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

by Bernard Mandeville

Cleo. I believe it is, or at least the cause of it. I believe, moreover, that many creatures show this liking, when, for want of understanding them, we do not perceive it: When a cat washes her face, and a dog licks himself clean, they adorn themselves as much as it is in their power. Man himself, in a savage state, feeding on nuts and acorns, and destitute of all outward ornaments, would have infinitely less temptation, as well as opportunity, of showing this liking of himself, than he has when civilized; yet if a hundred males of the first, all equally free, were together, within less than half an hour, this liking in question, though their bellies were full, would appear in the desire of superiority, that would be shown among them; and the most vigorous, either in strength or understanding, or both, would be the first that would display it: If, as supposed, they were all untaught, this would breed contention, and there would certainly be war before there could be any agreement among them; unless one of them had some one or more visible excellencies above the rest. I said males, and their bellies full; because, if they had women among them, or wanted food, their quarrel might begin on another account.

Hor. This is thinking abstractly indeed: but do you think that two or three hundred single savages, men and women, that never had been under any subjection, and were above twenty years of age, could ever establish a society, and be united into one body, if, without being acquainted with one another, they should meet by chance!

Cleo. No more, I believe, than so many horses: but societies never were made that way. It is possible that several families of savages might unite, and the heads of them agree upon some sort of government or other, for their common good: but among them it is certain likewise, that, though superiority was tolerably well settled, and every male had females enough, strength and prowess in this uncivilized state would be infinitely more valued than understanding: I mean in the men; for the women will always prize themselves for what they see the men admire in them: Hence it would follow, that the women would value themselves, and envy one another for being handsome; and that the ugly and deformed, and all those that were least favoured by nature, would be the first, that would fly to art and additional ornaments: seeing that this made them more agreeable to the men, it would soon be followed by the rest, and in a little time they would strive to outdo one another, as much as their circumstances would allow of; and it is possible, that a woman, with a very handsome nose, might envy her neighbour with a much worse, for having a ring through it.

Hor. You take great delight in dwelling on the behaviour of savages; what relation has this to politeness?

Cleo. The seeds of it are lodged in this self-love and self-liking, which I have spoke of, as will soon appear, if we would consider what would be the consequence of them in the affair of self-preservation, and a creature endued with understanding, speech, and risibility. Self-love would first make it scrape together every thing it wanted for sustenance, provide against the injuries of the air, and do every thing to make itself and young ones secure. Self-liking would make it seek for opportunities, by gestures, looks, and sounds, to display the value it has for itself, superior to what it has for others; an untaught man would desire every body that came near him, to agree with him in the opinion of his superior worth, and be angry, as far as his fear would let him, with all that should refuse it: he would be highly delighted with, and love every body whom he thought to have a good opinion of him, especially those, that, by words or gestures, should own it to his face: whenever he met with any visible marks in others of inferiority to himself, he would laugh, and do the same at their misfortunes, as far as his own pity would give him leave, and he would insult every body that would let him.

Hor. This self-liking, you say, was given to creatures for self-preservation: I should think rather that it is hurtful to men, because it must make them odious to one another; and I cannot see what benefit they can receive from it, either in a savage or a civilized state: is there any instance of its doing any good?

Cleo. I wonder to hear you ask that question. Have you forgot the many virtues which I have demonstrated, may be counterfeited to gain applause, and the good qualities a man of sense in great fortune may acquire, by the sole help and instigation of his pride?

Hor. I beg your pardon: yet what you say only regards man in the society, and after he has been perfectly well educated: what advantage is it to him as a single creature? Self-love I can plainly see, induces him to labour for his maintenance and safety, and makes him fond of every thing which he imagines to tend to his preservation; but what good does the self-liking to him?

Cleo. If I should tell you, that the inward pleasure and satisfaction a man receives from the gratification of that passion, is a cordial that contributes to his health, you would laugh at me, and think it far fetched.

Hor. Perhaps not; but I would set against it the many sharp vexations and heart-breaking sorrows, that men suffer on the score of this passion, from disgraces, disappointments, and other misfortunes, which, I believe, have sent millions to their graves much sooner than they would have gone, if their pride had less affected them.