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 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 (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.
世人历来注意到，所有情感中最令人神魂颠倒着莫过于爱情和嫉妒。这两种感情都会激起强烈的欲望，而且均可迅速转化成联想和幻觉，容易钻进世人的眼睛，尤其容易降到被爱被妒者身上;这些便是导致蛊惑的要点，如果世间真有蛊惑的话。我们同样可以见到，《圣经》中把嫉妒称为“毒眼”①，占星术上则把不吉之星力叫作“凶象”③，以致世人似乎至今还承认，当嫉妒行为发生时，嫉妒者会眼红或曰红眼。而且有人更为明察秋毫，竟注意到红眼最伤人之际莫过于被嫉妒者正踌躇满志或春风得意之时，因为那种得意劲儿会使炉火燃得更旺。另外在这种时候，被嫉妒者的情绪最溢于言表，因此最容易遭受打击。
但暂且不谈这些蹊跷之处(虽说这些蹊跷并非不值得在适当的场合思量思量)，笔者在此只想探讨一下哪些人好嫉妒他人，哪些人会遭受嫉妒，以及公众的嫉妒和私人间的嫉妒有何不同。
自身无德者常嫉妒他人之德，因为人心的滋养要么是自身之善，要么是他人之恶，而缺乏自身之善者必然要摄取他人之恶，于是凡无望达到他人之德行境地者便会极力贬低他人以求得平衡。
好管闲事且好深隐私者通常都好嫉妒，因为劳神费力地去打探别人的事情绝非是由于那些事与打探者的利害有关，所以其原因必定是打探者在旁观他人祸福时能获得一种视剧般的乐趣。而一心只管自家事的人无甚嫉妒的由来，因为嫉妒是一种爱游荡的感情，它总在街头闲逛，不肯呆在家里，所以古人说：
“好管闲事者必定没安好心。”
出身贵族者在新人晋爵时常生妒意，因为两者之间的差距缩短;而且这就像是看朱成碧，明明是别人上升，他们却看成是自己下降。
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、残疾者和私生子都好嫉妒，因没法弥补自身缺陷的人总要干方百计给别人也造成缺陷，除非有上述缺陷者具有勇敢无畏的英雄气概，有志把自身的固有缺陷变成其荣誉之一部分。这样人们就会说：某宦官或瘸子竟创下如此殊勋伟业;正如宦官纳西斯以及瘸子阿偈西劳和帖木儿曾努力求得奇迹般的荣誉一样①。
在大苦大难后升迁的人也好嫉妒，因为他们就像时代的落伍者似的，以为别人受到伤害就可补偿自己曾经历的苦难。
那些因其轻薄和自负而想在各方面都胜过他人者亦常嫉妒，因为他们绝不会缺少嫉妒的对象，在他们想争胜的诸多方面之某一方面，不可能没有许多人会胜过他们。罗马皇帝哈德良就是这种嫉妒者，他善诗画和工艺，因此他非常嫉妒真正的诗人、画家和技师。
最后还有同族亲友、官场同僚和少时伙伴，这些人在平辈人升迁时更容易产生嫉妒。因为对他们来说，平辈的升迁不啻是在批评自己的身份，是在对自己进行指责。这种升迁会更经常地进入他们的记忆，同样也会更多地引起旁人的注意，而旁人对这种升迁的传扬往往会令嫉妒者妒意更浓。该隐对其弟亚伯的嫉妒之所以更为卑鄙邪恶，就因为亚伯的供奉被上帝悦纳时并没有旁人看见。①关于好嫉妒之人暂且就说到这里。
接下来笔者要谈谈那些或多或少会遭嫉妒的人的情况。首先，有大德者步入老年后较少遭人嫉妒，因为他们的幸运已显得不过是他们应得的报偿，而对应得的报偿谁也不会嫉妒，世人只嫉妒过于慷慨的奖赏和施舍。另一方面，嫉妒常产生在与人攀比之时，可以说没有攀比就没有嫉妒，故此为君者不会被其他人妒忌，除非妒忌者亦是君王。不过应该注意到，卑微之人在发迹之初最遭人妒忌，其后妒忌会逐渐减弱;但与此相反，品质优秀者则是在他们的好运赓续不断时遭妒最甚，因此时他们的优点虽依然如故，但已不如当初那样耀眼，后起之秀已使其黯然失色
