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Our bolder Talents in full light display'd ;
Your Virtues open fairest in the shade.
Bred to disguise, in Pablic 'tis you hide;
There, none distinguish ’twixt your Shame or Pride,
Weakness, or Delicacy; all fo nice,

205 That each may seem a Virtue, or a Vice.

In Men we various Ruiing Passions find; In Women, two almost divide the kind ; Those, only fix'd, they first or last obey, The Love of Pleasure, and the Love of sway. 210

That, Nature gives; and where the lesson taught Is but to please, can Pleasure seem a fault ?

lowing, others are still wanting, nor can we answer that these are exactly inserted.

VER. 207. The former part having shewn, that the para ticular Characters of Women are more various than those of

Men, it is nevertheless observed, that the general Characteri ftic of the sex, as to the ruling Paffion, is more uniform.

Ver. 211. This is occafioned partly by their Nature, partly their Education, and in some degree by Neceflity.


And, for a noble pride, I blush no less,
Instead of Berenice to think on Bess.
Thus while immortal Cibber only sings
(As * and H**y preach) for queens and kings,
The Nymph that ne'er read Milton's mighty line,

May, if the love, and merit verse, have mine,
VER. 207. In the first Edition,

In sev'ral Men we fev'ral pafsions find ;
In Women, two almost divide the Kind,


Experience, this; by Man's oppression curit,
They seek the second not to lose the first.

Men some to Bus’ness, fome to Pleasure tak:; 215
But ev'ry Woman is at heart a Rake:
Men, fome to Quiet, fome to public Strife ;
But ev'ry Lady would be Queen for Life.

Yet mark the fate of a whole Sex of Queens ! Pow'r all their end, but Beauty all the means : In Youth they conquer with so wild a rage, As leaves them scarce a subject in their Age: For foreign glory, foreign joy, they roam; No thought of peace or happiness at home. But Wisdom's triumph is well-tim'd Retreat, As hard a science to the Fair as Great ! Beauties, like Tyrants, old and friendless grown, Yet hate repose, and dread to be alone, Worn out in public, weary ev'ry eye, Nor leave one figh behind them when they die. 230

Pleasures the sex, as children Birds, pursue, Still out of reach, yet never out of view;


VER. 216. But ev'ry Woman is at heart a Rake:] “ Some

men (says the poet) take to business, fome to pleasure, “ but every woman would willingly make pleasure ber businefs :" which being the peculiar characteristic of a Rake, we must needs think that he includes (in his use of the word here) no more of the Rake's ill qualities than are implied in this definition, of one who makes pleasure his befiness.

VER. 219. What are the Ainis and the Fate of this Sex ? 1. As to Power.

II. As to Pleasure.

VER. 231.

Sure, if they catch, to spoil the Toy at most,
To covet Aying,


when loit :
At last, to follies Youth could scarce defend,

It grows their Age's prudence to pretend;
Alham'd to own they gave delight before,
Reduc'd to feign it, when they give no more :
As Hags hold Sabbaths, less for joy than spight,
So these their merry, miserable Night;
Still round and round the Ghosts of beauty glide,
And haun; the places where their honour dy'd.

See how the World its Veterans rewards!
A Youth of Frolicks, an old Age of Cards;
Fair to no purpose, artful to no end,
Young without Lovers, old without a Friend ;
A Fop their Pation, but their Prize a Sot,
Alive, ridiculous, and dead, forgot!

Ah! Friend ! to dazzle let the Vain design ;
To raise the thought, and touch the Heart be thine !
That Charm thail grow, while what fatigues the Ring,
Flaunts and goes down, an unregarded thing :
So when the Sun's broad beain has tir'd the sight,
All mild ascends the Moon's more sober light,


VER.. 249. Advice for their true Interest.

VER. 253. So when the i un's broad beam, etc.] One of the great beauties observable in the poet's management of his Similitudes, is the ceremonious preparation he makes for them, in gradually raising the imagery of the fimilitude in the lines preceding, by the use of metaphors taken from the subject of it :

while what fatigues the ring, Flaunts and goes down, an unregarded 'hing,

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Serene in Virgin Madesty the fhines,
And unobserv'd the glaring orb declines.

Oh! bleft with Temper, whose unclouded ray
Can make to-morrow chearful as to-day :
She, who can love a Sister's charms, or hear
Sighs for a Daughter with unwounded ear ; 260
She who ne'er answers 'till a Husband cools,
Or, if the rules him, never shews she rules;
Charms by accepting, by tubmitting sways,
Yet his her humour most, when she obeys ;
Let Fops or Fortune fly which way they will; 265
Dillains all loss of Tickets or Codille ;
Spleen, Vapoirs, or Small-pox, above them all,
And Mift eis of herself, tho China fall.

And yet, believe me, good as well as ill, Wo nan's at best a Contradiction ftill.


And the civil dismission he gives them by the continuance of the same metaphor, in the lines following, whereby the traces of the imagery gradually decay, and give place to others, and the reader is never offended with the sudden or abrupt disappearance of it, Oh! bleft with Temper, whose unclouded

ray, etc. Another instance of the same kind we have in this epistle, in the following lines,

Chuse a firm cloud before it fall, and in it
Catch, ere me change, the Cynthia of this minute."
Rufa, whose eye quick-glancing o'er the Park,
Attraets each light gay Meteor of a Spark, etc.

Heav'n, when it strives to polish all it can
Its last best work, but forms a softer Man ;
Picks from each sex, to make the Fav'rite blest,
Your love of Pleasure, our desire of Rest :
Blends, in exception to all gen’ral rules, 275
Your taste of Follies, with our Scorn of Fools :
Reserve with Frankness, Art with Truth ally'd,
Courage with Softness, Modesty with Pride ;
Fix'd Principles, with Fancy ever new ;
Shakes all together, and produces ---You. 280
Be this a Woman's Fame : with this unblest,
Toasts live a scorn, and Queen's may die a jeft.
This Phæbus promis'd (I forget the year)
When those blue eyes first opend on the sphere;
Ascendant Phebus watch'd that hour with care, 285
Averted half your Parents' fimple Pray'r ;

Ver. 285, etc. Ascendant Phoebus watch'd that bour with care, Averted balf your Parents' fimple Pray’r ; And gave you Beauty, but denyd i be Pelf ] The poet concludes his Epiftle with a fine Moral, that deserves the serious attention of the public : It is this, that all the extravagances of these vicious Characters here described, are much inflamed by a wrong Education, hinted at in ver. 203 ; and that even the best are rather secured by a good natural than by the prudence and providence of parents; which observation is conveyed under the subliine classical machinery of Phoebus in the ascencant, watching the natal hour of his favourite, and averting the ill effects of her parents mistaken fondness : For Phoebus, as the god of Wit, confers Genius; and, as one of the astronomical influences, defeats the adventitious byas of education.

In conclusion, the great Moral from both these Epistles

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