Ver. 111. Passions, like elements, &c.] His second argument against the stoics, from ver. 110 to 133, is, that passions go to the composition of a moral character, just as elementary particles go to the composition of an organized body. Therefore, for man to project the destruction of what composes his very being is the height of extravagance. It is true, he tells us, that these passions, which, in their natural state, like elements, are in perpetual jar, must be tempered, softened, and united, in order to perfect the work of the great plastic Artist; who, in this office, employs human reason; whose business it is to follow the road of nature, and to observe the dictates of the Deity; follow her and God. The use and importance of this precept is evident: for in doing the first, she will discover the absurdity of attempting to eradicate the passions; in doing the second, she will learn how to make them subservient to the interests of virtue.
Ver. 123. Pleasures are ever in our hands or eyes;] His third argument against the stoics, from ver. 122 to 127, is, that the passions are a continual spur to the pursuit of happiness; which, without these powerful inciters, we should neglect, and sink into a senseless indolence. Now happiness is the end of our creation; and this excitement, the means to that end; therefore, these movers, the passions, are the instruments of God, which he hath put into the hands of reason to work withal.
Ver. 127. All spread their charms, &c.] The poet now proceeds in his subject; and this last observation leads him naturally to the discussion of his next principle. He shows then, that though all the passions have their turn in swaying the determinations of the mind, yet every man hath one master passion, that at length stifles or absorbs all the rest. The fact he illustrates at large in his Epistle to Lord Cobham. Here, from ver. 126 to 149, he giveth us the cause of it. Those pleasures or goods, which are the objects of the passions, affect the mind by striking on the senses; but as, through the formation of the organs of our frame, every man hath some one sense stronger and more acute than others, the object which strikes the stronger or acuter sense, whatever it be, will be the object most desired; and consequently, the pursuit of that will be the ruling passion: That the difference of force in this ruling passion shall at first, perhaps, be very small, or even imperceptible; but nature, habit, imagination, wit, nay, even reason itself, shall assist its growth, till it hath at length drawn and converted every other into itself. All which is delivered in a strain of poetry so wonderfully sublime, as suspends, for a while, the ruling passion in every reader, and engrosses his whole admiration. This naturally leads the poet to lament the weakness and insufficiency of human reason, from ver. 148 to 161, and the purpose he had in so doing, was plainly to intimate the necessity of a more perfect dispensation to mankind.
Ver. 161. Yes, nature's road, &c.] Now as it appears from the account here given of the ruling passion and its cause, which results from the structure of the organs, that it is the road of nature, the poet shows, from ver. 160 to 167, that this road is to be followed. So that the office of reason is not to direct us what passion to exercise, but to assist us in rectifying, and keeping within due bounds, that which nature hath so strongly impressed; because
A mightier pow'r the strong direction sends,
And sev'ral men impels to several ends.
Ver. 167. Like varying winds, &c.] The poet, having proved that the ruling passion (since nature hath given it us) is not to be overthrown, but rectified; the next inquiry will be, of what use the ruling passion is; for an use it must have, if reason be to treat it thus mildly. This use he shows us, from ver. 166 to 197, is twofold, natural and moral.
1. Its natural use is to conduct men steadily to one certain end, who would otherwise be eternally fluctuating between the equal violence of various and discordant passions, driving them up and down at random; and, by that means, to enable them to promote the good of society, by making each a contributor to the common stock:
Let pow'r or knowledge, gold or glory, please, &c.
2. Its moral use is to ingraft our ruling virtue upon it; and by that means to enable us to promote our own good, by turning the exorbitancy of the ruling passion into its neighbouring virtue:
See anger, zeal and fortitude supply, &c.