§2.23.1ἔστι δὲ εἷς μὲν τόπος τῶν δεικτικῶν ἐκ τῶν ἐναντίων· δεῖ γὰρ σκοπεῖν εἰ τῷ ἐναντίῳ τὸ ἐναντίον ὑπάρχει, ἀναιροῦντα μὲν εἰ μὴ ὑπάρχει, κατασκευάζοντα δὲ εἰ ὑπάρχει, οἷον ὅτι τὸ σωφρονεῖν ἀγαθόν· τὸ γὰρ ἀκολασταίνειν βλαβερόν.
One topos of demonstrative enthymemes is from contraries; for one must examine whether the contrary of a thing has the contrary quality, refuting if it does not belong, and establishing if it does, for instance, that to be temperate is good, for to be intemperate is harmful.
ἢ ὡς ἐν τῷ Μεσσηνιακῷ· εἰ γὰρ ὁ πόλεμος αἴτιος τῶν παρόντων κακῶν, μετὰ τῆς εἰρήνης δεῖ ἐπανορθώσασθαι
. "
εἴ περ γὰρ οὐδὲ τοῖς κακῶς δεδρακόσιν
ἀκουσίως δίκαιον εἰς ὀργὴν πεσεῖν
οὐδʼ ἂν ἀναγκασθείς τις εὖ δράσῃ τινά,
προσῆκον εἶναι τῷδʼ ὀφείλεσθαι χάριν. "
"
ἀλλʼ εἴ περ ἔστιν ἐν βροτοῖς ψευδηγορεῖν
πιθανά, νομίζειν χρή σε καὶ τοὐναντίον,
ἄπιστʼ ἀληθῆ πολλὰ συμβαίνειν βροτοῖς. " §2.23.2ἄλλος ἐκ τῶν ὁμοίων πτώσεων· ὁμοίως γὰρ δεῖ ὑπάρχειν ἢ μὴ ὑπάρχειν, οἷον ὅτι τὸ δίκαιον οὐ πᾶν ἀγαθόν· καὶ γὰρ ἂν τὸ δικαίως, νῦν δʼ οὐχ αἱρετὸν τὸ δικαίως ἀποθανεῖν.
Or as in the Messenian speech: "For if war is the cause of the present evils, we must repair them with peace." And: "For if indeed it is not just to fall into anger against those who have done wrong involuntarily, neither if someone does good to another under compulsion is it fitting that gratitude should be owed to him." And: "But if indeed there is among mortals such a thing as speaking persuasive falsehoods, you must believe the contrary too, that many unbelievable truths happen to mortals." Another is from similar inflections (conjugates); for a quality must belong or not belong in a similar way, for instance, that the just is not entirely good; for then "justly" too would be good, but now to die "justly" is not desirable.
§2.23.3ἄλλος ἐκ τῶν πρὸς ἄλληλα· εἰ γὰρ θατέρῳ ὑπάρχει τὸ καλῶς ἢ δικαίως ποιῆσαι, θατέρῳ τὸ πεπονθέναι, καὶ εἰ τὸ κελεῦσαι, καὶ τὸ πεποιηκέναι, οἷον ὡς ὁ τελώνης Διομέδων περὶ τῶν τελῶν,
εἰ γὰρ μηδʼ ὑμῖν αἰσχρὸν τὸ πωλεῖν, οὐδʼ ἡμῖν τὸ ὠνεῖσθαι
. καὶ εἰ τῷ πεπονθότι τὸ καλῶς ἢ δικαίως ὑπάρχει, καὶ τῷ ποιήσαντι.
Another is from correlative terms; for if to do a thing finely or justly belongs to one party, then to have experienced it belongs to the other, and if to command belongs, then also to have performed, as the tax-collector Diomedon said concerning the taxes: "For if it is not shameful for you to sell, neither is it for us to buy." And if the "finely" or "justly" belongs to the one who has experienced it, it also belongs to the one who did it.
ἔστι δʼ ἐν τούτῳ παραλογίσασθαι· εἰ γὰρ δικαίως ἔπαθέν τι, ἀλλʼ ἴσως οὐχ ὑπὸ σοῦ·
But in this there is room for fallacy; for if someone experienced something justly, yet perhaps it was not by you.
διὸ δεῖ σκοπεῖν χωρὶς εἰ ἄξιος ὁ παθὼν παθεῖν καὶ ὁ ποιήσας ποιῆσαι, εἶτα χρῆσθαι ὁποτέρως ἁρμόττει·
Therefore one must examine separately whether the one who experienced it is worthy to experience it and the one who did it is worthy to do it, and then use whichever way is fitting.
ἐνίοτε γὰρ διαφωνεῖ τὸ τοιοῦτον καὶ οὐδὲν κωλύει, ὥσπερ ἐν τῷ Ἀλκμαίωνι τῷ Θεοδέκτου
"
μητέρα δὲ τὴν σὴν οὔ τις ἐστύγει βροτῶν; "
φησὶ δὲ ἀποκρινόμενος
ἀλλὰ διαλαβόντα χρὴ σκοπεῖν
· ἐρομένης δὲ τῆς Ἀλφεσιβοίας πῶς, ὑπολαβών φησιν
"
τὴν μὲν θανεῖν ἔκριναν, ἐμὲ δὲ μὴ κτανεῖν. "
καὶ ἡ περὶ Δημοσθένους δίκη καὶ τῶν ἀποκτεινάντων Νικάνορα· ἐπεὶ γὰρ δικαίως ἐκρίθησαν ἀποκτεῖναι, δικαίως ἔδοξεν ἀποθανεῖν.
For sometimes such things disagree and nothing prevents it, just as in the *Alcmaeon* of Theodectes: "Did none of mortals hate your mother?" And he says in reply: "But we must examine by making a distinction." And when Alphesiboea asks "How?", he replies: "They judged that she should die, but not that I should kill her." And also the trial concerning Demosthenes and those who killed Nicanor; for since they were judged to have killed him justly, he was thought to have died justly.
καὶ περὶ τοῦ Θήβησιν ἀποθανόντος, περὶ οὗ κελεύει κρίνεσθαι εἰ δίκαιος ἦν ἀποθανεῖν, ὡς οὐκ ἄδικον ὂν τὸ ἀποκτεῖναι τὸν δικαίως ἀποθανόντα.
And concerning the man who died at Thebes, about whom he demands a judgment as to whether he was justly put to death, on the ground that it is not unjust to kill one who has died justly.
§2.23.4ἄλλος ἐκ τοῦ μᾶλλον καὶ ἧττον, οἷον
εἰ μηδʼ οἱ θεοὶ πάντα ἴσασιν, σχολῇ οἵ γε ἄνθρωποι
· τοῦτο γάρ ἐστιν
εἰ ᾧ μᾶλλον ἂν ὑπάρχοι μὴ ὑπάρχει, δῆλον ὅτι οὐδʼ ᾧ ἧττον
. τὸ δʼ ὅτι τοὺς πλησίον τύπτει ὅς γε καὶ τὸν πατέρα ἐκ τοῦ
εἰ τὸ ἧττον ὑπάρχον ὑπάρχει, καὶ τὸ μᾶλλον ὑπάρχει
· τοὺς γὰρ πατέρας ἧττον τύπτουσιν ἢ τοὺς πλησίον·
Another is from the more and the less, for instance: "If not even the gods know everything, still less do humans." For this is: "If a quality does not belong to that which it would more likely belong, it is clear that neither does it belong to that which it would less likely belong." And that a man strikes his neighbors since indeed he strikes even his father, comes from: "If the less likely quality belongs, the more likely quality also belongs." For people strike their fathers less than their neighbors.
ἢ δὴ οὕτως γε ἢ εἰ ᾧ μᾶλλον ὑπάρχει μὴ ὑπάρχει, ἢ εἰ ᾧ ἧττον ὑπάρχει ὑπάρχει, ὁπότερον δεῖ δεῖξαι, εἴθʼ ὅτι ὑπάρχει εἴθʼ ὅτι οὔ.
Thus, either in this way, or if that to which it more likely belongs does not have it, or if that to which it less likely belongs has it, whichever of the two needs to be shown, whether that it belongs or that it does not.
§2.23.5ἔτι εἰ μήτε μᾶλλον μήτε ἧττον, ὅθεν εἴρηται
"
καὶ σὸς μὲν οἰκτρὸς παῖδας ἀπολέσας πατήρ· Οἰνεὺς δʼ ἄρʼ οὐχὶ κλεινὸν ἀπολέσας γόνον; "
καὶ ὅτι, εἰ μηδὲ Θησεὺς ἠδίκησεν, οὐδʼ Ἀλέξανδρος, καὶ εἰ μηδʼ οἱ Τυνδαρίδαι, οὐδʼ Ἀλέξανδρος, καὶ εἰ Πάτροκλον Ἕκτωρ, καὶ Ἀχιλλέα Ἀλέξανδρος. καὶ εἰ μηδʼ ἄλλοι τεχνῖται φαῦλοι, οὐδʼ οἱ φιλόσοφοι. καὶ εἰ μηδʼ οἱ στρατηγοὶ φαῦλοι ὅτι θανατοῦνται πολλάκις, οὐδʼ οἱ σοφισταί. καὶ ὅτι
εἰ δεῖ τὸν ἰδιώτην τῆς ὑμετέρας δόξης ἐπιμελεῖσθαι, καὶ ὑμᾶς τῆς τῶν Ἑλλήνων
.
Furthermore, if there is neither more nor less (the equal degree), whence it is said: "And your father is pitiable having lost his children; is not Oeneus then so, having lost his famous son?" And that, "If not even Theseus did wrong, neither did Alexander," and "If not even the Tyndaridae, neither did Alexander," and "If Hector did to Patroclus, Alexander also did to Achilles." And "If other craftsmen are not bad, neither are philosophers," and "If generals are not bad because they are often put to death, neither are sophists." And that: "If the private citizen must care for your reputation, you too must care for that of the Greeks."