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Pope Alexander: more books (100)

Pope's Essay on man; in four epistles by Alexander Pope 1688-1744, 1843-12-31
An essay on man by Alexander Pope 1688-1744, 1821-12-31
Essai Sur L'homme, PoÃ«me Philosophique, En Cinq Langues, Savoir; Anglois, Latin, Italien, FranÃ§ois & Allemand (French Edition) by Pope Alexander 1688-1744, 2010-09-27
Initia Homerica, Sive Excerpta Ex Iliade Homeri, Cum Locorum Omnium Graeca Metaphrasi Ex Codicibus Bodleianis Et Novi Collegii Mss., Majorem In Partem Nunc Primum Edita; by Homer, Burgess Thomas 1756-1837, et all 2010-09-28
The Iliad of Homer Volume v.1 by Homer, Pope Alexander 1688-1744, 2010-09-30
The Iliad of Homer Volume v.2 by Homer, Pope Alexander 1688-1744, 2010-09-30
AnglickÃ© MÃºzy W Cesko-slovenskÃ©m Odewu. Wydal Bohuslaw Tablic. [prelozil B.t.] (Czech Edition) by Tablic Bohuslav 1769-1832, Pope Alexander 1688-1744, 2010-09-27
The Iliad; Volume 1 by Homer, Pope Alexander 1688-1744, et all 2010-10-05
An essay on man; by Alexander Pope 1688-1744, 1824-12-31
The Iliad of Homer / translated by Alexander Pope by Alexander (1688-1744) Homer. Pope, 1951
The poetical works of Alexander Pope. With memoir. explanatory n by Pope. Alexander. 1688-1744., 1920-01-01
Letters of the late Alexander Pope, Esq. to a lady. Never before published by Alexander, 1688-1744 Pope, 2009-10-26
The WORKS of ALEXANDER POPE ESQ.In Six Volumes Complete.With His Latest Corrections, Additions, and Improvements;Together with All his Notes, As They Were Delivered to the Editor a Little Before His Death:Printed verbatim from the Octavo Edition of Mr Warburton. by William1698 - 1779].Pope, Alexander [1688 - 1744]. [Warburton, 1770
The Works of Alexander Pope Esq. In Nine Volumes Complete.With His Last Corrections, Additions and Improvements;... Together with the Commentaries and Notes of Mr. Warburton by Alexander (1688-1744).Commentaries and Notes by Warburton Pope, 1751

lists with details

Pope Alexander: Free Encyclopedia Articles At Questia.com Online Library
Research Pope Alexander and other related topics by using the free encyclopedia at the Questia.com online library.
http://www.questia.com/library/encyclopedia/101265457
Pope, Alexander Synonyms, Pope, Alexander Antonyms | Thesaurus.com
No results found for pope, alexander Did you mean perplexed ? Thesaurus perplexity Find definitions, audio pronunciations, example sentences, spelling, synonyms, antonyms
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Alexander Pope S Work
Three works by Pope, The Rape of the Lock , Essay on Man , and Essay on Criticism , available in pdf format.
http://www2.hn.psu.edu/faculty/jmanis/pope.htm
Pope, Alexander Definition Of Pope, Alexander In The Free Online Encyclopedia.
Pope, Alexander, 1688â€“1744, English poet. Although his literary reputation declined somewhat during the 19th cent., he is now recognized as the greatest poet of the 18th cent
http://encyclopedia2.thefreedictionary.com/Pope, Alexander
Patron Saints Index: Pope Alexander VI
Patron Saint Index profile of Pope Alexander VI; illustrated Also known as Rodrigo de Borja; Rodrigo Borgia Profile Took Borja as his surname from his uncle Alfonso (Pope
http://www.catholic-forum.com/saints/pope0214.htm

Extractions: Proclaimed the line of demarcation that split the western hemisphere between Spain and Portugal . Patron of the arts. Foreign relations during his reign were dominated by the increasing influence of France in Italy, which culminated in the invasion of Charles VIII in . Alexander prevented Charles from taking church property in Rome , but he turned over the valuable Ottoman hostage Djem, brother of Sultan Beyazid II. Prior to his papacy , Alexander fathered four illegitimate children by a Roman woman, Vannozza, among them Cesare and Lucrezia Borgia. Cesare became the principal leader in papal affairs, and papal resources were spent building up his power; Alexander arranged suitable marriages for Lucrezia. The favouritism shown his children, the lax moral tone of Renaissance Rome , and the unscrupulous methods employed by Cesare and other papal officials have made Alexander’s name the symbol of the worldly irreligion of Renaissance popes at Jativa
The Rape Of The Lock Home Page
Includes a hypertext version of Pope s poem, his Key to the Lock, a German version of the poem (Der Lockenraub) and illustrations by Aubrey Beardsley and Du Guernier.
http://www-unix.oit.umass.edu/~sconstan/
CATHOLIC ENCYCLOPEDIA: Pope St. Alexander I
Article on this pope, who died in 115 or 116. According to a tradition dating to the fifth century, Alexander was martyred, but it is possible that he has been confused with
http://www.newadvent.org/cathen/01285c.htm

Extractions: Home Encyclopedia Summa Fathers ... A > Pope St. Alexander I St. Irenaeus of Lyons , writing in the latter quarter of the second century, reckons him as the fifth pope in succession from the Apostles , though he says nothing of his martyrdom His pontificate is variously dated by critics, e.g. 106-115 (Duchesne) or 109-116 (Lightfoot). In Christian antiquity he was credited with a pontificate of about ten years ( Eusebius Church History IV.1 ) and there is no reason to doubt that he was on the "catalogue of bishops " drawn up at Rome by Hegesippus Eusebius , IV, xxii, 3) before the death of Pope Eleutherius (c. 189). According to a tradition extant in the Roman Church at the end of the fifth century, and recorded in the Liber Pontificalis he suffered a martyr's death by decapitation on the Via Nomentana in Rome , 3 May. The same tradition declares him to have been a Roman by birth and to have ruled the Church in the reign of Trajan (98-117). It likewise attributes to him, but scarcely with accuracy, the insertion in the canon of the Qui Pridie , or words commemorative of the institution of the Eucharist , such being certainly primitive and original in the Mass . He is also said to have introduced the use of blessing water mixed with salt for the purification of Christian homes from evil influences (constituit aquam sparsionis cum sale benedici in habitaculis hominum). Duchesne (Lib. Pont., I, 127) calls attention to the persistence of this early
Treaty Of Tordesillas ~ 1494
In 1493 Pope Alexander VI, issued a papal bull which fixed a demarcation line between new lands that could be claimed by Spain or Portugal.
http://www.danstopicals.com/tordesillas1.htm

Extractions: In 1493 Pope Alexander VI, issued a papal bull which fixed a demarcation line between new lands that could be claimed by Spain or Portugal. The line followed a circle 100 leagues west of the Cape Verde Islands and through the two Poles. Lands already claimed at that time were to remain in the control of the claiming party. This division of the New World applied only to Spain and Portugal. Other countries were not included. Pope Alexander’s line was fixed at 38°W. On June 7, 1494 Spain and Portugal signed a Treaty at Tordesillas, Spain dividing the non-Christian world into two zones. The Treaty moved the line east from Pope Alexander’s line to 46°37’W. In 1994 Portugal commemorated the signing of the Treaty of Tordesillas with the issue of a stamp showing the Kings of Spain and Portugal, with partial flags symbolizing the division of the New World between Spain and Portugal.
Epistle III
Subtitled On the Nature and State of Man With Respect to Society.
http://eserver.org/poetry/essay-on-man/epistle-iii.txt

Extractions: EPISTLE III OF THE NATURE AND STATE OF MAN WITH RESPECT TO SOCIETY HERE then we rest; 'The universal cause Acts to one end, but acts by various laws.' In all the madness of superfluous health, The trim of pride, the impudence of wealth, Let this great truth be present night and day; But most be present, if we preach or pray. Look round our world; behold the chain of love Combining all below and all above. See plastic nature working to this end, The single atoms each to other tend, Attract, attracted to, the next in place Form'd and impell'd its neighbour to embrace. See matter next, with various life endu'd, Press to one centre still, the gen'ral good. See dying vegetables life sustain, See life dissolving vegetate again: All forms that perish other forms supply, (By turns we catch the vital breath, and die) Like bubbles on the sea of matter born, They rise, they break, and to that sea return. Nothing is foreign; parts relate to whole; One all-extending, all-preserving soul Connects each being, greatest with the least; Made beast in aid of man, and man of beast; All serv'd, all serving: nothing stands alone; The chain holds on, and where it ends, unknown. Has God, thou fool! work'd solely for thy good, Thy joy, thy pastime, thy attire, thy food? Who for thy table feeds the wanton fawn, For him as kindly spread the flow'ry lawn: Is it for thee the lark ascends and sings? Joy tunes his voice, joy elevates his wings. Is it for thee the linnet pours his throat? Loves of his own and raptures swell the note. The bounding steed you pompously bestride, Shares with his lord the pleasure and the pride. Is thine alone the seed that strews the plain? The birds of heav'n shall vindicate their grain. Thine the full harvest of the golden year? Part pays, and justly, the deserving steer: The hog, that plows not, nor obeys thy call, Lives on the labours of this lord of all. Know, nature's children all divide her care; The fur that warms a monarch, warm'd a bear. While man exclaims, 'See all things for my use!' 'See man for mine!' replies a pamper'd goose: And just as short of reason he must fall, Who thinks all made for one, not one for all. Grant that the pow'rful still the weak controul; Be man the wit and tyrant of the whole: Nature that tyrant checks; he only knows, And helps, another creature's wants and woes. Say, will the falcon, stooping from above, Smit with her varying plumage, spare the dove? Admires the jay the insect's gilded wings? Or hears the hawk when Philomela sings? Man cares for all: to birds he gives his woods, To beasts his pastures, and to fish his floods; For some his int'rest prompts him to provide, For more his pleasure, yet for more his pride: All feed on one vain patron, and enjoy Th' extensive blessing of his luxury, That very life his learned hunger craves, He saves from famine, from the savage saves; Nay, feasts the animal he dooms his feast, And, till he ends the being, makes it blest: Which sees no more the stroke, or feels the pain, Than favour'd man by touch etherial slain. The creature had his feast of life before; Thou too must perish, when thy feast is o'er! To each unthinking being, heav'n a friend, Gives not the useless knowledge of its end: To man imparts it; but with such a view As, while he dreads it, makes him hope it too: The hour conceal'd, and so remote the fear, Death still draws nearer, never seeming near. Great standing miracle! that heav'n assign'd Its only thinking thing this turn of mind. Whether with reason, or with instinct blest, Know, all enjoy that pow'r which suits them best; To bliss alike by that direction tend, And find the means proportion'd to their end. Say, where full instinct is th' unerring guide, What Pope or Council can they need beside? Reason, however able, cool at best, Cares not for service, or but serves when prest, Stays 'till we call, and then not often near; But honest instinct comes a volunteer, Sure never to o'er-shoot but just to hit; While still too wide or short is human wit; Sure by quick nature happiness to gain, Which heavier reason labours at in vain. This too serves always, reason never long; One must go right, the other may go wrong. See then the acting and comparing pow'rs One in their nature, which are two in ours; And reason raise o'er instinct as you can, In this 'tis God directs, in that 'tis man. Who taught the nations of the field and flood To shun their poison, and to chuse their food? Prescient, the tides or tempests to withstand, Build on the wave or arch beneath the sand? Who made the spiller parallels design, Sure as De Moivre, without rule or line? Who bid the stork, Columbus-like, explore Heav'ns not his own, and worlds unknown before? Who calls the council, states the certain day, Who forms the phalanx, and who points the way? God, in the nature of each being, founds Its proper bliss, and sets its proper bounds: But as he fram'd a whole the whole to bless, On mutual wants built mutual happiness: So from the first, eternal order ran, And creature link'd to creature, man to man. Whate'er of life all-quick'ning aether keeps, Or breathes thro' air, or shoots beneath the deeps, Or pours profuse on earth, one nature feeds The vital flame, and swells the genial seeds. Not man alone, but all that roam the wood, Or wing the sky, or roll along the flood, Each loves itself, but not itself alone, Each sex desires alike, 'till two are one. Nor ends the pleasure with the fierce embrace; They love themselves, a third time, in their race. Thus beast and bird their common charge attend The mothers nurse it, and the sires defend; The young dismiss'd to wander earth or air, There stops the instinct, and there ends the care; The link dissolves, each seeks a fresh embrace, Another love succeeds, another race. A longer care man's helpless kind demands; That longer care contracts more lasting bands: Reflection, reason, still the ties improve, At once extend the int'rest, and the love: With choice we fix, with sympathy we burn; Each virtue in each passion takes its turn; And still new needs, new helps, new habits rise, That graft benevolence on charities. Still as one brood, and as another rose, These nat'ral love maintain'd, habitual those: The last, scarce ripen'd into perfect man, Saw helpless him from whom their life began: Mem'ry and fore-cast just returns engage, That pointed back to youth, this on to age; While pleasure, gratitude, and hope, combin'd, Still spread the int'rest and preserv'd the kind. Nor think, in nature's state they blindly trod; The state of nature was the reign of God: Self-love and social at her birth began, Union the bond of all things, and of man. Pride then was not; nor arts, that pride to aid; Man walk'd with beast, joint tenant of the shade, The same his table, and the same his bed; No murder cloath'd him, and no murder fed. In the same temple, the resounding wood, All vocal beings hymn'd their equal God: The shrine with gore unstain'd, with gold undrest, Unbrib'd, unbloody, stood the blameless priest: Heav'n's attribute was universal care, And man's prerogative, to rule, but spare. Ah! how unlike the man of times to come! Of half that live the butcher and the tomb; Who, foe to nature, hears the gen'ral groan, Murders their species, and betrays his own. But just disease to luxury succeeds, And ev'ry death its own avenger breeds; The fury-passions from that blood began, And turn'd on man, a fiercer savage, man. See him from nature rising slow to art! To copy instinct then was reason's part; Thus then to man the voice of nature spake, 'Go, from the creatures thy instructions take: Learn from the birds what food the thickets yield; Learn from the beasts the physic of the field; Thy arts of building from the bee receive; Learn of the mole to plow, the worm to weave; Learn of the little nautilus to sail, Spread the thin oar, and catch the driving gale. Here too all forms of social union find, And hence let reason, late, instruct mankind: Here subterranean works and cities see; There towns aerial on the waving tree. Learn each small people's genius, policies, The ant's republic, and the realm of bees: How those in common all their wealth bestow, And anarchy without confusion know; And these for ever, tho' a monarch reign, Their sep'rate cells and properties maintain. Mark what unvary'd laws preserve each state, Laws wise as nature, and as fix'd as fate. In vain thy reason finer webs shall draw, Entangle justice in her net of law, And right, too rigid, harden into wrong; Still for the strong too weak, the weak too strong. Yet go! and thus o'er all the creatures sway, Thus let the wiser make the rest obey; And for those arts mere instinct could afford, Be crown'd as monarchs, or as gods ador'd.' Great nature spoke; observant man obey'd; Cities were built, societies were made: Here rose one little state; another near Grew by like means, and join'd, thro' love or fear. Did here the trees, with ruddier burdens bend, And there the streams in purer rills descend? What war could ravish, commerce could bestow, And he return'd a friend, who came a foe. Converse and love mankind might strongly draw, When love was liberty, and nature law. Thus states were form'd; the name of king unknown, 'Till common int'rest plac'd the sway in one. 'Twas virtue only (or in arts or arms, Diffusing blessings, or averting harms) The same which in a sire the sons obey'd, A prince the father of a people made. 'Till then, by nature crown'd, each patriarch sate, King, priest and parent of his growing state; On him, their second providence, they hung, Their law his eye, their oracle his tongue. He from the wond'ring furrow call'd the food, Taught to command the fire, controul the flood, Draw forth the monsters of th' abyss profound, Or fetch th' aerial eagle to the ground, 'Till drooping, sick'ning, dying they began Whom they rever'd as God to mourn as man: Then, looking up from sire to sire, explor'd One great first father, and that first ador'd. Or plain tradition that this All begun, Convey'd unbroken faith from sire to son; The worker from the work distinct was known, And simple reason never sought but one: Ere wit oblique had broke that steady light, Man, like his maker, saw that all was right; To virtue, in the paths of pleasure trod, And own'd a father when he own'd a God. Love all the faith, and all th' allegiance then; For nature knew no right divine in men, No ill could fear in God; and understood A sov'reign being, but a sov'reign good. True faith, true policy, united ran, That was but love of God, and this of man. Who first taught souls enslav'd, and realms undone, Th' enormous faith of many made for one; That proud exception to all nature's laws, T' invert the world, and counter-work its cause? Force first made conquest, and that conquest, law; 'Till superstition taught the tyrant awe, Then shar'd the tyranny, then lent it aid, And gods of conqu'rors, slaves of subjects made: She, 'midst the lightning's blaze, and thunder's sound, When rock'd the mountains, and when groan'd the ground, She taught the weak to bend, the proud to pray, To pow'r unseen, and mightier far than they: She, from the rending earth, and bursting skies, Saw gods descend, and fiends infernal rise: Here fix'd the dreadful, there the blest abodes; Fear made her devils, and weak hope her gods; Gods partial, changeful, passionate, unjust, Whose attributes were rage, revenge, or lust; Such as the souls of cowards might conceive, And, form'd like tyrants, tyrants would believe. Zeal then, not charity, became the guide; And hell was built on spite, and heav'n on pride. Then sacred seem'd th' etherial vault no more; Altars grew marble then, and reek'd with gore: Then first the flamen tasted living food; Next his grim idol smear'd with human blood; With heav'n's own thunders shook the world below, And play'd the god an engine on his foe. So drives self-love, thro' just, and thro' unjust, To one man's pow'r, ambition, lucre, lust. The same self-love, in all, becomes the cause Of what restrains him, government and laws. For, what one likes, if others like as well, What serves one will, when many wills rebel? How shall he keep, what, sleeping or awake, A weaker may surprise, a stronger take? His safety must his liberty restrain: All join to guard what each desires to gain. Forc'd into virtue thus, by self-defence, Ev'n kings learn'd justice and benevolence: Self-love forsook the path it first pursu'd, And found the private in the public good. 'Twas then the studious head or gen'rous mind, Follow'r of God, or friend of human-kind, Poet or patriot, rose but to restore The faith and moral nature gave before; Relum'd her ancient light, not kindled new, If not God's image, yet his shadow drew: Taught pow'r's due use to people and to kings, Taught nor to slack, nor strain its tender strings, The less, or greater, set so justly true, That touching one must strike the other too; 'Till jarring int'rests of themselves create Th' according music of a well-mix'd state. Such is the world's great harmony, that springs From order, union, full consent of things: Where small and great, where weak and mighty, made To serve, not suffer, strengthen, not invade; More pow'rful each as needful to the rest, And in proportion as it blesses blest; Draw to one point, and to one centre bring Beast, man, or angel, servant, lord, or king. For forms of government let fools contest; Whate'er is best administer'd is best: For modes of faith, let graceless zealots fight; His can't be wrong whose life is in the right: In faith and hope the world will disagree, But all mankind's concern is charity: All must be false that thwart this one great end; And all of God, that bless mankind, or mend. Man, like the gen'rous vine, supported lives; The strength he gains is from th' embrace he gives. On their own axis as the planets run, Yet make at once their circle round the sun; So two consistent motions act the soul; And one regards itself, and one the whole. Thus God and nature link'd the gen'ral frame, And bade self-love and social be the same. .
Pope, Alexander - Definition Of Pope, Alexander By The Free Online Dictionary, T
Thesaurus Legend Synonyms Related Words Antonyms. Noun 1. Alexander Pope English poet and satirist (1688-1744) Pope
http://www.thefreedictionary.com/Pope, Alexander
Pope, Alexander | Pope, Alexander Information | HighBeam Research - FREE Trial
Pope, Alexander Research Pope, Alexander articles at HighBeam.com. Find information, facts and related newspaper, magazine and journal articles in our online encyclopedia.
http://www.highbeam.com/doc/1G2-2507200377.html?key=01-42160D527E1A11691408021F0
Epistle I
Subtitled Of the Nature and State of Man With Respect to the Universe.
http://eserver.org/poetry/essay-on-man/epistle-i.txt
Pope Alexander VI
Pope Alexander VI Rodrigo Borgia - is the most famously corrupt pope in history.
http://historymedren.about.com/od/aentries/a/11_pope_alex6.htm
Pope Alexander - Email, Address, Phone Numbers, Everything! 123people.com
Everything you need to know about Pope Alexander Email addresses, Phone numbers, Biography, Twickenham, Satire, Quotations, English, Satires, Epistle, Orsini
http://www.123people.com/s/pope alexander
Epistle II
Subtitled On the Nature and State of Man With Respect to Himself, As an Individual.
http://eserver.org/poetry/essay-on-man/epistle-ii.txt

Extractions: EPISTLE II OF THE NATURE AND STATE OF MAN WITH RESPECT TO HIMSELF, AS AN INDIVIDUAL Know then thyself, presume not God to scan, The proper study of mankind is man. Plac'd on this isthmus of a middle state, A being darkly wise, and rudely great: With too much knowledge for the sceptic side, With too much weakness for the Stoic's pride, He hangs between; in doubt to act, or rest; In doubt to deem himself a God, or beast; In doubt his mind or body to prefer; Born but to die, and reas'ning but to err; Alike in ignorance, his reason such, Whether he thinks too little or too much: Chaos of thought and passion, all confus'd; Still by himself abus'd or disabus'd; Created half to rise, and half to fall; Great lord of all things, yet a prey to all; Sole judge of truth, in endless error hurl'd: The glory, jest, and riddle of the world! Go, wondrous creature! mount where science guides, Go, measure earth, weigh air, and state the tides; Instruct the planets in what orbs to run, Correct old time, and regulate the sun; Go, soar with Plato to th' empyreal sphere, To the first good, first perfect, and first fair; Or tread the mazy round his follow'rs trod And quitting sense call imitating God; As eastern priests in giddy circles run, And turn their heads to imitate the sun. Go, teach eternal wisdom how to rule- Then drop into thyself, and be a fool! Superior beings, when of late they saw A mortal man unfold all nature's law, Admir'd such wisdom in an earthly shape, And shew'd a Newton as we shew an ape. Could he, whose rules the rapid comet bind, Describe or fix one movement of his mind? Who saw its fires here rise, and there descend, Explain his own beginning, or his end; Alas what wonder! man's superior part Uncheck'd may rise, and climb from art to art; But when his own great work is but begun, What reason weaves, by passion is undone. Trace science then, with modesty thy guide; First strip off all her equipage of pride; Deduct what is but vanity or dress, Or learning's luxury, or idleness; Or tricks to shew the stretch of human brain, Mere curious pleasure, or ingenious pain; Expunge the whole, or lop th' excrescent parts Of all our vices have created arts; Then see how little the remaining sum, Which serv'd the past, and must the times to come! Two principles in human nature reign; Self-love, to urge, and reason, to restrain; Nor this a good, nor that a bad we call, Each works its end, to move or govern all: And to their proper operation still Ascribe all Good, to their improper, Ill. Self-love, the spring of motion, acts the soul; Reason's comparing balance rules the whole. Man, but for that, no action could attend, And, but for this, were active to no end: Fix'd like a plant on his peculiar spot, To draw nutrition, propagate, and rot: Or, meteor-like, flame lawless thro' the void, Destroying others, by himself destroy'd. Most strength the moving principle requires; Active its task, it prompts, impels, inspires. Sedate and quiet the comparing lies, Form'd but to check, delib'rate, and advise. Self-love, still stronger, as its objects nigh; Reason's at distance, and in prospect lie: That sees immediate good by present sense; Reason, the future and the consequence. Thicker than arguments, temptations throng, At best more watchful this, but that more strong. The action of the stronger to suspend Reason still use, to reason still attend. Attention habit and experience gains; Each strengthens reason, and self-love restrains. Let subtle schoolmen teach these friends to fight, More studious to divide than to unite; And grace and virtue, sense and reason split, With all the rash dexterity of wit. Wits, just like fools, at war about a name, Have full as oft no meaning, or the same. Self-love and reason to one end aspire, Pain their aversion, pleasure their desire; But greedy that, its object would devour, This taste the honey, and not wound the flow'r: Pleasure, or wrong or rightly understood, Our greatest evil, or our greatest good. Modes of self-love the passions we may call: 'Tis real good, or seeming, moves them all: But since not ev'ry good we can divide, And reason bids us for our own provide: Passions, tho' selfish, if their means be fair, List under Reason, and deserve her care; Those, that imparted, court a nobler aim, Exalt their kind, and take some virtue's name. In lazy apathy let Stoics boast Their virtue fix'd; 'tis fix'd as in a frost; Contracted all, retiring to the breast; But strength of mind is exercise, not rest: The rising tempest puts in act the soul, Parts it may ravage, but preserves the whole. On life's vast ocean diversely we sail, Reason the card, but passion is the gale; Nor God alone in the still calm we find, He mounts the storm, and walks upon the wind. Passions, like elements, tho' born to fight, Yet, mix'd and soften'd, in his work unite: These 'tis enough to temper and employ; But what composes man, can man destroy? Suffice that reason keep to nature's road, Subject, compound them, follow her and God. Love, hope, and joy, fair pleasure's smiling train, Hate, fear, and grief, the family of pain, These mixt with art, and to due bounds confin'd, Make and maintain the balance of the mind: The lights and shades, whose well accorded strife Gives all the strength and colour of our life. Pleasures are ever in our hands or eyes; And, when in act they cease, in prospect rise: Present to grasp, and future still to find, The whole employ of body and of mind. All spread their charms, but charm not all alike; On diff'rent senses diff'rent objects strike; Hence diff'rent passions more or less inflame, As strong or weak, the organs of the frame; And hence one master passion in the breast, Like Aaron's serpent, swallows up the rest. As Man, perhaps, the moment of his breath, Receives the lurking principle of death; The young disease, that must subdue at length, Grows with his growth, and strengthens with his strength: So, cast and mingled with his very frame, The mind's disease, its ruling passion came; Each vital humour which should feed the whole, Soon flows to this, in body and in soul: Whatever warms the heart, or fills the head, As the mind opens, and its functions spread, Imagination plies her dang'rous art, And pours it all upon the peccant part. Nature its mother, habit is its nurse; Wit, spirit, faculties, but make it worse; Reason itself but gives it edge and pow'r, As heav'n's blest beam turns vinegar more sowr. We, wretched subjects tho' to lawful sway, In this weak queen some fav'rite still obey: Ah! if she lend not arms, as well as rules, What can she more than tell us we are fools? Teach us to mourn our nature, not to mend, A sharp accuser, but a helpless friend! Or from a judge turn pleader, to persuade The choice we make, or justify it made; Proud of an easy conquest all along, She but removes weak passions for the strong: So, when small humours gather to a gout, The doctor fancies he has driv'n them out. Yes, nature's road must ever be preferr'd; Reason is here no guide, but still a guard; 'Tis hers to rectify, not overthrow, And treat this passion more as friend than foe; A mightier pow'r the strong direction sends, And sev'ral men impels to sev'ral ends: Like varying winds by other passions tost, This drives them constant to a certain coast. Let pow'r or knowledge, gold or glory, please, Or (oft more strong than all) the love of ease; Thro' life 'tis followed, ev'n at life's expence; The merchant's toil, the sage's indolence, The monk's humility, the hero's pride, All, all alike, find reason on their side. Th' eternal art educing good from ill, Grafts on this passion our best principle: 'Tis thus the mercury of man is fix'd, Strong grows the virtue with his nature mix'd; The dross cements what else were too refin'd, And in one int'rest body acts with mind. As fruits, ungrateful to the planter's care, On savage stocks inserted, learn to bear; The surest virtues thus from passions shoot, Wild nature's vigor working at the root. What crops of wit and honesty appear From spleen, from obstinacy, hate or fear! See anger, zeal and fortitude supply; Ev'n av'rice, prudence; sloth, philosophy; Lust, thro' some certain strainers well refin'd, Is gentle love, and charms all womankind; Envy, to which th' ignoble mind's a slave, Is emulation in the learn'd or brave; Nor virtue, male or female, can we name, But what will grow on pride, or grow on shame. Thus nature gives us (let it check our pride) The virtue nearest to our vice ally'd: Reason the byas turns to good from ill, And Nero reigns a Titus, if he will. The fiery soul abhorr'd in Catiline, In Decius charms, in Curtius is divine: The same ambition can destroy or save, And makes a patriot as it makes a knave. This light and darkness in our chaos join'd, What shall divide? The God within the mind. Extremes in nature equal ends produce, In man they join to some mysterious use; Tho' each by turns the other's bound invade, As, in some well-wrought picture, light and shade, And oft so mix, the diff'rence is too nice Where ends the virtue or begins the vice. Fools! who from hence into the notion fall, That vice or virtue there is none at all. If white and black blend, soften, and unite A thousand ways, is there no black or white? Ask your own heart, and nothing is so plain; 'Tis to mistake them, costs the time and pain. Vice is a monster of so frightful mien, As, to be hated, needs but to be seen; Yet seen too oft, familiar with her face, We first endure, then pity, then embrace. But where th' extreme of vice, was ne'er agreed: Ask where's the North? at York, 'tis on the Tweed; In Scotland, at the Orcades; and there, At Greenland, Zembla, or the Lord knows where. No creature owns it in the first degree, But thinks his neighbour farther gone than he: Ev'n those who dwell beneath its very zone, Or never feel the rage, or never own; What happier natures shrink at with affright, The hard inhabitant contends is right. Virtuous and vicious ev'ry man must be, Few in th' extreme, but all in the degree; The rogue and fool by fits is fair and wise; And ev'n the best, by fits, what they despise. 'Tis but by parts we fellow good or ill; For, vice or virtue, self directs it still; Each individual seeks a sev'ral goal; But heav'n's great view is one, and that the whole. That counter-works each folly and caprice; That disappoints th' effect of ev'ry vice; That happy frailties to all ranks apply'd, Shame to the virgin, to the matron pride, Fear to the statesman, rashness to the chief, To kings presumption, and to crowds belief: That, virtue's ends from vanity can raise, Which seeks no int'rest, no reward but praise; And build on wants, and on defects of mind, The joy, the peace, the glory of mankind. Heav'n forming each on other to depend, A master, or a servant, or a friend, Bids each on other for assistance call, 'Till one man's weakness grows the strength of all. Wants, frailties, passions, closer still ally The common int'rest, or endear the tie. To these we owe true friendship, love sincere, Each home-felt joy that life inherits here; Yet from the same we learn, in its decline, Those joys, those loves, those int'rests to resign; Taught half by reason, half by mere decay, To welcome death, and calmly pass away. Whate'er the passion- knowledge, fame, or pelf, Not one will change his neighbour with himself. The learn'd is happy nature to explore, The fool is happy that he knows no more; The rich is happy in the plenty giv'n, The poor contents him with the care of heav'n. See the blind beggar dance, the cripple sing, The sot a hero, lunatic a king; The starving chemist in his golden views Supremely blest, the poet in his muse. See some strange comfort ev'ry state attend, And pride bestow'd on all, a common friend: See some fit passion ev'ry age supply, Hope travels thro', nor quits us when we die. Behold the child, by nature's kindly law, Pleas'd with a rattle, tickled with a straw: Some livelier play-thing gives his youth delight, A little louder, but as empty quite: Scarfs, garters, gold, amuse his riper stage, And beads and pray'r-books are the toys of age: Pleas'd with this bauble still, as that before; 'Till tir'd he sleeps, and life's poor play is o'er. Mean-while opinion gilds with varying rays Those painted clouds that beautify our days; Each want of happiness by hope supply'd, And each vacuity of sense by pride: These build as fast as knowledge can destroy; In folly's cup still laughs the bubble joy; One prospect lost, another still we gain; And not a vanity is giv'n in vain; Ev'n mean self-love becomes, by force divine, The scale to measure others' wants by thine, See! and confess one comfort still must rise; 'Tis this, Tho' man's a fool, yet God is wise. .
Pope, Alexander - Hutchinson Encyclopedia Article About Pope
English poet and satirist. He established his poetic reputation with the precocious Pastorals (1709) and An Essay on Criticism (1711), which were followed by a parody of the heroic
http://encyclopedia.farlex.com/Pope, Alexander
Pope Alexander VI Definition Of Pope Alexander VI In The Free Online Encyclopedi
Alexander VI, pope Alexander VI, 1431?â€“1503, pope (1492â€“1503), a Spaniard (b. J tiva) named Rodrigo de Borja or, in Italian, Rodrigo Borgia; successor of Innocent VIII.
http://encyclopedia2.thefreedictionary.com/Pope Alexander VI
Epistle IV
Subtitled Of the Nature and State of Man With Respect to Happiness.
http://eserver.org/poetry/essay-on-man/epistle-iv.txt
Pope, Alexander Legal Definition Of Pope, Alexander. Pope, Alexander Synonyms By
POPE. The chief of the catholic religion is so called. He is a temporal prince. He is elected by certain officers called cardinals, and remains in power during life.
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Peter Abelard: On Aliquid By Roland, Pope Alexander III (12th Century A.D.); Tra
A section from the notes of cardinal Roland of Siena, later pope Alexander 3rd.
http://abelard.org/abelard/roland.htm

Extractions: Web abelard.org Pierre (Peter) Abelard, introduction and short biography the logic of ethics, including Pierre (Peter) Abelard on ethics On Aliquid by Roland, Pope Alexander III (12th century A.D.); translator: Dr Carolinne White Le Pallet, birthplace of Pierre Abelard ... Ile de France, Paris: in the context of Abelard and of French cathedrals For further background: The rise and fall of the Church of Rome It is asked whether there were two sons in Christ. It is proved that there are two sons in Christ. For there is in Christ both the Word of the Father which is the natural son of God and the human nature he has assumed which is the natural son of the Virgin, and the Word is not that man, neither part of him or the whole, or the other way round: therefore there are two sons in Christ. On the contrary: Christ is God but God is without parts: therefore Christ has no parts. Again, there is nothing new, nothing made and there is nothing in the Trinity made or created or composite, but Christ is the third person in the Trinity and so he has no parts. To which we say, Christ, according to his human nature has parts, according to his divine nature is wholly without parts.

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