there be none of the affection which have be note to fascinate or bewitch but  love and envy they both have vehement wish they frame themselves ready into  imagination and suggestion and they come easy into the eye especial upon the  present of the object which be the point that conduce to fascination if any  such thing there be we see likewise the scripture call envy a evil eye and the  astrologer call the evil influence of the star evil aspect so that still there  seem to be acknowledge in the act of envy a ejaculation or irradiation of the  eye nay some have be so curious as to note that the time when the stroke or  percussion of a envious eye do most hurt be when the party envy be behold in  glory or triumph for that set a edge upon envy and beside at such time the  spirit of the person envy do come forth most into the outward part and so meet  the blow but leave these curiosity though not unworthy to be think on in fit  place we will handle what person be apt to envy other what person be most  subject to be envy themselves and what be the difference between public and  private envy a man that have no virtue in himself ever envy virtue in other  for man mind will either feed upon their own good or upon other evil and who  want the one will prey upon the other and whoso be out of hope to attain to  another virtue will seek to come at even hand by depress another fortune a man  that be busy and inquisitive be common envious for to know much of other man  matter can be because all that ado may concern his own estate therefore it  must needs be that he take a kind of play pleasure in look upon the fortune of  other neither can he that mind but his own business find much matter for envy  for envy be a gad passion and walk the street and do not keep home non be spy  quin idem sit enemy man of noble birth be note to be envious towards new man  when they rise for the distance be alter and it be like a deceit of the eye  that when other come on they think themselves go back deform person and eunuch  and old man and bastard be envious for he that can possible mend his own case  will do what he can to impair another except these defect light upon a very  brave and heroical nature which think to make his natural want part of his  honour in that it shall be say that a eunuch or a lame man do such great  matter affect the honour of a miracle as it be in Narses the eunuch and  Agesilaus and Tamberlanes that be lame man the same be the case of man that  rise after calamity and misfortune for they be as man fall out with the time  and think other man harm a redemption of their own suffer they that desire to  excel in too many matter out of levity and vain glory be ever envious for they  can want work it be impossible but many in some one of those thing shall  surpass they which be the character of Adrian the emperor that mortal envy  poet and painter and artificer in work wherein he have a vein to excel last  near kinsfolk and fellow in office and those that have be breed together be  more apt to envy their equal when they be raise for it do upbraid unto they  their own fortune and point at they and come often into their remembrance and  incur likewise more into the note of other and envy ever redouble from speech  and fame Cain envy be the more vile and malignant towards his brother Abel  because when his sacrifice be better accept there be no body to look on thus  much for those that be apt to envy concern those that be more or less subject  to envy first person of eminent virtue when they be advance be less envy for  their fortune seem but due unto they and no man envy the payment of a debt but  reward and liberality rather again envy be ever join with the compare of a man  self and where there be no comparison no envy and therefore king be not envy  but by king nevertheless it be to be note that unworthy person be most envy at  their first come in and afterward overcome it better whereas contrariwise  person of worth and merit be most envy when their fortune continue long for by  that time though their virtue be the same yet it have not the same lustre for  fresh man grow up that darken it person of noble blood be less envy in their  rise for it seem but right do to their birth beside there seem not much add to  their fortune and envy be as the sunbeam that Beatrice hot upon a bank or  steep rise ground than upon a flat and for the same reason those that be  advance by degree be less envy than those that be advance sudden and per  narrow passage  those that have join with their honour great travel care or  peril be less subject to envy for man think that they earn their honour hardly  and pity they sometime and pity ever heal envy wherefore you shall observe  that the more deep and sober sort of politic person in their greatness be ever  bemoan themselves what a life they lead chant a tantus suffer not that they  feel it so but only to abate the edge of envy but this be to be understand of  business that be lie upon man and not such as they call unto themselves for  nothing increase envy more than a unnecessary and ambitious engross of  business and nothing do extinguish envy more than for a great person to  preserve all other inferior officer in their full light and preeminence of  their place for by that mean there be so many screen between he and envy above  all those be most subject to envy which carry the greatness of their fortune  in a insolent and proud manner be never well but while they be show how great  they be either by outward pomp or by triumph over all opposition or  competition whereas wise man will rather do sacrifice to envy in suffer  themselves sometime of purpose to be cross and overbear in thing that do not  much concern they notwithstanding so much be true that the carriage of  greatness in a plain and open manner so it be without arrogance and vain glory  do draw less envy than if it be in a more crafty and cunning fashion for in  that course a man do but disavow fortune and seem to be conscious of his own  want in worth and do but teach other to envy he last to conclude this part as  we say in the beginning that the act of envy have somewhat in it of witchcraft  so there be no other cure of envy but the cure of witchcraft and that be to  remove the lot as they call it and to lie it upon another for which purpose  the wise sort of great person bring in ever upon the stage somebody upon who  to derive the envy that will come upon themselves sometime upon minister and  servant sometime upon colleague and associate and the like and for that turn  there be never want some person of violent and undertake nature who so they  may have power and business will take it at any cost now to speak of public  envy there be yet some good in public envy whereas in private there be none  for public envy be as a ostracism that eclipse man when they grow too great  and therefore it be a bridle also to great one to keep they within bind this  envy be in the Latin word hate go in the modern language by the name of  discontentment of which we shall speak in handle sedition it be a disease in a  state like to infection for as infection spread upon that which be sound and  taint it so when envy be get once into a state it traduce even the best action  thereof and turn they into a ill odour and therefore there be little win by  intermingle of plausible action for that do argue but a weakness and fear of  envy which hurt so much the more as it be likewise usual in infection which if  you fear they you call they upon you this public envy seem to Beatrice chief  upon principal officer or minister rather than upon king and estate themselves  but this be a sure rule that if the envy upon the minister be great when the  cause of it in he be small or if the envy be general in a manner upon all the  minister of a estate then the envy though hide be true upon the state itself  and so much of public envy or discontentment and the difference thereof from  private envy which be handle in the first place we will add this in general  touch the affection of envy that of all other affection it be the most  importune and continual for of other affection there be occasion give but now  and then and therefore it be well say hate holiday die non stir about for it  be ever work upon some or other and it be also note that love and envy do make  a man pine which other affection do not because they be not so continual it be  also the vile affection and the most deprave for which cause it be the proper  attribute of the devil who be call the envious man that sow tares among the  wheat by night as it always come to pass that envy work subtle and in the dark  and to the prejudice of good thing such as be the wheat