The Fable of the Bees; Or, Private Vices, Public Benefits. Bernard Mandeville
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and that there is no earthly wisdom or moral virtue, but at one time or other men have excelled in it in all monarchies and commonwealths, that for riches and power have been any ways remarkable.
The Egyptians, not satisfied with having deified all the ugly monsters they could think on, were so silly as to adore the onions of their own sowing; yet at the same time their country was the most famous nursery of arts and sciences in the world, and themselves more eminently skilled in the deepest mysteries of nature than any nation has been since.
No states or kingdoms under heaven have yielded more or greater patterns in all sorts of moral virtues, than the Greek and Roman empires, more especially the latter; and yet how loose, absurd and ridiculous were their sentiments as to sacred matters? For without reflecting on the extravagant number of their deities, if we only consider the infamous stories they fathered upon them, it is not to be denied but that their religion, far from teaching men the conquest of their passions, and the way to virtue, seemed rather contrived to justify their appetites, and encourage their vices. But if we would know what made them excel in fortitude, courage, and magnanimity, we must cast our eyes on the pomp of their triumphs, the magnificence of their monuments and arches; their trophies, statues, and inscriptions; the variety of their military crowns, their honours decreed to the dead, public encomiums on the living, and other imaginary rewards they bestowed on men of merit; and we shall find, that what carried so many of them to the utmost pitch of self-denial, was nothing but their policy in making use of the most effectual means that human pride could be flattered with.
It is visible, then, that it was not any heathen religion, or other idolatrous superstition, that first put man upon crossing his appetites and subduing his dearest inclinations, but the skilful management of wary politicians; and the nearer we search into human nature, the more we shall be convinced, that the moral virtues are the political offspring which flattery begot upon pride.
There is no man, of what capacity or penetration soever, that is wholly proof against the witchcraft of flattery, if artfully performed, and suited to his abilities. Children and fools will swallow personal praise, but those that are more cunning, must be managed with much greater circumspection; and the more general the flattery is, the less it is suspected by those it is levelled at. What you say in commendation of a whole town is received with pleasure by all the inhabitants: speak in commendation of letters in general, and every man of learning will think himself in particular obliged to you. You may safely praise the employment a man is of, or the country he was born in; because you give him an opportunity of screening the joy he feels upon his own account, under the esteem which he pretends to have for others.
It is common among cunning men, that understand the power which flattery has upon pride, when they are afraid they shall be imposed upon, to enlarge, though much against their conscience, upon the honour, fair dealing, and integrity of the family, country, or sometimes the profession of him they suspect; because they know that men often will change their resolution, and act against their inclination, that they may have the pleasure of continuing to appear in the opinion of some, what they are conscious not to be in reality. Thus sagacious moralists draw men like angels, in hopes that the pride at least of some will put them upon copying after the beautiful originals which they are represented to be.
When the incomparable Sir Richard Steele, in the usual elegance of his easy style, dwells on the praises of his sublime species, and with all the embellishments of rhetoric, sets forth the excellency of human nature, it is impossible not to be charmed with his happy turns of thought, and the politeness of his expressions. But though I have been often moved by the force of his eloquence, and ready to swallow the ingenious sophistry with pleasure, yet I could, never be so serious, but, reflecting on his artful encomiums, I thought on the tricks made use of by the women that would teach children to be mannerly. When an awkward girl before she can either speak or go, begins after many entreaties to make the first rude essays of curtseying, the nurse falls in an ecstacy of praise; “There is a delicate curtsey! O fine Miss! there is a pretty lady! Mamma! Miss can make a better curtsey than her sister Molly!” The same is echoed over by the maids, whilst Mamma almost hugs the child to pieces; only Miss Molly, who being four years older, knows how to make a very handsome curtsey, wonders at the perverseness of their judgment, and swelling with indignation, is ready to cry at the injustice that is done her, till, being whispered in the ear that it is only to please the baby, and that she is a woman, she grows proud at being let into the secret, and rejoicing at the superiority of her understanding, repeats what has been said with large additions, and insults over the weakness of her sister, whom all this while she fancies to be the only bubble among them. These extravagant praises would by any one, above the capacity of an infant, be called fulsome flatteries, and, if you will, abominable lies; yet experience teaches us, that by the help of such gross encomiums, young misses will be brought to make pretty curtesies, and behave themselves womanly much sooner, and with less trouble, than they would without them. It is the same with boys, whom they will strive to persuade, that all fine gentlemen do as they are bid, and that none but beggar boys are rude, or dirty their clothes; nay, as soon as the wild brat with his untaught fist begins to fumble for his hat, the mother, to make him pull it off, tells him before he is two years old, that he is a man; and if he repeats that action when she desires him, he is presently a captain, a lord mayor, a king, or something higher if she can think of it, till edged on by the force of praise, the little urchin endeavours to imitate man as well as he can, and strains all his faculties to appear what his shallow noddle imagines he is believed to be.
The meanest wretch puts an inestimable value upon himself, and the highest wish of the ambitious man is to have all the world, as to that particular, of his opinion: so that the most insatiable thirst after fame that ever heroe was inspired with, was never more than an ungovernable greediness to engross the esteem and admiration of others in future ages as well as his own; and (what mortification soever this truth might be to the second thoughts of an Alexander or a Cæsar) the great recompense in view, for which the most exalted minds have with so much alacrity sacrificed their quiet, health, sensual pleasures, and every inch of themselves, has never been any thing else but the breath of man, the aerial coin of praise. Who can forbear laughing when he thinks on all the great men that have been so serious on the subject of that Macedonian madman, his capacious soul, that mighty heart, in one corner of which, according to Lorenzo Gratian, the world was so commodiously lodged, that in the whole there was room for six more? Who can forbear laughing, I say, when he compares the fine things that have been said of Alexander, with the end he proposed to himself from his vast exploits, to be proved from his own mouth; when the vast pains he took to pass the Hydaspes forced him to cry out? Oh ye Athenians, could you believe what dangers I expose myself to, to be praised by you! To define then, the reward of glory in the amplest manner, the most that can be said of it, is, that it consists in a superlative felicity which a man, who is conscious of having performed a noble action, enjoys in self-love, whilst he is thinking on the applause he expects of others.
But here I shall be told, that besides the noisy toils of war and public bustle of the ambitious, there are noble and generous actions that are performed in silence; that virtue being its own reward, those who are really good, have a satisfaction in their consciousness of being so, which is all the recompence they expect from the most worthy performances; that among the heathens there have been men, who, when they did good to others, were so far from coveting thanks and applause, that they took all imaginable care to be for ever concealed from those on whom they bestowed their benefits, and consequently that pride has no hand in spurring man on to the highest pitch of self-denial.
In answer to this, I say, that it is impossible to judge of a man’s performance, unless we are thoroughly acquainted with the principle and motive from which he acts. Pity, though it is the most gentle and the least mischievous of all our passions, is yet as much a frailty of our nature, as anger, pride, or fear. The weakest minds have generally the greatest share of it, for which reason none are more compassionate than women and children. It must be owned, that of all our weaknesses, it is the most amiable, and bears the greatest resemblance to virtue; nay, without a considerable mixture of it, the society could hardly subsist: but as it is an impulse of nature, that consults neither the public interest nor our own reason, it may produce evil as well as good. It has helped to destroy the honour of virgins, and corrupted the integrity of judges; and whoever acts from it as a principle, what good soever he may