No More Learning

'89'

Show how "rests" and "expatiates" in this line contrast with "uneasy"
and "confined" in l. 97.


'99-112'

In this famous passage Pope shows how the belief in immortality is found
even among the most ignorant tribes. This is to Pope an argument that
the soul must be immortal, since only Nature, or God working through
Nature, could have implanted this conception in the Indian's mind.


'102 the solar walk:'

the sun's path in the heavens.

'the milky way:'

some old philosophers held that the souls of good men went thither after
death.


Pope means that the ignorant Indian had no conception of a heaven
reserved for the just such as Greek sages and Christian believers have.
All he believes in is "an humbler heaven," where he shall be free from
the evils of this life. 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).