[742] "Iliad," xviii. 105, 106.

[743] See Pausanias, x. 24.

[744] Pindar, Fragm., 258. Quoted "On Moral Virtue," Sec.
xii.

[745] Homer, "Iliad," xvii. 61; "Odyssey," vi. 130.

[746] A famous breed of dogs from the island Melita,
near Dalmatia. See Pliny, "Hist. Nat.," iii. 26, extr. Sec.
30; xxx. 5, extr. Sec. 14.

[747] That _Non omnia possumus omnes_.

[748] Pindar, "Isthm.," i. 65-70.

[749] Hesiod, "Works and Days," 25. Our "two of a trade
seldom agree."

[750] An allusion to "Iliad," xxiv. 527-533.

[751] Ocnus. See Pausanias, x. 29.

[752] So Wyttenbach, who reads [Greek: Hos de touton].

[753] Reading [Greek: oia] with Reiske.

[754] Homer to wit.

[755] The soul.

[756] The reading here is rather doubtful. That I have
adopted is Reiske's and Wyttenbach's.

[757] "Iliad," v. 484.

[758] Euripides, "Bacchae," 498. Compare Horace,
"Epistles," i. xvi. 78, 79.

[759] Reading with Duebner [Greek: argian]. Reiske has
[Greek: atonian].

[760] Euripides, "Orestes," 396.

[761] The _Saturnalia_ (as the Romans called this feast)
was well known as a festival of merriment and license.

ON ENVY AND HATRED.

Sec. I. Outwardly there seems no difference between hatred and envy, but
they seem identical. For generally speaking, as vice has many hooks, and
is swayed hither and thither by the passions that hang on it, there are
many points of contact and entanglement between them, for as in the case
of illnesses there is a sympathy between the various passions. Thus the
prosperous man is equally a source of pain to hate and envy. And so we
think benevolence the opposite of both these passions, being as it is a
wish for our neighbour's good, and we think hate and envy identical, for
the desire of both is the very opposite of benevolence. But since their
similarities are not so great as their dissimilarities, let us
investigate and trace out these two passions from their origin.

Sec. II. Hatred then is generated by the fancy that the person hated is
either bad generally or bad to oneself. For those who think they are
wronged naturally hate those who they think wrong them, and dislike and
are on their guard against those who are injurious or bad to
others;[762] but people envy merely those they think prosperous. So envy
seems illimitable, being, like ophthalmia, troubled at everything