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The schoolmaster had read in Rabe's grammar: Nemo saltat sobrius, nisi forte insanit, and had always looked upon dancing as a species of insanity. True, he had watched puppies and calves dancing when they felt frisky, but he did not believe that Cicero's maxim applied to the animal world, and he was in the habit of drawing a sharp line between men and animals.
Dancing, on the other hand, was but little regarded at Rome. It was not admitted even within the pale of accomplishments. It was considered at best as a sorry and trivial employment. Cicero says, "Nemo, fere saltat sobrius, nisi forte insanit, neque in solitudine, neque in convivio honesto." That is, "No man dances, in private, or at any respectable entertainment, except he be drunk or mad."
Foundations, ch. xxix. section 9. This was either F. Ybanez or the Inquisitor Soto, if the expression did not occur in the first Life. F. Dom. See section 3, above. St. John x. 20: "Daemonium habet et insanit." The Saint refers to the secret meetings of heretics in Valladolid, under the direction of a fallen priest, the Doctor Agostino Cazalla, whose vanity led him to imitate Luther.
Luke xxiii. 28: "Filiae Jerusalem, nolite flere super Me, sed super vos ipsas flete." St. Matt. xxvii. 32: "Hunc angariaverunt ut tolleret crucem Ejus." St. John x. 20: "Daemonium habet et insanit: quid Eum auditis?" Sap. v. 4: "Nos insensati vitam illorum aestimabamus insaniam." 18th Oct. 1562.
I asked. "Perhaps it's only the pathologists again," said Minver. "The alienists, rather more specifically," said Wanhope. "They recognize it as one of the beginnings of insanit folie des grandeurs as the French call the stage." "Is it necessarily that?" Rulledge demanded, with a resentment which we felt so droll in him that we laughed. "I don't know that it is," said Wanhope.
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