On the other hand, good temper doth remedy some things, put an ornament upon others, and sweeten others; and it wholly overcomes all anger and moroseness, by gentleness. As may be seen in that excellent example of Euclid, who, when his brother had said in a quarrel, Let me perish if I be not avenged of you, replied, And let me perish if I do not persuade you into a better mind; and by so saying he straightway diverted him from his purpose, and changed his mind. And Polemon, being reviled by one that loved precious stones well and was even sick with the love of costly signets, answered nothing, but noticed one of the signets which the man wore, and looked wistfully upon it. Whereat the man being pleased said: Not so, Polemon, but look upon it in the sunshine, and it will appear much better to you. And Aristippus, when there happened to be a falling out between him and Aeschines, and one said to him, O Aristippus, what is now become of the friendship that was between you two? answered, It is asleep, but I will go and awaken it. Then coming to Aeschines, he said to him, What? dost thou take me to be so utterly wretched and incurable as not to be worth thy admonition? No wonder, said Aeschines, if thou, by nature so excelling me in every thing, didst here also discern before me what was right and fitting to be done. A woman’s, nay a little child’s soft hand, With gentle stroking easier doth command, And make the bristling boar to couch and fall, Than any boisterous wrestler of them all. But we that can tame wild beasts and make them gentle, carrying young wolves and the whelps of lions in our arms, do in a fit of anger cast our own children, friends, and companions out of our embraces; and we let loose our wrath like a wild beast upon our servants and fellow-citizens. And we but poorly disguise our rage when we give it the specious name of zeal against wickedness; and it is with this, I suppose, as with other passions and diseases of the soul,—although we call one forethought, another liberality, another piety, we cannot so acquit and clear ourselves of any of them. 15. And as Zeno has said that the seed was a mixture drawn from all the powers of the soul, in like manner anger seems to be a kind of universal seed extracted from all the passions. For it is taken from grief and pleasure and insolence; and then from envy it hath the evil property of rejoicing at another’s adversity; and it is even worse than murder itself, for it doth not strive to free itself from suffering, but to bring mischief to itself, if it may thereby but do another man an evil turn. And it hath the most odious kind of desire inbred in it, if the appetite for grieving and hurting another may be called a desire.