nunquam erit felix quem torquebit felicior.[2] And again, quum adspexeris quot te antecedent, cogita quot sequantur[3]—­if a great many people appear to be better off than yourself, think how many there are in a worse position.  It is a fact that if real calamity comes upon us, the most effective consolation—­though it springs from the same source as envy—­is just the thought of greater misfortunes than ours; and the next best is the society of those who are in the same luck as we—­the partners of our sorrows.

[Footnote 1:  Envy shows how unhappy people are; and their constant attention to what others do and leave undone, how much they are bored.]

[Footnote 2:  De Ira:  iii., 30.]

[Footnote 3:  Epist. xv.]

So much for the envy which we may feel towards others.  As regards the envy which we may excite in them, it should always be remembered that no form of hatred is so implacable as the hatred that comes from envy; and therefore we should always carefully refrain from doing anything to rouse it; nay, as with many another form of vice, it is better altogether to renounce any pleasure there may be in it, because of the serious nature of its consequences.

Aristocracies are of three kinds:  (1) of birth and rank; (2) of wealth; and (3) of intellect.  The last is really the most distinguished of the three, and its claim to occupy the first position comes to be recognized, if it is only allowed time to work.  So eminent a king as Frederick the Great admitted it—­les ames privilegiees rangent a l’egal des souverains, as he said to his chamberlain, when the latter expressed his surprise that Voltaire should have a seat at the table reserved for kings and princes, whilst ministers and generals were relegated to the chamberlain’s.

Every one of these aristocracies is surrounded by a host of envious persons.  If you belong to one of them, they will be secretly embittered against you; and unless they are restrained by fear, they will always be anxious to let you understand that you are no better than they.  It is by their anxiety to let you know this, that they betray how greatly they are conscious that the opposite is the truth.

The line of conduct to be pursued if you are exposed to envy, is to keep the envious persons at a distance, and, as far as possible, avoid all contact with them, so that there may be a wide gulf fixed between you and them; if this cannot be done, to bear their attacks with the greatest composure.  In the latter case, the very thing that provokes the attack will also neutralize it.  This is what appears to be generally done.

The members of one of these aristocracies usually get on very well with those of another, and there is no call for envy between them, because their several privileges effect an equipoise.