§2.2.1ἔστω δὴ ὀργὴ ὄρεξις μετὰ λύπης τιμωρίας διὰ φαινομένην ὀλιγωρίαν εἰς αὐτὸν ἤ τι τῶν αὐτοῦ, τοῦ ὀλιγωρεῖν μὴ προσήκοντος.
Let anger, then, be a desire, accompanied by pain, for revenge, on account of an apparent disregard towards oneself or one's own, when such disregard is not fitting.
§2.2.2εἰ δὴ τοῦτʼ ἐστὶν ἡ ὀργή, ἀνάγκη τὸν ὀργιζόμενον ὀργίζεσθαι ἀεὶ τῶν καθʼ ἕκαστόν τινι, οἷον Κλέωνι ἀλλʼ οὐκ ἀνθρώπῳ, καὶ ὅτι αὑτὸν ἢ τῶν αὑτοῦ τί πεποίηκεν ἢ ἤμελλεν, καὶ πάσῃ ὀργῇ ἕπεσθαί τινα ἡδονήν, τὴν ἀπὸ τῆς ἐλπίδος τοῦ τιμωρήσασθαι·
If indeed anger is this, it is necessary that the angry person is always angry with someone in particular, for instance with Cleon but not with man in general, and because that person has done or was about to do something to himself or to one of his own, and that a certain pleasure, that which arises from the hope of getting revenge, follows every anger.
ἡδὺ μὲν γὰρ τὸ οἴεσθαι τεύξεσθαι ὧν ἐφίεται, οὐδεὶς δὲ τῶν φαινομένων ἀδυνάτων ἐφίεται αὑτῷ, ὁ δὲ ὀργιζόμενος ἐφίεται δυνατῶν αὑτῷ.
For it is pleasant to think that one will attain what one aims at, and no one aims at things that appear impossible for oneself, but the angry person aims at what is possible for himself.
διὸ καλῶς εἴρηται περὶ θυμοῦ· "
ὅς τε πολὺ γλυκίων μέλιτος καταλειβομένοιο
ἀνδρῶν ἐν στήθεσσιν ἀέξεται· "
ἀκολουθεῖ γὰρ καὶ ἡδονή τις διά τε τοῦτο καὶ διότι διατρίβουσιν ἐν τῷ τιμωρεῖσθαι τῇ διανοίᾳ· ἡ οὖν τότε γινομένη φαντασία ἡδονὴν ἐμποιεῖ, ὥσπερ ἡ τῶν ἐνυπνίων.
Therefore, it has been well said of anger: "And it, much sweeter than dripping honey, increases in the breasts of men; "for a certain pleasure follows both for this reason and because they dwell on revenge in their thoughts; the image (phantasia) then arising at that time produces pleasure, just like that of dreams.
§2.2.3ἐπεὶ δὲ ἡ ὀλιγωρία ἐστὶν ἐνέργεια δόξης περὶ τὸ μηδενὸς ἄξιον φαινόμενον (καὶ γὰρ τὰ κακὰ καὶ τἀγαθὰ ἄξια οἰόμεθα σπουδῆς εἶναι, καὶ τὰ συντείνοντα πρὸς αὐτά· ὅσα δὲ μηδέν τι ἢ μικρόν, οὐδενὸς ἄξια ὑπολαμβάνομεν), τρία ἐστὶν εἴδη ὀλιγωρίας, καταφρόνησίς τε καὶ ἐπηρεασμὸς καὶ ὕβρις·
Since disregard is the realization of an opinion concerning that which appears worthy of nothing (for we think that both good and bad things, and those things which contribute to them, are worthy of serious concern, but whatever is nothing or of little account, we suppose to be worthy of nothing), there are three species of disregard: contempt, spite, and insult (hubris).
§2.2.4ὅ τε γὰρ καταφρονῶν ὀλιγωρεῖ (ὅσα γὰρ οἴονται μηδενὸς ἄξια, τούτων καταφρονοῦσιν, τῶν δὲ μηδενὸς ἀξίων ὀλιγωροῦσιν), καὶ ὁ ἐπηρεάζων φαίνεται ὀλιγωρεῖν.
For both the one who shows contempt disregards (for they show contempt for whatever things they think are worthy of nothing, and they disregard things worthy of nothing), and the one who is spiteful appears to disregard.
ἔστι γὰρ ὁ ἐπηρεασμὸς ἐμποδισμὸς ταῖς βουλήσεσιν μὴ ἵνα τι αὑτῷ ἀλλʼ ἵνα μὴ ἐκείνῳ·
For spite is an obstacle to wishes, not in order that something may accrue to oneself, but in order that it may not accrue to the other.
ἐπεὶ οὖν οὐχ ἵνα αὑτῷ τι, ὀλιγωρεῖ· δῆλον γὰρ ὅτι οὔτε βλάψειν ὑπολαμβάνει, ἐφοβεῖτο γὰρ ἂν καὶ οὐκ ὠλιγώρει, οὔτʼ ὠφελῆσαι ἂν οὐδὲν ἄξιον λόγου, ἐφρόντιζε γὰρ ἂν ὥστε φίλος εἶναι·
Since, then, it is not in order that something may accrue to himself, he disregards; for it is clear that he does not suppose the other will harm him (for otherwise he would be afraid and would not disregard him), nor that the other could benefit him in any way worthy of mention (for otherwise he would take care to be his friend).
§2.2.5καὶ ὁ ὑβρίζων δὲ ὀλιγωρεῖ· ἔστι γὰρ ὕβρις τὸ πράττειν καὶ λέγειν ἐφʼ οἷς αἰσχύνη ἔστι τῷ πάσχοντι, μὴ ἵνα τι γίγνηται αὑτῷ ἄλλο ἢ ὅ τι ἐγένετο, ἀλλʼ ὅπως ἡσθῇ· οἱ γὰρ ἀντιποιοῦντες οὐχ ὑβρίζουσιν ἀλλὰ τιμωροῦνται.
And the one who insults also disregards; for insult (hubris) is doing and saying things at which there is shame for the sufferer, not so that something else may happen to oneself than what has happened, but in order that one may be pleased; for those who retaliate do not insult, but take revenge.
§2.2.6αἴτιον δὲ τῆς ἡδονῆς τοῖς ὑβρίζουσιν, ὅτι οἴονται κακῶς δρῶντες αὐτοὶ ὑπερέχειν μᾶλλον (διὸ οἱ νέοι καὶ οἱ πλούσιοι ὑβρισταί· ὑπερέχειν γὰρ οἴονται ὑβρίζοντες)· ὕβρεως δὲ ἀτιμία, ὁ δʼ ἀτιμάζων ὀλιγωρεῖ·
And the cause of the pleasure for those who insult is that they think they themselves excel more by ill-treating others (wherefore the young and the rich are insolent; for they think they excel by being insolent); and insult implies dishonor, and the one who dishonors disregards.
τὸ γὰρ μηδενὸς ἄξιον οὐδεμίαν ἔχει τιμήν, οὔτε ἀγαθοῦ οὔτε κακοῦ· διὸ λέγει ὀργιζόμενος ὁ Ἀχιλλεὺς
"
ἠτίμησεν· ἑλὼν γὰρ ἔχει γέρας αὐτὸς
"
καὶ
"
ὡς εἴ τινʼ ἀτίμητον μετανάστην,
" §2.2.7ὡς διὰ ταῦτα ὀργιζόμενος.
For that which is worthy of nothing has no honor, neither of good nor of bad; therefore Achilles says in anger: "He has dishonored me; for he has taken away my prize and holds it himself, "and: "As if some dishonored vagabond, "implying that he is angry on account of these things.
προσήκειν δὲ οἴονται πολυωρεῖσθαι ὑπὸ τῶν ἡττόνων κατὰ γένος, κατὰ δύναμιν, κατʼ ἀρετήν, καὶ ὅλως ἐν ᾧ ἂν αὐτὸς ὑπερέχῃ πολύ, οἷον ἐν χρήμασιν ὁ πλούσιος πένητος καὶ ἐν τῷ λέγειν ῥητορικὸς ἀδυνάτου εἰπεῖν καὶ ἄρχων ἀρχομένου καὶ ἄρχειν ἄξιος τοῦ ἄρχεσθαι ἀξίου·
And they think it is fitting that they are highly regarded by those who are inferior in birth, in power, in virtue, and generally in whatever they themselves excel by far, as, for instance, the rich man excels the poor in money, the rhetorical man excels the incapable speaker in speaking, the ruler excels the ruled, and the one worthy of ruling excels the one worthy of being ruled.
διὸ εἴρηται
"
θυμὸς δὲ μέγας ἐστὶ διοτρεφέων βασιλήων
"
καὶ
"
ἀλλά τε καὶ μετόπισθεν ἔχει κότον· "
ἀγανακτοῦσι γὰρ διὰ τὴν ὑπεροχήν.
Therefore, it has been said: "Great is the anger of Zeus-nourished kings, "and: "But even hereafter he keeps his resentment; "for they are angry on account of their superiority.
§2.2.8ἔτι ὑφʼ ὧν τις οἴεται εὖ πάσχειν δεῖν· οὗτοι δʼ εἰσὶν οὓς εὖ πεποίηκεν ἢ ποιεῖ, αὐτὸς ἢ διʼ αὐτόν τις ἢ τῶν αὐτοῦ τις, ἢ βούλεται ἢ ἐβουλήθη.
Furthermore, by those from whom one thinks one ought to receive good treatment; and these are those whom one has benefited or is benefiting, either oneself or through someone else or through one of one's own, or whom one wishes or has wished to benefit.
§2.2.9φανερὸν οὖν ἐκ τούτων ἤδη πῶς τε ἔχοντες ὀργίζονται αὐτοὶ καὶ τίσιν καὶ διὰ ποῖα.
It is clear, then, from these things already in what state of mind people themselves are angry, and with whom, and for what reasons.
αὐτοὶ μὲν γάρ, ὅταν λυπῶνται· ἐφίεται γάρ τινος ὁ λυπούμενος·
For they themselves are angry when they are in pain; for the one who is in pain aims at something.
ἐάν τε οὖν κατʼ εὐθυωρίαν ὁτιοῦν ἀντικρούσῃ τις, οἷον τῷ διψῶντι πρὸς τὸ πιεῖν, ἐάν τε μή, ὁμοίως ταὐτὸ φαίνεται ποιεῖν· καὶ ἐάν τε ἀντιπράττῃ τις ἐάν τε μὴ συμπράττῃ ἐάν τε ἄλλο τι ἐνοχλῇ οὕτως ἔχοντα, πᾶσιν ὀργίζεται·
Therefore, whether someone thwarts them directly in anything, as for instance thwarting a thirsty person from drinking, or whether not directly, it appears to do the same thing likewise; and whether someone opposes them, or does not cooperate, or annoys them in some other way when they are in this state, they are angry with all of them.
§2.2.10διὸ κάμνοντες, πενόμενοι, πολεμοῦντες, ἐρῶντες, διψῶντες, ὅλως ἐπιθυμοῦντες καὶ μὴ κατορθοῦντες ὀργίλοι εἰσὶ καὶ εὐπαρόρμητοι, μάλιστα μὲν πρὸς τοὺς τοῦ παρόντος ὀλιγωροῦντας, οἷον κάμνων μὲν τοῖς πρὸς τὴν νόσον, πενόμενος δὲ τοῖς πρὸς τὴν πενίαν, πολεμῶν δὲ τοῖς πρὸς τὸν πόλεμον, ἐρῶν δὲ τοῖς πρὸς τὸν ἔρωτα, ὁμοίως δὲ καὶ τοῖς ἄλλοις εἰ δὲ μή, κἂν ὁτιοῦν ἄλλο ὀλιγωρῇ τις·
Therefore, those who are sick, poor, at war, in love, thirsty, and generally those who desire something and do not succeed, are prone to anger and easily aroused, especially towards those who disregard their present condition; for instance, the sick person towards those who disregard things relating to his sickness, the poor person towards those who disregard things relating to his poverty, the one at war towards those relating to the war, the lover towards those relating to love, and likewise for the others; and if not these, even if someone should disregard them in any other matter whatsoever.
προοδοποιεῖται γὰρ ἕκαστος πρὸς τὴν ἑκάστου ὀργὴν ὑπὸ τοῦ ὑπάρχοντος πάθους·
For each person has the way paved for his own anger by his existing emotion.
ἔτι δʼ ἐὰν τἀναντία τύχῃ προσδεχόμενος·
Furthermore, if he happens to be expecting the opposite.