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 present 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 , 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.
世人歷來注意到，所有情感中最令人神魂顛倒着莫過於愛情和嫉妒。這兩種感情都會激起強烈的慾望，而且均可迅速轉化成聯想和幻覺，容易鑽進世人的眼睛，尤其容易降到被愛被妒者身上；這些便是導致蠱惑的要點，如果世間真有蠱惑的話。我們同樣可以見到，《聖經》中把嫉妒稱爲“毒眼”①，占星術上則把不吉之星力叫作“兇象”③，以致世人似乎至今還承認，當嫉妒行爲發生時，嫉妒者會眼紅或曰紅眼。而且有人更爲明察秋毫，竟注意到紅眼最傷人之際莫過於被嫉妒者正躊躇滿志或春風得意之時，因爲那種得意勁兒會使爐火燃得更旺。另外在這種時候，被嫉妒者的情緒最溢於言表，因此最容易遭受打擊。但暫且不談這些蹊蹺之處（雖說這些蹊蹺並非不值得在適當的場合思量思量），筆者在此只想探討一下哪些人好嫉妒他人，哪些人會遭受嫉妒，以及公衆的嫉妒和私人間的嫉妒有何不同。自身無德者常嫉妒他人之德，因爲人心的滋養要麼是自身之善，要麼是他人之惡，而缺乏自身之善者必然要攝取他人之惡，於是凡無望達到他人之德行境地者便會極力貶低他人以求得平衡。好管閒事且好深隱私者通常都好嫉妒，因爲勞神費力地去打探別人的事情絕非是由於那些事與打探者的利害有關，所以其原因必定是打探者在旁觀他人禍福時能獲得一種視劇般的樂趣。而一心只管自家事的人無甚嫉妒的由來，因爲嫉妒是一種愛遊蕩的感情，它總在街頭閒逛，不肯呆在家裏，所以古人說：“好管閒事者必定沒安好心。”出身貴族者在新人晉爵時常生妒意，因爲兩者之間的差距縮短；而且這就像是看朱成碧，明明是別人上升，他們卻看成是自己下降。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 an eunuch, or a lame man, did such great matters; affecting the honor of a miracle; as it was in Narses the eunuch, and Agesilaus and Tamberlanes, 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 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. 宦官、老人、殘疾者和私生子都好嫉妒，因沒法彌補自身缺陷的人總要幹方百計給別人也造成缺陷，除非有上述缺陷者具有勇敢無畏的英雄氣概，有志把自身的固有缺陷變成其榮譽之一部分。這樣人們就會說：某宦官或瘸子竟創下如此殊勳偉業；正如宦官納西斯以及瘸子阿偈西勞和帖木兒曾努力求得奇蹟般的榮譽一樣①。在大苦大難後升遷的人也好嫉妒，因爲他們就像時代的落伍者似的，以爲別人受到傷害就可補償自己曾經歷的苦難。那些因其輕薄和自負而想在各方面都勝過他人者亦常嫉妒，因爲他們絕不會缺少嫉妒的對象，在他們想爭勝的諸多方面之某一方面，不可能沒有許多人會勝過他們。羅馬皇帝哈德良就是這種嫉妒者，他善詩畫和工藝，因此他非常嫉妒真正的詩人、畫家和技師。最後還有同族親友、官場同僚和少時夥伴，這些人在平輩人升遷時更容易產生嫉妒。因爲對他們來說，平輩的升遷不啻是在批評自己的身份，是在對自己進行指責。這種升遷會更經常地進入他們的記憶，同樣也會更多地引起旁人的注意，而旁人對這種升遷的傳揚往往會令嫉妒者妒意更濃。該隱對其弟亞伯的嫉妒之所以更爲卑鄙邪惡，就因爲亞伯的供奉被上帝悅納時並沒有旁人看見。①關於好嫉妒之人暫且就說到這裏。接下來筆者要談談那些或多或少會遭嫉妒的人的情況。首先，有大德者步入老年後較少遭人嫉妒，因爲他們的幸運已顯得不過是他們應得的報償，而對應得的報償誰也不會嫉妒，世人只嫉妒過於慷慨的獎賞和施捨。另一方面，嫉妒常產生在與人攀比之時，可以說沒有攀比就沒有嫉妒，故此爲君者不會被其他人妒忌，除非妒忌者亦是君王。不過應該注意到，卑微之人在發跡之初最遭人妒忌，其後妒忌會逐漸減弱；但與此相反，品質優秀者則是在他們的好運賡續不斷時遭妒最甚，因此時他們的優點雖依然如故，但已不如當初那樣耀眼，後起之秀已使其黯然失色 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 theirfortune; 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 honor great travels, cares, or perils, are less subject to envy. For men think that they earn their honors hardly, and pity them sometimes; and pity ever healeth envy. Wherefore you shall observe, that the more deep and sober sort of politic persons, in their greataess, 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 lights and pre-eminences 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 never 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 there are never wanting, some persons of violent and undertaking natures, who, so they may have 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 出身貴族者在升遷時較少遭人嫉妒，因爲那看上去無非是出身高貴的必然結果，再說這種錦上添花似乎也不會給他們帶來更多的好處。且嫉妒猶如日光，它射在陡坡峭壁上比射在平地上更使人感覺其熱；與此同理，逐漸高升者比驟然騰達者較少遭人嫉妒。那些一直把自己的顯赫與辛勞、焦慮或風險連在一起的人較少成爲嫉妒的對象，因爲世人會覺得他們的高位顯取來之不易，甚至有時候還會可憐他們，而憐憫往往可以治癒嫉妒。故此世人可見，一些較老謀深算的政界人物在位高權重時常常向人家訴苦，說自己活得多苦多累；其實他們並非真那樣感覺，而只是想減輕別人的嫉妒而已。不過人們能體諒的是那種依命行事的辛勞，而不是那種沒事找事的忙碌，因爲最讓人妒上加妒的事就是那種毫無必要且野心勃勃的事必躬親；所以對位高權重者來說，保證各級屬下的充分權利和應有身份是消除嫉妒的最佳方法，因爲用這種方法不啻在自己與嫉妒之間築起了一道道屏障。因大富大貴而趾高氣揚者尤其易遭妒忌，因爲這種人不炫耀其富貴就不舒服，結果他們或是在舉止言談上神氣活現，或是總要壓倒一切相反意見或競爭對手。可聰明人則寧願吃點虧而給嫉妒者一點實惠，有時故意在某些與己關係不大的事情上讓對手佔佔上風。但儘管如此，以下事實仍不謬：以直率坦蕩的態度對待富資比用虛僞狡詐的態度更少遭人妒忌，只要那直率坦蕩中沒有傲慢與自負的成分；因爲用後一種態度者無非是否認自己的幸運，而那會讓人覺得他自己都感到他不配享受富貴，因此他恰好是教別人來嫉妒自己。最後讓筆者贅言幾句來結束這個部分。如本文開篇所言，嫉妒行爲有幾分巫術的性質，因此治嫉妒的最好方法就是治巫術的方法，也就是移開世人所謂的“符咒”，使之鎮在別人頭上。爲達到這一目的，有些聰明的大人物總是讓別人替自己拋頭露面，從而使本會降到自己身上的嫉妒降到他人身上，這種他人有時候是侍從僕役，有時候是同僚夥伴或諸如此類的角色；而要找這種替身，世間還真不乏一些雄心勃勃的冒昧之徒，只要能獲得權位，這種人不惜付出任何代價。現在且來談談公衆的嫉妒。雖說私人間的嫉妒有百害而無一利，但公衆的嫉妒卻還有一點好處，因爲它就像陶片放逐法①，可除去那些位高專權者，所以它對其他大人物亦是一種制約，可使他們循規蹈矩。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 there are never wanting, some persons of violent and undertaking natures, who, so they may have 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 language, by the name of discontentment; of which we shall speak, in hand-ling 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 odor. 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 uponprincipal officers or ministers, rather than upon kings, and estates themselves. But this is a surerule, 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. 出最後讓筆者贅言幾句來結束這個部分。如本文開篇所言，嫉妒行爲有幾分巫術的性質，因此治嫉妒的最好方法就是治巫術的方法，也就是移開世人所謂的“符咒”，使之鎮在別人頭上。爲達到這一目的，有些聰明的大人物總是讓別人替自己拋頭露面，從而使本會降到自己身上的嫉妒降到他人身上，這種他人有時候是侍從僕役，有時候是同僚夥伴或諸如此類的角色；而要找這種替身，世間還真不乏一些雄心勃勃的冒昧之徒，只要能獲得權位，這種人不惜付出任何代價。現在且來談談公衆的嫉妒。雖說私人間的嫉妒有百害而無一利，但公衆的嫉妒卻還有一點好處，因爲它就像陶片放逐法①，可除去那些位高專權者，所以它對其他大人物亦是一種制約，可使他們循規蹈矩。這種在拉丁語中寫作invidia的嫉妒在現代語言中又叫“不滿情緒”，關於這點筆者將在談及叛亂時加以討論。公衆的嫉妒對國家來說是一種可能蔓延的疾病，正如傳染病可侵入健全的肌體並使之犯疾一樣，國民一旦產生這種嫉妒，他們甚至會反對最合理的國家行爲，並使這些行爲背上惡名；而爲此採取寵絡民心的舉措也幾乎無濟於事，因爲這正好表明當局害怕嫉妒，軟弱可欺，結果造成的損害更大。這也像通常的傳染病一樣，你越怕它，它越要找上門來。這種公衆的嫉妒似乎主要是針對高官大臣，而不是針對君王和國家本身。但有一條千真萬確的規律，那就是如果某位大臣並無甚過失卻招來公衆強烈的嫉妒，或是公衆的嫉妒在某種程度上是針對一國之所有大臣，那嫉妒的矛頭（雖隱而不露）實際上就是指向國家本身了。以上所言便是公衆的嫉妒，或日公衆的不滿，以及它與私人間的嫉妒之不同，而關於後者前文已經論及。最後筆者再就嫉妒之情泛泛補充幾句。在人類所有情感中，嫉妒是一種最糾纏不休的感情，因其他感情的生髮都有特定的時間場合，只是偶爾爲之；所以古人說得好：嫉妒從不休假； 因爲它總在某些人心中作祟。世人還注意到，愛情和嫉妒的確會使人衣帶漸寬，而其他感情卻不致如此，原因是其他感情都不像愛情和嫉妒那樣寒暑無間。嫉妒亦是最卑劣最墮落的一種感情，因此它是魔鬼的固有屬性，魔鬼就是那個趁黑夜在麥田裏撒稗種的嫉妒者①；而就像一直所發生的那樣，嫉妒也總是在暗中施展詭計，偷偷損害像麥黍之類的天下良物。
