The pleasures of imagination: A poem. In three books.
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- Title
- The pleasures of imagination: A poem. In three books.
- Author
- Akenside, Mark, 1721-1770.
- Publication
- London :: printed for R. Dodsley,
- 1744.
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"The pleasures of imagination: A poem. In three books." In the digital collection Eighteenth Century Collections Online. https://name.umdl.umich.edu/004832460.0001.000. University of Michigan Library Digital Collections. Accessed June 7, 2025.
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THE separation of the works of imagination from phi|losophy, the cause of their abuse among the moderns; to verse 41. Prospect of their re-union under the in|fluence of public liberty; to v. 61. Enumeration of accidental pleasures, which increase the effect of objects delightful to the imagination. The pleasures of sense; v. 73. Particular circumstances of the mind; v. 84. Discovery of truth; v. 97. Perception of contrivance and design; v. 121. Emotions of the passions; v. 136. All the natural passions partake of a pleasing sensation, with the final cause of this constitution illustrated by an allegorical vision, and exemplified in sorrow, pity, terror and indignation; from v. 155 to the end.
Page 45
THE PLEASURES OF IMAGINATION.
BOOK the SECOND.
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Notes
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* 1.1
At last the Muses rose, &c.]
About the age of Hugh Capet, the founder of the third race of French kings, the poets of Provence were in high reputation; a sort of stroling bards or rhapsodists, who went about the courts of princes and noblemen, entertaining them at festivals with music and poetry. They at|tempted both the epic ode and satire, and abounded in a wild and fantastic vein of fable, partly allegorical, and partly founded on traditionary legends of the Saracen wars. These were the rudiments of the Italian poetry. But their taste and composition must have been extremely barbarous, as we may judge by those who followed the turn of their fable in much politer times; such as Boiardo, Bernardo Tasso, Ariosto, &c. -
* 1.2
Valclusa.]
The famous retreat of Francesco Petrarcha, the father of Italian poetry, and his mistress Laura, a lady of Avignon. -
* 1.3
-
* 1.4
Parthenope.]
Or Naples, the birth-place of Sannazaro. The great Torquato Tasso was born at Sorrento in the kingdom of Naples. -
* 1.5
—the rageOf dire ambition, &c.]
This relates to the cruel wars among the republics of Italy, and the abominable politics of its little princes, about the the fifteenth century. These at last, in conjunction with the papal power, intirely extin|guished the spirit of liberty in that country, and establish'd that abuse of the fine arts which has since been propagated over all Europe. -
* 1.6
Thus from their guardians torn, the tender arts, &c.]
Nor were they only losers by the separation. For philosophy itself, to use the words of a noble philoso|pher,being thus sever'd from the sprightly arts and sciences, must consequently grow dronish, insipid, pedantic, useless, and directly opposite to the real knowledge and practice of the world.
Insomuch, thata gentleman, says another excellent writer, cannot easily bring himself to like so austere and ungainly a form: so greatly is it changed from what was once the delight of the finest gentlemen of antiquity, and their recreation after the hurry of public affairs!
From this condition it cannot be recovered but by uniting it once more with the works of imagination; and we have had the pleasure of observing a very great progress made towards their union in England within these few years. It is hardly pos|sible to conceive them at a greater distance from each other than at the revolu|tion, when Locke stood at the head of one party, and Dryden of the other. But the general spirit of liberty, which has ever since been growing, naturally invited our men of wit and genius to improve that influence which the arts of persuasion give them with the people, by applying them to subjects of impor|tance to society. Thus poetry and eloquence became considerable; and philo|sophy is now of course obliged to borrow of their imbellishments, in order even to gain audience with the public. -
* 1.7
From passion's power alone, &c.]
This very mysterious kind of pleasure which is often found in the exercise of passions generally counted painful, has been taken taken notice of by several authors. Lucretius resolves it into self-love,Suave mari magno, &c. lib. II. 1.
As if a man was never pleas'd in being moved at the distress of a tragedy, with|out a cool reflection that tho' these fictitious personages were so unhappy, yet he himself was perfectly at ease and in safety. The ingenious and candid author of the reflexions critiques sur la poesie & sur la peinture, accounts for it by the general delight which the mind takes in its own activity, and the abhorrence it feels of an indolent and unattentive state: And this, join'd with the moral applause of its own temper, which attends these emotions when natural and just, is certainly the true foundation of the pleasure, which as it is the origin and basis of tragedy and epic, deserved a very particular consideration in this poem. -
* 1.8
Inhabitant of earth, &c.]
The account of the oeconomy of providence here introduced, as the most proper to calm and satisfy the mind, when under the compunction of private evils, seems to have come originally from the Pythago|rean school: but of all the ancient philosophers, Plato has most largely insisted upon it, has established it with all the strength of his capacious understanding, and ennobled it with all the magnificence of his divine imagination. He has one passage so full and clear on the head, that I am persuaded the reader will be pleased to see it here, tho' somewhat long. Addressing himself to such as are not satisfied concerning divine providence,The being who presides over the whole, says he, has dispos'd and complicated all things for the happiness and virtue of the whole, every part of which, according to the extent of its influence, does and suffers what is fit and proper. One of these parts is yours, O unhappy man! which tho' in itself most inconsiderable and minute, yet being connected with the universe, ever seeks to co-operate with that supreme order. You in the mean time are ignorant of the very end for which all particular natures are brought into existence, that the all-comprehending nature of the whole may be perfect and happy; existing, as it does, not for your sake, but the cause and reason of your existence, which, as in the symmetry of every artificial work, must of necessity concur with the general design of the artist, and be subservient to the whole of which it is a part. Your complaint therefore is ignorant and groundless; since according to the various energy of creation, and the common laws of nature, there is a constant provision of that which is best at the same time for you and for the whole.—For the governing intelligence clearly beholding all the actions of animated and self|moving creatures, and that mixture of good and evil which diversifies them, con|sidering first of all by what disposition of things, and what situation of each indi|vidual in the general system, vice might be depressed and subdued, and virtue made secure of victory and happiness with the greatest facility and in the highest degree possible. In this manner he order'd thro' the entire circle of being, the internal constitution of every mind, where should be its station in the universal fabric, and thro' what variety of circumstances it should proceed in the whole tenour of its existence. He goes on in his sublime manner to assert a future state of retribution, as well for those who, by the exercise of good dispositions being harmonized and assimilated to the divine virtue, are consequently removed to a place of unblemish'd sanctity and happiness; as of those who by the most flagitious arts have arisen from contemptible beginnings to the greatest affluence and power, and whom therefore you look upon as unanswerable instances of negligence in the Gods, because you are ignorant of the purposes to which they are subservient, and in what manner they contribute to that supreme intention of good to the whole. Plato de Leg. x. 16.
This theory has been deliver'd of late, especially abroad, in a manner which subverts the freedom of human actions; whereas Plato appears very careful to preserve it, and has been in that respect imitated by the best of his followers.
-
* 1.9
—one might rise,One order, &c.]
See the meditations of Antoninus, and the characteristics, passim. -
* 1.10
The best and fairest, &c.]
This opinion is so old, that Timaeus Locrus calls the supreme being,〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the artificer of that which is best
; and represents him as resolving in the beginning to produce the most excellent work, and as copying the world most exactly from his own intelligible and es|sential idea;so that it yet remains, as it was at first, perfect in beauty, and will never stand in need of any correction or improvement.
There is no room for a cauiton here, to understand these expressions not of any particular circumstances of human life separately consider'd, but of the sum or universal system of life and being. See also the vision at the end of the Theodicée of Leibnitz. -
* 1.11
As flame ascends, &c.]
This opinion, tho' not held by Plato or any of the ancients, is yet a very natural consequence of his principles. But the disquisition is too complex and extensive to be enter'd upon here. -
* 1.12
—when the pious band, &c.]
The reader will here naturally recollect the fate of the sacred battalion of Thebes, which at the battle of Chaeronéa was utterly destroy'd, every man being found lying dead by his friend. -
* 1.13