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 to the lawgiver, and not to the law; to the spirit, and not to the letter; to the intention, and not to the action; to the whole, and not to the part; to the character of the actor in the long-run, and not in the present moment;—to remember good rather than evil, and good that one has received, rather than good that one has done; to bear being injured; to wish to settle a matter by words rather than by deeds; lastly, to prefer arbitration to judgment, for the arbitrator sees what is equitable, but the judge only the law, and for this an arbitrator was first appointed, in order that equity might flourish.”

So much for the materials of oratory. In making use of them, it will be further necessary for the orator to be acquainted with the leading passions and dispositions of men, in order that he may successfully appeal to the feelings of his hearers. Accordingly, the second book of the ‘Rhetoric’ supplies him with a treatise on the characteristics of Anger, Placability, Friendliness, Hatred, Fear, Shame, Gratitude, Pity, Indignation, Envy, and Emulation; of the three stages of human life—Youth, Maturity, and Old Age; and of the three social conditions—Rank, Wealth, and Power. In these disquisitions there is, probably, embodied much of the collective wisdom of Greece; but there is, doubtless, also a great deal of original analysis, worked out by Aristotle himself once for all, and which has remained valid ever since. Such, for instance, are his six points of contrast between Anger and Hatred (‘Rhet.’ II. iv. 30):—