who chastise; this fire benumbs and wastes
their force; as in precipitation, "festinatio tarda est,"--haste trips
up its own heels, fetters, and stops itself:

"Ipsa se velocitas implicat."--Seneca, Ep. 44

For example, according to what I commonly see, avarice has no greater
impediment than itself; the more bent and vigorous it is, the less it
rakes together, and commonly sooner grows rich when disguised in a visor
of liberality.

A very excellent gentleman, and a friend of mine, ran a risk of impairing
his faculties by a too passionate attention and affection to the affairs
of a certain prince his master;--[Probably the King of Navarre, afterward
Henry IV.]--which master has thus portrayed himself to me; "that he
foresees the weight of accidents as well as another, but that in those
for which there is no remedy, he presently resolves upon suffering; in
others, having taken all the necessary precautions which by the vivacity
of his understanding he can presently do, he quietly awaits what may
follow." And, in truth, I have accordingly seen him maintain a great
indifferency and liberty of actions and serenity of countenance in very
great and difficult affairs: I find him much greater, and of greater
capacity in adverse than in prosperous fortune; his defeats are to him
more glorious than his victories, and his mourning than his triumph.

Consider, that even in vain and frivolous actions, as at chess, tennis,
and the like, this eager and ardent engaging with an impetuous desire,
immediately throws the mind and members into indiscretion and disorder: a
man astounds and hinders himself; he who carries himself more moderately,
both towards gain and loss, has always his wits about him; the less
peevish and passionate he is at play, he plays much more advantageously
and surely.

As to the rest, we hinder the mind's grasp and hold, in giving it so many
things to seize upon; some things we should only offer to it; tie it to
others, and with others incorporate it. It can feel and discern all
things, but ought to feed upon nothing but itself; and should be
instructed in what properly concerns itself, and that is properly of its
own having and substance. The laws of nature teach us what justly we
need. After the sages have told us that no one is indigent according to
nature, and that every one is so according to opinion, they very subtly
distinguish betwixt the desires that proceed from her, and those that