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‘Again, an offence from one who stands in awe of us’, does not provoke us to anger, because we know or guess that from one who habitually regards us with awe or reverence the offence is unintentional, being inconsistent with his ordinary feeling toward us. ‘Also it is plain that men are calm and placable when they are in any state (in any condition or circumstances, internal or external) which is antagonistic to angry feeling, as when engaged in any sport or amusement, when they are laughing, at a feast, in fine weather (or in a prosperous state), in success, in a state of repletion or satisfaction; in short, in any condition of freedom from pain (negative pleasure), or (positive) pleasure—except that of wanton outrage (ὕβρις is always ὅπως ἡσθῇ, II 2. 5)—and of virtuous, good hope’. Of ἐπιεικής it is said, Eth. N. v. 14, init. μεταφέρομεν ἀντὶ τοῦ ἀγαθοῦ. It can be substituted, by metaphor, for ἀγαθός. The bad state of mind implied by a vicious hope does not exclude the feeling of anger. εὐημερία] It is hard to say whether this is meant for a ‘fine day’, ‘fine weather’, like εὐδία, which certainly tends to placidity of temper, and general εὐθυμία and εὐκολία—(in which sense it is actually used in Hist. Anim. VI 15. 6, ὅταν εὐμερίας γενομένης ἀναθερμαίνηται ἡ γῆ, and again § 7, ὅταν εὐημερία ᾖ, and Xenoph. Hellen. II 4. 2, καὶ μάλ᾽ εὐημερίας, οὔσης, Soph. Aj. 709, λευκὸν εὐάμερον φάος）—or metaphorically, for a ‘state of prosperity, health and happiness’, in which sense εὐήμερος, εὐημερεῖν and εὐημερία are employed. See again Hist. Anim. VIII 18. 1, εὐημεροῦσι δὲ (are in a flourishing condition) τὰ ζῷα κατὰ τὰς ὥρας κ.τ.λ. v 11. 5, πρὸς τὴν ἄλλην τοῦ σώματος εὐημερίαν. Pol. III 6, 1278 b 29, ὡς ἐνούσης τινὸς εὐημερίας ἐν αὐτῷ (τῷ ζῇν) καὶ γλυκύτητος φυσικῆς. IV (VII) 2, 1324 a 38, ἐμπόδιον τῇ περὶ αὐτὸν εὐημερίᾳ (of the prosperity of a country). VII (VI) 8, 1322 b 38, εὐημερούσαις πόλεσιν, VIII (V) 8, 1308 b 24, τὸ εὐημεροῦν τῆς πόλεως. And in the same sense εὐετηρίας γινομένης δἰ εἰρήνην κ.τ.λ., of a state, as before, VIII (V) 6, 1306 b 11. De Gen. An. IV 6. 16, εὐημερεῖν τοῖς σώμασιν. Eth. Nic. I 9, sub fin. τῆς τοιαύτης εὐημερίας, including all the elements of happiness or prosperity, according to the vulgar notion. In Aristotle at all events the preponderance of usage is decidedly on the side of the metaphorical application.
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