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 mania, 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 [Greek: melancholia], 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, Alcmæon, 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.

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

_A._ And so, indeed, I think.