IX. Of Envy.
THERE be none of the Affections, which have been noted to facinate or bewitch, but Love and Envy. They both have vehement wishes, they frame them∣selves Page 19 readily into imaginations and suggestions; and they come easily into the eye, especially upon the pre∣sence of the objects, which are the points that conduce to fascination, if any such thing there be. We see like∣wise the Scripture calleth Envy, an evil eye; and the A∣strologers call the evil influences of the Stars, Evil As∣pects; 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 Envious 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 envi∣ed do come forth most into the outward parts, and so meet the blow.
But leaving these curiosities, (though not unworthy 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 publick and private Envy.
A man that hath no virtue in himself, ever envieth virtue in others. For mens minds will either feed upon their own good, or upon others evil; and who want∣eth the one, will pray upon the other; and who so is out of hope to attain to anothers vertue, will seek to come at even-hand by depressing anothers For∣tune.
A man that is busie and inquisitive, is commonly En∣vious: for to know much of other mens matters cannot be, because all that ado may concern his estate; there∣fore it must needs be, that he taketh a kind of play∣pleasure in looking upon the fortunes of others; nei∣ther can he that mindeth but his own business, find much matter for Envy: For Envy is a gadding passion, and walketh 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; Page 20 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 possibly mend his own case, will do what he can to impair anothers, except these defects light upon a very brave and heroi∣cal nature, which thinketh to make his natural wants part of his honour; in that it should be said, that an Eunuch, or lame man, did such great matters, affect∣ing the honour of a miracle, as it was in Narses the Eu∣nuch, and Agesilaus, and Tamberlanes, that were lame men.
The same is the case of men that rise after calamities and misfortunes; for they are as men fallen out with the times, and think other mens 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 can∣not want work, it being impossible but many in some one of those things should surpass them; which was the character of Adrian the Emperour, 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 En∣vy their equals, when they are raised: For it doth up∣braid unto them their own fortunes, and pointeth at them, and cometh oftner 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 Bro∣ther Abel, because when his Sacrifice was better accept∣ed, 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 advan∣ced are less envied: For their fortune seemeth but due unto them; and no man envyeth the payment of a Debt, Page 21 but Rewards and Liberality rather. Again, Envy is e∣ver joyned 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 bet∣ter; 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 Sun-beams, that beat hotter upon a Bank or steep rising Ground, than upon a Flat. And for the same reasons, those that are advanced by degrees are less envied, than those that are advanced suddenly, and per saltum.
Those that have joyned with their Honour great Travels, Cares or Perils, are less subject to Envy: For men think that they earn their Honours hardly, and pi∣ty them sometimes; and Pity ever healeth Envy: Wherefore you shall observe, that the more deep and sober sort of politick Persons in their greatness, are e∣ver bemoaning themselves, what a life they lead, chant∣ing 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 inferior Officers in their full rights and preheminencies of their places: for by that means there be so many Skreens between him and Envy.
Above all, those are most subject to Envy which car∣ry the greatness of their fortunes in an insolent and Page 22 proud manner, being never well but while they ar• shewing how great they are, either by outward pomp, or by triumphing over all opposition or competition▪ whereas wise men will rather do Sacrifice to Envy, in suffering themselves sometimes of purpose to be crost and over-born of things that do not much concern them. Notwithstanding so much is true, That the car∣riage of greatness in a plain and open manner (so it be without arrogancy and vain-glory) doth draw less En∣vy, than if it be in a more crafty and cunning fashion. For in that course a man doth but disavow 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 be∣ginning, 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 some body upon whom to drive the En∣vy that would come upon themselves; 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 publick Envy. There is yet some good in publick Envy; whereas in private there is none. For publick Envy is 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 Latine word Invidia, goeth in the modern Languages by the name of Discontent∣ment, of which we shall speak in handling Sedition. It is a disease in a State like to infection; for as infection spreadeth upon that which is sound, and tainteth it; so when Envy is gotten once in a State, it traduceth even the best actions thereof, and turneth them into an ill Page 23 odour. And therefore there is little won by interming∣ling of plausible actions. For that doth argue but a weakness 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 publick Envy seemeth to bear chiefly upon prin∣cipal Officers or Ministers, rather than upon Kings and Estates themselves. But this is a sure rule, that if the Envy upon the Ministers 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 it self. And so much of publick Envy or Discontentment, and the dif∣ference thereof from private Envy, which was handled in the first place.
We will add this in general, touching the Affection of Envy; that, of all other Affections, it is the most im∣portune and continual. For of other Affections 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 Af∣fections do not; because they are not so continual. It is also the vilest Affection, 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.
