The Fable of the Bees; Or, Private Vices, Public Benefits. Bernard Mandeville

depends upon it, and no society could be polished, if the generality of mankind were not subject to it. As, therefore, the sense of shame is troublesome, and all creatures are ever labouring for their own defence, it is probable, that man striving to avoid this uneasiness, would, in a great measure, conquer his shame by that he was grown up; but this would be detrimental to the society, and therefore from his infancy, throughout his education, we endeavour to increase, instead of lessening or destroying this sense of shame; and the only remedy prescribed, is a strict observance of certain rules, to avoid those things that might bring this troublesome sense of shame upon him. But as to rid or cure him of it, the politician would sooner take away his life.

      The rules I speak of, consist in a dextrous management of ourselves, a stifling of our appetites, and hiding the real sentiments of our hearts before others. Those who are not instructed in these rules long before they come to years of maturity, seldom make any progress in them afterwards. To acquire and bring to perfection the accomplishment I hint at, nothing is more assisting than pride and good sense. The greediness we have after the esteem of others, and the raptures we enjoy in the thoughts of being liked, and perhaps admired, are equivalents that over-pay the conquest of the strongest passions, and consequently keep us at a great distance from all such words or actions that can bring shame upon us. The passions we chiefly ought to hide, for the happiness and embellishment of the society, are lust, pride, and selfishness; therefore the word modesty has three different acceptations, that vary with the passions it conceals.

      As to the first, I mean the branch of modesty, that has a general pretension to chastity for its object, it consists in a sincere and painful endeavour, with all our faculties, to stifle and conceal before others, that inclination which nature has given us to propagate our species. The lessons of it, like those of grammar, are taught us long before we have occasion for, or understand the usefulness of them; for this reason children often are ashamed, and blush out of modesty, before the impulse of nature I hint at makes any impression upon them. A girl who is modestly educated, may, before she is two years old, begin to observe how careful the women she converses with, are of covering themselves before men; and the same caution being inculcated to her by precept, as well as example, it is very probable that at six she will be ashamed of showing her leg, without knowing any reason why such an act is blameable, or what the tendency of it is.

      To be modest, we ought, in the first place, to avoid all unfashionable denudations: a woman is not to be found fault with for going with her neck bare, if the custom of the country allows of it; and when the mode orders the stays to be cut very low, a blooming virgin may, without fear of rational censure, show all the world:

      How firm her pouting breasts, that white as snow,

      On th’ ample chest at mighty distance grow.

      But to suffer her ancle to be seen, where it is the fashion for women to hide their very feet, is a breach of modesty; and she is impudent, who shows half her face in a country where decency bids her to be veiled. In the second, our language must be chaste, and not only free, but remote from obscenities, that is, whatever belongs to the multiplication of our species is not to be spoke of, and the least word or expression, that, though at a great distance, has any relation to that performance, ought never to come from our lips. Thirdly, all postures and motions that can any ways sully the imagination, that is, put us in mind of what I have called obscenities, are to be forbore with great caution.

      A young woman, moreover, that would be thought well-bred, ought to be circumspect before men in all her behaviour, and never known to receive from, much less to bestow favours upon them, unless the great age of the man, near consanguinity, or a vast superiority on either side, plead her excuse. A young lady of refined education keeps a strict guard over her looks, as well as actions, and in her eyes we may read a consciousness that she has a treasure about her, not out of danger of being lost, and which yet she is resolved not to part with at any terms. Thousand satires have been made against prudes, and as many encomiums to extol the careless graces, and negligent air of virtuous beauty. But the wiser sort of mankind are well assured, that the free and open countenance of the smiling fair, is more inviting, and yields greater hopes to the seducer, than the ever-watchful look of a forbidding eye.

      This strict reservedness is to be complied with by all young women, especially virgins, if they value the esteem of the polite and knowing world; men may take greater liberty, because in them the appetite is more violent and ungovernable. Had equal harshness of discipline been imposed upon both, neither of them could have made the first advances, and propagation must have stood still among all the fashionable people: which being far from the politician’s aim, it was advisable to ease and indulge the sex that suffered most by the severity, and make the rules abate of their rigour, where the passion was the strongest, and the burden of a strict restraint would have been the most intolerable.

      For this reason, the man is allowed openly to profess the veneration and great esteem he has for women, and show greater satisfaction, more mirth and gaiety in their company, than he is used to do out of it. He may not only be complaisant and serviceable to them on all occasions, but it is reckoned his duty to protect and defend them. He may praise the good qualities they are possessed of, and extol their merit with as many exaggerations as his invention will let him, and are consistent with good sense. He may talk of love, he may sigh and complain of the rigours of the fair, and what his tongue must not utter he has the privilege to speak with his eyes, and in that language to say what he pleases; so it be done with decency, and short abrupted glances: but too closely to pursue a woman, and fasten upon her with ones eyes, is counted very unmannerly; the reason is plain, it makes her uneasy, and, if she be not sufficiently fortified by art and dissimulation, often throws her into visible disorders. As the eyes are the windows of the soul, so this staring impudence flings a raw, unexperienced woman, into panic fears, that she may be seen through; and that the man will discover, or has already betrayed, what passes within her: it keeps her on a perpetual rack, that commands her to reveal her secret wishes, and seems designed to extort from her the grand truth, which modesty bids her with all her faculties to deny.

      The multitude will hardly believe the excessive force of education, and in the difference of modesty between men and women, ascribe that to nature which is altogether owing to early instruction: Miss is scarce three years old, but she is spoke to every day to hide her leg, and rebuked in good earnest if she shows it; while little Master at the same age is bid to take up his coats, and piss like a man. It is shame and education that contains the seeds of all politeness, and he that has neither, and offers to speak the truth of his heart, and what he feels within, is the most contemptible creature upon earth, though he committed no other fault. If a man should tell a woman, that he could like no body so well to propagate his species upon, as herself, and that he found a violent desire that moment to go about it, and accordingly offered to lay hold of her for that purpose; the consequence would be, that he would be called a brute, the woman would run away, and himself be never admitted in any civil company. There is no body that has any sense of shame, but would conquer the strongest passion rather than be so served. But a man need not conquer his passions, it is sufficient that he conceals them. Virtue bids us subdue, but good breeding only requires we should hide our appetites. A fashionable gentleman may have as violent an inclination to a woman as the brutish fellow; but then he behaves himself quite otherwise; he first addresses the lady’s father, and demonstrates his ability splendidly to maintain his daughter; upon this he is admitted into her company, where, by flattery, submission, presents, and assiduity, he endeavours to procure her liking to his person, which if he can compass, the lady in a little while resigns herself to him before witnesses in a most solemn manner; at night they go to bed together, where the most reserved virgin very tamely suffers him to do what he pleases, and the upshot is, that he obtains what he wanted without ever having asked for it.

      The next day they receive visits, and no body laughs at them, or speaks a word of what they have been doing. As to the young couple themselves, they take no more notice of one another, I speak of well-bred people, than they did the day before; they eat and drink, divert themselves as usually, and having done nothing to be ashamed of, are looked upon as, what in reality they may be, the most modest people upon earth. What I mean by this, is to demonstrate, that by being well-bred, we suffer no abridgement in our sensual pleasures, but only labour for our mutual happiness, and assist each other in the luxurious enjoyment