- Source
- Aristotle. Aristotelis Ars Rhetorica. Ross, William David, editor. Oxford: Clarendon Press,1959 (printing).
- Translation
- AI-generated (gemini-3.5-flash) — machine translation; may contain errors
- Languages
- 日本語 · English · 简体中文 · 한국어
- CTS URN
- urn:cts:greekLit:tlg0086.tlg038.humanitext-grc2:2.2.11-2.2.27
- Generated
- Humanitext Reader · reader.humanitext.ai · 2026-10-26
The author explains the conditions under which anger is easily aroused, enumerates specific types of provoking behavior (such as mockery or neglect) and individuals (such as friends, inferiors, or respected figures) that stimulate anger, and outlines how an orator should utilize these psychological tendencies in their speech.
λυπεῖ γὰρ μᾶλλον τὸ πολὺ παρὰ δόξαν,1 ὥσπερ καὶ τέρπει τὸ πολὺ παρὰ δόξαν, ἐὰν γένηται ὃ βούλεται· διὸ καὶ ὧραι καὶ χρόνοι καὶ διαθέσεις καὶ ἡλικίαι ἐκ τούτων φανεραί, ποῖαι εὐκίνητοι πρὸς ὀργὴν καὶ ποῦ καὶ πότε, καὶ ὅτε μᾶλλον ἐν τούτοις εἰσί, μᾶλλον καὶ εὐκίνητοι.
For what is far contrary to expectation causes more pain, just as what is far contrary to expectation also pleases, if what one wishes happens. Therefore, it is clear from these things what kinds of seasons, times, states, and ages are easily moved to anger, and where and when, and that when they are more in these, they are also more easily moved.
αὐτοὶ μὲν οὖν οὕτως ἔχοντες εὐκίνητοι πρὸς ὀργήν, ὀργίζονται δὲ τοῖς τε καταγελῶσι καὶ χλευάζουσιν καὶ σκώπτουσιν (ὑβρίζουσι γάρ), καὶ τοῖς τὰ τοιαῦτα βλάπτουσιν ὅσα ὕβρεως σημεῖα· ἀνάγκη δὲ τοιαῦτα εἶναι ἃ μήτε ἀντί τινος μήτʼ ὠφέλιμα τοῖς ποιοῦσιν· ἤδη γὰρ δοκεῖ διʼ ὕβριν.
When they themselves, then, are in this state, they are easily moved to anger, and they are angry with those who laugh at, mock, and scoff at them (for they insult them), and with those who do them such harms as are signs of insult. And it is necessary that such harms are those which are neither in retaliation for anything nor beneficial to those who do them; for then they already seem to be on account of insult.
καὶ τοῖς κακῶς λέγουσι καὶ καταφρονοῦσι περὶ ὧν αὐτοὶ μάλιστα σπουδάζουσιν, οἷον οἱ ἐπὶ φιλοσοφίᾳ φιλοτιμούμενοι ἐάν τις εἰς τὴν φιλοσοφίαν, οἱ δʼ ἐπὶ τῇ ἰδέᾳ ἐάν τις εἰς τὴν ἰδέαν, ὁμοίως δὲ καὶ ἐπὶ τῶν ἄλλων·
And with those who speak ill of and show contempt for those things which they themselves are most serious about; as, for instance, those who pride themselves on philosophy if anyone speaks ill of philosophy, and those who pride themselves on their appearance if anyone speaks ill of their appearance, and likewise in other cases.
ταῦτα δὲ πολλῷ μᾶλλον, ἐὰν ὑποπτεύσωσι μὴ ὑπάρχειν αὑτοῖς, ἢ ὅλως ἢ μὴ ἰσχυρῶς, ἢ μὴ δοκεῖν· ἐπειδὰν γὰρ σφόδρα οἴωνται ὑπερέχειν ἐν τούτοις ἐν οἷς σκώπτονται, οὐ φροντίζουσιν.
And they are much more angry at these things if they suspect that these advantages do not belong to them, either at all or not strongly, or do not seem to belong to them. For when they strongly believe that they excel in those things in which they are scoffed at, they do not care.
καὶ τοῖς φίλοις μᾶλλον ἢ τοῖς μὴ φίλοις· οἴονται γὰρ προσήκειν μᾶλλον πάσχειν εὖ ὑπʼ αὐτῶν ἢ μή.
And with friends more than with those who are not friends; for they think they ought rather to be well treated by them than not.
καὶ τοῖς εἰθισμένοις τιμᾶν ἢ φροντίζειν, ἐὰν πάλιν μὴ οὕτως ὁμιλῶσιν· καὶ γὰρ ὑπὸ τούτων οἴονται καταφρονεῖσθαι· ταὐτὰ γὰρ ἂν ποιεῖν.2
And with those accustomed to honor or care for them, if they do not associate with them in the same way again; for by these too they think they are contemned; for otherwise they would do the same things.
καὶ τοῖς μὴ ἀντιποιοῦσιν εὖ μηδὲ τὴν ἴσην ἀνταποδιδοῦσιν. καὶ τοῖς τἀναντία ποιοῦσιν αὐτοῖς, ἐὰν ἥττους ὦσιν. καταφρονεῖν γὰρ πάντες οἱ τοιοῦτοι φαίνονται, καὶ οἱ μὲν ὡς ἡττόνων οἱ δʼ ὡς παρὰ ἡττόνων.3
And with those who do not return a favor or do not return an equal one. And with those who do the opposite to them, if they are inferiors. For all such seem to show contempt, some as showing contempt for inferiors, and others as receiving contempt from inferiors.
καὶ τοῖς ἐν μηδενὶ λόγῳ οὖσιν, ἄν τι ὀλιγωρῶσι, μᾶλλον· ὑπόκειται γὰρ ἡ ὀργὴ τῆς ὀλιγωρίας πρὸς τοὺς μὴ προσήκοντας, προσήκει δὲ τοῖς ἥττοσι μὴ ὀλιγωρεῖν·
And with those who are of no account, if they disregard them in any way, they are more angry; for anger at disregard is assumed to be against those from whom it is not fitting, and it is fitting for inferiors not to disregard.
τοῖς δὲ φίλοις, ἐάν τε μὴ εὖ λέγωσιν ἢ ποιῶσιν, καὶ ἔτι μᾶλλον ἐὰν τἀναντία, καὶ ἐὰν μὴ αἰσθάνωνται δεομένων, ὥσπερ ὁ Ἀντιφῶντος Πλήξιππος τῷ Μελεάγρῳ· ὀλιγωρίας γὰρ τὸ μὴ αἰσθάνεσθαι σημεῖον· ὧν γὰρ φροντίζομεν οὐ λανθάνει.
And with friends, both if they do not speak or do well, and still more if they do the opposite, and if they do not perceive that they are in need, just as Antiphon’s Plexippus was towards Meleager; for not perceiving is a sign of disregard, since what we care for does not escape our notice.
καὶ τοῖς ἐπιχαίρουσι ταῖς ἀτυχίαις καὶ ὅλως εὐθυμουμένοις ἐν ταῖς αὐτῶν ἀτυχίαις· ἢ γὰρ ἐχθροῦ ἢ ὀλιγωροῦντος σημεῖον. καὶ τοῖς μὴ φροντίζουσιν ἐὰν λυπήσωσιν· διὸ καὶ τοῖς κακὰ ἀγγέλλουσιν ὀργίζονται.
And with those who rejoice in their misfortunes and generally are cheerful in their misfortunes; for it is a sign either of an enemy or of one who disregards. And with those who do not care if they cause pain; therefore they are also angry with those who bring bad news.
καὶ τοῖς ἢ ἀκούουσι περὶ αὐτῶν ἢ θεωμένοις τὰ αὐτῶν φαῦλα· ὅμοιοι γάρ εἰσιν ἢ ὀλιγωροῦσιν ἢ ἐχθροῖς·
And with those who either hear about or look upon their weaknesses; for they are like either those who disregard or enemies;
οἱ γὰρ φίλοι συναλγοῦσιν, θεώμενοι δὲ τὰ οἰκεῖα φαῦλα πάντες ἀλγοῦσιν. ἔτι τοῖς ὀλιγωροῦσι πρὸς πέντε, πρὸς οὓς φιλοτιμοῦνται, οὓς θαυμάζουσιν, ὑφʼ ὧν βούλονται θαυμάζεσθαι, ἢ οὓς αἰσχύνονται, ἢ ἐν τοῖς αἰσχυνομένοις αὐτούς· ἄν τις ἐν τούτοις ὀλιγωρῇ, ὀργίζονται μᾶλλον.
for friends feel pain together, but all feel pain when looking upon their own weaknesses. Furthermore, with those who disregard them in the presence of five classes of people: those with whom they rival, those whom they admire, those by whom they wish to be admired, those whom they respect, or those who respect them; if anyone disregards them in the presence of these, they are more angry.
καὶ τοῖς εἰς τὰ τοιαῦτα ὀλιγωροῦσιν ὑπὲρ ὧν αὐτοῖς αἰσχρὸν μὴ βοηθεῖν, οἷον γονεῖς, τέκνα, γυναῖκας, ἀρχομένους. καὶ τοῖς χάριν μὴ ἀποδιδοῦσιν· παρὰ τὸ προσῆκον γὰρ ἡ ὀλιγωρία.
And with those who disregard them in respect to such persons whom it is disgraceful for them not to help, as parents, children, wives, and subjects. And with those who do not return gratitude; for disregard is contrary to what is fitting.
καὶ τοῖς εἰρωνευομένοις πρὸς σπουδάζοντας·
And with those who act ironically towards those who are serious;
καταφρονητικὸν γὰρ ἡ εἰρωνεία. καὶ τοῖς τῶν ἄλλων εὐποιητικοῖς, ἐὰν μὴ καὶ αὐτῶν· καὶ γὰρ τοῦτο καταφρονητικόν, τὸ μὴ ἀξιοῦν, ὧν πάντας, καὶ αὐτόν.4
for irony is contemptuous. And with those who are beneficent to others, if not also to themselves; for this too is contemptuous, namely, not to deem him worthy of those things of which one deems everyone worthy.
ποιητικὸν δʼ ὀργῆς καὶ ἡ λήθη, οἷον καὶ ἡ τῶν ὀνομάτων, οὕτως οὖσα περὶ μικρόν· ὀλιγωρίας γὰρ δοκεῖ καὶ ἡ λήθη σημεῖον εἶναι· διʼ ἀμέλειαν μὲν γὰρ ἡ λήθη γίγνεται, ἡ δʼ ἀμέλεια ὀλιγωρία τίς ἐστιν.
And forgetfulness is also productive of anger, as for instance even that of names, although it is about a small matter; for forgetfulness also seems to be a sign of disregard; for forgetfulness occurs through neglect, and neglect is a certain disregard.
οἷς μὲν οὖν ὀργίζονται καὶ ὡς ἔχοντες καὶ διὰ ποῖα, ἅμα εἴρηται· δῆλον δʼ ὅτι δέοι ἂν κατασκευάζειν τῷ λόγῳ τοιούτους οἷοι ὄντες ὀργίλως ἔχουσιν, καὶ τοὺς ἐναντίους τούτοις ἐνόχους ὄντας ἐφʼ οἷς ὀργίζονται, καὶ τοιούτους οἵοις ὀργίζονται.
With whom, then, they are angry, and in what state of mind, and for what reasons, have been told at the same time. It is clear, then, that it would be necessary to represent them by speech as being such as are prone to anger, and their opponents as being liable to those things on account of which they are angry, and as being such as they are angry with.
- 1379a25τὸ πολὺ παρὰ δόξαν
Functions as an adverbial accusative, meaning "to a great degree contrary to expectation," modifying the extent of the actions of the verbs λυπεῖ (causes pain) and τέρπει (pleases).
- 1379b5ταὐτὰ γὰρ ἂν ποιεῖν
The infinitive ποιεῖν depends on the preceding verb οἴονται (they think) in an accusative-and-infinitive construction, with the omitted subject of the infinitive being τούτους (those accustomed to honoring them). The combination of the particle ἄν with the present infinitive expresses the apodosis of a counterfactual condition: "for [otherwise] they would be doing the same things."
- 1379b9καὶ οἱ μὲν ὡς ἡττόνων οἱ δʼ ὡς παρὰ ἡττόνων
A highly elliptical construction where καταφρονεῖν must be supplied. οἱ μὲν ὡς ἡττόνων means "some [show contempt] as for those who are inferiors," whereas οἱ δʼ ὡς παρὰ ἡττόνων means "others [receive contempt] as from those who are inferiors."
- 1379b32τὸ μὴ ἀξιοῦν, ὧν πάντας, καὶ αὐτόν
The relative pronoun ὧν is in the genitive case governed by ἀξιοῦν (to deem worthy of), with the antecedent (such as "favors" or "respect") being omitted. πάντας (all people) and αὐτόν (the person himself) are contrasted as subjects or objects of the infinitive, meaning "not deeming him worthy of those things of which one deems everyone worthy."