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

by Bernard Mandeville

Cleo. No; at least I do not remember that I had.

Hor. I do not believe you have an ill design in advancing these notions; but supposing them to be true, I cannot comprehend that divulging them can have any other effect than the increase of sloth and ignorance; for if men may fill the highest places in the government without learning or capacity, genius or knowledge, there is an end of all the labour of the brain, and the fatigue of hard study.

Cleo. I have made no such general assertion; but that an artful man may make a considerable figure in the highest post of the administration, and other great employments, without extraordinary talents, is certain: as to consummate statesmen, I do not believe there ever were three persons upon earth at the same time, that deserved that name. There is not a quarter of the wisdom, solid knowledge, or intrinsic worth in the world that men talk of and compliment one another with; and of virtue or religion there is not an hundredth part in reality of what there is in appearance.

Hor. I allow that those who set out from no better motives, than avarice and ambition, aim at no other ends but wealth and honour; which, if they can but get anywise they are satisfied; but men who act from principles of virtue and a public spirit, take pains with alacrity to attain the accomplishments that will make them capable of serving their country: and if virtue be so scarce, how come there to be men of skill in their professions? for that there are men of learning and men of capacity, is most certain.

Cleo. The foundation of all accomplishments must be laid in our youth, before we are able or allowed to choose for ourselves, or to judge, which is the most profitable way of employing our time. It is to good discipline, and the prudent care of parents and masters, that men are beholden for the greatest part of their improvements; and few parents are so bad as not to wish their offspring might be well accomplished: the same natural affection that makes men take pains to leave their children rich, renders them solicitous about their education. Besides, it is unfashionable, and consequently a disgrace to neglect them. The chief design of parents in bringing up their children to a calling or profession, is to procure them a livelihood. What promotes and encourages arts and sciences, is the reward, money and honour; and thousands of perfections are attained to, that would have had no existence, if men had been less proud or less covetous. Ambition, avarice, and often necessity, are great spurs to industry and application; and often rouse men from sloth and indolence, when they are grown up, whom no persuasions or chastisement of fathers or tutors, made any impression upon in their youth. Whilst professions are lucrative, and have great dignities belonging to them, there will always be men that excel in them. In a large polite nation, therefore, all sorts of learning will ever abound, whilst the people flourish. Rich parents, and such as can afford it, seldom fail bringing up their children to literature: from this inexhaustible spring it is, that we always draw much larger supplies than we stand in need of, for all the callings and professions where the knowledge of the learned languages is required. Of those that are brought up to letters, some neglect them, and throw by their books as soon as they are their own masters; others grow fonder of study, as they increase in years; but the greatest part will always retain a value for what has cost them pains to acquire. Among the wealthy, there will be always lovers of knowledge, as well as idle people: every science will have its admirers, as men differ in their tastes and pleasures; and there is no part of learning but somebody or other will look into it, and labour at it, from no better principles than some men are fox hunters, and others take delight in angling. Look upon the mighty labours of antiquaries, botanists, and the vertuosos in butterflies, cockle-shells, and other odd productions of nature; and mind the magnificent terms they all make use of in their respective provinces, and the pompous names they often give to what others, who have no taste that way, would not think worth any mortal’s notice. Curiosity is often as bewitching to the rich, as lucre is to the poor; and what interest does in some, vanity does in others; and great wonders are often produced from a happy mixture of both. Is it not amazing, that a temperate man should be at the expence of four or five thousand a-year, or, which is much the same thing, be contented to lose the interest of above a hundred thousand pounds, to have the reputation of being the possessor and owner of rarities and knicknacks in a very great abundance, at the same time that he loves money, and continues slaving for it in his old age! It is the hopes either of gain or reputation, of large revenues and great dignities that promote learning; and when we say that any calling, art or science, is not encouraged, we mean no more by it, than that the masters or professors of it are not sufficiently rewarded for their pains, either with honour or profit. The most holy functions are no exception to what I say; and few ministers of the gospel are so disinterested as to have a less regard to the honours and emoluments that are or ought to be annexed to their employment, than they have to the service and benefit they should be of to others; and among those of them that study hard and take uncommon pains, it is not easily proved that many are excited to their extraordinary labour by a public spirit or solicitude for the spiritual welfare of the laity: on the contrary, it is visible, in the greatest part of them, that they are animated by the love of glory and the hopes of preferment; neither is it common to see the most useful parts of learning neglected for the most trifling, when, from the latter, men have reason to hope that they shall have greater opportunities of showing their parts, than offer themselves from the former. Ostentation and envy have made more authors than virtue and benevolence. Men of known capacity and erudition are often labouring hard to eclipse and ruin one another’s glory. What principle must we say two adversaries act from, both men of unquestionable good sense and extensive knowledge, when all the skill and prudence they are masters of are not able to stifle, in their studied performances, and hide from the world, the rancour of their minds, the spleen and animosity they both write with against one another.

Hor. I do not say that such act from principles of virtue.

Cleo. Yet you know an instance of this in two grave divines, men of fame and great merit, of whom each would think himself very much injured, should his virtue be called in question.

Hor. When men have an opportunity, under pretence of zeal for religion, or the public good, to vent their passion, they take great liberties. What was the quarrel?

Cleo. De lana caprina.

Hor. A trifle. I cannot guess yet.