An Essay On Man In Four Epistles

ARGUMENT.

OF THE NATURE AND STATE OF MAN WITH RESPECT TO HAPPINESS.

I. False notions of happiness, philosophical and popular, answered from ver. 19 to ver. 27. II. It is the end of all men, and attainable by all, ver. 29. God intends happiness to be equal; and to be so, it must be social, since all particular happiness depends on general, and since he governs by general, not particular laws, ver. 35. As it is necessary for order, and the peace and welfare of society, that external goods should be unequal, happiness is not made to consist in these, ver. 51. But, notwithstanding that inequality, the balance of happiness among mankind is kept even by Providence, by the two passions of hope and fear, ver. 70. III. What the happiness of individuals is, as far as is consistent with the constitution of this world; and that the good man has here the advantage, ver. 77. The error of imputing to virtue what are only the calamities of nature, or of fortune, ver. 94. IV. The folly of expecting that God should alter his general laws in favour of particulars, ver. 121. V. That we are not judges who are good; but that, whoever they are, they must be happiest, ver. 131, &c. VI. That external goods are not the proper rewards, but often inconsistent with, or destructive of virtue, ver. 167. That even these can make no man happy without virtue: instanced in riches ver. 185; honours, ver. 193; nobility, ver. 205; greatness, ver. 217; fame, ver. 237; superior talents, ver. 259, &c. With pictures of human infelicity in men possessed of them all, ver. 269, &c. VII. That virtue only constitutes a happiness, whose object is universal, and whose prospect eternal, ver. 309, &c. That the perfection of virtue and happiness consists in a conformity to the order of Providence here, and a resignation to it here and hereafter, ver. 326, &c.

O Happiness! our being’s end and aim!

Good, Pleasure, Ease, Content! whate’er thy name:

That something still which prompts th’ eternal sigh,

For which we bear to live, or dare to die,

Which still so near us, yet beyond us lies,

O’erlook’d, seen double, by the fool, and wise.

Plant of celestial seed! if dropp’d below,

Say, in what mortal soil thou deign’st to grow?

Fair opening to some court’s propitious shine,

Or deep with diamonds in the flaming mine? 10

Twined with the wreaths Parnassian laurels yield,

Or reap’d in iron harvests of the field?

Where grows? — where grows it not? If vain our toil,

We ought to blame the culture, not the soil:

Fix’d to no spot is happiness sincere,

Tis nowhere to be found, or everywhere;

’Tis never to be bought, but always free,

And, fled from monarchs, St John! dwells with thee.

I. Ask of the learn’d the way? the learn’d are blind;

This bids to serve, and that to shun mankind; 20

Some place the bliss in action, some in ease,

Those call it Pleasure, and Contentment these;

Some, sunk to beasts, find pleasure end in pain;

Some, swell’d to gods, confess even virtue vain;

Or, indolent, to each extreme they fall,

To trust in every thing, or doubt of all.

Who thus define it, say they more or less

Than this, that happiness is happiness?

II. Take Nature’s path, and mad Opinion’s leave;

All states can reach it, and all heads conceive; 30

Obvious her goods, in no extreme they dwell;

There needs but thinking right, and meaning well;

And, mourn our various portions as we please,

Equal is common sense, and common ease.

Remember, Man, ‘The Universal Cause

Acts not by partial, but by general laws;’

And makes what happiness we justly call

Subsist, not in the good of one, but all.

There’s not a blessing individuals find,

But some way leans and hearkens to the kind: 40

No bandit fierce, no tyrant mad with pride,

No cavern’d hermit, rests self-satisfied:

Who most to shun or hate mankind pretend,

Seek an admirer, or would fix a friend:

Abstract what others feel, what others think,

All pleasures sicken, and all glories sink:

Each has his share; and who would more obtain,

Shall find, the pleasure pays not half the pain.

Order is Heaven’s first law; and, this confess’d,

Some are, and must be, greater than the rest, 50

More rich, more wise; but who infers from hence

That such are happier, shocks all common sense.

Heaven to mankind impartial we confess,

If all are equal in their happiness:

But mutual wants this happiness increase;

All Nature’s difference keeps all Nature’s peace.

Condition, circumstance, is not the thing;

Bliss is the same in subject or in king,

In who obtain defence, or who defend,

In him who is, or him who finds a friend: 60

Heaven breathes through every member of the whole

One common blessing, as one common soul.

But Fortune’s gifts if each alike possess’d,

And each were equal, must not all contest?

If then to all Men happiness was meant,

God in externals could not place content.

Fortune her gifts may variously dispose,

And these be happy call’d, unhappy those;

But Heaven’s just balance equal will appear,

While those are placed in hope, and these in fear: 70

Not present good or ill, the joy or curse,

But future views of better, or of worse.

O sons of earth! attempt ye still to rise,

By mountains piled on mountains, to the skies?

Heaven still with laughter the vain toil surveys,

And buries madmen in the heaps they raise.

III. Know, all the good that individuals find,

Or God and Nature meant to mere mankind,

Reason’s whole pleasure, all the joys of sense,

Lie in three words — Health, Peace, and Competence, 80

But health consists with temperance alone;

And peace, O Virtue! peace is all thy own.

The good or bad the gifts of Fortune gain;

But these less taste them, as they worse obtain.

Say, in pursuit of profit or delight,

Who risk the most, that take wrong means, or right?

Of vice or virtue, whether bless’d or cursed,

Which meets contempt, or which compassion first?

Count all th’ advantage prosperous vice attains,

’Tis but what virtue flies from and disdains: 90

And grant the bad what happiness they would,

One they must want, which is, to pass for good.

Oh, blind to truth, and God’s whole scheme below,

Who fancy bliss to vice, to virtue woe!

Who sees and follows that great scheme the best,

Best knows the blessing, and will most be bless’d.

But fools, the good alone unhappy call,

For ills or accidents that chance to all.

See Falkland dies, the virtuous and the just!

See godlike Turenne prostrate on the dust! 100

See Sidney bleeds amid the martial strife!

Was this their virtue, or contempt of life?

Say, was it virtue, more though Heaven ne’er gave,

Lamented Digby! sunk thee to the grave?

Tell me, if virtue made the son expire,

Why, full of days and honour, lives the sire?

Why drew Marseilles’ good bishop90 purer breath,

When Nature sicken’d, and each gale was death?

Or why so long (in life if long can be)

Lent Heaven a parent to the poor and me? 110

What makes all physical or moral ill?

There deviates Nature, and here wanders Will.

God sends not ill, if rightly understood;

Or partial ill is universal good,

Or change admits, or Nature lets it fall;

Short, and but rare, till Man improved it all.

We just as wisely might of Heaven complain

That righteous Abel was destroy’d by Cain,

As that the virtuous son is ill at ease

When his lewd father gave the dire disease. 120

IV. Think we, like some weak prince, th’ Eternal Cause,

Prone for his favourites to reverse his laws?

Shall burning Ætna, if a sage requires,

Forget to thunder, and recall her fires?

On air or sea new motions be impress’d,

O blameless Bethel!91 to relieve thy breast?

When the loose mountain trembles from on high,

Shall gravitation cease, if you go by?

Or some old temple, nodding to its fall,

For Chartres’92 head reserve the hanging wall? 130

V. But still this world (so fitted for the knave)

Contents us not. A better shall we have?

A kingdom of the just then let it be:

But first consider how those just agree.

The good must merit God’s peculiar care;

But who but God can tell us who they are?

One thinks on Calvin Heaven’s own spirit fell;

Another deems him instrument of hell;

If Calvin feel Heaven’s blessing, or its rod,

This cries there is, and that, there is no God. 140

What shocks one part will edify the rest,

Nor with one system can they all be bless’d.

The very best will variously incline,

And what rewards your virtue, punish mine.

Whatever is, is right. — This world, ’tis true,

Was made for Caesar — but for Titus too:

And which more bless’d? who chain’d his country, say,

Or he whose virtue sigh’d to lose a day?

‘But sometimes virtue starves, while vice is fed.’

What then? Is the reward of virtue bread? 150

That, vice may merit, ’tis the price of toil;

The knave deserves it, when he tills the soil,

The knave deserves it, when he tempts the main,

Where Folly fights for kings, or dives for gain.

The good man may be weak, be indolent;

Nor is his claim to plenty, but content.

But grant him riches, your demand is o’er?

‘No — shall the good want health, the good want power?’

Add health, and power, and every earthly thing,

‘Why bounded power? why private? why no king?’ 160

Nay, why external for internal given?

Why is not man a god, and earth a heaven?

Who ask and reason thus, will scarce conceive

God gives enough, while he has more to give:

Immense the power, immense were the demand;

Say, at what part of nature will they stand?

VI. What nothing earthly gives, or can destroy,

The soul’s calm sunshine, and the heartfelt joy,

Is virtue’s prize: a better would you fix?

Then give humility a coach and six, 170

Justice a conqueror’s sword, or truth a gown,

Or public spirit its great cure, a crown.

Weak, foolish man! will Heaven reward us there

With the same trash mad mortals wish for here?

The boy and man an individual makes,

Yet sigh’st thou now for apples and for cakes?

Go, like the Indian, in another life

Expect thy dog, thy bottle, and thy wife;

As well as dream such trifles are assign’d,

As toys and empires, for a godlike mind. 180

Rewards, that either would to virtue bring

No joy, or be destructive of the thing;

How oft by these at sixty are undone

The virtues of a saint at twenty-one!

To whom can riches give repute, or trust,

Content, or pleasure, but the good and just?

Judges and senates have been bought for gold,

Esteem and love were never to be sold.

O fool! to think God hates the worthy mind,

The lover and the love of human kind, 190

Whose life is healthful, and whose conscience clear,

Because he wants a thousand pounds a year.

Honour and shame from no condition rise;

Act well your part; there all the honour lies.

Fortune in men has some small difference made —

One flaunts in rags, one flutters in brocade;

The cobbler apron’d, and the parson gown’d,

The friar hooded, and the monarch crown’d.

‘What differ more’ (you cry) ‘than crown and cowl?’

I’ll tell you, friend! — a wise man and a fool. 200

You’ll find, if once the monarch acts the monk,

Or, cobbler-like, the parson will be drunk,

Worth makes the man, and want of it the fellow;

The rest is all but leather or prunella.

Stuck o’er with titles, and hung round with strings,

That thou may’st be by kings, or whores of kings,

Boast the pure blood of an illustrious race,

In quiet flow from Lucrece to Lucrece:

But by your fathers’ worth if yours you rate,

Count me those only who were good and great. 210

Go! if your ancient but ignoble blood

Has crept through scoundrels ever since the flood,

Go! and pretend your family is young;

Nor own, your fathers have been fools so long.

What can ennoble sots, or slaves, or cowards?

Alas! not all the blood of all the Howards.

Look next on greatness; say where greatness lies?

‘Where, but among the heroes and the wise?’

Heroes are much the same, the point’s agreed,

From Macedonia’s madman to the Swede; 220

The whole strange purpose of their lives, to find

Or make an enemy of all mankind!

Not one looks backward, onward still he goes,

Yet ne’er looks forward further than his nose.

No less alike the politic and wise;

All sly slow things, with circumspective eyes:

Men in their loose unguarded hours they take,

Not that themselves are wise, but others weak.

But grant that those can conquer, these can cheat;

’Tis phrase absurd to call a villain great: 230

Who wickedly is wise, or madly brave,

Is but the more a fool, the more a knave.

Who noble ends by noble means obtains,

Or failing, smiles in exile or in chains,

Like good Aurelius let him reign, or bleed

Like Socrates, that man is great indeed.

What’s fame? A fancied life in others’ breath,

A thing beyond us, even before our death.

Just what you hear, you have; and what’s unknown

The same (my Lord) if Tully’s, or your own. 240

All that we feel of it begins and ends

In the small circle of our foes or friends;

To all beside as much an empty shade

An Eugene living, as a Cæsar dead;

Alike or when, or where, they shone, or shine,

Or on the Rubicon, or on the Rhine.

A wit’s a feather, and a chief a rod;

An honest man’s the noblest work of God.

Fame but from death a villain’s name can save,

As justice tears his body from the grave, 250

When what t’ oblivion better were resign’d,

Is hung on high, to poison half mankind.

All fame is foreign, but of true desert;

Plays round the head, but comes not to the heart:

One self-approving hour whole years out-weighs

Of stupid starers, and of loud huzzas;

And more true joy Marcellus exiled feels,

Than Cæsar with a senate at his heels.

In parts superior what advantage lies?

Tell (for you can) what is it to be wise? 260

’Tis but to know how little can be known;

To see all others’ faults, and feel our own:

Condemn’d in business or in arts to drudge,

Without a second, or without a judge.

Truths would you teach, or save a sinking land?

All fear, none aid you, and few understand.

Painful preeminence! yourself to view

Above life’s weakness, and its comforts too.

Bring then these blessings to a strict account;

Make fair deductions; see to what they mount: 270

How much of other each is sure to cost;

How each for other oft is wholly lost;

How inconsistent greater goods with these;

How sometimes life is risk’d, and always ease:

Think, and if still the things thy envy call,

Say, wouldst thou be the man to whom they fall?

To sigh for ribands if thou art so silly,

Mark how they grace Lord Umbra, or Sir Billy:

Is yellow dirt the passion of thy life?

Look but on Gripus, or on Gripus’ wife: 280

If parts allure thee, think how Bacon shined,

The wisest, brightest, meanest of mankind:

Or, ravish’d with the whistling of a name,

See Cromwell,93 damn’d to everlasting fame!

If all, united, thy ambition call,

From ancient story learn to scorn them all.

There, in the rich, the honour’d, famed, and great,

See the false scale of happiness complete!

In hearts of kings, or arms of queens who lay,

How happy! those to ruin, these betray. 290

Mark by what wretched steps their glory grows,

From dirt and sea-weed as proud Venice rose;

In each how guilt and greatness equal ran,

And all that raised the hero, sunk the man:

Now Europe’s laurels on their brows behold,

But stain’d with blood, or ill exchanged for gold:

Then see them broke with toils, or sunk in ease,

Or infamous for plunder’d provinces.

Oh wealth ill-fated! which no act of fame

E’er taught to shine, or sanctified from shame! 300

What greater bliss attends their close of life?

Some greedy minion, or imperious wife.

The trophied arches, storied halls invade,

And haunt their slumbers in the pompous shade.

Alas! not dazzled with their noontide ray,

Compute the morn and evening to the day;

The whole amount of that enormous fame,

A tale that blends their glory with their shame!

VII. Know then this truth (enough for man to know)

‘Virtue alone is happiness below.’ 310

The only point where human bliss stands still,

And tastes the good without the fall to ill;

Where only merit constant pay receives,

Is bless’d in what it takes, and what it gives;

The joy unequall’d, if its end it gain,

And if it lose, attended with no pain:

Without satiety, though e’er so bless’d,

And but more relish’d as the more distress’d:

The broadest mirth unfeeling Folly wears,

Less pleasing far than Virtue’s very tears: 320

Good, from each object, from each place acquired,

For ever exercised, yet never tired;

Never elated, while one man’s oppress’d;

Never dejected, while another’s bless’d;

And where no wants, no wishes can remain,

Since but to wish more virtue, is to gain.

See the sole bliss Heaven could on all bestow!

Which who but feels can taste, but thinks can know:

Yet poor with fortune, and with learning blind,

The bad must miss; the good, untaught, will find; 330

Slave to no sect, who takes no private road,

But looks through Nature up to Nature’s God;

Pursues that chain which links th’ immense design,

Joins Heaven and Earth, and mortal and divine;

Sees, that no being any bliss can know,

But touches some above, and some below;

Learns, from this union of the rising whole,

The first, last purpose of the human soul;

And knows where faith, law, morals, all began,

All end, in love of God, and love of Man. 340

For him alone Hope leads from goal to goal,

And opens still, and opens on his soul;

Till lengthen’d on to Faith, and unconfined,

It pours the bliss that fills up all the mind.

He sees why Nature plants in Man alone

Hope of known bliss, and faith in bliss unknown:

(Nature, whose dictates to no other kind

Are given in vain, but what they seek they find)

Wise is her present; she connects in this

His greatest virtue with his greatest bliss; 350

At once his own bright prospect to be bless’d,

And strongest motive to assist the rest.

Self-love thus push’d to social, to divine,

Gives thee to make thy neighbour’s blessing thine.

Is this too little for the boundless heart?

Extend it, let thy enemies have part;

Grasp the whole worlds of Reason, Life, and Sense,

In one close system of Benevolence:

Happier as kinder, in whate’er degree,

And height of bliss but height of charity. 360

God loves from whole to parts: but human soul

Must rise from individual to the whole.

Self-love but serves the virtuous mind to wake,

As the small pebble stirs the peaceful lake;

The centre moved, a circle straight succeeds,

Another still, and still another spreads;

Friend, parent, neighbour, first it will embrace;

His country next; and next all human race;

Wide and more wide, th’ o’erflowings of the mind

Take every creature in, of every kind; 370

Earth smiles around, with boundless bounty bless’d,

And Heaven beholds its image in his breast.

Come then, my friend, my genius! come along;

O master of the poet, and the song!

And while the Muse now stoops, or now ascends,

To Man’s low passions, or their glorious ends,

Teach me, like thee, in various Nature wise,

To fall with dignity, with temper rise;

Form’d by thy converse, happily to steer

From grave to gay, from lively to severe; 380

Correct with spirit, eloquent with ease,

Intent to reason, or polite to please.

Oh! while along the stream of Time thy name

Expanded flies, and gathers all its fame,

Say, shall my little bark attendant sail,

Pursue the triumph, and partake the gale?

When statesmen, heroes, kings, in dust repose,

Whose sons shall blush their fathers were thy foes,

Shall then this verse to future age pretend

Thou wert my guide, philosopher, and friend? 390

That, urged by thee, I turn’d the tuneful art.

From sounds to things, from fancy to the heart;

For Wit’s false mirror held up Nature’s light;

Show’d erring pride, Whatever is, is right;

That Reason, Passion, answer one great aim;

That true Self-love and Social are the same;

That Virtue only makes our bliss below;

And all our knowledge is, Ourselves to know.

VARIATIONS.

VER. 1, in the MS. thus —

O Happiness! to which we all aspire,

Wing’d with strong hope, and borne by full desire;

That ease, for which in want, in wealth we sigh;

That ease, for which we labour and we die

After VER. 52, in the MS. —

Say not, ‘Heaven’s here profuse, there poorly saves,

And for one monarch makes a thousand slaves,’

You’ll find, when causes and their ends are known,

’Twas for the thousand Heaven has made that one.

After VER. 66. in the MS. —

’Tis peace of mind alone is at a stay;

The rest mad Fortune gives or takes away.

All other bliss by accident’s debarr’d;

But virtue’s in the instant a reward:

In hardest trials operates the best,

And more is relish’d as the more distress’d.

After VER. 92, in the MS. —

Let sober moralists correct their speech,

No bad man’s happy: he is great or rich.

After VER. 116, in the MS. —

Of every evil, since the world began,

The real source is not in God, but man.

After VER. 142, in some editions —

Give each a system, all must be at strife;

What different systems for a man and wife?

After VER. 172, in the MS. —

Say, what rewards this idle world imparts,

Or fit for searching heads or honest hearts.

VER. 207, in the MS. thus —

The richest blood, right-honourably old,

Down from Lucretia to Lucretia roll’d,

May swell thy heart, and gallop in thy breast,

Without one dash of usher or of priest:

Thy pride as much despise all other pride

As Christ-church once all colleges beside.

After VER. 316, in the MS. —

Even while it seems unequal to dispose,

And chequers all the good man’s joys with woes,

’Tis but to teach him to support each state,

With patience this, with moderation that;

And raise his base on that one solid joy,

Which conscience gives, and nothing can destroy.

VER. 373, in the MS. thus —

And now transported o’er so vast a plain,

While the wing’d courser flies with all her rein,

While heavenward now her mounting wing she feels,

Now scatter’d fools fly trembling from her heels,

Wilt thou, my St John! keep her course in sight,

Confine her fury, and assist her flight?

VER. 397, in the MS. thus —

That just to find a God is all we can,

And all the study of mankind is Man.

This web edition published by:

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An Essay on Man is a poem published by Alexander Pope in 1733–1734.[1][2][3] It is an effort to rationalize or rather "vindicate the ways of God to man" (l.16), a variation of John Milton's claim in the opening lines of Paradise Lost, that he will "justify the ways of God to men" (1.26). It is concerned with the natural order God has decreed for man. Because man cannot know God's purposes, he cannot complain about his position in the Great Chain of Being (ll.33-34) and must accept that "Whatever IS, is RIGHT" (l.292), a theme that was satirized by Voltaire in Candide (1759).[4] More than any other work, it popularized optimistic philosophy throughout England and the rest of Europe.

Pope's Essay on Man and Moral Epistles were designed to be the parts of a system of ethics which he wanted to express in poetry. Moral Epistles has been known under various other names including Ethic Epistles and Moral Essays.

On its publication, An Essay on Man received great admiration throughout Europe. Voltaire called it "the most beautiful, the most useful, the most sublime didactic poem ever written in any language".[5] In 1756 Rousseau wrote to Voltaire admiring the poem and saying that it "softens my ills and brings me patience". Kant was fond of the poem and would recite long passages from it to his students.[6]

Later however, Voltaire renounced his admiration for Pope's and Leibniz's optimism and even wrote a novel, Candide, as a satire on their philosophy of ethics. Rousseau also critiqued the work, questioning "Pope's uncritical assumption that there must be an unbroken chain of being all the way from inanimate matter up to God."[7]

The essay, written in heroic couplets, comprises four epistles. Pope began work on it in 1729, and had finished the first three by 1731. They appeared in early 1733, with the fourth epistle published the following year. The poem was originally published anonymously; Pope did not admit authorship until 1735.

Pope reveals in his introductory statement, "The Design," that An Essay on Man was originally conceived as part of a longer philosophical poem, with four separate books. What we have today would comprise the first book. The second was to be a set of epistles on human reason, arts and sciences, human talent, as well as the use of learning, science, and wit "together with a satire against the misapplications of them." The third book would discuss politics, and the fourth book "private ethics" or "practical morality." Often quoted is the following passage, the first verse paragraph of the second book, which neatly summarizes some of the religious and humanistic tenets of the poem:

Know then thyself, presume not God to scan
The proper study of Mankind is Man.[8]
Placed 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 followers 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!

Pope says that man has learnt about Nature and God's creation by using science; science has given man power but man intoxicated by this power thinks that he is "imitating God". Pope uses the word "fool" to show how little he (man) knows in spite of the progress made by science.

Notes[edit]

  1. ^Pope, Alexander (1733). An Essay on Man; In Epistles to a Friend (Epistle II) (1 ed.). London: Printed for J. Wilford. Retrieved 21 May 2015.  via Google books
  2. ^Pope, Alexander (1733). An Essay on Man; In Epistles to a Friend (Epistle III) (1 ed.). London: Printed for J. Wilford. Retrieved 21 May 2015.  via Google books
  3. ^Pope, Alexander (1734). An Essay on Man; In Epistles to a Friend (Epistle IV) (1 ed.). London: Printed for J. Wilford. Retrieved 21 May 2015.  via Google books
  4. ^Candide, or Optimism. Review of the Burton Raffel translation by the Yale UP.
  5. ^Voltaire, Lettres Philosophiques, amended 1756 edition, cited in the Appendix (p.147) of Philosophical Letters (Letters Concerning the English Nation), Courier Dover Publications 2003, ISBN 0486426734, accessed on Google Books 2014-02-12
  6. ^Harry M Solomon: The rape of the text: reading and misreading Pope's Essay on man on Google Books
  7. ^Leo Damrosch (2005). Jean-Jacques Rousseau: Restless Genius. HOughton Mifflin Company. 
  8. ^In the first edition, this line reads "The only Science of Mankind is Man."

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