "THE DESIGN.\\nHaving proposed to write some pieces on human life and manners, such\\nas (to use my Lord Bacon s l expression) come home to men s business and\\nbosoms, I thought it more satisfactory to begin with considering man in the\\nabstract, his nature and his state, since, to prove any moral duty, to enforce\\nany moral precept, or to examine the perfection or imperfection of any crea-\\nture whatsoever, it is necessary first to know what condition and relation it\\nis placed in, and what is the proper end and purpose of its being.\\nThe science of human nature is, like all other sciences, reduced to a few\\nclear points there are not many certain truths in this world. It is therefore\\nin the anatomy of the mind as in that of the body more good will accrue to\\nmankind by attending to the large, open, and perceptible parts than by study-\\ning too much such finer nerves and vessels, the conformations and uses of\\nwhich will forever escape our observation. The disputes are all upon these\\nlast, and I will venture to say they have less sharpened the wits than the\\nhearts of men against each other, and have diminished the practice more than\\nadvanced the theory of morality. If I could flatter myself that this Essay has\\nany merit, it is in steering betwixt the extremes of doctrines seemingly op-\\nposite, in passing over terms utterly unintelligible, and in forming a temperate\\nyet not inconsistent, and a short yet not imperfect, system of ethics.\\nThis I might have done in prose but I chose verse, and even rime, for\\ntwo reasons. The one will appear obvious that principles, maxims, or pre-\\ncepts so written both strike the reader more strongly at first and are more\\neasily retained by him afterwards. The other may seem odd, but is true I\\nfound I could express them more shortly this way than in prose itself; and\\nnothing is more certain than that much of the force as well as grace of argu-\\nments or instructions depends on their conciseness. I was unable to treat\\nthis part of my subject more in detail without becoming dry and tedious, or\\nmore poetically without sacrificing perspicuity to ornament, without wander-\\ning from the precision or breaking the chain of reasoning. If any man can\\nunite all these without diminution of any of them, I freely confess he will\\ncompass a thing above my capacity.\\nWhat is now published is only to be considered as a general map of man,\\nmarking out no more than the greater parts, their extent, their limits, and\\ntheir connection, but leaving the particular to be more fully delineated in the\\ncharts which are to follow. Consequently, these Epistles in their progress (if\\nI have health and leisure to make any progress) will be less dry and more\\nsusceptible of poetical ornament. I am here only opening the fountains and\\nclearing the passage. To deduce the rivers, to follow them in their course,\\nand to observe their effects, may be a task more agreeable.\\n1 Lord Bacon, Baron Verulam, Viscount St. Albans (i 561-1626). His\\ntwo greatest works are his Essays and Novum Organum,\\n55", "height": "3345", "width": "2103", "jp2-path": "rapeoflockandess00pope_0059.jp2"}, "60": {"fulltext": "56 ALEXANDER POPE. [ep. I.\\nARGUMENT OF EPISTLE I.\\nOF THE NATURE AND STATE OF MAN WITH RESPECT TO THE UNIVERSE.\\nOf Man in the abstract I. That we can judge only with regard to our\\nown system, being ignorant of the relation of systems and things (verse 17,\\netc.). II. That man is not to be deemed imperfect, but a being suited to his\\nplace and rank in the creation, agreeable to the general order of things, and\\nconformable to ends and relations to him unknown (verse 35, etc.). III.\\nThat it is partly upon his ignorance of future events, and partly upon the\\nhope of a future state, that all his happiness in the present depends (verse 77,\\netc.). IV. The pride of aiming at more knowledge, and pretending to more\\nperfection, the cause of man s error and misery. The impiety of putting\\nhimself in the place of God, and judging of the fitness or unfitness, perfection\\nor imperfection, justice or injustice, of His dispensations (verse 113, etc.).\\nV. The absurdity of conceiting himself the final cause of the creation, or ex-\\npecting that perfection in the moral world which is not in the natural (verse\\n131, etc.). VI. The unreasonableness of his complaints against Providence,\\nwhile on the one hand he demands the perfections of the angels, and on the\\nother the bodily qualifications of the brutes, though to possess any of the\\nsensitive faculties in a higher degree would render him miserable (verse 173,\\netc.). VII. That throughout the whole visible world an universal order and\\ngradation in the sensual and mental faculties is observed, which causes a\\nsubordination of creature to creature, and of all creatures to man. The\\ngradations of sense, instinct, thought, reflection, reason that reason alone\\ncountervails all the other faculties (verse 207). VIII. How much further\\nthis order and subordination of living creatures may extend, above and below\\nus were any part of which broken, not that part only, but the whole con-\\nnected creation, must be destroyed (verse 233). IX. The extravagance,\\nmadness, and pride of such a desire (verse 259). X. The consequence of\\nall, the absolute submission due to Providence, both as to our present and\\nfuture state (verse 281, etc., to the end).", "height": "3335", "width": "2055", "jp2-path": "rapeoflockandess00pope_0060.jp2"}, "61": {"fulltext": "AN ESSAY ON MAN\\nEPISTLE I.\\nAwake, my St. John! 1 leave all meaner things\\nTo low ambition 2 and the pride of kings.\\nLet us, since life can little more supply,\\nThan just to look about us, and to die, 3\\nExpatiate 4 free o er all this scene of Man 5\\nA mighty maze but not without a plan 5\\nA wild, where weeds and flowers promiscuous shoot; 6\\nOr garden, 7 tempting with forbidden fruit.\\nTogether let us beat this ample field, 8\\nTry what the open, what the covert yield 10\\n1 Henry St. John (pronounced Sin jen), Viscount Bolingbroke. In the\\nreign of Anne he was secretary of state, but on the accession of George I.\\nexiled himself to escape a worse fate. Being pardoned, he returned from\\nFrance in 1723, and renewed his intimacy with Pope, Swift, and other friends.\\nHis philosophy, both of religion and of morals, is considered unsound, but\\nhis style is admirable.\\n2 Low ambition, etc. The pursuit of it is far below the charms which\\nbelong to philosophic pursuits.\\n3 Lines 3, 4. A periphrastic expression for the brevity of life.\\nWander ad libitum.\\n5 Originally A mighty maze of walks without a plan. Why was it\\nchanged?\\n6 Explain the metaphors. 7 Or garden, etc. What is the allusion?\\n8 Metaphors drawn from field sports were frequent with older poets and\\nprose writers. Are they in good taste?\\n57", "height": "3345", "width": "2103", "jp2-path": "rapeoflockandess00pope_0061.jp2"}, "62": {"fulltext": "58 ALEXANDER POPE. [ep. I.\\nThe latent tracts, the giddy heights explore,\\nOf all who blindly creep, or sightless soar 1\\nEye Nature s walks, shoot folly as it flies,\\nAnd catch the manners living as they rise\\nLaugh where we must, be candid where we can 1 5\\nBut vindicate the ways of God to man. 2\\nI. Say first, of God above, or man below,\\nWhat can we reason, but from what we know?\\nOf man, what see we but his station here,\\nFrom which to reason, or to which refer? 3 20\\nThrough worlds unnumbered, though the God be known, 4\\nTis ours to trace Him only in our own.\\nHe, who through vast immensity can pierce,\\nSee worlds on worlds compose one universe,\\nObserve how system into system runs, 25\\nWhat other planets circle other suns,\\nWhat varied Being peoples every star,\\nMay tell why Heaven has made us as we are.\\nBut of this frame 5 the bearings and the ties,\\nThe strong connections, nice dependencies, 30\\nGradations just, has thy pervading soul\\nLooked through? or can a part contain the whole?\\nIs the great chain, 6 that draws all to agree,\\nAnd drawn supports, upheld by God or thee? 7 34\\nII. Presumptuous man! the reason would st thou find,\\nWhy formed so weak, so little, and so blind?\\n1 Imitated by Gray. (See Ode on the Spring, line 33.)\\n2 But vindicate, etc. Imitated from Milton. Cf. Paradise Lost, I.\\nline 26. This is a better description of the subject of the Essay than that\\nof the title (Mark Pattison).\\n3 Note the bad rime in this line, and also in others that follow.\\n4 Lines 21-32. These lines contain many expressions taken verbatim from\\nBolingbroke.\\n5 The universe as an orderly system.\\n6 The chain that s fixed to the throne of Jove (Waller).\\n7 Why ask so foolish a question?", "height": "3335", "width": "2055", "jp2-path": "rapeoflockandess00pope_0062.jp2"}, "63": {"fulltext": "ep. i.] AN ESS A Y ON MAN 59\\nFirst, if thou canst, the harder reason guess, 1\\nWhy formed no weaker, blinder, and no less?\\nAsk of thy mother earth, why oaks are made\\nTaller or stronger than the weeds they shade? 40\\nOr ask of yonder argent fields 2 above,\\nWhy Jove s satellites are less than Jove? 3\\nOf systems possible, 4 if tis confessed,\\nThat Wisdom infinite 4 must form the best,\\nWhere all must full, or not coherent be, 5 45\\nAnd all that rises, rise in due degree\\nThen in the scale of reasoning life, tis plain,\\nThere must be, somewhere, such a rank as Man 6\\nAnd all the question (wrangle e er so long)\\nIs only this, if God has placed him wrong. 50\\nRespecting man, whatever wrong we call, 7\\nMay, must be right, as relative to all.\\nIn human works, though labored on with pain, 8\\nA thousand movements scarce one purpose gain\\nIn God s, one single can its end produce; 55\\nYet serves to second too some other use.\\nSo man, who here seems principal alone,\\nPerhaps acts second to some sphere unknown,\\n1 Are reason and guess compatible?\\n2 Argent fields, Miltonic. Cf. Paradise Lost, III. line 460.\\n3 Scan the line. Sa-tel li-tes was so pronounced at the time. How\\nmany moons has Jupiter?\\n4 Systems possible, Wisdom infinite. Are such inversions com-\\nmon with Pope?\\n5 See lines 243, 244.\\n6 There must be, etc. The supposition of a scale of beings gradually\\ndescending from perfection to nonentity, and complete in every intermediate\\nrank and degree, if not first introduced by Leibnitz, was popularized by him.\\nIt is the consequence of the principle which Leibnitz called lex continni\\n(Pattison).\\n7 Lines 51, 52, are in accordance with the optimism of Leibnitz. See also\\nlines 43, 44.\\n8 Verbatim from Bolingbroke (Warton).", "height": "3345", "width": "2103", "jp2-path": "rapeoflockandess00pope_0063.jp2"}, "64": {"fulltext": "60 ALEXANDER POPE. [ep. i.\\nTouches some wheel, or verges to some goal\\nTis but a part we see, and not a whole. 60\\nWhen the proud steed shall know why man restrains 1\\nHis fiery course, or drives him o er the plains\\nWhen the dull ox, why now he breaks the clod,\\nIs now a victim, and now Egypt s god 2\\nThen shall man s pride and dullness comprehend 65\\nHis actions passions being s, use and end\\nWhy doing, suffering, checked, impelled and why\\nThis hour a slave, the next a deity.\\nThen say not man s imperfect, Heaven in fault\\nSay rather, man s as perfect as he ought: 3 70\\nHis knowledge measured to his state and place\\nHis time a moment, and a point his space.\\nIf to be perfect in a certain sphere,\\nWhat matter, soon or late, or here or there? 4\\nThe blessed to-day is as completely so, 75\\nAs who began a thousand years ago. 5\\nIII. Heaven from all creatures hides the book of Fate,\\nAll but the page prescribed, their present state\\nFrom brutes what men, from men what spirits know\\nOr who could suffer being 6 here below? 80\\n1 Lines 61-68 are an example of brilliant illustration, but not of argument.\\nHere a difficulty in the scheme of human life is not met by other positions\\nthat man is placed in, which might reconcile us to the difficulty, but by two\\ncomparisons poetically striking, but logically unsatisfying (Bain).\\n2 The sacred bull kept at Memphis, called Apis by the Greeks.\\n3 As he ought. Supply to be. Ought for the sake of the rime,\\nthe /being silent in fault.\\n4 Lines 73, 74, are badly expressed and therefore obscure.\\n5 Lines 75, 76. Dryden, translating Lucretius Against the Fear of Death,\\nhas\\nThe man as much to all intents is dead,\\nWho dies to-day, and will as long be so,\\nAs he who died a thousand years ago.\\n6 Existence.", "height": "3335", "width": "2055", "jp2-path": "rapeoflockandess00pope_0064.jp2"}, "65": {"fulltext": "ep. I.] AN ESSAY ON MAX. 61\\nThe lamb thy riot dooms to bleed to-day,\\nHad he thy reason, 1 would he skip and play?\\nPleased to the last, he crops the flowery food,\\nAnd licks the hand just raised to shed his blood.\\nOh blindness to the future! kindly given, 85\\nThat each may fill the circle 2 marked by Heaven:\\nWho sees with equal eye, as God of all,\\nA hero perish, or a sparrow fall, 3\\nAtoms or systems into ruin hurled,\\nAnd now a bubble burst, and now a world. 90\\nHope humbly then; with trembling pinions 4 soar;\\nWait the great teacher, Death; 5 and God adore.\\nWhat future bliss, 6 He gives not thee to know,\\nBut gives that hope to be thy blessing now. 7\\nHope springs eternal in the human breast: 95\\nMan never Is, but always To be blessed.\\nThe soul, uneasy, and confined from home,\\nRe^ts and expatiates in a life to come.\\nLo, the poor Indian whose untutored mind 8\\nSees God in clouds, or hears Him in the wind 1 00\\nHis soul, proud Science never taught to stray 9\\nFar as the solar walk 10 or Milky Way\\n1 In what sense used here?\\n2 Fill the circle, i.e., do his appointed work.\\n3 Cf. St. Matt. x. 29. Pope seems not to have remembered verse 31.\\n4 Trembling pinions. Explain the metaphor. Gray has, in the Elegy,\\nline 127, trembling hope.\\n5 Cf. I. Cor. xiii. 12.\\n6 What future bliss shall be, or in what it shall consist.\\n7 Lines 94-96. Hope is desire with expectation, and eternal happiness\\nhereafter is its proper object.\\n8 These lines (99-112) have been much admrred, and justly so, because\\nin them the poet seems to be moved by a genuine emotion. See also Epistle\\nIV. lines 173, 174.\\n9 What is the idea?\\n10 Solar walk, the path of the sun. Gray has the solar road, Progress\\nof Poesy, line 54.", "height": "3345", "width": "2103", "jp2-path": "rapeoflockandess00pope_0065.jp2"}, "66": {"fulltext": "62 ALEXANDER POPE. [ep. i.\\nYet simple Nature to his hope has given,\\nBehind the cloud-topped hill, an humbler heaven\\nSome safer world in depth of woods embraced, 105\\nSome happier island in the watery waste,\\nWhere slaves once more their native land behold,\\nNo fiends torment, no Christians thirst for gold. 1\\nTo Be, contents his natural desire,\\nHe asks no angel s wings, no seraph s fire; 2 no\\nBut thinks, admitted to that equal sky,\\nHis faithful dog 3 shall bear him company. 4\\nIV. Go, wiser thou! and in thy scale of sense,\\nWeigh thy opinion against Providence\\nCall imperfection what thou fanciest such, 115\\nSay, Here He gives too little, there too much\\nDestroy all creatures for thy sport or gust,\\nYet cry, If man s unhappy, God s unjust\\nIf man alone engross not Heaven s high care,\\nAlone made perfect here, immortal there: 120\\nSnatch from His hand the balance and the rod, 5\\nRejudge His justice, be the god of God.\\nIn pride, in reasoning pride, 6 our error lies\\nAll quit their sphere, and rush into the skies.\\nPride still is aiming at the blessed abodes, 7 125\\nMen would be angels, angels would be gods.\\nAspiring to be gods, if angels fell,\\nAspiring to be angels, men rebel\\nAnd who but wishes to invert the laws\\nOf Order, sins against the Eternal Cause. 130\\n1 The line was probably suggested by the bloody Spanish conquests in\\nSouth America.\\n2 Seraph s fire, i.e., intellectual light; wisdom.\\n3 Was the dog native to the New World?\\n4 See Note 8, p. 61.\\n5 The balance and the rod, judgment and punishment.\\n6 Would not unreasoning pride be more exact?\\n7 Lines 125-128 allude to the fall of the angels. Pope, following the", "height": "3335", "width": "2055", "jp2-path": "rapeoflockandess00pope_0066.jp2"}, "67": {"fulltext": "ep. I.] AN ESSAY ON MAN. 63\\nV. Ask for what end the heavenly bodies shine, 1\\nEarth for whose use? Pride answers, Tis for mine\\nFor me kind Nature wakes her genial power,\\nSuckles each herb, and spreads out every flower;\\nAnnual for me, the grape, the rose renew 135\\nThe juice nectareous, and the balmy dew\\nFor me, the mine a thousand treasures brings\\nFor me, health gushes from a thousand springs\\nSeas roll to waft me, suns to light me rise\\nMy footstool earth, my canopy the skies. 140\\nBut errs not Nature from this gracious end,\\nFrom burning suns when livid deaths descend, 2\\nWhen earthquakes 3 swallow, or when tempests sweep\\nTowns to one grave, whole nations to the deep?\\nNo tis replied), the first Almighty Cause 145\\nActs not by partial, but by general laws\\nThe exceptions few some change 4 since all began\\nAnd what created perfect Why then man?\\nIf the great end be human happiness,\\nThen Nature deviates; and can man do less? 150\\nAs much that end a constant course requires\\nOf showers and sunshine, as of man s desires\\nAs much eternal springs and cloudless skies,\\nAs men forever temperate, calm, and wise.\\nopinion of a majority of the fathers of the church, ascribes the fall to pride.\\nMilton makes Satan the personification of pride.\\n1 Lines 131-140 form one of the most vivid passages in the poem. Pope\\nis accused of bad taste in line 140. (See Isa. Ixvi. 1.) If these bounties\\nof nature were not intended for man s use, what was their purpose? Cf.\\nWhittier s The Barefoot Boy, lines 48-68.\\n2 Lines 142-144 are an example of energy of style, and of Pope s manner\\nof compressing together many images without confusion and without super-\\nfluous epithets (Warton).\\n3 Refers to the earthquake in Chile, February, 1 732, lasting twenty-seven\\ndays, swallowing up the city of St. Jago and most of its people.\\n4 Some change, etc., an awkward expression.", "height": "3345", "width": "2103", "jp2-path": "rapeoflockandess00pope_0067.jp2"}, "68": {"fulltext": "64 ALEXANDER POPE. [ep. i.\\nIf plagues or earthquakes break not Heaven s design, 1 155\\nWhy then a Borgia, 2 or a Catiline? 3\\nWho knows but He, whose hand the lightning forms,\\nWho heaves old Ocean, and who wings the storms\\nPours fierce ambition in a Caesar s mind,\\nOr turns young Ammon 4 loose to scourge mankind? 160\\nFrom pride, from pride, our very reasoning springs\\nAccount for moral as for natural things\\nWhy charge we Heaven in those, in these acquit?\\nIn both, to reason right is to submit.\\nBetter for us, perhaps, it might appear, 165\\nWere there all harmony, all virtue here\\nThat never air or ocean felt the wind\\nThat never passion discomposed the mind.\\nBut all 5 subsists by elemental strife 6\\nAnd passions are the elements of life. 170\\nThe general Order, since the whole began,\\nIs kept in Nature, and is kept in Man.\\nVI. What would this Man? Now upward will he soar,\\nAnd little less than angel, would be more 7\\nNow looking downward, just as grieved appears, 175\\nTo want the strength of bulls, the fur of bears.\\n1 The doctrine set lor th in lines 155-170 has been both strongly con-\\ndemned and defended. Pope wrote in accordance with the faith that he\\nprofessed.\\n2 Cardinal Caesar Borgia, a natural son of Pope Alexander VI., was a\\nhuman monster. He killed his brother, and attempted to poison twelve of\\nhis brother cardinals. He and the pope by mistake drank of the wine. The\\npope died, but he recovered. He was killed in battle, 1507.\\n3 Lucius Sergius Catiline (B.C. 108-61), author of a conspiracy which\\nmade his name infamous. He was killed in battle.\\n4 Alexander the Great. When he visited the temple of Jupiter Ammon\\nin the Libyan Desert, the priests of the temple saluted him as the son of their\\ndeity.\\n5 The natural world or universe.\\n6 The conflict of the elements, air, fire, water, earth.\\n7 Cf. Ps. viii. 5.", "height": "3335", "width": "2055", "jp2-path": "rapeoflockandess00pope_0068.jp2"}, "69": {"fulltext": "ef. I.] AN ESSAY ON MAN. 65\\nMade for his use, all creatures if he call,\\nSay what their use, had he the powers of all?\\nNature to these, without profusion kind,\\nThe proper organs, proper powers assigned 180\\nEach seeming want compensated of course,\\nHere with degrees of swiftness, there of force l\\nAll in exact proportion to the state\\nNothing to add, and nothing to abate.\\nEach beast, each insect, happy in its own 185\\nIs Heaven unkind to man, and man alone?\\nShall he alone, whom rational we call,\\nBe pleased with nothing, if not blessed with all?\\nThe bliss of man (could pride that blessing find)\\nIs not to act or think beyond mankind 190\\nNo powers of body or of soul to share,\\nBut what his nature and his state can bear.\\nWhy has not man a microscopic eye? 2\\nFor this plain reason, man is not a fly.\\nSay what the use, were finer optics given, 195\\nTo inspect a mite, not comprehend the heaven?\\nOr touch, if tremblingly alive all o er, 3\\nTo smart and agonize at every pore?\\nOr quick effluvia darting through the braie,\\nDie of a rose in aromatic pain? 200\\nIf Nature thundered in his opening ears,\\nAnd stunned him with the music of the spheres, 4\\n1 Here with degrees of swiftness, etc. It is a certain axiom in the\\nanatomy of creatures, that in proportion as they are formed for strength their\\nswiftness is lessened, or as they are formed for swiftness their strength is\\nabated (Pope).\\n2 That particular expression microscopic eye, and the whole reasoning\\nof this astonishing piece of poetry, is taken from Locke s Essay on the Human\\nUnderstanding, Book II. chap, xxiii. sec. 12 (Wakefield).\\n3 Lines 197-200 are too elliptical to be entirely clear in meaning. Express\\nthe thoughts in plain terms.\\nA favorite poetic conceit. It was a fancy of the Pythagoreans that the\\n5", "height": "3345", "width": "2103", "jp2-path": "rapeoflockandess00pope_0069.jp2"}, "70": {"fulltext": "6b ALEXANDER POPE. [ep. I.\\nHow would he wish that Heaven had left him still\\nThe whispering zephyr, and the purling rill! 1\\nWho finds not Providence all good and wise, 205\\nAlike in what it gives, and what denies?\\nVII. Far as creation s ample range extends,\\nThe scale of sensual, mental powers ascends: 2\\nMark how it mounts to man s imperial race, 3\\nFrom the green myriads in the peopled grass 210\\nWhat modes of sight betwixt each wide extreme,\\nThe mole s dim curtain, and the lynx s beam\\nOf smell, the headlong lioness between, 4\\nAnd hound sagacious on the tainted green\\nOf hearing, from the life that fills the flood, 2 1 5\\nTo that which warbles through the vernal wood\\nThe spider s touch, how exquisitely fine!\\nFeels at each thread, and lives along the line\\nIn the nice bee, what sense so subtly true\\nFrom poisonous herbs extracts the healing dew? 220\\nHow instinct varies in the groveling swine,\\nCompared, half-reasoning elephant, with thine!\\nTwixt that and reason, what a nice 5 barrier!\\nForever separate, yet forever near!\\nplanets, in their revolutions, sounded a note, high or low, according to their\\nnearness to the sun, thus making a complete octave. Cf. Shakespeare s\\nMerchant of Venice, v. i.\\n1 Observe the beauty of expression. 2 Cf. lines 47, 48.\\n3 Observe the exquisite choice of expression in lines 209-222, which will\\nbear comparison with the most subtle passages of Vergil. The harmony of\\nthe whole is interrupted, to our ear, in line 223, by the foreign accent on\\nbarrier, a word which is now thoroughly naturalized, and accented on the\\nfirst syllable (Pattison).\\n4 The manner of the lions hunting their prey in the deserts of Africa\\nis this At their first going out in the nighttime they set up a loud roar, and\\nthen listen to the noise made by the beasts in their flight, pursuing them by\\nthe ear, and not by the nostril. It is probable that the story of the jackal s\\nhunting for the lion was occasioned by observation of this defect of scent in\\nthat terrible animal (Pope). 5 Hardly distinguishable.", "height": "3335", "width": "2055", "jp2-path": "rapeoflockandess00pope_0070.jp2"}, "71": {"fulltext": "ep. l] AN ESSAY ON MAN. 67\\nRemembrance and reflection, how allied; 225\\nWhat thin partitions sense from thought 1 divide\\nAnd middle natures, how they long to join, 2\\nYet never pass the insuperable line! 3\\nWithout this just gradation could they be\\nSubjected, these to those, or all to thee? 230\\nThe powers of all subdued by thee alone,\\nIs not thy reason all these powers in one? 4\\nVIII. See, through this air, this ocean, and this earth,\\nAll matter quick, 5 and bursting into birth.\\nAbove, how high, progressive life may go! 235\\nAround, how wide! how deep extend below!\\nVast chain of Being! which from God began, 6\\nNatures ethereal, human, angel, man,\\nBeast, bird, fish, insect, what no eye can see,\\nNo glass 7 can reach from infinite to thee, 240\\nFrom thee to nothing. On superior powers\\nWere we to press, inferior might on ours\\nOr in the full creation leave a void,\\nWhere, one step broken, the great scale s destroyed\\nFrom Nature s chain whatever link you strike, 245\\nTenth, or ten thousandth, breaks the chain alike.\\nAnd, if each system in gradation roll\\nAlike essential to the amazing whole,\\nThe least confusion but in one, not all\\nThat system only, but the whole must fall. 250\\n1 Sense from thought, i.e., sensation from reason.\\n2 There is a gradation from man through various forms of sense, intel-\\nligence, and reason, up to beings whose rank in the intellectual system is\\neven above our conceptions (Bolingbroke).\\n3 What is the insuperable line\\nIs not thy reason, etc., false psychology. Reason is not a union\\nof all these powers, but is a power far different from any of them, and superior\\nto them all together.\\n5 Quick is used in its nearly obsolete sense of alive.\\n6 Cf. lines n, 34. 7 Microscope.", "height": "3345", "width": "2103", "jp2-path": "rapeoflockandess00pope_0071.jp2"}, "72": {"fulltext": "68 ALEXANDER POPE. [ep. i.\\nLet 1 earth, unbalanced, from her orbit fly,\\nPlanets and suns run lawless through the sky\\nLet ruling angels from their spheres be hurled,\\nBeing on being wrecked, and world on world\\nHeaven s whole foundations to their center nod, 255\\nAnd Nature tremble to the throne of God.\\nAll this dread Order break for whom? for thee? 2\\nVile worm!\u00e2\u0080\u0094 O madness! pride! impiety!\\nIX. What if the foot, ordained the dust to tread,\\nOr hand, to toil, aspired to be the head? 260\\nWhat if the head, the eye, or ear repined\\nTo serve mere engines to the ruling mind?\\nJust as absurd for any part to claim\\nTo be another, in this general frame\\nJust as absurd, to mourn the tasks or pains 265\\nThe great directing Mind of All ordains. 3\\nAll are but parts of one stupendous whole, 4\\nWhose body Nature is, and God the soul\\nThat, 5 changed through all, and yet in all the same\\nGreat in the earth, as in the ethereal frame; 270\\nWarms in the sun, refreshes in the breeze,\\nGlows in the stars, and blossoms in the trees,\\nLives through all life, extends through all extent,\\nSpreads undivided, operates unspent\\nBreathes in our soul, informs our mortal part, 275\\nAs full, as perfect, in a hair as heart\\n1 In this, and line 253, the word seems to be concessive, and each suc-\\nceeding line is resultant.\\n2 In lines 257, 258 Pope tries to be indignant, and succeeds only in being\\nbombastic.\\n3 Just as absurd, etc. If the vices and frantic passions of a Borgia,\\nor a Catiline, are necessary to the harmony of the universe, why should the\\nmilder passions, pity, grief, etc., be absurd?\\n4 The doctrine of lines 267-280 is an expression of pure pantheism. It is\\nmarred only by the antithesis hair as heart.\\n5 What is the antecedent of that", "height": "3335", "width": "2055", "jp2-path": "rapeoflockandess00pope_0072.jp2"}, "73": {"fulltext": "KP. i.] AN ESSAY ON MAN. 69\\nAs full, as perfect, in vile man that mourns,\\nAs the rapt seraph that adores and burns l\\nTo Him, no high, no low, no great, no small\\nHe fills, He bounds, connects and equals all. 2 280\\nX. Cease then, nor Order Imperfection name\\nOur proper bliss depends on what we blame.\\nKnow thy own point this kind, this due degree\\nOf blindness, weakness, Heaven bestows on thee.\\nSubmit: in this, or any other sphere, 285\\nSecure 3 to be as blessed as thou canst bear\\nSafe in the hand of one disposing Power,\\nOr in the natal, or the mortal hour.\\nAll Nature is but Art, unknown to thee; 4\\nAll Chance, Direction, which thou canst not see; 290\\nAll Discord, Harmony not understood\\nAll partial Evil, universal Good: 5\\nAnd, spite of Pride, in erring Reason s spite,\\nOne truth is clear, Whatever is, is right. 6\\n1 The rapt seraph, etc. See Note 2, p. 62.\\n2 See Note 4, p. 68.\\n3 Secure, sure; certain; confident.\\n4 Lines 289-292 are excellent examples of antithesis.\\n5 See p. 63, line 146.\\n6 See Epistle I. line 52; Epistle IV. lines 141, 384. Whatever is, is\\nright, rather silences than satisfies.", "height": "3345", "width": "2103", "jp2-path": "rapeoflockandess00pope_0073.jp2"}, "74": {"fulltext": "70 ALEXANDER POPE. [ep. 11.\\nARGUMENT OF EPISTLE II.\\nOF THE NATURE AND STATE OF MAN WITH RESPECT TO HIMSELF,\\nAS AN INDIVIDUAL.\\nI. The business of Man not to pry into God, but to study himself. His\\nmiddle nature; his powers and frailties (verses 1-19). The limits of his\\ncapacity (verse 19, etc.). II. The two principles of man, self-love and\\nreason, both necessary (verse 53, etc.). Self-love the stronger, and why\\n(verse 67, etc.). Their end the same (verse 81, etc.). III. The Passions,\\nand their use (verses 93-130). The predominant passion, and its force\\n(verses 132-160). Its necessity in directing men to different purposes (verse\\n165, etc.). Its providential use in fixing our principle and ascertaining our\\nvirtue (verse 177). IV. Virtue and vice joined in our mixed nature; the\\nlimits near, yet the things separate and evident what is the office of reason\\n(verses 202-216). V. How odious vice in itself, and how we deceive our-\\nselves into it (verse 217). VI. That, however, the ends of Providence and\\ngeneral good are answered in our passions and imperfections (verse 231, etc.).\\nHow usefully these are distributed to all orders of men (verse 241). How\\nuseful they are to society (verse 251), and to individuals (verse 263), in every\\nstate and every age of life (verse 273, etc.).", "height": "3335", "width": "2055", "jp2-path": "rapeoflockandess00pope_0074.jp2"}, "75": {"fulltext": "EPISTLE II.\\nI. Know then thyself, 1 presume not God to scan,\\nThe proper study of mankind is Man.\\nPlaced on this isthmus of a middle state, 2\\nA Being darkly wise, and rudely great\\nWith too much knowledge for the Skeptic 3 side, 5\\nWith too much weakness for the Stoic s 4 pride,\\nHe hangs between in doubt to act, or rest\\nIn doubt to deem himself a god, or beast\\nIn doubt his mind or body to prefer\\nBorn but to die, and reasoning but to err; 10\\nAlike in ignorance, his reason such, 5\\nWhether he thinks too little, or too much\\nChaos of Thought and Passion, all confused; 6\\nStill by himself abused 7 or disabused\\nCreated half to rise, and half to fall 8 15\\nGreat lord of all things, yet a prey to all\\nSole judge of truth, in endless error hurled\\nThe glory, jest, and riddle of the world!\\n1 Know then thyself. This is the oldest saying recorded in philosophy.\\n2 Man is the connecting link between God and the brute creation.\\n3 One that professes to doubt all things.\\nOne who accepted things as they happened and made the best of his\\nsurroundings. The Stoic considered himself as partaker in the nature of\\nGod; hence pride.\\n5 This line is too condensed to be perfectly clear.\\n6 Lines 13-18. Contrast Hamlet, ii. ii. What a piece of work is a\\nman! etc.\\n1\\n7 Deceived. 8 Half to rise, etc., soul, body.\\n71", "height": "3345", "width": "2103", "jp2-path": "rapeoflockandess00pope_0075.jp2"}, "76": {"fulltext": "72 ALEXANDER POPE. [ep. ii.\\nGo, wondrous creature! mount where Science guides,\\nGo, measure earth, weigh air, and state the tides; 20\\nInstruct the planets in what orbs to run,\\nCorrect old Time, 1 and regulate the sun\\nGo, soar with Plato to the empyreal sphere, 2\\nTo the first good, first perfect, and first 3 fair\\nOr tread the mazy round his followers trod, 25\\nAnd quitting sense call imitating God 4\\nAs Eastern priests 5 in giddy circles run,\\nAnd turn their heads to imitate the sun.\\nGo, teach Eternal Wisdom how to rule\\nThen drop into thyself, and be a fool! 6 30\\nSuperior beings, when of late they saw 7\\nA mortal man unfold all Nature s law,\\nAdmired such wisdom in an earthly shape,\\nAnd showed a Newton as we show an ape.\\nCould he, 8 whose rules the rapid comet bind, 35\\nDescribe or fix one movement of his mind?\\nWho saw its fires here rise, and there descend,\\nExplain his own beginning or his end?\\nAlas what wonder! Man s superior part 9\\nUnchecked may rise, and climb from art to art 40\\n1 Correct old Time. Refers to the reform of the calendar. The New\\nStyle was adopted in Germany in 1 700, but in England not until 1 752.\\n2 Empyreal sphere, i.e., the seventh sphere, or heaven, which was of\\nthe nature of fire. It was the home of the soul after death.\\n3 First, origin of all the others.\\n4 An allusion to the Neoplatonic philosophy, which sought union with God\\nby contemplation and ecstasy, through disregard of the promptings of the\\nsenses. 5 Worshipers of the sun god.\\n6 Notice Pope s frequent use of this word.\\n7 Lines 31-34 are intended as a satire on the Newtonian theory of the uni-\\nverse. Newton s Principia was first published in 1687. The comparison in\\nthe last of these lines is not pleasing.\\n8 Sir Isaac Newton (1642-1727), the famous English philosopher, who\\ndiscovered the law of universal gravitation he determined also the orbits of\\ncomets. 9 The intellect.", "height": "3335", "width": "2055", "jp2-path": "rapeoflockandess00pope_0076.jp2"}, "77": {"fulltext": "ep. ii.] AN ESSAY ON MAN. 73\\nBut when his own great work is but begun,\\nWhat reason weaves, by passion is undone.\\nTrace Science l then, with modesty thy guide\\nFirst strip off all her equipage of pride 2\\nDeduct what is but vanity or dress, 45\\nOr learning s luxury, or idleness\\nOr tricks to show the stretch of human brain,\\nMere curious pleasure or ingenious pain\\nExpunge the whole or lop the excrescent parts\\nOf all our vices have created arts 3 50\\nThen see how little the remaining sum,\\nWhich served the past, and must the times to come!\\nII, Two principles in human nature reign;\\nSelf-love to urge, and Reason, to restrain\\nNor this a good, nor that a bad we call, 55\\nEach works its end, to move or govern all\\nAnd to their proper operations still,\\nAscribe all good to their improper, ill.\\nSelf-love, the spring of motion, 4 acts 5 the soul\\nReason s comparing balance rules the whole. 60\\nMan, but for that, 6 no action could attend,\\nAnd, but for this, 7 were active to no end\\nFixed like a plant on his peculiar spot, 8\\nTo draw nutrition, propagate, and rot:\\nOr, meteor-like, flame lawless through the void, 65\\nDestroying others, by himself destroyed.\\nMost strength the moving principle 9 requires\\nActive its task, it prompts, impels, inspires.\\n1 Trace Science, i.e., follow learning.\\n2 Lines 45-52. Had Pope wanted an example of the abuse of learning,\\nhe could have found one at home.\\n3 That is, of those luxuries which our vices have created into arts.\\n4 Spring of motion, i.e., motive of action. 5 Actuates.\\n6 Self-love. 7 Reason.\\n8 The grammatical connections in lines 63-66 are not very close.\\n9 Self-love.", "height": "3345", "width": "2103", "jp2-path": "rapeoflockandess00pope_0077.jp2"}, "78": {"fulltext": "ALEXANDER POPE. [ep. ii.\\nSedate and quiet the comparing x lies,\\nFormed but to check, deliberate, and advise. 70\\nSelf-love still stronger, as its objects nigh; 2\\nReason s at distance and in prospect lie\\nThat sees immediate good by present sense\\nReason, the future and the consequence.\\nThicker than arguments, temptations throng, 75\\nAt best more watchful this, but that more strong.\\nThe action of the stronger to suspend,\\nReason still use, to reason still attend.\\nAttention, habit and experience gains; 3\\nEach strengthens reason, and self-love restrains. 80\\nLet subtle schoolmen 4 teach these friends to fight,\\nMore studious to divide than to unite\\nAnd grace and virtue, sense 5 and reason split, 6\\nWith all the rash dexterity of wit.\\nWits, just like fools, at war about a name, 85\\nHave full as oft no meaning, or the same.\\nSelf-love and reason to one end aspire,\\nPain their aversion, pleasure their desire\\nBut greedy that, its object would devour,\\nThis taste the honey, and not wound the flower 90\\nPleasure, or wrong or rightly understood,\\nOur greatest evil, or our greatest good.\\nIII. Modes of self-love the Passions we may call\\nTis real good, or seeming, moves them all\\nBut since not every good we can divide, 7 95\\nAnd reason bids us for our own provide,\\n1 The comparing, i.e., reason.\\n2 The meaning of lines 71, 72, is explained in the succeeding couplet.\\n3 What is the subject of gains\\n4 Schoolmen. Not the school divines of the Middle Ages, but all\\nmoralists.\\n5 Senses.\\n6 The rime is the only excuse for the word.\\n7 Share with another.", "height": "3335", "width": "2055", "jp2-path": "rapeoflockandess00pope_0078.jp2"}, "79": {"fulltext": "ep. ii.] AN ESSAY ON MAN. 75\\nPassions, though selfish, if their means be fair, 1\\nList 2 under reason, and deserve her care\\nThose, that imparted, 3 court a nobler aim,\\nExalt their kind, and take some virtue s name. 4 100\\nIn lazy apathy 5 let Stoics boast\\nTheir virtue fixed tis fixed as in a frost\\nContracted all, retiring to the breast\\nBut strength of mind is exercise, not rest\\nThe rising tempest 6 puts in act the soul, 105\\nParts it may ravage, but preserves the whole. 7\\nOn life s vast ocean diversely we sail,\\nReason the card, 8 but passion is the gale\\nNor God alone in the still calm we find,\\nHe mounts the storm, and walks upon the wind. no\\nPassions, like elements, though born to fight, 9\\nYet, mixed and softened, in His work unite\\nThese tis enough to temper and employ\\nBut what composes man, can man destroy?\\nSuffice that reason keep to Nature s road, 115\\nSubject, compound them, follow her and God.\\n1 Selfish aims, if pursued honorably, deserve the approval of reason.\\n2 Old form of enlist.\\n3 The word has nearly the same meaning as divide in line 95.\\n4 If the passion, selfish though it be, imparts or brings good to others,\\nit becomes a virtue. The love of glory in war, for example, if pursued in\\ndefense of one s country, becomes patriotism.\\n5 Indifference; insensibility. The epithet lazy is inapt. The apathy\\nof the Stoics was a calm, unruffled by circumstances,\u00e2\u0080\u0094 a state of mind gained\\nby rigid discipline, \u00e2\u0080\u0094the ideal of the wise man. 6 Passion.\\nParts it may ravage, etc. Alluding to the effect of a hurricane in\\npurifying and restoring the atmospheric equilibrium.\\n8 The dial or face of a compass.\\n9 Lowell, quoting the passage lines 111-120, says And not seldom he\\nis satisfied with the music of the verse, without much regard to fitness of\\nimagery. Here Reason is represented as an apothecary compounding pills of\\nPleasure s smiling train and the family of Pain. In the following couplet\\nhe takes his illustration from the art of painting.", "height": "3345", "width": "2103", "jp2-path": "rapeoflockandess00pope_0079.jp2"}, "80": {"fulltext": "7* ALEXANDER POPE. [ep. il\\nLove, hope, and joy, fair Pleasure s smiling train,\\nHate, fear, and grief, the family of Pain,\\nThese mixed with art, and to due bounds confined,\\nMake and maintain the balance of the mind l 120\\nThe lights and shades, whose well-accofded strife\\nGives all the strength and color of our life.\\nPleasures are ever in our hands or eyes 2\\nAnd when in act they cease, in prospect rise\\nPresent to grasp, and future still to find, 1 2 5\\nThe whole employ of body and of mind. 3\\nAll spread their charms, but charm not all alike\\nOn different senses, different objects strike\\nHence different passions more or less inflame,\\nAs strong or weak the organs of the frame 130\\nAnd hence one Master Passion in the breast,\\nLike Aaron s serpent, swallows up the rest. 4\\nAs man, perhaps, the moment of his breath, 5\\nReceives the lurking principle of death\\nThe young disease, that must subdue at length; 135\\nGrows with his growth, and strengthens with his strength\\nSo, cast and mingled with his very frame,\\nThe mind s disease, its Ruling Passion, came\\nEach vital humor which should feed the whole,\\nSoon flows to this, in body and in soul 140\\nWhatever warms the heart, or fills the head,\\nAs the mind opens, and its functions spread,\\nImagination plies her dangerous art,\\nAnd pours it all upon the peccant part.\\n1 See Note 9, p. 75.\\n2 Pleasures are ever, etc. See Epistle I. lines 95, 96.\\n3 The whole employ, etc. Whether we pursue virtue or vice, pleasure\\nis the end in view.\\n4 Alluding to the contest in magic between Moses and the magicians of\\nPharaoh. The former seems to have been more accomplished in magic. (Cf.\\nExod. vii.)\\n5 The moment of his breath, i.e., with his first breath at birth.", "height": "3335", "width": "2055", "jp2-path": "rapeoflockandess00pope_0080.jp2"}, "81": {"fulltext": "EP. ii.] ,LY ESSAY ON MAN 77\\nNature its mother, habit is its nurse; 145\\nWit, spirit, faculties, but make it worse\\nReason itself but gives it edge and power\\nAs Heaven s blessed beam turns vinegar more sour.\\nWe, wretched subjects, though to lawful sway,\\nIn this weak queen l some favorite still obey 150\\nAh! if she lend not arms, as well as rules,-\\nWhat can she more than tell us we are fools?\\nTeach us to mourn our nature, not to mend,\\nA sharp accuser, but a helpless friend!\\nOr from a judge turn pleader, to persuade 155\\nThe choice we make, or justify it made\\nProud of an easy conquest all along,\\nShe but removes weak passions for the strong\\nSo, when small humors gather to a gout,\\nThe doctor fancies he has driven them out. 160\\nYes, Nature s road must ever be preferred\\nReason is here no guide, but still a guard\\nTis hers to rectify, not overthrow,\\nAnd treat this passion more as friend than foe\\nA mightier power 3 the strong direction sends, 165\\nAnd several 4 men impels to several ends\\nLike varying winds, by other passions tossed,\\nThis 5 drives them constant to a certain coast.\\nLet power or knowledge, gold or glory, please,\\nOr (oft more strong than all) the love of ease; 170\\nThrough life tis followed, even at life s expense\\nThe merchant s toil, the sage s indolence,\\nThe monk s humility, the hero s pride,\\nAll, all alike, find reason on their side.\\nThe Eternal Art, educing good from ill, 175\\nGrafts on this passion our best principle\\n1 Reason. 2 If she does not defend as well as direct.\\n3 The Ruling Passion. 4 Different.\\n5 The mightier power.", "height": "3345", "width": "2103", "jp2-path": "rapeoflockandess00pope_0081.jp2"}, "82": {"fulltext": "7# ALEXANDER POPE. [ep. ii.\\nTis thus the mercury of man 1 is fixed,\\nStrong grows the virtue with his nature mixed\\nThe dross cements what else were too refined,\\nAnd in one interest body acts with mind. 180\\nAs fruits, ungrateful to the planter s care,\\nOn savage stocks inserted learn to bear\\nThe surest virtues thus from passions shoot,\\nWild Nature s vigor working at the root.\\nWhat crops of wit and honesty appear 185\\nFrom spleen, from obstinacy, hate, or fear!\\nSee anger, zeal, and fortitude supply\\nEv n avarice, prudence sloth, philosophy\\nLust, through some certain strainers well refined,\\nIs gentle love, and charms all womankind; 190\\nEnvy, to which the ignoble mind s a slave,\\nIs emulation in the learned or brave\\nNor virtue, male or female, can we name,\\nBut what will grow on pride, or grow on shame.\\nThus Nature gives us (let it check our pride) 195\\nThe virtue nearest to our vice allied\\nReason the bias turns to good from ill,\\nAnd Nero 2 reigns a Titus, 3 if he will.\\nThe fiery soul abhorred in Catiline, 4\\nIn Decius 5 charms, in Curtius 6 is divine: 7 200\\n1 Mercury of man, i.e., his instability.\\n2 Nero (A.D. 54-68), Roman emperor, noted for his tyranny.\\n3 Titus Vespasianus (A.D. 40-81), Roman emperor, called the delight\\nof mankind. 4 See Note 3, p. 64.\\n5 P. Decius Mus, a Roman consul who, in B.C. 337, rushed to his death in\\nbattle because victory was foretold for the army whose general should fall.\\n6 Marcus Curtius, one of Rome s legendary heroes. A chasm having been\\nopened in the Forum by an earthquake in B.C. 362, it was announced by the\\nsoothsayers that it could not be closed till Rome s greatest treasure was cast\\nin. Curtius, declaring that a brave citizen in arms was the greatest treasure\\nthe state could possess, leaped into the chasm, which closed after him.\\n7 There is no special propriety of allusion in lines 198-200; hence the", "height": "3335", "width": "2055", "jp2-path": "rapeoflockandess00pope_0082.jp2"}, "83": {"fulltext": "kp. ii. AN ESS A Y ON MAN. 79\\nThe same ambition can destroy or save,\\nAnd makes a patriot as it makes a knave.\\nIV. This light and darkness in our chaos joined,\\nWhat shall divide? The God within the mind. 1\\nExtremes in Nature equal ends produce, 2 205\\nIn man they join to some mysterious use\\nThough each by turns the other s bounds invade,\\nAs, in some well-wrought picture, light and shade,\\nAnd oft so mix, the difference is too nice\\nWhere ends the virtue, or begins the vice. 210\\nFools! who from hence into the notion fall\\nThat vice or virtue there is none at all.\\nIf white and black blend, soften, and unite\\nA thousand ways, is there no black or white?\\nAsk your own heart, and nothing is so plain 215\\nTis to mistake them costs the time and pain.\\nV. Vice is a monster of so frightful mien,\\nAs, to be hated, needs but to be seen\\nYet seen too oft, familiar with her face,\\nWe first endure, then pity, then embrace. 3 220\\nBut where the extreme of vice, was ne er agreed\\nAsk where s the North? at York, tis on the Tweed 4\\nIn Scotland, at the Orcades and there,\\nAt Greenland, Zembla, or the Lord knows where. 5\\nNo creature owns it in the first degree, 225\\nBut thinks his neighbor further gone than he\\nEv n those who dwell beneath its very zone,\\nOr never feel the rage, or never own\\npassage is weak. We feel that many other names would have served the\\npurpose as well (Pattison).\\n1 The God within the mind, i.e., conscience rather than reason.\\n2 Give some examples of this.\\n3 There are better men and greater poets than Pope who do not think so.\\nCf. Dryden s Hind and Panther, I. 33.\\nFrom this illustration Pope suggests that virtue and vice are not abso-\\nlute, but only relative. 5 The Lord knows where is in bad taste.", "height": "3345", "width": "2103", "jp2-path": "rapeoflockandess00pope_0083.jp2"}, "84": {"fulltext": "80 ALEXANDER POPE. [EP. II.\\nWhat happier natures shrink at with affright,\\nThe hard inhabitant contends is right. 230\\nVI. Virtuous and vicious every man must be,\\nFew in the extreme, but all in the degree\\nThe rogue and fool by fits is fair and wise\\nAnd ev n the best, by fits, what they despise.\\nTis but by parts we follow good or ill 235\\nFor, vice or virtue, self directs it still\\nEach individual seeks a several goal\\nBut Heaven s great view is one, and that the whole.\\nThat counterworks each folly and caprice\\nThat disappoints the effect of every vice 240\\nThat, happy x frailties to all ranks applied,\\nShame to the virgin, to the matron pride,\\nFear to the statesman, rashness to the chief,\\nTo kings presumption, and to crowds belief\\nThat, virtue s ends from vanity can raise, 245\\nWhich seeks no interest, no reward but praise\\nAnd build on wants, and on defects of mind,\\nThe joy, the peace, the glory of mankind.\\nHeaven forming each on other to depend,\\nA master, or a servant, or a friend, 250\\nBids each on other for assistance call,\\nTill one man s weakness grows the strength of all.\\nWants, frailties, passions, closer still ally\\nThe common interest, or endear the tie.\\nTo these we owe true friendship, love sincere, 255\\nEach home-felt joy that life inherits here\\nYet from the same we learn, in its decline,\\nThose joys, those loves, those interests to resign\\nTaught half by reason, half by mere decay,\\nTo welcome death, and calmly pass away. 260\\nWhate er the passion, knowledge, fame, or pelf,\\nNot one will change his neighbor with himself.\\nsod pia\\n1 Propitious, same as Latin felix, not beatus.", "height": "3335", "width": "2055", "jp2-path": "rapeoflockandess00pope_0084.jp2"}, "85": {"fulltext": "ep. II.] AN ESSAY ON MAN. 81\\nThe learned is happy nature to explore,\\nThe fool is happy that he knows no more\\nThe rich is happy in the plenty given, 265\\nThe poor contents him with the care of Heaven.\\nSee the blind beggar dance, the cripple sing,\\nThe sot a hero, lunatic a king\\nThe starving chemist in his golden views\\nSupremely blessed, the poet in his Muse. 270\\nSee some strange comfort every state attend,\\nAnd pride bestowed on all, a common friend\\nSee some fit passion every age supply,\\nHope travels through, nor quits us when we die.\\nBehold the child, by Nature s kindly law, 1 275\\nPleased with a rattle, tickled with a straw\\nSome livelier plaything gives his youth delight,\\nA little louder, but as empty quite\\nScarfs, 2 garters, 3 gold, 4 amuse his riper stage,\\nAnd beads 5 and prayer books are the toys of age 280\\nPleased with this bauble still, as that before\\nTill tired he sleeps, and life s poor play is o er.\\nMeanwhile Opinion gilds with varying rays\\nThose painted clouds that beautify our days\\nEach want of happiness by hope supplied, 285\\nAnd each vacuity of sense by pride\\nThese build as fast as knowledge can destroy\\nIn folly s cup still laughs the bubble, joy\\nOne prospect lost, another still we gain\\nAnd not a vanity is given in vain 290\\nEv n mean self-love becomes, by force divine,\\nThe scale to measure others wants by thine.\\nSee! and confess, one comfort still must rise;\\nTis this, Though man s a fool, yet God is wise.\\n1 Lines 275-282 would have made an admirable ending for the epistle.\\n2 Badges of honor. 3 Insignia of knighthood.\\n4 Wealth. 5 The rosary.\\n6", "height": "3345", "width": "2103", "jp2-path": "rapeoflockandess00pope_0085.jp2"}, "86": {"fulltext": "82 ALEXANDER POPE. [ep. hi.\\nARGUMENT OF EPISTLE III.\\nOF THE NATURE AND STATE OF MAN WITH RESPECT TO SOCIETY.\\nI. The whole universe one system of society (verse 7, etc.). Nothing\\nmade wholly for itself, nor yet wholly for another (verse 27). The happiness\\nof animals mutual (verse 49). II. Reason and instinct operate alike to the\\ngood of each individual (verse 79). III. Reason and instinct operate also to\\nsociety in all animals (verse 109). How far society carried by instinct (verse\\n115). How much further by reason (verse 129). IV. Of that which is\\ncalled the state of nature (verse 145). Reason instructed by instinct in the\\ninvention of arts (verse 167), and in the forms of society (verse 177). V.\\nOrigin of political societies (verse 197). Origin of monarchy (verse 207).\\nVI. Patriarchal government (verse 213). Origin of true religion and govern-\\nment, from the same principle of love (verse 229, etc. Origin of superstition\\nand tyranny, from the same principle of fear (verse 239, etc.). The influence\\nof self-love operating to the social and public good (verse 267). Restoration\\nof true religion and government on their first principle (verse 281). Mixed\\ngovernment (verse 287). Various forms of each, and the true end of all\\n(verse 301, etc.).", "height": "3335", "width": "2055", "jp2-path": "rapeoflockandess00pope_0086.jp2"}, "87": {"fulltext": "EPISTLE III.\\nHere then we rest: The Universal Cause 1\\nActs to one end, but acts by various laws.\\nIn all the madness of superfluous health,\\nThe trim 2 of pride, the impudence of wealth,\\nLet this great truth be present night and day 5\\nBut most be present, if we preach or pray.\\nI. Look round our world behold the chain of love\\nCombining all below and all above.\\nSee plastic 3 Nature working to this end,\\nThe single atoms each to other tend, 4 10\\nAttract, attracted to, the next in place\\nFormed and impelled its neighbor to embrace.\\nSee Matter next, with various life endued,\\nPress to one center still, the general good.\\nSee dying vegetables life sustain, 15\\nSee life dissolving vegetate again\\nAll forms that perish other forms supply\\n(By turns we catch the vital breath, and die),\\nLike bubbles on the sea of Matter borne,\\nThey rise, they break, and to that sea return. 20\\nNothing is foreign parts relate to whole\\nOne all-extending, all-preserving Soul\\n1 In several editions this line reads: Learn, Dullness, learn! The\\nUniversal Cause, etc. (Warburton).\\n2 Trim here seems to suggest pomp.\\n3 Formative here properly used in an active sense.\\n4 A concise statement of the attraction of cohesion, or perhaps of chemical\\naffinity.\\n83", "height": "3345", "width": "2103", "jp2-path": "rapeoflockandess00pope_0087.jp2"}, "88": {"fulltext": "84 ALEXANDER POPE. [ep. hi.\\nConnects each being, greatest with the least\\nMade beast in aid of man, and man of beast\\nAll served, all serving: nothing stands alone 25\\nThe chain holds on, and where it ends, unknown.\\nHas God, thou fool! worked solely for thy good,\\nThy joy, thy pastime, thy attire, thy food?\\nWho for thy table feeds the wanton fawn,\\nFor him as kindly spread the flowery lawn 30\\nIs it for thee the lark ascends and sings?\\nJoy tunes his voice, joy elevates his wings.\\nIs it for thee the linnet pours his throat? 2\\nLoves of his own and raptures swell the note.\\nThe bounding steed you pompously bestride, 35\\nShares with his lord the pleasure and the pride.\\nIs thine alone the seed that strews the plain?\\nThe birds of heaven shall vindicate their grain.\\nThine the full harvest of the golden year?\\nPart pays, and justly, the deserving steer 40\\nThe hog, that plows not, nor obeys thy call,\\nLives on the labors of this lord of all.\\nKnow, Nature s children shall divide her care\\nThe fur that warms a monarch, warmed a bear.\\nWhile man exclaims, See all things for my use! 45\\nSee man for mine! replies a pampered goose\\nAnd just as short of reason he must fall,\\nWho thinks all made for one, not one for all.\\nGrant that the powerful still the weak control\\nBe Man the wit and tyrant of the whole 50\\nNature that tyrant checks he only knows,\\nAnd helps, another creature s wants and woes.\\nSay, will the falcon, stooping from above,\\nSmit with her varying plumage, spare the dove?\\n1 Cf. Dryden s Palamon and Arcite, III. line 1030, and Homer s Iliad,\\nBryant s translation, VIII. lines 20-31.\\n2 Cf. Gray s Ode on the Spring, line 5.", "height": "3335", "width": "2055", "jp2-path": "rapeoflockandess00pope_0088.jp2"}, "89": {"fulltext": "ep. in.] AN ESSAY ON MAN. 85\\nAdmires the jay the insect s gilded wings? 55\\nOr hears the hawk when Philomela 1 sings?\\nMan cares for all to birds he gives his woods,\\nTo beasts his pastures, and to fish his floods\\nFor some his interest prompts him to provide,\\nFor more his pleasure, yet for more his pride 60\\nAll feed on one vain patron, and enjoy\\nThe extensive blessing of his luxury.\\nThat very life his learned hunger craves,\\nHe saves from famine, from the savage saves\\nNay, feasts the animal he dooms his feast, 65\\nAnd, till he ends the being, makes it blessed\\nWhich sees no more the stroke, or feels the pain,\\nThan favored man by touch ethereal 2 slain.\\nThe creature had his feast of life before\\nThou too must perish, when thy feast is o er! 70\\nTo each unthinking being, Heaven, a friend, 8\\nGives not the useless knowledge of its end\\nTo man imparts it but with such a view\\nAs, while he dreads it, makes him hope it too\\nThe hour concealed, and so remote the fear, 75\\nDeath still draws nearer, never seeming near.\\nGreat standing miracle! 4 that Heaven assigned\\nIts only thinking thing this turn of mind.\\nII. Whether with Reason or with Instinct blessed, 5\\nKnow, all enjoy that power which suits them best 80\\n1 Philomela, the nightingale. Read the legend of Procne and Philomela.\\n2 Touch ethereal, i.e., the lightning s stroke. Several of the ancients,\\nand many of the Orientals since, esteemed those who were struck by light-\\nning as sacred persons and the particular favorites of Heaven (Pope). Pope\\nseems to have overlooked the fact that the Latin word sacer means also ac-\\ncursed. The Greeks regarded lightning as an expression of the wrath of\\nZeus.\\n3 See Epistle I. line 77, for the same idea.\\n4 Paradox would be more exact than miracle.\\n5 The difference between reason and instinct is very elaborately set forth", "height": "3345", "width": "2103", "jp2-path": "rapeoflockandess00pope_0089.jp2"}, "90": {"fulltext": "$6 ALEXANDER POPE. [ep. hi.\\nTo bliss alike by that direction tend,\\nAnd find the means proportioned to their end.\\nSay, where full instinct is the unerring guide,\\nWhat Pope or Council can they need beside?\\nReason, however able, cool at best, 85\\nCares not for service, or but serves when pressed,\\nStays till we call, and then not often near\\nBut honest instinct comes a volunteer,\\nSure never to o ershoot, but just to hit\\nWhile still too wide or short is human wit 90\\nSure by quick nature happiness to gain,\\nWhich heavier reason labors at in vain.\\nThis too serves always, reason never long\\nOne must go right, the other may go wrong.\\nSee then the acting and comparing powers 95\\nOne in their nature, which are two in ours\\nAnd reason raise o er instinct as you can,\\nIn this tis God directs, in that tis Man.\\nWho taught the nations of the field and flood\\nTo shun their poison, and to choose their food? 100\\nPrescient, the tides or tempests to withstand,\\nBuild on the wave, 1 or arch beneath the sand?\\nWho made the spider parallels design,\\nSure as Demoivre, 2 without rule or line?\\nWho bid the stork, Columbus-like, explore 105\\nHeavens not his own, and worlds unknown before?\\nin the eighteen lines following. The felicity of expression largely countervails\\nthe tediousness of detail. Line 94 is as noticeable for its diction as for its\\nterseness.\\n1 The ancients thought that the halcyon, or kingfisher, built its nest on\\nthe waves.\\n2 An eminent mathematician (1667\u00e2\u0080\u0094 1754), a French Huguenot. Driven\\nfrom France by the revocation of the Edict of Nantes, he took up his resi-\\ndence in London. He became an intimate friend of Newton, and a Fellow\\nof the Royal Society. Newton had the highest admiration for Demoivre s\\nability and learning.", "height": "3335", "width": "2055", "jp2-path": "rapeoflockandess00pope_0090.jp2"}, "91": {"fulltext": "ep. III.] AN ESSAY ON MAN 87\\nWho calls the council, 1 states the certain day,\\nWho forms the phalanx, and who points the way?\\nIII. God, in the nature of each being, founds\\nIts proper bliss, and sets its proper bounds no\\nBut as He framed a whole, the whole to bless,\\nOn mutual wants built mutual happiness:\\nSo from the first, eternal Order ran,\\nAnd creature linked to creature, man to man.\\nWhate er of life all-quickening ether 2 keeps, 3 115\\nOr breathes through air, or shoots beneath the deeps,\\nOr pours profuse on earth, one nature feeds\\nThe vital flame, and swells the genial seeds.\\nNot man alone, but all that roam the wood,\\nOr wing the sky, or roll along the flood, 120\\nEach loves itself, but not itself alone,\\nEach sex desires alike, till two are one.\\nThus beast and bird their common charge attend,\\nThe mothers nurse it, and the sires defend\\nThe young dismissed to wander earth or air, 125\\nThere stops the instinct, and there ends the care\\nThe link dissolves, each seeks a fresh embrace,\\nAnother love succeeds, another race.\\nA longer care man s helpless kind demands\\nThat longer care contracts more lasting bands 130\\nReflection, reason, still the ties improve,\\nAt once extend the interest, and the love\\nWith choice we fix, with sympathy we burn\\nEach virtue in each passion takes its turn 4\\n1 The congregating of the storks before their departure for southern climes\\nis a strange phenomenon.\\n2 In astronomical physics, ether is supposed to pervade space. Ancient\\nphilosophers regarded it as the principle of life. Cf. Vergil s ^neid, VI.\\nline 728.\\n3 Note lines 115-118 and 1 19-122. A sentence containing four verses is\\nunusually long for Pope. In these two the thoughts are not clearly expressed.\\n4 Cf. Epistle II. line 183.", "height": "3345", "width": "2103", "jp2-path": "rapeoflockandess00pope_0091.jp2"}, "92": {"fulltext": "88 ALEXANDER POPE. [ep. hi.\\nAnd still new needs, new helps, new habits rise, 135\\nThat graft benevolence on charities. 1\\nStill as one brood, and as another rose,\\nThese natural love maintained, habitual those\\nThe last, scarce ripened into perfect man,\\nSaw helpless him from whom their life began 140\\nMemory and forecast just returns engage,\\nThat pointed back to youth, this on to age\\nWhile pleasure, gratitude, and hope combined,\\nStill spread the interest and preserved the kind.\\nIV. Nor think in Nature s state they blindly trod 145\\nThe state of Nature was the reign of God\\nSelf-love and social at her birth began,\\nUnion the bond of all things, and of man. 2\\nPride then was not nor arts, that pride to aid\\nMan walked with beast, joint tenant of the shade 3 150\\nThe same his table, and the same his bed\\nNo murder clothed him, and no murder fed.\\nIn the same temple, the resounding wood,\\nAll vocal beings hymned their equal God\\nThe shrine with gore unstained, with gold undressed, 155\\nUnbribed, unbloody, stood the blameless priest\\nHeaven s attribute was universal care,\\nAnd man s prerogative, to rule, but spare.\\n1 Affections.\\n2 The social instinct was the cohesive attraction of the moral world.\\n3 Man walked with beast, joint tenant of the shade. The poet still\\ntakes his imagery from Platonic ideas. Plato had said, from old tradition,\\nthat during the Golden Age and under the reign of Saturn the primitive lan-\\nguage in use was common to men and beasts. Moral philosophers took this\\nin the popular sense, and so invented those fables which give speech to the\\nwhole brute creation. The naturalists understood the tradition to signify that\\nin the first ages men used inarticulate sounds like beasts to express their\\nwants and sensations, and that it was by slow degrees they came to the use\\nof speech. This opinion was afterwards held by Lucretius, Diodorus Siculus,\\nand Gregory of Nyssa (Warburton).", "height": "3335", "width": "2055", "jp2-path": "rapeoflockandess00pope_0092.jp2"}, "93": {"fulltext": "ep. in.] AN ESSAY ON MAN. 89\\nAh! how unlike the man of times to come! l\\nOf half that live the butcher and the tomb 160\\nWho, foe to Nature, hears the general groan,\\nMurders their species, and betrays his own.\\nBut just disease to luxury succeeds,\\nAnd every death its own avenger breeds\\nThe fury passions 2 from that blood began, 165\\nAnd turned on man a fiercer savage, man.\\nSee him from Nature rising slow to Art!\\nTo copy instinct then was reason s part\\nThus then to man the voice of Nature spake\\nGo, from the creatures thy instructions take: 170\\nLearn from the birds what food the thickets yield\\nLearn from the beasts the physic of the field\\nThy arts of building from the bee receive\\nLearn of the mole to plow, the worm to weave\\nLearn of the little nautilus to sail, 3 175\\nSpread the thin oar, and catch the driving gale.\\nHere too all forms of social union find,\\nAnd hence let reason, late, instruct mankind\\nHere subterranean works and cities see\\nThere towns aerial on the waving tree. 180\\nLearn each small people s genius, policies,\\nThe ants republic, and the realm of bees\\nHow those in common all their wealth bestow,\\nAnd anarchy without confusion know\\nAnd these forever, though a monarch reign, 185\\nTheir separate cells and properties maintain.\\n1 It may suit Pope s poetic purpose to inveigh, in lines 159-166, against\\nthe use of animal food but it is well known that he entertained no such views\\nas here expressed. We may suppose it is indicative of his inherent insincerity.\\n2 Fury passions. Cf. Gray s Ode on Eton College, line 61; also his\\nProgress of Poesy, line 16.\\n3 The idea that the nautilus lifts its feet and spreads a membrane to act as\\na sail is no longer entertained. It sometimes uses its feet, however, as oars.", "height": "3345", "width": "2103", "jp2-path": "rapeoflockandess00pope_0093.jp2"}, "94": {"fulltext": "90 ALEXANDER POPE. [ep. hi.\\nMark what unvaried laws preserve each state,\\nLaws wise as Nature, and as fixed as Fate.\\nIn vain thy reason finer webs shall draw,\\nEntangle justice in her net of law, 190\\nAnd right, too rigid, harden into wrong\\nStill for the strong too weak, the weak too strong.\\nYet go! and thus o er all the creatures sway,\\nThus let the wiser make the rest obey\\nAnd for those arts mere instinct could afford, 195\\nBe crowned as Monarchs, or as Gods adored.\\nV. Great Nature spoke observant man obeyed\\nCities were built, societies were made\\nHere rose one little state another near\\nGrew by like means, and joined through love or fear. 200\\nDid here the trees with ruddier burdens bend,\\nAnd there the streams in purer rills descend?\\nWhat war could ravish, commerce could bestow,\\nAnd he returned a friend, who came a foe.\\nConverse and love mankind might strongly draw, 205\\nWhen love was liberty, and Nature law.\\nThus states were formed the name of King unknown,\\nTill common interest placed the sway in one,\\nTwas Virtue only (or in arts or arms,\\nDiffusing blessings, or averting harms), 210\\nThe same which in a sire the sons obeyed,\\nA prince the father of a people made.\\nVI. Till then, by Nature crowned, each patriarch sate,\\nKing, priest, and parent of his growing state\\nOn him, their second Providence, they hung, 2 1 5\\nTheir law his eye, their oracle his tongue.\\nHe from the wondering 1 furrow called the food,\\nTaught to command the fire, control the flood,\\nDraw forth the monsters of the abyss profound, 2\\nOr fetch the aerial eagle to the ground. 220\\n1 Wonder-working. 2 Abyss profound, a Miltonic expression.", "height": "3335", "width": "2055", "jp2-path": "rapeoflockandess00pope_0094.jp2"}, "95": {"fulltext": "ep. III.] AN ESSAY ON MAN. 91\\nTill drooping, 1 sickening, 1 dying 1 they began\\nWhom they revered as God to mourn as man.\\nThen, looking up from sire to sire, explored\\nOne great first Father, and that first adored\\nOr plain tradition, that this All begun, 225\\nConveyed unbroken faith from sire to son\\nThe worker from the work distinct was known,\\nAnd simple reason never sought but one.\\nEre wit oblique had broke that steady light, 2\\nMan, like his Maker, saw that all was right; 230\\nTo virtue, in the paths of pleasure trod,\\nAnd owned a father when he owned a God.\\nLove, all the faith and all the allegiance then\\nFor Nature knew no right divine in men, 3\\nNo ill could fear in God; and understood 235\\nA sovereign being, but a sovereign good\\nTrue faith, true policy, united ran,\\nThat was but love of God, and this of man.\\nWho first taught souls enslaved, and realms undone,\\nThe enormous 4 faith of many made for one 240\\nThat proud exception to all Nature s laws,\\nTo invert the world, and counterwork its cause?\\nForce first made conquest, and that conquest law\\nTill Superstition taught the tyrant awe,\\nThen shared the tyranny, then lent it aid, 245\\nAnd gods of conquerors, slaves of subjects made\\nShe, midst the lightning s blaze, and thunder s sound,\\nWhen rocked the mountains, and when groaned the ground,\\nShe taught the weak to bend, the proud to pray,\\nTo power unseen, and mightier far than they: 250\\n1 These words limit whom, in line 222, of which the antecedent is\\npatriarch, in line 213.\\n2 Alludes to the effect of a prism on a ray of light.\\n3 The belief in the divine right of kings disappeared forever in Eng-\\nland in 1688. 4 Contrary to all laws or rules.", "height": "3345", "width": "2103", "jp2-path": "rapeoflockandess00pope_0095.jp2"}, "96": {"fulltext": "92 ALEXANDER POPE. [ep. III.\\nShe, from the rending earth, and bursting skies,\\nSaw gods descend, and fiends infernal rise\\nHere fixed the dreadful, there the blessed abodes\\nFear made her devils, and weak hope her gods\\nGods partial, changeful, passionate, unjust, 255\\nWhose attributes were rage, revenge, or lust\\nSuch as the souls of cowards might conceive,\\nAnd, formed like tyrants, tyrants would believe.\\nZeal then, not charity, became the guide\\nAnd hell was built on spite, and heaven on pride. 260\\nThen sacred seemed the ethereal vault no more\\nAltars grew marble then, and reeked with gore\\nThen first the Flamen 1 tasted living food\\nNext his grim idol smeared with human blood\\nWith Heaven s own thunders shook the world below, 265\\nAnd played the god an engine on his foe.\\nSo drives self-love, through just and through unjust,\\nTo one man s power, ambition, lucre, lust\\nThe same self-love, in all, becomes the cause\\nOf what restrains him, government and laws. 270\\nFor, what one likes, if others like as well,\\nWhat serves 2 one will, when many wills rebel?\\nHow shall he keep, what, sleeping or awake,\\nA weaker may surprise, a stronger take?\\nHis safety must his liberty restrain 275\\nAll join to guard what each desires to gain.\\nForced into virtue thus, by self-defense,\\nEv n kings learned justice and benevolence\\nSelf-love forsook the path it first pursued,\\nAnd found the private in the public good. 280\\nTwas then the studious head or generous mind,\\nFollower of God, or friend of humankind,\\n1 A priest devoted to the service of a particular god; here simply a\\npriest.\\n2 Avails,", "height": "3335", "width": "2055", "jp2-path": "rapeoflockandess00pope_0096.jp2"}, "97": {"fulltext": "EP. in.] AN ESSAY ON MAN. 93\\nPoet or patriot, rose but to restore\\nThe faith and moral Nature gave l before\\nRelumed her ancient light, not kindled new; 285\\nIf not God s image, yet His shadow drew\\nTaught power s due use to people and to kings,\\nTaught nor to slack, nor strain its tender strings,\\nThe less, or greater, set so justly true,\\nThat touching one must strike the other too 290\\nTill jarring interests of themselves create\\nThe according music of a well-mixed state.\\nSuch is the world s great harmony, that springs\\nFrom order, union, full consent of things\\nWhere small and great, where weak and mighty, made 295\\nTo serve, not suffer, strengthen, not invade\\nMore powerful each as needful to the rest,\\nAnd, in proportion as it blesses, blessed\\nDraw to one point, and to one center bring\\nBeast, man, or angel, servant, lord, or king. 300\\nFor forms of government let fools contest\\nWhate er is best administered is best\\nFor modes of faith, let graceless zealots fight\\nHis can t be wrong whose life is in the right\\nIn faith and hope the world will disagree, 305\\nBut all mankind s concern is charity\\nAll must be false that thwart this one great end\\nAnd all of God that bless mankind, or mend.\\nMan, like the generous vine, supported lives\\nThe strength he gains is from the embrace he gives. 310\\nOn their own axis as the planets run,\\nYet make at once their circle round the sun\\nSo two consistent motions act the soul\\nAnd one regards itself, and one the whole.\\nThus God and Nature linked the general frame, 315\\nAnd bade self-love and social be the same.\\n1 Given.", "height": "3345", "width": "2103", "jp2-path": "rapeoflockandess00pope_0097.jp2"}, "98": {"fulltext": "94 ALEXANDER POPE. [ep. iv.\\nARGUMENT OF EPISTLE TV.\\nOF THE NATURE AND STATE OF MAN WITH RESPECT TO HAPPINESS.\\nI. False notions of happiness, philosophical and popular, answered from\\nverse 19 to 26. II. It is the end of all men, and attainable by all (verse 29).\\nGod intends happiness to be equal and to be so it must be social, since all\\nparticular happiness depends on general, and since He governs by general, not\\nparticular, laws (verse 35). As it is necessary for order and the peace and\\nwelfare of society that external goods should be unequal, happiness is not\\nmade to consist in these (verse 49). But notwithstanding that inequality,\\nthe balance of happiness among mankind is kept even by Providence, by the\\ntwo passions of hope and fear (verse 67). III. What the happiness of in-\\ndividuals is, as far as is consistent with the constitution of this world; and\\nthat the good man has here the advantage (verse 77). The error of imputing\\nto Virtue what are only the calamities of Nature, or of Fortune (verse 93).\\nIV. The folly of expecting that God should alter His general laws in favor of\\nparticulars (verse 117). V. That we are not judges who are good; but that\\nwhoever they are, they must be happiest (verse 127, etc.). VI. That ex-\\nternal goods are not the proper rewards, but often inconsistent with, or de-\\nstructive of, virtue (verse 163). That even these can make no man happy\\nwithout virtue: instanced in riches (verse 181); honors (verse 189); nobility\\n(verse 201) greatness (verse 207) fame (verse 227) superior talents (verse\\n249, etc.). With pictures of human infelicity in men possessed of them all\\n(verse 259, etc.). VII. That virtue only constitutes a happiness whose object\\nis universal and whose prospect eternal (verse 299). That the perfection of\\nvirtue and happiness consists in a conformity to the order of Providence here,\\nand a resignation to it here and hereafter (verse 317, etc.).", "height": "3335", "width": "2055", "jp2-path": "rapeoflockandess00pope_0098.jp2"}, "99": {"fulltext": "EPISTLE IV.\\nO Happiness! our being s end and aim!\\nGood, Pleasure, Ease, Content! whate er thy name:\\nThat something still which prompts the eternal sigh, 1\\nFor which we bear to live, or dare to die\\nWhich still so near us, yet beyond us lies, 2 5\\nO erlooked, seen double, by the fool and wise.\\nPlant of celestial seed! if dropped below, 3\\nSay, in what mortal soil thou deign st to grow?\\nFair opening to some Court s propitious shine, 4\\nOr deep with diamonds in the flaming mine? 5 10\\nTwined with the wreaths Parnassian laurels 6 yield,\\nOr reaped in iron harvests 7 of the field?\\nWhere grows where grows it not? If vain our toil,\\nWe ought to blame the culture, not the soil\\nFixed to no spot is happiness sincere, 8 1 5\\nTis nowhere to be found, or everywhere\\nTis never to be bought, but always free\\nAnd, fled from monarchs, St. John! dwells with thee.\\n1 The eternal sigh, i.e., the hope (cf. Epistle I. line 95) that\\nsprings eternal in the human breast. 2 Cf. Epistle II. line 125.\\n3 Note the metaphor. Is it satisfactory?\\n4 Shine, a substantive; sheen but for the rime.\\n5 In the flaming mine, a poetic fancy that the diamond illuminates the\\nmine.\\n6 Poetic fame. Parnassus was a mountain in Greece, sacred to Apollo and\\nthe Muses.\\n7 Iron harvests, etc., military glory. Cf. Dryden s All for Love, i. i.\\nThe noble harvest of the field.\\n8 Sincere, i.e., pure; unalloyed.\\n95", "height": "3345", "width": "2103", "jp2-path": "rapeoflockandess00pope_0099.jp2"}, "100": {"fulltext": "96 ALEXANDER POPE. [ep. iv.\\nI. Ask of the learn d the way? the learn d are blind;\\nThis bids to serve, and that to shun mankind j 1 20\\nSome place the bliss in action, some in ease,\\nThose call it pleasure, and contentment these\\nSome sunk to beasts, find pleasure end in pain\\nSome swelled to gods, confess e en virtue vain\\nOr indolent, to each extreme they fall, 25\\nTo trust in everything, or doubt of all.\\nWho thus define it, say they more or less\\nThan this, that happiness is happiness?\\nII. Take Nature s path, and mad Opinion s leave;\\nAll states 2 can reach it, 3 and all heads 4 conceive 30\\nObvious her goods, in no extreme they dwell\\nThere needs but thinking right, and meaning well\\nAnd, mourn our various portions as we please,\\nEqual is common sense, and common ease.\\nRemember, Man, the Universal Cause 35\\nActs not by partial, but by general laws\\nAnd makes what happiness we justly call\\nSubsist, not in the good of one, but all.\\nThere s not a blessing individuals find,\\nBut someway leans and hearkens to the kind 40\\nNo bandit fierce, no tyrant mad with pride,\\nNo caverned hermit, rests self-satisfied\\nWho most to shun or hate mankind pretend,\\nSeek an admirer, or would fix a friend\\nAbstract what others feel, what others think, 45\\nAll pleasures sicken, and all glories sink:\\nEach has his share and who would more obtain,\\nShall find, the pleasure pays not half the pain.\\n1 Though all the schools were agreed that happiness was the supreme\\ngood, yet there was a vast variety of opinion as to what happiness consisted\\nin. Varro (B.C. 116-28) reckoned two hundred and eighty-eight different\\nopinions which had been, or might be, held on the point (Pattison).\\n2 Conditions. 3 It, i.e., Nature s path. 4 Intellects.", "height": "3335", "width": "2055", "jp2-path": "rapeoflockandess00pope_0100.jp2"}, "101": {"fulltext": "ep. iv.] AN ESSAY ON MAN. 97\\nOrder is Heaven s first law and this confessed,\\nSome are, and must be, greater than the rest, 50\\nMore rich, more wise but who infers from hence\\nThat such are happier, shocks all common sense.\\nHeaven to mankind impartial we confess,\\nIf all are equal in their happiness\\nBut mutual wants this happiness increase 55\\nAll Nature s difference keeps all Nature s peace. 1\\nCondition, 2 circumstance, is not the thing;\\nBliss is the same in subject or in king,\\nIn who obtain defense, or who defend,\\nIn him who is, or him who finds a friend 60\\nHeaven breathes through every member of the whole\\nOne common blessing, as one common soul.\\nBut fortune s gifts, if each alike possessed,\\nAnd each were equal, must not all contest?\\nIf then to all men happiness was meant, 65\\nGod in externals could not place content. 3\\nFortune her gifts may variously dispose,\\nAnd these be happy called, unhappy those\\nBut Heaven s just balance equal will appear,\\nWhile those are placed in hope, and these in fear: 70\\nNot present good or ill, the joy or curse,\\nBut future views of better, or of worse.\\nO sons of earth attempt ye still to rise,\\nBy mountains piled on mountains, to the skies? 4\\nHeaven still with laughter the vain toil surveys, 75\\nAnd buries madmen in the heaps they raise.\\n1 Cf. Epistle I. line 169. 2 Rank.\\n3 Content in this sense usually pronounced con tent literally, that\\nwhich is contained; hence, the attributes which constitute the meaning of a\\nthing. Thus the old Greek philosophers were agreed in calling happiness the\\nend of human life, but they differed in their definition of happiness, that is,\\nin interpreting its content. See lines 19-28, and Note 1, p. 96.\\n4 Alluding to the Titans attempt to scale Olympus.\\n7", "height": "3345", "width": "2103", "jp2-path": "rapeoflockandess00pope_0101.jp2"}, "102": {"fulltext": "98 ALEXANDER POPE. [ep. iv.\\nIII. Know, all the good that individuals find,\\nOr God and Nature meant to mere mankind,\\nReason s whole pleasure, all the joys of sense,\\nLie in three words, health, peace, and competence. 80\\nBut health consists with temperance alone\\nAnd peace, O Virtue! peace is all thy own.\\nThe good or bad the gifts of fortune gain\\nBut these 1 less taste 2 them, as they worse 3 obtain.\\nSay, in pursuit of profit or delight, 85\\nWho risk the most, that take wrong means, or right?\\nOf vice or virtue, whether blessed or cursed,\\nWhich meets contempt, or which compassion first?\\nCount all the advantage 4 prosperous vice attains,\\nTis but what virtue flies from and disdains 90\\nAnd grant the bad what happiness they would,\\nOne they must want, which is, to pass for good.\\nOh blind to truth, and God s whole scheme below,\\nWho fancy bliss to vice, to virtue woe! 5\\nWho sees and follows that great scheme the best, 95\\nBest knows the blessing, and will most be blessed.\\nBut fools the good alone unhappy call, 6\\nFor ills or accidents that chance to all.\\nSee Falkland 7 dies, the virtuous and the just!\\nSee godlike 8 Turenne 9 prostrate on the dust! 100\\n1 The bad. 2 Enjoy.\\n3 Worse, here an adverb limiting obtain, means by worse means.\\n4 Mere temporal success.\\n5 That is, that bliss accompanies vice, and woe, virtue.\\n6 Note the ambiguity of the line.\\n7 Lord Falkland (1610-1643), an English politician, at first sided with the\\npopular party against the king, but afterwards seceded from that party. He\\nwas killed at the first battle of Newbury.\\n8 The epithet is of doubtful propriety.\\n9 Henry, Vicomte de Turenne (1611-1675), marshal of France, after\\ncommanding the French armies in the latter part of the Thirty Years War,\\nraised his military fame to the highest pitch, without preserving it intact from", "height": "3335", "width": "2055", "jp2-path": "rapeoflockandess00pope_0102.jp2"}, "103": {"fulltext": "ep. iv.] AN ESSAY OX MAN. 99\\nSee Sidney 1 bleeds amid the martial strife!\\nWas this their virtue, or contempt of life?\\nSay, was it virtue, more though Heaven ne er gave,\\nLamented Digby! 2 sunk thee to the grave?\\nTell me, if virtue made the son expire, 105\\nWhy, full of days and honor, lives the sire? 3\\nWhy drew Marseilles good bishop 4 purer breath,\\nWhen Nature sickened, and each gale was death?\\nOr why so long (in life if long can be)\\nLent Heaven a parent to the poor and me? 5 no\\nWhat makes all physical or moral ill?\\nThere deviates Nature, and here wanders Will. 6\\nGod sends not ill if rightly understood,\\nOr partial ill is universal good, 7\\nOr change admits, or Nature lets it fall, 1 1 5\\nShort, and but rare, till man improved it all.\\nIV. Think we, like some weak prince, the Eternal Cause\\nProne for His favorites to reverse His laws?\\nthe blot of barbarous conduct, in the Alsatian and Palatinate campaigns de-\\nveloped out of the peace of Westphalia. He was struck dead by a cannon\\nball at Salzbach in Baden in 1675, and was buried among the kings of France\\nat St. Denis (Ward).\\n1 Sir Philip Sidney (1554-1586), famous English author and general, was\\nmortally wounded in the glorious but useless cavalry charge at Zutphen in\\n1586. He wrote the Arcadia, a Defence of Poesie, and one hundred and\\neight sonnets, remarkable for beauty of diction and nobility of sentiment.\\nThe anecdote of his generosity to a dying soldier is well known.\\n2 The Hon. Robert Digby, third son of Lord Digby; he died in 1726.\\n3 The sire was Sir William Digby, who died in 1752.\\n4 M. de Belsunce (1671-1755) was made bishop of Marseilles in 1709.\\nIn the plague of that city, in the year 1720, he distinguished himself by his\\nzeal and activity, being the pastor, the physician, and the magistrate of his\\nflock, while that horrid calamity prevailed. After receiving extraordinary\\ndistinctions in recognition of his services both from the pope and King Louis\\nXV., he died in the year 1755 (Warton).\\n5 Edith Pope, mother of the poet, died at the age of ninety-one, in 1733, the\\nyear this poem was finished. She was noted for her piety and charity.\\n6 See also Epistle I. line 150. 7 Cf. Epistle I. line 292.", "height": "3345", "width": "2103", "jp2-path": "rapeoflockandess00pope_0103.jp2"}, "104": {"fulltext": "ioo ALEXANDER POPE. [ep. iv.\\nShall burning ^Etna, if a sage requires, 1\\nForget to thunder, and recall her fires? 120\\nOn air or sea new motions be impressed,\\nOh blameless Bethel! 2 to relieve thy breast?\\nWhen the loose mountain trembles from on high,\\nShall gravitation cease, if you go by?\\nOr some old temple, nodding to its fall, 125\\nFor Chartres 3 head reserve the hanging wall?\\nV. But still this world (so fitted for the knave)\\nContents us not. A better shall we have?\\nA kingdom of the just then let it be\\nBut first consider how those just agree. 130\\nThe good must merit God s peculiar care\\nBut who, but God, can tell us who they are?\\nOne thinks on Calvin 4 Heaven s own spirit fell;\\nAnother deems him instrument of hell\\n1 One of many accounts of the death of the philosopher Empedocles\\n(B.C. 444) was that he threw himself into one of the craters of ./Etna. But\\nthe words if a sage requires are not appropriate to the story of Empedocles,\\nwho did not approach the volcano from curiosity, but was anxious to be taken\\nfor a god. The expression would suit Pliny, the Roman naturalist, who lost\\nhis life (A.D. 79) by approaching too close to the sulphuric fumes during an\\neruption. But then it was not yEtna, but Vesuvius, which was fatal to Pliny,\\nin the great eruption by which Herculaneum and Pompeii were destroyed.\\nIt is possible that we have here a confused allusion to two different facts,\u00e2\u0080\u0094\\nto the legend of Empedocles, and the authentic account of the death of Pliny\\n(Pattison).\\n2 Hugh Bethel, of Yorkshire, one of Pope s intimate friends. He was\\nafflicted with asthma. Pope alludes to this passage in a letter written to Mr.\\nBethel shortly after the death of Pope s mother I have now too much mel-\\nancholy leisure, and no other care but to finish my Essay on Man. There\\nwill be in it but one line that will offend you (I fear), and yet I will not\\nalter it or omit it, unless you come to town and prevent it.\\n3 A man infamous for all manner of vices, who acquired an immense\\nfortune by a constant attention to the vices, wants, and follies of mankind\\n(Pope). He died in 1731.\\n4 John Calvin (1 509-1 564), celebrated Protestant reformer and theologian,\\nborn in Picardy, France. He was a man of remarkable erudition.", "height": "3335", "width": "2055", "jp2-path": "rapeoflockandess00pope_0104.jp2"}, "105": {"fulltext": "ep. iv.] AN ESSAY ON MAN. 101\\nIf Calvin feel Heaven s blessing, or its rod, 135\\nThis cries, There is, and that, There is no God.\\nWhat shocks one part will edify the rest,\\nNor with one system can they all be blessed.\\nThe very best will variously incline,\\nAnd what rewards your virtue, punish mine. 140\\nWhatever is, is right. This world, tis true,\\nWas made for Caesar but for Titus too; 1\\nAnd which more blessed? who chained his country, say,\\nOr he whose virtue sighed to lose a day? 2\\nBut sometimes virtue starves, while vice is fed. 145\\nWhat then? is the reward of virtue bread?\\nThat vice may merit, tis the price of toil\\nThe knave deserves it when he tills the soil,\\nThe knave deserves it when he tempts the main,\\nWhere folly fights for kings, or dives for gain. 150\\nThe good man may be weak, be indolent\\nNor is his claim to plenty, but content.\\nBut grant him riches, your demand is o er?\\nNo\u00e2\u0080\u0094 shall the good want health, the good want power?\\nAdd health and power, and every earthly thing: 155\\nWhy bounded power? why private? why no king? 3\\nNay, why external for internal given?\\nWhy is not man a god, and earth a heaven?\\nWho ask and reason thus, will scarce conceive\\nGod gives enough, while He has more to give 160\\nImmense the power, immense were the demand\\nSay, at what part of nature will they stand?\\n1 Caesar is the type of the bad, and Titus (see Note 3, p. 78) of the good.\\nThe allusion is to Addison s Cato, v. i.\\n2 Suetonius (Life of Titus, 8) relates that, recollecting at supper that he\\nhad conferred no favor on any one during the day, Titus exclaimed: My\\nfriends, I have lost a day!\\n3 Why private, etc. Why is he a private person? Why is he not a\\nking?", "height": "3345", "width": "2103", "jp2-path": "rapeoflockandess00pope_0105.jp2"}, "106": {"fulltext": "102 ALEXANDER POPE. [ep. iv.\\nVI. What nothing earthly gives, or can destroy,\\nThe soul s calm sunshine, and the heartfelt joy, 1\\nIs virtue s prize. A better would you fix? 165\\nThen give humility a coach and six,\\nJustice a conqueror s sword, or truth a gown,\\nOr public spirit its great cure, a crown. 2\\nWeak, foolish man! will Heaven reward us there\\nWith the same trash 3 mad mortals wish for here? 170\\nThe Boy and Man an individual makes, 4\\nYet sigh st thou now for apples and for cakes?\\nGo, like the Indian, in another life 5\\nExpect thy dog, thy bottle, and thy wife\\nAs well as dream such trifles are assigned, 175\\nAs toys and empires, for a godlike mind.\\nRewards, that either would to virtue bring\\nNo joy, or be destructive of the thing:\\nHow oft by these at sixty are undone\\nThe virtues of a saint at twenty-one! 180\\nTo whom can Riches give repute, or trust,\\nContent, or pleasure, but the good and just?\\nJudges and senates have been bought for gold,\\nEsteem and love were never to be sold.\\nO fool! to think God hates the worthy mind, 185\\nThe lover and the love of humankind,\\nWhose life is healthful and whose conscience clear,\\nBecause he wants 6 a thousand pounds a year.\\nHonor and shame from no condition rise\\nAct well your part, there all the honor lies. 190\\n1 Cf. Gray s Ode on Eton College, line 44.\\n2 Public spirit seems to be here used in the sense of ambition. Desire\\nfor a crown is cured by its possession.\\n3 Trash, i.e., coach and six, sword, gown, crown. The passage savors\\nof affectation.\\n4 Makes, i.e., becomes; rightly singular.\\n5 Cf. Epistle I. line 99. 6 Lacks.", "height": "3335", "width": "2055", "jp2-path": "rapeoflockandess00pope_0106.jp2"}, "107": {"fulltext": "-EP. iv.] AN ESSAY ON MAN. 103\\nFortune in men has some small difference made,\\nOne flaunts in rags, one flutters l in brocade j 1\\nThe cobbler aproned, and the parson gowned,\\nThe friar hooded, and the monarch crowned. 194\\nWhat differ more (you cry) than crown and cowl?\\nI ll tell you, friend! a wise man and a fool.\\nYou ll find, if once the monarch acts the monk,\\nOr, cobbler-like, the parson will be drunk,\\nWorth makes the man, and want of it the fellow\\nThe rest is all but leather 2 or prunella. 2 200\\nGo! if your ancient but ignoble blood\\nHas crept through scoundrels ever since the flood,\\nGo! and pretend your family is young;\\nNor own your fathers have been fools so long.\\nWhat can ennoble sots, or slaves, or cowards? 205\\nAlas! not all the blood of all the Howards. 3\\nLook next on Greatness say where Greatness lies.\\nWhere, but among the heroes and the wise?\\nHeroes are much the same, the point s agreed,\\nFrom Macedonia s madman 4 to the Swede; 5 210\\n1 Flaunts flutters, for exactness should be interchanged. Pope\\nfirst wrote\\nOft of two brothers, one shall be surveyed\\nFlutt ring in rags, one flaunting in brocade.\\n2 Leather and prunella suggest the cobbler and the parson. The\\ngown of the latter was made of stuff called prunella.\\n3 Henry Howard (15 1 7-1 547), earl of Surrey, was a soldier, scholar, and\\npoet. He was beheaded on a false charge of treason.\\n4 Macedonia s madman, i.e., Alexander the Great (B.C. 356-323),\\nking of Macedon. Truth is here sacrificed to alliteration. The overthrow\\nof the Persian empire was not the enterprise of a madman. Pope, however,\\nwas not peculiar in forming this erroneous estimate (Pattison).\\n5 The epithet madman, which has adhered to Alexander the Great,\\nought to have been joined to the Swede. The instance of Charles XII.\\n(1682-1718), king of Sweden, is more appropriate than most of the historical\\nexamples pitched upon by Pope in the Essay. Charles XII. s extraordinary\\ncareer was still recent; he was killed at Frederikshald, 1718 (Pattison).", "height": "3345", "width": "2103", "jp2-path": "rapeoflockandess00pope_0107.jp2"}, "108": {"fulltext": "104 ALEXANDER POPE. [ep. IV.\\nThe whole strange purpose of their lives, to find,\\nOr make an enemy of all mankind\\nNot one looks backward, onward still he goes,\\nYet ne er looks forward further than his nose. 1\\nNo less alike the politic and wise 215\\nAll sly slow things, with circumspective eyes\\nMen in their loose unguarded hours they take,\\nNot that themselves are wise, but others weak.\\nBut grant that those can conquer, these can cheat\\nTis phrase absurd to call a villain great: 220\\nWho wickedly is wise, or madly brave,\\nIs but the more a fool, the more a knave. 2\\nWho noble ends by noble means obtains,\\nOr failing, smiles in exile or in chains,\\nLike good Aurelius 3 let him reign, or bleed 225\\nLike Socrates, 4 that man is great indeed.\\nWhat s Fame? A fancied life in others breath,\\nA thing beyond us, ev n before our death.\\nJust what you hear, you have, and what s unknown,\\nThe same (my Lord) if Tully s, or your own. 230\\nAll that we feel of it begins and ends\\nIn the small circle of our foes or friends\\nTo all beside as much an empty shade\\nAn Eugene 5 living, as a Caesar dead\\n1 If Pope endeavored to express contempt, he succeeded only in being\\nvulgar. Alexander was a man of farseeing political sagacity.\\n2 The wickedly wise is the more a knave the madly brave is\\nthe more a fool.\\n3 Marcus Aurelius Antoninus (A.D. 121-180), emperor of Rome from 161\\nto his death. Whatever may have been the errors of judgment into which he\\nwas led, his character remains one of the purest and noblest in the history of\\nthe empire of which he witnessed the first decline (Ward).\\n4 Socrates did not bleed. What was the manner of his death?\\n5 Prince Eugene of Savoy (1663-1736), a celebrated Austrian general.\\nHe was the commander of the imperial armies in the War of the Spanish\\nSuccession, and the joint hero with Marlborough of Blenheim and Malpla-\\nquet (Ward).", "height": "3335", "width": "2055", "jp2-path": "rapeoflockandess00pope_0108.jp2"}, "109": {"fulltext": "ep. iv.] AN ESSAY ON MAN. 105\\nAlike or when, or where they shone, or shine, 235\\nOr on the Rubicon, or on the Rhine.\\nA wit s a feather, and a chief a rod; 1\\nAn honest man s the noblest work of God. 2\\nFame but from death a villain s name can save, 3\\nAs Justice tears his body from the grave 240\\nWhen what to oblivion better were resigned,\\nIs hung on high, to poison half mankind.\\nAll fame is foreign, but of true desert\\nPlays round the head, but comes not to the heart\\nOne self-approving hour whole years outweighs 245\\nOf stupid starers, and of loud huzzas;\\nAnd more true joy Marcellus 4 exiled feels,\\nThan Caesar with a senate at his heels.\\nIn Parts 5 superior what advantage lies\\nTell (for you can) what is it to be wise? 250\\nTis but to know how little can be known\\nTo see all others faults, and feel our own\\n1 Alluding to the pen with which the wit writes, and the baton which\\nwas the symbol of authority of the general (Pattison). Elwin gives a\\ndifferent interpretation. He says: Pope is deriding fame in general, and\\ndivides famous men into two classes, heroes and the wise. The wise are\\ncompared to feathers, which are flimsy and showy and the heroes, who are\\nthe scourges of mankind, are compared to rods. The line, though often\\nquoted, is too condensed to be clear.\\n2 This line is copied by Burns in The Cotter s Saturday Night. It is one\\nof a multitude of sayings which, because of their striking form, are mistakenly\\naccepted for truth.\\n3 Lines 239-242 allude to Cromwell, Bradshaw, and Ireton, whose bodies\\nwere disinterred and hanged on a gibbet, January 30, 166 1. It may well be\\nbelieved that Pope hated them.\\n4 M. Marcellus, one of the most determined opponents of Julius Caesar,\\nhad fled to Mitylene after the battle of Pharsalus and as he dared not him-\\nself solicit pardon, it was asked of the dictator by his friends, Cicero making\\nin his behalf an oration conceived in a very different spirit from that which\\nPope attributes to the orator s client. Its genuineness has, however, been\\ndoubted. Marcellus was assassinated at Athens on his way home (Ward).\\n5 Parts, i.e., intellectual acquirements.", "height": "3345", "width": "2103", "jp2-path": "rapeoflockandess00pope_0109.jp2"}, "110": {"fulltext": "106 ALEXANDER POPE. [ep. iv.\\nCondemned in business or in arts to drudge,\\nWithout a second, or without a judge\\nTruths would you teach, or save a sinking land? 255\\nAll fear, none aid you, and few understand.\\nPainful preeminence! yourself to view\\nAbove life s weakness, and its comforts too.\\nBring then these blessings to a strict account\\nMake fair deductions see to what they mount 260\\nHow much of other each is sure to cost\\nHow each for other oft is wholly lost\\nHow inconsistent greater goods with these\\nHow sometimes life is risked, and always ease:\\nThink, and if still the things thy envy call, 265\\nSay, would st thou be the man to whom they fall?\\nTo sigh for ribands if thou art so silly,\\nMark how they grace Lord Umbra, 1 or Sir Billy. 1\\nIs yellow dirt the passion of thy life\\nLook but on Gripus, or on Gripus wife. 2 270\\nIf parts allure thee, think how Bacon 3 shined,\\nThe wisest, brightest, meanest of mankind: 4\\nOr ravished with the whistling of a name,\\nSee Cromwell, damned to everlasting fame!\\n1 It is not known who were meant by Lord Umbra and Sir Billy.\\n2 Gripus, Gripus wife, the Duke and Duchess of Marlborough,\\nnoted for their avarice. See lines 285-298. Read, for information as to\\nMarlborough s career and character, A Short History of the English People,\\nby John Richard Green.\\n3 Bacon. See Note 1, p. 55. He became lord chancellor in 1618.\\nHaving been accused of corruption in office, he pleaded guilty, was fined\\n^40,000, sentenced to prison, and rendered incapable of holding any office\\nof honor or emolument.\\n4 Here again Pope sacrifices truth to his fondness for effect to be produced\\nby formal expression. Bacon was the victim of partisan hatred. His venality\\nwas rather an error of judgment than evidence of corruption. John Morley\\nsays that he had no active evil in his character. Later investigations have\\nrelieved his reputation of much of the odium that rested upon it in the early\\npart of the eighteenth century.", "height": "3335", "width": "2055", "jp2-path": "rapeoflockandess00pope_0110.jp2"}, "111": {"fulltext": "ep. iv.] AN ESSAY ON MAN. 107\\nIf all, united, thy ambition call, 275\\nFrom ancient story learn to scorn them all.\\nThere, in the rich, the honored, famed, and great,\\nSee the false scale of happiness complete!\\nIn hearts of kings, or arms of queens, who lay,\\nHow happy those to ruin, these betray. 280\\nMark by what wretched steps their glory grows,\\nFrom dirt and seaweed as proud Venice 1 rose\\nIn each how guilt and greatness equal ran,\\nAnd all that raised the hero, sunk the man\\nNow Europe s laurels on their brows behold, 2 285\\nBut stained with blood, or ill exchanged for gold\\nThen see them broke with toils, or sunk in ease,\\nOr infamous for plundered provinces.\\nO wealth ill-fated! which no act of fame\\nE er taught to shine, or sanctified from shame! 290\\nWhat greater bliss attends their close of life?\\nSome greedy minion, or imperious wife,\\nThe trophied arches, storied halls 3 invade,\\nAnd haunt their slumbers in the pompous shade.\\nAlas! not dazzled with their noontide ray, 295\\nCompute the morn and evening to the clay\\nThe whole amount of that enormous fame,\\nA tale, that blends their glory with their shame!\\nVII. Know then this truth (enough for man to know)\\nVirtue alone is happiness below. 300\\nThe only point where human bliss stands still,\\nAnd tastes the good without the fall to ill; 4\\n1 The city of Venice was built in 809, on the island of the Rialto, in the\\nmidst of the marshes called Lagune, where the inhabitants of the great\\ncities of Venetia had taken refuge from the Huns three centuries and a half\\nbefore that date (Ward).\\n2 Lines 285-298. See Note 2, p. 106.\\n3 Storied halls, i.e., historic halls.\\n4 And tastes the good, etc., a possible allusion to the temptation of\\nAdam and Eve.", "height": "3345", "width": "2103", "jp2-path": "rapeoflockandess00pope_0111.jp2"}, "112": {"fulltext": "108 ALEXANDER POPE. [ep. IV.\\nWhere only merit constant pay receives,\\nIs blessed in what it takes, and what it gives; 1\\nThe joy unequaled, if its end it gain, 2 305\\nAnd if it lose, attended with no pain\\nWithout satiety, though e er so blessed,\\nAnd but more relished as the more distressed\\nThe broadest mirth unfeeling folly wears,\\nLess pleasing far than virtue s very tears 310\\nGood, from each object, from each place acquired,\\nForever exercised, yet never tired\\nNever elated, while one man s oppressed\\nNever dejected, while another s blessed\\nAnd where no wants, no wishes can remain, 315\\nSince but to wish more virtue, is to gain.\\nSee the sole bliss Heaven could on all bestow\\nWhich who but feels can taste, but thinks can know\\nYet poor with fortune, and with learning blind,\\nThe bad must miss, the good, untaught, will find 320\\nSlave to no sect, who takes no private road,\\nBut looks through Nature, up to Nature s God 3\\nPursues that chain which links the immense design,\\nJoins heaven and earth, and mortal and divine\\nSees that no being any bliss can know, 325\\nBut 4 touches some above, and some below;\\nLearns, from this union of the rising whole,\\nThe first, last purpose of the human soul\\nAnd knows where faith, law, morals, all began,\\nAll end, in Love of God, and Love of Man. 330\\nFor him alone, hope leads from goal to goal,\\nAnd opens still, and opens on his soul\\n1 Cf. Merchant of Venice, iv. i.\\n2 Lines 305-308. The style is elliptical and careless it lacks the first\\nelement of good style\u00e2\u0080\u0094 clearness.\\n3 Verbatim from Bolingbroke s letters to Pope (Warburton).\\n4 But touches, i.e., that does not touch.", "height": "3335", "width": "2055", "jp2-path": "rapeoflockandess00pope_0112.jp2"}, "113": {"fulltext": "EP. IV.] AN ESSAY ON MAX. 1 09\\nTill lengthened on to faith, and unconfined,\\nIt pours the bliss that fills up all the mind.\\nHe sees why Nature plants in man alone 335\\nHope of known bliss, and faith in bliss unknown\\n(Nature, whose dictates to no other kind\\nAre given in vain, but what they seek they find\\nWise is her present she connects in this\\nHis greatest virtue with his greatest bliss x 340\\nAt once his own bright prospect to be blessed,\\nAnd strongest motive to assist the rest.\\nSelf-love thus pushed to social, to divine,\\nGives thee to make thy neighbor s blessing thine.\\nIs this too little for the boundless heart? 345\\nExtend it, let thy enemies have part\\nGrasp the whole worlds of reason, life, and sense,\\nIn one close system of benevolence\\nHappier as kinder, in whate er degree,\\nAnd height of bliss but height of charity. 350\\nGod loves from whole to parts but human soul\\nMust rise from individual to the whole.\\nSelf-love but serves the virtuous mind to wake,\\nAs the small pebble stirs the peaceful lake; 2\\nThe center moved, a circle straight succeeds, 355\\nAnother still, and still another spreads\\nFriend, parent, neighbor, first it will embrace\\nHis country next and next all human race\\nWide and more wide the o erflowings of the mind 3\\nTake every creature in, of every kind 360\\nEarth smiles around, with boundless bounty blessed,\\nAnd Heaven beholds its image in his breast.\\n1 His greatest bliss is the hope of immortality, which is to be secured\\nthrough the operation of his greatest virtue, benevolence.\\n2 As the small pebble, etc. The simile is frequent with poets. Pope\\nuses it several times.\\n3 The o erflowings of the mind in its benevolence.", "height": "3345", "width": "2103", "jp2-path": "rapeoflockandess00pope_0113.jp2"}, "114": {"fulltext": "no ALEXANDER POPE. [ep. iv.\\nCome, then, my friend! my genius! 1 come along;\\nO master of the poet, and the song!\\nAnd while the Muse now stoops, or now ascends, 365\\nTo man s low passions, or their glorious ends,\\nTeach me, like thee, in various nature wise,\\nTo fall with dignity, with temper rise; 2\\nFormed by thy converse, happily to steer\\nFrom grave to gay, from lively to severe; 370\\nCorrect with spirit, eloquent with ease,\\nIntent to reason, or polite to please.\\nOh! while along the stream of time thy name\\nExpanded flies, and gathers all its fame\\nSay, shall my little bark attendant sail, 375\\nPursue the triumph, and partake the gale?\\nWhen statesmen, heroes, kings, in dust repose,\\nWhose sons shall blush their fathers were thy foes,\\nShall then this verse to future age pretend 3\\nThou wert my guide, philosopher, and friend? 380\\nThat, urged by thee, I turned the tuneful art, 4\\nFrom sounds to things, from fancy to the heart\\nFor Wit s false mirror, held up Nature s light\\nShowed erring Pride, Whatever is, is right\\nThat Reason, Passion, answer one great aim 385\\nThat true Self-love and Social are the same\\nThat Virtue only makes our bliss below!\\nAnd all our Knowledge is, Ourselves to know.\\n1 Bolingbroke. See Note 1, p. 57. Compare the admiration expressed\\nfor Bolingbroke in this concluding address to him, with the abuse of Marl-\\nborough in the passage lines 285 to 298. The latter, notwithstanding his\\nvices, deserved better of his country than the former.\\n2 To fall with dignity, with temper rise, alludes to the varying political\\nfortunes of Bolingbroke. With temper, i.e., with equable temper.\\n3 Pretend, i.e., set forth.\\n4 Urged by thee. Pope is said to have received the subject matter of\\nAn Essay on Man from Bolingbroke.", "height": "3335", "width": "2055", "jp2-path": "rapeoflockandess00pope_0114.jp2"}, "115": {"fulltext": "Eclectic English Classics for Schools\\nThis series is intended to provide selected gems of English Literature\\nfor school use at the least possible price. The texts have been carefully\\nedited, and are accompanied by adequate explanatory notes. They are\\nwell printed from new, clear type, and are uniformly bound in boards.\\nThe series now includes the following works\\nomus, and\\nArno d s (Matthew) Sohrab and Rustum\\nBurke s Conciliation with the American Coloni\\nCarlyle s Essay on Robert Burns\\nColeridge s Rime of the Ancient Mariner\\nDefoe s History of the Plague in London\\nDeQuincey s Revolt of the Tartars\\nEmerson s American Scholar, Self-Reliance, and Compensation\\nFranklin s Autobiography\\nGeorge Eliot s Silas Marner\\nGoldsmith s Vicar of Wakefield\\nIrv ng s Sketch Book Selections\\nTales of a Traveler\\nMacaulay s Second Essay on Chatta\\nEssay on Milton\\nEssay on Addison\\nLife of Samuel Johnson\\nMilton s L Allegro. Ii Penseroso,\\nParadise Lost Books I. and II.\\nPope s Homer Iliad, Books I., VI., XXII.\\nScc .t c Ivanhof\\nMarmion\\nLady of che Lake\\nThe Abbot\\nWoodstock\\nShakespeare s Julius Caesar\\nTwelfth Night\\nMerchant of Venice\\nMidsummer-Night s Dream\\nAs You Like It\\nMacbeth\\nHamlet\\nSir Roger de Coverley Papers (The Spectator)\\nSouthey s Life of Nelson\\nTennyson s Princess\\nWebster s Bunker Hill Orations\\nLycidas\\nand XXLv\\n20 cents\\n20 cents\\n20 cents\\n20 cents\\n40 cents\\n20 cents\\n20 cents\\n35 cents\\n30 cents\\n35 cents\\n20 cents\\n50 cents\\n20 cents\\n20 cents\\n20 cents\\n20 cents\\n20 cents\\n20 cents\\n20 cents\\n50 cents\\n40 cents\\n30 cents\\n60 cents\\n60 cents\\n20 cents\\n20 cents\\n20 cents\\n20 cents\\n20 cents\\n20 cents\\n25 cents\\n20 cents\\n40 cents\\n20 cents\\n20 cents\\nCopies of any of the Eclectic English Classics will be sent prepaid to\\nany address on receipt of the price, by the Publishers\\nNew York\\n(8i)\\nAmerican Book Company\\nCincinnati\\nChicago", "height": "3345", "width": "2103", "jp2-path": "rapeoflockandess00pope_0115.jp2"}, "116": {"fulltext": "An Introduction to the\\nStudy of American Literature\\nBY\\nBRANDER MATTHEWS\\nProfessor of Literature in Columbia University\\nCloth, 12mo, 256 pages Price, $1.00\\nA text-book of literature on an original plan, and conforming with\\nthe best methods of teaching.\\nAdmirably designed to guide, to supplement, and to stimulate the\\nstudent s reading of American authors.\\nIllustrated with a fine collection of facsimile manuscripts, portraits\\nof authors, and views of their homes and birthplaces.\\nBright, clear, and fascinating, it is itself a literary work of high rank.\\nThe book consists mostly of delightfully readable and yet compre-\\nhensive little biographies of the fifteen greatest and most representative\\nAmerican writers. Each of the sketches contains a critical estimate of\\nthe author and his works, which is the more valuable coming, as it does,\\nfrom one who is himself a master. The work is rounded out by four\\ngeneral chapters which take up other prominent authors and discuss the\\nhistory and conditions of our literature as a whole and there is at the\\nend of the book a complete chronology of the best American literature\\nfrom the beginning down to 1896.\\nEach of the fifteen biographical sketches is illustrated by a fine\\nportrait of its subject and views of his birthplace or residence and in\\nsome cases of both. They are also accompanied by each author s\\nfacsimile manuscript covering one or two pages. The book contains\\nexcellent portraits of many other authors famous in American literature.\\nCopies of Brander Matthews 1 Introduction to the Study of American\\nLiterature will be sent prepaid to any address, on receipt of the price,\\nby the Publishers\\nAmerican Book Company\\nNew York Cincinnati Chicago\\n(83)", "height": "3335", "width": "2055", "jp2-path": "rapeoflockandess00pope_0116.jp2"}, "117": {"fulltext": "", "height": "3345", "width": "2103", "jp2-path": "rapeoflockandess00pope_0117.jp2"}, "118": {"fulltext": "Deacidified using the Bookkeeper process.\\nNeutralizing agent: Magnesium Oxide\\nTreatment Date: March 2009\\nPreservationTechnologies\\nA WORLD LEADER IN COLLECTIONS PRESERVATION\\n111 Thomson Park Drive\\nCranberry Township, PA 16066\\n179M 779-2111", "height": "3335", "width": "2055", "jp2-path": "rapeoflockandess00pope_0118.jp2"}, "119": {"fulltext": "", "height": "3345", "width": "2103", "jp2-path": "rapeoflockandess00pope_0119.jp2"}, "120": {"fulltext": "ECLECTIC ENG1\\nLIBRARY OF CONGRESS\\n014 152 136 6\\nghte s Tale\\nCOMPEN-\\nDAS\\nARNOLD S SOHRAB AND RUSTUJV\\nBURKE S SPEECH ON CONCILIAT!\\nBURNS S POEMS\u00e2\u0080\u0094 Selections\\nBYRON S POEMS\u00e2\u0080\u0094 Selections\\nCARLYLE S ESSAY ON ROBERT BURNS\\nCHAUCER S CANTERBURY TALES\u00e2\u0080\u0094 Prologue a\\nCOLERIDGE S RIME OF THE ANCIENT MARINER\\nDEFOE S HISTORY OF THE ^AGUE IN LONDON\\nDE QUINCEY S REVOLT OF THE TARTARS\\nDRYDEN S PALAMON AND ARC1TE\\nEMERSON S AMERICAN SCHOLAR, SELF-RELIANCE,\\nSATION\\nFRANKLIN S AUTOBIOGRAPHY\\nGEORGE ELIOT S SILAS MARNER\\nGOLDSMITH S VICAR OF WAKEFIELD\\nGRAY S POEMS\u00e2\u0080\u0094 Selections\\nIRVING S SKETCH-BOOK\u00e2\u0080\u0094 Selections\\nIRVING S TALES OF A TRAVELER\\nMACAULAY S SECOND ESSAY ON CHATHAM\\nMACAULAY S ESSAY ON MILTON\\nMACAULAY S ESSAY ON ADDISON\\nMACAULAY S LIFE OF JOHNSON\\nMILTON S L ALLEGRO, IL PENSEROSO, COMUS, LYC\\nMILTON S PARADISE LOST\u00e2\u0080\u0094 Books I and II\\nPOPE S HOMER S ILIAD\u00e2\u0080\u0094 Books I, VI, XXII, XXIV\\nPOPE S POEMS\u00e2\u0080\u0094 Selections\\nSCOTT S IVANHOE\\nSCOTT S MARMION\\nSCOTT S LADY OF THE I\\nSCOTT S THE ABHOT\\nSCOTT S WOODS! uLK\\nSHAKESPEARE S JULIUS CAESAR\\nSHAKESPEARE S TWELFTH NIGHT\\nSHAKESPEARE S MERCHANT OF VENICE\\nSHAKESPEARE S MIDSUMMER-NIGHT S DREAM\\nSHAKESPEARE S AS YOU LIKE IT\\nSHAKESPEARE S MACBETH\\nSHAKESPEARE S HAMLET\\nSIR ROGER DE COVERLEY PAPERS\u00e2\u0080\u0094 (The Spectator)\\nSOUTHEY S LIFE OF NELSON\\nTENNYSON S PRINCESS\\nWEBSTER S BUNKER HILL ORATIONS\\nWORDSWORTH S POEMS\u00e2\u0080\u0094 Selections\\nAMERICAN BOOK COMPANY\\nNew York Cincinnati -Chicago\\ni\\ny,\\nX\\n20\\nX\\n40\\n20\\nw\\n20\\nI\\nX\\n20\\nX\\n35\\n1\\nI\\nI\\n30\\n35\\n20\\ni\\n20\\n1\\n50\\n20\\n20\\nX\\n20\\n20\\n20\\n20\\n20\\nA\\nk\\n5\u00c2\u00b0\\ni\\n4\u00c2\u00b0\\n30\\nI\\n6o\\nA\\n6o\\nI\\n20\\n70\\nA^\\n20\\n20\\n20\\ni\\n20\\n25\\n20\\n1\\n40\\n20\\n1\\n20\\n20\\ni\\nA\\nA", "height": "3469", "width": "2114", "jp2-path": "rapeoflockandess00pope_0120.jp2"}}