Vice is a monster of so frightful mien, As to be hated needs but to be seen;' Yet seen too oft, familiar with her face, We first endure, then pity, then embrace.' 220 Vice odious in itself and how we deceive our. selves into But where th' extreme of vice, was ne'er agreed: At Greenland, Zembla, or the Lord knows where. But thinks his neighbour farther gone than he;" For truth has such a face and such a mien, As to be loved needs only to be seen.WAKEFIELD. The lines from ver. 217 to 221 are thus varied in the MS. : Vice all abhor, the monster is too foul; Naked, indeed, she shocks us to the soul; But dressed too well, with tempting time and place, That but to pity her is to embrace. Where art thou, Vice? 'twas never yet agreed, etc. 2 The word is inappropriate. Men do not become sensual out of pity to the miseries of sensuality, or envious from compassion for the pangs of envy. Pity may be felt for the evils which vice entails, but this is not pity for the vice, nor a temptation to practise it. 3 After ver. 220 in ed. 1: A cheat, a whore, who starts not at the name, In all the Inns of Court, or Drury Lane? These two omitted in the subsequent editions.-POPE. The dishonest lawyer, and woman of the town, applied soft names to their vices, and were startled to be called by their proper appellations. 225 The couplet was followed in the MS. by some further illustrations:Blunt but does K-brings matters on; Rogues but do business; spies but serve the crown; Sid has the secret, Chartres H[e]r[vely the court, and Huggins knows the town; Kind-hearted Peter helps the rich in want, Nero's a wag, and Messaline gallant. The last couplet assumed a second form: Nero's a wag, Faustina some suspect Of gallantry, and Sutton of neglect. Sutton, Peter Walter, Hervey, Huggins, Chartres, and Blunt will reappear in connection with the offences for which they are satirised here. Sid was Lord Godophin, who was lampooned under the name of Sid Hamet by Swift. Pope, in his Moral Essays, Epist. 1, ver 86, speaks of his Newmarket fame, and judgment in a bet; it. The ends of Providence, and general good, answered in our passions and imperfections. How usefully these are distributed to all orders of men. Ev'n those who dwell beneath its very zone,' Virtuous and vicious ev'ry man must be, 'Tis but by parts we follow good or ill; For, vice or virtue, self directs it still;" Each individual seeks a sev'ral goal; But heav'n's great view is one, and that the whole. That disappoints th' effect of ev'ry vice;' The agent of whom the Colonel com- 1 MS.: per Ev'n those who dwell in Vice's very zone. 2 From moral insensibility, that is, they are either unconscious of their 230 235 240 vice, or, being conscious, pretend ignorance. 3 Pope goes too far. The worst men acknowledge that some things are crimes. 4 Addison, Spectator, No. 183: "There was no person so vicious who had not some good in him, nor any person so virtuous who had not in him some evil." This couplet follows ver. 234 in the MS. : Some virtue in a lawyer has been known, 6 Complete virtue, and complete vice, says Pope, are both hostile to self-interest, a plain confession that his selfish system was incompatible with thorough virtue. He assures us, Epist. iv. ver. 310, that "virtue alone is happiness below," but to be consistent he must have meant virtue seasoned with vice. 7 He is far from saying that good effects naturally rise from vice or folly, and affirms nothing but that God superintends the world in such a manner that they do not produce all those destructive consequences that That, happy frailties to all ranks applied,' Heav'n forming each on other to depend, A master, or a servant, or a friend, Till one man's weakness grows the strength of all. To these we owe true friendship, love sincere, might reasonably be expected from them.-JOHNSON. MS.: That draws a virtue out of ev'ry vice. Or, And public good extracts from private vice. The last version is taken from the title of Mandeville's work, "The Fable of the Bees, or Private Vices, Public Benefits." Johnson's interpretation of the text does not agree with Pope's assertion, that "imperfections are usefully distributed to all orders of men." 1 MS.: Each frailty wisely to each rank applied. The line is disfigured by the clumsy transition from the present tense to the past for the sake of the rhyme, which is a trifle in comparison with the doctrine that "heaven applies happy frailties to all ranks." If the "frailties" specified by Pope are 245 How useful these are to 250 society in general: 255 "happy," fear must be a recomienda- 2 The sense of shame in virgins is 3 There is another side to the picture. The ends of vice are also raised from vanity, which begets wastefulness, debt, slander, and a multitude of evils. 4 That is, "heaven can build," the "can" being supplied from "can raise," ver. 245. 5 Shaftesbury's Moralists: "Is not both conjugal affection and natural affection to parents, love of a common city, community, or country, with the other duties and social parts of life, founded in these very wants?"WARTON. 6 Men, says Pope, are reconciled to death from growing weary of the And to individuals in particular in every state: And in every age of life. Taught half by reason, half by mere decay, Whate'er the passion,-knowledge, fame, or pelf,— The learn'd is happy nature to explore,2 The poor contents him with the care of heav'n. The starving chemist in his golden views See some strange comfort ev'ry state attend, Hope travels through, nor quits us when we die." "wants, frailties, and passions" of life. say. The MS. adds this couplet: The Duke of Argyle and General 260 265 270 would not desire on the whole to change characters with a superior in the same department. 2 MS. : The learn'd are blessed such wonders to explore. 3 Buoyed up by the expectation that he would hit upon the secret of transmuting the baser metals into gold. 4 MS.: The chemist's happy in his golden views, 5 From La Rochefoucauld, Maxim 36: "Nature seems to have bestowed pride on us, on purpose to save us the pain of knowing our own imperfec tions."-WARTON. 6 Bolingbroke, Frag. 50: "Hope, that cordial drop, which sweetens every bitter potion, even the last.”— WAKEFIELD. MS.: With ev'ry age of man new passions rise, Hope travels through nor quits him when he dies. Behold the child, by nature's kindly law' Pleased with a rattle, tickled with a straw: Some livelier plaything gives his youth delight, A little louder, but as empty quite : Scarfs, garters, gold, amuse his riper stage, 3 And beads and pray'r-books are the toys of age: The lines, ver. 275-282, first appeared in the edition of 1743. They were evidently suggested by a passage in Garth's Dispensary, Canto v.: Children at toys as men at titles aim, 2 When Pope used the phrase "a little louder," he was thinking of the "rattle," and forgot the "straw." 3 The "garters" refer to the badge of the order of the garter. 66 Scarf," in the sense of a badge of honour, was in Pope's day appropriated to the nobleman's chaplain. "His sister," says Swift, speaking of a clerical time-server in his Essay on the Fates of Clergymen, "procured him a scarf from my lord." Addison in the Spectator, No. 21, compares bishops, deans, and archdeacons to generals; doctors of divinity, prebendaries, and "all that wear scarves "to fieldofficers; and the rest of the clergy to subalterns. "There has been," he says, 66 a great exceeding of late years in the second division, several brevets having been granted for the converting of subalterns into scarfofficers, insomuch that within my memory the price of lute string "the material of which the scarf was made-"is raised above twopence in 275 286 a yard.” The number of chaplains a nobleman could "qualify' " varied with his rank. A duke might nominate six, a baron three. The distinction, when Pope wrote his Essay, was too slight to be fitly classed with orders of knighthood. 4 The infant's pleasure in trifles may be the kindly work of nature providing for the enjoyments of an age incapable of better things; but the maturer delight in the " "scarfs, garters, gold," is not the work of The first is nature, but of folly. a harmless instinct; the other a culpable vanity.-CROLY. 5 Small balls of glass or pearl, or other substance, strung upon a thread, and used by the Romanists to count their prayers; from whence the phrase "to tell beads," or to be at one's "beads," is, to be at prayer. JOHNSON. 6 MS. : At last he sleeps, and all the care is o'er. 7 MS: "Till then." 8 MS. : Observant then, how from defects of mind Spring half the bliss, or rest of humankind! How pride rebuilds what reason can destroy, &c. |