IX

OF ENVY

THERE be none of the Affections', which have beene 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 presence of the Obiects; 5 which are the Points that conduce to Fascination, if any such Thing there be. We see, likewise, the Scripture calleth Envy, An Evill Eye; And the Astrologers call the evill Influences of the Starrs, Evill Aspects; So that still3 there seemeth to be acknowledged, in the Act of Envy, an 10 Eiaculation, or Irradiation of the Eye. Nay some have beene 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 15 times, the Spirits of the person Envied doe 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,) wee will handle what Persons are apt to envy others; What persons are most Subiect to 20 be Envied themselves; And, What is the Difference between Publique and private Envy.

A man that hath no vertue in himselfe ever envieth Vertue in others. For Men's Mindes will either feed upon their owne Good or upon others' Evill; And who wanteth 25 the one wil prey upon the other; And whoso is out of Hope to attaine to another's Vertue will seeke to come at even hand' by Depressing another's Fortune1o.

A man that is Busy and Inquisitive is commonly Envious; For to know much of other Men's Matters cannot 30

1 feelings

2 observed

3 in each case

4

a darting out

5 minutely careful

6 vital essence

7 subtleties

8 discuss

9 be even with him

10 by trying to ruin him

11 meddlesome

be because all that Adoe' may concerne his owne Estate'; Therfore it must needs be that he taketh a kinde of plaiepleasure in looking upon the Fortunes of others; Neither can he that mindeth but his own Businesse finde much 35 matter for Envy. For Envy is a Gadding Passion, and walketh the Streets, and doth not keepe 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; 40 And it is like a deceipt of the Eye, that when others come on they thinke themselves goe backe.

6

Deformed Persons and Eunuches and Old Men and Bastards are Envious: For he that cannot possibly mend his owne case will doe what he can to impaire another's; 45 Except these Defects light upon a very brave and Heroicall Nature, which thinketh to make his Naturall Wants part of his Honour: In that it should be said that an Eunuch or a Lame Man did such great Matters, Affecting the Honour of a Miracle; as it was in Narses the Eunuch, and Agesilaus, 50 and Tamberlanes, that were Lame men.

7

The same is the Case of Men that rise after Calamities and Misfortunes; For they are as Men fallen out with the times, And thinke other Men's Harmes a Redemption of their owne Sufferings.

10

55 They that desire to excell in too many Matters, out of Levity and Vaine glory, are ever Envious, For they cannot want worke10; It being impossible but many, in some one of those Things, should surpasse them: Which was the Character of Adrian the Emperour, that mortally Envied 60 Poets and Painters and Artificers in Works wherein he had a veine" to excell.

Lastly, neare Kinsfolks, and Fellowes in Office, and those that have beene bred together, are more apt to Envy

their Equals when they are raised. For it doth upbraid unto them their owne Fortunes, And pointeth' at them, 65 and commeth 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 brother Abel; Because, when his Sacrifice was better accepted, there was no Body 70 to looke on. Thus much for those that are apt to Envy.

Concerning those that are more or lesse subiect to Envy: First, Persons of eminent Vertue, when they are advanced, are lesse envied. For their Fortune seemeth but due unto them; and no man Envieth the Payment of 75 a Debt, but Rewards and Liberality rather. Againe, Envy is ever ioyned with the Comparing of a Man's Selfe; And where there is no Comparison, no Envy; And therfore Kings are not envied, but by Kings. Neverthelesse, it is to be noted that unworthy3 Persons are most envied at 80 their first comming in, and afterwards overcome it better; wheras, contrariwise, Persons of Worth and Merit are most envied, when their Fortune continueth long. For by that time, though their Vertue be the same, yet it hath not the same Lustre; For fresh Men grow up that darken it*. 85

Persons of Noble Bloud are lesse 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 Sunne Beames, that beat hotter upon a Bank or steepe rising Ground then upon a Flat. And, for the same 90 reason, those that are advanced by degrees are lesse envied then those that are advanced suddainly and per saltum3.

Those that have ioyned with their Honour great Travels, Cares, or Perills, are lesse subiect to Envy. For Men thinke that they earne their Honours hardly, and pitty 95 them sometimes; And Pitty ever healeth Envy: Wherefore, you shall observe that the more deepe and sober sort of Politique persons', in their Greatnesse, are ever bemoaning themselves, what a Life they lead; Chanting a Quanta

1 sc. the finger of scorn

2 obtrudes itself more upon the observation of others

3 undeserving

4 throw it into the shade

5 at a bound

6 travails, labours

7 politicians

100 patimur'. Not that they feele it so, but onely to abate' the Edge of Envy. But this is to be understood of Businesse that is laid upon Men, and not such as they call unto themselves3. For Nothing increaseth Envy more then an unnecessary and Ambitious Ingrossing* of Businesse. And 105 nothing doth extinguish Envy more then for a great Person to preserve all other inferiour Officers in their full Rights and Preheminences of their Places. For by that meanes there be so many Skreenes betweene him and Envy.

Above all, those are most subiect to Envy which carry 110 the Greatnesse of their Fortunes in an insolent and proud Manner; Being never well but while they are shewing how great they are, Either by outward Pompe, or by Triumphing over all Opposition or Competition; whereas Wise men will rather doe sacrifice" to Envy, in suffering themselves, 115 sometimes of purpose', to be crost and overborne in things that doe not much concerne them. Notwithstanding, so much is true, That the Carriage of Greatnesse, in a plaine and open manner (so1o it be without Arrogancy and Vaine glory) doth draw lesse Envy then if it be in a more 120 crafty and cunning fashion. For, in that course, a Man doth but disavow Fortune, And seemeth to be conscious of his owne want in worth, And doth but teach others to Envy him.

10

Lastly, to conclude this Part; As we said in the begin125 ning 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 130 upon whom to derive12 the Envie that would come upon themselves; Sometimes upon Ministers and Servants; Sometimes upon Colleagues and Associates, and the like; And, for that turne, there are never wanting some Persons

of violent and undertaking Natures, who, so they may have Power and Businesse, will take it at any Cost.

Now to speake of Publique Envy. There is yet some good in Publique Envy; whereas in Private there is none. For Publique Envy is as an Ostracisme, that eclipseth Men when they grow too great. And therefore it is a Bridle also to Great Ones, to keepe them within Bounds.

135

140

This Envy', being in the Latine word Invidia, goeth in the Moderne languages by the name of Discontentment: Of which we shall speake 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, 145 when Envy is gotten once into a State, it traduceth even the best Actions thereof and turneth them into an ill Odour. And therefore, there is little won by intermingling of plausible Actions. For that doth argue but a Weaknesse and Feare of Envy, which hurteth so much the more, as it 150 is likewise usuall in Infections, which, if you feare them, you call them upon you.

2

This publique Envy seemeth to beat chiefly upon principal Officers or Ministers rather then upon Kings and Estates themselves. But this is a sure Rule, that if the 155 Envy upon the Minister be great, when the cause of it in him is smal; or if the Envy be generall, in a manner, upon all the Ministers of an Estate; then the Envy (though hidden) is truly upon the State itselfe. And so much of publike envy or discontentment, and the difference therof 160 from Private Envy, which was handled in the first place.

We will adde this, in generall, touching the Affection of Envy, that of all other Affections it is the most importune and continuall. For of other Affections there is occasion given but now and then: And therefore, it was well said, 165 Invidia festos dies non agit. For it is ever working upon some or other. And it is also noted that Love and Envy doe make a man pine, which other Affections doe not, because they are not so continuall. It is also the vilest