THERE be none of the affections, which have
been noted to fascinate or bewitch, but love
and envy. They both have vehement wishes; they
frame themselves readily into imaginations and
suggestions; and they come easily into the eye,
especially upon the present of the objects; which
are the points that conduce to fascination, if any
such thing there be. We see likewise, the Scripture
calleth envy an evil eye; and the astrologers, call
the evil influences of the stars, evil aspects; so that
still there seemeth to be acknowledged, in the act
of envy, an ejaculation or irradiation of the eye.
Nay, some have been so curious, as to note, that
the times when the stroke or percussion of an envi-
ous eye doth most hurt, are when the party envied
is beheld in glory or triumph; for that sets an edge
upon envy: and besides, at such times the spirits
of the person envied, do come forth most into the
outward parts, and so meet the blow.
But leaving these curiosities (though not un-
worthy to be thought on, in fit place), we will
handle, what persons are apt to envy others; what
persons are most subject to be envied themselves;
and what is the difference between public and
private envy.
A man that hath no virtue in himself, ever en-
vieth virtue in others. For men's minds, will either
feed upon their own good, or upon others' evil; and
who wanteth the one, will prey upon the other;
and whoso is out of hope, to attain to another's
virtue, will seek to come at even hand, by depress-
ing another's fortune.
A man that is busy, and inquisitive, is com-
monly envious. For to know much of other men's
matters, cannot be because all that ado may con-
cern his own estate; therefore it must needs be,
that he taketh a kind of play-pleasure, in looking
upon the fortunes of others. Neither can he, that
mindeth but his own business, find much matter
for envy. For envy is a gadding passion, and walk-
eth the streets, and doth not keep home: Non est
curiosus, quin idem sit malevolus.
Men of noble birth, are noted to be envious
towards new men, when they rise. For the distance
is altered, and it is like a deceit of the eye, that
when others come on, they think themselves, go
back.
Deformed persons, and eunuchs, and old men,
and bastards, are envious. For he that cannot pos-
sibly mend his own case, will do what he can, to
impair another's; except these defects light upon
a very brave, and heroical nature, which thinketh
to make his natural wants part of his honor; in that
it should be said, that an eunuch, or a lame man,
did such great matters; affecting the honor of a
miracle; as it was in Narses the eunuch, and Agesi-
laus and Tamberlanes, that were lame men.
The same is the case of men, that rise after ca-
lamities and misfortunes. For they are as men
fallen out with the times; and think other men's
harms, a redemption of their own sufferings.
They that desire to excel in too many matters,
out of levity and vain glory, are ever envious. For
they cannot want work; it being impossible, but
many, in some one of those things, should surpass
them. Which was the character of Adrian the Em-
peror; that mortally envied poets, and painters,
and artificers, in works wherein he had a vein to
excel.
Lastly, near kinsfolks, and fellows in office, and
those that have been bred together, are more apt
to envy their equals, when they are raised. For it
doth upbraid unto them their own fortunes, and
pointeth at them, and cometh oftener into their
remembrance, and incurreth likewise more into
the note of others; and envy ever redoubleth from
speech and fame. Cain's envy was the more vile
and malignant, towards his brother Abel, because
when his sacrifice was better accepted, there was
no body to look on. Thus much for those, that are
apt to envy.
Concerning those that are more or less subject
to envy: First, persons of eminent virtue, when
they are advanced, are less envied. For their for-
tune seemeth , but due unto them; and no man
envieth the payment of a debt, but rewards and
liberality rather. Again, envy is ever joined with
the comparing of a man's self; and where there is
no comparison, no envy; and therefore kings are
not envied, but by kings. Nevertheless it is to be
noted, that unworthy persons are most envied, at
their first coming in, and afterwards overcome it
better; whereas contrariwise, persons of worth
and merit are most envied, when their fortune
continueth long. For by that time, though their
virtue be the same, yet it hath not the same lustre;
for fresh men grow up that darken it.
Persons of noble blood, are less envied in their
rising. For it seemeth but right done to their birth.
Besides, there seemeth not much added to their
fortune; and envy is as the sunbeams, that beat
hotter upon a bank, or steep rising ground, than
upon a flat. And for the same reason, those that are
advanced by degrees, are less envied than those
that are advanced suddenly and per saltum.
Those that have joined with their honor great
travels, cares, or perils, are less subject to envy.
For men think that they earn their honors hardly,
and pity them sometimes; and pity ever healeth
envy. Wherefore you shall observe, that the more
deep and sober sort of politic persons, in their
greataess, are ever bemoaning themselves, what
a life they lead; chanting a quanta patimur! Not
that they feel it so, but only to abate the edge of
envy. But this is to be understood, of business that
is laid upon men, and not such, as they call unto
themselves. For nothing increaseth envy more,
than an unnecessary and ambitious engrossing of
business. And nothing doth extinguish envy more,
than for a great person to preserve all other infe-
rior officers, in their full lights and pre-eminences
of their places. For by that means, there be so
many screens between him and envy.
Above all, those are most subject to envy, which
carry the greatness of their fortunes, in an insolent
and proud manner; being never well, but while
they are showing how great they are, either by
outward pomp, or by triumphing over all opposi-
tion or competition; whereas wise men will rather
do sacrifice to envy, in suffering themselves some-
times of purpose to be crossed, and overborne in
things that do not much concern them. Notwith-
standing, so much is true, that the carriage of
greatness, in a plain and open manner (so it be
without arrogancy and vain glory) doth draw less
envy, than if it be in a more crafty and cunning
fashion. For in that course, a man doth but dis-
avow fortune; and seemeth to be conscious of his
own want in worth; and doth but teach others, to
envy him.
Lastly, to conclude this part; as we said in the
beginning, that the act of envy had somewhat in
it of witchcraft, so there is no other cure of envy,
but the cure of witchcraft; and that is, to remove
the lot (as they call it) and to lay it upon another.
For which purpose, the wiser sort of great persons,
bring in ever upon the stage somebody upon whom
to derive the envy, that would come upon them-
selves; sometimes upon ministers and servants;
sometimes upon colleagues and associates; and the
like; and for that turn there are never wanting,
some persons of violent and undertaking natures,
who, so they may have power and business, will
take it at any cost.
Now, to speak of public envy. There is yet some
good in public envy, whereas in private, there is
none. For public envy, is as an ostracism, that
eclipseth men, when they grow too great. And
therefore it is a bridle also to great ones, to keep
them within bounds.
This envy, being in the Latin word invidia,
goeth in the modern language, by the name of
discontentment; of which we shall speak, in hand-
ling sedition. It is a disease, in a state, like to infec-
tion. For as infection spreadeth upon that which is
sound, and tainteth it; so when envy is gotten once
into a state, it traduceth even the best actions
thereof, and turneth them into an ill odor. And
therefore there is little won, by intermingling of
plausible actions. For that doth argue but a weak-
ness, and fear of envy, which hurteth so much the
more, as it is likewise usual in infections; which
if you fear them, you call them upon you.
This public envy, seemeth to beat chiefly upon
principal officers or ministers, rather than upon
kings, and estates themselves. But this is a sure
rule, that if the envy upon the minister be great,
when the cause of it in him is small; or if the envy
be general, in a manner upon all the ministers of
an estate; then the envy (though hidden) is truly
upon the state itself. And so much of public envy
or discontentment, and the difference thereof from
private envy, which was handled in the first place.
We will add this in general, touching the affec-
tion of envy; that of all other affections, it is the
most importune and continual. For of other affec-
tions, there is occasion given, but now and then;
and therefore it was well said, Invidia festos dies
non agit: for it is ever working upon some or other.
And it is also noted, that love and envy do make a
man pine, which other affections do not, because
they are not so continual. It is also the vilest affec-
tion, and the most depraved; for which cause it
is the proper attribute of the devil, who is called,
the envious man, that soweth tares amongst the
wheat by night; as it always cometh to pass, that
envy worketh subtilly, and in the dark, and to the
prejudice of good things, such as is the wheat.
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