Rhetoric   

those who listen to stories about us or keep on looking at our
weaknesses; this seems like either slighting us or hating us; for
those who love us share in all our distresses and it must distress any
one to keep on looking at his own weaknesses. Further, with those who
slight us before five classes of people: namely, (1) our rivals, (2)
those whom we admire, (3) those whom we wish to admire us, (4) those
for whom we feel reverence, (5) those who feel reverence for us: if
any one slights us before such persons, we feel particularly angry.
Again, we feel angry with those who slight us in connexion with what
we are as honourable men bound to champion-our parents, children,
wives, or subjects. And with those who do not return a favour, since
such a slight is unjustifiable. Also with those who reply with
humorous levity when we are speaking seriously, for such behaviour
indicates contempt. And with those who treat us less well than they
treat everybody else; it is another mark of contempt that they should
think we do not deserve what every one else deserves. Forgetfulness,
too, causes anger, as when our own names are forgotten, trifling as
this may be; since forgetfulness is felt to be another sign that we
are being slighted; it is due to negligence, and to neglect us is to
slight us.
The persons with whom we feel anger, the frame of mind in which we
feel it, and the reasons why we feel it, have now all been set forth.
Clearly the orator will have to speak so as to bring his hearers into
a frame of mind that will dispose them to anger, and to represent his
adversaries as open to such charges and possessed of such qualities as
do make people angry.
Part 3
Since growing calm is the opposite of growing angry, and calmness the
opposite of anger, we must ascertain in what frames of mind men are
calm, towards whom they feel calm, and by what means they are made so.
Growing calm may be defined as a settling down or quieting of anger.
Now we get angry with those who slight us; and since slighting is a
voluntary act, it is plain that we feel calm towards those who do
nothing of the kind, or who do or seem to do it involuntarily. Also
towards those who intended to do the opposite of what they did do.
Also towards those who treat themselves as they have treated us: since
no one can be supposed to slight himself. Also towards those who admit
their fault and are sorry: since we accept their grief at what they
have done as satisfaction, and cease to be angry. The punishment of
servants shows this: those who contradict us and deny their offence we
punish all the more, but we cease to be incensed against those who
agree that they deserved their punishment. The reason is that it is
shameless to deny what is obvious, and those who are shameless towards
us slight us and show contempt for us: anyhow, we do not feel shame
before those of whom we are thoroughly contemptuous. Also we feel calm
towards those who humble themselves before us and do not gainsay us;
we feel that they thus admit themselves our inferiors, and inferiors
feel fear, and nobody can slight any one so long as he feels afraid of
him. That our anger ceases towards those who humble themselves before
us is shown even by dogs, who do not bite people when they sit down.
We also feel calm towards those who are serious when we are serious,
because then we feel that we are treated seriously and not
contemptuously. Also towards those who have done us more kindnesses
than we have done them. Also towards those who pray to us and beg for
mercy, since they humble themselves by doing so. Also towards those
who do not insult or mock at or slight any one at all, or not any
worthy person or any one like ourselves. In general, the things that
make us calm may be inferred by seeing what the opposites are of those
that make us angry. We are not angry with people we fear or respect,
as long as we fear or respect them; you cannot be afraid of a person
and also at the same time angry with him. Again, we feel no anger, or
comparatively little, with those who have done what they did through
anger: we do not feel that they have done it from a wish to slight us,
for no one slights people when angry with them, since slighting is