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positions of the sun； moon； and stars。 But for the cheat； of
divining by the stars by their oppositions or conjunctions； it has
not so much as entered into their thoughts。 They have a particular
sagacity； founded upon much observation； in judging of the
weather； by which they know when they may look for rain； wind； or
other alterations in the air； but as to the philosophy of these
things； the causes of the saltness of the sea； of its ebbing and
flowing； and of the origin and nature both of the heavens and the
earth； they dispute of them； partly as our ancient philosophers
have done； and partly upon some new hypothesis； in which； as they
differ from them； so they do not in all things agree among
themselves。
As to moral philosophy； they have the same disputes among them as
we have here： they examine what are properly good both for the
body and the mind； and whether any outward thing can be called
truly good； or if that term belong only to the endowments of the
soul。 They inquire likewise into the nature of virtue and
pleasure； but their chief dispute is concerning the happiness of a
man； and wherein it consists？ Whether in some one thing； or in a
great many？ They seem； indeed； more inclinable to that opinion
that places； if not the whole； yet the chief part of a man's
happiness in pleasure； and； what may seem more strange； they make
use of arguments even from religion； notwithstanding its severity
and roughness； for the support of that opinion so indulgent to
pleasure； for they never dispute concerning happiness without
fetching some arguments from the principles of religion； as well
as from natural reason； since without the former they reckon that
all our inquiries after happiness must be but conjectural and
defective。
These are their religious principles； that the soul of man is
immortal； and that God of his goodness has designed that it should
be happy； and that he has therefore appointed rewards for good and
virtuous actions； and punishments for vice； to be distributed
after this life。 Though these principles of religion are conveyed
down among them by tradition； they think that even reason itself
determines a man to believe and acknowledge them； and freely
confess that if these were taken away no man would be so
insensible as not to seek after pleasure by all possible means；
lawful or unlawful； using only this caution； that a lesser
pleasure might not stand in the way of a greater； and that no
pleasure ought to be pursued that should draw a great deal of pain
after it； for they think it the maddest thing in the world to
pursue virtue； that is a sour and difficult thing； and not only to
renounce the pleasures of life； but willingly to undergo much pain
and trouble； if a man has no prospect of a reward。 And what reward
can there be for one that has passed his whole life； not only
without pleasure； but in pain； if there is nothing to be expected
after death？ Yet they do not place happiness in all sorts of
pleasures； but only in those that in themselves are good and
honest。
There is a party among them who place happiness in bare virtue；
others think that our natures are conducted by virtue to
happiness； as that which is the chief good of man。 They define
virtue thus； that it is a living according to nature； and think
that we are made by God for that end； they believe that a man then
follows the dictates of nature when he pursues or avoids things
according to the direction of reason； they say that the first
dictate of reason is the kindling in us of a love and reverence
for the Divine Majesty； to whom we owe both all that we have and
all that we can ever hope for。 In the next place； reason directs
us to keep our minds as free from passion and as cheerful as we
can； and that we should consider ourselves as bound by the ties of
good…nature and humanity to use our utmost endeavors to help
forward the happiness of all other persons； for there never was
any man such a morose and severe pursuer of virtue； such an enemy
to pleasure； that though he set hard rules for men to undergo much
pain； many watchings； and other rigors； yet did not at the same
time advise them to do all they could； in order to relieve and
ease the miserable； and who did not represent gentleness and good…
nature as amiable dispositions。 And from thence they infer that if
a man ought to advance the welfare and comfort of the rest of
mankind； there being no virtue more proper and peculiar to our
nature； than to ease the miseries of others； to free from trouble
and anxiety； in furnishing them with the comforts of life； in
which pleasure consists； nature much more vigorously leads them to
do all this for himself。
A life of pleasure is either a real evil； and in that case we
ought not to assist others in their pursuit of it； but on the
contrary； to keep them from it all we can； as from that which is
most hurtful and deadly； or if it is a good thing； so that we not
only may； but ought to help others to it； why； then； ought not a
man to begin with himself？ Since no man can be more bound to look
after the good of another than after his own； for nature cannot
direct us to be good and kind to others； and yet at the same time
to be unmerciful and cruel to ourselves。 Thus； as they define
virtue to be living according to nature； so they imagine that
nature prompts all people on to seek after pleasure； as the end of
all they do。 They also observe that in order to our supporting the
pleasures of life； nature inclines us to enter into society； for
there is no man so much raised above the rest of mankind as to be
the only favorite of nature who； on the contrary； seems to have
placed on a level all those that belong to the same species。 Upon
this they infer that no man ought to seek his own conveniences so
eagerly as to prejudice others； and therefore they think that not
only all agreements between private persons ought to be observed；
but likewise that all those laws ought to be kept； which either a
good prince has published in due form； or to which a people that
is neither oppressed with tyranny nor circumvented by fraud； has
consented； for distributing those conveniences of life which
afford us all our pleasures。
They think it is an evidence of true wisdom for a man to pursue
his own advantages as far as the laws allow it。 They account it
piety to prefer the public good to one's private concerns； but
they think it unjust for a man to seek for pleasure by snatching
another man's pleasures from him。 And on the contrary； they think
it a sign of a gentle and good soul； for a man to dispense with
his own advantage for the good of others； and that by this means a
good man finds as much pleasure one way as he parts with another；
for as he may expect the like from others when he may come to need
it； so if that should fail him； yet the sense of a good action；
and the reflections that he makes on the love and gratitude of
those whom he has so obliged； gives the mind more pleasure than
the body could have found in that from which it had restrained
itself。 They are also persuaded that God will make up the loss of
those small pleasures； with a vast and endless joy； of which
religion easily convinces a good soul。
Thus； upon an inquiry into the whole matter； they reckon that all
our actions； and even all our virtues； terminate in pleasure； as
in our chief end and greatest happiness； and they call every
motion or state； either of body or mind； in which nature teaches
us to delight； a pleasure。 Thus they cautiously limit pleasure
only to those appetites to which nature leads us； for they say
that nature leads us only to those delights to which reason as
well as sense carries us； and by which we neither injure any other
person nor lose the possession of greater pleasures； and of such
as draw no troub