The Fable of the Bees (Philosophy Study). Bernard Mandeville

many parts of it, show as much pomp and delicacy, as human wit can invent, and at the same time be formidable to their neighbours, and come up to the character of the bees in the fable, of which I said, that

      Flatter’d in peace, and fear’d in wars,

      They were th’ esteem of foreigners;

      And lavish of their wealth and lives,

      The balance of all other hives.

      (See what is farther said concerning luxury in the Remarks on line 182 and 307.)

      Line 182. And odious pride a million more.

      Pride is that natural faculty by which every mortal that has any understanding over-values, and imagines better things of himself than any impartial judge, thoroughly acquainted with all his qualities and circumstances, could allow him. We are possessed of no other quality so beneficial to society, and so necessary to render it wealthy and flourishing as this, yet it is that which is most generally detested. What is very peculiar to this faculty of ours, is, that those who are the fullest of it, are the least willing to connive at it in others; whereas the heinousness of other vices is the most extenuated by those who are guilty of them themselves. The chaste man hates fornication, and drunkenness is most abhorred by the temperate; but none are so much offended at their neighbour’s pride, as the proudest of all; and if any one can pardon it, it is the most humble: from which, I think, we may justly infer, that it being odious to all the world, is a certain sign that all the world is troubled with it. This all men of sense are ready to confess, and nobody denies but that he has pride in general. But, if you come to particulars, you will meet with few that will own any action you can name of theirs to have proceeded from that principle. There are likewise many who will allow, that among the sinful nations of the times, pride and luxury are the great promoters of trade, but they refuse to own the necessity there is, that in a more virtuous age (such a one as should be free from pride), trade would in a great measure decay.

      The Almighty, they say, has endowed us with the dominion over all things which the earth and sea produce or contain; there is nothing to be found in either, but what was made for the use of man; and his skill and industry above other animals were given him, that he might render both them and every thing else within the reach of his senses, more serviceable to him. Upon this consideration they think it impious to imagine, that humility, temperance, and other virtues should debar people from the enjoyment of those comforts of life, which are not denied to the most wicked nations; and so conclude, that without pride or luxury, the same things might be eat, wore, and consumed; the same number of handicrafts and artificers employed, and a nation be every way as flourishing as where those vices are the most predominant.

      As to wearing apparel in particular, they will tell you, that pride, which sticks much nearer to us than our clothes, is only lodged in the heart, and that rags often conceal a greater portion of it than the most pompous attire; and that as it cannot be denied but that there have always been virtuous princes, who, with humble hearts, have wore their splendid diadems, and swayed their envied sceptres, void of ambition, for the good of others; so it is very probable, that silver and gold brocades, and the richest embroideries may, without a thought of pride, be wore by many whose quality and fortune are suitable to them. May not (say they) a good man of extraordinary revenues, make every year a greater variety of suits than it is possible he should wear out, and yet have no other ends than to set the poor at work, to encourage trade, and by employing many, to promote the welfare of his country? And considering food and raiment to be necessaries, and the two chief articles to which all our worldly cares are extended, why may not all mankind set aside a considerable part of their income for the one as well as the other, without the least tincture of pride? Nay, is not every member of the society in a manner obliged, according to his ability, to contribute toward the maintenance of that branch of trade on which the whole has so great a dependence? Besides that, to appear decently is a civility, and often a duty, which, without any regard to ourselves, we owe to those we converse with.

      These are the objections generally made use of by haughty moralists, who cannot endure to hear the dignity of their species arraigned; but if we look narrowly into them, they may soon be answered.

      If we had vices, I cannot see why any man should ever make more suits than he has occasion for, though he was never so desirous of promoting the good of the nation: for, though in the wearing of a well-wrought silk, rather than a slight stuff, and the preferring curious fine cloth to coarse, he had no other view but the setting of more people to work, and consequently the public welfare, yet he could consider clothes no otherwise than lovers of their country do taxes now; they may pay them with alacrity, but nobody gives more than his due; especially where all are justly rated according to their abilities, as it could no otherwise be expected in a very virtuous age. Besides, that in such golden times nobody would dress above his condition, nobody pinch his family, cheat or over reach his neighbour to purchase finery, and consequently there would not be half the consumption, nor a third part of the people employed as now there are. But, to make this more plain, and demonstrate, that for the support of trade there can be nothing equivalent to pride, I shall examine the several views men have in outward apparel, and set forth what daily experience may teach every body as to dress.

      Clothes were originally made for two ends, to hide our nakedness, and to fence our bodies against the weather, and other outward injuries: to these our boundless pride has added a third, which is ornament; for what else but an excess of stupid vanity, could have prevailed upon our reason to fancy that ornamental, which must continually put us in mind of our wants and misery, beyond all other animals that are ready clothed by nature herself? It is indeed to be admired how so sensible a creature as man, that pretends to so many fine qualities of his own, should condescend to value himself upon what is robbed from so innocent and defenceless an animal as a sheep, or what he is beholden for to the most insignificant thing upon earth, a dying worm; yet while he is proud of such trifling depredations, he has the folly to laugh at the Hottentots on the furthest promontory of Afric, who adorn themselves with the guts of their dead enemies, without considering that they are the ensigns of their valour those barbarians are fine with, the true spolia opima, and that if their pride be more savage than ours, it is certainly less ridiculous, because they wear the spoils of the more noble animal.

      But whatever reflections may be made on this head, the world has long since decided the matter; handsome apparel is a main point, fine feathers make fine birds, and people, where they are not known, are generally honoured according to their clothes and other accoutrements they have about them; from the richness of them we judge of their wealth, and by their ordering of them we guess at their understanding. It is this which encourages every body, who is conscious of his little merit, if he is any ways able to wear clothes above his rank, especially in large and populous cities, where obscure men may hourly meet with fifty strangers to one acquaintance, and consequently have the pleasure of being esteemed by a vast majority, not as what they are, but what they appear to be: which is a greater temptation than most people want to be vain.

      Whoever takes delight in viewing the various scenes of low life, may, on Easter, Whitsun, and other great holidays, meet with scores of people, especially women, of almost the lowest rank, that wear good and fashionable clothes: if coming to talk with them, you treat them more courteously and with greater respect than what they are conscious they deserve, they will commonly be ashamed of owning what they are; and often you may, if you are a little inquisitive, discover in them a most anxious care to conceal the business they follow, and the place they live in. The reason is plain; while they receive those civilities that are not usually paid them, and which they think only due to their betters, they have the satisfaction to imagine, that they appear what they would be, which, to weak minds, is a pleasure almost as substantial as they could reap from the very accomplishments of their wishes: this golden dream they are unwilling to be disturbed in, and being sure that the meanness of their condition, if it is known, must sink them very low in your opinion, they hug themselves in their disguise, and take all imaginable precaution not to forfeit, by a useless discovery, the esteem which they flatter themselves that their good clothes have drawn from you.

      Though every body allows, that as to apparel and manner of living, we ought to behave ourselves suitable to our conditions, and follow the examples of the most sensible, and prudent among our