ons, 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.

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 nature, 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 dis