see that these persons, full of so much fine knowledge, have to imitate this foolish simplicity, and this in the primary actions of virtue; and that our wisdom must learn even from beasts the most profitable instructions in the greatest and most necessary concerns of our life; as, how we are to live and die, manage our property, love and bring up our children, maintain justice:  a singular testimony of human infirmity; and that this reason we so handle at our pleasure, finding evermore some diversity and novelty, leaves in us no apparent trace of nature.  Men have done with nature as perfumers with oils; they have sophisticated her with so many argumentations and far-fetched discourses, that she is become variable and particular to each, and has lost her proper, constant, and universal face; so that we must seek testimony from beasts, not subject to favour, corruption, or diversity of opinions.  It is, indeed, true that even these themselves do not always go exactly in the path of nature, but wherein they swerve, it is so little that you may always see the track; as horses that are led make many bounds and curvets, but ’tis always at the length of the halter, and still follow him that leads them; and as a young hawk takes its flight, but still under the restraint of its tether: 

          “Exsilia, torments, bells, morbos, naufragia meditare . . .
          ut nullo sis malo tiro.”

     ["To meditate upon banishments, tortures, wars, diseases, and
     shipwrecks, that thou mayest not be a novice in any disaster.” 
     —­Seneca, Ep., 91, 107.]

What good will this curiosity do us, to anticipate all the inconveniences of human nature, and to prepare ourselves with so much trouble against things which, peradventure, will never befall us?

          “Parem passis tristitiam facit, pati posse;”

          ["It troubles men as much that they may possibly suffer,
          as if they really did suffer.”—­Idem, ibid., 74.]

not only the blow, but the wind of the blow strikes us:  or, like phrenetic people—­for certainly it is a phrensy—­to go immediately and whip yourself, because it may so fall out that Fortune may one day make you undergo it; and to put on your furred gown at Midsummer, because you will stand in need of it at Christmas!  Throw yourselves, say they, into the experience of all the evils, the most extreme evils that can possibly befall you, and so be assured of them.  On the contrary, the most easy and most natural way would be to banish even the thoughts of them; they will not come soon enough; their true being will not continue with us long enough; our mind must lengthen and extend them; we must incorporate them in us beforehand, and there entertain them, as if they would not otherwise sufficiently press upon our senses.  “We shall find them heavy enough when they come,” says one of our masters, of none of the tender sects, but of the most severe; “in the meantime, favour thyself; believe what pleases thee best; what good will it do thee to anticipate thy ill fortune, to lose the present for fear of the future:  and to make thyself miserable now, because thou art to be so in time?” These are his words.  Science, indeed, does us one good office in instructing us exactly as to the dimensions of evils,