mind to its own remembrances as this is would show a detestable and
bestial restlessness and raving towards the present and hoped-for
acts of pleasure. And therefore I cannot but look upon the sense
of these inconveniences as the true cause of their retiring at last
to a freedom from pain and a firm state of body; as if living
pleasurably could lie in bare imagining this either past or future
to some persons. True indeed it is, "that a sound state of body
and a good assurance of its continuing must needs afford a most
transcending and solid satisfaction to all men capable
of reasoning."

But yet look first what work they make, while they course this same
thing--whether it be pleasure, exemption from pain, or good
health--up and down, first from the body to the mind, and then back
again from the mind to the body, being compelled to return it to
its first origin, lest it should run out and so give them the slip.
Thus they place the pleasure of the body (as Epicurus says) upon
the complacent joy in the mind, and yet conclude again with the
good hopes that complacent joy hath in bodily pleasure.
Indeed what wonder is it if, when the foundation shakes, the
superstructure totter? Or that there should be no sure hope nor
unshaken joy in a matter that suffers so great concussion and
changes as continually attend a body exposed to so many violences
and strokes from without, and having within it the origins of such
evils as human reason cannot avert? For if it could, no
understanding man would ever fall under stranguries, gripes,
consumptions, or dropsies; with some of which Epicurus himself did
conflict and Polyaenus with others, while others of them were the
deaths of Neocles and Agathobulus. And this we mention not to
disparage them, knowing very well that Pherecydes and Heraclitus,