bright, whereas hatred is limited, since it settles only on what seems
hostile.

Sec. III. In the second place people feel hatred even against the brutes;
for some hate cats and beetles and toads and serpents. Thus Germanicus
could not bear the crowing or sight of a cock, and the Persian magicians
kill their mice, not only hating them themselves but thinking them
hateful to their god, and the Arabians and Ethiopians abominate them as
much. Whereas we envy only human beings.

Sec. IV. Indeed among the brutes it is not likely that there should be any
envy, for they have no conception of prosperity or adversity, nor have
they any idea of reputation or want of reputation, which are the things
that mainly excite envy; but they hate one another, and are hostile to
one another, and fight with one another to the death, as eagles and
dragons, crows and owls, titmice and finches, insomuch that they say
that even the blood of these creatures will not mix, and if you try to
mix it it will immediately separate again. It is likely also that there
is strong hatred between the cock and the lion, and the pig and the
elephant, owing to fear. For what people fear they naturally hate. We
see also from this that envy differs from hatred, for the animals are
capable of the one, but not of the other.

Sec. V. Moreover envy against anyone is never just, for no one wrongs
another by his prosperity, though that is what he is envied for; but
many are hated with justice, for we even think others[763] worthy of
hatred, if they do not flee from such, and are not disgusted and vexed
at them. A great indication of this is that some people admit they hate
many, but declare they envy nobody. Indeed hatred of evil is reckoned
among praiseworthy things; and when some were praising Charillus, the
nephew of Lycurgus and king of Sparta, for his mildness and gentleness,
his colleague said, "How can Charillus be good, who is not even harsh to
the bad?" And so the poet described the bodily defects of Thersites at
much length, whereas he expressed his vile moral character most shortly
and by one remark, "He was most hateful both to Achilles and
Odysseus."[764] For to be hated by the most excellent is the height of
worthlessness. But people deny that they are envious, and, if they are
charged with being so, they put forward ten thousand pleas, saying they
are angry with the man or fear him or hate him, suggesting any other
passion than envy, and concealing it