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‘And to those who offer a slight, and then repent of it; for, accepting as a sort of satisfaction the pain felt at what has been done, their anger ceases. A sign of this is what happens in the punishment of slaves; for those that answer, or contradict us, and deny the fault, we punish more severely, whilst we cease to be angry with those that admit the justice of their punishment’. μεταμελομένοις] ἀκούσιον δὲ τὸ ἐπίλυπον καὶ ἐν μεταμελείᾳ......τοῦ δὴ δἰ ἄγνοιαν ὁ μὲν ἐν μεταμελείᾳ ἄκων δοκεῖ κ.τ.λ. Eth. Nic. III 2 init. p. 1110 b 18. So that repentance is a sign that the act was unintentional, and from ignorance of the probable effect. ἀντιλέγοντας] Arist. Ran. 1072, λαλιὰν καὶ στωμυλίαν ἣ ᾿ξεκένωσεν τάς τε παλαίστρας, καὶ τοὺς παράλους ἀνέπεισεν ἀνταγορεύειν τοῖς ἄρχουσιν. πρὸς τοὺς ὁμολογοῦντας] Schrader refers in illustration to Terent. Andr. III 5. 15, Pamph. annon dixi esse hoc futurum? Dav. dixti. Pamph. quin meritus's? Dav. crucem.....Pamph. (who is mollified by the admission) hei mihi, cum non habeo spatium ut de te sumam supplicium, ut volo. Jul. Cæsar, IV 3, 116, Brut. When I spoke that, I was ill-tempered too. Cass. Do you confess so much? Give me your hand. ‘The cause of this (of the heavier punishment of those that aggravate their offence by denying it), is that to deny evident facts is effrontery’ (ἀναισχυντία is a want of respect for the opinions and feelings of others), ‘and effrontery implies slight regard and contempt—at all events we feel no respect for’ (αἰσχύνεσθαί τινα, note on II 2. 22) ‘those whom we greatly despise’. This is an argument in support of the assertion that ἀναισχυντία implies ὀλιγωρία and καταφρόνησις. ἀναισχυντία is ‘disrespect’; now as experience shews that we do treat with disrespect those whom we very much despise, it follows from this that disrespect, effrontery, impudence, must carry with it, as its outward expression, the feeling of contempt. Comp. c. 6 § 2, ἡ δ᾽ ἀναισχυντία ὀλιγωρία τις. ἀναισχυντία τὸ τὰ φανερὰ ἀρνεῖσθαι] The sausage- (or black-pudding-) monger in the Knights (296) is a perfect model of this kind of effrontery. Cleon, who is represented as not overburdened with modesty, candidly admits his thefts, ὁμολογῶ κλέπτειν: σὺ δ᾽ οὐχί. The other lays his hands upon something under the very eyes of the bystanders, and then swears that he never touched it: νὴ τὸν Ἑρμῆν τὸν ἀγοραῖον, κἀπιορκῶ γε βλεπόντων.
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