The Fable of the Bees or Private Vices, Publick Benefits, by Bernard Mandeville

THIS is not intended to be a complete list. Only such references have been recorded as from contemporaneousness, representativeness, astuteness, or the importance of their author are of some interest. Purely biographical references are not noted. Although later editions are often referred to, works are listed under the date of the earliest edition to include the indicated reference to Mandeville. Certain works are placed, proper indication being made, not under date of first publication, but under date of composition. Capitalization in titles has been standardized. Dates of editions have uniformly been expressed in arabic numerals.

• [1716]

  COWPER, Mary, Countess. Diary of Mary Countess Cowper, Lady of the Bedchamber to the Princess of Wales 1714–1720. 1864.

  ‘Mr. Horneck, who wrote The High German Doctor . . . . told me that Sir Richard Steele had no Hand in writing the Town Talk, which was attributed to him; that it was one Dr. Mandeville and an Apothecary of his Acquaintance that wrote that Paper; and that some Passages were wrote on purpose to make believe it was Sir R. Steele’ (see under date of 1 Feb. 1716). There seem no grounds for this assertion.

• [1722]MEMOIRES HISTORIQUES ET CRITIQUES. Amsterdam. 1722. [Periodical]

  See pp. 45–54 (July) for fair-minded review of Pensées Libres: ‘ . . . il raisonne clairement et solidement, mais il faut avoüer aussi, qu’il n’est pas toûjours heureux dans les applications qu’il fait. . . . Son premier chapitre, où il traitte de la religion en general, est magnifiquement bien conçu. . . . Rien de plus grand, rien de plus vrai que ce qu’il en pense’ (p. 46). ‘ . . . de politesse, de précision et de vivacité [of the style]. . . . Ces sortes de vivacité . . . ne font jamais honneur à un Autheur Chretien’ (p. 54).

• EVENING POST. [Periodical][1723]

  The issue of 11 July contained the Grand Jury’s presentment of the Fable; see Fable i. 383–6.

• FORTGESETZTE SAMMLUNG VON ALTEN UND NEUEN THEOLOGISCHEN SACHEN. Leipsic. 1723. [Periodical] [Also known as Unschuldige Nachrichten.]

  See pp. 751–3 for review of French version of Free Thoughts.

• LONDON JOURNAL. 27 July 1723. [Periodical]

  The ‘abusive’ letter to Lord C. against Mandeville, signed Theophilus Philo-Britannus. It is reprinted in Fable i. 386–401.

• MAENDELYKE UITTREKSELS, of Boekzael der Geleerde Werelt. Amsterdam. 1723. [Periodical]

  See xvi. 688–714, xvii. 71–96 and 152–72 for reviews of the French and Dutch translations of the Free Thoughts.

• NEUER ZEITUNGEN VON GELEHRTEN SACHEN. Leipsic. 1723. [Periodical]

  See pp. 252–3 for complimentary notice of the French translation of the FreeThoughts.

• PASQUIN. 13 May 1723. [Periodical]

  Contains the earliest reference which I know to the Fable.

  ‘I am obliged to a Book, intitled, The Fable of the Bees, or private Vices publick Benefits, for another good Argument in Defence of my Clients in this particular, which is contained in this following Paradox, (viz.) That if every Body paid his Debts honestly, a great many honest Men would be ruined: For, as it is learnedly argued in the aforesaid Book, that we are indebted to particular, private Vices for the flourishing Condition and Welfare of the Publick;. and as, if Luxury ceased, great part of our Commerce would cease with it; and if the Reformation of Manners should so far prevail as to abolish Fornication, Multitudes of Surgeons would be ruined; so, if every Body should grow honest and pay his Debts willingly, what would become of the long Robe and Westminster-hall?’

• BARNES, W. G. Charity and Charity Schools Defended. A Sermon Preach’d at St. Martin’s Palace, in Norwich, on March 6. 1723 [1724]. By the Appointment of the Right Reverend Father in God, Thomas Late Lord Bishop of that Diocese: and since at St. Mary’s in White-Chapel. 1727.[1724]

  This sermon attacks ‘Cato’s’ ‘Letter’ on charity-schools, and the Fable as being representative of the arguments against these schools.

• COLERUS.

  A review of Mandeville’s Free Thoughts, in the AuserleseneTheologischeBibliothec i. 515. [This attack is cited from Lilienthal’s Theologische Bibliothec (1741), pp. 327–8. The Neuer Zeitungen von Gelehrten Sachen for 1724 refers to parts 5 and 6 of the Auserlesene Theologische Bibliothec for a consideration of the French translation of the Free Thoughts. Walch’s Bibliotheca Theologica (1757–65) i. 762, n., mentions a review of the Free Thoughts in the Auserlesene Theologische Bibliothec i. 379 and 489. I have been unable to secure this work to check up these references.]

• DENNIS, John. Vice and Luxury Publick Mischiefs: or, Remarks on a Book intituled, the Fable of the Bees. 1724.

  See above, ii. 407–9.

• FIDDES, Richard. A General Treatise of Morality, Form’d upon the Principles of Natural Reason Only. With a Preface in Answer to Two Essays lately Published in the Fable of the Bees. 1724.

  See above, ii. 406–7.

• [HAYWOOD, Eliza.] The Tea-Table. [Periodical]

  See no. 25, for 15 May 1724: ‘ . . . I have a very high Opinion of this Author’s Parts. . . . I am very far from endeavouring to refute what he therein [in the Fable] advances, I am too sensible that is not so easily done. I would only intreat the Author to consider . . . whether the propagating such Opinions as these, can possibly be of any Benefit . . . but whether, on the contrary, they are not likely to do a great deal of Mischief, which I . . . believe the Author was very far from intending’ (p. [2]).

• [HUTCHESON, Francis.] A letter, signed Philanthropos, ‘To the Author of the London Journal’, published in two parts in that paper on 14 and 21 Nov. 1724.

  This letter announces and anticipates the Inquiry into the Original of our Ideasof Beauty and Virtue, noticed below under year 1725.

• LAW, William. Remarks upon a Late Book, entituled, the Fable of the Bees. . . . In a Letter to the Author. To which is added, a Postscript, containing an Observation or Two upon Mr. Bayle. 1724. See above, ii. 401–6.

  LÖSCHER, V. Nötige Reflexiones über das im Jahr 1722 zum Vorschein gebrachte Buch Pensées libres sur la religion etc. oder freye Gedanken von der Religion, nebst wohlgemeinter Warnung vor dergleichen Büchern abgefasst von Valentin Ernst Löschern D. Oberkonsistoriali und Superintendenten zu Dressden. 1724. [Cited from Sakmann, Bernard de Mandeville, p. 214.]

• NEUER ZEITUNGEN VON GELEHRTEN SACHEN. Leipsic. 1724. [Periodical]

  See pp. 840–1, 982–3, and 1060 for notice of French translation of Free Thoughts.

• [THOMASIUS, Christian.] Vernünfftige und christliche aber nicht scheinheilige Thomasische Gedancken und Erinnerungen über allerhand gemischte philosophische und juristische Händel. Andrer Theil. Halle. 1724.

  See pp. 686 and 688–90. This is more a review of Löscher’s Nötige Reflexiones than of the Free Thoughts.

• THE WEEKLY JOURNAL OR SATURDAY’S-POST [MIST’S]. [Periodical]

  See issue of 5 Aug. 1724, for attack: ‘ . . . a Composition of Dulness and Wickedness, as even this extraordinary Age has not produced before.’

• [WILSON], Thomas, Bishop of Sodor and Man. The True Christian Method of Educating the Children both of the Poor and Rich, Recommended more especially to the Masters and Mistresses of the Charity-Schools, in a Sermon Preach’d in the Parish-Church of St. Sepulchre, May 28, 1724. 1724.

  See pp. 11–12.

• BIBLIOTHEQUE ANGLOISE, ou Histoire Litteraire de la Grande[1725]

  Bretagne, par Armand de la Chapelle. Amsterdam. [Periodical]

  See xiii. 97–125 (review of the Fable) and 197–225 (review of Bluet’s Enquiry). ‘Assurément le dessein ne sauroit être plus mauvais’ (xiii. 99). ‘Le luxe, comme on le sait, est un de ces vices qui paroissent les moins odieux, parce qu’il est un des plus sociables, et c’est apparemment pour cette raison que l’auteur de la Fable l’a choisi, comme par préference sur tous les autres, pour en tirer sa conclusion générale’ (xiii. 206).

• [BLUET, George.] An Enquiry whether a General Practice of Virtue tends to the Wealth or Poverty, Benefit or Disadvantage of a People? In which the Pleas . . . of the Fable of the Bees . . . are considered. 1725.

  See above, ii. 410–12.

• FORTGESETZTE SAMMLUNG VON ALTEN UND NEUEN THEOLOGISCHEN SACHEN. Leipsic. 1725. [Periodical] [Also known as Unschuldige Nachrichten.]

  See pp. 516–20 for review of V. E. Löscher’s ‘Nöthige Reflexions über die Pensées libres’, Wittenberg, 1724. ‘Diese gottlosen Pensées . . .’ (p. 516).

• HENDLEY, William. A Defence of the Charity-Schools. Wherein the Many False, Scandalous and Malicious Objections of those Advocates for Ignorance and Irreligion, the Author of the Fable of the Bees, and Cato’s Letter in the British Journal, June 15. 1723. are fully and distinctly answer’d; and the Usefulness and Excellency of Such Schools clearly set forth. To which is added by Way of Appendix, the Presentment of the Grand Jury of the British Journal, at their Meeting at Westminster, July 3. 1723. 1725.

  See above, i. 14, n. 1.

• [HUTCHESON, Francis.] An Inquiry into the Original of our Ideas of Beauty and Virtue; in Two Treatises. In which the Principles of . . . Shaftesbury are . . . defended against . . . the Fable of the Bees. 1725.

  Announced as ‘On Monday next will be publish’d’, in the Post-Boy for 25–27 Feb. 172 4/5. See above, ii. 420, under Hutcheson, and ii. 345, n. 1.

• NEUER ZEITUNGEN VON GELEHRTEN SACHEN. Leipsic. [Periodical]

  See pp. 838–43 for review of Fable, and pp. 847–50 for a notice of Bluet’s Enquiry cited from the Bibliothèque Angloise of this same year.

• [1726]ALOGIST, Isaac (pseudonym). Three Letters to the Dublin Journal, published therein on 10 and 17 Sept. and 22 Oct. 1726. They were reprinted in A Collection of Letters and Essays . . . Publish’d in the Dublin Journal, ed. Arbuckle, ii. 181–200 and 239–50.

  ‘All the Papers subscribed Isaac Alogist’, says Arbuckle (ii. 429), ‘came to me from a Gentleman, who will not so much as permit me to enquire after him, far less to publish his Name.’

• FORTGESETZTE SAMMLUNG VON ALTEN UND NEUEN THEOLOGISCHEN SACHEN. Leipsic. 1726. [Periodical] [Also known as Unschuldige Nachrichten.]

  See pp. 841–3 for derogatory review of the German version of the Free Thoughts.

• [HUTCHESON, Francis.] Three Letters to the Dublin Journal, published therein on 5, 12, and 19 Feb. 1726. These three letters make up the last half of Hutcheson’s Reflections upon Laughter, and Remarks upon the Fable of the Bees, 1750. They were reprinted in A Collection of Letters and Essays on Several Subjects, lately Publish’d in the Dublin Journal, ed. Arbuckle, also known as Hibernicus’ Letters (1729) i. 370–407.

• JOURNAL DES SÇAVANS, . . . Augmenté de Divers Articles qui ne se trouvent point dans l’Edition de Paris. Amsterdam. 1726. [Periodical]

  See lxxviii. 465–73 for a review—unfavourable to Mandeville—of Bluet’s answer to Mandeville.

• NEUER ZEITUNGEN VON GELEHRTEN SACHEN. Leipsic. 1726. [Periodical]

  See p. 510 for an excerpt from the review in the Journal des Sçavans of Bluet’s reply.

• REIMARUS, H. S. Programma quo Fabulam de Apibus examinat simulque ad Orationes IV. de Religionis et Probitatis in Republica Commodis ex Legato Peterseniano a Qvatuor Alumnis Classis Primae ad D.V. Sept. hor. IX matut. habendas Literarum Patronos O. O. Observanter invitat. M. Hermannus Samuel Reimarus. Lcy. Wism. Rect. Wismariae. Typis Zanderianis. [1726.]

  [Cited from Sakmann, Bernard de Mandeville, p. 212.]

• THOROLD, John. A Short Examination of the Notions Advanc’d in a (Late) Book, intituled, the Fable of the Bees or Private Vices, Publick Benefits. 1726.

• THE TRUE MEANING OF THE FABLE OF THE BEES; in a Letter to the Author of a Book entitled an Enquiry whether a General Practice of Virtue . . .? Shewing that he has manifestly mistaken the True Meaning of the Fable of the Bees. 1726.

  Concerning the mistaken attribution of this work to Mandeville, see my ‘Writings of Bernard Mandeville’, in the Journal of English and Germanic Philology for 1921, xx. 463–4.

• [ARBUCKLE, James.] A Collection of Letters and Essays on Several[1727] Subjects, lately Publish’d in the Dublin Journal. 2 vol. Dublin. 1729.

  See ii. 429. First published in the DublinJournal for 25 March 1727.

• MOSHEIM, Joh. Lor. Heilige Reden u̔ber wichtige Wahrheiten der Lehren Jesu Christi. Zweyter Theil. Hamburg. 1727.

  [This title is cited from the Neuer Zeitungen von Gelehrten Sachen (1727), p. 796, which mentions it as dealing with the Fable. Vogt’s Catalogus Historico-Criticus Librorum Rariorum (1747), p. 276, also mentions Mosheim’s book in this connexion.]

• NEUER ZEITUNGEN VON GELEHRTEN SACHEN. Leipsic. 1727. [Periodical]

  See pp. 796–7 for attribution of the Fable to Jakob Masse.

• CHANDLER, Sam. Doing Good Recommended from the Example of Christ. A Sermon Preach’d for the Benefit of the Charity-School in Gravel-Lane, Southwark, January 172 7/8. To which is added, an Answer to an Essay on Charity-Schools, by the Author of the Fable of the Bees. 1728.[1728]

  Summarized in Sakmann, Bernard de Mandeville, p. 200. The exact date of the sermon was 1 Jan.; see Isaac Watts, Works (1812) vi. 9, n.

• DAILY JOURNAL. [Periodical]

  The issue of 11 March contained the advertisement of Innes’s book mentioned in Fable ii. 23–4.

• [GIBSON, Edmund.] The Bishop of London’s Pastoral Letter to the People of his Diocese. . . . Occasion’d by Some Late Writings in Favour of Infidelity. 1728.

  See p. 2.

• GRAND JURY’S PRESENTMENT.

  This second presentment of the Fable is reprinted in Remarks upon Two LatePresentments (1729), pp. 3–6 (cf. above, i. 13, n. 1).

• INNES, Alexander. ΑΡΕΤΗ-ΛΟΓΙΑ or, an Enquiry into the Original of Moral Virtue. 1728.

  See Fable ii. 24–8 and below, ii. 426, under Campbell.

• THE LONDON EVENING POST. [Periodical]

  The issues of 9 March and 16–19 March (p. 4) contained the advertisement of Innes’s book mentioned in Fable ii. 23–4.

• THE PRESENT STATE OF THE REPUBLICK OF LETTERS. 1728. [Periodical]

  See ii. 462 (December) for notice and description (in the tone of an advertisement) of Part II of the Fable.

• WATTS, Isaac. An Essay towards the Encouragement of Charity Schools, particularly those . . . supported by Protestant Dissenters. 1728.

  This is an elaboration of a sermon preached in Nov. 1727 against the Fable and other attacks on charity-schools.

• WHITEHALL EVENING POST. [Periodical]

  The issue of 21–3 March (p. 4) contained the advertisement of Innes’s book mentioned in Fable ii. 23–4.

• [1729]BIBLIOTHEQUE RAISONNÉE des Ouvrages des Savans de l’Europe. Amsterdam. 1729. [Periodical]

  See viii. 402–45 for review of both parts of the Fable: ‘Les endroits où il prétend accorder la Raison & la Revelation sont ceux qui nous paroissent les plus foibles du second Volume; les raisonnemens qu’il fait sur ce sujet sont si extraordinaires que s’ils avoient le moindre sens on seroit tenté d’y en chercher encore un autre’ (viii. 445).

• BYROM, John. The Private Journals and Literary Remains. . . . Edited by Richard Parkinson. (Chetham Society, vol. 32, 34, 40, 44.) 1824–7.

  Cf. above, i. xxviii, n. 1.

• THE LONDON JOURNAL. 7 and 14 June 1729. [Periodical]

  Both these issues contain several columns attacking the Fable.

• NEUER ZEITUNGEN VON GELEHRTEN SACHEN. Leipsic. 1729. [Periodical]

  See p. 98 for notice of Innes’s reply.

• [1731]THE GENTLEMAN’S MAGAZINE: or, Monthly Intelligencer for the Year 1731. [Periodical]

  See p. 118.

• READ’S WEEKLY JOURNAL, or BRITISH-GAZETTEER. 27 March 1731. [Periodical]

  Contains attack on Fable.

• REIMMANN, Jacob Friedrich. Catalogus Bibliothecæ Theologicæ, Systematico-Criticus, in quo, Libri Theologici, in Bibliotheca Reimanniana Extantes, Editi & Inediti, in Certas Classes Digesti, qua fieri potuit Solertia, enumerantur. Hildesheim. 1731.

  See pp. 1066–7 for notice of Free Thoughts.

• [1732]BERKELEY, George. Alciphron: or, the Minute Philosopher. In Seven Dialogues. Containing an Apology for the Christian Religion, against those who are called Free-Thinkers. 2 vol. 1732.

  See above, ii. 412–14.

• BIBLIOTHEQUE RAISONNÉE des Ouvrages des Savans de l’Europe. Amsterdam. 1732. [Periodical]

  See viii. 227 for notice of the Origin of Honour, and ix. 232 for notice of the Letter to Dion.

• THE CHARACTER OF THE TIMES DELINEATED. . . . Design’d for the Use of those who . . . are convinc’d, by Sad Experience, that Private Vices are Publick and Real Mischiefs. 1732.

  A general jeremiad rather than an attack on Mandeville.

  And, if GOD-MAN Vice to abolish came,

  Who Vice commends, MAN-DEVIL be his Name (p. 10).

• CLARKE, Dr. A. A letter to Mrs. Clayton from Winchester, dated 22 April 1732, in which Dr. Clarke gives his opinion and a one-page summary of the Origin of Honour [in Sundon, Memoirs (1848) ii. 110–11].

  Cf. above, i. xxvii, n.

• THE CRAFTSMAN. By Caleb D’Anvers, of Gray’s-Inn, Esq. Vol. IX. 1737. [Periodical]

  This contains letters (pp. 1–6 and 154–6) against the Fable, addressed to Caleb D’Anvers, in the issues for 29 Jan. and 24 June 1732. One of the letters is mentioned in Mandeville’s Letter to Dion, p. 6.

• THE GENTLEMAN’S MAGAZINE: or, Monthly Intelligencer. 1732. [Periodical]

  See ii. 687 for citation of an attack on the Fable in Read’s Weekly Journal for 1 April.

• [HERVEY, John, Lord.] Some Remarks on the Minute Philosopher. In a Letter from a Country Clergyman to his Friend in London. 1732.

  See above, ii. 412.

• INDEX EXPURGATORIUS.

  The French version of the Free Thoughts was damned by decree of 21 Jan. 1732 (Index Librorum Prohibitorum . . . Pii Sexti, ed. 1806, p. 112).

• JOURNAL HISTORIQUE DE LA REPUBLIQUE DES LETTRES. Leyden. 1732. [Periodical]

  See i. 420 for brief review of Letter to Dion.

• MOYNE, Abraham LE. Preservatif contre l’Incredulité & le Libertinage en Trois Lettres Pastorales de Monseigneur l’Eveque de Londres. The Hague. 1732. [Title cited from Freytag, Analecta Litteraria (1750), p. 330. Reusch’s Index der verbotenen Bücher (ed. 1883–5, ii. 865, n. 2) also mentions this translation.]

  Only the first pastoral letter refers specifically to the Fable. For notice of the pastoral letters here translated, see in this bibliography under EdmundGibson in the year 1728.

• NOVA ACTA ERUDITORUM. Leipsic. 1732. [Periodical]

  See pp 212–23 in the May issue for mention of Innes’s reply to Mandeville: the APETH-7?∍3!.

• POPE, alexander. Moral Essays.

  Courthope, in the Elwin and Courthope edition of Pope, thinks the following lines inspired by Mandeville: iii. 13–14 and 25–6.

  See below, Elwin and Courthope, under year 1871.

• THE PRESENT STATE OF THE REPUBLICK OF LETTERS 1732. [Periodical]

  See ix. 32–6 (January) and ix. 93–105 (February) for two reviews of the Origin of Honour; and ix. 142–63 (February) for a review of Berkeley’s answer to Mandeville.

  ‘We cannot say that every thing in this Piece is new, the Author of a Book intitled: Les pensées sur les Cometes . . . has very justly shewn us, in that ingenious Performance, how much Men in their manner of living deviate from their Principles . . .’ (p. 32).

  ‘This book . . . is written in an agreeable, correct, and masterly Stile, as all the other Writings of this Author . . .’ (p. 93).

• SWIFT, Jonathan [?]. A True and Faithful Narrative of what passed in London, during the General Consternation.

  See Prose Works, ed. Temple Scott, iv. 283. Cf. above, ii. 24, n.

• [1733]BIBLIOTHEQUE BRITANNIQUE, ou Histoire des Ouvrages des Savans de la Grande-Bretagne. 1733. [Periodical]

  See i. 1–36 and ii. 1–16 for a careful description of The Origin of Honour. A brief obituary of Mandeville is contained in i. 244–5.

• [BRAMSTON, James.] The Man of Taste. Occasion’d by an Epistle of Mr. Pope’s on that Subject. By the Author of the Art of Politics. 1733.

  The author writes ironically:

  T’improve in Morals Mandevil I read,

  And Tyndal’s Scruples are my settled Creed (p. 9).

• CAMPBELL, Archibald. An Enquiry into the Original of Moral Virtue wherein it is shewn, (against the Author of the Fable of the Bees, &c.) that Virtue is founded in the Nature of Things, is Unalterable, and Eternal, and the Great Means of Private and Publick Happiness. Edinburgh. 1733.

  See above, ii. 25, n. 1. Campbell has substituted his own preface for Innes’s and enlarged the book.

• THE COMEDIAN, or Philosophic Enquirer. Numb. IX, and Last. 1733. [Periodical]

  See pp. 30–1. ‘ . . . Fable of the Bees . . . discovers a great Knowledge of human Nature . . . has several Strokes of true Humour in it . . ., but the Philosophy, thereof is ill grounded . . . and the Diction is very inaccurate and vulgar’ (p. 30).

• JOURNAL HISTORIQUE DE LA REPUBLIQUE DES LETTRES. Leyden. 1733. [Periodical]

  See ii. 422–3 for a letter from London protesting against the leniency towards Mandeville of the Journal Historique (see above under the year 1732). ‘[The Fable] . . . annéantit toute Différence réelle entre le Vice & la Vertu . . . .’

• JOURNAL LITTERAIRE. The Hague. 1733. [Periodical]

  See xx. 207–8 for brief account of Berkeley’s Alciphron and the Letter to Dion.

• POPE, Alexander. Essay on Man.

  Elwin, in his edition of Pope, thinks the followi:ig lines derived from Mandeville: ii. 129–30, ii. 157–8, ii. 193–4, and iv. 220. Note, also that Pope’s original manuscript had (instead of the present line ii. 240) ‘And public good extracts from private vice’.

  See below, under Elwin and Courthope, ii. 445.

• [1734]HALLER, Albrecht von. Ueber den Ursprung des Uebels.

  Und dieses ist die Welt, worüber Weise klagen,

  Die man zum Kerker macht, worin sich Thoren plagen!

  Wo mancher Mandewil des guten Merkmal misst,

  Die Thaten Bosheit würkt und fühlen leiden ist (i. 71–4).

• JOURNAL LITTERAIRE. The Hague. 1734. [Periodical]

  See xxi. 223 for review of Archibald Campbell’s reply to MandevIlle (see above under year 1733) and xxii. 72 for a review of Berkeley’s Alciphron—a review favourable to Berkeley, but not hostile to Mandeville.

• LEIPZIGE GELEHRTE ZEITUNGEN. 1734. [Periodical]

  See p. 61 for notice of Campbell’s reply to Mandeville. [Cited from Trinius’s Freydenker-Lexicon, p. 347.]

• MERCURE DE FRANCE. Paris. 1734. [Periodical]

  See p. 1401 for brief notice of the Origin of Honour.

• NIEDERSÄCHS. NACHR. VON GELEHRTEN SACHEN. 1734. [Periodical]

  See p. 320. [Cited from the Fortsetzung . . . zu . . . Jöchers allgemeinem Gelehrten-Lexiko iv. 553.]

  A VINDICATION OF THE REVEREND D—— B——Y, from the Scandalous Imputation of being Author of . . . Alciphron. 1734.

  ‘Especially seeing he [Berkeley] thought fit to borrow from that Quiver his best Weapons against the Fable of the Bees . . .; as may be evident to any who will be at the Pains to compare it with the three Papers published among Hibernicus’s Letters, written by . . . Hutcheson . . .’ (p. 22).

• NOVELLE DELLA REPUBLICA DELLE LETTERE. Venice.[1735] 1735. [Periodical]

  See pp. 357–8 for a review of Berkeley’s Alciphron ‘ . . . la famosa Favoladelle Api . . .’ (p. 357).

• UFFENBACH, ZACHAR. CONRADUS AB. Bibliotheca Uffenbachiana, seu Catalogus Librorum. 4 vol. Frankfort. 1735.

  See i. 248 for inclusion of Fable, edition of 1725, under ‘Appendix. Exhibens Libros Vulgo Prohibitos, Sive Suspectæ Fidei et Argumenti Paradoxi atque Profani Scripta.’

• BERKELEY, George. A Discourse Addressed to Magistrates and Men in Authority.[1736]

  ‘We esteem it a horrible thing . . . with him who wrote the Fable of the Bees, to maintain that “moral virtues are the political offspring which flattery begot upon pride” ’ (Works, ed. Fraser, 1901, iv. 499).

• DU CHÂTELET-LOMONT, Gabrielle Émilie. A letter to Algarotti, dated 20 May 1736.

  ‘Je traduis The fable of the bees de Mandeville; c’est un livre qui mérite que vous le lisiez si vous ne le connaissez pas. Il est amusant et instructif’ (Lettres, ed. Asse, 1882, p. 90).

• VOLTAIRE, F. A. de. Le Mondain.

  For the indebtedness of this to the Fable, see Morize, L’Apologie du Luxe au XVIII^e Siècle et “Le Mondain” de Voltaire (1909).

• [COVENTRY, Henry.] Philemon to Hydaspes; Relating a Second Conversation with Hortensius upon the Subject of False Religion. 1737.[1737]

  See pp. 96–7, n.: ‘This false Notion of confounding Superfluities and Vices, is what runs thro’ that whole Piece; otherwise, (as all that Author’s Pieces are) very ingeniously written.’

  Coventry is identified as author by a reference in Bibliotheca Parriana (1827), pp. 85–6, in the Gentleman’s Magazine for 1779, xlix. 413, n., and by Horace Walpole, Letters (ed. Cunningham) i. 7.

• GELEHRTE ZEIT. 1737.

  [Cited from Lilienthal’s Theologische Bibliothec (1741), p. 326, which refers to p. 697 of the above journal as noticing the Free Thoughts.]

• VOLTAIRE, F. A. de. Défense du Mondain ou l’Apologie du Luxe.

  According to Morize (L’Apologie du Luxe au XVIII^e Siècle, pp. 162 and 166), lines 11 and 12 are derived from the Fable.

• [1738]BIRCH, Thomas. A General Dictionary, Historical and Critical: in which a . . . Translation of that of . . . Bayle . . . is included. 10 vol. 1734–41.

  See the article on Mandeville, contributed by Birch. The articles on Mandeville in Chaufepié’s Nouveau Dictionnaire Historique et Critique (1753) and in the Supplement to Biographia Britannica are derived from the General Dictionary.

• REPUBL. DER GELEERDEN. 1738. [Periodical]

  See article 2 in the issue for September and October for consideration of the Free Thoughts. [Cited from Trinius’s Freydenker-Lexicon, p. 345.]

• VOGT, Johann. Catalogus Historico-Criticus Librorum Rariorum. Hamburg. 1738.

  See p. 251.

• VOLTAIRE, F. A. de Observations sur MM. Jean Lass, Melon et Dutot sur le Commerce, le Luxe, les Monnaies, et les Impots. 1738.

  Compare xxii. 363 (Œ uvres Complètes, ed. Moland, 1877–85) with Fable i. 123 and i. 170 for derivation by Voltaire.

• WARBURTON, William. The Divine Legation of Moses Demonstrated.

  See Works (1811) i. 281–6: ‘ . . . the low buffoonery and impure rhetoric of this wordy declaimer’ (i. 281). Cf. above, i. cxxviii, n. 5. Warburton also has references to Mandeville in his edition of Pope [1751]; see Pope, Works, ed. Elwin and Courthope, ii. 493–4 and iv. 159, n. 4.

• [1740]BIBLIOTHEQUE FRANÇOISE, ou Histoire Litteraire de la France. Amsterdam. 1740. [Periodical]

  See xxxii. 315–19. ‘Les digressions de Mr. Mandeville sont ennuyeuses, les plaisanteries sont froides, les peintures des mœurs sont sans noblesse & sans finesse. . . . a . . . merité le froid accueil qu’on lui a fait en France’ (xxxii. 319).

• BIBLIOTHEQUE RAISONNÉE des Ouvrages des Savans de l’Europe. Amsterdam. 1740. [Periodical]

  See xxiv. 240 for notice of the French version of the Fable.

• FORTGESETZTE SAMMLUNG VON ALTEN UND NEUEN THEOLOGISCHEN SACHEN. Leipsic. 1740. [Periodical]

  See pp. 482–3 for notice of Fable. ‘Die höchst ärgerliche Engelländische Schrifft des Mondeville . . .’ (p. 482).

  GÖTTINGISCHE ZEITUNGEN von gelehrten Sachen auf das Jahr mdccxl. Göttingen. 1740. [Periodical]

  See pp. 67–8 for notice of the French version of the Fable, ‘auf Kosten der holländischen Buchhändlergesellschaft . . . gedrucket’ (p. 67).

• MEMOIRES pour l’Histoire des Sciences & des Beaux Arts [Mémoires de Trévoux]. Trévoux. 1740. [Periodical]

  See pp. 941–81, 1596–1636, and 2103–47 for serial review of the Fable. ‘ . . . la Traduction est reçue bien plus paisiblement en France . . .’ [than the original in England] (p. 981).

• [STOLLE, Gottlieb.] Kurtze Nachricht von den Büchern und deren Urhebern in der Stollischen Bibliothec. Der neundte Theil. Jena. 1740.

  See pp. 52–67 for review of the Free Thoughts in the form of excerpts.

• LILIENTHAL, Michael. Theologische Bibliothec, das ist: richtiges Verzeichniss, zulängliche Beschreibung, und bescheidene Beurtheilung der dahin gehörigen vornehmsten Schriften welche in M. Michael Lilienthals . . . Bücher-Vorrath befindlich sind. Königsberg. 1741.[1741]

  See pp. 326–30 for review of Free Thoughts and pp. 330–2 for review of Fable. There is a statement (p. 326) that some people judged the Free Thoughts to be by B. Masle.

• CASTEL, Charles Irenéee, Abbé de St. Pierre. Contre l’Opinion de Mandeville. Que Toutes les Passions sont des Vices Injustes & que les Passions, même Injustes sont plus Utiles que Nuizibles à l’Augmantation du Bonheur de la Societié. [In Ouvrajes de Morale et de Politique (Rotterdam, 1741) xvi. 143–56.]

  This is a somewhat altered version of the article of similar title in vol. 15 of the same date—pp. 197–212.

• [BROWN, John.] Honour a Poem. Inscribed to . . . Lord Viscount Lonsdale. 1743.[1743]

  Th’ envenom’d Stream that flows from Toland’s Quill,

  And the rank Dregs of Hobbes and Mandeville.

  Detested Names! yet sentenc’d ne’er to die;

  Snatch’d from Oblivion’s Grave by Infamy! (ll. 17–69).

• NOTIZIE LETTERARIE OLTRAMONTANE [Giornale de’ Letterati]. Rome. 1743.

  ‘Il fu Dottor Mandeville va più lungi [than Morgan and Chubb]. Arriva insino a combattere questa Religione, che gli altri ne’ loro scritti rispettano’ (ii[2].321–2). Then follows a short and accurate summary of the Fable and the Origin of Honour.

• POPE, Alexander. The Dunciad Variorum. With the Prolegomena of Scriblerus.

  See ii. 414 (Works, ed. Elwin and Courthope, iv. 159): ‘ . . . Morgan and Mandevil could prate no more. . . .’ This line first appeared in 1743.

• FORTGESETZTE SAMMLUNG VON ALTEN UND NEUEN THEOLOGISCHEN SACHEN. Leipsic. 1745. [Periodical][1745]

  See pp. 950–6.

• INDEX EXPURGATORIUS. The French version of the Fable was placed on the Index by decree of 22 May 1745 (Index Librorum Prohibitorum . . . Pii Sexti, ed. 1806, p. 112).

• [1746]DUNKEL, Johann Gottlob Wilhelm. Diatriba Philosophica, qua Sententia, Auctoris Fabulae de Apibus refutatur. Berlin. 1747.

  According to the Fortsetzung . . . zu . . .Jöchers allgemeinem Gelehrten-Lexiko, iv. 554, Jacob Elsner published an answer to the Fable at Berlin in 1747. This work was, I conjecture, the one referred to by Dunkel, in his Historisch-critische Nachrichten (1753–7) i. 102–3, who states: ‘Im Jahre 1746 habe ich selbst, auf Veranlassung des sel. D. Jacob Elsners in Berlin, eine absonderliche Diatribam philosophicam . . . ausgearbeitet, und die Handschrift davon um 1747, weil er solche zum Druck zu befördern sich erbot, an ihn nach Berlin übersendet: ob er aber solches Manuscript an einen andern Ort verschickt, oder unter seinen geschriebenen Sachen nach seinem Tode hinterlassen habe, kann ich nicht wissen.’

• LEWIS, Edward. Private Vices the Occasion of Publick Calamities. . . . An Essay. 1747.

  Noticed in London Magazine for Nov. 1746. Only the title and a phrase on p. 11 seem to refer to Mandeville.

• LUC, Jacques-Fran;ccedil;ois de. Lettre Critique sur la “Fable des Abeilles” de M. Mandeville. Geneva. 1746.

  [Cited from Quérard, LaFrance Littéraire (1830) ii. 464.]

• [1747][VAUVENARGUES, Luc de Clapiers, Marquis de.] Introduction a la Connoissance de l’Esprit Humain. Paris. 1747.

  Several passages may refer to Mandeville—for example this passage from the third book, ‘Du bien et du mal moral’: ‘On demande si la plûpart des vices ne concourent pas au bien public, comme les plus pures vertus. Qui feroit fleurir le commerce sans la vanité, l’avarice, &c.? En un sens cela est très-vrai; mais il faut m’accorder aussi, que le bien produit par le vice est toujours mêlé de grands maux’ (p. 103).

• [1748]FEUERLEIN, D. and P. Specimen Concordiae Fidei et Rationis in Vindiciis Religionis Christianae adversus Petrum Baelium, Fingentem, Rempublicam, quae Tota e Veris Christianis est composita, conseruare se non posse. Göttingen. 1748.

  [Cited from Dunkel, Historisch-critische Nachrichten (1753–7) i. 102.]

• HOLBERG, Ludvig. Epistler. Udgivne . . . af Chr. Bruun. 5 vol. Copenhagen. 1865–75.

  See i. 92–9 (letter 21). ‘Den LACEDÆMONISKE Lovgiver Lycurgus haver ved sin Stiftelse viset, at et Land uden saadanne Laster, om hvis Nødvendighed Mandeville prædiker, ikke alleene kand beskytte sig mod andre, men og blive anseelig’ (i. 95).

• [MONTESQUIEU, Baron de la Brède et de.] De l’Esprit des Loix. Geneva. 1748.

  See book 7, ch. 1: ‘Plus il y a d’hommes ensemble, plus ils sont vains & sentent naître en eux l’envie de se signaler par de petites choses.’ A footnote to this reads: ‘Dans une grande Ville, dit l’Auteur de la Fable des Abeilles, tome I, p. 133, on s’y habille au dessus de sa qualité, pour être estimé plus qu’on n’est par la multitude. C’est un plaisir pour un esprit foible, presqu’aussi grand que celui de l’accomplissement de ses desirs.’

• [BAUMGARTEN, Siegm. Jac.] Nachrichten von einer Hallischen Bibliothek. Halle. 1748–52.[1749]

  See iii. 133, n., for bibliographical notice of the Fable.

• BURGMANN, Dr. According to Dunkel’s Historisch-critische Nachrichten (1753–7) i. 102, he delivered an address against the Fable at Rostock in 1749. Dunkel is uncertain whether the address was printed.

• FIELDING, Henry. Tom Jones.

  Sakmann (Bernard de Mandeville, p. 207) believes bk. 6, ch. 1 directed against Mandeville. A comparison with Amelia, bk. 3, ch. 5, where the same criticism is offered, and, here, specifically coupled with Mandeville, indicates Sakmann to be correct. Although Fielding thus attacks Mandeville, he shows kinship to him in some of his economic beliefs. See his Causes of the Increase of Robbers, §1, fourth and fifth paragraphs from the end.

• HOLBERG, Ludvig. Epistler. Udgivne . . . af Chr. Bruun. 5 vol. Copenhagen. 1865–75.

  See iii. 86–90 (letter 209) for further development, in answer to objections, of letter 21 (see above under year 1748).

• JAKOBI, J. F. Betrachtungen über die weisen Absichten Gottes bei den Dingen, die wir in der menschlichen Gesellschaft und der Offenbarung antreffen. 4 vol. Hanover. 1749.

  See vol. 3, remark 13, §§57–103. [Cited from Sakmann, Bernard de Mandeville, pp. 213–14.]

• SKELTON, Philip. Deism Revealed or the Attack on Christianity candidly Reviewed in its Real Merits as they stand in the Celebrated Writings of . . . Mandeville.

  See Complete Works, ed. Lynam, 1824, iv. 508–9.

• FREYTAG, Frider Gotthilf. Analecta Litteraria de Libris Rario ribus. Leipsic. 1750.[1750]

  See pp. 329–30.

• HUTCHESON, Francis. Reflections upon Laughter, and Remarks upon the Fable of the Bees. Carefully Corrected. Glasgow. 1750.

  Although first issued as a book in 1750, this appeared in 1725 and 1726 in the form of letters to the Dublin Journal. See above, under Hutcheson in year 1726.

  ‘Private vices public benefits, may signify any one of these five distinct propositions: viz. “Private vices are themselves public benefits”: or, “private vices naturally tend, as the direct and necessary means, to produce public happiness”: or, “private vices by dextrous management of governors may be made to tend to public happiness”: or, “private vices natively and necessarily flow from public happiness”: or, lastly, “private vices will probably flow from public prosperity through the present corruption of men” ’ (p. 41).

• MERCURE DE FRANCE. Paris. 1750. [Periodical]

  See pp 124–6 (Oct.) for review of second edition of LaFable des Abeilles. ‘Comme le Livre que nous annonçons n’est pas nouveau, nous n’en combattons pas les principes; nous dirons seulement que les longueurs, les répetitions, les obscurités, les épisodes qu’on y trouve, ne doivent pas empêcher les gens d’esprit de lire & peut-être d’examiner un ouvrage lumineux & profond, qui intéresse la Politique, la Philosophie & la Religion’ (p. 126).

• WESLEY, John. A Letter, written 1750, cited in Abbey’s English Church and its Bishops (1887) i. 32.

  ‘Some (I hope but a few) do cordially believe that “private vices are public benefits”. I myself heard this in Cork when I was there last.’

• [1751]BROWN, John. Essays on the Characteristics. 1751.

  See the second essay for able criticism. Cf. above, ii. 415–16.

  C***, M. Lettres Critiques sur Divers Écrits de Nos Jours, Contraires à la Religion & aux Mœurs. 2 vol. London. 1751.

  See letter 9.

• FIELDING, Henry. Amelia.

  See bk. 3, ch. 5, Works, ed. Browne, 1903, viii. 273–4.

• THE GENTLEMAN’S MAGAZINE, and HISTORICAL CHRONICLE. 1751. [Periodical]

  See xxi. 251–2 and 298, in a very favourable review of John Brown’s Essays on the Characteristics.

• [1752][BAUMGARTEN, Siegm. Jac.] Nachrichten von einer Hallischen Bibliothek. Halle. 1748–52. viii. 50–1 deals with Free Thoughts; viii. 56–61, with Origin of Honour; viii. 61–4 and iii. 133, n., with the Fable.

• FIELDING, Henry. The Covent-Garden Journal by Sir Alexander Drawcansir Knt. Censor of Great Britain. Edited by Gerard Edward Jensen. 2 vol. New Haven. 1915.

  See i. 258–63 for a letter, signed Iago, probably by Fielding, in which Mandeville’s doctrines are ironically treated.

• HUME, David. The Philosophical Works. . . . Edited by T. H. Green and T. H. Grose. 4 vol. 1874–5.

  See i. 308–9, in the essay Of Refinement in the Arts (originally termed Of Luxury). Although this seems to be his only specific reference to Mandeville, Hume’s thought is often close to Mandeville’s.

• [1753]DUNKEL, Johann Gottlob Wilhelm. Historisch-critische Nachrichten von verstorbenen Gelehrten und deren Schriften. 3 vol. Dessau and Cöthen. 1753–7.

  See i. 101–3. ‘ . . . ungeheure Meinungen . . .’ (i. 103).

  M[ASCH], A. G. M. Beschlus der Abhandlung von der Religion der Heiden u. der Christen. Des zweiten Hauptstu̔cks zweiter und dritter Abschnit. Halle. 1753.

  See the appendix, pp. 101–6.

• MEMORIE PER SERVIRE ALL’ ISTORIA LETTERARIA. Venice. 1753. [Periodical]

  ‘ . . . Autore . . . quello . . . tanto noto, quanto empio della fable des abeilles’ (ii (July). 18).

• ROUSSEAU, J. J. Narcisse, ou l’Amant de lui-même, Preface.

  ‘Les premiers philosophes se firent une grande réputation en enseiguant aux hommes la pratique de leurs devoirs et les principes de la vertu. Mais bientôt ces préceptes étant devenus communs, il fallut se distinguer en frayant des routes contraires. Telle est l’origine des systèmes absurdes des Leucippe, des Diogène, des Pyrrhon, des Protagore, des Lucrèce. Les Hobbes, les Mandeville, et mille autres, ont affecté de se distinguer de même parmi nous . . .’ (Œuvres, ed. Paris, 1822–5, xi. 259–60).

• BAUMGARTEN, Siegm. Jac. Siegm. Jac. Baumgartens Nachrichten[1755] von merkwürdigen Büchern. Achter Band so das 43ste bis 48ste Stück enthält. Halle. 1755.

  See viii. 445–7.

• DIDEROT, Denis. Œuvres Complètes de Diderot . . . Étude sur Diderot . . . par J. Assézat. 20 vol. Paris. 1875–7.

  See iv. 102–3. This has sometimes been attributed to Rousseau, because Rousseau inserted it in his Discours sur l’Inegalité des Conditions parmi les Hommes. According to Assézat (iv. 100–1) it is by Diderot.

  ‘Mandeville a bien senti qu’avec toute leur morale les hommes n’eussent jamais été que des monstres, si la nature ne leur eût donné la pitié à l’appui de la raison: mais il n’a pas vu que de cette seule qualité découlent toutes les vertus sociales qu’il veut disputer aux hommes.’

• LE JOURNAL BRITANNIQUE. The Hague. 1755. [Periodical]

  See xvii. 393–417 for review of Hutcheson’s System of Moral Philosophy. ‘Ce pernicieux essai [the Fable] fut attaqué par divers Auteurs; mais par aucun plus fortement que par Mr. Hutcheson’ (xvii. 402). M. Maty edited this paper.

• [SMITH, Adam.] A Letter to the Authors of the Edinburgh Review. [Published in no. 1, pp. 63–79 of that journal, 1755.]

  See pp. 73–5. ‘ . . . the second volume of the Fable of the Bees has given occasion to the system of Mr. Rousseau . . .’ (p. 73).

• WESLEY, John. The Journal of the Rev. John Wesley . . . Edited[1756] by Nehemiah Curnock. 8 vol. [1909–16.]

  See iv. 157. ‘I looked over a celebrated book, The Fable of the Bees. Till now I imagined there had never appeared in the world such a book as the works of Machiavel. But de Mandeville goes far beyond it. . . . Surely Voltaire would hardly have said so much [for wickedness]; and even Mr. Sandeman could not have said more’ [entry for 14 April 1756].

• [BROWN, John.] An Estimate of the Manners and Principles of the Times. 2 vol. 1758.[1757]

  ‘Or what can come forth from such Scenes of unprincipled Licentiousness, but Pick-pockets, Prostitutes, Thieves, Highwaymen, and Murderers! These are your Triumphs, O Bolingbroke, Tindal, Mandeville, Morgan, Hume!’ (ii. 86).

• [SANDEMAN, R.] Letters on Theron and Aspasio. . . . The Fourth Edition. 2 vol. 1768.

  See i. 393–6. Intelligent criticism.

• WALCH, Io. George. Bibliotheca Theologica Selecta Litterariis Adnotationibus Instructa. 4 vol. Jena. 1757–65.

  See i. 761–2.

• [1759]MONTAGU, Edward W., Jun. Reflections on the Rise and Fall of Ancient Republicks. Adapted to the Present State of Great Britain. 1759.

  ‘That in such times these evils [luxury and blind partisanship] will gain a fresh accession of strength from their very effects; because corruption will occasion a greater circulation of the publick money; and the dissipations of luxury, by promoting trade [a footnote here states, “Fable of the bees”], will gild over private vices with the plausible appearance of publick benefits’ (p. 145).

• [MORÉRI’S] LE GRAND DICTIONNAIRE HISTORIQUE. 10 vol. Paris. 1759.

  See the article on Mandeville.

• SMITH, Adam. The Theory of Moral Sentiments. 1759.

  See above, ii. 414–16. ‘ . . . the lively and humorous, tho’ coarse and rustic eloquence of Dr. Mandeville’ (p. 474).

• SORBONNE’S (THE) CONDEMNATION OF HELVÉTIUS. [In Archives Nationales MM 257, ff. 514–561, under title of ‘Determinatio Sacræ Facultatis Parisiensis super libro cui titulus De L’esprit’.]

  The Sorbonne points out writers such as Montesquieu, Hume, and Hobbes, from whom it considers Helvétius to have drawn, and names Mandeville as a chief source. The Sorbonne cites various specific passages in the Fable as the inspiration of the chapters ‘De l’Âme’ and ‘De la Morale’; cf. ff. 513, 518, and 524–5.

• TRINIUS, Johann Anton. Freydenker-Lexicon. Leipsic and Bernburg. 1759.

  See pp. 343–9.

• [1761]FREYSTEIN, Just German von. See his preface to his translation of Part II of the Fable.

  Freystein compares Mandeville to Shaftesbury and, drawing material from Mandeville’s own preface to Part II, sympathetically outlines Mandeville’s position.

• [1762]LUC, Jacques François de. Observations sur les Savans Incredules, et sur quelques-uns de leurs Ecrits. Geneva. 1762.

  See pp. 302–35 for destructive criticism. ‘Quoique l’expèrience n’ait que trop dèmontré qu’il est des hommes assez pervers pour faire de bonnes actions par de mauvais principes, il n’est pas moins injuste d’en infèrer que toutes les actions vertueuses tirent leur origine de quelque principe vicieux: Car quoique les vertus des plus saints Personnages tiennent toujours par quelqu’-endroit à la corruption de nôtre Nature, elles ne prouvent pas moins cette vèrité rèvèlée: Dieucréa l’homme à son Image’ (p. 311).

• MALLET, David. Tyburn: to the Marine Society. [In Poems onSeveral Occasions (1762), pp. 25–43.]

  See p. 35 [Tyburn-tree is speaking]:

  First, that there is much good in ill,

  My great apostle Mandeville

  Has made most clear. Read, if you please,

  His moralFable of the Bees.

• ROUSSEAU, J. J. Émile.

  See La “Profession de Foi du Vicaire Savoyard” de Jean-Jacques Rousseau Edition Critique . . . par Pierre-Maurice Masson (1914), where M. Masson declares (pp. 253 and 259) Rousseau indebted to Mandeville in some matters.

• [DU LAURENS, H.-J.] L’Arretin. 2 vol. Rome. 1763. [Certain edi[1763] tions are entitled L’Arretin Moderne.]

  Du Laurens derives from Mandeville, especially in the chapter headed ‘L’Utilite’ des vices’ (ii. 18–35), in which the Fable is specifically cited.

• MABLY,’ Gabriel Bonnot de. Le Droit Public de l’Europe . . . Troisième Édition. 3 vol. Geneva. 1764.[1764]

  See ii. 448–9: ‘ . . . si votre sublime politique croit avec l’Auteur de laFable des Abeilles, qu’il faut choyer nos vices . . .; pour faire fleurir le commerce, n’en hâtez pas la ruine.’

• DIDEROT, Denis. Salon de 1765.[1765]

  See Œuvres, ed. Assézat, x. 299: ‘ . . . vous autres défenseurs de la Fable des Abeilles . . . . Au diable les sophistes . . . .’

• HERDER, J. G. von. Haben wir noch jetzt das Publikum und Vaterland der Alten?

  See Sämmtliche Werke, ed. Suphan, i. 24–5: ‘ . . . ein Mandeville, der uns blos in Bienen verwandelt . . .’ (i. 24).

• CHAUDON, L. M., et al. Nouveau Dictionnaire Historique. . . . Quatriéme Édition. 6 vol. Caen. 1779.[1766]

  See the disapproving article on Mandeville, an expanded version of that in the earlier editions.

• [HALL-STEVENSON, John.] Makarony Fables; with the New Fable of the Bees. In two Cantos. Addressed to the Society. By Cosmo, Mythogelastick Professor, and F. M. S. . . . The Second Edition. 1768.[1767]

  I Never yet beheld that Man,

  (With all the temper that you please)

  That started fair, and fairly ran

  Through the old fable of the bees:

  Because the verse the author chose,

  If verse, like ours, be verse indeed,

  Was made to introduce the prose,

  But never meant to take the lead . . . (p. 33).

  ’Tis Anti-Mandivally true,

  True as the Gospel, or St. Paul,

  The private vices of a few,

  Will be the ruin of us all (p. 58).

• VOLTAIRE, F. A. de. Le Marseillois et le Lion.[1768]

  This (Œuvres Complètes, ed. Moland, 1877–85, x. 140–8) is a versification of the encounter between a merchant and a lion described by Mandeville in Fable i. 176–80. Voltaire states this in his ‘Avertissement’ to the poem.

• VOLTAIRE, F. A. de. Questions sur l’Encyclopédie, Première Partie.[1770]

  See the article Abeilles (Œuvres Complètes, ed. Moland, 1877–85, xvii. 29–30).

• [1771]VOLTAIRE, F. A. de. Questions sur l’Encyclopédie, Cinquième Partie.

  ‘Je crois que Mandeville . . . est le premier qui ait voulu prouver que l’envie est une fort benne chose’ (Œuvres Complètes, ed. Moland, 1877–85, xviii. 557). This is in the article ‘Envie’.

• [1774]BENTHAM, Jeremy. Commonplace Book.

  ‘The paradoxes of Hobbes and Mandeville . . . contained many original and bold truths, mixed with an alloy of falsehood, which succeeding writers, profiting by that share of light which these had cast upon the subject, have been enabled to separate’ (Works, ed. Bowring, 1843, x. 73).

• MACMAHON, Thomas O’Brien. An Essay on the Depravity and corruption of Human Nature. Wherein the Opinion of La Bruiere, Rochefoucault, Esprit, Senault, Hobbes, Mandeville, Helvetius, &c. on that Subject, are supported on Principles entirely New, against Mr. D. Hume, Lord Shaftesbury, Mr. Sterne, Mr. Brown, and other Apologists for Mankind. 1774.

• [1775][WARREN, Mrs.MercyOtis.] The Group; as lately Acted, and to be re-acted to the Wonder of All Superior Intelligences, nigh Head-Quarters at Amboyne. Boston. 1775.

  The following stage direction introduces Act ii (p. 7): ‘The scene changes to a large dining room. . . . in one corner of the room is discovered a small cabinet of books, for the use of the studious and contemplative; containing Hobbs’s Leviathan, Sipthrop’s Sermons; Hutchinson’s History, Fable of the Bees, Philalethes on Philanthrop, with an appendix by Massachusettensis, Hoyle on Whist, Lives of the Stewarts, Statutes of Henry the eighth,—and William the Conqueror, Wedderburn’s speeches, and Acts of Parliament, for 1774.’

• [1776]HOLBACH, Paul, Baron D’. La Morale Universelle, ou les Devoirs de l’Homme. 3 vol. Paris. 1820.

  See i. xxi-xxiii. ‘ . . . les vices des particuliers influent toujours d’une façon plus ou moins fâcheuse sur le bien-être des nations’ (i. xxii).

• [1778]ELOY, N. F. J. Dictionnaire Historique de la Médecine Ancienne et Moderne. 4 vol. Mons. 1778.

  ‘Mais pour ne laisser aucun doute sur la perversité de son coeur & de son esprit, De Mandeville publia ensuite ses pensées sur la Religion . . . Ces pensées firent grand bruit . . . & souleverent les personnes judicieuses contre leur Auteur, à cause de son irréligion & de ses impiétés’ (iii. 148).

• JOHNSON, Samuel. Boswell’s Life, under date of 1778, records a brilliant criticism by Johnson of the Fable.

  Johnson says, in part, ‘The fallacy of that book is, that Mandeville defines neither vices nor benefits. He reckons among vices everything that gives pleasure. He takes the narrowest system of morality, monastick morality, which holds pleasure itself to be a vice . . . and he reckons wealth as a publick benefit, which is by no means always true’ (ed. Hill, iii. 291–2). Cf. above, i. cxix, n. 4, and i. cxxxviii, n. 2.

• [1780]BENTHAM, Jeremy. Introduction to Principles of Morals and Legislation.

  See §13, n. (Works, ed. Bowring, 1843, i. 49, n.). This essay was first published 1789, although printed 1780.

• [PLUQUET, L’Abbé.] Traité Philosophique et Politique sur le Luxe. 2 vol. Paris. 1786.[1785]

  Mandeville is referred to throughout, often by name. ‘Ainsi, au moins selon mes connoissances, ce n’est que depuis Mandeville, que l’on a recherché et discuté philosophiquement et politiquement la nature du luxe, pour en prouver, ou pour en combattre l’utilité’ (i. 16). Pluquet completed this book in 1785 (see Traité ii. 501).

• FLÖGEL, Carl Friedrich. Geschichte der komischen Litteratur. 4[1786] vol. Liegnitz and Leipsic. 1784–7.

  See iii. 588–9.

• HAWKINS, Sir John. The Life of Samuel Johnson, LL.D. 1787.[1787]

  See above, i. xxii-xxiii. ‘ . . . Johnson would often commend [Mandeville’s Treatise] . . .’ (p. 263, n.). ‘ . . . the poison of Mandeville had affected many’ (p. 264).

• [TYLER, Royall.] The Contrast, a Comedy; in Five Acts: Written by a citizen of the United States. Philadelphia. 1790. [First acted in New York City, 16 April 1787.]

  ‘It must be so, Montague! and it is not all the tribe of Mandevilles shall convince me, that a nation, to become great, must first become dissipated. Luxury is surely the bane of a nation’ (111. ii). [See A. H. Quinn’s Representative American Plays, p. 67.]

• KANT, Immanuel. Kritik der praktischen Vernunft. [In Kant’s[1788]gesammelte Schriften (Berlin, 1900–) v. 40.]

  See above, i. cxvii.

• GIBBON, Edward. The Autobiographies. . . . Edited by John[1789] Murray. 1896.

  ‘ . . . the Fable of the Bees . . . that licentious treatise. . .’ (p. 389). [This citation comes from the last paragraph of the sketch the date of which Murray gives as 1788–9 (p. 353, n. *). In the first sentence of the sketch, Gibbon, who was born 8 May 1737, dated the fragment by stating that he was in his fifty-second year.]

• BOSWELL, James. Boswell’s Life of Johnson. . . . Edited by George Birkbeck Hill. 6 vol. Oxford. 1887.[1791]

  See the index for references to Mandeville. Note especially Johnson’s critique, iii. 291–3.

• [D’ISRAELI, Isaac.] Curiosities of Literature. 1791.

  ‘The “prating Mandeville”, pert, frothy, and empty, in his Misanthropic Compositions, compared Addison, after having passed an evening in his company, to “a silent Parson in a tye-wig”. It is no shame for an Addison to receive the censures of a Mandeville . . .’ (p. 157).

• GODWIN, William. An Enquiry concerning Political Justice. 2 vol.[1793] 1793.

  See ii. 815: ‘It has been affirmed “that private vices are public benefits”. But this principle, thus coarsely stated by one of its original advocates [a footnote states, “Mandeville”], was remodelled by his more elegant successors.’

• [1795]CHAMFORT, S. R. Nicholas. Œuvres . . . Précédées d’une Étude . . . par Arsène Houssaye. Paris. 1857.

  See p. 278, in Maximes et Pensées.

• [1796]GODWIN, William. Enquiry concerning Political Justice, and its Influence on Morals and Happiness. 2 vol. 1796.

  ‘The great champion of this doctrine [that the benefits of civilization are inseparable from its evils] is Mandeville. It is not, however, easy to determine whether he is seriously, or only ironically, the defender of the present system of society. His principal work [Fable of the Bees] is highly worthy of the attention of every man who would learn profoundly to philosophise upon human affairs. No author has displayed in stronger terms the deformity of existing abuses, or proved more satisfactorily how inseparably the parts are connected together. Hume [Essays; Part II, Essay II.] has endeavoured to communicate to the Mandevilian system his own lustre and brilliancy of colouring. But it has unfortunately happened, that what he adds in beauty he has subtracted from profoundness’ (ii. 484–5, n.). The first edition of 1793 (see above) is without this note, but possesses another reference. Between editions Godwin had apparently either read or re-read Mandeville.

• [1797]THE NEW-YORK WEEKLY MAGAZINE: or, MISCELLANEOUS REPOSITORY. 1797. [Periodical]

  See the issue for 24 May (ii. 372); some lines from the Grumbling Hive are used as a motto.

• [1800]PARR, Samuel. The Works of Samuel Parr . . . with Memoirs . . . by John Johnstone. 8 vol. 1828.

  See ii. 362 and 458–60, in A Spital Sermon, and the notes thereon.

• STEWART, Dugald. Lectures on Political Economy.

  See Collected Works, ed. Hamilton, 1854–60, viii. 311 and 323. Cf. above, i. cxxxv.

• [1802]HERDER, J. G. von. Adrastea. . . . Vierten Bandes, zweites Stúck. Leipsic. 1802.

  See pp. 234–52. ‘Swift setzte den Yahoo’s wenigstens seine ehrlichen Huynhms entgegen: Mandeville macht alle Staatsbu̔rger zu Yahoo’s nur in verschiednen Masken und Functionen. Er vernichtet jede Blu̔the der Menschheit, indem er sie, Samenlos gleichsam aus Eiter und Gift entsprießen la̔ßt,—welche teuflische Scho̔pfung!. . .. Wird man ein Concert nennen, wo nicht nur jede Stimme falsch spielet, sondern wo auf dies falsche Spiel jeder Stimme die Wirkung des Ganzen berechnet seyn soll? Eben so wenig kann eine Zusammensetzung von Mißformen, politisch und philosophisch, je ein System heißen. Eine fata Morgana ists, ein ha̔ßlicher Traum!’ (pp. 239–40).

• [1803]THE MONTHLY MIRROR Reflecting Men and Manners. 1803. (Periodical]

  See xv. 291–3 for article signed ‘H. J. P.’, in which Mandeville is compared to Sterne. The author says (p. 292): ‘But the most surprising thing of all is, that divines should have taken such universal offence at a book which supports one of the tenets of our religion, the natural corruption of human nature, unless assisted by divine grace.’

• [1805]HAZLITT, William. An Essay on the Principles of Human Action: being an Argument in Favor of the Natural Disinterestedness of the Human Mind.

  See Collected Works, ed. Waller and Glover, vii. 467.

• [NEWMAN, Jeremiah Whitaker.] The Lounger’s Commonplace Book or Miscellaneous Collections. . . . Third Edition. 3 vol. 1805.

  See above, i. xxvi, n. 4.

• PEIGNOT, G. Dictionnaire Critique, Littéraire et Bibliographique[1806] des Principaux Livres Condamnés au Feu, Supprimés, ou Censurés. 2 vol. Paris. 1806.

  See i. 282–4. ‘Ce livre a été condamné aux flammes, comme renfermant beaucoup de principes pernicieux’ (i. 282).

• TABARAUD, Mathieu Mathurin. Histoire Critique du Philosophisme Anglois, depuis son Origine jusqu’à son Introduction en France, inclusivement. 2 vol. Paris. 1806.

  See ii. 229 and 248–97. ‘Tout le système de Mandeville se réduit en dernière analyse aux quatre points suivans: 1⁰. Que l’homme n’est point naturellement sociable; 2⁰. que les sociétés ne se sont formées et ne se soutiennent que par les vices et par des illusions; 3⁰. que la distinction de la vertu et du vice est une affaire de pure convention . . .; 4⁰. que les sentimens de pudeur . . ., de compassion, et les actions qui en résultent n’ont rien qui mérite réellement le nom de vertu, parce qu’elles sont ordinairement viciées par le motif qui les anime’ (ii. 264).

• HAZLITT, William. A Reply to the Essay on Population, by the Rev. T. R. Malthus. 1807.[1807]

  See Collected Works, ed. Waller and Glover, 1902, iv. 2.

• MALTHUS, T. R. An Essay on the Principle of Population or a View of its Past and Present Effects on Human Happiness. . . . With a Biography . . . and Critical Introduction by G. T. Bettany. London, New York, and Melbourne. 1890.

  ‘In saying this let me not be supposed to give the slightest sanction to the system of morals inculcated in the Fable of the Bees, a system which I consider as absolutely false, and directly contrary to the just definition of virtue. The great art of Dr. Mandeville consisted in misnomers’ (p. 553, n.).

  This reference is in an appendix added to the fourth edition.

• THE EDINBURGH REVIEW, or CRITICAL JOURNAL: for Nov.[1810] 1810 . . . Feb. 1811. Edinburgh. 1810. [Periodical]

  See pp. 59–64, in a review of Joseph Fox’s A Comparative View of the Plans of Education, as Detailed in the Publications of Dr Bell and Mr Lancaster. This review maintains both the resemblance of Dr. Bell’s opinions on charity-schools to Mandeville’s and their inferiority to Mandeville’s. It also criticizes the latter.

• [GREEN, Thomas.] Extracts from the Diary of a Lover of Literature. Ipswich. 1810.

  See pp. 96–7. ‘With respect to his capital and offensive paradox, that private vices are public benefits, Mandeville’s whole art consists, in denominating our passions by the appellation assigned to their vicious excess; and then proving them, under this denomination, useful to society. There is a lively force, and caustic though coarse wit, in his performance, which occasionally reminds one of Paine’ (p. 97).

• HAZLITT, William. On Self-Love.[1812]

  See Collected Works, ed. Waller and Glover, xi. 143.

• ROBINSON, Henry Crabb. Diary, Reminiscences, and Correspondence. . . . Edited by Thomas Sadler. 3 vol. 1869.

  ‘ “What are you reading Mr. Robinson?” she [Mrs. Buller] said. “The wickedest cleverest book in the English language, if you chance to know it.” “I have known the ‘Fable of the Bees’ more than fifty years.” She was right in her guess’ (i. 392).

• [1813]FORTSETZUNG . . . ZU . . . JÖCHERS ALLGEMEINEM GELEHRTEN-LEXICO. . . . Angefangen von Johann Christoph Adelung und vom Buchstaben K fortgesetzt von Heinrich Wilhelm Rotermund. Leipsic and Bremen. 1784–1897.

  See iv. 552–4.

• [1814][D’ISRAELI, Isaac.] Quarrels of Authors; or Some Memoirs for our Literary History. 3 vol. 1814.

  See the footnote to iii. 65–8.

• HAZLITT, William. On Rochefoucault’s Maxims. [In the Examiner for 23 Oct. 1814.]

  See Collected Works, ed. Waller and Glover, ii. 254.

• [1815]HAZLITT, William. On the Tatler. [In the Round Table for 5 March 1815.]

  See Collected Works, ed. Waller and Glover, i. 9.

• [1818]ASCHER, S. See his preface and commentary to his German version of the Fable—Bernhard von Mandeville’s Fabel von den Bienen, Leipsic, 1818.

  ‘Großes dichterisches Verdienst, lebhafte Einbildungskraft, Neuheit in Bildern und Wendungen ist das wenigste was man an dem Gedichte bewundern mo̔chte. Ja ich glaube sogar, daß Mandeville die Idee zu demselben aus einer Aeußerung Lucians hergenommen [a note adds—groundlessly—‘Im Charon oder die Weltbeschauer.’]. . . . Und in dieser Ru̔cksicht [knowledge of human nature] . . . ko̔nnte Mandeville beinahe mit einem Simonides und Archilochus wetteifern’ (pp. vi-vii).

• [1819]HAZLITT, WILLIAM. Lectures on the English Comic Writers. 1819.

  See Collected Works, ed. Waller and Glover, viii. 94, n., 99, and 157, n.

• HAZLITT, William. A Letter to William Gifford, Esq. 1819.

  ‘This doctrine [of the complete selfishness of man] which has been sedulously and confidently maintained by the French and English metaphysicians of the two last centuries, by Hobbes, Mandeville, Rochefoucault, Helvetius, and others . . . has done a great deal of mischief . . .’ (Collected Works, ed. Waller and Glover, i. 403).

• [1821]HAZLITT, William. Character of Cobbett. [In Table-Talk; or, Original Essays. 1821.]

  ‘ . . . the picturesque satirical description of Mandeville. . .’ (Collected Works, ed. Waller and Glover, vi. 50).

• [1822]HAZLITT, William. On the Conduct of Life; or, Advice to a Schoolboy. [First published 1836 in Literary Remains.]

  ‘The best antidote I can recommend to you hereafter against the disheartening effect of such writings as those of Rochefoucault, Mandeville, and others, will be to look at the pictures of Raphael and Correggio. You need not be altogether ashamed, my dear little boy, of belonging to a species which could produce such faces as those . . .’ (Collected Works, ed. Waller and Glover, xii. 426).

  B., R. See the article on Mandeville (‘Moral Criticisms.—No. 1’) in[1823] the Newcastle Magazine, new series, for Feb. 1823, ii. 59–62.

  ‘ . . . the author was a man of great penetration. . . . His system, however, has been little read, and almost all writers . . . have denounced him as . . . an . . . avowed patron of immorality . . .’ (ii. 59). ‘Besides, there is throughout . . . a . . . disposition to satire . . ., which is at all times unbecoming the calm unruffled dignity of a philosopher’ (ii. 62).

  D’ISRAELI, Isaac. A Second Series of Curiosities of Literature. 3 vol. 1823.

  ‘It is net surprising that before “private vices were considered as public benefits”, the governors of nations instituted sumptuary laws . . .’ (iii. 256).

• HAZLITT, William. Common Places. [In the Literary Examiner, Sept.–Dec. 1823.]

  See Collected Works, ed. Waller and Glover, xi. 543.

• ROBINSON, Henry Crabb. Schlosser, History of the Eighteenth Century, trans. Davison, 1843, i. 51, n., cites from a personal letter from Robinson:

  ‘This book [the Fable] has anticipated the French writers in all their offensive representations of human nature, and it is remarkable that the severely religious parties have always had a sneaking kindness for Mandeville, at least, they hate the Shaftesbury school more, and for an obvious reason. If man’s nature be as Shaftesbury represented it, religion is by no means necessary. Mandeville, on the contrary, shows man in his fallen state, and so points out the necessity of a Redeemer.’

• HAZLITT, William. The Spirit of the Age: or Contemporary Por[1825] traits. 1825.

  See Collected Works, ed. Waller and Glover, iv. 269 (in ‘Mr. Southey’) and iv. 351 (in ‘Mr. Campbell and Mr. Crabbe’).

• MACAULAY, T. B. Works. . . . Edited by . . . Lady Trevelyan. 8 vol. 1866.

  ‘If Shakespeare had written a book on the motives of human actions, it is . . . . extremely improbable that it would have contained half so much able reasoning on the subject as is to be found in the Fable of the Bees.’ (v. 5, in the essay on Milton.)

• DISRAELI, Benjamin. Vivian Grey[1826]

  See Novels and Tales (1900) i. 132: ‘ “Do not, therefore, conclude, with Hobbes and Mandeville, that man lives in a state of civil warfare with man. . . .” ’

• HAZLITT,William. The Plain Speaker. 1826.

  See Collected Works, ed. Waller and Glover, vii. 166, n., in the essay ‘On Egotism’. Also, the essay ‘On Novelty and Familiarity’: ‘Mandeville has endeavoured to shew that if it were not for envy, malice, and all uncharitableness, mankind would perish of pure chagrin and ennui; and I am not in the humour to contradict him’ (Collected Works vii. 309).

• HAZLITT, William—NORTHCOTE, James. Conversations of James Northcote, Esq., R.A. [In New Monthly Magazine, Nov. 1826, as ‘Boswell Redivivus’.]

  See Collected Works, ed. Waller and Glover, vi. 353 (in Conversation 4).

• [1827]HAZLITT, William. On Disagreeable People. [In the Monthly Magazine for Aug. 1827.]

  See Collected Works, ed. Waller and Glover, xii. 177.

• HAZLITT, William. The Same Subject [Knowledge of the World] Continued. [In the London Weekly Review for 15 Dec. 1827.]

  See Collected Works xii. 308.

• [1828]THE EDINBURGH REVIEW, or CRITICAL JOURNAL: for September. . . . December 1828. Edinburgh. 1828. [Periodical]

  See pp. 173 and 175 (in a review of the current Oxford lectures on econornics): ‘ . . . celebrated work, the Fable of the Bees. . .—celebrated, inasmuch as there are few who have not heard of it; yet so little read, that though seldom mentioned without some indication of contempt and abhorrence, there is no inconsiderable number of these very abhorrers . . . who unconsciously advocate his doctrines’ (p. 173).

• HAZLITT, William. Self-Love and Benevolence. [In the New Monthly Magazine, Oct. and Dec. 1828.]

  See Collected Works, ed. Waller and Glover, xii. 96 and 98.

• STEWART, Dugald. The Philosophy of the Active and Moral Powers of Man.

  See Collected Works, ed. Hamilton, 1854–60, vi. 256 and 263–72. ‘The great object of Mandeville’s Inquiry into the Origin of Moral Virtue, is to show that all our moral sentiments are derived from education (vi. 264) . . . a fundamental error which is common to the system of Mandeville and that of Locke . . .’ (vi. 265). ‘When we read Mandeville we are ashamed of the species to which we belong . . .’ (vi. 271).

• [1829]HAZLITT, William—NORTHCOTE, James. Real Conversations. [In Richardson’s London Weekly Review for 11 April 1829.]

  See Collected Works, ed. Waller and Glover, vi. 387 (in Conversation 9): ‘ “[Northcote:] Did you ever read Rochefoucault?”—[Hazlitt:] Yes. “[Northcote:] And don’t you think he is right?” [Hazlitt:] In a great measure: but I like Mandeville better. He goes more into his subject. “[Northcote:] Oh! he is a devil. There is a description of a clergyman’s hand he has given [see Fable i. 133], which I have always had in my eye whenever I have had to paint a fine gentleman’s hand.” ’

• [1830]MACKINTOSH, Sir James. Dissertation Second; Exhibiting a General View of the Progress of Ethical Philosophy. [In the Encyclopædia Britannica. . . . Seventh Edition. Edinburgh. 1842.]

  See i. 323: ‘ . . . Mandeville, the buffoon and sophister of the ale-house . . . .’

• [1831]HAZLITT, William. Aphorisms on Man. [In the Monthly Magazine, Oct. 1830–June 1831.]

  ‘The error of Mandeville, as well as of those opposed to him, is in concluding that man is a simple and not a compound being’ (Collected Works, ed Waller and Glover, xii. 228).

• WHATELY, Richard. Introductory Lectures on Political Economy, Being Part of a Course Delivered in Easter Term, mdcccxxxi. 1831.

  See pp. 44–52 for one of the best analyses of Mandeville. ‘ . . . his originality was shewn chiefly in bringing into juxtaposition, notions which, separately, had long been current, (and indeed are not yet quite obsolete,) but whose inconsistency had escaped detection’ (p. 45). ‘His argument does not go to shew categorically that vice ought to be encouraged, but hypothetically, that, if the notions which were afloat were admitted, respecting the character of virtue and vice, and respecting the causes and consequences of wealth, then national virtue and national wealth must be irreconcilable . . .’ (p. 46).

• COLERIDGE, S. T. The Table Talk and Omniana. Oxford Univer[1833] sity Press. 1917.

  ‘ . . . great Hudibrastic vigour . . .’ (pp. 250–1).

• [MILL, James.] A Fragment on Mackintosh: Being Strictures on[1835] some Passages in the Dissertation by Sir James Mackintosh, Prefixed to the Encyclopædia Britannica. 1835.

  See pp. 55–63 for an excellent exposition of MandevIlle in the form of an attack on Mackintosh for misrepresenting Mandeville.—Cf. Mackintosh under year 1830.

• SOUTHERN LITERARY JOURNAL, and MONTHLY MAGAZINE. 1837. [Periodical][1837]

  See the April issue, i. 167–73. ‘ . . . now nearly forgotten . . .’ (i. 167).

• MAURICE, F. D. See the introductory matter to Maurice’s edition[1844] of William Law’s Remarks on the Fable of the Bees, Cambridge, 1844.

  ‘ . . . a reductio adabsurdum of many prevalent practices and dogmas . . .’ (p. ix).

  McCULLOCH, J. R. The Literature of Political Economy: a Classi[1845] fied Catalogue. 1845.

  See pp. 352–3. Good.

• THE GENTLEMAN’S MAGAZINE, by Sylvanus Urban, Gent. Volume xxv. New Series. mdcccxlvi. January to June inclusive. 1846. [Periodical][1846]

  See pp 584–5 for a comparison of Mandeville and Paley. The comparison is in a series of essays, begun in this magazine in July 1845 under the title of Extracts from the Portfolio of a Man of the World, the first being dated ‘1813.—Stockholm’.

• WHEWELL, William. Lectures on the History of Moral Philoso[1852] phy in England. 1852.

  ‘ . . . the well-known Fable of the Bees. . . . possesses little or no literary merit; and is only remarkable for the notice it excited . . .’ (pp. 79–80).

• VORLÄNDER, Franz. Geschichte der philosophischen Moral, Rechts und Staats-Lehre der Engländer und Franzosen. Marburg. 1855.

  See pp. 425–33.[1855]

• [1856] HETTNER, Hermann. Literaturgeschichte des achtzehnten Jahrhunderts. 3 vol. Brunswick. 1856–70.

  See i. 195–203. ‘[Mandeville] . . . rühmt sich mehrfach, daß er hierin den Lehren des Christenthums weit näher stehe als Shaftesbury. Gewiß ist es richtig. Aber die Frage, die sich hier unwillkürlich erhebt, ist nicht die Frage, ob Mandeville in diesem Tugendbegriff mit dem Christenthum, sondern ob er mit sich selbst übereinstimmt. Diese Forderung der Tugend ist bei Mandeville so durchaus äusserlich und mit dem Kern seiner Denkweise so wenig zusammen-hängend, daß es wohl erlaubt ist, sie bei ihm für eine leere Heuchelei . . . zu erklären . . .’ (i. 202–3).

• [1857]BUCKLE, H. T. History of Civilization in England. 3 vol. 1872.

  See ii. 218.

• [1863]TAINE, H. A. Histoire de la Littérature Anglaise. 4 vol. Paris. 1863–4.

  ‘Les professeurs d’irréligion, Toland, Tindal, Mandeville, Bolingbroke, rencontrent des adversaires plus forts qu’eux’ (iii. 60).

• [1865]JOWETT, Benjamin. Letter dated 28 May 1865.

  ‘I send you some books, one very good book among them, the works of a Saint, and one very bad book, Fable of the Bees—one of those books which are condemned equally by the world and the Church; by the world because it is partly true, and by the Church because it is partly false, or vice versa—one of those books which delight in turning out the seamy side of society to the light. (Don’t read it if you object to the coarseness of parts.) . . . Nor do I think it a bad thing to read the book with patience and ask how much is true of ourselves’ (in Abbott and Campbell, Life and Letters of Benjamin Jowett, ed. 1897, i. 411).

• [1866]ERDMANN, J. E. Grundriss der Geschichte der Philosophie. 2 vol. Berlin. 1866.

  See ii. 124–7 sqq. for relation to history of philosophy.

  ‘Dass die Moral der Britten so viel idealen und so vielen sociablen Inhalt hat, das ist es, was ihr selbst für Solche, die auf einem ganz anderen Standpunkt stehn, etwas Bestechendes gibt. Nichts desto weniger bleibt es eine Inconsequenz, dass ganz Heterogenes verbunden wird. Der Punkt, wo diese Verbindung sich löst, wird daher, sollte dies auch einen noch so widerwärtigen Aublick gewähren, einen Fortschritt in der Entwicklung des Realismus bezeichnen.

  ‘2. Einen solchen macht deswegen . . . Mandeville. . .’ (ii. 125–6).

• LANGE, F. A. Geschichte des Materialismus. Leipsic. 1887.

  See the index.

• [1867]MARX, Karl. Das Kapital. Hamburg. 1872.

  ‘Was Mandeville, ein ehrlicher Mann und heller Kopf, noch nicht begreift, ist, dass der Mechanismus des Akkumulationsprocesses selbst mit dem Kapital die Masse der “arbeitsamen Armen” vermehrt . . .’ (i. 640). Cf. also i. 367, n. 57 for Marx’s opinion that Adam Smith was greatly indebted to Mandeville.

• STEPHEN, James Fitzjames. Mandeville. [In the Saturday Review for 20 April 1867.]

  This uncomprehending study was afterwards reprinted in Stephen’s Horae Sabbaticae, 2nd series (1892), pp. 193–210.

• BAIN, Alexander. Mental and Moral Science. 1872. See pp. 593–8 for a summary of Mandeville’s position.[1868]

• LECKY, W. E. H. History of European Morals from Augustus to Charlemagne. 2 vol. 1869.[1869]

  See i. 6–8 and footnotes to these pages.

• ELWIN, Whitwell, and COURTHOPE, W. J. The Works of Alexander Pope. 10 vol. 1871–1889.[1871]

  See the remarks as to Pope’s indebtedness to Mandeville, ii. 307–8; iii. 121; iv. 339; v. 358; and viii. 513. Cf. above, i. cxviii, n. 1.

  [Of the volumes cited only vol. 2 appeared in 1871, the other four appearing later.]

• MINTO, William. A Manual of English Prose Literature. 1891.[1872]

  See pp. 404–5.

• SPICKER, Gideon. Die Philosophie des Grafen von Shaftesbury. Freiburg. 1872.

  See pp. 71 sqq. for relation of Shaftesbury to Mandeville.

• STEPHEN, Leslie. Essays on Freethinking and Plainspeaking. 1907.[1873]

  See pp. 277–316 for perhaps the most interesting of all essays on Mandeville. This essay appeared in Every Saturday: a Journal of Choice Reading, new series, iv. 64–71. It appeared also in Fraser’s Magazine (ed. Froude), new series, vii. 713–27, for June 1873.

• STEPHEN, Leslie. History of English Thought in the Eighteenth Century. 2 vol. 1902.[1876]

  See index for a large number of noteworthy references to Mandeville.

• JODL, Friedrich. Geschichte der Ethik in der neueren Philosophie.[1882]

  2 vol. Stuttgart. 1882.

  See i. 186–9.

• MINTO, William. Article on Mandeville in the Encyclopædia[1883]Britannica, 9th edition.

  Excellent summary. Professor Minto argues, incidentally, that Mandeville meant his work to be taken humorously rather than philosophically, and that the Grumbling Hive is a specific satire animated by the elections of 1705. There seems small ground for this latter assumption: the allusions in the poem are of the most general nature, and Mandeville himself states (Fable i. 6) that ‘The Satyr . . . was not made to injure and point to particular Persons’.

  Another article (by John Malcolm Mitchell) has been substituted in the eleventh edition of the Encyclopædia.

• GOLDBACH, Paul. Bernard de Mandeville’s Bienenfabel. In[1886] augural-Dissertation. Halle. 1886.

  Of little value.

• ROBERTSON, John M. Essays towards a Critical Method. 1889.

  See pp. 201–31. Intelligent and sympathetic. Among the best analyses of Mandeville. This same essay appears also in Robertson’s Pioneer Humanists (1907), pp. 230–70. It first appeared in Our Corner for 1886, vii. 92–103.

• SIDGWICK, Henry. Outlines of the History of Ethics. 1888.

  ‘ . . . though . . . a considerable share of philosophical penetration, his anti moral paradoxes have not even apparent coherence’ (p. 190).

• [1887]BROWNING, Robert. Parleyings with Certain People of Importance in their Day: to wit: Bernard de Mandeville. . . . 1887.

  See pp. 31–50. Cf. above, i. vi.

• [1889]PAULSEN, Friedrich. System der Ethik. 2 vol. Berlin. 1900.

  See i. 180 and 308, n. 1.

• [1890]HASBACH, W. Larochefoucault und Mandeville. [In Gustav Schmoller’s Jahrbuch für Gesetzgebung, Verwaltung und Volkswirtschaft im Deutschen Reich. Leipsic. 1890.]

  See pp. 1–43. ‘So steht Mandeville als derjenige da, welcher alle niedrigen Vorstellungen von der menschlichen Natur, welche im 16. und 17. Jahrhundert ausgeprägt worden waren, in seinem Werke vereinigte. Selbst von französicher Abstammung, wird er der Kanal, durch welchen der epikureisch-skeptisch-mechanische Gedanke der Franzosen endgültig in die englische Ethik und Politik hinübergeführt wird’ (p. 17). ‘ . . . kein originaler Schriftsteller im höchsten Sinne. . . . Seine Originalität besteht in der selbständigen Weiterbildung des Fremden und in der geistvollen Verknüpfung einer ethischen mit einer nationalökonomischen Theorie’ (p. 40).

• [1891]GLOCK, Joh. Ph. Die Symbolik der Bienen und ihrer Produkte in Sage, Dichtung, Kultus, Kunst und Bräuchen der Völker. Heidelberg. 1891.

  See pp. 337–57 for consideration of the Fable; pp. 358–79 contain the Grumbling Hive in both English and German. ‘Aber beide, Mandeville wie Hogarth, haben ihrem Zeitalter nur den Spiegel vorgehalten’ (p. 348).

• SHAW, George Bernard. The Quintessence of Ibsenism. 1913.

  ‘ . . . purblindly courageous moralists like Mandeville and Larochefoucauld, who merely state unpleasant facts without denying the validity of current ideals, and who indeed depend on those ideals to make their statements piquant’ (p. 23).

• [1892]JOHNSON, Lionel. The Art of Thomas Hardy. 1894.

  See pp. 18–19. That the book was finished in 1892 is stated in its Bibliography, p. iii.

• [1893]BONAR, James. Philosophy and Political Economy in Some of their Historical Relations. 1893.

  See index for references to good criticism.

• HASBACH, W. Les Fondements Philosophiques de l’Économie Politique de Quesnay et de Smith. [In Revue d’Économie Politique for 1893, vii. 747–95.]

  See pp. 779–82 and 785. ‘Plus encore que Bayle, Mandeville relève que ce n’est pas dans la raison et dans une conduite morale, mais bien dans ce qui est irrationnel, dans l’énergie des appétits, dans ce qui moralement est laid, que se trouve la semence de toute culture.

  ‘C’est sur ce terrain que Mandeville établit les fondements éthiques et sociaux de l’économie nationale. . . .

  ‘Un économiste beaucoup lu du siècle passé, Vanderlint, se place dans son livre Money answers all things pour ainsi dire sur les épaules de Mandeville’ (p. 780).

  ‘Les bases psychologiques et morales de l’économie politique de Smith se présentent à nous comme pénétrées des théories de Shaftesbury et de Mandeville’ (p. 782).

• SAINTSBURY, George. In English Prose, ed. Craik, 1894, iii. 438–9.[1894]

  ‘ . . . a coarseness which does not consist so much in the use of offensive language as in an almost incredible vulgarity and foulness of tone. . . . his prose is frequently incorrect and never in any way polished; but he makes up for this by many of the merits of Defoe. . . .’

• TEXTE, Joseph. Jean-Jacques Rousseau et les Origines du Cosmo-[1895] politisme Littéraire. Paris. 1895.

  ‘En même temps il [Diderot] se nourrit de . . . Mandeville, dont la Fable des abeilles lui fournit la plupart des idées qu’il développera plus tard dans le fameux Supplément au voyage de Bougainville’ (p. 135).

• KREIBIG, Josef C. Geschichte und Kritik des ethischen Skepti[1896] cismus. Vienna. 1896.

  See pp. 85–97.

• GOSSE, Edmund. Modern English Literature a Short History. 1905.[1897]

  See pp 225–6. ‘His style is without elegance, but . . . of a remarkable homeliness and picturesque vigour.’

• LAVIOSA, G. La Filosofia Scientifica del Diritto in Inghilterra. Turin. 1897.

  See pt. 1, pp. 656–95. ‘ . . . Mandeville avanza una congettura affine alla dottrina patriarchistica di Sumner-Maine’ (p. 669).

• SAKMANN, Paul. Bernard de Mandeville und die Bienenfabel-Controverse eine Episode in der Geschichte der englischen Aufklärung. Freiburg I. B., Leipsic, and Tübingen. 1897.

  The most elaborate work on Mandeville to date, analysing his thought at length, and describing the controversy precipitated by his book.

• SELBY-BIGGE, L. A. British Moralists Being Selections from Writers principally of the Eighteenth Century. 2 vol. Oxford. 1897.

  See i. xiv-xvii. ‘Regarding Mandeville as a satirist, I see no reason to suppose, as some have supposed, that his introduction of “self-sacrifice” as the touchstone of merit was meant by him as a backhanded attack upon ascetic and theological ethics. It is so essential to his theory and is introduced with such aptitude that I do not think he meant or indeed could afford to play a double game with it’ (i. xvi).

• SAINTSBURY, George. A Short History of English Literature.[1898] 1900.

  ‘ . . . his style, plebeian as it is, may challenge comparison with the most famous literary vernaculars in English for racy individuality’ (p. 544).

• WILDE, Norman. Mandeville’s Place in English Thought. [In Mind a Quarterly Review of Psychology and Philosophy. New Series, for 1898, vii. 219–32.]

  ‘What Voltaire was to the optimism of Leibniz, Mandeville was to that of Shaftesbury’ (p. 231). ‘It was owing to Mandeville and the spirit which he represented that the abstract benevolence of Shaftesbury was tempered by the rational self-love of later theory’ (p. 232).

• [1899] ROBERTSON, John M. A Short History of Free Thought Ancient and Modern. 2 vol. New York. 1906.

  ‘Shaftesbury had impugned the religious conception of morals; and Mandeville had done so more profoundly, laying the foundations of scientific utilitarianism’ (ii. 168).

• [1900]CANEPA, Ant. La Morale Utilitaria Secondo i Sistemi di Mandeville, Elvezio e Bentham. Sanremo. 1900. [Cited from A. Pagliaini, Catalogo Generale della Libreria Italiana, first supplement, Milan, 1912.]

• ROBERTSON, John M. Introduction to his edition of Shaftesbury’s Characteristics (1900) i. xxxviii-xlii.

  ‘ “ . . . all our relish for beauty . . . is either from advantage, or custom, or education;” and the argument as to morals was on all fours. Mandeville made it classic’ (i. xxxviii). ‘ . . . a sardonic humour all his own’ (i. xl).

• [1902]ESPINAS, Alfred D. La Troisième Phase et la Dissolution du Mercantilisme. (Mandeville, Law, Melon, Voltaire, Berkeley.) [In Revue Internationale de Sociologie for March 1902, pp. 161–80.]

  ‘Les conceptions de Melon s’inspirent de celles de Petty et de Mandeville . . .’ (p. 166). ‘ . . . un livre dont nous nous sommes assuré que la plupart des hommes du xviii siècle ont pris connaissance, la Fable des Abeilles . . .’ (p. 162).

• [1903]SCHATZ, Albert T. Bernard de Mandeville. (Contribution à l’Étude des Origines du Libéralisme Économique.) [In Vierteljahrschrift für Social- und Wirtschaftsgeschichte. Leipsic. 1903.]

  See i. 434–80. One of the most valuable articles on Mandeville. ‘ . . . Mandeville est le seul à avoir analysé minutieusement le concept d’intérêt personnel qui, pour D. Hume et A. Smith, est accepté comme un tout donné’ (p. 440). ‘ . . . chacun poursuivant son propre bonheur contribue (à son insu) à réaliser le progrès économique. Telle est la thèse de Mandeville, telle est l’idée originale qui s’exprime pour la première fois dans l’histoire de la pensée économique. Aussi bien est ce à ce titre, plus qu’à tout autre, que Mandeville donne à l’école libérale l’essence même de sa philosophie’ (p. 449). ‘Spencer, donnant à la doctrine de Mandeville sa forme contemporaine . . .’ (p. 471).

• [1904]CANNAN, Edwin. See his introduction to his edition of Adam Smith’s Wealth of Nations (1904):

  ‘If we bear in mind Smith’s criticism of Hutcheson and Mandeville in adjoining chapters of the Moral Sentiments, and remember further that he must almost certainly have become acquainted with the Fable . . . when attending Hutcheson’s lectures or soon afterwards, we can scarcely fail to suspect that it was Mandeville who first made him realize that “it is not from the benevolence of the butcher, the brewer or the baker that we expect our dinner, but from their regard to their own interest”. Treating the word “vice” as a mistake for self-love, Adam Smith could have repeated with cordiality Mandeville’s line. . .:

  “Thus vice nursed ingenuity. . .” ’ (i. xlvi).

• DANZIG, Samuel. Drei Genealogien der Moral. Bernard de Mandeville, Paul Rée und Friedrich Nietzsche. Pressburg. 1904.

  See pp. 1–27.

• TICHY, G. Mandeville. [In Ĉeska Mysl for 1904.] [Cited from Enciclopedia Universal Ilustrada Europeo-Americana xxxii. 770.]

• BRUNETIÈRE, Ferdinand. Les Origines de l’Esprit Encyclo[1905] pédique. Huit Leçons Rédigées en Mai 1905, Publiées par MM. René Doumic et Victor Giraud. [In La Revue Hebdomadaire for 9, 16, and 23 Nov. 1907, pp. 141–55, 281–97,421–37.]

  ‘On peut négliger, dans cet examen de l’influence anglaise [on French thought], celle des Free thinkers . . . .

  ‘Il en est autrement de Shaftesbury et de Bernard de Mandeville.

  ‘ . . . L’Etat est conçu comme une “association pour le luxe”; et de là vient la subordination de l’intérêt individuel à l’intérêt général, . . . et la transformation de la “question morale” en “question sociale”. Portée de cette formule. On la retrouvera dans Toussaint et Helvétius’ (pp. 425–6).

• INGE, William Ralph. Studies of English Mystics St. Margaret’s Lectures 1905. 1906.

  ‘Mandeville’s essay was a clever and cynical defence of licence and selfishness’ (p. 129).

• BOUZINAC, J. Les Doctrines Economiques au xviii^me Siècle Jean-François Melon Économiste. Toulouse. 1906.[1906]

  See index. ‘ . . . son [Mandeville’s] influence directe sur Melon est certaine’ (p. 154).

• JOFFE, A. Zu Mandevilles Ethik und Kants “Sozialismus”. [In Die Neue Zeit, Stuttgart, for 7 April 1906, xxiv (2). 45–50.]

  ‘Mandeville ist in der Ethik der typischste Repräsentant der Bourgeoisie . . . Wir werden auch sehen, dass Kants Ethik die logische Konsequenz der englischen Moralphilosophie und von Mandevilles Lehre im besonderen bildet’ (p. 45).

• SCHATZ, Albert. L’Individualisme Économique et Social. Paris. 1907.[1907]

  See pp. 61–79 for relation to origins of laissez-faire theory.

• DEDIEU, Joseph: Montesquieu et la Tradition Politique Anglaise[1909] en France. Paris. 1909.

  Dedieu attempts the proof that Montesquieu was greatly influenced by Mandeville’s Fable and Free Thoughts. That Montesquieu was somewhat affected by Mandeville Dedieu has shown, but he has proved it no more than possible that Montesquieu was greatly affected.

  ‘Nous croyons que de pareils exemples dispensent de tout commentaire. Il parait étrange que deux esprits, s’occupant d’une même question, l’envisagent sous un même angle, la développent dans une série de dissertations qui se suivent dans un ordre semblable, l’enrichissent de fines analyses identiques. Cela ne peut être que l’effet d’une influence profonde d’un esprit sur l’autre; il nous semble, en effet, que l’évêque Warburton et l’incrédule Mandeville ont exercé, peut-être simultanément, mais, croyons-nous, en des temps différents, une maîtrise incontestable sur le génie de Montesquieu’ (pp. 260–1). ‘Il nous paraît que Montesquieu lut et utilisa la Fable . . . vers 1724. En effet, . . . les Réflexions sur la Monarchie Universelle, écrites en 1724, s’inspirent largement de ce livre’ (p. 307, n. 1).

• MORIZE, André. L’Apologie du Luxe au xviii^e siècle et “Le Mondain” de Voltaire. Paris. 1909.

  A large part of this interesting dissertation is devoted to demonstrating the indebtedness of Voltaire to the Fable, and to a consideration of Mandeville’s influence on economics. ‘Son [Mandeville’s] importance est capitale, car, dans cette féconde période de préparation, il represente le moment décisif où le courant épicurien et sceptique français vient se fondre avec les conceptions économiques anglaises,— et où, à des doctrines morales venues de Montaigne, La Rochefoucauld, Saint-Évremond et Bayle, s’ajoutent les théories plus scientifiques de William Petty, Dudley North, Davenant et les autres’ (p. 69).

• WACKWITZ, Friedrich. Entstehungsgeschichte von . . . “Robinson Crusoe”. Inaugural-Dissertation. Berlin. 1909.

  ‘Bernard de Mandeville . . . ist schliesslich noch als reiche Fundgrube für Defoesche Gedanken zu nennen’ (p. 53). This may be true, but Wackwitz’s arguments are worthless.

• [1910]GRIFFIN, W. Hall—MINCHIN, Harry Christopher. The Life of Robert Browning. 1910.

  ‘Browning . . . made him [Mandeville] the mouthpiece of his own views [in his Parleyings with Certain People]. . . . and it would seem probable that these Vindications [Mandeville’s] were not without influence upon the evolution of his own later defences of a Blougram and a Sludge . . .’ (p. 19).

• SAINTSBURY, George. A History of English Prose Rhythm. 1912.

  See pp. 239–40: ‘As for Mandeville, his liking for, and practice in, the actual Dialogue may make it seem rather unfair to say much of him; but he certainly belongs to the vulgar class [of writers who use contractions].’

• [1913]MORE, Paul Elmer. The Drift of Romanticism. Shelburne Essays Eighth Series. Boston and New York. 1913.

  See pp. 159–61. ‘The poem [the Grumbling Hive] in itself was not much more than a clever jeu d’esprit, but the Remarks . . . are among the acutest psychological tracts of the age. . . . [Mandeville’s] theory of the passions is a legitimate, if onesided, deduction from the naturalistic philosophy as it left the hands of Locke; the ethical conclusions . . . have a curious similarity with the later System of Nietzsche.’

• [1914]BOBERTAG, Otto. See the preface to his German edition of the Fable (cf. above, ii. 400).

  ‘Seine Art, höchst verwickelte seelische Tatbestände zu behandeln, sie zu analysieren, bis ihre verborgensten Teilglieder aufgefunden sind, und sie auf dem Wege eines allmählichen Entwicklungsprozesses synthetisch vor den Augen des Lesers entstehen zu lassen, war für die damalige Zeit etwas ganz Unerhörtes und wird es für viele heute noch sein. Im 18. Jahrhundert gab es nur einen Mann, der etwas gleich Grosses—und Grösseres—geleistet hat: David Hume . . .’ (pp. xxiv-xxv).

• [1916]MASSON, Pierre Maurice. La Religion de J. J. Rousseau. 3 vol. Paris. 1916.

  ‘ . . . à mesure que les Locke, les Mandeville, les Fréret . . . s’ingénient, à la suite de Montaigne, à dissoudre . . . les principes, en apparence, les plus solides de la morale universelle, et que les psychologues du sensualisme, en reléguant parmi les chimères désuètes le système des idées innées, semblent enlever à la loi morale son privilège transcendant,—les défenseurs de la conscience sont de plus en plus tentés de la soustraire aux enquêtes positives, et d’en faire une espèce de “faculté à part dans l’âme”, comme un sens intime dont la sûreté est infaillible’ (i. 237).

• MOORE, C. A. Shaftesbury and the Ethical Poets in England, 1700–1760. [In Pub. Mod. Lang. Ass. for 1916, xxxi. 264–325.]

  See pp. 274–5, 279–80, 303–5, and 323.

• PATTEN, Simon N. Mandeville in the Twentieth Century. [In Am[1918]erican Economic Review for March 1918, viii. 88–98.]

  Generalizations concerning the likeness of certain aspects of modern economic theory to the Fable, based on a very superficial knowledge of Mandeville.

  This article was answered by Professors Jacob H. Hollander and E. R. A. Seligman in the American Economic Review for June 1918, viii. 338–9 and 339–49.

• STAMMLER, Rudolf. Mandeville’s Bienenfabel die letzten Gründe einer wissenschaftlich geleiteten Politik. Berlin. 1918.

  This pamphlet outlines some general aspects of the Fable as a point of departure for Stammler’s own speculation.

• MEIJER, W. De Bijen als Symbol in de Letterkunde. [In De[1919]Vrijmetselaar for July 1919.]

• BERNBAUM, Ernest. See the preface to his edition of Swift’s[1920]Gulliver’s Travels (1920), pp. ix-xii.

• ROBERTSON, J. M. A Short History of Morals. 1920.

  See especially pp. 9–12 and 268–72 for illuminating comment on and summary of Mandeville’s position.

• WRENN, H. B., AND WISE, Thomas J. Catalogue of the Library of . . . John Henry Wrenn. 5 vol. Austin, Texas. 1920.

  This catalogue ascribes to Mandeville twenty-one pieces not mentioned in my ‘Writings of Bernard Mandeville’ (see below under the year 1921). All these attributions are either demonstrably erroneous or highly improbable. [P.S. in final proof: I have considered this matter in my ‘The Mandeville Canon: a Supplement’, in Notes and Queries for 3 May 1924.]

• KAYE, F. B. The Writings of Bernard Mandeville: a Bibliographical Survey. [In the Journal of English and Germanic Philology for Oct. 1921, xx. 419–67.][1921]

  This article attempted a description of all known works which are by Mandeville or have been ascribed to him, and tried to establish a canon of his writings. Some emendations are made above, i. xxxi-xxxii.

• LOVEJOY, Arthur O. ‘Pride’ in Eighteenth Century Thought. [In Modern Language Notes for Jan. 1921.]

  ‘Mandeville was one of those who helped to give currency to the premise accepted by the primitivists: science, industry, the arts, luxury and trade are all born of pride. But from this premise he drew the opposite inference; since civilization, if not a good, is at least a necessary evil, “pride”, which is its moving force, is a kind of useful folly’ (p. 37, n. 11).

• KAYE, F. B. The Influence of Bernard Mandeville. [In Studies in[1922]Philology for Jan. 1922, xviii. 83–108.]

  This article offers in somewhat different form the information given in the present edition, introduction, ch. 5. Where there is difference, the present edition is the more authoritative.

• LOVEJOY, Arthur O. Personal letter to me dated 3 March 1922.

  ‘I don’t feel so sure as you do that Mandeville adhered to what you call the “rigoristic point of view”. His writing is so largely ironic that it is hard to be sure when he is serious; but he strikes me as far too acute a writer not to have realized the logical consequences of his own most characteristic doctrine. You yourself attribute to him [above, i. cxxxiv, n.) an explicitly utilitarian position . . . .

  ‘ . . . you perhaps give to M. a slightly greater place than belongs to him in the development of utilitarianism. . . . [The present edition modifies the claim made in the article—“The Influence of Bernard Mandeville”—criticized by Professor Lovejoy.] M.’s chief significance, I think, lay not in his contribution to or influence upon the development of ethical theory, but in his place in the history of what would nowadays be called social psychology. In insisting upon the sub-rational determination of most (if not all) of our motives, and in regarding the reasons which men give for their acts as largely a “rationalizing” explanation, necessitated by self-esteem, of these subconscious motivations, he, of course, anticipated a very recent fashion in psychology. But what is especially noteworthy about him is his recognition of the immense part played in human life, and especially in what the sociologists’ lingo now calls “social control”, of the “passion” which he calls “pride” or “glory”. . . . he traced this spring of action and of feeling through its countless disguises and ramifications more subtly, and recognized its pervasiveness more fully, than any writer I know of before his time, or for long after. He clearly realized that it is the existence of this class of self-conscious desires which is the specific differentia of human nature, and the point d’appui of the moral appeal, or of the control which society exercises over its members, by means of what are commonly called moral influences. Adam Smith, of course, afterwards carried out the same general idea with more detail, and in a more constructive and less satirical spirit, in his Theory of the Moral Sentiments, where the influence of Mandeville is not less marked, I think, than in the Wealth of Nations. Nearly all of the fundamental ideas of Mr. Thorstein Veblen’s Theory of the Leisure Class—regarded, when it appeared, as a very important and original contribution to economic theory and social psychology—may be found in Mandeville’s “Remark M.”, and elsewhere in his prose appendices to the Fable . . . .

  ‘ . . . M., of course, didn’t see the whole truth, or the full significance of the psychological fact, of which he had caught a glimpse; he was too eager to épater le bourgeois to do that. But he nevertheless has, I think, a pretty notable place in the history of the working out of this insight into the psychology of man’s moral behavior.’

• MORIZE, André. Problems and Methods of Literary History. Boston. [1922.]

  ‘[All the reviews] . . . were of one mind in stressing Mandeville’s ideas on luxury. . . . As a result, a chapter that is really supplementary . . . appeared to the French public the most important and original part’ (p. 277).

• [1923]BREDVOLD, Louis I. Personal letter to me dated 19 Dec. 1923.

  ‘The evolutionary theory, in the form in which it was current before Mandeville, had in all ages tended towards revolt in ethical theory. . . . The “moral atmosphere” of the theory was on the whole the same before Mandeville as it was in his book.’

• LINK, Henry C. Review of Z. C. Dickinson’s Economic Motives (1922). [In Management and Administration for July 1923, vi. 111.]

  ‘Psychology . . . hardly existed at that time [of Adam Smith]; and yet Mandeville, a still earlier writer, interpreted economic facts in terms of human motives approximating those described by modern psychologists far more closely than . . . Adam Smith and his immediate followers.’

• LOVEJOY, Arthur O. The Supposed Primitivism of Rousseau’s Discourse on Inequality. [In Modern Philology for Nov. 1923.]

  ‘ . . . it is this Hobbesian and Mandevillian social psychology that—even more than the primitivistic tradition represented by Montaigne and Pope—prevented the evolutionistic tendency in the thought of the Discourse from issuing in a doctrine of universal progress . . .’ (xxi. 183). ‘And the chief cause of the latter process [“increasing estrangement of men from one another, an intensification of ill-will and mutual fear, culminating in a monstrous epoch of universal conflict and mutual destruction”] Rousseau, following Hobbes and Mandeville, found . . . in that unique passion of the self-conscious and social animal—pride, self-esteem . . .’ (xxi. 185).

  Undated

• MONTESQUIEU, Baron de la Brède et de.

  ‘J’entrerai volontiers dans les idées de celui qui a fait la fable des Abeilles, et je demanderai qu’on me montre de graves citoyens, dans aucun pays, qui y fassent autant de bien qu’en font, a de certaines nations commerçantes, leurs petits-maîtres’ (Pensées et Fragments Inédits, Bordeaux, 1899–1901, ii. 405–6).

• COLERIDGE, S. T. MS. note in Southey’s copy of the Fable:

  ‘Can any one read Mandeville’s fable of the Bees, and not see that it is a keen satire on the inconsistencies of Christianity, and so intended? S. T. C.’

  [I have cited this remark and reference from a note on the fly-leaf of a copy of the Fable (ed. 1732) in the Yale Library—call no. K8. M32–C732-v. 1.]

• COLERIDGE, S. T. MS. note on fly-leaf of copy of Fable (ed. 1724; bookplate of Joshua Henry Green) in possession of Major Christopher Stone:

  ‘P. 35. It is, perhaps, a piece of simplicity to treat of Mandeville’s works as other than an exquisite bon bouche of Satire and Irony! But as there have been, and are, Mortals and man-shaped Mortals too, very plausible Anthropöeids, who have adopted his positions in downright opake earnest, it may be worth while to ask—how? by what strange chance there happened to start up among this premier species of Ouran Outangs, yclept man, these Wise Men (p. 28) these Law-givers, who so cleverly took advantage of this Peacock Instinct of Pride and Vanity.’

• PIOZZI, Hester Lynch. Anecdotes of . . . Samuel Johnson.

  ‘The natural depravity of mankind . . . were so fixed in Mr. Johnson’s opinion . . . [he] used to say sometimes, half in jest half in earnest, that they were the remains of his old tutor Mandeville’s instructions. As a book however, he took care always loudly to condemn the Fable of the Bees, but not without adding, “that it was the work of a thinking man” ’ (Johnsonian Miscellanies, ed. Hill, i. 268). Cf. also Miscellanies i. 207. [Mrs. Thrale’s Anecdotes purports to refer to the years 1764–84.]