at envy of that kind is not a
mortal sin. The same applies to the envy of little children who have
not the use of reason: wherefore the Reply to the Second Objection is
manifest.

Reply Obj. 3: According to the Philosopher (Rhet. ii, 9), envy is
contrary both to _nemesis_ and to pity, but for different reasons.
For it is directly contrary to pity, their principal objects being
contrary to one another, since the envious man grieves over his
neighbor's good, whereas the pitiful man grieves over his neighbor's
evil, so that the envious have no pity, as he states in the same
passage, nor is the pitiful man envious. On the other hand, envy is
contrary to _nemesis_ on the part of the man whose good grieves the
envious man, for _nemesis_ is sorrow for the good of the undeserving
according to Ps. 72:3: "I was envious of the wicked, when I saw the
prosperity of sinners" [*Douay: "because I had a zeal on occasion of
the wicked, seeing the prosperity of sinners"], whereas the envious
grieves over the good of those who are deserving of it. Hence it is
clear that the former contrariety is more direct than the latter. Now
pity is a virtue, and an effect proper to charity: so that envy is
contrary to pity and charity.
_______________________

FOURTH ARTICLE [II-II, Q. 36, Art. 4]

Whether Envy Is a Capital Vice?

Objection 1: It would seem that envy is not a capital vice. For the
capital vices are distinct from their daughters. Now envy is the
daughter of vainglory; for the Philosopher says (Rhet. ii, 10) that
"those who love honor and glory are more envious." Therefore envy is
not a capital vice.

Obj. 2: Further, the capital vices seem to be less grave than the
other vices which arise from them. For Gregory says (Moral. xxxi,
45): "The leading vices seem to worm their way into the deceived mind
under some kind of pretext, but those which follow them provoke the
soul to all kinds of outrage, and confuse the mind with their wild
outcry." Now envy is seemingly a most grave sin, for Gregory says
(Moral. v, 46): "Though in every evil thing that is done, the venom
of our old enemy is infused into the heart of man, yet in this
wickedness the serpent stirs his whole bowels and discharges the bane
of spite fitted to enter deep into the mind." Therefore envy is not a
capital sin.

Obj. 3: Further, it seems that its daughters are unfittingly assigned
by Gregory (Moral. xxxi, 45), who says that from envy arise "hatred,
tale-bearing, d