Tusculan Disputations by Cicero (reading books for 7 year olds .txt) 📕

either disputing or writing on its most material branches, and I have laid down in these books all the discussions which took place between myself and my particular friends at my Tusculan villa. But as I have spoken in the two former of pain and death, this book shall be devoted to the account of the third day of our disputations.

We came down into the Academy when the day was already declining towards afternoon, and I asked one of those who were present to propose a subject for us to discourse on, and then the business was carried on in this manner:

A. My opinion is, that a wise man is subject to grief. M. What, and to the other perturbations of mind, as fears, lusts, anger? For these are pretty much like what the Greeks call πάθη. I might call them diseases, and that would be a literal translation, but it is not agreeable to our way of speaking. For envy, delight, and pleasure are all called by the Greeks diseases, being affections of the mind not in subordination to reason; but we, I think, are right in calling the same motions of a disturbed soul perturbations, and in very seldom using the term diseases, though perhaps it appears otherwise to you. A. I am of your opinion. M. And do you think a wise man subject to these? A. Entirely, I think. M. Then that boasted wisdom is but of small account, if it differs so little from madness? A. What? does every commotion of the mind seem to you to be madness? M. Not to me only, but I apprehend, though I have often been surprised at it, that it appeared so to our ancestors many ages before Socrates, from whom is derived all that philosophy which relates to life and morals. A. How so? M.

Because the name madness35 implies a sickness of the mind and disease; that is to say, an unsoundness and an unhealthiness of mind, which they call madness. But the philosophers call all perturbations of the soul diseases, and their opinion is that no fool is ever free from these, but all that are diseased are unsound, and the minds of all fools are diseased, therefore all fools are mad. For they held that soundness of the mind depends on a certain tranquillity and steadiness; and a mind which was destitute of these qualities they called insane, because soundness was inconsistent with a perturbed mind just as much as with a disordered body.

Nor were they less ingenious in calling the state of the soul devoid of the light of the mind, “a being out of one’s mind,” “a being beside one’s self.” From whence we may understand that they who gave these names to things were of the same opinion with Socrates, that all silly people were unsound, which the Stoics have carefully preserved as being derived from him. For whatever mind is distempered (and, as I just now said, the philosophers call all perturbed motions of the mind distempers) is no more sound than a body is when in a fit of sickness. Hence it is that wisdom is the soundness of the mind, folly a sort of unsoundness, which is insanity, or a being out of one’s mind: and these are much better expressed by the Latin words than the Greek, which you will find the case also in many other topics. But we will discuss that point elsewhere; let us now attend to our present subject. The very meaning of the word describes the whole thing about which we are inquiring, both as to its substance and character. For we must necessarily understand by “sound” those whose minds are under no perturbation from any motion as if it were a disease. They who are differently affected we must necessarily call “unsound.” So that nothing is better than what is usual in Latin, to say that they who are run away with by their lust or anger have quitted the command over themselves, though anger includes lust, for anger is defined to be the lust of revenge. They, then, who are said not to be masters of themselves, are said to be so because they are not under the government of reason, to which is assigned by nature the power over the whole soul. Why the Greeks should call this μανία, I do not easily apprehend, but we define it much better than they, for we distinguish this madness (insania), which, being allied to folly, is more extensive, from what we call furor, or raving. The Greeks, indeed, would do so too, but they have no one word that will express it: what we call furor, they call μελαγχολία, as if the reason were affected only by a black bile, and not disturbed as often by a violent rage, or fear, or grief. Thus we say Athamas, Alcmaeon, Ajax, and Orestes were raving (furere), because a person affected in this manner was not allowed by the Twelve Tables to have the management of his own affairs, therefore the words are not, if he is mad (insanus), but if he begins to be raving (furiosus). For they looked upon madness to be an unsettled humor that proceeded from not being of sound mind. Yet such a person might perform his ordinary duties, and discharge the usual and customary requirements of life, but they considered one that was raving as afflicted with a total blindness of the mind, which, notwithstanding it is allowed to be greater than madness, is nevertheless of such a nature that a wise man may be subject to raving (furor), but cannot possibly be afflicted by insanity (insania). But this is another question; let us now return to our original subject.

I think you said that it was your opinion that a wise man was liable to grief.

A. And so, indeed, I think.