of violent and undertaking Natures, who, so they may have Power and Businesse, will take it at any Cost.
Now to speake of Publique Envy. There is yet some good in Publique Envy; whereas in Private there is none. For Publique Envy is as an Ostracisme, that eclipseth Men when they grow too great. And therefore it is a Bridle also to Great Ones, to keepe them within Bounds.
This Envy[1], being in the Latine word Invidia, goeth in the Moderne languages by the name of Discontentment: Of which we shall speake 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[2] by intermingling of plausible[3] Actions. For that doth argue but a Weaknesse and Feare of Envy, which hurteth so much the more, as it is likewise usuall in Infections, which, if you feare them, you call them upon you.
This publique Envy seemeth to beat chiefly upon principall Officers or Ministers rather then upon Kings and Estates[4] themselves. But this is a sure Rule, that if the Envy upon the Minister be great, when the cause of it in him is smal; or if the Envy be generall, in a manner, upon all the Ministers of an Estate; then the Envy (though hidden) is truly upon the State itselfe. And so much of publike envy or discontentment, and the difference therof from Private Envy, which was handled in the first place.
We will adde this, in generall, touching the Affection of Envy, that of all other Affections it is the most importune[5] and continuall. For of other Affections there is occasion given but now and then: And therefore, it was well said, Invidia festos dies non agit[6]. For it is ever working upon some or other. And it is also noted that Love and Envy doe make a man pine, which other Affections doe not, because they are not so continuall. It is also the vilest
