ome
easily into the eye, especially upon the present 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 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.

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 a lame 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.