To take seriously Mandeville's rigorism, the narrowness with which he defines "virtue," the broadness with which he defines "vice," his failure to recognize any intermediate ground between "virtue" and outright "vice," or any shades or degrees of either, the positiveness with which he assigns to eternal damnation all who depart in any degree from "virtue" as he defines it, is therefore to accept Mandeville as a genuine exponent of a rigorism too austere and too grim not only for the ordinary run of orthodox Anglicans or Catholics of his time but even for St. Augustine (at times), for the Calvinists, and for the Jansenists. Kaye justifiably puts great stress on the extent of Mandeville's indebtedness to Pierre Bayle. There is not the space here to elaborate, but it could be shown, I believe, that Mandeville was also indebted greatly, both indirectly through Bayle and directly, to the Jansenist, Pierre Nicole, and that Mandeville's rigorism was a gross distortion of, while Bayle's was essentially faithful to, Nicole's system.[16] Nicole insisted that "true virtue" in the rigorist sense was necessary for salvation, but at the same time expounded the usefulness for society of behavior which theologically was "sinful." But it was the "sinful" behavior of _honnetes hommes_, of citizens conforming to the prevalent moral standards of their class, not of rogues and rascals, which Nicole conceded to be socially useful.[17] Mandeville, on the other hand, not only lumped the respectable citizens with the rogues and rascals, but it was the usefulness for society of the vices of the rogues and rascals more than--and rather than--those of honest and respectable citizens which he emphasized. In the flourishing hive, prior to its reform, there were: ... Sharpers, Parasites, Pimps, Players, Pick-pockets, Coiners, Quacks, South-sayers, * * * These were call'd Knaves, but bar the Name, The grave Industrious were the same.[18] [16] The most pertinent writings of Nicole for present purposes were his essays, "De la charite & de l'amour-propre," "De la grandeur," and "Sur l'evangile 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 _honnetes hommes_ who are not of the elect and the outright rascals, see Pierre Bayle, _Dictionaire historique et critique_. 5th ed., Amsterdam, 1740, "Eclaircissement sur les obscenites," IV. () iv, p. 649. [18] _Fable of the Bees_, I. 19. The moral reform which brought disaster to the "Grumbling Hive" consisted merely in abandonment of roguery and adoption of the standards of the _honnete homme_.[19]