es; 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:

IV. _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 [Greek:
pathe]. 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 madness[35] 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.

V. 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
on