Cleomenes begs of Horatio to accept of the Fable of the Bees, and read it, [299].
Is denied, ibid.
Thinking Horatio displeased, breaks off the discourse, [301], [302].
But Horatio owning himself in the wrong, is persuaded to go on, [312].
Shows himself not uncharitable or censorious, [314].
Gives reasons why well accomplished persons may be ignorant of the principles they act from, [315].
Explores duelling; demonstrates the laws of honour to be clashing with the laws of God, from [318] to [333].
Shows the false pretences that are made to virtue, from [337] to [349].
His maxim of inquiring into the rise of arts and inventions, [352].
Gives his conjectures concerning the origin of politeness, from [353] to [364].
Shows the inconsistency of the affectionate scheme with the world as it is, from [442] to [448].
Proves his assertions concerning the nature of man, from the tendency of all laws, especially the ten commandments, from [453] to [466].
Gives his opinion concerning the different designs Lord Shaftsbury and his friend have wrote with, [519].
His character, [270], &c.
His censuring of his own actions, [272].
His aversion to contempt, [273].
Clergy, pride concealed them, [72].
Their value for the comforts of life, [88].
A deceitful plea of theirs, [89].
What brings them into contempt, ibid.
The same illustrated by example, [90].
The clergy, when poor, expose themselves by matrimony, [91].
Clergyman, the social, [292].
Why many clergymen are angry with the Fable of the Bees, [333].
Clothes, the use of them, [68].
Combabus, [334].
Comforts of life, various as the conditions of men vary, [57].
Commandments, the ten, are a strong proof of the principle of selfishness and instinct of sovereignty in human nature, [456].
All of them have their political uses, [464].
What is implied in the ninth commandment, [457].
What may be inferred from the sixth, ibid.
The two first point at our natural blindness and ignorance of the true Deity, [459].
The purport of the third discussed, [460].
The fifth explained, [462], [463].
The usefulness of the fourth in worldly affairs, [464].
Company, good, [214].
The love of it not the cause of man’s sociableness, [213].
Solitude to be preferred to some company, [216].
Love of company no virtue, ibid.
The reason why man loves it, [391].
Compassion. A story of a child to raise compassion, [156].
See Pity.
Compliments, which are Gothic, [368].
Not begun among equals, ibid.
Lose their dignity, [369].