It is likewise from hence, evident how they are affected who are emulous, and of what kind of things, and persons they are emulous. For emulation is a certain pain arising from the apparent presence of honourable goods, and which he who emulates may possess, as falling to the lot of those who naturally resemble him, so that he who is emulous is not pained that these goods are possessed by another, but that they are not possessed by himself. Hence, emulation is equitable, and is possessed by equitable men; but envy is a depraved thing, and is possessed by depraved men. For he who emulates prepares himself through emulation for the attainment of good, but he who envies endeavours through envy that his neighbour may not obtain some good. It is necessary, therefore, that those should be emulous who think themselves deserving of the good which they do not possess; for no one thinks himself deserving of things which appear impossible to be obtained. Hence, young men, and those who are magnanimous are emulous. Those likewise are emulous who possess such goods as deserve to be possessed by illustrious men; for these are riches, numerous friends, dominion, and the like. For as they think it fit that they should be worthy men, they emulate the worthy who possess similar goods. Men also emulate those whom others think deserving of good. And likewise those whose ancestors, or kindred, or domestics, or nation or city are famous, are in these things emulous; for they think them to be appropriate to themselves, and that they are worthy of these. If, however, honourable goods are the subjects of emulation, it is necessary that the virtues should be things of this kind; and likewise such things as are useful and beneficial to others. For benefactors and good men are honoured. Those goods also which are enjoyed by those who are proximate to us, are the subjects of emulation; such as riches and beauty which are enjoyed more than health. It is evident, therefore, who those persons are that are the subjects of emulation; for those who possess these and such like things are emulated. But these are the above-mentioned particulars, such as fortitude, wisdom, and dominion; for rulers have the power of benefiting many. Generals likewise, rhetoricians, and all who are able to effect things of this kind are objects of emulation. This also is the case with those whom many wish to resemble, or of whom many wish to be the familiars or friends; or whom many admire, or whom they themselves admire. And likewise with those whose praises and encomiums are celebrated by poets, or the writers of orations. Men, however, despise those who are deprived of these goods, and who are defiled with the contrary vices; for contempt is contrary to emulation, and emulating to despising. But it is necessary that those who are so affected as to emulate certain persons, or be emulated, should despise those who have the evils opposite to the goods which produce emulation. Hence, they frequently despise such as are fortunate when fortune is present with them without honourable goods. And thus we have shown through what particulars the passions are ingenerated and dissolved, from which credibility is derived.
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