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Epistle 1 Essay On Man



Of man in the abstract. —

I. That we can judge only with regard to our own system, being ignorant of the relations of systems and things, ver. 17, &c. II. That Man is not to be deemed imperfect, but a being suited to his place and rank in the creation, agreeable to the general order of things, and conformable to ends and relations to him unknown, ver. 35, &c. III. That it is partly upon his ignorance of future events, and partly upon the hope of a future state, that all his happiness in the present depends, ver. 77, &c. IV. The pride of aiming at more knowledge, and pretending to more perfection, the cause of Man’s error and misery. The impiety of putting himself in the place of God, and judging of the fitness or unfitness, perfection or imperfection, justice or injustice of his dispensations, ver. 109, &c. V. The absurdity of conceiting himself the final cause of the creation, or expecting that perfection in the moral world, which is not in the natural, ver. 131, &c. VI. The unreasonableness of his complaints against Providence, while on the one hand he demands the perfections of the angels, and on the other the bodily qualifications of the brutes; though to possess any of the sensitive faculties in a higher degree, would render him miserable, ver. 173, &c. VII. That throughout the whole visible world, an universal order and gradation in the sensual and mental faculties is observed, which causes a subordination of creature to creature, and of all creatures to Man. The gradations of sense, instinct, thought, reflection, reason; that reason alone countervails all the other faculties, ver. 207. VIII. How much further this order and subordination of living creatures may extend, above and below us; were any part of which broken, not that part only, but the whole connected creation must be destroyed, ver. 233. IX. The extravagance, madness, and pride of such a desire, ver. 259. X. The consequence of all, the absolute submission due to Providence, both as to our present and future state, ver. 281, &c. to the end.

AWAKE, my St John! leave all meaner things

To low ambition, and the pride of kings.

Let us (since life can little more supply

Than just to look about us and to die)

Expatiate free o’er all this scene of Man;

A mighty maze! but not without a plan;

A wild, where weeds and flowers promiscuous shoot;

Or garden, tempting with forbidden fruit.

Together let us beat this ample field,

Try what the open, what the covert yield; 10

The latent tracts, the giddy heights, explore

Of all who blindly creep, or sightless soar;

Eye Nature’s walks, shoot folly as it flies,

And catch the manners living as they rise;

Laugh where we must, be candid where we can;

But vindicate the ways of God to Man.86

I. Say first, of God above, or Man below,

What can we reason, but from what we know?

Of Man, what see we but his station here,

From which to reason, or to which refer? 20

Through worlds unnumber’d, though the God be known,

’Tis ours to trace him only in our own.

He who through vast immensity can pierce,

See worlds on worlds compose one universe,

Observe how system into system runs,

What other planets circle other suns,

What varied being peoples every star,

May tell why Heaven has made us as we are.

But of this frame the bearings, and the ties,

The strong connexions, nice dependencies, 30

Gradations just, has thy pervading soul

Look’d through? or can a part contain the whole?

Is the great chain, that draws all to agree,

And drawn, supports, upheld by God, or thee?

II. Presumptuous Man! the reason wouldst thou find,

Why form’d so weak, so little, and so blind?

First, if thou canst, the harder reason guess,

Why form’d no weaker, blinder, and no less?

Ask of thy mother earth, why oaks are made

Taller or stronger than the weeds they shade? 40

Or ask of yonder argent fields above,

Why Jove’s satellites are less than Jove?

Of systems possible, if ’tis confess’d

That Wisdom infinite must form the best,

Where all must full or not coherent be,

And all that rises, rise in due degree;

Then, in the scale of reasoning life, ’tis plain,

There must be, somewhere, such a rank as Man:

And all the question (wrangle e’er so long)

Is only this, if God has placed him wrong? 50

Respecting Man, whatever wrong we call,

May, must be right, as relative to all.

In human works, though labour’d on with pain,

A thousand movements scarce one purpose gain;

In God’s, one single can its end produce;

Yet serves to second, too, some other use.

So Man, who here seems principal alone,

Perhaps acts second to some sphere unknown,

Touches some wheel, or verges to some goal;

’Tis but a part we see, and not a whole. 60

When the proud steed shall know why Man restrains

His fiery course, or drives him o’er the plains;

When the dull ox, why now he breaks the clod,

Is now a victim, and now Egypt’s god:87

Then shall man’s pride and dulness comprehend

His actions’, passions’, being’s use and end;

Why doing, suffering, check’d, impell’d; and why

This hour a slave, the next a deity.

Then say not Man’s imperfect, Heaven in fault;

Say rather, Man’s as perfect as he ought: 70

His knowledge measured to his state and place;

His time a moment, and a point his space.

If to be perfect in a certain sphere,

What matter, soon or late, or here or there?

The blest today is as completely so,

As who began a thousand years ago.

III. Heaven from all creatures hides the book of Fate,

All but the page prescribed, their present state:

From brutes what men, from men what spirits know:

Or who could suffer being here below? 80

The lamb thy riot dooms to bleed today,

Had he thy reason, would he skip and play?

Pleased to the last, he crops the flowery food,

And licks the hand just raised to shed his blood.

Oh blindness to the future! kindly given,

That each may fill the circle mark’d by Heaven:

Who sees with equal eye, as God of all,

A hero perish, or a sparrow fall,

Atoms or systems into ruin hurl’d,

And now a bubble burst, and now a world. 90

Hope humbly then; with trembling pinions soar;

Wait the great teacher, Death; and God adore.

What future bliss, He gives not thee to know,

But gives that hope to be thy blessing now.

Hope springs eternal in the human breast:

Man never Is, but always To be blest:

The soul, uneasy and confined from home,

Rests and expatiates in a life to come.

Lo, the poor Indian! whose untutor’d mind

Sees God in clouds, or hears him in the wind; 100

His soul, proud science never taught to stray

Far as the solar walk, or milky-way;

Yet simple nature to his hope has given,

Behind the cloud-topp’d hill, an humbler heaven;

Some safer world in depth of woods embraced,

Some happier island in the watery waste,

Where slaves once more their native land behold,

No fiends torment, no Christians thirst for gold.

To be, contents his natural desire,

He asks no angel’s wing, no seraph’s fire; 110

But thinks, admitted to that equal sky,

His faithful dog shall bear him company.

IV. Go, wiser thou! and in thy scale of sense,

Weigh thy opinion against Providence;

Call imperfection what thou fanciest such,

Say, here he gives too little, there too much:

Destroy all creatures for thy sport or gust,

Yet cry, If Man’s unhappy, God’s unjust:

If Man alone engross not Heaven’s high care,

Alone made perfect here, immortal there: 120

Snatch from his hand the balance and the rod,

Re-judge his justice, be the God of God.

In pride, in reasoning pride, our error lies;

All quit their sphere, and rush into the skies.

Pride still is aiming at the blest abodes,

Men would be angels, angels would be gods.

Aspiring to be gods, if angels fell,

Aspiring to be angels, men rebel:

And who but wishes to invert the laws

Of ORDER, sins against the Eternal Cause. 130

V. Ask for what end the heavenly bodies shine,

Earth for whose use? Pride answers, ”Tis for mine:

For me kind Nature wakes her genial power,

Suckles each herb, and spreads out every flower;

Annual for me the grape, the rose renew,

The juice nectareous, and the balmy dew;

For me, the mine a thousand treasures brings;

For me, health gushes from a thousand springs;

Seas roll to waft me, suns to light me rise;

My footstool earth, my canopy the skies.’ 140

But errs not Nature from this gracious end,

From burning suns when livid deaths descend,

When earthquakes swallow, or when tempests sweep

Towns to one grave, whole nations to the deep?

‘No’ ’tis replied, ‘the first Almighty Cause

Acts not by partial, but by general laws;

Th’ exceptions few; some change, since all began:

And what created perfect?’— Why then Man?

If the great end be human happiness,

Then Nature deviates; and can Man do less? 150

As much that end a constant course requires

Of showers and sunshine, as of Man’s desires;

As much eternal springs and cloudless skies,

As men for ever temperate, calm, and wise.

If plagues or earthquakes break not Heaven’s design,

Why then a Borgia, or a Catiline?

Who knows but He, whose hand the lightning forms,

Who heaves old Ocean, and who wings the storms,

Pours fierce ambition in a Caesar’s mind,

Or turns young Ammon loose to scourge mankind? 150

From pride, from pride, our very reasoning springs;

Account for moral, as for natural things:

Why charge we Heaven in those, in these acquit?

In both, to reason right, is to submit.

Better for us, perhaps, it might appear,

Were there all harmony, all virtue here;

That never air or ocean felt the wind,

That never passion discomposed the mind.

But all subsists by elemental strife;

And passions are the elements of life. 170

The general order, since the whole began,

Is kept in Nature, and is kept in Man.

VI. What would this Man? Now upward will he soar,

And, little less than angel, would be more;

Now looking downwards, just as grieved appears

To want the strength of bulls, the fur of bears.

Made for his use all creatures if he call,

Say, what their use, had he the powers of all?

Nature to these, without profusion, kind,

The proper organs, proper powers assign’d; 180

Each seeming want compensated, of course,

Here with degrees of swiftness, there of force;

All in exact proportion to the state;

Nothing to add, and nothing to abate.

Each beast, each insect, happy in its own:

Is Heaven unkind to Man, and Man alone?

Shall he alone, whom rational we call,

Be pleased with nothing, if not bless’d with all?

The bliss of Man (could pride that blessing find)

Is not to act or think beyond mankind; 190

No powers of body or of soul to share,

But what his nature and his state can bear.

Why has not Man a microscopic eye?

For this plain reason, Man is not a fly.

Say, what the use, were finer optics given,

T’inspect a mite, not comprehend the heaven?

Or touch, if tremblingly alive all o’er,

To smart and agonise at every pore?

Or, quick effluvia darting through the brain,

Die of a rose in aromatic pain? 200

If nature thunder’d in his opening ears,

And stunn’d him with the music of the spheres,

How would he wish that Heaven had left him still

The whispering zephyr, and the purling rill?

Who finds not Providence all good and wise,

Alike in what it gives, and what denies?

VII. Far as Creation’s ample range extends,

The scale of sensual, mental powers ascends:

Mark how it mounts, to Man’s imperial race,

From the green myriads in the peopled grass: 210

What modes of sight betwixt each wide extreme,

The mole’s dim curtain, and the lynx’s beam!

Of smell, the headlong lioness between,

And hound sagacious on the tainted green:

Of hearing, from the life that fills the flood,

To that which warbles through the vernal wood:

The spider’s touch, how exquisitely fine!

Feels at each thread, and lives along the line:

In the nice bee, what sense so subtly true

From poisonous herbs extracts the healing dew! 220

How instinct varies in the grovelling swine,

Compared, half-reasoning elephant, with thine!

‘Twixt that and reason, what a nice barrier:

For ever separate, yet for ever near!

Remembrance and reflection how allied;

What thin partitions88 sense from thought divide:

And middle natures, how they long to join,

Yet never pass th’ insuperable line!

Without this just gradation, could they be

Subjected, these to those, or all to thee? 230

The powers of all subdued by thee alone,

Is not thy reason all these powers in one?

VIII. See, through this air, this ocean, and this earth,

All matter quick, and bursting into birth:

Above, how high progressive life may go!

Around, how wide! how deep extend below!

Vast chain of being! which from God began,

Natures ethereal, human, angel, man,

Beast, bird, fish, insect, what no eye can see,

No glass can reach; from Infinite to Thee, 240

From Thee to Nothing. — On superior powers

Were we to press, inferior might on ours:

Or in the full creation leave a void,

Where, one step broken, the great scale’s destroy’d:

From Nature’s chain whatever link you strike,

Tenth, or ten thousandth, breaks the chain alike.

And, if each system in gradation roll

Alike essential to th’ amazing whole,

The least confusion but in one, not all

That system only, but the whole must fall. 250

Let earth, unbalanced, from her orbit fly,

Planets and suns run lawless through the sky;

Let ruling angels from their spheres be hurl’d,

Being on being wreck’d, and world on world;

Heaven’s whole foundations to their centre nod,

And Nature trembles to the throne of God.

All this dread order break — for whom? for thee?

Vile worm! — oh madness! pride! impiety!

IX. What if the foot, ordain’d the dust to tread,

Or hand, to toil, aspired to be the head 260

What if the head, the eye, or ear repined

To serve mere engines to the ruling mind?

Just as absurd for any part to claim

To be another, in this general frame;

Just as absurd, to mourn the tasks or pains,

The great directing Mind of All ordains.

All are but parts of one stupendous whole,

Whose body Nature is, and God the soul;

That, changed through all, and yet in all the same;

Great in the earth, as in th’ ethereal frame: 270

Warms in the sun, refreshes in the breeze,

Glows in the stars, and blossoms in the trees,

Lives through all life, extends through all extent.

Spreads undivided, operates unspent;

Breathes in our soul, informs our mortal part,

As full, as perfect, in a hair as heart;

As full, as perfect, in vile Man that mourns,

As the rapt Seraph that adores and burns:

To Him no high, no low, no great, no small;

He fills, He bounds, connects, and equals all. 280

X. Cease then, nor Order imperfection name:

Our proper bliss depends on what we blame.

Know thy own point: this kind, this due degree

Of blindness, weakness, Heaven bestows on thee.

Submit — in this, or any other sphere,

Secure to be as bless’d as thou canst bear:

Safe in the hand of one disposing Power,

Or in the natal, or the mortal hour.

All Nature is but Art, unknown to thee;

All chance, direction, which thou canst not see; 290

All discord, harmony not understood;

All partial evil, universal good:

And, spite of pride, in erring reason’s spite,

One truth is clear, WHATEVER IS, IS RIGHT.


In former editions, VER 64 —

Now wears a garland, an Egyptian god.

Altered as above for the reason given in the note.

After VER. 68 the following lines in first edit. —

If to be perfect in a certain sphere,

What matters, soon or late, or here or there?

The blest today is as completely so

As who began ten thousand years ago.

After VER. 88 in the MS. —

No great, no little; ’tis as much decreed

That Virgil’s gnat should die as Caesar bleed.

In the first folio and quarto:—

What bliss above He gives not thee to know,

But gives that hope to be thy bliss below.

After VER. 108 in the first edition:—

But does he say the Maker is not good,

Till he’s exalted to what state he would:

Himself alone high Heaven’s peculiar care,

Alone made happy when he will, and where?

VER. 238, first edition —

Ethereal essence, spirit, substance, man.

After VER. 282 in the MS. —

Reason, to think of God when she pretends,

Begins a censor, an adorer ends.


The subtitle of the first epistle is “Of the Nature and State of Man, with Respect to the Universe,” and this section deals with man’s place in the cosmos. Pope argues that to justify God’s ways to man must necessarily be to justify His ways in relation to all other things. God rules over the whole universe and has no special favorites, not man nor any other creature. By nature, the universe is an order of “strong connexions, nice dependencies, / Gradations just” (30-1). This order is, more specifically, a hierarchy of the “Vast chain of being” in which all of God’s creations have a place (237). Man’s place in the chain is below the angels but above birds and beasts. Any deviation from this order would result in cosmic destruction. Because the universe is so highly ordered, chance, as man understands it, does not exist. Chance is rather “direction, which thou canst not see” (290). Those things that man sees as disparate or unrelated are all “but parts of one stupendous whole, / Whose body nature is, and God the soul” (267-8). Thus every element of the universe has complete perfection according to God’s purpose. Pope concludes the first epistle with the statement “Whatever is, is right,” meaning that all is for the best and that everything happens according to God’s plan, even though man may not be able to comprehend it (294).

Here is a section-by-section explanation of the first epistle:

Introduction (1-16): The introduction begins with an address to Henry St. John, Lord Bolingbroke, a friend of the poet from whose fragmentary philosophical writings Pope likely drew inspiration for An Essay on Man. Pope urges his friend to “leave all meaner things” and rather embark with Pope on his quest to “vindicate the ways of God to man (1, 16).

Section I (17-34): Section I argues that man can only understand the universe with regard to human systems and constructions because he is ignorant of the greater relationships between God’s creations.

Section II (35-76): Section II states that man is imperfect but perfectly suited to his place within the hierarchy of creation according to the general order of things.

Section III (77-112): Section III demonstrates that man's happiness depends on both his ignorance of future events and on his hope for the future.

Section IV (113-30): Section IV claims that man’s sin of pride—the attempt to gain more knowledge and pretend to greater perfection—is the root of man’s error and misery. By putting himself in the place of God, judging perfection and justice, man acts impiously.

Section V (131-72): Section V depicts the absurdity of man’s belief that he is the sole cause of the creation as well as his ridiculous expectation of perfection in the moral world that does not exist in the natural world.

Section VI (173-206): Section VI decries the unreasonableness of man’s complaints against Providence; God is good, giving and taking equally. If man had the omniscience of God, he would be miserable: “The bliss of man [...] / Is, not to act of think beyond mankind” (189-90).

Section VII (207-32): Section VII shows that throughout the visible world, a universal order and gradation can be observed. This is particularly apparent in the hierarchy of earthly creatures and their subordination to man. Pope refers specifically to the gradations of sense, instinct, thought, reflection, and reason. Reason is superior to all.

Section VIII (233-58): Section VIII indicates that if God’s rules of order and subordination are broken, the whole of creation must be destroyed.

Section IX (259-80): Section IX illustrates the madness of the desire to subvert God’s order.

Section X (281-94): Section X calls on man to submit to God’s power. Absolute submission to God will ensure that man remains “Safe in the hand of one disposing Pow’r” (287). After all, “Whatever is, is right” (294).


Pope’s first epistle seems to endorse a sort of fatalism, in which all things are fated. Everything happens for the best, and man should not presume to question God’s greater design, which he necessarily cannot understand because he is a part of it. He further does not possess the intellectual capability to comprehend God’s order outside of his own experience. These arguments certainly support a fatalistic world view. According to Pope’s thesis, everything that exists plays a role in the divine plan. God thus has a specific intention for every element of His creation, which suggests that all things are fated. Pope, however, was always greatly distressed by charges of fatalism. As a proponent of the doctrine of free will, Pope’s personal opinions seem at odds with his philosophical conclusions in the first epistle. Reconciling Pope’s own views with his fatalistic description of the universe represents an impossible task.

The first epistle of An Essay on Man is its most ambitious. Pope states that his task is to describe man’s place in the “universal system” and to “vindicate the ways of God to man” (16). In the poem’s prefatory address, Pope more specifically describes his intention to consider “man in the abstract, his Nature and his State, since, to prove any moral duty, to enforce any moral precept, or to examine the perfection of imperfection of any creature whatsoever, it is necessary first to know what condition and relation it is placed in, and what is the proper end and purpose of its being.” Pope’s stated purpose of the poem further problematizes any critical reading of the first epistle. According to Pope’s own conclusions, man’s limited intellect can comprehend only a small portion of God’s order and likewise can have knowledge of only half-truths. It therefore seems the height of hubris to presume to justify God’s ways to man. His own philosophical conclusions make this impossible. As a mere component part of God’s design and a member of the hierarchical middle state, Pope exists within God’s design and therefore cannot perceive the greater logic of God’s order. To do so would bring only misery: “The bliss of man [...] / Is, not to act of think beyond mankind” (189-90).

Though Pope’s philosophical ambitions result in a rather incoherent epistle, the poem demonstrates a masterful use of the heroic couplet. Some of the most quoted lines from Pope’s works actually appear in this poem. For example, the quotation “Hope springs eternal in the human breast: / Man never is, but always to be blest” appears in the problematic first epistle (95-6). Pope’s skill with verse thus far outweighs his philosophical aspirations, and it is fortunate that he chose to write in verse rather than prose. Indeed, eighteenth-century critics saw An Essay on Man as a primarily poetic work despite its philosophical themes.