The Devil Wins: A History of Lying from the Garden of Eden to the Enlightenment (48 page)

133
. Guazzo,
The Art of Conversation
, 38.

134
. Walker,
The Refin’d Courtier
, 234.

135
. François duc de La Rochefoucauld,
Maxims
, trans. Leonard Tancock (London: Penguin Books, 1959), maxim 206, 63.

136
. La Rochefoucauld,
Maxims
, maxim 87, 48.

137
. Walker,
The Refin’d Courtier
, 106.

138
. Guazzo,
The Art of Conversation
, 62. Ruth Grant,
Hypocrisy and Integrity: Machiavelli, Rousseau and the Ethics of Politics
(Chicago: University of Chicago Press, 1997), 30–31, on the relation between manners, lying, and hypocrisy, writes: “There is a kinship between social manners and more serious hypocritical behavior that lies in the pretense of sympathetic concern
or respect for others—a kind of pretense of virtue—that manners express. Manners are insincere or ‘phony.’ People are not treated according to their individual merits or their just deserts, not according to one’s true feeling toward them as individuals, but according to conventional forms. This is precisely the advantage of manners: they are formalities. They allow civil public relations between people who are not friends, and delineate the boundary between public and private.”

139
. Guazzo,
The Art of Conversation
, 64–65. Jennifer Richards,
Rhetoric and Courtliness in Early Modern Literature
(Cambridge: Cambridge University Press, 2003), 30–32, discusses the variety of definitions of the term
honestas
in Guazzo’s dialogue, including the notion of honest lies.

140
. Republished in J. Martin Stafford,
Private Vices, Publick Benefits? The Contemporary Reception of Bernard Mandeville
(Solihull: Ismeron, 1997), 10–12. On the English and Dutch contexts for Mandeville’s ideas, see Laurence Dickey, “Pride, Hypocrisy and Civility in Mandeville’s Social and Historical Theory,”
Critical Review
4:3 (Summer 1990): 387–431, and Harold J. Cook, “Bernard Mandeville and the Therapy of the ‘Clever Politician,’ ”
Journal of the History of Ideas
60:1 (January 1999): 101–24.

141
. Bernard Mandeville,
The Fable of the Bees: Or, Private Vices, Publick Benefits
, 2 vols. (Oxford: Clarendon Press, 1924) I, 348–49.

142
. Mandeville,
The Fable of the Bees
II, 109–11.

143
. Mandeville,
The Fable of the Bees
I, 51. For more on the connections among moral virtue, civility, and self-love, see Dickey, “Pride, Hypocrisy and Civility,” 397–401, and Herdt,
Putting on Virtue
, 272–75.

144
. Mandeville,
The Fable of the Bees
I, 51–53.

145
. Mandeville,
The Fable of the Bees
I, 24.

146
. Baltasar Gracián,
The Pocket Oracle and Art of Prudence
, trans. Jeremy Robbins (London: Penguin Books, 2011), #120, 44–45.

147
. Quoted in Richard G. Hodgson,
Falsehood Disguised: Unmasking the Truth in La Rochefoucauld
(West Lafayette: Purdue University Press, 1995), 48 and 137.

148
. Madeleine de Souvré [Marquise de Sablé],
Maximes
(Paris: Librairie des Bibliophiles, 1678), #20, 21.

149
. Gracián,
The Pocket Oracle
, #99, 37. On concern for this gap between appearance and reality, see Domna C. Stanton,
The Aristocrat as Art: A Study of the Honnête Homme and the Dandy in Seventeenth- and Nineteenth-Century Literature
(New York: Columbia University Press, 1989), 184–89.

150
. Pierre Nicole,
Moral Essays, Contain’d in Several Treatises on Many Important Duties … Done into English by a Person of Quality
, vol. III (London: Sam Manship, 1696), 79. For a brief summary of Nicole’s conception of self-love, see Nannerl O. Keohane,
Philosophy and the State in France: The Renaissance to the Enlightenment
(Princeton: Princeton University Press, 1980), 293–303, and Herdt,
Putting on Virtue
, 248–61.

151
. Nicole,
Moral Essays
, 83–84.

152
. Nicole,
Moral Essays
, 85.

153
. Nicole,
Moral Essays
, 87. La Rochefoucauld,
Maxims
, maxim 236, 68,
makes much the same point: “When we work for the benefit of others it would appear that our self-love is tricked by kindness and forgets itself; and yet this is the most certain way to achieve our ends, for it is lending at interest while pretending to give, in fact a way of getting everybody on our own side by subtle and delicate means.”

154
. La Rochefoucauld,
Maxims
, maxim 119, 52.

155
. Nicole,
Moral Essays
, 107–8. On deception and self-deception in La Rochefoucauld, see Hodgson,
Falsehood Disguised
, 39–55.

156
. Nicole,
Moral Essays
, 109–10.

157
. Gracián,
The Pocket Oracle
, #300, 112.

158
. Nicole,
Moral Essays
, 103–4.

159
. Nicole,
Moral Essays
, 105. Keohane,
Philosophy and the State
, 297: “Our motives are less important to Nicole in this analysis than the outcomes of our behavior.” Also, Herdt,
Putting on Virtue
, 256, on how suspicion of virtue’s efficacy, combined with an emphasis on self-love, set the stage for “the outright denial of the existence of true virtue.”

160
. Mandeville,
The Fable of the Bees
II, 12–13. Herdt,
Putting on Virtue
, 280.

161
. Mandeville,
The Fable of the Bees
II, 110.

162
. On the coherence of Mandeville’s hidden-hand theory of social evolution, see Eugene Heath, “Mandeville’s Bewitching Engine of Praise,”
History of Philosophy Quarterly
15:2 (April 1998): 205–26.

163
. William Law,
Remarks Upon a Late Book Entitled
The Fable of the Bees, or Private Vices, Publick Benefits,
in a Letter to the Author
(London: William and John Innys, 1724), 57, republished in Stafford,
Private Vices, Publick Benefits?
74.

C
HAPTER
F
IVE
. W
OMEN

1
.     Christine de Pizan,
The Book of the City of Ladies
, trans. Earl Jeffrey Richards (New York: Persea Books, 1982) I.1.1, 3.

2
.     Christine de Pizan,
The Book
I.1.1, 3–5.

3
.     Jehan le Fèvre,
Les Lamentations de Matheolus et le Livre de Leesce
, vol. 1, ed. A.-G. van Hamel (Paris: Émile Bouillon, 1892), ln. 5–6, 2. Matthew’s Latin version of the poem runs along the bottom of each page.

4
.     Karen Pratt, “Translating Misogamy: The Authority of the Intertext in the
Lamentationes Matheoluli
and Its Middle French Translation,”
Forum for Modern Language Studies
, 35:4 (1999): 421–35, here, 423.

5
.     Jehan le Fèvre,
Les Lamentations
I:299–310, 9.

6
.     Jehan le Fèvre,
Les Lamentations
II:4120–32, 158–59. A translation of this section and some others can be found in
Woman Defamed and Woman Defended: An Anthology of Medieval Texts
, ed. Alcuin Blamires, Karen Pratt, and C. W. Marx (Oxford: Clarendon Press, 1992), 195–96.

7
.     Jehan le Fèvre,
Les Lamentations
, in
Woman Defamed
, 179–80.

8
.     Jehan le Fèvre,
Les Lamentations
, in
Woman Defamed
, 184. Pratt, “Translating Misogamy,” 421–35, argues that Matthew’s reputation as a great misogynist has much to do with Jehan’s decision to add additional antifeminist
exempla (borrowed mostly from the
Romance of the Rose
) and to excise almost all of Matthew’s satire and critique of the mendicant orders. Renate Blumenfeld-Kosinski, “Jean le Fèvre’s
Livre de Leesce
: Praise of Blame of Women?”
Speculum
69:3 (July 1994): 705–25, reconsiders the sincerity of Jehan’s misogyny in light of his subsequent work in praise of women,
Le Livre de Leesce
, presented as an apology for his translation of the
Lamentations
. Regardless of either man’s intent, subsequent readers certainly understood them as true representatives of the misogynist tradition.

9
.     
Fifteen Joys of Marriage
, trans. Brent A. Pitts (New York: Peter Lang, 1985), 119–25.

10
.   
The Vices of Women
, in
Three Medieval Views of Women
, ed. and trans. Gloria K. Fiero, Wendy Pfeffer, and Mathé Allain (New Haven: Yale University Press, 1989), 123.

11
.   Guillaume de Lorris and Jean de Meun,
The Romance of the Rose
, trans. Charles Dahlberg (Princeton: Princeton University Press, 1971), 276.

12
.   Guillaume de Lorris and Jean de Meun,
The Romance of the Rose
, 259.

13
.   Jehan le Fèvre,
Les Lamentations
, in
Woman Defamed
, 184–85.

14
.   Ambrose,
Paradise
, ch. 12 (54), 333. See above,
chapter 1
.

15
.   Tertullian,
The Apparel of Women
, in
Disciplinary, Moral and Ascetical Works
, trans. Edwin A. Quain (Washington, D.C.: Catholic University of America Press, 1959), bk. 1, ch. 1 (1–2), 117–49, here, 117–18.

16
.   
The Hammer of Witches: A Complete Translation of the
Malleus Maleficarum, by Heinrich Kramer and James Sprenger, trans. Christopher S. MacKay (Cambridge: Cambridge University Press, 2009), 160–71. On the debate concerning the true author(s) of the text, see MacKay’s introduction, 2–6.

17
.   Christine de Pizan,
The Book
I.8.3, 16–17. Put differently, Christine would have understood the misogynist discourse she confronted and critiqued to conform to one the various definitions of “ideology” that Terry Eagleton,
Ideology: An Introduction
(London: Verso, 1991), 30, offers. “[I]deology,” he writes, “signifies ideas and beliefs which help to legitimate the interests of a ruling group or class specifically by distortion and dissimulation.” At different moments, as we will see, Christine suggests that men realize the misogynist discourse is false but promote it anyway, while at other moments she seems to think it deceives men as well.

18
.   Rupert of Deutz,
In Genesim
, lib. III, cap. V, 38. George Duby,
Dames du XIIIe siècle
, tom. III,
Ève et les prêtres
(Paris: Éditions Gallimard, 1996), 69–73, commenting on these passages, stresses Rupert’s exegetical debt to Augustine. On Rupert’s life and work, see John H. Van Engen,
Rupert of Deutz
(Berkeley: University of California Press, 1983).

19
.   Rupert of Deutz,
In Genesim
, lib. III, cap. V, 38, quoting Revelation 22:18–19.

20
.   Rupert of Deutz,
In Genesim
, lib. III, cap. IX, 39, quoting 1 Timothy 2:14.

21
.   Avitus,
The Poems
, 83–84.

22
.   Jacobus de Voragine,
Legenda Aurea
, trans. William Caxton (London: Wynkyn the Worde, 1512), 2r.

23
.   Vincent of Beauvais,
Speculum historiale
(Venice: Dominic Nicolini, 1591),
lib. I, cap. XLI, 6v. Philippe Buc,
L’Amiguïté du livre: Prince, pouvoir, et peuple dans les commentaires de la bible au moyen age
(Paris: Beauchesne Éditeur, 1994), 71–122, discusses thirteenth-century debates concerning hierarchy in the garden.

24
.   1 Timothy 2:11–12. Elizabeth A. Clark, “Ideology, History, and the Construction of ‘Woman’ in Late Ancient Christianity,”
Journal of Early Christian Studies
2:2 (1994): 155–84, especially 166–69, on the “universalizing tendency of ideology.”

25
.   
Glossa Ordinaria
vol. 6, col. 699–700. Despite this expressed ideal of submission, in fact, the exclusion of women from active roles in the church and their total submission to men was never total, at least until the late twelfth century. See Gary Macy,
The Hidden History of Women’s Ordination: Female Clergy in the Medieval West
(Oxford: Oxford University Press, 2008).

26
.   Tertullian,
The Apparel of Women
, bk. II, ch. 5 (4), 136. This reading of Tertullian is heavily indebted to R. Howard Bloch,
Medieval Misogyny and the Invention of Western Romantic Love
(Chicago: University of Chicago Press, 1991), 39–47.

27
.   Tertullian,
The Apparel of Women
, bk. I, ch. 4 (1),122.

28
.   Tertullian,
The Apparel of Women
, bk. II, ch. 2 (5), 133.

29
.   Tertullian,
The Apparel of Women
, bk. II, ch. 2 (4–5), 132.

30
.   Philo of Alexandria,
On the Creation of the Cosmos
, ch. 21, 87.

31
.   Philo of Alexandria,
On the Creation of the Cosmos
, ch. 23, 89–91. On Philo’s exegesis of Adam and the Woman, see Annewies van den Hoek, “Endowed with Reason or Glued to the Senses: Philo’s Thoughts on Adam and Eve,” in
The Creation of Man and Woman: Interpretations of the Biblical Narratives in Jewish and Christian Traditions
, ed. Gerard P. Luttikhuizen (Leiden: E. J. Brill, 2000), 63–75, and Bloch,
Medieval Misogyny
, 29–35.

32
.   Philo of Alexandria,
On the Creation of the Cosmos
.

33
.   Both Jerome and Chrysostom quoted in Clark, “Ideology,” 166–67.

34
.   Duby,
Dames du XIIe siècle
, 68. These ideas would continue into the Renaissance, more or less unchanged. See Ian Maclean,
The Renaissance Notion of Woman: A Study in the Fortunes of Scholasticism and Medical Science in European Intellectual Life
(Cambridge: Cambridge University Press, 1980).