that you have too much self-respect to manifest openly such feelings, to
reveal such meanness to the eyes of man. Alas! you have not an equal
fear of the all-seeing eye of God. What I apprehend most for you is the
allowing yourself to cherish secretly all these palliative
circumstances, that you may thus reconcile yourself to a superiority
that mortifies you. If you habitually allow yourself in this practice,
it will be almost impossible to avoid feeling pleasure instead of pain
when these same circumstances happen to be pointed out by others, and
when you have thus all the benefit, and none of the guilt or shame, of
the disclosure. When envy is freely allowed to take these two first
steps, a further progress is inevitable. Self-respect itself will not
long preserve you from outward demonstrations of that which is inwardly
indulged, and you are sure to become in time the object of just contempt
and ridicule. It will soon be well known that the surest way to inflict
pain upon you is to extol the excellences or to dwell on the happiness
of others, and your failings will be considered an amusing subject for
jesting observation to experimentalize upon. I have often watched the
downward progress I have just described; and, unless the grace of God,
working with your own vigorous self-control, should alter your present
frame of mind, I can see no reason why you should escape when others
inevitably fall.

The circumstance in which this vice manifests itself most painfully and
most dangerously is that of a large family. How deplorable is it, when,
instead of making each separate interest the interest of the whole, and
rejoicing in the love and admiration bestowed on each separate
individual, as if it were bestowed on the whole, such love and such
admiration excite, on the contrary, irritation and regret.

Among children, this evil seldom attracts notice; if one girl is praised