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Essay IX: Of Envy
Essay IX: 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 presence 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 ^1 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 envied 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
public and private envy.
A man that hath no virtue in himself, ever envieth 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 depressing another`s
fortune.
A man that is busy and inquisitive is commonly envious. For to know much
of other men`s matters cannot be because all that ado may concern 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 walketh
the streets, and doth not keep home: Non est curiosus, quin idem sit malevolus
[There is no curious man but has some malevolence to quicken his curiosity].
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 possibly 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 Alame man, did such great matters; affecting the
honor of a miracle; as it was in Narses the eunuch, 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 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 Emperor; 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 ^2 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.
[Footnote 2: Runneth into.]
Concerning those that are more or less subject to envy: First, persons
of eminent virtue, when they are advanced, are less envied. For their fortune
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 in 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 [at a bound].
Those that have joined with their honor great travels, ^3 cares, or
perils, are less subject to envy. For men think that they earn their honors
hardly, and pity them sometimes; and pity even healeth envy. Wherefore you
shall observe that the more deep and sober sort of politic persons, ^4 in
their greatness, are ever bemoaning themselves, what a life they lead;
chanting a quanta patimur [how great things do we suffer!]. 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 pre-eminences
of their places. For by that means there be so many screens between him and
envy.
[Footnote 3: Travails, labors.]
[Footnote 4: Politicians.]
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 opposition or competition; whereas wise men will rather do sacrifice
to envy, in suffering themselves sometimes of purpose to be crossed and
overborne in things that do not much concern them. Notwithstanding, 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 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 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 ^5 (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 ^6 the envy
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.
[Footnote 5: Spell.]
[Footnote 6: Divert.]
Now, to speak of public envy. There us 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 languages
by the name of discontentment; 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 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 ^7
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.
[Footnote 7: Praiseworthy.]
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 affection of envy; that of all
other affections it is the most importune 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 [Envy keeps no holidays]: 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 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.
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