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.
§ 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 others2 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."3 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 as the only disorder of the soul which is abominable.
§ vi. Of necessity then these two passions cannot, like plants, be fed and nourished and grow on the same roots; for they are by nature different.4 For we hate people more as they grow worse, but they are envied only the more the more they advance in virtue. And so Themistocles, when quite