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these sophisticated pleasures； they reckon such as I mentioned
before； who think themselves really the better for having fine
clothes； in which they think they are doubly mistaken； both in the
opinion that they have of their clothes； and in that they have of
themselves； for if you consider the use of clothes； why should a
fine thread be thought better than a coarse one？ And yet these
men； as if they had some real advantages beyond others； and did
not owe them wholly to their mistakes； look big； seem to fancy
themselves to be more valuable； and imagine that a respect is due
to them for the sake of a rich garment； to which they would not
have pretended if they had been more meanly clothed； and even
resent it as an affront； if that respect is not paid them。 It is
also a great folly to be taken with outward marks of respect；
which signify nothing： for what true or real pleasure can one man
find in another's standing bare； or making legs to him？ Will the
bending another man's knees give ease to yours？ And will the
head's being bare cure the madness of yours？ And yet it is
wonderful to see how this false notion of pleasure bewitches many
who delight themselves with the fancy of their nobility； and are
pleased with this conceit； that they are descended from ancestors
who have been held for some successions rich； and who have had
great possessions； for this is all that makes nobility at present；
yet they do not think themselves a whit the less noble； though
their immediate parents have left none of this wealth to them； or
though they themselves have squandered it away。
The Utopians have no better opinion of those who are much taken
with gems and precious stones； and who account it a degree of
happiness； next to a divine one； if they can purchase one that is
very extraordinary； especially if it be of that sort of stones
that is then in greatest request； for the same sort is not at all
times universally of the same value； nor will men buy it unless it
be dismounted and taken out of the gold； the jeweller is then made
to give good security； and required solemnly to swear that the
stone is true； that by such an exact caution a false one might not
be bought instead of a true： though if you were to examine it；
your eye could find no difference between the counterfeit and that
which is true； so that they are all one to you as much as if you
were blind。 Or can it be thought that they who heap up a useless
mass of wealth； not for any use that it is to bring them； but
merely to please themselves with the contemplation of it； enjoy
any true pleasure in it？ The delight they find is only a false
shadow of joy。 Those are no better whose error is somewhat
different from the former； and who hide it； out of their fear of
losing it； for what other name can fit the hiding it in the earth；
or rather the restoring it to it again； it being thus cut off from
being useful； either to its owner or to the rest of mankind？ And
yet the owner having hid it carefully； is glad； because he thinks
he is now sure of it。 If it should be stolen； the owner； though he
might live perhaps ten years after the theft； of which he knew
nothing； would find no difference between his having or losing it；
for both ways it was equally useless to him。
Among those foolish pursuers of pleasure they reckon all that
delight in hunting； in fowling； or gaming： of whose madness they
have only heard； for they have no such things among them。 But they
have asked us； what sort of pleasure is it that men can find in
throwing the dice？ For if there were any pleasure in it； they
think the doing of it so often should give one a surfeit of it：
and what pleasure can one find in hearing the barking and howling
of dogs； which seem rather odious than pleasant sounds？ Nor can
they comprehend the pleasure of seeing dogs run after a hare； more
than of seeing one dog run after another； for if the seeing them
run is that which gives the pleasure； you have the same
entertainment to the eye on both these occasions； since that is
the same in both cases： but if the pleasure lies in seeing the
hare killed and torn by the dogs； this ought rather to stir pity；
that a weak； harmless and fearful hare should be devoured by
strong； fierce； and cruel dogs。 Therefore all this business of
hunting is； among the Utopians； turned over to their butchers； and
those； as has been already said； are all slaves； and they look on
hunting as one of the basest parts of a butcher's work： for they
account it both more profitable and more decent to kill those
beasts that are more necessary and useful to mankind； whereas the
killing and tearing of so small and miserable an animal can only
attract the huntsman with a false show of pleasure； from which he
can reap but small advantage。 They look on the desire of the
bloodshed； even of beasts； as a mark of a mind that is already
corrupted with cruelty； or that at least by the frequent returns
of so brutal a pleasure must degenerate into it。
Thus； though the rabble of mankind look upon these； and on
innumerable other things of the same nature； as pleasures； the
Utopians； on the contrary； observing that there is nothing in them
truly pleasant； conclude that they are not to be reckoned among
pleasures： for though these things may create some tickling in the
senses （which seems to be a true notion of pleasure）； yet they
imagine that this does not arise from the thing itself； but from a
depraved custom； which may so vitiate a man's taste； that bitter
things may pass for sweet； as women with child think pitch or
tallow tastes sweeter than honey； but as a man's sense when
corrupted； either by a disease or some ill habit； does not change
the nature of other things； so neither can it change the nature of
pleasure。
They reckon up several sorts of pleasures； which they call true
ones： some belong to the body and others to the mind。 The
pleasures of the mind lie in knowledge； and in that delight which
the contemplation of truth carries with it； to which they add the
joyful reflections on a well…spent life； and the assured hopes of
a future happiness。