"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 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 stole, 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.
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