person　nor　lose　the　possession　of　greater　pleasures；　and　of　such
  as　draw　no　troubles　after　them；　but　they　look　upon　those　delights
  which　men　by　a　foolish　though　common　mistake　call　pleasure；　as　if
  they　could　change　as　easily　the　nature　of　things　as　the　use　of
  words；　as　things　that　greatly　obstruct　their　real　happiness
  instead　of　advancing　it；　because　they　so　entirely　possess　the
  minds　of　those　that　are　once　captivated　by　them　with　a　false
  notion　of　pleasure；　that　there　is　no　room　left　for　pleasures　of　a
  truer　or　purer　kind。
  There　are　many　things　that　in　themselves　have　nothing　that　is
  truly　delightful；　on　the　contrary；　they　have　a　good　deal　of
  bitterness　in　them；　and　yet　from　our　perverse　appetites　after
  forbidden　objects；　are　not　only　ranked　among　the　pleasures；　but
  are　made　even　the　greatest　designs　of　life。　Among　those　who　pursue
  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。　They　divide　the　pleasures　of　the　body　into　two
  sorts；　the　one　is　that　which　gives　our　senses　some　real　delight；
  and　is　performed；　either　by　recruiting　nature；　and　supplying　those
  parts　which　feed　the　internal　heat　of　life　by　eating　and　drinking；
  or　when　nature　is　eased　of　any　surcharge　that　oppresses　it；　when
  we　are　relieved　from　sudden　pain；　or　that　which　arises　from
  satisfying　the　appetite　which　nature　has　wisely　given　to　lead　us
  to　the　propagation　of　the　species。　There　is　another　kind　of
  pleasure　that　arises　neither　from　our　receiving　what　the　body
  requires　nor　its　being　relieved　when　overcharged；　and　yet　by　a
  secret；　unseen　virtue　affects　the　senses；　raises　the　passions；　and
  strikes　the　mind　with　generous　impressions；　this　is　the　pleasure
  that　arises　from　music。　Another　kind　of　bodily　pleasure　is　that
  which　results　from　an　undisturbed　and　vigorous　constitut