For what flood of eloquence can suffice to detail the miseries of this life? Cicero, in the _Consolation_ on the death of his daughter, has spent all his ability in lamentation; but how inadequate was even his ability here? For when, where, how, in this life can these primary objects of nature be possessed so that they may not be assailed by unforeseen accidents? Is the body of the wise man exempt from any pain which may dispel pleasure, from any disquietude which may banish repose? The amputation or decay of the members of the body puts an end to its integrity, deformity blights its beauty, weakness its health, lassitude its vigour, sleepiness or sluggishness its activity,--and which of these is it that may not assail the flesh of the wise man? Comely and fitting attitudes and movements of the body are numbered among the prime natural blessings; but what if some sickness makes the members tremble? what if a man suffers from curvature of the spine to such an extent that his hands reach the ground, and he goes upon all-fours like a quadruped? Does not this destroy all beauty and grace in the body, whether at rest or in motion? What shall I say of the fundamental blessings of the soul, sense and intellect, of which the one is given for the perception, and the other for the comprehension of truth? But what kind of sense is it that remains when a man becomes deaf and blind? where are reason and intellect when disease makes a man delirious? We can scarcely, or not at all, refrain from tears, when we think of or see the actions and words of such frantic persons, and consider how different from and even opposed to their own sober judgment and ordinary conduct their present demeanour is. And what shall I say of those who suffer from demoniacal possession? Where is their own intelligence hidden and buried while the malignant spirit is using their body and soul according to his own will? And who is quite sure that no such thing can happen to the wise man in this life? Then, as to the perception of truth, what can we hope for even in this way while in the body, as we read in the true book of Wisdom, "The corruptible body weigheth down the soul, and the earthly tabernacle presseth down the mind that museth upon many things?"[625] And eagerness, or desire of action, if this is the right meaning to put upon the Greek ὁρμή, is also reckoned among the primary advantages of nature; and yet is it not this which produces those pitiable movements of the insane, and those actions which we shudder to see, when sense is deceived and reason deranged?