FINIS.

PUBLICATIONS OF THE AUGUSTAN REPRINT SOCIETY

First Year (1946-47)

Numbers 1-6 out of print.

Second Year (1947-1948)

  7. John Gay's The Present State of Wit (1711); and a section on Wit from The English Theophrastus (1702).

  8. Rapin's De Carmine Pastorali, translated by Creech (1684).

  9. T. Hanmer's (?) Some Remarks on the Tragedy of Hamlet (1736).

10. Corbyn Morris' Essay towards Fixing the True Standards of Wit, etc. (1744).

11. Thomas Purney's Discourse on the Pastoral (1717).

12. Essays on the Stage, selected, with an Introduction by Joseph Wood Krutch.

Third Year (1948-1949)

13. Sir John Falstaff (pseud.), The Theatre (1720).

14. Edward Moore's The Gamester (1753).

15. John Oldmixon's Reflections on Dr. Swift's Letter to Harley (1712); and Arthur Mainwaring's The British Academy (1712).

16. Nevil Payne's Fatal Jealousy (1673).

17. Nicholas Rowe's Some Account of the Life of Mr. William Shakespeare (1709).

18. "Of Genius," in The Occasional Paper, Vol. III, No. 10 (1719); and Aaron Hill's Preface to The Creation (1720).

Fourth Year (1949-1950)

19. Susanna Centlivre's The Busie Body (1709).

20. Lewis Theobold's Preface to The Works of Shakespeare (1734).

21. Critical Remarks on Sir Charles Grandison, Clarissa, and Pamela (1754).

22. Samuel Johnson's The Vanity of Human Wishes (1749) and Two Rambler papers (1750).

23. John Dryden's His Majesties Declaration Defended (1681).

24. Pierre Nicole's An Essay on True and Apparent Beauty in Which from Settled Principles is Rendered the Grounds for Choosing and Rejecting Epigrams, translated by J. V. Cunningham.

Fifth Year (1950-51)

25. Thomas Baker's The Fine Lady's Airs (1709).

26. Charles Macklin's The Man of the World (1792).

27. Frances Reynolds' An Enquiry Concerning the Principles of Taste, and of the Origin of Our Ideas of Beauty, etc. (1785).

28. John Evelyn's An Apologie for the Royal Party (1659); and A Panegyric to Charles the Second (1661).

29. Daniel Defoe's A Vindication of the Press (1718).

30. Essays on Taste from John Gilbert Cooper's Letters Concerning Taste, 3rd edition (1757), & John Armstrong's Miscellanies (1770).

Sixth Year (1951-1952)

31. Thomas Gray's An Elegy Wrote in a Country Church Yard (1751); and The Eton College Manuscript.

32. Prefaces to Fiction; Georges de Scudéry's Preface to Ibrahim (1674), etc.

33. Henry Gally's A Critical Essay on Characteristic-Writings (1725).

34. Thomas Tyers' A Biographical Sketch of Dr. Samuel Johnson (1785).

35. James Boswell, Andrew Erskine, and George Dempster. Critical Strictures on the New Tragedy of Elvira, Written by Mr. David Malloch (1763).

36. Joseph Harris's The City Bride (1696).

37. Thomas Morrison's A Pindarick Ode on Painting (1767).

38. John Phillips' A Satyr Against Hypocrites.

39. Thomas Warton's A History of English Poetry.

40. Edward Bysshe's The Art of English Poetry.

William Andrews Clark Memorial Library: University of California

The Augustan Reprint Society

The Society exists to make available inexpensive reprints (usually facsimile reproductions) of rare seventeenth and eighteenth century works. The editorial policy of the Society remains unchanged. As in the past, the editors welcome suggestions concerning publications. All income of the Society is devoted to defraying cost of publication and mailing.

All correspondence concerning subscriptions in the United States and Canada should be addressed to the William Andrews Clark Memorial Library, 2205 West Adams Boulevard, Los Angeles 18, California. Correspondence concerning editorial matters may be addressed to any of the general editors. The membership fee is $3.00 a year for subscribers in the United States and Canada and 15/- for subscribers in Great Britain and Europe. British and European subscribers should address B. H. Blackwell, Broad Street, Oxford, England.

Publications for the seventh year [1952-1953]

(At least six items, most of them from the following list, will be reprinted.)

Selections from the Tatler, the Spectator, the Guardian. Introduction by Donald F. Bond.

Bernard Mandeville: A Letter to Dion (1732). Introduction by Jacob Viner.

M. C. Sarbiewski: The Odes of Casimire (1646), Introduction by Maren-Sofie Rœstvig.

An Essay on the New Species of Writing Founded by Mr. Fielding (1751). Introduction by James A. Work.

[Thomas Morrison]: A Pindarick Ode on Painting (1767). Introduction by Frederick W. Hilles.

[John Phillips]: Satyr Against Hypocrits (1655). Introduction by Leon Howard.

Prefaces to Fiction. Second series. Selected with an introduction by Charles Davies.

Thomas Warton: A History of English Poetry: An Unpublished Continuation. Introduction by Rodney M. Baine.

Publications for the first six years (with the exception of NOS. 1-6, which are out of print) are available at the rate of $3.00 a year. Prices for individual numbers may be obtained by writing to the Society.

THE AUGUSTAN REPRINT SOCIETY
WILLIAM ANDREWS CLARK MEMORIAL LIBRARY
2205 West Adams Boulevard, Los Angeles 18, California

Make check or money order payable to The Regents of the University of California.

Footnotes

¹ In its only foreign language translation, the Letter, somewhat abbreviated, is appended to the German translation of The Fable of the Bees by Otto Bobertag, Mandevilles Bienenfabel, Munich, 1914, pp. 349-398.

² Berkeley again criticized Mandeville in A Discourse Addressed to Magistrates, [1736], Works, A. C. Fraser ed., Oxford, 1871, III. 424.

³ A Vindication of the Reverend D—— B—y, London, 1734, applies to Alciphron the comment of Shaftesbury that reverend authors who resort to dialogue form may "perhaps, find means to laugh gentlemen into their religion, who have unfortunately been laughed out of it." See Alfred Owen Aldridge, "Shaftesbury and the Deist Manifesto," Transactions of the American Philosophical Society, New Series, XLI (1951), Part 2, p. 358.

⁴ Francis Hutcheson, a fellow-townsman of Berkeley, had previously made these points against Mandeville's treatment of luxury in letters to the Dublin Journal in 1726, (reprinted in Hutcheson, Reflections upon Laughter, and Remarks upon the Fable of the Bees, Glasgow, 1750, pp. 61-63, and in James Arbuckle, Hibernicus' Letters, London, 1729, Letter 46). In The Fable of the Bees, Mandeville concedes that gifts to charity would support employment as much as would equivalent expenditures on luxuries, but argues that in practice the gifts would not be made.

⁵ [Lord Hervey], Some Remarks on the Minute Philosopher, London, 1732, pp. 22-23, 42-50.

⁶ Alciphron, or the Minute Philosopher, T. E. Jessop, ed., in The Works of George Berkeley, Bishop of Cloyne. Edited by A. A. Luce and T. E. Jessop. London, etc., III. (1950), 9-10.

⁷ In his edition of The Fable of the Bees, Oxford, 1924, II. 415-416. All subsequent references to The Fable of the Bees will be to this edition.

⁸ Fable of the Bees, I. 48-49.

⁹ All page references placed in the main text of this introduction are to the Letter to Dion.

¹⁰ Fable of the Bees, II. 411. I, lxi, I, lvi.

¹¹ Ibid., I. li, I. lv, I. cxxi.

¹² Ibid. I. cxxiv, note.

¹³ For example, Kaye cites from Blewitt, a critic of Mandeville, this passage: "nothing can make a Man honest or virtuous but a Regard to some religious or moral Principles" and characterizes it as "precisely the rigorist position from which Mandeville was arguing when he asserted that our so-called virtues were really vices, because not based only on this regard to principle." (Ibid. II. 411. The italics in both cases are mine). The passage from Blewitt is not, of itself, manifestly rigoristic, while the position attributed to Mandeville is rigorism at its most extreme.

As further evidence of the prevalence of rigorism, Kaye cites from Thomas Fuller the following passage: "corrupt nature (which without thy restraining grace will have a Vent.)" Ibid. I. cxxi, note. But in Calvinist theology "restraining grace," which was not a "purifying" grace, operated to make some men who were not purged of sin lead a serviceable social life. (See John Calvin, Institutes of the Christian Religion, Bk. II, Ch. III, () 3, pp. I. 315-316 of the "Seventh American Edition," Philadelphia, n.d.) As I understand it, the role of "restraining grace" in Calvinist doctrine is similar to that of "honnêteté" in Jansenist doctrine, referred to infra. The rascals whom Mandeville finds useful to society are not to be identified either with those endowed with the "restraining grace" of the Calvinists or with the "honnêtes hommes" of the Jansenists.

For other instances of disregard by Kaye of the variations in substance and degree of the rigorism of genuine rigorists, see ibid. II. 403-406, II. 415-416.

¹⁴ See especially F. B. Kaye, "The Influence of Bernard Mandeville," Studies in Philology, XIX (1922), 90-102.

¹⁵ Cf. Denziger-Bannwart, Enchiridion Symbolorum. (See index of any edition under "Baius," "Fénelon," "Iansen," "Iansenistae," "Quesnell.")

¹⁶ The most pertinent writings of Nicole for present purposes were his essays, "De la charité & de l'amour-propre," "De la grandeur," and "Sur l'évangile du Jeudi-Saint," which in the edition of his works published by Guillaume Desprez, Paris, 1755-1768, under the title Essais de morale, are to be found in volumes III, VI, and XI.

¹⁷ For a similar distinction by Bayle between honnêtes hommes who are not of the elect and the outright rascals, see Pierre Bayle, Dictionaire historique et critiqué. 5th ed., Amsterdam, 1740, "Éclaircissement sur les obscénités," IV. () iv, p. 649.

¹⁸ Fable of the Bees, I. 19.

¹⁹ In the French versions of 1740 and 1750, the title, The Fable of the Bees: or, Private Vices, Publick Benefits, is translated as La fable des abeilles ou les fripons devenus honnestes gens.

For the "honnête homme" in 17th and 18th century usage as intermediate between a knave and a saint, see M. Magendie, La politesse mondaine et les théories de l'honnêteté en France, Paris, n.d., (ca. 1925), and William Empson, The Structure of Complex Words, London, 1951, ch. 9, "Honest Man."

²⁰ Kaye in a note to this parable, Fable of the Bees, I. 238, cites as relevant, I Cor. x. 31; "Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God." Even more relevant, I believe, is Deut. xxix. 19, where, in the King James version, the sinner boasts: "I shall have peace, though I walk in the imagination of mine heart, to add drunkenness to thirst."

²¹ "Pensées diverses sur la foi, et sur les vices opposés," Oeuvres de Bourdaloue, Paris, 1840, III. 362-363.

²² John Plamenatz, The British Utilitarians, Oxford and New York, 1949, pp. 48-49.

²³ Helvétius, De l'esprit, Discours II. Ch. XXIV. In the French version of The Fable of the Bees, the phrasing is almost identical: See La fable des abeilles, Paris, 1750, e.g. II. 261: "ménagés avec dextérité par d'habiles politiques." When the Sorbonne, in 1759, condemned De l'esprit, it cited The Fable of the Bees as among the works which could have inspired it. (F. Grégoire. Bernard De Mandeville, Nancy, 1947, p. 206).

Kaye, in his "The Influence of Bernard Mandeville," (loc. cit., p. 102), says that De l'esprit "Is in many ways simply a French paraphrase of The Fable." In his edition of The Fable of the Bees, however, he says, "I think we may conclude no more than that Helvétius had probably read The Fable." (Fable of the Bees, I. CXLV, Note). Kaye systematically fails to notice the significance of Mandeville's emphasis on the rôle of the "skilful Politician."

²⁴ Mr. Dennis.

²⁵ Dr. Fiddes's Treatise of Morality, Pref. Page XIX.