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.”70
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 a eunuch, or a lame man, did such great matters,” affecting the honor of a miracle; as it was in Narses71 the eunuch, and Agesilaus and Tamerlane,72 that were lame men.
The same is the case of men that 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 vainglory, 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.73
Lastly, near kinsfolk 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 note74 of others; and envy ever redoubleth from speech and fame. Cain’s envy was the more