by Francis Bacon
translated
by Bill Lin
在各色各樣的感情裡，沒有像愛情和嫉妒那樣的令人著迷或失魂落魄。兩者都有很強烈的意願；他們隨時會使自己陷於一堆的幻想和暗示之中；如果有任何這樣的感情的時候，他們很容易的會流露在眼神裡，特別是對象在場的時候，這些對象就是導致迷戀的焦點。
同樣的，聖經稱嫉妒為“邪惡的眼睛”；星相家們稱之為眾星的邪惡的影響，邪惡的觀點；因此好像被認為，正在嫉妒的時候，這些邪惡就從目光裡流露或散發出來。更甚的，有些人一直都很好奇的注意到，嫉妒的目光穿刺打擊得最劇烈的時候，正是被嫉妒的對象被注目於榮耀或凱旋之中；因為那些設定了嫉妒的邊際；而且，在如此的情況下，被嫉妒的人內心的歡愉，滿溢於外形，正好受到迎面的一擊。
撇開這些好奇心(在適當的地方，並非不值一提)，我們要來論及什麼樣的人易於嫉妒別人；什麼樣的人最會把自己搞成是被嫉妒的對象；還有公眾嫉妒和私人嫉妒的不同。
一個缺德的人，總是嫉妒別人的美德。因為人心，要不是充滿他們自己的優點，就是滿了對他人的邪惡；覺得有需要，就去掠奪他人；覺得自己沒有希望去得到別人的好處，就想辦法藉著壓制別人的幸福，這樣就扯平了。
一個忙於打聽別人隱私的人通常是嫉妒人的。因為花了所有這些力氣去知道很多別人的事情，並非是為了有關自己的福祉；所以一定是看了他人的榮枯，自己有一種沾沾自喜的感覺。而且他也不能找到很多可嫉妒的事情只因為和他有關。因為嫉妒是一種無法待在家裡，而必須走上街頭，到處團團轉的激情：“沒有一個好奇別人隱私的人不惡毒。”
出身是貴族的，被覺察到會對崛起的新貴嫉妒。因為差距拉近了，而且正如眼睛的錯覺，當別人進步時，他們覺得自己在後退了。
殘疾者、太監、老人和私生子是嫉妒人的。因為他幾乎無法修補自己的缺陷，只有盡其能力去妨害另一個人；除非這些缺陷點燃了一個非常勇敢和英雄的氣質，促使他將缺陷變成他的光榮；在那情況下，人們都稱道：一個太監，或一個瘸子，成就了如此大事，感動人的奇蹟般的榮耀；正如Narses這位太監，
還有Agesilaus和Tamberlanes這兩位瘸子。
同樣的像遇到災難和不幸劫後餘生的人，因為他們是過去已經摔過跤的，所以會把其他人受的傷害，想成是自己苦難的救贖。
出於輕浮虛榮卻在很多事情上眼高手低的那些人通常是嫉妒人的。因為他們不能動手，所以很多人輕而易舉的在某些事項上就超越他們。像羅馬皇帝Adrian就是這號人物；他極度的嫉妒詩人，畫家，工匠，對於他們的作品他有極高超的要求。
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. See likewise, the Scripture calls envy an evil eye; and the astrologers, call the evil
influences of the stars, evil aspects; so that still there seems 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 does
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 envies virtue in others. For men's minds, will either feed
upon their own good, or upon others' evil; and who wants 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 takes a kind of play-pleasure, in looking upon the fortunes of
others. Neither can he, that minds but his own business, find much matter for envy. For
envy is a gadding passion, and walks the streets, and does 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.
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 thinks 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
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 does upbraid
unto them their own fortunes, and points at them, and cometh oftener into their remembrance,
and incurreth likewise more into the note of others; and envy ever redoubles 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.
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 their fortune; 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 greatness, 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 does extinguish envy than for a great
person to preserve all other inferior officers, in their full rights 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) does draw less envy, than if it be in a more
crafty and cunning fashion. For in that course, a man does but disavow fortune;
and seemeth to be conscious of his own want in worth; and does 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.
This envy,
being in the Latin word invidia, goeth in the modern language, by the name of
discontentment; of which we shall speak, 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 odor. And therefore
there is little won, by intermingling of plausible actions. For that does 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, seems to beat chiefly upon principal officers or ministers, rather than
upon kings, and estates themselves. But this is a sure rule, 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.
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