Now, to the extent that we sincerely hate wrong we shall be stirred up to diminish its power over others as well as over ourselves; we shall, for instance, be moved to save the evil doer who has just injured us from the tyranny of his evil nature; we shall aspire to become the moral physicians of those who have hurt us. And precisely because they have hurt us, they have a unique claim on us. We who know better than others the extent of their disease are called upon more than others to labor with a view to their cure. In this connection the rule of returning good for evil should be explained. This rule does not apply alike in all cases, though the spirit of it should always inspire our actions. If a pickpocket should steal our purse, it would be folly to hand him a check for twice the amount he has just stolen. If a hardened criminal should draw his knife and wound us in the back, it would be absurd to request him kindly to stab us in the breast also. We should in this case not be _curing_ him, but simply confirming him in his evil doing. The rule is: Try to free the sinner from the power of sin. In some cases this is best accomplished by holding his hand, as it were, and preventing him from carrying out the intended wrong. In other cases by depriving him of his liberty for a season, subjecting him to wholesome discipline, and teaching him habits of industry. Only in the case of those who have already attained a higher moral plane, and whose conscience is sensitive, does the rule of returning good for evil apply literally. If a brother has acted in an unbrotherly way toward you, do you on the next occasion act wholly in a brotherly way toward him. You will thereby show him how he ought to have acted and awaken the better nature in him. Certain practical rules for the control of anger may be given to the pupil. Suppress the signs of anger; you will thereby diminish its force. Try to gain time: "When you are angry, count ten before you speak; when you are very angry, count a hundred." Having gained time, examine rigorously into your own conduct. Ask yourself whether you have not been partly to blame. If you find that you have, then, instead of venting your wrath on your enemy, try rather to correct the fault which has provoked hostility. But if, after honest self-scrutiny, you are able to acquit yourself, then you can all the more readily act the part of the moral physician, for it is the innocent who find it easiest to forgive. It is also useful to cite examples of persons who, like Socrates, have exhibited great self-control in moments of anger; and to quote proverbs treating of anger, to explain these proverbs and to cause them to be committed to memory. I advise, indeed, that proverbs be used in connection with all the moral lessons. Of the manner in which they are to be used I shall speak later on.