f 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 (tho 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, guin idem sit malevolus._[41]

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 can not 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 an eunuch, or a lame man, did
such great matters; affecting the honor of a miracle; as it was in
Narses[42] the eunuch, and Agesilaus[43] and Tamberlanes,[44] that
were lame men.

The same is the case of men that rise after calamities and
misfo