XXI. The assumption of merit is easier, less embarrassing, and more effectual than the positive attainment of it.
XXII. Envy is the most universal passion. We only pride ourselves on the qualities we possess or think we possess; but we envy the pretensions we have, and those which we have not, and do not even wish for. We envy the greatest qualities and every trifling advantage. We envy the most ridiculous appearance or affectation of superiority. We envy folly and conceit: nay, we go so far as to envy whatever confers distinction or notoriety, even vice and infamy.
XXIII. Envy is a littleness of soul, which cannot see beyond a certain point, and if it does not occupy the whole space, feels itself excluded.
XXIV. Or, it often arises from weakness of judgment. We cannot make up our minds to admit the soundness of certain pretensions; and therefore hate the appearance, where we are doubtful about the reality. We consider every such tax on our applause as a kind of imposition or injustice; so that the withholding our assent is from a fear of being tricked out of our good opinion under false pretences. This is the reason why sudden or upstart advantages are always an object of such extreme jealousy, and even of contempt; and why we so readily bow to the claims of posthumous and long-established reputation. The last is the sterling coin of merit, which we no longer question or cavil at. The other, we think, may be tinsel; and we are unwilling to give our admiration in exchange for a bauble. It is not that the candidates for it in the one case are removed out of our way, and make a diversion to the more immediate claims of our contemporaries; but that their own are so clear and universally acknowledged, that they come home to our feelings and bosoms with their full weight, without any drawbacks of doubt in our own minds, or objection on the part of others. If our envy were intrinsically and merely a hatred of excellence and of the approbation due to it, we should hate it the more, the more distinguished and unequivocal it was. On the other hand, our faith in standard reputation is a kind of religion; and our admiration of it, instead of a cold servile offering, an enthusiastic homage. There are people who would attempt to persuade us that we read Homer or Milton with pleasure, only to spite some living poet. With them, all our best actions are hypocrisy; and our best feelings, affectation.
XXV. The secret of our self-love is just the same as that of our liberality and candour. We prefer ourselves to others, only because we have a more intimate consciousness and confirmed opinion of our own claims and merits than of any other person’s.
XXVI. It argues a poor opinion of ourselves, when we cannot admit any other class of merit besides our own, or any rival in that class.
XXVII. Those who are the most distrustful of themselves, are the most envious of others; as the most weak and cowardly are the most revengeful.
XXVIII. Some persons of great talents and celebrity have been remarkable for narrowness of mind and an impatience of everything like competition. Garrick and other public favourites might be mentioned as instances. This may perhaps be accounted for, either from an undue and intoxicating share of applause, so that they became jealous of popularity, as of a mistress; or from a want of other resources, so as to be unable to repose on themselves without the constant stimulus of incense offered to their vanity.
XXIX. We are more jealous of frivolous accomplishments with brilliant success, than of the most estimable qualities without it. Dr. Johnson envied Garrick whom he despised, and ridiculed Goldsmith whom he loved.
XXX. Persons of slender intellectual stamina dread competition, as dwarfs are afraid of being run over in the street. Yet vanity often prompts them to hazard the experiment, as women through foolhardiness rush into a crowd.