Abelard, page 334.

Absurd, nothing is thought so that we have been used to, 367.

Absurdities in sacred matters not incompatible with politeness and worldly wisdom, 413, 414, 415, 422.

Acclamations made at church, 369.

Accomplishments. The foundation of them is laid in our youth, 508.

Acknowledgment due to ancestors, 202.

Active, stirring man. The difference between such a one, and an easy indolent man in the same circumstances, 338 to 346.

Adam. All men are his descendants, 402.
Was not predestinated to fall, 429.
A miraculous production, 485.

Administration, the civil, how it ought to be contrived, 495.
What men it requires, ibid.
Most branches of it seem to be more difficult than they are, 496.
Is wisely divided into several branches, ibid.
Is a ship that never lies at anchor, 504.

Affections of the mind mechanically influence the body, 376.

Affectionate scheme, 441.
Would have been inconsistent with the present plan, 442.
When it might take place, 447.

Age, the golden, fabulous, 483.
Inconsistent with human nature, 452.

Air and Space, no objects of sight, 207.

Alexander the Great. The recompence he had in view, 20.
Proved from his own mouth, ibid.
Another demonstration of his frailty, 212.

Alexander Severus, his absurd worship, 414.

America, what the conquest of it has cost, 115.

Americans. The disadvantage they laboured under, 492.
May be very ancient, ibid.

Ananas, the, or pine-apple, excels all other fruit, 400.
To whom we owe the cultivation of it in England, 401.

Anaxagoras, the only man in antiquity that really despised riches and honour, 341.

Anger defined, 119.
Conquered by fear, ibid. and 122.
The operation of strong liquors imitates that of anger, 126.
Anger described, 386.
The origin of it in nature, ibid.
What creatures have most anger, ibid.
The natural way of venting anger is by fighting, 474.

Animal Economy. Man contributes nothing to it, 477.

Animals, all, of the same species intelligible to one another, 466.

Antagonists, the, of prime ministers, 500, 501.
Are seldom better than the ministers themselves, 504.

Apology, an, for several passages in the book, 137, 138.
An apology for recommending ignorance, 182.

Applause, always grateful, 369.
The charms of it, 271.

Arts and Sciences. What encourages them, 509.
Which will always be the most lucrative, 514.

Atheism has hid its martyrs, 128.

Atheism and Superstition of the same origin, 487.
What people are most in danger of atheism, ibid.
Atheism may be abhorred by men of little religion, 266.

Atheists may be men of good morals, 488.

Avarice, 52.
The reason why it is generally hated, ibid.
Why the society stands in need of it, 53.
Is equally necessary with prodigality, ibid.
What ought to be deemed as such, 266.

Author of the Fable of the Bees, the, desires not to conceal any thing that has been said against him, 261.
The reason of his silence, ibid.
How far only he defends his book, 262.
Has called it an inconsiderable trifle, and a rhapsody, ibid.
Was unjustly censured for confessing his vanity, 263.
How far he is answerable for what Horatio says, 275.
His fears of what will happen, ibid.
The report of his having burnt his book, 276.
The preparatory contrivance this report was built upon, ibid. and 277.

Authors compared to architects, 480.
Ought to be upon the same footing with their critics, 261.
When most foolishly employed, 262.

Beards, the various modes concerning them, 208.

Bears brought forth chiefly in cold countries, 430.

Bear-Gardens not inferior to operas, as to the real virtue of the companies that frequent either, 301.

Beau Monde censured 333.
What has always employed the wishes of them, 365.
Are every where the judges and refiners of language, 471, 472.
A character of a considerable part of the beau monde throughout Christendom, 266.
The indulgence of the beau monde censured, ibid.
Their easy compliance with ceremonies in divine worship, 267.
Exceptions from the generality of them, ib.

Bees, in, society is natural, in man artificial, 393, 394.

Beggars, their policy, 158, 159.
What sort of people complain of them most, ibid.

Behaviour of modest women, 31.
Of a bride and bridegroom, 33.
Of undisciplined soldiers, 123.
Of a fine gentleman at his own table, 307.
Abroad, ibid.
To his tenants, 308.
To his servants, 309.
To tradesmen, 310.
Of an indolent man of no fortune, 338.
Of an active man in the same circumstances, 339.
Of men meanly born, 479.
Of savages, 354, 355.
Of the ill-bred vulgar, 466.
Of different parties, 504, 505.

Belief, when we deserve it, 90.

Believing. The necessity of it, 488.

Benefits that accrue from the worst of people, 42 to 48.

Blessing, a, there is nothing created that is always so, 356.
The children of the poor one of the greatest blessings, 446.

Blessings, prejudicial, 136.

Bodies, our, visibly contrived not to last, 435.

Brain, the, compared to a spring watch, 377.
The economy of it unknown, 378.
Conjectures on the use of it, 380.
Of infants compared to a slate and a sampler, 381.
The labour of the brain, 383.
The brain more accurate in women than it is in men, ibid.

Brandy Shops, the qualifications required to keep them, 45.

Breeding, good, a definition of it, 36.
A discourse on it, ibid. to 38.

Brewing and baking luxurious inventions, 98.

Britain, Great, wants ignorance, 189, 203.

Brutes, have privileges and instincts which men have not, 467.

Bustle, the, to be made in the world to procure a scarlet or crimson cloth, 228.

Cardinals, the most valuable accomplishments among, 496, 297.

Care, what ought to employ our first, 351.

Carthaginians. Their abominable worship, 414.

Castrati. See Eunuchs.

Castration, the effects of it upon the voice, 333.

Cat-calls, 371.

Cato, his character, 213.
His self-denial. 264.

Centaurs, sphinxes, and dragons. Their origin, 426.

Chance. What it is, 448, 449.

Chancellor, the Lord, of Great Britain. What he should be, 495.
His post requires greater qualifications than any other, 498.

Charity. A definition of it, 155.
Is often counterfeited by our passions, 156, 158, 160.
The compliments paid to all the appearances of charity, ibid.
Abuses of charity, 161, 162, 164.
Often counterfeited, 345.
The world hates those who detect the counterfeits, ibid.
An instance of an unjust pretence to charity, ibid.

Charity children have no opportunity to learn good manners, 166.
Why they are pleasing to the eye, 175.

Charity schools are admired to distraction, 165.
What is said in behalf of them, ibid.
Not capable to prevent thefts and robberies, ibid.
The cause of our fondness for those schools, 171.
A description of the first rise and subsequent steps that are made to erect a charity school, ibid. to 175.
The joy they give, 175.
They are an inexhaustible fund for tittle-tattle, ib. and 176.
The charms of them to the multitude, 176.
The different views partymen have in wishing well to them, 194, 195.
More labour and eloquence are laid out upon them than on any other duty, ib.
The comfort the wicked find in liking them, 177.
The true motives of the bustle made about them, ibid.
Arguments against charity schools, showing them to be destructive to the public, 178 to 203.
A perpetual nursery for them, 188.

Chastity, the worlds opinion about it, 267.

Children. What makes them mannerly, 166.
What all delight in, 174.
Labour the proper province of the children of the poor, 187.
What they are indebted for to parents, 420.
Whether people marry with design of having them, 422.
The children of savages when sociable, 404.

Children of the poor, one of the greatest blessings, 446.
What their lot always will be, 315, 316.

Christianity, the essentials of, never to be talked of among the beau monde, 267.

Church, going to it of the utmost necessity to the poor, 193.

Cicero, his character, 384.
He imitated Plato, 264.

Cid. The six famous lines of it censured, 476.

Cities, great flourishing, the work of Providence, 493.
What is requisite to govern them, ibid, and 494.

Claim, the unjust, men lay to every thing that is laudable, 410, 411.

Classes. The two classes men are divided into, 14.

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.

Conclaves, a character of, 369.

Conclusion of the Remarks, 150 to 154.

Confidence reposed in prime ministers, 502, 503.

Confucius, 489.

Conjectures on the origin of politeness, 409, 414.
On the first motives that could make savages associates, 425, 426.
This conjecture not clashing with any of the Divine attributes, 435, 448.

Consciousness, what it consists in, 385.

Constitution of the body. What it consists in, 126.

Constitution, the, 497.
Wisdom of that of Great Britain, ibid. and 498.
Is chiefly to be taken care of in all countries, 504.

Constructions, the kind, of the beau monde, 263, 269.
Are hurtful to the practice of Christianity, 270.

Content, the bane of industry, 3, 9, 10, 144.
A definition of content, 146.
Is a precarious virtue, ibid.
An instance of it, 148.
Content more opposite to industry than laziness, ibid.

Contracts never lasting among savages, 452.

Conversation between a mercer and a lady his customer, 223 to 226.

Corneille cited, 476.
Defended, 477.

Covetousness. What people are not taxed with it by the beau monde, 269.

Counsellor, the social, 292.

Courage, natural, 321.
Proceeds from anger, 121.
Spurious and artificial courage, 122.
Natural courage, good for nothing in war, 123.
Stratagems to create courage, 124, 125, 129.
May be procured by discipline, 490.
How pride is mistaken for courage, 124.
A definition of artificial courage, 125.
Why it does not appear in dangers where honour is not concerned, 329.

Courtiers, their business, 500.

Courts of Princes. What procures men admittance there, 480.

Creatures, how some to be talked of that never had any existence, 426.

Creatures, living, compared to the engine that raises water by fire, 380.
The production of their numbers in every species proportioned to the consumption of them, 439.
This is very conspicuous in whales, ibid.

Cruelty, not greater in a wolf that eats a man, than it is in a man who eats a chicken, 435.

Custom, the force of it, 99.

Customers, the different ways of drawing them, 225.

Danger, the, from wild beasts, the first inducements to make savages associate, 425, 426.
The effects of it upon man’s fear, ibid. 427.
Objections to this conjecture, 425, 429, 430, 434, 436, 447, 448.
This danger is what our species will never be entirely exempt from upon earth, 450.

Death, not always the thing we fear most, 124.
Interest of money after death, 163.
It is death and not the manner of dying, to which our aversion is universal, 436, 437.

Debate, a, about pride, and what sort of people are most affected with it, 305, 306.
About money to servants, 309, 310.
About the principles a fine gentleman may act from, 312, 313.
About which it is that inclines men most to be religious, fear, or gratitude, from 410 to 416.
About the first step to society, 425, 426.

Decencies and conveniencies have a large signification, 148.

Deism, modern, what has increased it in this kingdom, 488.
No greater tie than atheism, ibid.

Deity, notions worthy of the, 393, 408, 418, 441, 444, 448.
The same, unworthy, 417, 418, 443, 444.

Descartes, his opinion refuted, 105.

Description, a, of the pleasures of the voluptuous, 399, 400.
Of the killing of a bullock, 105.

Dialogues, the reputation that has been gained by writing them, 265.
Why they are in disrepute, ibid.

Dice, spoken to illustrate what chance is, 449.

Discourse, a, on the social virtues according to Lord Shaftsbury, from 288 to 302.
On duelling, natural and artificial courage, from 318 to 333.
On the different effects the same passions have on men of different tempers, from 338 to 341.
On pride, and the various effects and symptoms of it, from 347 to 352.
On the origin of politeness, 352, to 364.
On compliments, tokens of respect, laughing, &c. from 366 to 377.
On the faculty of thinking, from 377 to 386.
On the sociableness of man, from 386 to 403.
On the first motive that could make savages associate, from 425 to 451.
On the second step to society, and the necessity of written laws, from 451 to 465.
On language, from 466 to 488.
On diverse subjects relating to our nature and the origin of things, from 477 to 491.
On government, capacities, and the motives of study, on ministers, partiality, and the power of money, to the end.

Distiller, a, what is required to make an eminent one, 40.

Divines, what it is we are obliged to for the great numbers of them, 184.

Docility depends upon the pliableness of the parts, 390.
Lost if neglected in youth, 396.
The superior docility in man, in a great measure owing to his remaining young longer than other creatures, 397.

Dominion, the desire of, all men are born with it, 406.
Seen in the claim of parents to their children, ibid.

Dress, the only thing by which men are judged of at courts, 480.

Drunkenness, how it is judged of, 268.

Dryades and Hama-Dryades, 410.

Duelling, proceeds not from false notions of honour, 130.
The benefit of it to society, 131.
The custom of it not to be abolished, ibid.
How to prevent it, ibid.
Men of honour would be laughed at if they scrupled it, because it is a sin, 319.
What considerations are slighted for it, 332.

Duellists, their concern chiefly owing to their struggles between the fear of shame and the fear of death, 326.
Seem to act by enchantment, 327.

Dutch, the, not frugal from principle, 108.
Their calamities under Philip II. of Spain, ibid.
Their other disadvantages, 109.
How they differ from us, ibid.
Their profuseness, 111.
Their policy in encouraging the extravagancies of sailors, ibid.

Dying, the means of, are all equally the contrivance of nature, 436.
It is as much requisite to die as to be born, ibid.
Several ways of dying are necessary, 443.

Earth, the, our species would have overstocked it, if there never had been war, 443.

Education, observations concerning it, 19, 23.
(a refined) teaches no humility, 305.
The most effectual means to succeed in the education of children, 315.
Teaches to conceal, and not to conquer the passions, 305, 337.
The best proof for the necessity of a good education, 476.
People may be miserable only for want of education, 482.
The necessity of a Christian education, 488, 489.
A gentleman’s education destructive to Christian humility, 272.

Effendi, Mahomet, died for atheism, 128.

Eggs in fish not impregnated by the male as in other oviparous animals, 438.
The use of this, ibid.

Elements, the, are all our enemies, 219.

Emulation, mankind divided into two classes for emulations sake, 14.
The emulation of school-boys not derived from virtue, 75.

Englishmen do not covet Spartan greatness, 150.

Enthusiasm, the force of it, 149.

Envy, 73.
A definition of it, ibid.
The various symptoms of it, 74, 75.
Envy conspicuous in wild beasts, 75.
An argument to show that envy is rivetted in our nature, ibid.
The use of envy in painters, 76.
Envy has reformed more bad husbands than preaching, ibid.
An instance of envy, 77.
Nobody is without, ibid.
Cato’s envy to Cæsar, 213.
Envy accounted for, 386.

Epicurus. The pleas and apologies of Epicurus, 140, 141.
The doctrine of Epicurus exploded, 485, 486.

Essay, an, on charity and charity schools, 155.

Evil, both moral and natural the solid basis of society, 237.
The cause of it more inquired into than that of good, 441.

Eunuchs overvalued, 33, 34.
No part of the creation, ibid.

Examination of one’s self, 302, 316, 330, 272.

Exchequer, the wise regulations of it, 496.
In all the business belonging to it, the constitution does nine parts in ten, ibid.

Exclaim, why all nations cry Oh! when they exclaim, 374.

Experience of greater use in procuring good laws than genius, 491.

Fable, the, or what is supposed to have occasioned the first dialogue, 273, 274.

Fable of the Bees, the first part of the, quoted, 326, 332, 436,
spoke against, 280, 301, 332, 336,
defended, 293, 332.—
What view the book ought to be seen in, 333.
The treatment it has had illustrated by a simile, 333.
Vice is no more encouraged in it than robbing is in the Beggar’s Opera, 263.

Fall, the, of man not predestinated, 429.

Fame, what the thirst after fame consists in, 20.

Fathers of the church delighted in acclamations whilst they are preaching, 269.

Fear, not to be conquered by reason, 118.
A definition of fear, ibid.
The necessity of fear in the society, 122.
Fear of death, when the strongest, 211.
Fear the only thing man brings into the world with him towards religion, 408.
The Epicurean axiom that fear made the gods exploded, ibid. and 409.

Fees, the power of them upon lawyers and physicians, 293.

Fish, a visible provision made by nature for their extraordinary numbers, 437.
The vast consumption of them, 438, 439.

Flatterers of our species. Why they confound what is acquired with what is natural, 478.

Flattery, no man proof against it, 18, 316.
The various arts of it, 20, 21.
The beginning of it in society, 363.
Becomes less barefaced as politeness increases, 369.

Flesh of animals, to eat it is a cruel piece of luxury, 99, 100.

Flies, 440.

Folly of infants, 424.

Fools, learned, where to be met with, 383.

Footmen, the faults they are generally guilty of in England, 189, 190, 191.
What it is that spoils them, 191.
A society of them, 192.