According to these passages for "feared" he says "frozen" and "fear" he calls "freezing." On the other hand, for "daring" and "courage" he uses [Greek omitted], "heat." Evil effects, he distinguishes in these ways.
Again when Aristotle considers indignation a mercy among the generous emotions (for when good men are stirred because their neighors seem to succeed beyond their worth, it is called indignation. When they, beyond their desert, have misfortunes, it is called pity.) These two Homer considers to belong, to the good, for he reckons them as belonging to Zeus. Other passages he has as well as the following (I. xi. 542):—
But Jove, high-throned, the soul of Ajax filled with fear.
And in other places he pities him being chased about the wall.
What opinion the poet had about virtue and vice he shows in many places. For since one part of the soul is intelligent and rational, and the other devoid of reason and open to emotions, and on this account man has a middle position between God and brute, he thinks the highest, virtue, is divine, and the other extremity, evil, is brutelike. Just as later on Aristotle thought, he adopts these principles in his companions. For he always considers good men to be like gods, and as he says (I. ii. 167):—
By a counsel not, unworthy of Zeus.
Among the evil ones he names cowards (I. xiii. 102):—
Like to timid stags,—
and to sheep without a shepherd and to hares in flight. About those borne headlong and heedlessly to anger (I. xvii. 20):—
Nor pard, nor lion, nor the forest boar,
Fiercest of beasts, and provident of his strength
In their own esteem
With Panthous' sons for courage nor may vie.