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On him, their second Providence, they hung,
Their law his eye, their oracle his tongue..
He from the wondering furrow call'd the food,
Taught to command the fire, control the flood,
Draw forth the monsters of th' abyss profound,
Or fetch th' aerial eagle to the ground.
Till drooping, sickening, dying, they began
Whom they rever'd as God to mourn as Man:
Then, looking up from sire to sire, explor'd
One great First Father, and that first ador'd.
Or plain tradition, that this All begun,
Convey'd unbroken faith from sire to son;
The worker from the work distinct was known,
And simple Reason never sought but one:
Ere Wit oblique had broke that steady light,
Man, like his Maker, saw that all was right;
To virtue, in the paths of pleasure trod,
And own'd a father when he own'd a God.
Love all the faith, and all th' allegiance then;
For Nature knew no right divine in men,
No ill could fear in God: and understood
A sovereign being, but a sovereign good.
True faith, true policy, united ran;
That was but love of God, and this of man.
Who first taught souls enslav'd, and realms undone,
Th' enormous faith of many made for one;
That proud exception to all Nature's laws,
T' invert the world and counter-work its cause?
Force first made conquest, and that conquest, law;
Till Superstition taught the tyrant awe,
Then shar'd the tyranny, then lent it aid,
And gods of conquerors, slaves of subjects made:
She midst th' lightning's blaze, and thunder's sound,
When rock'd the mountains, and when groan'd the
She taught the weak to bend, the proud to pray,
To power unseen, and mightier far than they :
She, from the rending earth, and bursting skies,
Saw gods descend, and fiends infernal rise:
Here fix'd the dreadful, there the blest abodes;
Fear made her devils, and weak Hope her gods;
Gods partial, changeful, passionate, unjust,
Whose attributes were rage, revenge, or lust;
Such as the souls of cowards might conceive,
And, form'd like tyrants, tyrants would believe.
Zeal, then, not charity, became the guide;
And Hell was built on spite, and Heaven on pride.
Then sacred seem'd th' ethereal vault no more;
Altars grew marble then, and reek'd with gore:
Then first the Flamen tasted living food;
Next his grim idol, smear'd with human blood;
With heaven's own thunders shook the world below,
And play'd the god an engine on his foe..
So drives Self-love, through just, and through
To one man's power, ambition, lucre, lust:
The same Self-love, in all, becomes the cause
Of what restrains him, government and laws.
For, what one likes, if others like as well,
What serves one will, when many wills rebel?
How shall he keep, what, sleeping or awake,
A weaker may surprise, a stronger take?
His safety must his liberty restrain:
All join to guard what each desires to gain.
Forc'd into virtue thus, by self-defence,
Ev'n kings learn'd justice and benevolence:
Self-love forsook the path it first pursued.
And found the private in the public good.
"Twas then the studious head or generous mind, Follower of God, or friend of human-kind,
Poet or patriot, rose but to restore
The faith and moral, Nature gave before;
Relum'd her ancient light, not kindled new;
If not God's image, yet his shadow drew:
Taught power's due use to people and to kings,
Taught nor to slack, nor strain its tender strings,
The less, or greater, set so justly true,
That touching one must strike the other too;
Till jarring interests of themselves create
Th' according music of a well-mix'd state.
Such is the world's great harmony, that springs
From order, union, full consent of things:
Where small and great, where weak and mighty
To serve, not suffer, strengthen, not invade;
More powerful each as needful to the rest,
And, in proportion as it blesses, blest;
Draw to one point, and to one centre bring
Beast, man, or angel, servant, lord, or king.
For forms of government let fools contest;
Whate'er is best administer'd is best:
For modes of faith, let graceless zealots fight;
His can't be wrong whose life is in the right;
In faith and hope the world will disagree,
But all mankind's concern is charity:
All must be false that thwarts this one great end;
And all of God, that bless mankind, or mend.
Man, like the generous vine, supported lives:
The strength he gains is from th' embrace he gives.
On their own axis as the planets run,
Yet make at once their circle round the Sun;
So two consistent motions act the soul;
And one regards itself, and one the whole.
Thus God and Nature link'd the general frame,
And bade self-love and social be the same.
OF THE NATURE AND STATE OF MAN WITH RESPECT TO HAPPINESS.
I. False notions of happiness, philosophical and popular, answered. II. It is the end of all men, and attainable by all. God intends happiness to be equal; and to be so, it must be social, since all particular happiness depends on general, and since he governs by general, not particular laws. As it is necessary for order, and the peace and welfare of society, that external goods should be unequal, happiness is not made to consist in these. But, notwithstanding that inequality, the balance of happiness among mankind is kept even by Providence, by the two passions of Hope and Fear. III. What the happiness of individuals is, as far as is consistent with the constitution of this world; and that the good man has here the advantage. The error of imputing to virtue what are only the calamities of nature, or of fortune. IV. The folly of expecting that God should alter his general laws in favor of particulars. V. That we are not judges who are good; but that, whoever they are, they must be happiest. VI. That external goods are not the proper rewards, but often inconsistent with, or destructive of, virtue. That even these can make no man happy without virtue: instanced in riches. Honors.
Nobility. Greatness. Fame. Superior talents. Heaven breathes through every member of the whole With pictures of human infelicity in men, pos- One common blessing, as one common soul. sessed of them all. VII. That virtue only consti- But Fortune's gifts if each alike possest, tutes a happiness, whose object is universal, and And each were equal, must not all contest? whose prospect eternal. That the perfection of If then to all men happiness was meant, virtue and happiness consists in a conformity to God in externals could not place content. the order of Providence here, and a resignation to it here and hereafter.
OH HAPPINESS! our being's end and aim!
Good, Pleasure, Ease, Content! whate'er thy name:
That something still which prompts th' eternal sigh,
For which we bear to live, or dare to die,
Which still so near us, yet beyond us lies,
O'erlook'd, seen double, by the fool and wise:
Plant of celestial seed! if dropp'd below,
Say, in what mortal soil thou deign'st to grow?
Fair opening to some court's propitious shine,
Or deep with diamonds in the flaming mine?
Twin'd with the wreaths Parnassian laurels yield,
Or reap'd in iron harvests of the field?
Fortune her gifts may variously dispose,
And these be happy call'd, unhappy those;
But Heaven's just balance equal will appear,
While those are plac'd in hope, and these in fear:
Not present good or ill, the joy or curse,
But future views of better, or of worse.
Oh, sons of Earth! attempt ye still to rise,
By mountains pil'd on mountains, to the skies?
Heaven still with laughter the vain toil surveys,
And buries madmen in the heaps they raise.
Know, all the good that individuals find,
Or God and Nature meant to mere mankind,
Reason's whole pleasure, all the joys of sense,
Lie in three words, Health, Peace, and Competence.
But Health consists with Temperance alone;
Where grows? where grows it not? If vain our toil, And Peace, oh Virtue! Peace is all thy own.
We ought to blame the culture, not the soil:
Fix'd to no spot is happiness sincere,
"Tis nowhere to be found, or everywhere: "Tis never to be bought, but always free,
The good or bad the gifts of Fortune gain;
But these less taste them, as they worse obtain.
Say, in pursuit of profit or delight,
Who risk the most, that take wrong means, or right?
And, fled from monarchs, St. John! dwells with Of Vice or Virtue, whether blest or curst,
Ask of the learn'd the way? The learn'd are blind: This bids to serve, and that to shun mankind; Some place the bliss in action, some in ease, Those call it pleasure, and contentment these: Some, sunk to beasts, find pleasure end in pain; Some, swell'd to gods, confess ev'n virtue vain; Or, indolent, to each extreme they fall, To trust in ev'ry thing, or doubt of all.
Who thus define it, say they more or less, Than this, that happiness is happiness?
Take Nature's path, and mad Opinion's leave; All states can reach it, and all heads conceive; Obvious her goods, in no extreme they dwell; There needs but thinking right, and meaning well; And, mourn our various portions as we please, Equal is common sense, and common ease. Remember, man, "the Universal Cause Acts not by partial, but by general laws;" And makes what happiness we justly call, Subsist not in the good of one, but all. There's not a blessing individuals find, But some way leans and hearkens to the kind: No bandit fierce, no tyrant mad with pride, No cavern'd hermit, rests self-satisfied: Who most to shun or hate mankind pretend, Seek an admirer, or would fix a friend: Abstract what others feel, what others think, All pleasures sicken, and all glories sink: Each has his share; and who would more obtain, Shall find, the pleasure pays not half the pain.
Order is Heaven's first law; and this confest, Some are, and must be, greater than the rest, More rich, more wise; but who infers from hence That such are happier, shocks all common sense. Heaven to mankind impartial we confess, If all are equal in their happiness: But mutual wants this happiness increase; All Nature's difference keeps all Nature's peace. Condition, circumstance, is not the thing; Bliss is the same in subject or in king, In who obtain defence, or who defend, In him who is, or him who finds a friend: 48
Which meets contempt, or which compassion first?
Count all th' advantage prosperous Vice attains,
"Tis but what Virtue flies from and disdains:
And grant the bad what happiness they would,
One they must want, which is to pass for good.
Oh blind to truth, and God's whole scheme below,
Who fancy bliss to Vice, to Virtue woe!
Who sees and follows that great scheme the best,
Best knows the blessing, and will most be blest.
But fools, the good alone, unhappy call,
For ills or accidents that chance to all.
See Falkland dies, the virtuous and the just!
See godlike Turenne prostrate on the dust!
See Sidney bleeds amid the martial strife!
Was this their virtue, or contempt of life?
Say, was it virtue, more though Heaven ne'er gave,
Lamented Digby! sunk thee to the grave?
Tell me, if virtue made the son expire,
Why, full of days and honor, lives the sire?
Why drew Marseilles' good bishop purer breath,
When Nature sicken'd, and each gale was death"
Or why so long (in life if long can be)
Lent Heaven a parent to the poor and me
What makes all physical or moral ill?
There deviates Nature, and here wanders will.
God sends not ill; if rightly understood,
Or partial ill is universal good,
Or change admits, or Nature lets it fall,
Short, and but rare, till man improv'd it all.
We just as wisely might of Heaven complain
That righteous Abel was destroyed by Cain,
As that the virtuous son is ill at ease
When his lewd father gave the dire disease.
Think we, like some weak prince, th' Eternal Cause
Prone for his favorites to reverse his laws?
Shall burning Ætna, if a sage requires,
Forget to thunder, and recall her fires?
On air or sea new motions be imprest,
Oh blameless Bethel! to relieve thy breast?
When the loose mountain trembles from on high,
Shall gravitation cease, if you go by?
Or some old temple, nodding to its fall,
For Chartres' head reserve the hanging wall?
But still this world (so fitted for the knave)
Contents us not. A better shall we have?
A kingdom of the just then let it be:
But first consider how those just agree.
The good must merit God's peculiar care;
But who, but God, can tell us who they are?
One thinks on Calvin Heaven's own spirit fell;
Another deems him instrument of Hell;
If Calvin feels Heaven's blessing, or its rod,
This cries, there is, and that, there is no God.
What shocks one part, will edify the rest,
Nor with one system can they all be blest.
The very best will variously incline,
And what rewards your virtue, punish mine.
WHATEVER IS, IS RIGHT.-This world, 'tis true,
Was made for Cæsar-but for Titus too;
"What differ more," you cry, "than crown and
I'll tell you, friend! a wise man and a fool.
You'll find, if once the monarch acts the monk,
Or, cobbler-like, the parson will be drunk,
Worth makes the man, and want of it the fellow;
The rest is all but leather or prunella.
Stuck o'er with titles, and hung round with
That thou may'st be by kings, or whores of kings.
Boast the pure blood of an illustrious race,
In quiet flow from Lucrece to Lucrece :
But, by your father's worth if yours you rate,
Count me those only who were good and great.
Go! if your ancient, but ignoble blood
Has crept through scoundrels ever since the Flood,
And which more blest? who chain'd his country, say, Go! and pretend your family is young;
Or he whose virtue sigh'd to lose a day?
"But sometimes Virtue starves, while Vice is fed."
What then? Is the reward of Virtue bread?
That, Vice may merit, 'tis the price of toil;
The knave deserves it, when he tills the soil;
The knave deserves it, when he tempts the main,
Where folly fights for kings, or dives for gain.
The good man may be weak, be indolent;
Nor is his claim to plenty, but content.
But grant him riches, your demand is o'er?
"No-shall the good want health, the good want
Add health and power, and every earthly thing,
"Why bounded power? why private? why no king?"
Nay, why external for internal given?
Why is not man a god, and Earth a Heaven?
Who ask and reason thus, will scarce conceive
God gives enough, while he has more to give;
Immense the power, immense were the demand;
Say, at what part of Nature will they stand?
What nothing earthly gives, or can destroy,
The soul's calm sun-shine, and the heart-felt joy,
Is Virtue's prize: A better would you fix?
Then give Humility a coach and six,
Justice a conqueror's sword, or Truth a gown,
Or Public Spirit its great cure, a crown.
Weak, foolish man? will Heaven reward us there
With the same trash mad mortals wish for here?
The boy and man an individual makes,
Yet sigh'st thou now for apples and for cakes?
Go, like the Indian, in another life
Expect thy dog, thy bottle, and thy wife;
As well as dream such trifles are assign'd,
As toys and empires, for a godlike mind;
Rewards, that either would to virtue bring
No joy, or be destructive of the thing;
How oft by these at sixty are undone
The virtues of a saint at twenty-one !
To whom can riches give repute, or trust,
Content, or pleasure, but the good and just?
Judges and senates have been bought for gold;
Esteem and love were never to be sold.
Oh fool! to think God hates the worthy mind,
The lover and the love of human-kind,
Whose life is healthful, and whose conscience clear,
Because he wants a thousand pounds a-year.
Honor and shame from no condition rise;
Act well your part, there all the honor lies.
Fortune in men has some small difference made,
One flaunts in rags, one flutters in brocade;
The cobbler apron'd, and the parson gown'd,
The friar hooded, and the monarch crown'd.
Nor own your fathers have been fools so long.
What can ennoble sots, or slaves, or cowards?
Alas! not all the blood of all the Howards.
Look next on greatness; say, where greatness
Where but among the heroes and the wise ?"
Heroes are much the same, the point's agreed,
From Macedonia's madman to the Swede;
The whole strange, purpose of their lives, to find,
Or make, an enemy of all mankind!
Not one looks backward, onward still he goes,
Yet ne'er looks forward further than his nose.
No less alike the politic and wise:
All sly slow things, with circumspective eyes:
Men in their loose unguarded hours they take,
Not that themselves are wise, but others weak.
But grant that those can conquer, these can cheat:
"Tis phrase absurd to call a villain great;
Who wickedly is wise, or madly brave,
Is but the more a fool, the more a krave.
Who noble ends by noble means obtains,
Or, failing, smiles in exile or in chains,
Like good Aurelius let him reign, or bleed
Like Socrates, that man is great indeed.
What's fame? a fancied life in others' breath,
A thing beyond us, ev'n before our death.
Just what you hear, you have; and what's unknown,
The same, my lord, if Tully's, or your own.
All that we feel of it begins and ends
In the small circle of our foes or friends;
To all beside as much an empty shade
An Eugene living, as a Cæsar dead;
Alike or when, or where they shone, or shine,
Or on the Rubicon, or on the Rhine.
A wit's a feather, and a chief a rod :
An honest man's the noblest work of God.
Fame but from death a villain's name can save,
As Justice tears his body from the grave;
When what t'oblivion better were resign'd,
Is hung on high to poison half mankind.
All fame is foreign, but of true desert;
Plays round the head, but comes not to the heart:
One self-approving hour whole years outweighs
Of stupid starers, and of loud huzzas;
And more true joy Marcellus exil'd feels,
Than Cæsar with a senate at his heels.
In parts superior what advantage lies?
Tell (for you can) what is it to be wise?
'Tis but to know how little can be known;
To see all others' faults, and feel our own:
Condemn'd in business or in arts to drudge,
Without a second, or without a judge:
Truths would you teach, or save a sinking land?
All fear, none aid you, and few understand.
Painful pre-eminence! yourself to view
Above life's weakness, and its comforts too.
Bring then these blessings to a strict account;
Make fair deductions; see to what they mount:
How much of other each is sure to cost;
How much for other oft is wholly lost;
How inconsistent greater goods with these;
How sometimes life is risk'd, and always ease:
Think, and if still the things thy envy call,
Say, wouldst thou be the man to whom they fall?
To sigh for ribands, if thou art so silly,
Mark how they grace Lord Umbra, or Sir Billy.
Is yellow dirt the passion of thy life?
Look but on Gripus, or on Gripus' wife.
If parts allure thee, think how Bacon shin'd,
The wisest, brightest, meanest of mankind :
Or ravish'd with the whistling of a name,
See Cromwell, damn'd to everlasting fame!
If all, united, thy ambition call,
From ancient story, learn to scorn them all.
There, in the rich, the honor'd, fam'd, and great,
See the false scale of happiness complete!
In hearts of kings, or arms of queens who lay,
How happy! those to ruin, these betray.
Mark by what wretched steps their glory grows,
From dirt and sea-weed, as proud Venice rose;
In each, how guilt and greatness equal ran,
And all that rais'd the hero, sunk the man :
Now Europe's laurels on their brows behold,
But stain'd with blood, or ill exchang'd for gold:
Then see them broke with toils, or sunk in ease,
Or infamous for plunder'd provinces.
O! wealth ill-fated; which no act of fame
E'er taught to shine, or sanctified from shame!
What greater bliss attends their close of life?
Some greedy minion, or imperious wife,
The trophied arches, storied halls invade,
And haunt their slumbers in the pompous shade.
Alas! not dazzled with their noontide ray,
Compute the morn and evening to the day;
The whole amount of that enormous fame,
A tale, that blends their glory with their shame!
Know then this truth (enough for man to know),
"Virtue alone is happiness below."
The only point where human bliss stands still,
And tastes the good without the fall to ill;
Where only merit constant pay receives,
Is blest in what it takes, and what it gives;
The joy unequall'd, if its end it gain,
And if it lose, attended with no pain:
Without satiety, though e'er so blest,
And but more relish'd as the more distress'd:
The broadest mirth unfeeling Folly wears,
Less pleasing far than Virtue's very tears:
Good, from each object, from each place acquir'd,
For ever exercis'd, yet never tir'd;
Never elated, while one man's oppress'd:
Never dejected, while another's blest;
And where no wants, no wishes can remain,
Since but to wish more virtue, is to gain.
See the sole bliss Heaven could on all bestow!
Which who but feels can taste, but thinks can know:
Yet poor with fortune, and with learning blind,
The bad must miss; the good, untaught, will find;
Slave to no sect, who takes no private road,
But looks through Nature, up to Nature's God;
Pursues that chain which links th' immense design,
Joins Heaven and Earth, and mortal and divine;
Sees, that no being any bliss can know,
But touches some above, and some below;
Learns from this union of the rising whole
The first, last purpose of the human soul;
And knows where faith, law, morals, all began,
All end in love of God, and love of man.
For him alone, Hope leads from goal to goal,
And opens still, and opens on his soul:
Till lengthen'd on to Faith, and unconfin'd,
It pours the bliss that fills up all the mind.
He sees, why Nature plants in man alone
Hope of known bliss, and faith in bliss unknown:
(Nature, whose dictates to no other kind
Are given in vain, but what they seek they find :)
Wise is her present; she connects in this
His greatest virtue with his greatest bliss;
At once his own bright prospect to be blest;
And strongest motive to assist the rest.
Self-love thus push'd to social, to divine,
Gives thee to make thy neighbor's blessing thine.
Is this too little for the boundless heart?
Extend it, let thy enemies have part.
Grasp the whole worlds of reason, life, and sense,
In one close system of benevolence:
Happier as kinder, in whate'er degree,
And height of bliss but height of charity.
God loves from whole to parts: but human
Must rise from individual to the whole.
Self-love but serves the virtuous mind to wake,
As the small pebble stirs the peaceful lake;
The centre mov'd, a circle straight succeeds,
Another still, and still another spreads;
Friend, parent, neighbor, first it will embrace;
His country next; and next all human race;
Wide and more wide, th' o'erflowings of the mind
Take every creature in, of every kind;
Earth smiles around, with boundless bounty blest,
And Heaven beholds its image in his breast.
Come then, my friend! my genius! come along!
Oh master of the poet, and the song!
And while the Muse now stoops, or now ascends,
To man's low passions, or their glorious ends,
Teach me, like thee, in various nature wise,
To fall with dignity, with temper rise;
Form'd by thy converse, happily to steer,
From grave to gay, from lively to severe;
Correct with spirit, eloquent with ease,
Intent to reason, or polite to please.
Oh! while along the stream of time thy name
Expanded flies, and gathers all its fame;
Say, shall my little bark attendant sail,
Pursue the triumph, and partake the gale?
When statesmen, heroes, kings, in dust repose,
Whose sons shall blush their fathers were thy
Shall then this verse to future age pretend
Thou wert my guide, philosopher, and friend?
That, urg'd by thee, I turn'd the tuneful art,
From sounds to things, from fancy to the heart;
For Wit's false mirror held up Nature's light; >
Show'd erring Pride, WHATEVER 18, IS RIGHT;
That reason, passion, answer one great aim;
That true self-love and social are the same;
That virtue only makes our bliss below;
And all our knowledge is, ourselves to know.
And yet the fate of all extremes is such,
Men may be read, as well as books, too much.
To observations which ourselves we make,
We grow more partial for th' observer's sake;
To written wisdom, as another's, less:
Maxims are drawn from notions, these from guess.
There's some peculiar in each leaf and grain,
Some unmark'd fibre, or some varying vein :
Shall only man be taken in the gross?
Grant but as many sorts of mind as moss.
That each from other differs, first confess;
Next, that he varies from himself no less;
Add nature's, custom's, reason's, passion's strife,
And all opinion's colors cast on life.
Our depths who fathoms, or our shallows finds,
Quick whirls, and shifting eddies, of our minds ?
On human actions reason though you can,
It may be reason, but it is not man:
His principle of action once explore,
That instant 'tis his principle no more.
Like following life through creatures you dissect,
You lose it in the moment you detect.
Yet more; the difference is as great between
The optics seeing, as the objects seen.
All manners take a tincture from our own;
Or come discolor'd through our passions shown.
Or Fancy's beam enlarges, multiplies,
Contracts, inverts, and gives ten thousand dyes.
Nor will life's stream for observation stay,
It hurries all too fast to mark their way:
In vain sedate reflections we would make,
When half our knowledge we must snatch, not take
Oft, in the passion's wild rotation tost,
Our spring of action to ourselves is lost:
Tir'd, not determin'd, to the last we yield,
And what comes then is master of the field.
As the last image of that troubled heap,
When sense subsides and fancy sports in sleep,
(Though past the recollection of the thought,)
Becomes the stuff of which our dream is wrought:
Something as dim to our internal view,
Is thus, perhaps, the cause of most we do.
I. That it is not sufficient for this knowledge to consider man in the abstract: books will not serve the purpose, nor yet our own experience singly. General maxims, unless they be formed upon both, will be but notional. Some peculiarity in every man, characteristic to himself, yet varying from himself. Difficulties arising from our own passions, fancies, faculties. The shortness of life to observe in, and the uncertainty of the principles of action in men to observe by. Our own principle of action often hid from ourselves. Some few characters plain, but in general confounded, dissembled, or inconsistent. The same man utterly different in different places and seasons. Unimaginable weaknesses in the greatest. Nothing constant and certain but God and Nature. No judging of the motives from the actions; the same actions proceeding from contrary motives, and the same motives influencing contrary actions. II. Yet, to form characters, we can only True, some are open, and to all men known; take the strongest actions of a man's life, and try Others, so very close, they're hid from none; to make them agree: the utter uncertainty of (So darkness strikes the sense no less than light,) this, from nature itself, and from policy. Charac- Thus gracious Chandos is belov'd at sight; ters given according to the rank of men of the And every child hates Shylock, though his soul world and some reason for it. Education alters Still sits at squat, and peeps not from its hole. the nature, or at least character of many. Ac- At half mankind when generous Manly raves, tions, passions, opinions, manners, humors, or prin- All know 'tis virtue, for he thinks them knaves; ciples, all subject to change. No judging by When universal homage Umbra pays, nature. III. It only remains to find (if we can) All see 'tis vice, an itch of vulgar praise. his ruling passion: that will certainly influence When flattery glares, all hate it in a queen, all the rest, and can reconcile the seeming or While one there is who charms us with his spleen. real inconsistency of all his actions. Instanced But these plain characters we rarely find: in the extraordinary character of Clodio. A caution against mistaking second qualities for first, which will destroy all possibility of the knowledge of mankind. Examples of the strength of the ruling passion, and its continuation to the last
YES, you despise the man to books confin'd,
Who from his study rails at human-kind ;
Though what he learns he speaks, and may advance
Some general maxims, or be right by chance.
The coxcomb bird, so talkative and grave,
That from his cage cries cuckold, whore, and knave,
Though many a passenger he rightly call,
You hold him no philosopher at all.
Though strong the bent, yet quick the turns of mind,
Or puzzling contraries confound the whole;
Or affectations quite reverse the soul.
The dull, flat falsehood serves for policy;
And, in the cunning, truth itself's a lie:
Unthought-of frailties cheat us in the wise;
The fool lies hid in inconsistencies.
See the same man, in vigor, in the gout
Alone, in company; in place, or out;
Early at business, and at hazard late;
Mad at a fox-chase, wise at a debate;
Drunk at a borough, civil at a ball;
Friendly at Hackney, faithless at Whitehall.
Catius is ever moral, ever grave,
Thinks who endures a knave, is next a knave