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which results from an undisturbed and vigorous constitution of
body； when life and active spirits seem to actuate every part。
This lively health； when entirely free from all mixture of pain；
of itself gives an inward pleasure； independent of all external
objects of delight； and though this pleasure does not so
powerfully affect us； nor act so strongly on the senses as some of
the others； yet it may be esteemed as the greatest of all
pleasures； and almost all the Utopians reckon it the foundation
and basis of all the other joys of life； since this alone makes
the state of life easy and desirable； and when this is wanting； a
man is really capable of no other pleasure。 They look upon freedom
from pain； if it does not rise from perfect health； to be a state
of stupidity rather than of pleasure。
This subject has been very narrowly canvassed among them； and it
has been debated whether a firm and entire health could be called
a pleasure or not？ Some have thought that there was no pleasure
but what was excited by some sensible motion in the body。 But this
opinion has been long ago excluded from among them； so that now
they almost universally agree that health is the greatest of all
bodily pleasures； and that as there is a pain in sickness； which
is as opposite in its nature to pleasure as sickness itself is to
health； so they hold that health is accompanied with pleasure： and
if any should say that sickness is not really pain； but that it
only carries pain along with it； they look upon that as a fetch of
subtilty； that does not much alter the matter。 It is all one； in
their opinion； whether it be said that health is in itself a
pleasure； or that it begets a pleasure； as fire gives heat； so it
be granted； that all those whose health is entire have a true
pleasure in the enjoyment of it： and they reason thuswhat is the
pleasure of eating； but that a man's health which had been
weakened； does； with the assistance of food； drive away hunger；
and so recruiting itself recovers its former vigor？ And being thus
refreshed； it finds a pleasure in that conflict； and if the
conflict is pleasure； the victory must yet breed a greater
pleasure； except we fancy that it becomes stupid as soon as it has
obtained that which it pursued； and so neither knows nor rejoices
in its own welfare。 If it is said that health cannot be felt； they
absolutely deny it； for what man is in health that does not
perceive it when he is awake？ Is there any man that is so dull and
stupid as not to acknowledge that he feels a delight in health？
And what is delight but another name for pleasure？
But of all pleasures； they esteem those to be most valuable that
lie in the mind； the chief of which arises out of true virtue； and
the witnesses of a good conscience。 They account health the chief
pleasure that belongs to the body； for they think that the
pleasure of eating and drinking； and all the other delights of
sense； are only so far desirable as they give or maintain health。
But they are not pleasant in themselves； otherwise than as they
resist those impressions that our natural infirmities are still
making upon us： for as a wise man desires rather to avoid diseases
than to take physic； and to be freed from pain； rather than to
find ease by remedies； so it is more desirable not to need this
sort of pleasure； than to be obliged to indulge it。 If any man
imagines that there is a real happiness in these enjoyments； he
must then confess that he would be the happiest of all men if he
were to lead his life in perpetual hunger； thirst； and itching；
and by consequence in perpetual eating； drinking； and scratching
himself； which anyone may easily see would be not only a base but
a miserable state of life。 These are indeed the lowest of
pleasures； and the least pure； for we can never relish them； but
when they are mixed with the contrary pains。 The pain of hunger
must give us the pleasure of eating； and here the pain out…
balances the pleasure； and as the pain is more vehement； so it
lasts much longer； for as it begins before the pleasure； so it
does not cease but with the pleasure that extinguishes it； and
both expire together。
They think； therefore； none of those pleasures is to be valued any
further than as it is necessary； yet they rejoice in them； and
with due gratitude acknowledge the tenderness of the great Author
of nature； who has planted in us appetites； by which those things
that are necessary for our preservation are likewise made pleasant
to us。 For how miserable a thing would life be； if those daily
diseases of hunger and thirst were to be carried off by such
bitter drugs as we must use for those diseases that return
seldomer upon us？ And thus these pleasant as well as proper gifts
of nature maintain the strength and the sprightliness of our
bodies。
They also entertain themselves with the other delights let in at
their eyes； their ears； and their nostrils； as the pleasant
relishes and seasonings of life； which nature seems to have marked
out peculiarly for man； since no other sort of animals
contemplates the figure and beauty of the universe； nor is
delighted with smells； any further than as they distinguish meats
by them； nor do they apprehend the concords or discords of sound；
yet in all pleasures whatsoever they take care that a lesser joy
does not hinder a greater； and that pleasure may never breed pain；
which they think always follows dishonest pleasures。 But they
think it madness for a man to wear out the beauty of his face； or
the force of his natural strength； to corrupt the sprightliness of
his body by sloth and laziness； or to waste it by fasting； that it
is madness to weaken the strength of his constitution； and reject
the other delights of life； unless by renouncing his own
satisfaction； he can either serve the public or promote the
happiness of others； for which he expects a greater recompense
from God。 So that they look on such a course of life as the mark
of a mind that is both cruel to itself； and ungrateful to the
Author of nature； as if we would not be beholden to Him for His
favors； and therefore reject all His blessings； as one who should
afflict himself for the empty shadow of virtue； or for no better
end than to render himself capable of bearing those misfortunes
which possibly will never happen。
This is their notion of virtue and of pleasure； they think that no
man's reason can carry him to a truer idea of them； unless some
discovery from heaven should inspire him with sublimer notions。 I
have not now the leisure to examine whether they think right or
wrong in this matter： nor do I judge it necessary； for I have only
undertaken to give you an account of their constitution； but not
to defend all their principles。 I am sure； that whatsoever may be
said of their notions； there is not in the whole world either a
better people or a happier government： their bodies are vigorous
and lively； and though they are but of a middle stature； and have
neither the fruitfullest soil nor the purest air in the world； yet
they fortify themselves so well by their temperate course of life；
against the unhealthiness of their air； and by their industry they
so cultivate their soil； that there is nowhere to be seen a
greater increase both of corn and cattle； nor are there anywhere
healthier men and freer from diseases： for one may there see
reduced to practice； not only all the arts that the husbandman
employs in manuring and improving an ill soil； but whole woods
plucked up by the roots； and in other places new ones planted；
where there were none before。
Their principal motive for this is the convenience of carriage；
that their timber may be either near their towns or growing on the
banks of the sea or of some rivers； so as to be floated to them；
for it is a harder work to carry wood at an