The other answers that these are only rare
exceptions
to the general
laws, due perhaps to some change in nature since the world began (ll.
laws, due perhaps to some change in nature since the world began (ll.
Alexander Pope
Line 108 has special reference to the tortures
inflicted upon the natives of Mexico and Peru by the avaricious Spanish
conquerors.
'109-110'
He is contented with a future existence, without asking for the glories
of the Christian's heaven.
'111 equal sky:'
impartial heaven, for the heaven of the Indians was open to all men,
good or bad.
'113-130'
In this passage Pope blames those civilized men who, though they should
be wiser than the Indian, murmur against the decrees of God. The
imperative verbs "weigh," "call," "say," etc. , are used satirically.
'113 scale of sense:'
the scale, or means of judgment, which our senses give us.
'117 gust:'
the pleasure of taste.
'120'
The murmurers are dissatisfied that man is not at once perfect in his
present state and destined to immortality, although such gifts have been
given to no other creature.
'123 reas'ning Pride:'
the pride of the intellect which assumes to condemn God's providence.
'131-172'
In this passage Pope imagines a dialogue between one of the proud
murmurers he has described and himself. His opponent insists that the
world was made primarily for man's enjoyment (ll. 132-140). Pope asks
whether nature does not seem to swerve from this end of promoting human
happiness in times of pestilence, earthquake, and tempest (ll. 141-144).
The other answers that these are only rare exceptions to the general
laws, due perhaps to some change in nature since the world began (ll.
145-148). Pope replies by asking why there should not be exceptions in
the moral as well as in the physical world; may not great villains be
compared to terrible catastrophes in nature (ll. 148-156)? He goes on to
say that no one but God can answer this question, that our human
reasoning springs from pride, and that the true course of reasoning is
simply to submit (ll. 156-164). He then suggests that "passions," by
which he means vices, are as necessary a part of the moral order as
storms of the physical world (ll. 165-172).
'142 livid deaths':
pestilence.
'143-144'
Pope was perhaps thinking of a terrible earthquake and flood that had
caused great loss of life in Chili the year before this poem appeared.
'150 Then Nature deviates':
Nature departs from her regular order on such occasions as these
catastrophes.
'151' that end:
human happiness, as in l. 149.
'156'
Caesar Borgia, the wicked son of Pope Alexander VI, and Catiline are
mentioned here as portents in the moral world parallel to plagues and
earthquakes in the physical.
'160 young Ammon':
Alexander the Great. See note on 'Essay on Criticism', l.
inflicted upon the natives of Mexico and Peru by the avaricious Spanish
conquerors.
'109-110'
He is contented with a future existence, without asking for the glories
of the Christian's heaven.
'111 equal sky:'
impartial heaven, for the heaven of the Indians was open to all men,
good or bad.
'113-130'
In this passage Pope blames those civilized men who, though they should
be wiser than the Indian, murmur against the decrees of God. The
imperative verbs "weigh," "call," "say," etc. , are used satirically.
'113 scale of sense:'
the scale, or means of judgment, which our senses give us.
'117 gust:'
the pleasure of taste.
'120'
The murmurers are dissatisfied that man is not at once perfect in his
present state and destined to immortality, although such gifts have been
given to no other creature.
'123 reas'ning Pride:'
the pride of the intellect which assumes to condemn God's providence.
'131-172'
In this passage Pope imagines a dialogue between one of the proud
murmurers he has described and himself. His opponent insists that the
world was made primarily for man's enjoyment (ll. 132-140). Pope asks
whether nature does not seem to swerve from this end of promoting human
happiness in times of pestilence, earthquake, and tempest (ll. 141-144).
The other answers that these are only rare exceptions to the general
laws, due perhaps to some change in nature since the world began (ll.
145-148). Pope replies by asking why there should not be exceptions in
the moral as well as in the physical world; may not great villains be
compared to terrible catastrophes in nature (ll. 148-156)? He goes on to
say that no one but God can answer this question, that our human
reasoning springs from pride, and that the true course of reasoning is
simply to submit (ll. 156-164). He then suggests that "passions," by
which he means vices, are as necessary a part of the moral order as
storms of the physical world (ll. 165-172).
'142 livid deaths':
pestilence.
'143-144'
Pope was perhaps thinking of a terrible earthquake and flood that had
caused great loss of life in Chili the year before this poem appeared.
'150 Then Nature deviates':
Nature departs from her regular order on such occasions as these
catastrophes.
'151' that end:
human happiness, as in l. 149.
'156'
Caesar Borgia, the wicked son of Pope Alexander VI, and Catiline are
mentioned here as portents in the moral world parallel to plagues and
earthquakes in the physical.
'160 young Ammon':
Alexander the Great. See note on 'Essay on Criticism', l.
