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AN ESSAY ON CRITICISM.

by Alexander Pope.

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Poems & Poets

An Essay on Criticism

BY Alexander Pope

Introduction

Alexander Pope, a translator, poet, wit, amateur landscape gardener, and satirist, was born in London in 1688. He contracted tuberculosis of the bone when he was young, which disfigured his spine and purportedly only allowed him to grow to 4 feet, 6 inches. Pope grew up on his father’s property at Binfield in Windsor Forest, where he read avidly and gained an appreciation for the natural world. Though he remained in ill health throughout his life, he was able to support himself as a translator and writer. As a Catholic at that time in Britain, he was ineligible for patronage, public office, or a position at a university.   A sharp-penned satirist of public figures and their behavior, Pope had his supporters and detractors. He was friends with Jonathan Swift, Dr. John Arbuthnot, and John Gay. Pope’s poems include the “Epistle to Dr. Arbuthnot” and the mock epic “The Rape of the Lock.” To read his work is to be exposed to the order and wit of the 18th century poetry that preceded the Romantic poets. Pope primarily used the heroic couplet, and his lines are immensely quotable; from “An Essay on Criticism” come famous phrases such as “To err is human; to forgive, divine,” “A little learning is a dang’rous thing,” and “For fools rush in where angels fear to tread.”   After 1718 Pope lived on his five-acre property at Twickenham by the Thames. He cultivated a much-visited garden that contained a grotto, and featured the formal characteristics of a French garden and the newer more natural “English” landscape style.   Pope wrote “An Essay on Criticism” when he was 23; he was influenced by Quintillian, Aristotle, Horace’s Ars Poetica , and Nicolas Boileau’s L’Art Poëtique . Written in heroic couplets, the tone is straight-forward and conversational. It is a discussion of what good critics should do; however, in reading it one gleans much wisdom on the qualities poets should strive for in their own work. In Part I of “An Essay on Criticism,” Pope notes the lack of “true taste” in critics, stating: “’Tis with our judgments as our watches, none / Go just alike, yet each believes his own.” Pope advocates knowing one’s own artistic limits: “Launch not beyond your depth, but be discreet, / And mark that point where sense and dullness meet.” He stresses the order in nature and the value of the work of the “Ancients” of Greece, but also states that not all good work can be explained by rules: “Some beauties yet, no precepts can declare, / For there’s a happiness as well as care.”   In Part II, Pope lists the mistakes that critics make, as well as the defects in poems that some critics short-sightedly praise. He advocates looking at a whole piece of work, instead of being swayed by some of its showier or faulty parts: “As men of breeding, sometimes men of wit, / T’ avoid great errors, must the less commit.” He advises against too much ornamentation in writing, and against fancy style that communicates little of merit. In his description of versification, his lines enact the effects of clumsy writing: “And ten low words oft creep in one dull line,” and “A needless Alexandrine ends the song, / That, like a wounded snake, drags its slow length along.” In Part III, Pope discusses what critics should do, holding up the “Ancients” as models, including Aristotle (the “Stagirite”) who was respected by the lawless poets: “Poets, a race long unconfin’d and free, / Still fond and proud of savage liberty, / Receiv’d his laws; and stood convinc’d ‘twas fit, / Who conquer’d nature, should preside o’er wit.”

'Tis hard to say, if greater want of skill Appear in writing or in judging ill; But, of the two, less dang'rous is th' offence To tire our patience, than mislead our sense. Some few in that, but numbers err in this, Ten censure wrong for one who writes amiss; A fool might once himself alone expose, Now one in verse makes many more in prose.        'Tis with our judgments as our watches, none Go just alike, yet each believes his own. In poets as true genius is but rare, True taste as seldom is the critic's share; Both must alike from Heav'n derive their light, These born to judge, as well as those to write. Let such teach others who themselves excel, And censure freely who have written well. Authors are partial to their wit, 'tis true, But are not critics to their judgment too?        Yet if we look more closely we shall find Most have the seeds of judgment in their mind; Nature affords at least a glimm'ring light; The lines, tho' touch'd but faintly, are drawn right. But as the slightest sketch, if justly trac'd, Is by ill colouring but the more disgrac'd, So by false learning is good sense defac'd; Some are bewilder'd in the maze of schools, And some made coxcombs Nature meant but fools. In search of wit these lose their common sense, And then turn critics in their own defence: Each burns alike, who can, or cannot write, Or with a rival's, or an eunuch's spite. All fools have still an itching to deride, And fain would be upon the laughing side. If Mævius scribble in Apollo's spite, There are, who judge still worse than he can write.        Some have at first for wits, then poets pass'd, Turn'd critics next, and prov'd plain fools at last; Some neither can for wits nor critics pass, As heavy mules are neither horse nor ass. Those half-learn'd witlings, num'rous in our isle As half-form'd insects on the banks of Nile; Unfinish'd things, one knows not what to call, Their generation's so equivocal: To tell 'em, would a hundred tongues require, Or one vain wit's, that might a hundred tire.        But you who seek to give and merit fame, And justly bear a critic's noble name, Be sure your self and your own reach to know, How far your genius, taste, and learning go; Launch not beyond your depth, but be discreet, And mark that point where sense and dulness meet.        Nature to all things fix'd the limits fit, And wisely curb'd proud man's pretending wit: As on the land while here the ocean gains, In other parts it leaves wide sandy plains; Thus in the soul while memory prevails, The solid pow'r of understanding fails; Where beams of warm imagination play, The memory's soft figures melt away. One science only will one genius fit; So vast is art, so narrow human wit: Not only bounded to peculiar arts, But oft in those, confin'd to single parts. Like kings we lose the conquests gain'd before, By vain ambition still to make them more; Each might his sev'ral province well command, Would all but stoop to what they understand.        First follow NATURE, and your judgment frame By her just standard, which is still the same: Unerring Nature, still divinely bright, One clear, unchang'd, and universal light, Life, force, and beauty, must to all impart, At once the source, and end, and test of art. Art from that fund each just supply provides, Works without show, and without pomp presides: In some fair body thus th' informing soul With spirits feeds, with vigour fills the whole, Each motion guides, and ev'ry nerve sustains; Itself unseen, but in th' effects, remains. Some, to whom Heav'n in wit has been profuse, Want as much more, to turn it to its use; For wit and judgment often are at strife, Though meant each other's aid, like man and wife. 'Tis more to guide, than spur the Muse's steed; Restrain his fury, than provoke his speed; The winged courser, like a gen'rous horse, Shows most true mettle when you check his course.        Those RULES of old discover'd, not devis'd, Are Nature still, but Nature methodis'd; Nature, like liberty, is but restrain'd By the same laws which first herself ordain'd.        Hear how learn'd Greece her useful rules indites, When to repress, and when indulge our flights: High on Parnassus' top her sons she show'd, And pointed out those arduous paths they trod; Held from afar, aloft, th' immortal prize, And urg'd the rest by equal steps to rise. Just precepts thus from great examples giv'n, She drew from them what they deriv'd from Heav'n. The gen'rous critic fann'd the poet's fire, And taught the world with reason to admire. Then criticism the Muse's handmaid prov'd, To dress her charms, and make her more belov'd; But following wits from that intention stray'd; Who could not win the mistress, woo'd the maid; Against the poets their own arms they turn'd, Sure to hate most the men from whom they learn'd. So modern 'pothecaries, taught the art By doctor's bills to play the doctor's part, Bold in the practice of mistaken rules, Prescribe, apply, and call their masters fools. Some on the leaves of ancient authors prey, Nor time nor moths e'er spoil'd so much as they: Some drily plain, without invention's aid, Write dull receipts how poems may be made: These leave the sense, their learning to display, And those explain the meaning quite away.        You then whose judgment the right course would steer, Know well each ANCIENT'S proper character; His fable, subject, scope in ev'ry page; Religion, country, genius of his age: Without all these at once before your eyes, Cavil you may, but never criticise. Be Homer's works your study and delight, Read them by day, and meditate by night; Thence form your judgment, thence your maxims bring, And trace the Muses upward to their spring; Still with itself compar'd, his text peruse; And let your comment be the Mantuan Muse.        When first young Maro in his boundless mind A work t' outlast immortal Rome design'd, Perhaps he seem'd above the critic's law, And but from Nature's fountains scorn'd to draw: But when t' examine ev'ry part he came, Nature and Homer were, he found, the same. Convinc'd, amaz'd, he checks the bold design, And rules as strict his labour'd work confine, As if the Stagirite o'erlook'd each line. Learn hence for ancient rules a just esteem; To copy nature is to copy them.        Some beauties yet, no precepts can declare, For there's a happiness as well as care. Music resembles poetry, in each Are nameless graces which no methods teach, And which a master-hand alone can reach. If, where the rules not far enough extend, (Since rules were made but to promote their end) Some lucky LICENCE answers to the full Th' intent propos'd, that licence is a rule. Thus Pegasus, a nearer way to take, May boldly deviate from the common track. Great wits sometimes may gloriously offend, And rise to faults true critics dare not mend; From vulgar bounds with brave disorder part, And snatch a grace beyond the reach of art, Which, without passing through the judgment, gains The heart, and all its end at once attains. In prospects, thus, some objects please our eyes, Which out of nature's common order rise, The shapeless rock, or hanging precipice. But tho' the ancients thus their rules invade, (As kings dispense with laws themselves have made) Moderns, beware! or if you must offend Against the precept, ne'er transgress its end; Let it be seldom, and compell'd by need, And have, at least, their precedent to plead. The critic else proceeds without remorse, Seizes your fame, and puts his laws in force.        I know there are, to whose presumptuous thoughts Those freer beauties, ev'n in them, seem faults. Some figures monstrous and misshap'd appear, Consider'd singly, or beheld too near, Which, but proportion'd to their light, or place, Due distance reconciles to form and grace. A prudent chief not always must display His pow'rs in equal ranks, and fair array, But with th' occasion and the place comply, Conceal his force, nay seem sometimes to fly. Those oft are stratagems which errors seem, Nor is it Homer nods, but we that dream.        Still green with bays each ancient altar stands, Above the reach of sacrilegious hands, Secure from flames, from envy's fiercer rage, Destructive war, and all-involving age. See, from each clime the learn'd their incense bring! Hear, in all tongues consenting pæans ring! In praise so just let ev'ry voice be join'd, And fill the gen'ral chorus of mankind! Hail, bards triumphant! born in happier days; Immortal heirs of universal praise! Whose honours with increase of ages grow, As streams roll down, enlarging as they flow! Nations unborn your mighty names shall sound, And worlds applaud that must not yet be found! Oh may some spark of your celestial fire The last, the meanest of your sons inspire, (That on weak wings, from far, pursues your flights; Glows while he reads, but trembles as he writes) To teach vain wits a science little known, T' admire superior sense, and doubt their own!

Of all the causes which conspire to blind Man's erring judgment, and misguide the mind, What the weak head with strongest bias rules, Is pride, the never-failing vice of fools. Whatever Nature has in worth denied, She gives in large recruits of needful pride; For as in bodies, thus in souls, we find What wants in blood and spirits, swell'd with wind; Pride, where wit fails, steps in to our defence, And fills up all the mighty void of sense! If once right reason drives that cloud away, Truth breaks upon us with resistless day; Trust not yourself; but your defects to know, Make use of ev'ry friend—and ev'ry foe.        A little learning is a dang'rous thing; Drink deep, or taste not the Pierian spring: There shallow draughts intoxicate the brain, And drinking largely sobers us again. Fir'd at first sight with what the Muse imparts, In fearless youth we tempt the heights of arts, While from the bounded level of our mind, Short views we take, nor see the lengths behind, But more advanc'd, behold with strange surprise New, distant scenes of endless science rise! So pleas'd at first, the tow'ring Alps we try, Mount o'er the vales, and seem to tread the sky; Th' eternal snows appear already past, And the first clouds and mountains seem the last; But those attain'd, we tremble to survey The growing labours of the lengthen'd way, Th' increasing prospect tires our wand'ring eyes, Hills peep o'er hills, and Alps on Alps arise!        A perfect judge will read each work of wit With the same spirit that its author writ, Survey the whole, nor seek slight faults to find, Where nature moves, and rapture warms the mind; Nor lose, for that malignant dull delight, The gen'rous pleasure to be charm'd with wit. But in such lays as neither ebb, nor flow, Correctly cold, and regularly low, That shunning faults, one quiet tenour keep; We cannot blame indeed—but we may sleep. In wit, as nature, what affects our hearts Is not th' exactness of peculiar parts; 'Tis not a lip, or eye, we beauty call, But the joint force and full result of all. Thus when we view some well-proportion'd dome, (The world's just wonder, and ev'n thine, O Rome!' No single parts unequally surprise; All comes united to th' admiring eyes; No monstrous height, or breadth, or length appear; The whole at once is bold, and regular.        Whoever thinks a faultless piece to see, Thinks what ne'er was, nor is, nor e'er shall be. In ev'ry work regard the writer's end, Since none can compass more than they intend; And if the means be just, the conduct true, Applause, in spite of trivial faults, is due. As men of breeding, sometimes men of wit, T' avoid great errors, must the less commit: Neglect the rules each verbal critic lays, For not to know such trifles, is a praise. Most critics, fond of some subservient art, Still make the whole depend upon a part: They talk of principles, but notions prize, And all to one lov'd folly sacrifice.        Once on a time, La Mancha's knight, they say, A certain bard encount'ring on the way, Discours'd in terms as just, with looks as sage, As e'er could Dennis of the Grecian stage; Concluding all were desp'rate sots and fools, Who durst depart from Aristotle's rules. Our author, happy in a judge so nice, Produc'd his play, and begg'd the knight's advice, Made him observe the subject and the plot, The manners, passions, unities, what not? All which, exact to rule, were brought about, Were but a combat in the lists left out. "What! leave the combat out?" exclaims the knight; "Yes, or we must renounce the Stagirite." "Not so by Heav'n" (he answers in a rage) "Knights, squires, and steeds, must enter on the stage." So vast a throng the stage can ne'er contain. "Then build a new, or act it in a plain."        Thus critics, of less judgment than caprice, Curious not knowing, not exact but nice, Form short ideas; and offend in arts (As most in manners) by a love to parts.        Some to conceit alone their taste confine, And glitt'ring thoughts struck out at ev'ry line; Pleas'd with a work where nothing's just or fit; One glaring chaos and wild heap of wit. Poets, like painters, thus, unskill'd to trace The naked nature and the living grace, With gold and jewels cover ev'ry part, And hide with ornaments their want of art. True wit is nature to advantage dress'd, What oft was thought, but ne'er so well express'd, Something, whose truth convinc'd at sight we find, That gives us back the image of our mind. As shades more sweetly recommend the light, So modest plainness sets off sprightly wit. For works may have more wit than does 'em good, As bodies perish through excess of blood.        Others for language all their care express, And value books, as women men, for dress: Their praise is still—"the style is excellent": The sense, they humbly take upon content. Words are like leaves; and where they most abound, Much fruit of sense beneath is rarely found. False eloquence, like the prismatic glass, Its gaudy colours spreads on ev'ry place; The face of Nature we no more survey, All glares alike, without distinction gay: But true expression, like th' unchanging sun, Clears, and improves whate'er it shines upon, It gilds all objects, but it alters none. Expression is the dress of thought, and still Appears more decent, as more suitable; A vile conceit in pompous words express'd, Is like a clown in regal purple dress'd: For diff'rent styles with diff'rent subjects sort, As several garbs with country, town, and court. Some by old words to fame have made pretence, Ancients in phrase, mere moderns in their sense; Such labour'd nothings, in so strange a style, Amaze th' unlearn'd, and make the learned smile. Unlucky, as Fungoso in the play, These sparks with awkward vanity display What the fine gentleman wore yesterday! And but so mimic ancient wits at best, As apes our grandsires, in their doublets dress'd. In words, as fashions, the same rule will hold; Alike fantastic, if too new, or old; Be not the first by whom the new are tried, Not yet the last to lay the old aside.        But most by numbers judge a poet's song; And smooth or rough, with them is right or wrong: In the bright Muse though thousand charms conspire, Her voice is all these tuneful fools admire, Who haunt Parnassus but to please their ear, Not mend their minds; as some to church repair, Not for the doctrine, but the music there. These equal syllables alone require, Tho' oft the ear the open vowels tire, While expletives their feeble aid do join, And ten low words oft creep in one dull line, While they ring round the same unvaried chimes, With sure returns of still expected rhymes. Where'er you find "the cooling western breeze", In the next line, it "whispers through the trees": If "crystal streams with pleasing murmurs creep", The reader's threaten'd (not in vain) with "sleep". Then, at the last and only couplet fraught With some unmeaning thing they call a thought, A needless Alexandrine ends the song, That, like a wounded snake, drags its slow length along. Leave such to tune their own dull rhymes, and know What's roundly smooth, or languishingly slow; And praise the easy vigour of a line, Where Denham's strength, and Waller's sweetness join. True ease in writing comes from art, not chance, As those move easiest who have learn'd to dance. 'Tis not enough no harshness gives offence, The sound must seem an echo to the sense. Soft is the strain when Zephyr gently blows, And the smooth stream in smoother numbers flows; But when loud surges lash the sounding shore, The hoarse, rough verse should like the torrent roar. When Ajax strives some rock's vast weight to throw, The line too labours, and the words move slow; Not so, when swift Camilla scours the plain, Flies o'er th' unbending corn, and skims along the main. Hear how Timotheus' varied lays surprise, And bid alternate passions fall and rise! While, at each change, the son of Libyan Jove Now burns with glory, and then melts with love; Now his fierce eyes with sparkling fury glow, Now sighs steal out, and tears begin to flow: Persians and Greeks like turns of nature found, And the world's victor stood subdu'd by sound! The pow'r of music all our hearts allow, And what Timotheus was, is Dryden now.        Avoid extremes; and shun the fault of such, Who still are pleas'd too little or too much. At ev'ry trifle scorn to take offence, That always shows great pride, or little sense; Those heads, as stomachs, are not sure the best, Which nauseate all, and nothing can digest. Yet let not each gay turn thy rapture move, For fools admire, but men of sense approve; As things seem large which we through mists descry, Dulness is ever apt to magnify.        Some foreign writers, some our own despise; The ancients only, or the moderns prize. Thus wit, like faith, by each man is applied To one small sect, and all are damn'd beside. Meanly they seek the blessing to confine, And force that sun but on a part to shine; Which not alone the southern wit sublimes, But ripens spirits in cold northern climes; Which from the first has shone on ages past, Enlights the present, and shall warm the last; (Though each may feel increases and decays, And see now clearer and now darker days.) Regard not then if wit be old or new, But blame the false, and value still the true. Some ne'er advance a judgment of their own, But catch the spreading notion of the town; They reason and conclude by precedent, And own stale nonsense which they ne'er invent. Some judge of authors' names, not works, and then Nor praise nor blame the writings, but the men. Of all this servile herd, the worst is he That in proud dulness joins with quality, A constant critic at the great man's board, To fetch and carry nonsense for my Lord. What woeful stuff this madrigal would be, In some starv'd hackney sonneteer, or me? But let a Lord once own the happy lines, How the wit brightens! how the style refines! Before his sacred name flies every fault, And each exalted stanza teems with thought!        The vulgar thus through imitation err; As oft the learn'd by being singular; So much they scorn the crowd, that if the throng By chance go right, they purposely go wrong: So Schismatics the plain believers quit, And are but damn'd for having too much wit.        Some praise at morning what they blame at night; But always think the last opinion right. A Muse by these is like a mistress us'd, This hour she's idoliz'd, the next abus'd; While their weak heads, like towns unfortified, Twixt sense and nonsense daily change their side. Ask them the cause; they're wiser still, they say; And still tomorrow's wiser than today. We think our fathers fools, so wise we grow; Our wiser sons, no doubt, will think us so. Once school divines this zealous isle o'erspread; Who knew most Sentences, was deepest read; Faith, Gospel, all, seem'd made to be disputed, And none had sense enough to be confuted: Scotists and Thomists, now, in peace remain, Amidst their kindred cobwebs in Duck Lane. If Faith itself has different dresses worn, What wonder modes in wit should take their turn? Oft, leaving what is natural and fit, The current folly proves the ready wit; And authors think their reputation safe Which lives as long as fools are pleased to laugh.        Some valuing those of their own side or mind, Still make themselves the measure of mankind; Fondly we think we honour merit then, When we but praise ourselves in other men. Parties in wit attend on those of state, And public faction doubles private hate. Pride, Malice, Folly, against Dryden rose, In various shapes of Parsons, Critics, Beaus; But sense surviv'd, when merry jests were past; For rising merit will buoy up at last. Might he return, and bless once more our eyes, New Blackmores and new Milbourns must arise; Nay should great Homer lift his awful head, Zoilus again would start up from the dead. Envy will merit, as its shade, pursue, But like a shadow, proves the substance true; For envied wit, like Sol eclips'd, makes known Th' opposing body's grossness, not its own. When first that sun too powerful beams displays, It draws up vapours which obscure its rays; But ev'n those clouds at last adorn its way, Reflect new glories, and augment the day.        Be thou the first true merit to befriend; His praise is lost, who stays till all commend. Short is the date, alas, of modern rhymes, And 'tis but just to let 'em live betimes. No longer now that golden age appears, When patriarch wits surviv'd a thousand years: Now length of Fame (our second life) is lost, And bare threescore is all ev'n that can boast; Our sons their fathers' failing language see, And such as Chaucer is, shall Dryden be. So when the faithful pencil has design'd Some bright idea of the master's mind, Where a new world leaps out at his command, And ready Nature waits upon his hand; When the ripe colours soften and unite, And sweetly melt into just shade and light; When mellowing years their full perfection give, And each bold figure just begins to live, The treacherous colours the fair art betray, And all the bright creation fades away!        Unhappy wit, like most mistaken things, Atones not for that envy which it brings. In youth alone its empty praise we boast, But soon the short-liv'd vanity is lost: Like some fair flow'r the early spring supplies, That gaily blooms, but ev'n in blooming dies. What is this wit, which must our cares employ? The owner's wife, that other men enjoy; Then most our trouble still when most admir'd, And still the more we give, the more requir'd; Whose fame with pains we guard, but lose with ease, Sure some to vex, but never all to please; 'Tis what the vicious fear, the virtuous shun; By fools 'tis hated, and by knaves undone!        If wit so much from ign'rance undergo, Ah let not learning too commence its foe! Of old, those met rewards who could excel, And such were prais'd who but endeavour'd well: Though triumphs were to gen'rals only due, Crowns were reserv'd to grace the soldiers too. Now, they who reach Parnassus' lofty crown, Employ their pains to spurn some others down;        And while self-love each jealous writer rules, Contending wits become the sport of fools: But still the worst with most regret commend, For each ill author is as bad a friend. To what base ends, and by what abject ways, Are mortals urg'd through sacred lust of praise! Ah ne'er so dire a thirst of glory boast, Nor in the critic let the man be lost! Good nature and good sense must ever join; To err is human; to forgive, divine.        But if in noble minds some dregs remain, Not yet purg'd off, of spleen and sour disdain, Discharge that rage on more provoking crimes, Nor fear a dearth in these flagitious times. No pardon vile obscenity should find, Though wit and art conspire to move your mind; But dulness with obscenity must prove As shameful sure as impotence in love. In the fat age of pleasure, wealth, and ease, Sprung the rank weed, and thriv'd with large increase: When love was all an easy monarch's care; Seldom at council, never in a war: Jilts ruled the state, and statesmen farces writ; Nay wits had pensions, and young Lords had wit: The fair sat panting at a courtier's play, And not a mask went unimprov'd away: The modest fan was lifted up no more, And virgins smil'd at what they blush'd before. The following licence of a foreign reign Did all the dregs of bold Socinus drain; Then unbelieving priests reform'd the nation, And taught more pleasant methods of salvation; Where Heav'n's free subjects might their rights dispute, Lest God himself should seem too absolute: Pulpits their sacred satire learned to spare, And Vice admired to find a flatt'rer there! Encourag'd thus, wit's Titans brav'd the skies, And the press groan'd with licenc'd blasphemies. These monsters, critics! with your darts engage, Here point your thunder, and exhaust your rage! Yet shun their fault, who, scandalously nice, Will needs mistake an author into vice; All seems infected that th' infected spy, As all looks yellow to the jaundic'd eye.

Learn then what morals critics ought to show, For 'tis but half a judge's task, to know. 'Tis not enough, taste, judgment, learning, join; In all you speak, let truth and candour shine: That not alone what to your sense is due, All may allow; but seek your friendship too.        Be silent always when you doubt your sense; And speak, though sure, with seeming diffidence: Some positive, persisting fops we know, Who, if once wrong, will needs be always so; But you, with pleasure own your errors past, And make each day a critic on the last.        'Tis not enough, your counsel still be true; Blunt truths more mischief than nice falsehoods do; Men must be taught as if you taught them not; And things unknown proposed as things forgot. Without good breeding, truth is disapprov'd; That only makes superior sense belov'd.        Be niggards of advice on no pretence; For the worst avarice is that of sense. With mean complacence ne'er betray your trust, Nor be so civil as to prove unjust. Fear not the anger of the wise to raise; Those best can bear reproof, who merit praise.        'Twere well might critics still this freedom take, But Appius reddens at each word you speak, And stares, Tremendous ! with a threatening eye, Like some fierce tyrant in old tapestry! Fear most to tax an honourable fool, Whose right it is, uncensur'd, to be dull; Such, without wit, are poets when they please, As without learning they can take degrees. Leave dangerous truths to unsuccessful satires, And flattery to fulsome dedicators, Whom, when they praise, the world believes no more, Than when they promise to give scribbling o'er. 'Tis best sometimes your censure to restrain, And charitably let the dull be vain: Your silence there is better than your spite, For who can rail so long as they can write? Still humming on, their drowsy course they keep, And lash'd so long, like tops, are lash'd asleep. False steps but help them to renew the race, As after stumbling, jades will mend their pace. What crowds of these, impenitently bold, In sounds and jingling syllables grown old, Still run on poets, in a raging vein, Even to the dregs and squeezings of the brain, Strain out the last, dull droppings of their sense, And rhyme with all the rage of impotence!        Such shameless bards we have; and yet 'tis true, There are as mad, abandon'd critics too. The bookful blockhead, ignorantly read, With loads of learned lumber in his head, With his own tongue still edifies his ears, And always list'ning to himself appears. All books he reads, and all he reads assails, From Dryden's Fables down to Durfey's Tales. With him, most authors steal their works, or buy; Garth did not write his own Dispensary . Name a new play, and he's the poet's friend, Nay show'd his faults—but when would poets mend? No place so sacred from such fops is barr'd, Nor is Paul's church more safe than Paul's churchyard: Nay, fly to altars; there they'll talk you dead: For fools rush in where angels fear to tread. Distrustful sense with modest caution speaks; It still looks home, and short excursions makes; But rattling nonsense in full volleys breaks; And never shock'd, and never turn'd aside, Bursts out, resistless, with a thund'ring tide.        But where's the man, who counsel can bestow, Still pleas'd to teach, and yet not proud to know? Unbias'd, or by favour or by spite; Not dully prepossess'd, nor blindly right; Though learn'd, well-bred; and though well-bred, sincere; Modestly bold, and humanly severe? Who to a friend his faults can freely show, And gladly praise the merit of a foe? Blest with a taste exact, yet unconfin'd; A knowledge both of books and human kind; Gen'rous converse; a soul exempt from pride; And love to praise, with reason on his side?        Such once were critics; such the happy few, Athens and Rome in better ages knew. The mighty Stagirite first left the shore, Spread all his sails, and durst the deeps explore: He steer'd securely, and discover'd far, Led by the light of the Mæonian Star. Poets, a race long unconfin'd and free, Still fond and proud of savage liberty, Receiv'd his laws; and stood convinc'd 'twas fit, Who conquer'd nature, should preside o'er wit.        Horace still charms with graceful negligence, And without methods talks us into sense, Will, like a friend, familiarly convey The truest notions in the easiest way. He, who supreme in judgment, as in wit, Might boldly censure, as he boldly writ, Yet judg'd with coolness, though he sung with fire; His precepts teach but what his works inspire. Our critics take a contrary extreme, They judge with fury, but they write with fle'me: Nor suffers Horace more in wrong translations By wits, than critics in as wrong quotations.        See Dionysius Homer's thoughts refine, And call new beauties forth from ev'ry line!        Fancy and art in gay Petronius please, The scholar's learning, with the courtier's ease.        In grave Quintilian's copious work we find The justest rules, and clearest method join'd; Thus useful arms in magazines we place, All rang'd in order, and dispos'd with grace, But less to please the eye, than arm the hand, Still fit for use, and ready at command.        Thee, bold Longinus! all the Nine inspire, And bless their critic with a poet's fire. An ardent judge, who zealous in his trust, With warmth gives sentence, yet is always just; Whose own example strengthens all his laws; And is himself that great sublime he draws.        Thus long succeeding critics justly reign'd, Licence repress'd, and useful laws ordain'd; Learning and Rome alike in empire grew, And arts still follow'd where her eagles flew; From the same foes, at last, both felt their doom, And the same age saw learning fall, and Rome. With tyranny, then superstition join'd, As that the body, this enslav'd the mind; Much was believ'd, but little understood, And to be dull was constru'd to be good; A second deluge learning thus o'er-run, And the monks finish'd what the Goths begun.        At length Erasmus, that great, injur'd name, (The glory of the priesthood, and the shame!) Stemm'd the wild torrent of a barb'rous age, And drove those holy Vandals off the stage.        But see! each Muse, in Leo's golden days, Starts from her trance, and trims her wither'd bays! Rome's ancient genius, o'er its ruins spread, Shakes off the dust, and rears his rev'rend head! Then sculpture and her sister-arts revive; Stones leap'd to form, and rocks began to live; With sweeter notes each rising temple rung; A Raphael painted, and a Vida sung. Immortal Vida! on whose honour'd brow The poet's bays and critic's ivy grow: Cremona now shall ever boast thy name, As next in place to Mantua, next in fame!        But soon by impious arms from Latium chas'd, Their ancient bounds the banished Muses pass'd; Thence arts o'er all the northern world advance; But critic-learning flourish'd most in France. The rules a nation born to serve, obeys, And Boileau still in right of Horace sways. But we, brave Britons, foreign laws despis'd, And kept unconquer'd, and uncivilis'd, Fierce for the liberties of wit, and bold, We still defied the Romans, as of old. Yet some there were, among the sounder few Of those who less presum'd, and better knew, Who durst assert the juster ancient cause, And here restor'd wit's fundamental laws. Such was the Muse, whose rules and practice tell "Nature's chief master-piece is writing well." Such was Roscommon—not more learn'd than good, With manners gen'rous as his noble blood; To him the wit of Greece and Rome was known, And ev'ry author's merit, but his own. Such late was Walsh—the Muse's judge and friend, Who justly knew to blame or to commend; To failings mild, but zealous for desert; The clearest head, and the sincerest heart. This humble praise, lamented shade! receive, This praise at least a grateful Muse may give: The Muse, whose early voice you taught to sing, Prescrib'd her heights, and prun'd her tender wing, (Her guide now lost) no more attempts to rise, But in low numbers short excursions tries: Content, if hence th' unlearn'd their wants may view, The learn'd reflect on what before they knew: Careless of censure, nor too fond of fame, Still pleas'd to praise, yet not afraid to blame, Averse alike to flatter, or offend, Not free from faults, nor yet too vain to mend.

The acknowledged master of the heroic couplet and one of the primary tastemakers of the Augustan age, British writer Alexander Pope was a central figure in the Neoclassical movement of the early 18th century. He is known for having perfected the rhymed couplet form of his idol, John Dryden , and turned it to satiric and philosophical purposes. His mock epic The Rape of the Lock (1714) derides elite...

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Home › Analysis of Alexander Pope’s An Essay on Criticism

Analysis of Alexander Pope’s An Essay on Criticism

By NASRULLAH MAMBROL on July 8, 2020 • ( 1 )

An Essay on Criticism (1711) was Pope’s first independent work, published anonymously through an obscure bookseller [12–13]. Its implicit claim to authority is not based on a lifetime’s creative work or a prestigious commission but, riskily, on the skill and argument of the poem alone. It offers a sort of master-class not only in doing criticism but in being a critic:addressed to those – it could be anyone – who would rise above scandal,envy, politics and pride to true judgement, it leads the reader through a qualifying course. At the end, one does not become a professional critic –the association with hired writing would have been a contaminating one for Pope – but an educated judge of important critical matters.

But, of the two, less dang’rous is th’ Offence, To tire our Patience, than mislead our Sense: Some few in that, but Numbers err in this, Ten Censure wrong for one who Writes amiss; A Fool might once himself alone expose, Now One in Verse makes many more in Prose.

The simple opposition we began with develops into a more complex suggestion that more unqualified people are likely to set up for critic than for poet, and that such a proliferation is serious. Pope’s typographically-emphasised oppositions between poetry and criticism, verse and prose,patience and sense, develop through the passage into a wider account of the problem than first proposed: the even-handed balance of the couplets extends beyond a simple contrast. Nonetheless, though Pope’s oppositions divide, they also keep within a single framework different categories of writing: Pope often seems to be addressing poets as much as critics. The critical function may well depend on a poetic function: this is after all an essay on criticism delivered in verse, and thus acting also as poetry and offering itself for criticism. Its blurring of categories which might otherwise be seen as fundamentally distinct, and its often slippery transitions from area to area, are part of the poem’s comprehensive,educative character.

Literary Criticism of Alexander Pope

Addison, who considered the poem ‘a Master-piece’, declared that its tone was conversational and its lack of order was not problematic: ‘The Observations follow one another like those in Horace’s Art of Poetry, without that Methodical Regularity which would have been requisite in a Prose Author’ (Barnard 1973: 78). Pope, however, decided during the revision of the work for the 1736 Works to divide the poem into three sections, with numbered sub-sections summarizing each segment of argument. This impluse towards order is itself illustrative of tensions between creative and critical faculties, an apparent casualness of expression being given rigour by a prose skeleton. The three sections are not equally balanced, but offer something like the thesis, antithesis, and synthesis of logical argumentation – something which exceeds the positive-negative opposition suggested by the couplet format. The first section (1–200) establishes the basic possibilities for critical judgement;the second (201–559) elaborates the factors which hinder such judgement;and the third (560–744) celebrates the elements which make up true critical behaviour.

Part One seems to begin by setting poetic genius and critical taste against each other, while at the same time limiting the operation of teaching to those ‘who have written well ’ ( EC, 11–18). The poem immediately stakes an implicit claim for the poet to be included in the category of those who can ‘write well’ by providing a flamboyant example of poetic skill in the increasingly satiric portrayal of the process by which failed writers become critics: ‘Each burns alike, who can, or cannot write,/Or with a Rival’s, or an Eunuch ’s spite’ ( EC, 29–30). At the bottom of the heap are ‘half-learn’d Witlings, num’rous in our Isle’, pictured as insects in an early example of Pope’s favourite image of teeming, writerly promiscuity (36–45). Pope then turns his attention back to the reader,conspicuously differentiated from this satiric extreme: ‘ you who seek to give and merit Fame’ (the combination of giving and meriting reputation again links criticism with creativity). The would-be critic, thus selected, is advised to criticise himself first of all, examining his limits and talents and keeping to the bounds of what he knows (46-67); this leads him to the most major of Pope’s abstract quantities within the poem (and within his thought in general): Nature.

First follow NATURE, and your Judgment frame By her just Standard, which is still the same: Unerring Nature, still divinely bright, One clear, unchang’d, and Universal Light, Life, Force, and Beauty, must to all impart, At once the Source, and End, and Te s t of Art.

( EC, 68–73)

Dennis complained that Pope should have specified ‘what he means by Nature, and what it is to write or to judge according to Nature’ ( TE I: 219),and modern analyses have the burden of Romantic deifications of Nature to discard: Pope’s Nature is certainly not some pantheistic, powerful nurturer, located outside social settings, as it would be for Wordsworth,though like the later poets Pope always characterises Nature as female,something to be quested for by male poets [172]. Nature would include all aspects of the created world, including the non-human, physical world, but the advice on following Nature immediately follows the advice to study one’s own internal ‘Nature’, and thus means something like an instinctively-recognised principle of ordering, derived from the original,timeless, cosmic ordering of God (the language of the lines implicitly aligns Nature with God; those that follow explicitly align it with the soul). Art should be derived from Nature, should seek to replicate Nature, and can be tested against the unaltering standard of Nature, which thus includes Reason and Truth as reflections of the mind of the original poet-creator, God.

In a fallen universe, however, apprehension of Nature requires assistance: internal gifts alone do not suffice.

Some, to whom Heav’n in Wit has been profuse, Want as much more, to turn it to its use; For Wit and Judgment often are at strife, Tho’ meant each other’s Aid, like Man and Wife.

( EC, 80–03)

Wit, the second of Pope’s abstract qualities, is here seamlessly conjoined with the discussion of Nature: for Pope, Wit means not merely quick verbal humour but something almost as important as Nature – a power of invention and perception not very different from what we would mean by intelligence or imagination. Early critics again seized on the first version of these lines (which Pope eventually altered to the reading given here) as evidence of Pope’s inability to make proper distinctions: he seems to suggest that a supply of Wit sometimes needs more Wit to manage it, and then goes on to replace this conundrum with a more familiar opposition between Wit (invention) and Judgment (correction). But Pope stood by the essential point that Wit itself could be a form of Judgment and insisted that though the marriage between these qualities might be strained, no divorce was possible.

Nonetheless, some external prop to Wit was necessary, and Pope finds this in those ‘RULES’ of criticism derived from Nature:

Those RULES of old discover’d, not devis’d, Are Nature still, but Nature Methodiz’d; Nature, like Liberty , is but restrain’d By the same Laws which first herself ordain’d.

( EC, 88–91)

Nature, as Godlike principle of order, is ‘discover’d’ to operate according to certain principles stated in critical treatises such as Aristotle’s Poetics or Horace’s Ars Poetica (or Pope’s Essay on Criticism ). In the golden age of Greece (92–103), Criticism identified these Rules of Nature in early poetry and taught their use to aspiring poets. Pope contrasts this with the activities of critics in the modern world, where often criticism is actively hostile to poetry, or has become an end in itself (114–17). Right judgement must separate itself out from such blind alleys by reading Homer: ‘ You then whose Judgment the right Course would steer’ ( EC, 118) can see yourself in the fable of ‘young Maro ’ (Virgil), who is pictured discovering to his amazement the perfect original equivalence between Homer, Nature, and the Rules (130–40). Virgil the poet becomes a sort of critical commentary on the original source poet of Western literature,Homer. With assurance bordering consciously on hyperbole, Pope can instruct us: ‘Learn hence for Ancient Rules a just Esteem;/To copy Nature is to copy Them ’ ( EC, 139–40).

Despite the potential for neat conclusion here, Pope has a rider to offer,and again it is one which could be addressed to poet or critic: ‘Some Beauties yet, no Precepts can declare,/For there’s a Happiness as well as Care ’ ( EC, 141–2). As well as the prescriptions of Aristotelian poetics,Pope draws on the ancient treatise ascribed to Longinus and known as On the Sublime [12]. Celebrating imaginative ‘flights’ rather than representation of nature, Longinus figures in Pope’s poem as a sort of paradox:

Great Wits sometimes may gloriously offend, And rise to Faults true Criticks dare not mend; From vulgar Bounds with brave Disorder part, And snatch a Grace beyond the Reach of Art, Which, without passing thro’ the Judgment , gains The Heart, and all its End at once attains.

( EC, 152–7)

This occasional imaginative rapture, not predictable by rule, is an important concession, emphasised by careful typographic signalling of its paradoxical nature (‘ gloriously offend ’, and so on); but it is itself countered by the caution that ‘The Critick’ may ‘put his Laws in force’ if such licence is unjustifiably used. Pope here seems to align the ‘you’ in the audience with poet rather than critic, and in the final lines of the first section it is the classical ‘ Bards Triumphant ’ who remain unassailably immortal, leavingPope to pray for ‘some Spark of your Coelestial Fire’ ( EC, 195) to inspire his own efforts (as ‘The last, the meanest of your Sons’, EC, 196) to instruct criticism through poetry.

Following this ringing prayer for the possibility of reestablishing a critical art based on poetry, Part II (200-559) elaborates all the human psychological causes which inhibit such a project: pride, envy,sectarianism, a love of some favourite device at the expense of overall design. The ideal critic will reflect the creative mind, and will seek to understand the whole work rather than concentrate on minute infractions of critical laws:

A perfect Judge will read each Work of Wit With the same Spirit that its Author writ, Survey the Whole, nor seek slight Faults to find, Where Nature moves, and Rapture warms the Mind;

( EC, 233–6)

Most critics (and poets) err by having a fatal predisposition towards some partial aspect of poetry: ornament, conceit, style, or metre, which they use as an inflexible test of far more subtle creations. Pope aims for akind of poetry which is recognisable and accessible in its entirety:

True Wit is Nature to Advantage drest, What oft was Thought, but ne’er so well Exprest, Something, whose Truth convinc’d at Sight we find, That gives us back the Image of our Mind:

( EC, 296–300)

This is not to say that style alone will do, as Pope immediately makesplain (305–6): the music of poetry, the ornament of its ‘numbers’ or rhythm, is only worth having because ‘The Sound must seem an Eccho to the Sense ’ ( EC, 365). Pope performs and illustrates a series of poetic clichés – the use of open vowels, monosyllabic lines, and cheap rhymes:

Tho’ oft the Ear the open Vowels tire … ( EC , 345) And ten low Words oft creep in one dull Line … ( EC , 347) Where-e’er you find the cooling Western Breeze, In the next Line, it whispers thro’ the Trees … ( EC, 350–1)

These gaffes are contrasted with more positive kinds of imitative effect:

Soft is the Strain when Zephyr gently blows, And the smooth Stream in smoother Numbers flows; But when loud Surges lash the sounding Shore, The hoarse, rough Verse shou’d like the Torrent roar.

( EC, 366–9)

Again, this functions both as poetic instance and as critical test, working examples for both classes of writer.

After a long series of satiric vignettes of false critics, who merely parrot the popular opinion, or change their minds all the time, or flatter aristocratic versifiers, or criticise poets rather than poetry (384-473), Pope again switches attention to educated readers, encouraging (or cajoling)them towards staunchly independent and generous judgment within what is described as an increasingly fraught cultural context, threatened with decay and critical warfare (474–525). But, acknowledging that even‘Noble minds’ will have some ‘Dregs … of Spleen and sow’r Disdain’ ( EC ,526–7), Pope advises the critic to ‘Discharge that Rage on more ProvokingCrimes,/Nor fear a Dearth in these Flagitious Times’ (EC, 528–9): obscenity and blasphemy are unpardonable and offer a kind of lightning conductor for critics to purify their own wit against some demonised object of scorn.

If the first parts of An Essay on Criticism outline a positive classical past and troubled modern present, Part III seeks some sort of resolved position whereby the virtues of one age can be maintained during the squabbles of the other. The opening seeks to instill the correct behaviour in the critic –not merely rules for written criticism, but, so to speak, for enacted criticism, a sort of ‘ Good Breeding ’ (EC, 576) which politely enforces without seeming to enforce:

LEARN then what MORALS Criticks ought to show, For ’tis but half a Judge’s Task , to Know. ’Tis not enough, Taste, Judgment, Learning, join; In all you speak, let Truth and Candor shine … Be silent always when you doubt your Sense; And speak, tho’ sure , with seeming Diffidence …Men must be taught as if you taught them not; And Things unknown propos’d as Things forgot:

( EC , 560–3, 566–7, 574–5)

This ideally-poised man of social grace cannot be universally successful: some poets, as some critics, are incorrigible and it is part of Pope’s education of the poet-critic to leave them well alone. Synthesis, if that is being offered in this final part, does not consist of gathering all writers into one tidy fold but in a careful discrimination of true wit from irredeemable ‘dulness’ (584–630).

Thereafter, Pope has two things to say. One is to set a challenge to contemporary culture by asking ‘where’s the Man’ who can unite all necessary humane and intellectual qualifications for the critic ( EC, 631–42), and be a sort of walking oxymoron, ‘Modestly bold, and humanly severe’ in his judgements. The other is to insinuate an answer. Pope offers deft characterisations of critics from Aristotle to Pope who achieve the necessary independence from extreme positions: Aristotle’s primary treatise is likened to an imaginative voyage into the land of Homer which becomes the source of legislative power; Horace is the poetic model for friendly conversational advice; Quintilian is a useful store of ‘the justest Rules, and clearest Method join’d’; Longinus is inspired by the Muses,who ‘bless their Critick with a Poet’s Fire’ ( EC, 676). These pairs include and encapsulate all the precepts recommended in the body of the poem. But the empire of good sense, Pope reminds us, fell apart after the fall of Rome,leaving nothing but monkish superstition, until the scholar Erasmus,always Pope’s model of an ecumenical humanist, reformed continental scholarship (693-696). Renaissance Italy shows a revival of arts, including criticism; France, ‘a Nation born to serve’ ( EC , 713) fossilised critical and poetic practice into unbending rules; Britain, on the other hand, ‘ Foreign Laws despis’d,/And kept unconquer’d, and unciviliz’d’ ( EC, 715–16) – a deftly ironic modulation of what appears to be a patriotic celebration intosomething more muted. Pope does however cite two earlier verse essays (by John Sheffield, Duke of Buckinghamshire, and Wentworth Dillon, Earl of Roscommon) [13] before paying tribute to his own early critical mentor, William Walsh, who had died in 1708 [9]. Sheffield and Dillon were both poets who wrote criticism in verse, but Walsh was not a poet; in becoming the nearest modern embodiment of the ideal critic, his ‘poetic’ aspect becomes Pope himself, depicted as a mixture of moderated qualities which reminds us of the earlier ‘Where’s the man’ passage: he is quite possibly here,

Careless of Censure , nor too fond of Fame, Still pleas’d to praise, yet not afraid to blame, Averse alike to Flatter , or Offend, Not free from Faults, nor yet too vain to mend.

( EC , 741–44)

It is a kind of leading from the front, or tuition by example, as recommended and practised by the poem. From an apparently secondary,even negative, position (writing on criticism, which the poem sees as secondary to poetry), the poem ends up founding criticism on poetry, and deriving poetry from the (ideal) critic.

Early criticism celebrated the way the poem seemed to master and exemplify its own stated ideals, just as Pope had said of Longinus that he ‘Is himself that great Sublime he draws’ ( EC, 680). It is a poem profuse with images, comparisons and similes. Johnson thought the longest example,that simile comparing student’s progress in learning with a traveller’s journey in Alps was ‘perhaps the best that English poetry can shew’: ‘The simile of the Alps has no useless parts, yet affords a striking picture by itself: it makes the foregoing position better understood, and enables it to take faster hold on the attention; it assists the apprehension, and elevates the fancy’ (Johnson 1905: 229–30). Many of the abstract precepts aremade visible in this way: private judgment is like one’s reliance on one’s(slightly unreliable) watch (9– 10); wit and judgment are like man and wife(82–3); critics are like pharmacists trying to be doctors (108–11). Much ofthe imagery is military or political, indicating something of the social role(as legislator in the universal empire of poetry) the critic is expected toadopt; we are also reminded of the decay of empires, and the potentialdecay of cultures (there is something of The Dunciad in the poem). Muchof it is religious, as with the most famous phrases from the poem (‘For Fools rush in where angels fear to tread’; ‘To err is human, to forgive, divine’), indicating the level of seriousness which Pope accords the matterof poetry. Much of it is sexual: creativity is a kind of manliness, wooing Nature, or the Muse, to ‘generate’ poetic issue, and false criticism, likeobscenity, derives from a kind of inner ‘impotence’. Patterns of suchimagery can be harnessed to ‘organic’ readings of the poem’s wholeness. But part of the life of the poem, underlying its surface statements andmetaphors, is its continual shifts of focus, its reminders of that which liesoutside the tidying power of couplets, its continual reinvention of the ‘you’opposed to the ‘they’ of false criticism, its progressive displacement of theopposition you thought you were looking at with another one whichrequires your attention.

BIBLIOGRAPHY Atkins, G. Douglas (1986): Quests of Difference: Reading Pope’s Poems (Lexing-ton: Kentucky State University Press) Barnard, John, ed. (1973): Pope: The Critical Heritage (London and Boston:Routledge and Kegan Paul) Bateson, F.W. and Joukovsky, N.A., eds, (1971): Alexander Pope: A Critical Anthology (Harmondsworth: Penguin Books) Brower, Reuben (1959): Alexander Pope: The Poetry of Allusion (Oxford: Clarendon Press) Brown, Laura (1985): Alexander Pope (Oxford: Basil Blackwell) Davis, Herbert ed. (1966): Pope: Poetical Works (Oxford: Oxford UniversityPress Dixon, Peter, ed. (1972): Alexander Pope (London: G. Bell and Sons) Empson, William (1950): ‘Wit in the Essay on Criticism ’, Hudson Review, 2: 559–77 Erskine-Hill, Howard and Smith, Anne, eds (1979): The Art of Alexander Pope (London: Vision Press) Erskine-Hill, Howard (1982): ‘Alexander Pope: The Political Poet in his Time’, Eighteenth-Century Studies, 15: 123–148 Fairer, David (1984): Pope’s Imagination (Manchester: Manchester University Press) Fairer, David, ed. (1990): Pope: New Contexts (Hemel Hempstead: Harvester Wheatsheaf) Morris, David B. (1984): Alexander Pope: The Genius of Sense (Cambridge, MA: Harvard University Press) Nuttall, A.D. (1984): Pope’s ‘ Essay on Man’ (London: George Allen and Unwin) Rideout, Tania (1992): ‘The Reasoning Eye: Alexander Pope’s Typographic Vi-sion in the Essay on Man’, Journal of the Warburg and Courtauld Institutes 55:249–62 Rogers, Pat (1993a): Alexander Pope (Oxford: Oxford University Press) Rogers, Pat (1993b): Essay s on Pope (Cambridge: Cambridge University Press) Savage, Roger (1988) ‘Antiquity as Nature: Pope’s Fable of “Young Maro”’, in An Essay on Criticism, in Nicholson (1988), 83–116 Schmitz, R. M. (1962): Pope’s Essay on Criticism 1709: A Study of the BodleianMS Text, with Facsimiles, Transcripts and Variants (St Louis: Washington University Press) Warren, Austin (1929): Alexander Pope as Critic and Humanist (Princeton: PrincetonUniversity Press) Woodman, Thomas (1989): Politeness and Poetry in the Age of Pope (Rutherford,New Jersey: Fairleigh Dickinson University Press)

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