Plutarch, Non posse suaviter vivi secundum Epicurum
Goodwin, Ed.

They therefore assign not only a treacherous and unsure ground of their pleasurable living, but also one in all respects despicable and little, if the escaping of evils be the matter of their complacence and last good. But now they tell us, nothing else can be so much as imagined, and nature hath no other place to bestow her good in but only that out of which her evil hath been driven; as Metrodorus speaks in his book against the Sophists. So that this single thing, to escape evil, he says, is the supreme good; for there is no room to lodge this good in where nothing of what is painful and afflicting goes out. Like unto this is that of Epicurus, where he saith: The very essence of good arises from the escaping of bad, and a man's recollecting, considering, and rejoicing within himself that this hath befallen him. For what occasions transcending joy (he saith) is some great impending evil escaped; and in this lies the very nature and essence of good, if a man attain unto it aright, and contain himself when he hath done, and not ramble and prate idly about it. Oh the rare satisfaction and felicity these men enjoy, that can thus rejoice for having undergone no evil and endured neither sorrow nor pain! Have they not reason, think you, to value themselves for such things as these, and to talk as they are wont when they style themselves immortals and equals to Gods?—and [p. 168] when, through the excessiveness and transcendency of the blessed things they enjoy, they rave even to the degree of whooping and hollowing for very satisfaction that, to the shame of all mortals, they have been the only men that could find out this celestial and divine good that lies in an exemption from all evil So that their beatitude differs little from that of swine and sheep, while they place it in a mere tolerable and contented state, either of the body, or of the mind upon the body's account. For even the wiser and more ingenious sort of brutes do not esteem escaping of evil their last end; but when they have taken their repast, they are disposed next by fulness to singing, and they divert themselves with swimming and flying; and their gayety and sprightliness prompt them to entertain themselves with attempting to counterfeit all sorts of voices and notes; and then they make their caresses to one another, by skipping and dancing one towards another; nature inciting them, after they have escaped evil, to look after some good, or rather to shake off what they find uneasy and disagreeing, as an impediment to their pursuit of something better and more congenial.