Of Envy
by
Francis Bacon
(Essay)
There be none of the affections which have
been noted to fascinate, or bewitch, but love and envy: they both have vehement
wishes; they frame themselves readily into imaginations and suggestions; and
they come easily into the eye, especially upon the presence 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 honour; in that it should be said,
"That an eunuch, or a lame man, did such great matters; affecting the
honour of a miracle: as it was in Narses the eunuch, and Agesilaus and
Tamerlane, that were lame men.
The
same is the case of men who 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 vain glory, are
ever envious, for they cannot want work; it being impossible, but many, in some
one of those things, should surpass them; which was the character of Adrian 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, though their virtue be the same, yet it hath
not the same lustre, 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 upon 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."
Those
that have joined with their honour great travels, cares, or perils, are less
subject to envy; for men think that they earn their honours hardly, and pity
them sometimes; and pity ever healeth envy; wherefore you shall observe that
the more deep and sober sorts 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.
Above
all, those are most subject to envy, which carry the greatness of their
fortunes in an insolent and proud manner: being pever 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, tere are never wanting some
persons of violent and undertaking natures, who, so they may haye 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 therefore 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 discontentment, 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 some or other. And it
is also noted, that love and envy do make a man pine, which other affections do
not, because they are not so continual. It is also the vilest affection, and
the most depraved; for which cause it is the proper attribute of the devil, who
is called "The envious man, that soweth tares amongst the wheat by
night;" as it always cometh to pass, that envy worketh subtilly, and in
the dark, and to the prejudice of good things, such as is the wheat.
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