OF ENVY 2i 



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 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 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 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 odour. And there- 

 fore there is little won by intermingling 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 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 discon- 

 tentment, 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 : for it is ever working upon 



