172 OF THE ADVANCEMENT OF LEARNING 



vigour of it ; the one superinduced by equality, the 

 other by vicissitude ; the one having less mixture of 

 evil, the other more impression of good. Whether of 

 these is the greater good is a question controverted ; 

 but whether man s nature may not be capable of both, 

 is a question not inquired. 



4. The former question being debated between 

 Socrates and a sophist, Socrates placing felicity in an 

 equal and constant peace of mind, and the sophist in 

 much desiring and much enjoying, they fell from 

 argument to ill words : the sophist saying that Socrates 

 felicity was the felicity of a block or stone ; and Socrates 

 saying that the sophist s felicity was the felicity of one 

 that had the itch, who did nothing but itch and scratch. 

 And both these opinions do not want their supports. 

 For the opinion of Socrates is much upheld by the 

 general consent even of the Epicures themselves, that 

 virtue beareth a great part in felicity ; and if so, 

 certain it is, that virtue hath more use in clear 

 ing perturbations than in compassing desires. The 

 sophist s opinion is much favoured by the assertion 

 we last spake of, that good of advancement is 

 greater than good of simple preservation ; because 

 every obtaining a desire hath a show of advance 

 ment, as motion though in a circle hath a show of 

 progression. 



5. But the second question, decided the true way, 

 maketh the former superfluous. For can it be doubted, 

 but that there are some who take more pleasure in 

 enjoying pleasures than some other, and yet, neverthe 

 less, are less troubled with the loss or leaving of them ? 

 So as this same, Non uti ut non appetas, non appetere 

 ut non metuas, sunt animi pusilli et diffidentis. And 

 it seemeth to me, that most of the doctrines of the 

 philosophers are more fearful and cautionary than the 

 nature of things requireth. So have they increased 

 the fear of death in offering to cure it. For when they 

 would have a man s whole life to be but a discipline 

 or preparation to die, they must needs make men 

 think that it is a terrible enemy, against whom there 



