§6.6.1δὲ καὶ τῶν ἐναντίων τούτοις.
...and similarly also of their contraries.
ὁ δὲ τρόπος τῆς ἀρχῆς καὶ τῆς γενέσεως τῶν εἰρημένων τοιόσδε. §6.6.2πάντων γὰρ πρὸς τὰς συνουσίας ὁρμώντων κατὰ φύσιν, ἐκ δὲ τούτων παιδοποιίας ἀποτελουμένης, ὁπότε τις τῶν ἐκτραφέντων εἰς ἡλικίαν ἱκόμενος μὴ νέμοι χάριν μηδʼ ἀμύναι τούτοις οἷς ἐκτρέφοιτʼ, ἀλλά που τἀναντία κακῶς λέγειν ἢ δρᾶν τούτους ἐγχειροίη, §6.6.3δῆλον ὡς δυσαρεστεῖν καὶ προσκόπτειν εἰκὸς τοὺς συνόντας καὶ συνιδόντας τὴν γεγενημένην ἐκ τῶν γεννησάντων ἐπιμέλειαν καὶ κακοπάθειαν περὶ τὰ τέκνα καὶ τὴν τούτων θεραπείαν καὶ τροφήν. §6.6.4τοῦ γὰρ γένους τῶν ἀνθρώπων ταύτῃ διαφέροντος τῶν ἄλλων ζῴων, ᾗ μόνοις αὐτοῖς μέτεστι νοῦ καὶ λογισμοῦ, φανερὸν ὡς οὐκ εἰκὸς παρατρέχειν αὐτοὺς τὴν προειρημένην διαφοράν, καθάπερ ἐπὶ τῶν ἄλλων ζῴων, §6.6.5ἀλλʼ ἐπισημαίνεσθαι τὸ γινόμενον καὶ δυσαρεστεῖσθαι τοῖς παροῦσι, προορωμένους τὸ μέλλον καὶ συλλογιζομένους ὅτι τὸ παραπλήσιον ἑκάστοις αὐτῶν συγκυρήσει. §6.6.6καὶ μὴν ὅταν που πάλιν ἅτερος ὑπὸ θατέρου τυχὼν ἐπικουρίας ἢ βοηθείας ἐν τοῖς δεινοῖς μὴ νέμῃ τῷ σώσαντι χάριν, ἀλλά ποτε καὶ βλάπτειν ἐγχειρῇ τοῦτον, φανερὸν ὡς εἰκὸς τῷ τοιούτῳ δυσαρεστεῖσθαι καὶ προσκόπτειν τοὺς εἰδότας, συναγανακτοῦντας μὲν τῷ πέλας, ἀναφέροντας δʼ ἐφʼ αὑτοὺς τὸ παραπλήσιον. §6.6.7ἐξ ὧν ὑπογίνεταί τις ἔννοια παρʼ ἑκάστῳ τῆς τοῦ καθήκοντος δυνάμεως καὶ θεωρίας· ὅπερ ἐστὶν ἀρχὴ καὶ τέλος δικαιοσύνης. §6.6.8ὁμοίως πάλιν ὅταν ἀμύνῃ μέν τις πρὸ πάντων ἐν τοῖς δεινοῖς, ὑφίστηται δὲ καὶ μένῃ τὰς ἐπιφορὰς τῶν ἀλκιμωτάτων ζῴων, εἰκὸς μὲν τὸν τοιοῦτον ὑπὸ τοῦ πλήθους ἐπισημασίας τυγχάνειν εὐνοϊκῆς καὶ προστατικῆς, τὸν δὲ τἀναντία τούτῳ πράττοντα καταγνώσεως καὶ προσκοπῆς. §6.6.9ἐξ οὗ πάλιν εὔλογον ὑπογίνεσθαί τινα θεωρίαν παρὰ τοῖς πολλοῖς αἰσχροῦ καὶ καλοῦ καὶ τῆς τούτων πρὸς ἄλληλα διαφορᾶς, καὶ τὸ μὲν ζήλου καὶ μιμήσεως τυγχάνειν διὰ τὸ συμφέρον, τὸ δὲ φυγῆς. §6.6.10ἐν οἷς ὅταν ὁ προεστὼς καὶ τὴν μεγίστην δύναμιν ἔχων ἀεὶ συνεπισχύῃ τοῖς προειρημένοις κατὰ τὰς τῶν πολλῶν διαλήψεις, καὶ δόξῃ τοῖς ὑποταττομένοις διανεμητικὸς εἶναι τοῦ κατʼ ἀξίαν ἑκάστοις, §6.6.11οὐκέτι τὴν βίαν δεδιότες, τῇ δὲ γνώμῃ τὸ πλεῖον εὐδοκοῦντες, ὑποτάττονται καὶ συσσῴζουσι τὴν ἀρχὴν αὐτοῦ, κἂν ὅλως ᾖ γηραιός, ὁμοθυμαδὸν ἐπαμύνοντες καὶ διαγωνιζόμενοι πρὸς τοὺς ἐπιβουλεύοντας αὐτοῦ τῇ δυναστείᾳ. §6.6.12καὶ δὴ τῷ τοιούτῳ τρόπῳ βασιλεὺς ἐκ μονάρχου λανθάνει γενόμενος, ὅταν παρὰ τοῦ θυμοῦ καὶ τῆς ἰσχύος μεταλάβῃ τὴν ἡγε
The manner of the origin and genesis of the aforementioned is as follows.\n For when all are naturally impelled to sexual intercourse, and as a result child-bearing is completed, whenever one of those who have been reared, having reached maturity, does not show gratitude nor defend those by whom he was reared, but on the contrary attempts to speak ill of them or do them harm,\n it is clear that those who live with them and have witnessed the care and trouble bestowed by the parents on their children, and their attention and nurture, will likely be displeased and take offense.\n For since the human race differs from other animals in this respect—that they alone possess mind and reason—it is obvious that they are not likely to pass over the aforementioned difference, as in the case of other animals,\n but will take notice of what is done and be displeased at the present state of things, foreseeing the future and reasoning that the like will happen to each of themselves.\n And indeed, whenever someone, having received aid or assistance from another in times of danger, does not show gratitude to his savior, but even attempts at some time to injure him, it is clear that those who know of it will likely be displeased and take offense at such a person, sharing the indignation of their neighbor and referring the like case to themselves.\n From which there arises in each individual a certain notion of the power and theory of duty, which is the beginning and end of justice.\n Similarly, on the other hand, when someone defends all others in times of danger, and undergoes and awaits the attacks of the most powerful wild beasts, it is natural for such a man to receive from the multitude favorable and supportive signs of approval, and for him who does the contrary to meet with condemnation and offense.\n From this again, it is reasonable that there should arise among the multitude some conception of the shameful and the honorable, and of their difference from one another; and that the latter should obtain emulation and imitation because of its utility, while the former should be avoided.\n In these circumstances, when the leader and possessor of the greatest power always supports the aforementioned principles in accordance with the conceptions of the multitude, and seems to his subjects to distribute to each what is according to his desert,\n no longer fearing his violence, but rather approving of his mind, they submit to him and maintain his rule, even if he is extremely aged, defending him with one mind and fighting against those who plot against his sovereignty.\n And indeed, in such a manner a king imperceptibly arises from a monarch, when his leadership changes from impulse and force to...