In a certain sense the opposite of envy is the habit of gloating over the misfortunes of others, At any rate, while the former is human, the latter is diabolical. There is no sign more infallible of an entirely bad heart, and of profound moral worthlessness than open and candid enjoyment in seeing other people suffer. The man in whom this trait is observed ought to be for ever avoided: _Hic niger est, hunc tu, Romane, caveto_.[5] These two vices are in themselves merely theoretical; in practice they become malice and cruelty. It is true that Egoism may lead to wickedness and crime of every sort; but the resulting injury and pain to others are simply the means, not the end, and are therefore involved only as an accident. Whereas malice and cruelty make others' misery the end in itself, the realisation of which affords distinct pleasure. They therefore constitute a higher degree of moral turpitude. The maxim of Egoism, at its worst is: _Neminem juva, immo omnes, si forte conducit_ (thus there is always a condition), _laede_ (help no body, but rather injure all people, if it brings you any advantage). The guiding rule of malice is: _Omnes, quantum potes, laede_ (injure all people as far as you can). As malicious joy is in fact theoretical cruelty, so, conversely, cruelty is nothing but malicious joy put into practice; and the latter is sure to show itself in the form of cruelty, directly an opportunity offers. An examination of the special vices that spring from these two primary antimoral forces forms no part of the present treatise: its proper place would be found in a detailed system of Ethics. From =Egoism= we should probably derive greed, gluttony, lust, selfishness, avarice, covetousness, injustice, hardness of heart, pride, arrogance, etc.; while to =spitefulness= might be ascribed disaffection, envy, ill-will, malice, pleasure in seeing others suffer, prying curiosity, slander, insolence, petulance, hatred, anger, treachery, fraud, thirst for revenge, cruelty, etc. The first root is more bestial, the second more devilish; and according as either is the stronger; or according as the moral incentive, to be described below, predominates, so the salient points for the ethical classification of character are determined. No man is entirely free from some traces of all three. Here I bring to an end my review of these terrible powers of evil; it is an array reminding one of the Princes of Darkness in Milton's Pandemonium. But my plan, which in this respect of course differs from that of all other moralists, required me to consider at the outset this gloomy side of human nature, and, like Dante, to descend first to Tartarus.