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διὰ μοχθηρίαν οὐ τὰ δοκοῦντα λέγουσιν] i. e. from corrupt motives do not state their real opinions. Whately's parallel from Thucydides, above referred to, though not precisely corresponding to the three virtues of the speech here described, is yet sufficiently close to serve as a commentary on this passage of Aristotle; and as pourtraying, in terse and vigorous language, the character of an upright and independent statesman, such as were rare at Athens, it is sufficiently striking in itself, to deserve quotation on its own account. καίτοι ἐμοὶ τοιούτῳ ἀνδρὶ ὀργίζεσθε, says Pericles, ὃς οὐδενὸς οἴομαι ἥσσων εἶναι γνῶναί τε τὰ δέοντα καὶ ἑρμηνεῦσαι ταῦτα φιλοπόλις (Aristotle's εὔνοια) τε καὶ χρημάτων κρείσσων. (This illustrates the μοχθηρία, the malus animus, of the other, which consists in suppressing your convictions or making false statements from corrupt or interested motives.) ὅ τε γὰρ γνοὺς καὶ μὴ σαφῶς διδάξας ἐν ἴσῳ καὶ εἰ μὴ ἐνεθυμήθη: ὅ τ᾽ ἔχων ἀμφότερα, τῇ δὲ πόλει δύσνους, οὐκ ἂν ὁμοιως τι οἰκείως φράζοι: πρόσοντος δὲ καὶ τοῦδε, χρήμασι δὲ νικωμένου, τὰ ξύμπαντα τούτου ἑνὸς ἂν πωλοῖτο, Thuc. II 60.
Commentary on the Rhetoric of Aristotle. Edward Meredith Cope. Cambridge. Cambridge University Press. 1877.
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