Imagine that now some one of us should say, Seers’ affairs Fortune not eyesight rules, nor yet the eyes, which Plato calls light-bearers; and again, Hearers’ affairs are by blind Fortune ruled, and not by a certain power receptive of the strokes of the air, conveyed to it through the organ of the ear and brain. It would beseem us then, doubtless, to pay a due respect to our sense. But our sight, hearing, and smelling, with the other parts of our bodies’ faculties, were bestowed upon us by nature to minister unto good conduct and discretion. And It is the mind that sees, and the mind that hears; the rest are deaf and blind. And as, were there not a sun, we might, for all the other stars, pass our days in darkness (as Heraclitus says); so had man neither mind nor reason, his life would be, for all his senses, nothing better than that of brutes. But it is by neither Fortune nor chance that we exceed them and bear sway over them; but Prometheus (that is, reason) is the cause, Which gives both horse and ass and oxen strong, To carry us and ease our labor long, as Aeschylus speaks. For the greater part of brutes are much happier than we, as to the fortune and form of their constitution; for some of them are armed with horns, some with teeth, and some with stings; and the urchin’s back, (saith Empedocles) bristles with prickly thorns; others again are shod, others are clad with scales, others with shaggy hair, and others with hard claws and hoofs; but man alone (as Plato speaks) was left by Nature naked, unarmed, unshod, and uncovered. But all those ills she sweetened with one gift,—reason, care, and forecast. Small is the strength of poor frail man; Yet by his shifting wit he can Enslave the arts and properties Of all on land, in sea and skies. The lightest and swiftest things are horses; but they run for man. A dog is a fierce and an angry animal; but it guards man. Fish is the sweetest thing, and swine the fattest; but they are man’s nourishment and cheer. What is bigger than an elephant? But this also is become man’s plaything, and a spectacle at public solemnities, and it learns to skip, dance, and kneel. Such things as these are not introduced in vain, but that we may learn by them whither knowledge advances man, and above what things it sets him, and how he comes to be master, and exceed all other things. For we nor boxers nor good wrestlers are, Nor yet good runners. Yea, in all these we are far more unhappy than the brutes. But by our experience, memory, wit, and dexterity (as Anaxagoras speaks) we make use of what is theirs; we press out their honey, we milk them, we catch them, and drive them up and down as we please. So that in all this there is nothing that depends on Fortune, but all on counsel and forecast.