Frailties palmed upon the world for virtues, 338.
Friendship, never lasting without discontent on both sides, 337.
Fright, a, pride of no use in it, 126.
The effects it had upon us, ibid.
Frowning described, 373.
Frugality, a definition of it, 105.
What frugality will always depend upon, 106.
What his made the Dutch frugal, 110.
A discourse on frugality, ibid. to 113.—
The impossibility of forcing people to be frugal without necessity,
113.
The frugality of the Spartans, 133.
The influence of it on trade, ibid.
When it is no virtue, 338,
339.
Fulvia, the reason why no character is given of her, 273.
Gamesters, the reason why they conceal their gettings before the losers, 39 to 41.
Gassendus is the example the author has followed in his dialogues, 274.
Genius, many things are ascribed to genius and penetration
that are owing to time and experience, 361.
Has the least share in making laws, 493.
Gentleman, a fine, drawn, and the picture approved of by
Horatio, from 306 to 311.
Why there are not many such, from 306 to 315.
Gestures made from the same motive in infants and orators,
469.
The abuse of them, 470.
To make use of them more natural than to speak without, ibid.
Gift, a great, of a late physician examined into, 105 to 164.
Glory, the love of, in men of resolution and perseverance,
may, without other help, produce all the accomplishments men can be
possessed of, 312, 313, 314.
A trial to know whether a fine gentleman acts from principles of virtue
and religion, or from vain glory, 317, 318.
When only the love of glory can be commendable, 324.
The eager pursuit of worldly glory inconsistent with Christianity,
269.
Golden age not fit for society, 11, 220.
Governing. Nothing requires greater knowledge than the art of
it, 491, 492.
Is built on the knowledge of human nature, 493.
Government, the rise of it, 222.
What is the best form of it, is yet undecided, 394.
Is in bees the work of nature, 393, 394.
None can subsist without laws, 377.
What the best forms of it are subject to, 491.
Government, the, of a large city. What sort of wisdom it
requires, 493.
Compared to the knitting frames, 494.
To a musical clock, ibid.
Once put into good order it may go right, though there should not be a
wise man in it, 494.
Governor, the charms of the word to mean people, 173.
Governors of charity schools, ibid.
The praises given them, 175.
Grammar schools, how to be managed, 211.
Gratitude, man’s, examined into, as the cause of Divine worship, 411, 413, 414.
Grumbling. See Hive.
Happiness on earth like the philosopher’s stone, 388.
Hardships are not such when men are used to them, 199.
Hats, the various modes of them, 208.
Heroes, their great views, 20.
What they differ in from coward is corporeal, 126.
Of antiquity, chiefly famed for subduing wild beasts, 426.
Hive, Grumbling Hive, 1.
Their glorious condition, ibid. 2.
Their knavery, 2. to 4.
Their murmurings, 6.
Jupiter makes them honest, ibid.
Their conversion and the effects of it upon trade, 7 to
11.
The moral, 11.
Honesty, the effects of it on trade, 9, 132, 133, 134, 139.
Where the most of it is to be found, 165, 166.
Honour, the genuine signification of it, 27.
The figurative sense of it, 116.
Rubs of honour, ibid. 117.
Principles of honour, how raised, 123.
The standard of honour, 130.
A new standard of it, ibid.
The latter much easier than the first, ibid.
Honour opposite to religion, 132.
The great allowances of honour, ibid.
Why there are so many men of real honour, ibid.
The principles of it extolled, 299, 300, 318.
The same condemned, ibid.
Is a chimerical tyrant, 322.
Is the result of pride, but the same cause produces not always the same
effect, 325.
Is acquired, and therefore no passion belonging to any one’s
nature, 326.
Is not compatible with the Christian religion, 329.
In women more difficult to be preserved than in men, 349.
Is not founded upon any principle of virtue or religion, ibid.
The signification of the word whimsical, ibid.
Hope, a definition of it, 78.
The absurdity of the words certain hope, 79.
Horatio refuses to accept of the Fable of the Bees, 299.
Is taxed with maintaining the theory of what he cannot prove to be
practicable, ibid.
Owns that the discourse of Cleomenes had made an impression on him,
302.
Mistakes Cleomenes and grows angry, 303, 304.
Interrupts him, 305.
Finds fault again with Cleomenes wrongfully, and seems displeased,
310.
Sees his error, begs pardon, and desires Cleomenes to go on, 311.
Takes upon him to be the fine gentleman’s advocate, 317.
Labours hard to justify the necessity of duelling, 318, 319,
322.
—Shows the intolerable consequences of affronts not resented,
322, 323.
Accepts of the Fable of the Bees, 331.
Why he dislikes it, 336.
Having considered on the origin of politeness, pays a visit to
Cleomenes, 367.
Invites him to dinner, 399.
Cannot reconcile the account of savages with the Bible, 401.
Proposes mutual affection as a means to make men associate, 441.
Allows of the conjecture about the first step towards society, 449.
Comes into the sentiments of Cleomenes, 518.
His character, 270, 271.
Horses, not tamed by nature, 454.
What is called vicious in them, 455.
Hospitals, the necessity of them, 164.
A caution against the increase of them, ibid. 165.
Humility, Christian, no virtue more scarce, 272.
Hunger and lust the great motives that stir up courage in
brutes, 118, 119.
The influence these appetites have upon ourselves, 120, 121.
Hutcheson, Mr., a favour asked him, 511.
Hypocrisy, to deceive by counterfeiting, 297.
Of some divines, 333.
Four are never guilty of it, 338.
Detected in the pretences to content in poverty, 339, 340.
When owned, 345.
Idiots, not affected with pride, 376.
Made by loss of memory, 385.
Idolatry, all the extravagancies of it pointed out in the
second commandment, 459.
Of the Mexicans, 460.
Ignorance, a necessary ingredient in the mixture of society,
55, 179.
Reasons for it, ibid.
Punishments the author has to fear for recommending ignorance, 181, 182.
Great Britain wants it to be happy, 203.
Of the true Deity is the cause of superstition, 408.
Imaginary, rewards for self-denial, 14.
Immortality, the, of the soul, a doctrine older than
Christianity, 138.
Why so generally received, ibid.
Indolence not to be confounded with laziness, 343.
Indolent easy man, an, the difference between him and an active stirring man in the same circumstances, 338 to 345.
Industry, differs from diligence, 148.
Infants, the management of them, 380.
Why they ought to be talked to, 381, 390.
Imagine every thing to think and feel, 409.
This folly humoured in them, 410.
Their crying given them to move pity, 467.
Vent their anger by instinct, 473.
Innes, the Rev. Dr. quoted, 276.
His sentiments on charity, 277.
Innocence, state of, described, 220.
Prejudicial to society, 221.
Insects, would overrun the earth in two years time if none were destroyed, 439.
Interest teaches men the use of their limbs, 360.
Savages to love and infants to suck, neither of them thinking on the
design of nature, 422.
All men are born with an instinct of sovereignty, 456, 457.
Invention, of ships, 361, 362.
What sort of people are best at invention, 363.
No stability in the works of human invention, 394.
Invisible Cause, an, how savages come to fear it, 408.
The perplexity it gives to men ignorant of the true Deity,
411, 412.
The wildest parents would communicate the fear of it to their children,
412.
The consequence of different opinions about it, 413, 414.
Jealousy, a compound, 78.
No jealousy without love, 82.
Jews, knew truths which the politest nations were ignorant of, 1500 years after, 421.
Judges, who are fit to be, 495.
Judgment, sound, what it consists in, 383.
Women are as capable of acquiring it as men, ibid. 384.
Justice, and Injustice. What notions a savage of the first class would have of it, 403.
Justice, the administration of it impracticable without written laws, 377.
Juvenal, quoted on superstition, 460.
Knowledge, does not make men religious,
165, 166, 170, 193.
Knowledge beyond their labour is prejudicial to the poor, 179, 180.
Neither knowledge nor politeness belong to a man’s nature,
480.
Knowing, à priori, belongs to God only, 393.
King, a, his happiness compared to that of a peasant, 198, 199.
Labour, the usefulness of dividing and subdividing it, 465.
Lampredius, quoted, 414.
Languages, that of the eyes is understood by the whole
species, 497.
Is too significant, 468.
How language might come into the world from two savages, ibid.
Signs and gestures would not cease after the invention of speech,
469.
A conjecture on the strength and beauty of the English language,
471.
The reason of it, ibid. 472.
Whether French or English be more fit to persuade in, 475.
The same things are not beautiful in both languages, ibid.
The intention of opprobrious language, 477.
Is an equivalent for fighting, 474.
Latin, not necessary to write and spell English, 185.
To whom it is prejudicial, 186.
Laughter, conjectures on the rationale of that action, 371, 372.
Laws, sumptuary, useless to opulent kingdoms, 153.
All laws point at some defect or frailty belonging to human nature,
455, 456.
The necessity of written laws, 455.
The Israelites had laws before they knew Moses, 456.
What the wisest of human laws owing to, 491.
Laws in all countries restrains the usurpation of parents, 406.
Laws of honour are pretended to be superior to all other, 318.
Are clashing with the laws of God, 319.
Whether there are false laws of honour, 326.
Lawgivers, what they have chiefly to consider,454.
Lawyers, when fit to be judges, 495.
Laziness, a definition of it, 144.
People often call others lazy, because they are so themselves,
ibid.
A story of a porter wrongfully suspected of laziness, 145, 146.
Leaping, cunning displayed in it, 360.
Learned fools, where to be met with, 383.
Learning, methods to promote and increase it, 182 to 187.
How all sorts of it are kept up, and looked into in flourishing
nations, 508, 509.
How the most useful parts of it may be neglected for the most trifling,
510.
An instance of it, ibid.
Letters, the invention of them, the third step to society, 453.
Lies concerning the Invisible Cause, 41.
Life in creatures. The analogy between it and what is performed by engines that raise water by the help of fire, 380.
Lion, the, described, 427.
What designed for by nature in Paradise, 428.
Not made to be always in Paradise, ibid.
The product of hot countries, 430.
Linen, the invention of it, the result of deep thought, 97.
Literature, most parents that are able, bring up their sons to it, 509.
Lives, we are to judge of men from their lives, and not from their sentiments, 86.
Love to their species, is not more in men than in other creatures, 391.
Love has two significations, 79.
The difference between love and lust, 80.
No jealousy without love, 82.
Whether the end of it is the preservation of the species, 423.
Is little to be depended upon among the ill-bred vulgar, 481.
Lovers, Platonic may find out the origin of that passion, 81.
Loudness, a help to language, 470, 471.
Lucian, 265.
Lucre, a cordial in a literal sense, 417.
Lucretia, 124.
The motive she acted from, ibid. 125.
Valued her glory above her virtue, ibid.
Lust, concealed from ourselves by education, 151.
Luxury, the definition of it, 56.
The usefulness of it discussed, 57.
Luxury promoted by the legislature, 59.
Maxims to prevent the mischiefs to be feared from luxury, 60, 61.
Arguments for luxury, 63, 64, 134.
Every thing is luxury in one sense, 97, 98.
Instances of luxury in the poor, 98, 99.
Magistrates, not the less obeyed for despising pomp and luxury, 149.
Males, more, than females born of our species, 445.
Man naturally loves praise and hates contempt, 14.
The manner in which savage man was broke, 16.
A dialogue between a man and a lion, 102.
Man has no real value for his species, 192.
Man a fearful animal, 121.
Is ever forced to please himself, 222.
Always the same in his nature, 137, 138.
Man in the state of nature, 353,
354.
Every man likes himself better than he can like any other. 359.
No man can wish to be entirely another, ibid.
Always seeks after happiness, 388.
Always endeavours to meliorate his condition, 390.
Has no fondness for his species beyond other animals, 392.
Has a prerogative above most animals in point of time, ibid.
Remains young longer than any other creature, 397.
May lose his sociableness, ibid.
There can be no civilized man before there is civil society, ibid.
Man is born with a desire after government, and no capacity for it,
407.
Claims every thing he is concerned in, 411, 421.
Is more inquisitive into the cause of evil than he is into that of
good, 411.
Is born with a desire of superiority, 420.
Has been more mischievous to his species than wild beasts have,
436.
What gives us an insight into the nature of man, 453.
Is not naturally inclined to do as he would be done by, 455.
Whether he is born with an inclination to forswear himself, 457.
Thinks nothing so much his own as what he has from nature, 478.
The higher his quality is, the more necessitous he is, 389.
Why he can give more ample demonstrations of his love than other
creatures, 481.
Could not have existed without a miracle, 485.
Mankind divided into two classes, 14.
Cannot endure truths that are mortifying, 138.
Manners, the comedy of manners, 37.
The doctrine of good manners has many lessons against the outward
appearance of pride, but none against the passion itself, 306.
What good manners consist in, 336.
Their beginning in society, 363,
364.
Have nothing to do with virtue or religion, ibid.
See Breeding.
Marlborough, the Duke of, opposite opinions concerning him,
505, 306.
Was an extraordinary genius, ibid. A Latin epitaph, upon him, 506.
The same in English, 507.
Masters of charity schools, 166.
The number of those that wish to be masters and mistresses of them,
181.
Mathematics, of no use in the curative part of physic, 375.
Maxims to render people good and virtuous, 106, 107,
108, 139.
Others to aggrandize a nation, 107.
To make the poor serviceable, 113,
114, 165 to 203.
To outsell our neighbour, 191.
The maxims advanced not injurious to the poor, 198, 199.
Memory, the total loss of it makes an idiot, 385.
Men, of very good sense may be ignorant of their own
frailties, 314.
All men are partial judges of themselves, 338.
All bad that are not taught to be good, 454.
Merchants, a story of two that both took advantage of their intelligence, 25.
Mexicans, their idolatry, 460.
Milton, quoted, 228.
Minister, the prime, no such officer belonging to our
constitution, 497.
Has opportunities of knowing more than any other man, 498.
The stratagems played against him, 499.
Needs not to be a consummate statesman, 500.
What capacities he ought to be of, ibid. 502.
Prime ministers not often worse than their antagonists, 505.
Miracles, what they are, 407.
Our origin inexplicable without them, 484, 485, 489, 490.
Mistress, a, the difficulty of parting with her while we love, 82.
Mobs, not more wicked than the beau monde,
301, 302.
In them pride is often the cause of cruelty, 351.
Modesty, whence derived, 27.
Has three different acceptations, 30.
The difference between men and women as to modesty, 31, 32.
The cause of it, 33.
The great use of it to the civil society, 80.
Money, the chief use of it, 113, 114.
Too much of it may undo a nation, ibid.
Is of no intrinsic worth, 189.
The money in different ways given to the poor, ill spent, 200, 201.
Money is the root of all evil, 512.
The necessity of it, in a large nation, ibid. 514.
Money, will always be the standard of worth upon earth,
ibid.
The invention of it adapted to human nature beyond all others, 516.
Nothing is so universally charming as it, ibid.
Works mechanically on the spirits, 517.
Money to Servants. A short debate about it, 308, 309.
Montaigne, a saying of his, 354.
Moral, the, of the Grumbling Hive, 11.
Morals not always the same, 209.
Moralists, their artifices to civilize mankind, 13, 14.
Morality broached for the ease of government, 14.
Moreri censured, 414.
Moses vindicated, 402, 417, 428, 483, 489, 490.
Mothers have but little love for their children when they are
born, 35.
Mothers and sisters in the east married their sons and brothers,
209.
Motives. The same may produce different effects, 338.
To study and acquire learning, 508, 509, 510.
They are what actions ought to be judged by only, 272.
Music houses at Amsterdam described, 29, 30.
Nations may be ruined by too much money, 114. The great art to make nations happy, 115. What the wealth of nations consists in, 116, 189. Why all nations cry Oh! when they exclaim, 374. In large flourishing nations, no sorts of learning will be neglected, 511, 512.
Natural. Many things are called so, that are the product of
art, 367.
How we may imitate the countenance of a natural fool, 376.
Why it is displeasing to have what is natural distinguished from what
is acquired, 478, 479.
Nature not to be followed by great masters in painting,
282.
Great difference between the works of art, and those of nature,
393, 394.
Nature makes no trials or essays, 394.
What she has contributed to all the works of art, 395.
She forces several things upon us mechanically, 373.
Her great wisdom in giving pride to man, 386.
All creatures are under her perpetual tutelage, 421.
And have their appetites of her as well as their food, ibid. 422.
Nature seems to have been more solicitous for the destruction, than she
has been for the preservation of individuals, 440.
Has made an extraordinary provision in fish to preserve their species,
439.
Her impartiality, 440.
The usefulness of exposing the deformity of untaught nature, 474.
She has charged every individual with the care of itself, 511.
Nature, human, is always the same, 369.
The complaints that are made against it are likewise the same every
where, 455.
The usefulness of it is visible in the dialogue, 456, 449.
Navigation. The blessings and calamities of the society on account of it, 231.
Necessaries of life. The multiplicity of them, 57, 58, 178.
Noah, 401. An objection stated concerning his descendants, ibid. 402.
Noise made to a man’s honour is never shocking to him,
370.
Of servants, why displeasing, 371.
Nola, Jordanus Bruno of, died for atheism, 128.
Oaths. What is requisite to make them useful in society, 452, 453.
Obedience, human, owing to parents, 463.
Objections against the necessity of pride answered, 66, 67.
An objection to the manner of managing the dialogues, 274.
Obstacles to happiness we meet with, 219.
Operas extravagantly commended, 284, 285,
&c.
Compared to bear gardens, 301.
Opera, Beggars, injuriously censured, 263.
Opinions. The absurdity of them in sacred matters, 338.
How people of the same kingdom differ in opinion about their chiefs,
505.
Origin of moral virtue, 13.
Of courage and honour, 117.
Of politeness, 353 to 364.
Of society, 404, 405, 425.
Of all things, 485, 486.
The most probable account of our origin, 438.
Ornaments bespeak the value we have for the thing adorned,
479.
What makes men unwilling to have them seen separately, ibid.
Ostracism, 78. A definition of it, ibid.
Pain limited in this life, 437.
Painters blamed for being too natural, 285.
Painting. A discourse concerning it, and the judges of it,
206 to 208.
How the people of the grand gout judge of it, 281.