for him.

I came to this conclusion, that, with us privileged people, the same
thing has happened which happened with the horses of a friend of
mine. His steward, who was not a lover of horses, nor well versed
in them, on receiving his master's orders to place the best horses
in the stable, selected them from the stud, placed them in stalls,
and fed and watered them; but fearing for the valuable steeds, he
could not bring himself to trust them to any one, and he neither
rode nor drove them, nor did he even take them out. The horses
stood there until they were good for nothing. The same thing has
happened with us, but with this difference: that it was impossible
to deceive the horses in any way, and they were kept in bonds to
prevent their getting out; but we are kept in an unnatural position
that is equally injurious to us, by deceits which have entangled us,
and which hold us like chains.

We have arranged for ourselves a life that is repugnant both to the
moral and the physical nature of man, and all the powers of our
intelligence we concentrate upon assuring man that this is the most
natural life possible. Every thing which we call culture,--our
sciences, art, and the perfection of the pleasant thing's of life,--
all these are attempts to deceive the moral requirements of man;
every thing that is called hygiene and medicine, is an attempt to
deceive the natural physical demands of human nature. But these
deceits have their bounds, and we advance to them. "If such be the
real human life, then it is better not to live at all," says the
reigning and extremely fashionable philosophy of Schopenhauer and
Hartmann. If such is life, 'tis better for the coming generation
not to live," say corrupt medical science and its newly devised