e
you shall observe, that the more deep and sober sort of politic persons,
in their greataess, 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
lights and pre-eminences of their places. For by that means, there be so
many screens between him and envy.

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 (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 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
language, by