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, guin idem sit malevolus.[41]
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 can not 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 a lame man, did such great matters; affecting the honor of a miracle; as it was in Narses[42] the eunuch, and Agesilaus[43] and Tamberlanes,[44] 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 vainglory, 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[45] 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 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 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, tho their virtue be the same, yet it hath not the same luster; 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 up 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, 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 greatness, 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 inferior officers in their full rights and preeminences of their places. For by that means there be so many screens between him and envy.