und die Republikaner, 1832, and pp. 319-320, which tell in detail of the building of a canoe, are almost literally translated in pt. I, pp. 116-117. Other passages, too, such as descriptions of Indian dances (viz. 322-323), as well as the whole attitude of McKenney (cf. 299-301, 415, etc.), who was of the Indian department and a commissioner in negotiating the treaty of Fond du Lac, have probably influenced Sealsfield. The name of his White Rose, one of the characters in Tokeah; or the White Rose, Philadelphia, 1829, the original version of Der Legitime, may likewise have been suggested by McKenney's mention (p. 210) of some Canadian French voyagers chanting the "White Rose."

II. Berquin-Duvallon, edit., Vue de la Colonie espagnole du Mississippi, ou des provinces de Louisiane. . . Paris, 1803.

A comparison of pp. 178-181 of this book with Pflanzerleben pt. II, pp. 96-101, as well as p. 292 of B.-D. with Pfl. II, 29, will furnish abundant proof that Sealsfield must have been familiar with the Frenchman's work describing Louisiana under the Spanish régime, which, as the first cited passage shows, was of a character none too savory. The present writer believed for some time that the scenes of the private and public life of the Spanish vice-governor described by Sealsfield, were exaggerated bits of fiction until he found Sealsfield's picture verified by Berquin-Duvallon's account which, being a contemporaneous publication, records in all probability undeniable facts.

B. A. UHLENDORF

A BIBLIOGRAPHICAL SURVEY

Mandeville was one of the great connecting conduits between French and English thought-spreading the provocative philosophy of Pierre Bayle in England and conveying English speculation into France, chiefly by way of Voltaire. He was one of the most important figures in the development of eighteenth-century utilitarianism. And he was a main source of the economic doctrines that were to find their best-known spokesman in Adam Smith. Nevertheless, little attention has been paid to any work of Mandeville's besides the Fable of the Bees. Thus far, no scholarly survey has been made of Mandeville's writings except Paul Sakmann's Bernard de Mandeville und die Bienenfabel-Controverse (Freiburg, Leipzig, and Tübingen, 1897). Sakmann, however, is not only incomplete in his listing of works which may be by Mandeville and of the various editions of listed works, but he is inconclusive in his attempts to determine the questions concerning Mandeville's authorship of disputed works.

This article, which endeavors to supply the critical survey hitherto lacking, divides the writings considered into three groups. The first contains those works demonstrably by Mandeville. The second is composed of works probably or possibly by Mandeville. The third considers writings which have been erroneously ascribed to Mandeville. In the first two sections full description is given of the first editions of each work; the other editions are listed; and the question of attribution to Mandeville is argued wherever this is necessary. In addition, I have furnished an analysis of the content of each work, this being made in such a manner as to throw some light on the development of Mandeville's thought and to

1 I have considered the international influence of Mandeville in the spheres of ethics and economics in my forthcoming edition of his Fable of the Bees (Clarendon Press). I have found evidence of an influence so far-reaching and fundamental that I am not, I believe, exaggerating in describing Mandeville as one of the most important writers of the century, whose influence is to be compared with that of Hume and Adam Smith.

1a In copying title-pages I have kept the capitalization of initial letters wherever it was definitely indicated. Where it was not thus indicated I have capitalized all nouns and adjectives, and these only.

reveal the relationship of the various works with Mandeville's most important book, the Fable of the Bees. The treatment of the group of works erroneously attributed to Mandeville is limited to the demonstration that he was not their author. Within each group the arrangement is chronological.

I

AUTHENTIC WORKS

Bernardi à Mandeville/de/Medicina / Oratio / Scholastica, / publicè habita, cum è scholâ Erasmianâ ad / Academiam promoveretur, / Octob. cIo Ioc Lxxxv. / Rotterodami, / Typis Regneri Leers, /M DC LXXXV. /

4°, apparently signed in eights. Collation: title, p. [1]; blank, p. [2]; text, pp. 3(A2)-16.

This oration, his earliest extant work, was pronounced on leaving school for Leyden University in 1685. It is written in Ciceronian Latin, and is quite a respectable performance for a boy not yet fifteen. A foreshadowing of his coming pyrrhonism is to be found (p. 4) in his ‘Aliis alia placent, mihi medicinæ studium ....

Disputatio Philosophica /de/ Brutorum Operationibus./ Quam / Annuente Summo Numine, / sub Præsidio / Clarissimi, Acutissimique Viri / D. Burcheri de Volder, Medicinæ & Philosophiæ Doctoris, hujusque, ut & Ma-/theseos in Illustri Academia Lugd.-/Batav. Professoris Ordinarii./ Publice defendendam assumit / Bernardus de Mandeville, Rotter.-Bat./ Ad diem 23 Mart. loco horisque solitis, ante meridiem./ Lugduni Batavorum, /Apud Abrahamum Elzevier, / Academix Typograph. MDC LXXXIX./

4°, apparently signed in eights. Collation: title, p. [1]; dedication, p. [2]; text, pp. [3(A2)-12].

This dissertation, delivered at Leyden University in 1689, defends the Cartesian tenet that animals are feelingless automata: 'Bruta non sentiunt.' Mandeville reviews the arguments that seem to point to the possession of intelligence by animals, the chief being the similarity between the actions of beasts and those of men. To explode this argument he considers the case of a bee-hive. If, he says, we looked at the life of this hive as those do who credit animals with intelligence because of the ingenuity of their actions, we should have to allow the race of bees a knowledge of everything from geometry to statecraft—which, he maintains, is a reductio ad absurdum. His other argument that animals are automata is also a reductio ad absurdum. If animals are to be credited with free-will

and intelligence, he argues, why then they must have an immortal soul-which is out of the question. This argument renders it easy to see how it was that Mandeville could later abandon the Cartesian hypothesis (see Fable of the Bees,I, 197). When he came to consider the soul of man as not of overwhelming importance,3 the difference between men and beasts disappeared, and the animal automata became endowed with feeling, while the feeling men became automata (cf. Fable, II, 147).

Disputatio Medica Inauguralis / de / Chylosi Vitiata. / Quam / Annuente Divina Gratia / Ex Auctoritate Magnifici Rectoris, / D. Wolferdi Senguerdii, L. A. M. / Phil. & J. U. Doct. illiusque in Illustri Academiâ / Lugd.-Bat. Profess. ordinarii, celeberrimi, &c. / Necnon / Amplissimi Senatûs Academici Consensu & Alma / Facultatis Medica Decreto, / pro Gradu Doctoratus, / Summísque in Medicina Honoribus ac Privilegiis / ritè & legitimè consequendis, / Publico examini subjicit / Bernardus de Mandeville, Rotter.-Bat. / Ad diem 30 Mart. horâ locoque solitis./ Lugduni Batavorum, / Apud Abrahamum Elzevier, / Academiæ Typograph. M D C XCI./

4°, apparently signed in eights. Collation; title, p. [1]; dedication, p. [2]; text, pp. [3(A2)–12].

Of this dissertation, rendered on the occasion of taking the degree of Doctor of Medicine, Mandeville later said:^

[My thesis] was de Chylosi vitiatâ [translated in a note as 'of a depraved Chylification'], which I defended at Leyden in the year 1691, Dr. William Senguerdus, Professor of the Aristotelian Philosophy, being then Rector Magnificus [translated in a note as 'The Head of the University for one Year']. My reason of telling you this, which otherwise might seem impertinent, is because I have often thought it very remarkable, that I always had a particular Eye upon, and have been led, as it were, by Instinct to what afterwards to me appear'd to be the Cause of the Hysterick and Hypochondriack Passions, even at a time, when I had no thought of singling out these Distempers for my more particular Study, and was only design'd for general Practice, as other Physicians are.

In this thesis, Mandeville maintains that the principle of digestion is fermentation rather than warmth; and he considers various derangements of the digestion, offering remedies

2 The references to the Fable in this article apply to the similarly-paginated editions of 1723, 1724, 1725, 1728, and 1732 of Part I, and to the editions of 1729 and 1733 of Part II.

Cf., for instance, his Treatise (1730), p. 159, where he doubts the immortality of the soul.

Treatise (1730), p. 132. Of these theses in general, Mandeville wrote (Treatise, p. 131): "They are Printed; and being neatly Stitch'd in Covers of Marble-Paper, distributed among the Scholars.'

in the shape of definite prescriptions. He argues, incidentally, that what people naturally like is usually good for them, a theory characteristic not only of his later medical practice (see Treatise, ed. 1730, pp. 240-1), but of his whole attitude toward life.

Some / Fables / after / The easie and Familiar / Method of Monsieur de la Fontaine. / London: / Printed in the Year 1703. / [On the titlepage is printed in addition]: There is newly Published the Comical History/of Francion.

4°. Collation: title, p. [i]; blank, p. [ii]; preface, pp. [iii(A2)–vii]; blank, p. [viii]; text, pp. 1 (B)-81(M); advertisement, pp. [82(Mv)-84].

In 1703, this, his first known English work, appeared anonymously. It is known to be by Mandeville because of the identity of the fables in this volume with those published at another time under Mandeville's name (in Esop Dress'd). The preface is a whimsical disquisition on the custom of prefacewriting. 'It is hard I should be compelled to talk to my Reader, whether I have anything to say to him or not.' And he adds, 'All my Business with you, is, to let you know, that I have writ some Fables in Verse, after the Familiar Way of a Great Man in France, Monsieur de la Fontaine. . . . Two of the Fables are on my own Invention; but I'm so far from loving 'em the better, that I think they are the worst in the Pack: And therefore in good Manners to my self I conceal their Names.' Dr. Sakmann has judged that these original fables are The Countryman and the Knight (Some Fables, pp. 1-6) and The Carp (pp. 24-26). As a matter of fact, however, Dr. Sakmann is correct only as to the latter. The Countryman and the Knight is a rendering of La Fontaine's Le Jardinier et son Seigneur." The second original fable is really The Nightingale and Owl (pp. 27-34).

* According to the advertisement on the last page, the book was published by Richard Wellington, at the Dolphin and Crown, at the West-End of St. Paul's Church-Yard.

P. 12.

*Sakmann, Bermarà de Mandeville und die Bienenfabel-Controverse (1897),

*La Fontaine, Ornares Compiètes, (1863–87), I, 116–8.