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

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СКАЧАТЬ what must protect the lives and wealth of people from the attempts of wicked men in all societies, is the severity of the laws, and diligent administration of impartial justice. Theft, house-breaking, and murder, are not to be prevented by the scarlet gowns of the aldermen, the gold chains of the sheriffs, the fine trappings of their horses, or any gaudy show whatever: Those pageant ornaments are beneficial another way; they are eloquent lectures to apprentices, and the use of them is to animate, not to deter: but men of abandoned principles must be awed by rugged officers, strong prisons, watchful jailors, the hangman, and the gallows. If London was to be one week destitute of constables and watchmen to guard the houses a-nights, half the bankers would be ruined in that time, and if my lord mayor had nothing to defend himself but his great two handed sword, the huge cap of maintenance, and his gilded mace, he would soon be stripped, in the very streets to the city, of all his finery in his stately coach.

      But let us grant that the eyes of the mobility are to be dazzled with a gaudy outside; if virtue was the chief delight of great men, why should their extravagance be extended to things not understood by the mob, and wholly removed from public view, I mean their private diversions, the pomp and luxury of the dining-room and the bed-chamber, and the curiosities of the closet? few of the vulgar know that there is wine of a guinea the bottle, that birds, no bigger than larks, are often sold for half-a-guinea a-piece, or that a single picture may be worth several thousand pounds: besides, is it to be imagined, that unless it was to please their own appetites, men should put themselves to such vast expences for a political show, and be so solicitous to gain the esteem of those whom they so much despise in every thing else? if we allow that the splendor and all the elegancy of a court insipid, and only tiresome to the prince himself, and are altogether made use of to preserve royal majesty from contempt, can we say the same of half a dozen illegitimate children, most of them the offspring of adultery, by the same majesty, got, educated, and made princes at the expence of the nation! therefore, it is evident, that this awing of the multitude, by a distinguished manner of living, is only a cloak and pretence, under which, great men would shelter their vanity, and indulge every appetite about them without reproach.

      A burgomaster of Amsterdam, in his plain black suit, followed perhaps by one footman, is fully as much respected, and better obeyed, than a lord mayor of London, with all his splendid equipage, and great train of attendance. Where there is a real power, it is ridiculous to think that any temperance or austerity of life should ever render the person, in whom that power is lodged, contemptible in his office, from an emperor to the beadle of a parish. Cato, in his government of Spain, in which he acquitted himself with so much glory, had only three servants to attend him; do we hear that any of his orders were ever slighted for this, notwithstanding that he loved his bottle? and when that great man marched on foot through the scorching sands of Libya, and parched up with thirst, refused to touch the water that was brought him, before all his soldiers had drank, do we ever read that this heroic forbearance weakened his authority, or lessened him in the esteem of his army? but what need we go so far off? there has not, for these many ages, been a prince less inclined to pomp and luxury than the1 present king of Sweden, who, enamoured with the title of hero, has not only sacrificed the lives of his subjects, and welfare of his dominions, but (what is more uncommon in sovereigns) his own ease, and all the comforts of life, to an implacable spirit of revenge; yet he is obeyed to the ruin of his people, in obstinately maintaining a war that has almost utterly destroyed his kingdom.

      Thus I have proved, that the real pleasures of all men in nature are worldly and sensual, if we judge from their practice; I say all men in nature, because devout Christians, who alone are to be excepted here, being regenerated, and preternaturally assisted by the Divine grace, cannot be said to be in nature. How strange it is, that they should all so unanimously deny it! ask not only the divines and moralists of every nation, but likewise all that are rich and powerful, about real pleasure, and they will tell you, with the Stoics, that there can be no true felicity in things mundane and corruptible: but then look upon their lives, and you will find they take delight in no other.

      What must we do in this dilemma? shall we be so uncharitable, as judging from mens actions, to say, that all the world prevaricates, and that this is not their opinion, let them talk what they will? or shall we be so silly, as relying on what they say, to think them sincere in their sentiments, and so not believe our own eyes? or shall we rather endeavour to believe ourselves and them too, and say with Montaigne, that they imagine, and are fully persuaded, that they believe what they do not believe? these are his words: “some impose on the world, and would be thought to believe what they really do not: but much the greater number impose upon themselves, not considering, nor thoroughly apprehending what it is to believe.” But this is making all mankind either fools or impostors, which, to avoid, there is nothing left us, but to say what Mr. Bayle has endeavoured to prove at large in his Reflections on Comets: “that man is so unaccountable a creature as to act most commonly against his principle;” and this is so far from being injurious, that it is a compliment to human nature, for we must see either this or worse.

      This contradiction in the frame of man is the reason that the theory of virtue is so well understood, and the practice of it so rarely to be met with. If you ask me where to look for those beautiful shining qualities of prime ministers, and the great favourites of princes that are so finely painted in dedications, addresses, epitaphs, funeral sermons, and inscriptions, I answer, there, and no where else. Where would you look for the excellency of a statue, but in that part which you see of it? It is the polished outside only that has the skill and labour of the sculptor to boast of; what is out of sight is untouched. Would you break the head, or cut open the breast to look for the brains or the heart, you would only show your ignorance, and destroy the workmanship. This has often made me compare the virtues of great men to your large China jars: they make a fine show, and are ornamental even to a chimney; one would, by the bulk they appear in, and the value that is set upon them, think they might be very useful, but look into a thousand of them, and you will find nothing in them but dust and cobwebs.

      Line 201.——The very poor

      Liv’d better than the rich before.

      If we trace the most flourishing nations in their origin, we shall find, that in the remote beginnings of every society, the richest and most considerable men among them were a great while destitute of a great many comforts of life that are now enjoyed by the meanest and most humble wretches: so that many things which were once looked upon as the invention of luxury, are now allowed, even to those that are so miserably poor as to become the objects of public charity, nay, counted so necessary, that we think no human creature ought to want them.

      In the first ages, man, without doubt, fed on the fruits of the earth, without any previous preparation, and reposed himself naked like other animals on the lap of their common parent: whatever has contributed since to make life more comfortable, as it must have been the result of thought, experience, and some labour, so it more or less deserves the name of luxury, the more or less trouble it required, and deviated from the primitive simplicity. Our admiration is extended no farther than to what is new to us, and we all overlook the excellency of things we are used to, be they never so curious. A man would be laughed at, that should discover luxury in the plain dress of a poor creature, that walks along in a thick parish gown, and a coarse shirt underneath it; and yet what a number of people, how many different trades, and what a variety of skill and tools must be employed to have the most ordinary Yorkshire cloth? What depth of thought and ingenuity, what toil and labour, and what length of time must it have cost, before man could learn from a seed, to raise and prepare so useful a product as linen.

      Must that society not be vainly curious, among whom this admirable commodity, after it is made, shall not be thought fit to be used even by the poorest of all, before it is brought to a perfect whiteness, which is not to be procured but by the assistance of all the elements, joined to a world of industry and patience? I have not done yet: can we reflect not only on the cost laid out upon this luxurious invention, but likewise on the little time the whiteness of it continues, in which part of its beauty consists, that every six or seven days at farthest it wants cleaning, and while it lasts is a continual charge to the wearer; can we, СКАЧАТЬ