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Quin ubi se a vulgo et scena in secreta remorant
Virtus Scipiada et mitis sapientia Lali,
Nugari cum illo, et discincti ludere, donec
Decoqueretur olus, soliti.

Quidquid fum ego, quamvis
Infra Lucilî censum, ingeniumque ; tamen me



fame time, he never spoke one word of a pension. For this offer, he was solely indebted to the Whig Ministers. In the beginning of George I. Lord Halifax, of his own motion, fent for Mr. Pope, and told him, it had often given him concern that so great a Poet had never been distinguished; that he was glad it was now in his power to serve him; and, if he cared to accept of it, he should have a penfion not clogged with any engagements. Mr. Pope thanked him, and desired time to consider of it. After three months (having beard nothing further from that Lord) he wrote him a Letter to repeat his Thanks ; in which he took occasion to mention the affair of the penfion with much Indifference. So the thing dropt, till Mr. Craggs came into the Ministry. The affair of the pension was then resumed. And this Minister, in a very frank and friendly manner, told Mr. Pope, that three hundred pounds a.year were then at his service: he had the management of the secret service money, and could pay him such a pension without its being known, or ever coming to account. Mr. Pope declined the offer without hesitation : only, in return for so friendly a proposal, he told the Secretary, that if at any time he wanted Money, he would draw upon him for ico or zocl. Which liberty, however, he did not take. Mr. Craggs more than once pressed him on this head, and urged to him the conveniency of a Chariot; which Mr. Pope was sensible enough of: But the Precariousness of that supply made him very prudently decline the thoughts of an Equipage; which it was much better never to set up,

than not properly to support. Froni Spence. WARBURTON, Ver. 125. Ther, my relreat] I know not whether these lines, {pirited and splendid as they are, give us more pleasure than the natural picture of the great Scipio and Lælius, unbending them

But now


I will, or perish in the gen'rous cause:
Hear this, and tremble ! you, who 'scape the Laws.
Yes, while I live, no rich or noble knave
Shall walk the world, in credit, to his grave.
The World beside may murmur, or commend.
Know, all the distant din that world can keep,
Rolls o'er my Grotto, and but fooths my sleep.

There, my retreat the best Companions grace, 125 Chiefs out of war, and Statesmen out of place.



selves from their high occupations, and descending to common and even trifling sports : for the old commentator says, that they lived in such intimacy with Lucilius, “ut quodam tempore

Lælio circum lectos triclinii fugienti Lucilius fuperveniens, eum obtortâ mappâ quasi percuflurus fequeretur." For this is the fact to which Horace seems to allude, rather than to what Tully mentions in the second book De Oratore, of their amufing themselves in picking up shells and pebbles on the sea-shore.

Bolingbroke is here represented as pouring out himself to his friend in the most free and unreserved conversations on topics the molt interesting and important But Pope was cleceived: for it is asserted that the philosopher never discovered his real principles to our Poet ; who is said, strange as it appears, not even to have been acquainted with the tenets and contents of those very effays which were addressed to himself, at the beginning of Boling broke's Philosophical Works. And it is added, that Pope was surprised, in his last illness, when a common acquaintance informed him that his Lordship, in a late conversation, had denied the moral attri. butes of God. There is a remarkable paffage in a letter from Bo. lingbroke to Swift, dated June 1734: " I am glad you approve of his Moral Efsays. They will do more good than the fermons and writings of fome, who had a mind to find great fault with them. And if the doctrines taught, hinted at, and implied in them, and the trains of consequences deducible from these docerines, were to be disputed in profe, I think he would have no


Cum magnis vixisse invita fatebitur usque Invidia ; et fragili quærens illidere dentem,


NOTES. reason to apprehend either the free-thinkers on one hand, or the narrow dogmatists on the other. Some few things may be ex. pressed a little hardly; but none are, I believe, unintelligible.” With respect to the doctrines in the Essay on Man, I shall here insert an anecdote copied exactly from the papers of Mr. Spence in the words of Pope himself: “ In the moral poem, I had writ. ten an address to our Saviour, imitated from Lucretius's compliments to Epicurus, but omitted it by the advice of Dean Berkley. One of our priests, who are more narrow than your's, made a less sensible ohje&tion to the Epistle on Happiness. He was very angry that there was nothing said in it of our eternal happiness hereafter; though my subject was expressly to treat only of the Itate of man here."

If Bolingbroke concealed his real opinions from Pope, yet surely he speaks out plainly and loudly to Swift in one of his let. ters, and openly tells him he dismisses from his creed the belief of a future state, as superfluous, and unnecefsary to be called in to vindicate the general plan of Providence.

“ Does Pope talk to you of the noble work which, at my stigation, he has begun in such a manner that he must be convinced by this time I judged better of his talents than he did. The first Epiftle, which confiders Man relatively to the whole system of universal Being : The second, which considers him in his own habitation, in himself: And the third, which shews how an universal cause works to one end, but works by various laws : how man, and beast, and vegetable, are linked in a mutual dependency; parts necessary to each other, and necessary to the whole : how human societies were formed : from what spring true religion and true policy are derived : how God has made our greatest interells and our plainest duty indivisibly the fame : These three Epistles, I say, are finished. The fourth he is now intent upon. It is a noble subject : he pleads the cause of God. I use Seneca's expression againit tliat famous charge which atheists in all ages have brought-the supposed unequal dispensations of Providence ; a charge which I cannot heartily forgive your divines for admitting. You admit it, indeed, for an extreme good purpose, and


There St. John mingles with my friendly bowl
The Feast of Reason and the Flow of soul :
And He, whose lightning pierc'd th' Iberian Lines,
Now forms my Quincunx, and now ranks


Vines, Or tames the Genius of the stubborn plain, 131 Almost as quickly as he conquer'd Spain.

Envy must own, I live among the Great,
No l'imp of pleasure, and no Spy of state,

that pry not, tongue that ne'er repeats, Fond to spread friendships, but to.cover heats ;



you build on this adinion the necessity of a future flate of rewards and punishmen:s; but if you should find that this future flate will not account for God's justice in the present state, which you give up, in opposition to the atheist, would it not have been better to defend God's justice in this world, against these darinig men, by irrefragable reasons, and to have relled the other point on revelation? I do not like concessions made againl demonftration, repair or supply them how you will. The Epistles I have mentioned will compose a firit book : the plan of the second is settled. You will not underland by what I have said, that Pope will

go so deep into the argument, or carry it so far as I have hinted.”

WARTON: Ver. 129. And He, whose lightning, &c.] Charles Mordaunt Earl of Peterborow, who in the year 1705 took Barcelona, and in the winter following, with only 280 lorse and 9-o fcot, entera priled and accomplished the Conquest of Valentia. Pope.

Ver. 133. Envy mull own,] Pope has omitted an elegant al. lufion. Horace seems to have been particularly fond of those exquisite morsels of wit and genius, the old Æfopic fables. He frequently alludes to them, but always with a brevity very different "from our modern writers of fable. Even the natural La Fontaine has added a quaint and witty thought to this very fable. The File says to the Viper, Fab. 99.

“ Tu le romprois toutes les dents,
Je ne crains

telles du temps."


Offendet solido :

* nisi quid tu, docte Trebati, Diffentis.

T. 'Equidem nihil hinc diffingere possum. Sed tamen ut monitus caveas, ne forte negotî Incutiat tibi quid fanctarum inscitia legum:

m« Si mala condiderit in quem quis carmina, jus eft Judiciumque.

H. Efto, fiquis " mala. fed bona fi quis Judice condiderit laudatus CÆSARE? si quis



VER. 13;. With cyes that pry not,] Pope triumphs and felicitates himself upon having lived with the Great, without defcend. ing into one of those characters which he thinks it unavoidable to escape in such a situation. From the generosity and openness of Horace's character, I think he might be pronounced equally free (at least trom the last) of these imputations. There must have been something uncommonly captivating in the temper and manners of Horace, that could have made Augustus so fond of him, though he had been so avowed an enemy, and served under Brutus. I have seen some manuscript letters of Shaftesbury, in which he has ranged, in three different claffes, the Ethical writings of Horace, according to the different periods of his life in which he supposes them to have been written. The first, during the time he profeffcd the Stoic philofophy, and was a friend of Brutus. The second, after he became dissolute and debauched at the court of Auguftus. The third, when he repented of this abandoned Epicurean life, wished to retire from the city and court, and become a private man and a philosopher. I have read a poem, which may one day see the light, in which Horace is represented as mecting Brutus in Elyfium, who will not deign to hold any conversation with our Court-poet, but turns away from him with the fullen silence and haughty disdain with which Ajax treats Ulyffes in the Odyssey.


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