§2.3.1ἐπεὶ δὲ τὸ ὀργίζεσθαιἐναντίον τῷ πραΰνεσθαι καὶ ὀργὴ πραότητι, ληπτέον πῶς ἔχοντες πρᾶοί εἰσι καὶ πρὸς τίνας πράως ἔχουσι καὶ διὰ τίνων πραΰνονται.
Since growing calm is the opposite of being angry, and calmness is the opposite of anger, we must grasp in what state of mind people are calm, and towards whom they are calm, and by what means they are appeased.
§2.3.2ἔστω δὴ πράϋνσις κατάστασις καὶ ἠρέμησις ὀργῆς.
Let growing calm, then, be defined as a settling and quieting of anger.
§2.3.3εἰ οὖν ὀργίζονται τοῖς ὀλιγωροῦσιν, ὀλιγωρία δʼ ἑκούσιον, φανερὸν ὅτι καὶ τοῖς μηδὲν τούτων ποιοῦσιν ἢ ἀκουσίως ποιοῦσιν ἢ φαινομένοις τοιούτοις πρᾶοί εἰσιν.
If, then, people are angry with those who show disregard, and disregard is voluntary, it is clear that they are calm towards those who do none of these things, or do them involuntarily, or who appear to be such.
§2.3.4καὶ τοῖς τἀναντία ὧν ἐποίησαν βουλομένοις.
And towards those who wished the opposite of what they did.
καὶ ὅσοι καὶ αὐτοὶ εἰς αὑτοὺς τοιοῦτοι· οὐδεὶς γὰρ αὐτὸς αὑτοῦ δοκεῖ ὀλιγωρεῖν.
And towards those who are such even towards themselves; for no one is thought to disregard himself.
§2.3.5καὶ τοῖς ὁμολογοῦσι καὶ μεταμελομένοις· ὡς γὰρ ἔχοντες δίκην τὸ λυπεῖσθαι ἐπὶ τοῖς πεποιημένοις παύονται τῆς ὀργῆς·
And towards those who admit their fault and repent; for they cease from anger, as if they regarded the feeling of pain for what they have done as a penalty.
σημεῖον δὲ ἐπὶ τῆς τῶν οἰκετῶν κολάσεως· τοὺς μὲν γὰρ ἀντιλέγοντας καὶ ἀρνουμένους μᾶλλον κολάζομεν, πρὸς δὲ τοὺς ὁμολογοῦντας δικαίως κολάζεσθαι παυόμεθα θυμούμενοι·
The sign of this is in the punishment of slaves; for we punish more severely those who contradict and deny, but we cease being angry towards those who admit they are justly punished.
αἴτιον δʼ ὅτι ἀναισχυντία τὸ τὰ φανερὰ ἀρνεῖσθαι, ἡ δʼ ἀναισχυντία ὀλιγωρία καὶ καταφρόνησις· §2.3.6ὧν γοῦν πολὺ καταφρονοῦμεν, οὐκ αἰσχυνόμεθα.
The reason is that denying what is obvious is shamelessness, and shamelessness is disregard and contempt; at least, towards those whom we greatly despise, we feel no shame.
καὶ τοῖς ταπεινουμένοις πρὸς αὐτοὺς καὶ μὴ ἀντιλέγουσιν· φαίνονται γὰρ ὁμολογεῖν ἥττους εἶναι, οἱ δʼ ἥττους φοβοῦνται, φοβούμενος δὲ οὐδεὶς ὀλιγωρεῖ·
And towards those who humble themselves before them and do not contradict; for they seem to admit that they are inferiors, and inferiors are afraid, and no one who is afraid disregards.
ὅτι δὲ πρὸς τοὺς ταπεινουμένους παύεται ἡ ὀργή, καὶ οἱ κύνες δηλοῦσιν οὐ δάκνοντες τοὺς καθίζοντας.
And that anger ceases towards those who humble themselves is shown even by dogs, who do not bite those who sit down.
§2.3.7καὶ τοῖς σπουδάζουσι πρὸς σπουδάζοντας· δοκεῖ γὰρ σπουδάζεσθαι ἀλλʼ οὐ καταφρονεῖσθαι.
And towards those who are serious towards those who are serious; for they seem to be respected and not despised.
§2.3.8καὶ τοῖς μείζω κεχαρισμένοις.
And towards those who have done them greater favors.
καὶ τοῖς δεομένοις καὶ παραιτουμένοις· ταπεινότεροι γάρ.
And towards those who entreat and beg off; for they are more humble.
§2.3.9καὶ τοῖς μὴ ὑβρισταῖς μηδὲ χλευασταῖς μηδʼ ὀλιγώροις εἰς μηδένα ἢ μὴ εἰς χρηστοὺς μηδʼ εἰς τοιούτους οἷοί περ αὐτοί·
And towards those who are not insolent, nor mockers, nor disregards of anyone, or at least not of good men, nor of such as they themselves are.
§2.3.10ὅλως δʼ ἐκ τῶν ἐναντίων δεῖ σκοπεῖν τὰ πραΰνοντα.
In general, we must look for the means of appeasing from the opposites.
καὶ οὓς φοβοῦνται ἢ αἰσχύνονται, ἕως ἂν οὕτως ἔχωσιν, οὐκ ὀργίζονται· ἀδύνατον γὰρ ἅμα φοβεῖσθαι καὶ ὀργίζεσθαι.
And those whom they fear or respect, as long as they are in this state, they do not get angry with; for it is impossible to fear and be angry at the same time.
§2.3.11καὶ τοῖς διʼ ὀργὴν ποιήσασιν ἢ οὐκ ὀργίζονται ἢ ἧττον ὀργίζονται· οὐ γὰρ διʼ ὀλιγωρίαν φαίνονται πρᾶξαι· οὐδεὶς γὰρ ὀργιζόμενος ὀλιγωρεῖ· ἡ μὲν γὰρ ὀλιγωρία ἄλυπον, ἡ δʼ ὀργὴ μετὰ λύπης.
And towards those who did something through anger, they either are not angry or are less angry; for they do not seem to have acted through disregard; for no one who is angry disregards; for disregard is painless, but anger is accompanied by pain.
§2.3.12καὶ τοῖς αἰσχυνομένοις αὐτούς.
And towards those who respect them.
καὶ ἔχοντες δὲ ἐναντίως τῷ ὀργίζεσθαι δῆλον ὅτι πρᾶοί εἰσιν, οἷον ἐν παιδιᾷ, ἐν γέλωτι, ἐν ἑορτῇ, ἐν εὐημερίᾳ, ἐν κατορθώσει, ἐν πληρώσει, ὅλως ἐν ἀλυπίᾳ καὶ ἡδονῇ μὴ ὑβριστικῇ καὶ ἐν ἐλπίδι ἐπιεικεῖ.
And when people are in a state opposite to being angry, it is clear that they are calm, as in play, in laughter, in a feast, in prosperity, in success, in fulfillment, in general in the absence of pain and in pleasure that is not insolent, and in reasonable hope.
ἔτι κεχρονικότες καὶ μὴ ὑπόγυιοι τῇ ὀργῇ ὄντες· παύει γὰρ ὀργὴν ὁ χρόνος·
Further, when time has passed and they are not fresh in their anger; for time makes anger cease.
§2.3.13παύει δὲ καὶ ἑτέρου ὀργὴν μείζω ἡ παρʼ ἄλλου ληφθεῖσα τιμωρία πρότερον·
And a greater punishment previously inflicted on another also makes anger cease.
διὸ εὖ Φιλοκράτης, εἰπόντος τινός, ὀργιζομένου τοῦ δήμου,
τί οὐκ ἀπολογεῖ; ,
οὔπω γε
, ἔφη.
Therefore Philocrates did well, when someone said, while the people were angry, "Why do you not defend yourself?", "Not yet," he said.
ἀλλὰ πότε; ὅταν ἴδω ἄλλον διαβεβλημένον
· πρᾶοι γὰρ γίγνονται ὅταν εἰς ἄλλον τὴν ὀργὴν ἀναλώσωσιν, ὃ συνέβη ἐπὶ Ἐργοφίλου· μᾶλλον γὰρ χαλεπαίνοντες ἢ Καλλισθένει ἀφεῖσαν διὰ τὸ Καλλισθένους τῇ προτεραίᾳ καταγνῶναι θάνατον.
"But when?" "When I see another slandered." For people become calm when they have exhausted their anger on another, which happened in the case of Ergophilus; for although they were more angry with him than with Callisthenes, they acquitted him because they had condemned Callisthenes to death the day before.
§2.3.14καὶ ἐὰν ἕλωσιν.
And if they convict them.
καὶ ἐὰν μεῖζον κακὸν πεπονθότες ὦσιν ἢ ὃ ὀργιζόμενοι ἂν ἔδρασαν· ὥσπερ εἰληφέναι γὰρ οἴονται τιμωρίαν.
And if they have suffered a greater evil than what they in their anger would have done; for they think they have, as it were, obtained satisfaction.
§2.3.15καὶ ἐὰν ἀδικεῖν οἴωνται αὐτοὶ καὶ δικαίως πάσχειν, οὐ γίγνεται ὀργὴ πρὸς τὸ δίκαιον· οὐ γὰρ ἔτι παρὰ τὸ προσῆκον νομίζουσι πάσχειν, ἡ δʼ ὀργὴ τοῦτο ἦν·
And if they think that they themselves are in the wrong and suffer justly; for anger does not arise against justice; for they no longer think they suffer contrary to what is fitting, which was what anger was.
διὸ δεῖ τῷ λόγῳ προκολάζειν· ἀγανακτοῦσιν γὰρ ἧττον κολαζόμενοι καὶ οἱ δοῦλοι.
Therefore, we must pre-punish by speech; for even slaves are less indignant when punished.
§2.3.16καὶ ἐὰν μὴ αἰσθήσεσθαι οἴωνται ὅτι διʼ αὑτοὺς καὶ ἀνθʼ ὧν ἔπαθον· ἡ γὰρ ὀργὴ πρὸς τὸν καθʼ ἕκαστόν ἐστιν· δῆλον δʼ ἐκ τοῦ ὁρισμοῦ·
And if they think that the other will not perceive that it is on their account and in return for what they suffered; for anger is against an individual, as is clear from the definition.
διὸ ὀρθῶς πεποίηται
"
φάσθαι Ὀδυσσῆα πτολιπόρθιον,
"
ὡς οὐ τετιμωρημένος εἰ μὴ ᾔσθετο καὶ ὑφʼ ὅτου καὶ ἀνθʼ ὅτου·
Therefore, it is rightly written: "Say it is Odysseus, sacker of cities," as if he would not have been avenged unless the other perceived both by whom and for what he suffered.
ὥστε οὔτε τοῖς ἄλλοις ὅσοι μὴ αἰσθάνονται ὀργίζονται, οὔτε τοῖς τεθνεῶσιν ἔτι, ὡς πεπονθόσι τε τὸ ἔσχατον καὶ οὐκ ἀλγήσουσιν οὐδʼ αἰσθησομένοις, οὗ οἱ ὀργιζόμενοι ἐφίενται·
So they are neither angry with others who do not perceive, nor any longer with those who are dead, as they have suffered the ultimate thing and will not feel pain nor perceive, which is what those who are angry desire.
διὸ εὖ περὶ τοῦ Ἕκτορος ὁ ποιητής, παῦσαι βουλόμενος τὸν Ἀχιλλέα τῆς ὀργῆς τεθνεῶτος,
"
κωφὴν γὰρ δὴ γαῖαν ἀεικίζει μενεαίνων. " §2.3.17δῆλον οὖν ὅτι τοῖς καταπραΰνειν βουλομένοις ἐκ τούτων τῶν τόπων λεκτέον, αὑτοὺς μὲν παρασκευάζουσι τοιούτους, οἷς δʼ ὀργίζονται ἢ φοβεροὺς ἢ αἰσχύνης ἀξίους ἢ κεχαρισμένους ἢ ἄκοντας ἢ ὑπεραλγοῦντας τοῖς πεποιημένοις.
Therefore the poet spoke well of Hector, wishing to make Achilles cease from his anger against the dead man: "For in his fury he does shame to the senseless clay." It is clear, then, that those who wish to appease must speak from these topics, representing themselves as such, and those with whom they are angry either as fearsome, or worthy of respect, or as having done favors, or as having acted involuntarily, or as feeling extreme pain for what they have done.