They first
appeared
after l.
Alexander Pope
'
Pope here takes it for granted that our universe, inasmuch as it is the
work of God's infinite wisdom, must be the best system possible. If this
be granted, he says, it is plain that man must have a place somewhere in
this system, and the only question is whether "God has placed him wrong. "
'45'
Every grade in creation must be complete, so as to join with that which
is beneath and with that which is above it or there would be a lack of
coherency, a break, somewhere in the system.
'47 reas'ning life:'
conscious mental life.
'51-60'
Pope argues here that since man is a part of the best possible system,
whatever seems wrong in him must be right when considered in relation to
the whole order of the universe. It is only our ignorance of this order
which keeps us from realizing this fact.
'55 one single:'
the word "movement" is understood after "single. "
'61-68'
Pope here illustrates his preceding argument by analogy. We can know no
more of God's purpose in the ordering of our lives than the animals can
know of our ordering of theirs.
'64 AEgypt's God:'
One of the gods of the Egyptians was the sacred bull, Apis.
'68 a deity:'
worshiped as a god, like the Egyptian kings and Roman emperors.
'69-76'
Pope now goes on to argue that on the basis of what has been proved we
ought not to regard man as an imperfect being, but rather as one who is
perfectly adapted to his place in the universe. His knowledge, for
example, is measured by the brief time he has to live and the brief
space he can survey.
'69 fault:'
pronounced in Pope's day as rhyming with "ought. "
'73-76'
These lines are really out of place.
They first appeared after l. 98;
then Pope struck them out altogether. Just before his death he put them
into their present place on the advice of Warburton, who probably
approved of them because of their reference to a future state of bliss.
It is plain that they interfere with the regular argument of the poem.
'79'
This line is grammatically dependent upon "hides," l. 77.
'81 riot:'
used here in the sense of "luxurious life. " The lamb is slain to provide
for some feast.
'86 Heav'n:'
'i. e. ' God. Hence the relative "who" in the next line.
'92-98'
Pope urges man to comfort himself with hope, seeing that he cannot know
the future.
'93 "What future bliss:"
the words "shall be" are to be understood after this phrase.
'96'
Point out the exact meaning of this familiar line.
'97 from home:'
away from its true home, the life to come.
Pope here takes it for granted that our universe, inasmuch as it is the
work of God's infinite wisdom, must be the best system possible. If this
be granted, he says, it is plain that man must have a place somewhere in
this system, and the only question is whether "God has placed him wrong. "
'45'
Every grade in creation must be complete, so as to join with that which
is beneath and with that which is above it or there would be a lack of
coherency, a break, somewhere in the system.
'47 reas'ning life:'
conscious mental life.
'51-60'
Pope argues here that since man is a part of the best possible system,
whatever seems wrong in him must be right when considered in relation to
the whole order of the universe. It is only our ignorance of this order
which keeps us from realizing this fact.
'55 one single:'
the word "movement" is understood after "single. "
'61-68'
Pope here illustrates his preceding argument by analogy. We can know no
more of God's purpose in the ordering of our lives than the animals can
know of our ordering of theirs.
'64 AEgypt's God:'
One of the gods of the Egyptians was the sacred bull, Apis.
'68 a deity:'
worshiped as a god, like the Egyptian kings and Roman emperors.
'69-76'
Pope now goes on to argue that on the basis of what has been proved we
ought not to regard man as an imperfect being, but rather as one who is
perfectly adapted to his place in the universe. His knowledge, for
example, is measured by the brief time he has to live and the brief
space he can survey.
'69 fault:'
pronounced in Pope's day as rhyming with "ought. "
'73-76'
These lines are really out of place.
They first appeared after l. 98;
then Pope struck them out altogether. Just before his death he put them
into their present place on the advice of Warburton, who probably
approved of them because of their reference to a future state of bliss.
It is plain that they interfere with the regular argument of the poem.
'79'
This line is grammatically dependent upon "hides," l. 77.
'81 riot:'
used here in the sense of "luxurious life. " The lamb is slain to provide
for some feast.
'86 Heav'n:'
'i. e. ' God. Hence the relative "who" in the next line.
'92-98'
Pope urges man to comfort himself with hope, seeing that he cannot know
the future.
'93 "What future bliss:"
the words "shall be" are to be understood after this phrase.
'96'
Point out the exact meaning of this familiar line.
'97 from home:'
away from its true home, the life to come.
