[II.3.12] (2) καὶ ἔχοντες δὲ ἐναντίως τῷ ὀργίζεσθαι δῆλον ὅτι πρᾶοί (3) εἰσιν,
οἷον ἐν παιδιᾷ, ἐν γέλωτι, ἐν ἑορτῇ, ἐν εὐημερίᾳ, ἐν (4) κατορθώσει, ἐν πληρώσει,
ὅλως ἐν ἀλυπίᾳ καὶ ἡδονῇ μὴ (5) ὑβριστικῇ καὶ ἐν ἐλπίδι ἐπιεικεῖ.
ἔτι κεχρονικότες καὶ μὴ (6) ὑπόγυιοι τῇ ὀργῇ ὄντες· παύει γὰρ ὀργὴν ὁ χρόνος·
[II.3.13] παύει δὲ (7) καὶ ἑτέρου ὀργὴν μείζω ἡ παρ’ ἄλλου ληφθεῖσα τιμωρία (8) πρότερον·
διὸ εὖ Φιλοκράτης, εἰπόντος τινός, ὀργιζομένου τοῦ (9) δήμου, “Τί οὐκ ἀπολογεῖ;”,
“Οὔπω γε”, ἔφη. “Ἀλλὰ πότε”; (10) “Ὅταν ἴδω ἄλλον διαβεβλημένον”·
πρᾶοι γὰρ γίγνονται ὅταν (11) εἰς ἄλλον τὴν ὀργὴν ἀναλώσωσιν, ὃ συνέβη ἐπὶ Ἐργοφίλου·
(12) μᾶλλον γὰρ χαλεπαίνοντες ἢ Καλλισθένει ἀφεῖσαν διὰ τὸ (13) Καλλισθένους τῇ προτεραίᾳ καταγνῶναι θάνατον.
ثم إذا كان الغضب في تلك الحال ضدا أو خلافا لما ينبغي فهو معلوم أنهم يكونون في تلك الحال سكونا (لـ ٩١)
كاللاتي تكون في حال الأدب وفي حال المزاح وفي حال الغضب و في حال اللهو وفي التقويم وفي سد الحاجة
وبالجملة كل ما كان بلا حزن وبلذة غير دنية وبحسن الأمل والرجاء
ثم إذا طال بهم الزمان ولم يخامرهم الغضب فإن الزمان قد يسكّن الغضب
وقد يسكّن الغضب العظيم الأخذ بالثأر من آخر أولا
فما أحسن ما قال فيلوقراطيس حين قال له رجل من السوقة وهو غضبان ما لك لا ترد؟ :
فقال : لم يأن لذلك بعد حتى أرى آخرًا مجدلًا مطروحًا
فقد يسكنون إذا يبيدوا غضبهم في آخرين كمثل الذي حدث في أيام ارغوفيلوس
ولا سيما حيث كانوا يتعسّرون في أمر قليثانيس إذ كان قليثانيس بالأمس يذمّ الموت
Et habentes opposite irasci palam quoniam mites sunt
in ludo, derisione, in festivitate, in euimeria, in rectificatione, in complemento,
universaliter in non tristitia et voluptate non iniuriosa et in spe honesta.
Amplius autem et diuturni et non recentes existentes in ira; tempus enim facit iram cessare;
cessare autem facit et alterius ira maior et ab alia sumptum tormentum prius;
ideo et Philocrates, dicente aliquo, irato populo, ‘quid non respondet?’,
‘non autem ’, dixit, ‘sed quandoque, quando utique alium video percussum (accusatum)’;
mites enim fiunt quando utique in alium iram destruent, ut puta contingit in Ergofilo;
magis enim difficultantes cognoscere mortem.
Et habentes autem contrarie ei quod est irasci palam quia mites sunt,
puta in ludo, in risu, in festo, in prosperitate, in directione, in consummatione,
totaliter in non tristitia et delectatione non contumeliosa et in spe optima.
Adhuc autem qui a longo tempore et non de novo in ira entes; quietat enim iram tempus;
quietat autem et alterius ira maior et ab alia recepta punitio prius;
propter quod bene Filocrates, dicente quodam, irato populo: ‘cur non respondes? ’,
‘nondum,’ ait, ‘sed tunc cum alium videro crimina tum’;
mites enim fiunt, cum in alium iram expenderint, quale accidit in Ergophilo;
magis enim sevientes quam Callisteni dimisissent propterea quod precedenti die Callistenis mortem sententiaverant.
As to the frame of mind that makes people calm, it is plainly the opposite to that which makes them angry,
as when they are amusing themselves or laughing or feasting; when they are feeling prosperous or successful or satisfied; when,
in fine, they are enjoying freedom from pain, or inoffensive pleasure, or justifiable hope.
Also when time has passed and their anger is no longer fresh, for time puts an end to anger.
And vengeance previously taken on one person puts an end to even greater anger felt against another person.
Hence Philocrates, being asked by some one, at a time when the public was angry with him, ‘Why don’t you defend yourself?’
did right to reply, ‘The time is not yet.’ ‘Why, when is the time?’ ‘When I see someone else calumniated.’
For men become calm when they have spent their anger on somebody else. This happened in the case of Ergophilus:
though the people were more irritated against him than against Callisthenes, they acquitted him because they had condemned Callisthenes to death the day before.
