Of Envy

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.