αὐτοὶ μὲν γάρ, ὅταν λυπῶνται·
(11) ἐφίεται γάρ τινος ὁ λυπούμενος·
ἐάν τε οὖν κατ’ εὐθυωρίαν (12) ὁτιοῦν ἀντικρούσῃ τις, οἷον τῷ διψῶντι πρὸς τὸ πιεῖν, ἐάν τε (13) μή, ὁμοίως ταὐτὸ φαίνεται ποιεῖν·
καὶ ἐάν τε ἀντιπράττῃ (14) τις ἐάν τε μὴ συμπράττῃ ἐάν τε ἄλλο τι ἐνοχλῇ οὕτως (15) ἔχοντα, πᾶσιν ὀργίζεται·
[II.2.10] διὸ κάμνοντες, πενόμενοι, <πολε(16)μοῦντες,> ἐρῶντες, διψῶντες, ὅλως ἐπιθυμοῦντες καὶ μὴ(17) (18) κατορθοῦντες ὀργίλοι εἰσὶ καὶ εὐπαρόρμητοι,
μάλιστα μὲν πρὸς (19) τοὺς τοῦ παρόντος ὀλιγωροῦντας,
οἷον κάμνων μὲν τοῖς πρὸς (20) τὴν νόσον,
πενόμενος δὲ τοῖς πρὸς τὴν πενίαν,
πολεμῶν δὲ (21) τοῖς πρὸς τὸν πόλεμον,
ἐρῶν δὲ τοῖς πρὸς τὸν ἔρωτα,
ὁμοίως (22) δὲ καὶ τοῖς ἄλλοις ‹εἰ δὲ μή, κἂν ὁτιοῦν ἄλλο ὀλιγωρῇ τις›·
(23) προοδοποιεῖται γὰρ ἕκαστος πρὸς τὴν ἑκάστου ὀργὴν ὑπὸ τοῦ (24) ὑπάρχοντος πάθους·
[II.2.11] ἔτι δ’ ἐὰν τἀναντία τύχῃ προσδεχόμενος·
(25) λυπεῖ γὰρ μᾶλλον τὸ πολὺ παρὰ δόξαν,
ὥσπερ καὶ τέρπει τὸ (26) πολὺ παρὰ δόξαν, ἐὰν γένηται ὃ βούλεται·
διὸ καὶ ὧραι καὶ (27) χρόνοι καὶ διαθέσεις καὶ ἡλικίαι ἐκ τούτων φανεραί, ποῖαι (28) εὐκίνητοι πρὸς ὀργὴν καὶ ποῦ καὶ πότε,
καὶ ὅτε μᾶλλον ἐν (29) τούτοις εἰσί, μᾶλλον καὶ εὐκίνητοι.
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Ipsi quidem enim, quando tristantur;
appetit enim aliquid qui tristatur;
si secundum visum igitur repercutit aliquis, ut sitienti ad bibendum, si vero non, similiter idem videtur facere;
et si ad invicem agit aliquis sive non simul operatur sive aliud quis impedit sic se habentem, omnibus irasci;
ideo laborantes mendici desiderantes sitientes, omnino concupiscentes et non rectificantes irascibiles sunt et bene mobiles,
maxime quidem despicientes presens,
ut puta laborans quidem existentibus ad egritudinem,
mendicans autem entibus ad mendicitatem,
bellans vero eis qui sunt in bello,
petens vero eis qui sunt ad petitionem,
similiter autem et alii, si vero non, et quoniam utique aliud parvipendit aliquid;
preparatur enim unusquisque ad uniuscuiusque iram ab existente passione;
amplius autem si contraria attigerit expectans;
tristatur enim magis multum transopinabile,
tamquam et exultat multum inopinabile, si fiat quod vult;
ideoque hore et anni et dispositiones et etates ex hiis manifeste, et que bene mobiles ad iram et quando,
et quoniam quando magis in hiis sunt, magis et bene mobiles.
Ipsi quidem enim, cum tristantur;
appetit enim aliquid qui tristatur;
sive directe contra molestet quis, ut sitienti quantum ad bibere, sive non, idem videtur facere;
et sive contra agat aliquis sive non cooperetur sive in alio quis molestet sic habens omnibus irascitur;
propter quod infirmi, egentes, amantes, sitientes, totaliter concupiscentes et non assequentes iracundi sunt et facile commobiles,
maxime quidem ad presentes parvi pendentes,
puta laborans quidem eis qui ad egritudinem,
egentes autem eis qui ad egestatem,
bellans autem eis qui ad bellum,
amans autem eis qui ad amorem,
similiter autem et alii, si autem non et quodcumque aliud parvi pendat quis;
preparatur enim unusquisque ad uniuscuiusque iram ab inexistente passione;
adhuc autem si contraria extiterit suscipiens;
contristat enim magis quod multum inopinatum,
sicut et delectat quod multum inopinatum, si fiat quod volitum est;
propter quod et tempora et hore et dispositiones et etates ex hiis manifeste, et que facile mobiles ad iram et quando et ubi,
et quod quando magis in hiis sunt, magis etiam facile mobiles.
(1) The frame of mind is that of one in which any pain is being felt.
In that condition, a man is always aiming at something.
Whether, then, another man opposes him either directly in any way, as by preventing him from drinking when he is thirsty, or indirectly, the act appears to him just the same;
whether some one works against him, or fails to work with him, or otherwise vexes him while he is in this mood, he is equally angry in all these cases.
Hence people who are afflicted by sickness or poverty or love or thirst or any other unsatisfied desires are prone to anger and easily roused:
especially against those who slight their present distress.
Thus a sick man is angered by disregard of his illness,
a poor man by disregard of his poverty,
a man waging war by disregard of the war he is waging,
a lover by disregard of his love,
and so throughout, any other sort of slight being enough if special slights are wanting.
Each man is predisposed, by the emotion now controlling him, to his own particular anger.
Further, we are angered if we happen to be expecting a contrary result:
for a quite unexpected evil is specially painful,
just as the quite unexpected fulfilment of our wishes is specially pleasant.
Hence it is plain what seasons, times, conditions, and periods of life tend to stir men easily to anger, and where and when this will happen;
and it is plain that the more we are under these conditions the more easily we are stirred.