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

esteemed the improvements of the mind to be their fairest possessions; and, setting a true value upon themselves, took no delight but in embellishing that part in which their excellency consisted; such as despising whatever they had in common with irrational creatures, opposed by the help of reason their most violent inclinations; and making a continual war with themselves, to promote the peace of others, aimed at no less than the public welfare, and the conquest of their own passion.

      Fortior est qui se quàm qui fortissima Vincit

      Mœnia————

      These they called the true representatives of their sublime species, exceeding in worth the first class by more degrees, than that itself was superior to the beasts of the field.

      As in all animals that are not too imperfect to discover pride, we find, that the finest, and such as are the most beautiful and valuable of their kind, have generally the greatest share of it; so in man, the most perfect of animals, it is so inseparable from his very essence (how cunningly soever some may learn to hide or disguise it), that without it the compound he is made of would want one of the chiefest ingredients: which, if we consider, it is hardly to be doubted but lessons and remonstrances, so skilfully adapted to the good opinion man has of himself, as those I have mentioned, must, if scattered amongst a multitude, not only gain the assent of most of them, as to the speculative part, but likewise induce several, especially the fiercest, most resolute, and best among them, to endure a thousand inconveniences, and undergo as many hardships, that they may have the pleasure of counting themselves men of the second class, and consequently appropriating to themselves all the excellencies they have heard of it.

      From what has been said, we ought to expect, in the first place, that the heroes who took such extraordinary pains to master some of their natural appetites, and preferred the good of others to any visible interest of their own, would not recede an inch from the fine notions they had received concerning the dignity of rational creatures; and having ever the authority of the government on their side, with all imaginable vigour assert the esteem that was due to those of the second class, as well as their superiority over the rest of their kind. In the second, that those who wanted a sufficient stock of either pride or resolution, to buoy them up in mortifying of what was dearest to them, followed the sensual dictates of nature, would yet be ashamed of confessing themselves to be those despicable wretches that belonged to the inferior class, and were generally reckoned to be so little removed from brutes; and that therefore, in their own defence, they would say, as others did, and hiding their own imperfections as well as they could, cry up self-denial and public spiritedness as much as any: for it is highly probable, that some of them, convinced by the real proofs of fortitude and self-conquest they had seen, would admire in others what they found wanting in themselves; others be afraid of the resolution and prowess of those of the second class, and that all of them were kept in awe by the power of their rulers; wherefore is it reasonable to think, that none of them (whatever they thought in themselves) would dare openly contradict, what by every body else was thought criminal to doubt of.

      This was (or at least might have been) the manner after which savage man was broke; from whence it is evident, that the first rudiments of morality, broached by skilful politicians, to render men useful to each other, as well as tractable, were chiefly contrived, that the ambitious might reap the more benefit from, and govern vast numbers of them with the greater ease and security. This foundation of politics being once laid, it is impossible that man should long remain uncivilized: for even those who only strove to gratify their appetites, being continually crossed by others of the same stamp, could not but observe, that whenever they checked their inclinations or but followed them with more circumspection, they avoided a world of troubles, and often escaped many of the calamities that generally attended the too eager pursuit after pleasure.

      First, they received, as well as others, the benefit of those actions that were done for the good of the whole society, and consequently could not forbear wishing well to those of the superior class that performed them. Secondly, the more intent they were in seeking their own advantage, without regard to others, the more they were hourly convinced, that none stood so much in their way as those that were most like themselves.

      It being the interest then of the very worst of them, more than any, to preach up public-spiritedness, that they might reap the fruits of the labour and self-denial of others, and at the same time indulge their own appetites with less disturbance, they agreed with the rest, to call every thing, which, without regard to the public, man should commit to gratify any of his appetites, vice; if in that action there could be observed the least prospect, that it might either be injurious to any of the society, or ever render himself less serviceable to others: and to give the name of virtue to every performance, by which man, contrary to the impulse of nature, should endeavour the benefit of others, or the conquest of his own passions, out of a rational ambition of being good.

      It shall be objected, that no society was ever any ways civilized before the major part had agreed upon some worship or other of an over-ruling power, and consequently that the notions of good and evil, and the distinction between virtue and vice, were never the contrivance of politicians, but the pure effect of religion. Before I answer this objection, I must repeat what I have said already, that in this inquiry into the origin of moral virtue, I speak neither of Jews or Christians, but man in his state of nature and ignorance of the true Deity; and then I affirm, that the idolatrous superstitions of all other nations, and the pitiful notions they had of the Supreme Being, were incapable of exciting man to virtue, and good for nothing but to awe and amuse a rude and unthinking multitude. It is evident from history, that in all considerable societies, how stupid or ridiculous soever people’s received notions have been, as to the deities they worshipped, human nature has ever exerted itself in all its branches, 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