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214044_The_Essa ... rd_Of_Montaigne_Vol_II.pdf - OUDL Home

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THE SECOND BOOKE 213<br />

enough to endure the sicknesse when it shall come,<br />

he doth in his fancie prevent the same, and headlong<br />

runneth to meet with it. What I speake of Physicke,<br />

the same may generally be applied and drawne to all<br />

manner of learning. <strong>The</strong>nce came this ancient opinion<br />

of those Philosophers who placed chiefe felicitie in the<br />

knowledge of our judgements weaknesse. My ignorance<br />

affo<strong>rd</strong>s me as much cause of hope as of feare: and<br />

having no other regiment for my health than that of<br />

other men's examples, and of the events I see elsewhere<br />

in like occasions whereof I find some of all sorts:<br />

and relie upon the comparisons that are most favourable<br />

unto me. I embrace health with open armes,<br />

free, plaine, and full, and prepare my appetite to enjoy<br />

it, by how much more it is now lesse o<strong>rd</strong>inarie and<br />

more rare unto me: so far is it from me that I, with<br />

the bitternesse of some new and forced kind of life,<br />

trouble her rest and molest her ease. Beasts do<br />

manifestly declare unto us how many infirmities our<br />

mindes agitation brings us. That which is told us of<br />

those that inhabit Bresill, who die onely through age,<br />

which some impute to the clearnesse and calmnenesse<br />

of their aire, 1 rather ascribe to the calmenesse and<br />

clearnesse of their mindes, void and free from all<br />

passions, cares, toiling, and unpleasant labours, as a<br />

people that passe their life in a wonderfull kind of<br />

simplicitie and ignorance, without letters, or lawes<br />

and without Kings or any Religion. Whence comes<br />

it (as we daily see by experience) that the rudest and<br />

grossest clownes are more tough, strong, and more<br />

desired in amorous executions; and that the love of<br />

a Muletier is often more accepted than that of a perfumed<br />

quaint courtier ? But because in the latter the<br />

agitation of his mind doth so distract, trouble, and<br />

wearie the force of his bodie, as it also troubleth and<br />

wearieth it selfe, who doth belie, or more commonly<br />

cast the same down even into madnesse, but her own<br />

promptitude, her point, her agilitie, and, to conclude,<br />

her proper force ? Whence proceeds the subtilest follie<br />

but from the subtilest wisdome ? As from the extremest

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