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 e 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 e forth most into the ouard parts
and so meet the blow.
在人的各種情欲之中，沒有壹種可以看出是迷人或魔人的——除了戀愛與嫉妒。這兩者都有很強烈的願望，它們很容易造出意象和觀念；並且很容易進入眼中，尤其是當對象在場的時候，這些都是導致蠱惑之處——假設有蠱惑這種事的話。類此，我們看見《聖經》中把嫉妒叫做“兇眼”；而占星家把星宿底惡影響叫做“惡容”；所以好象總有人承認嫉妒的行為中是有壹種眼力底投射或放光似的。不但如此，還有些人好奇之甚，竟說嫉妒底眼目其打擊傷人最烈的時候是那受嫉的人正在顯耀榮華，受人註視的時候；因為這種情形使嫉妒之心更為銳利也。再者，在這種時候，那受嫉的人底精神多出現於外表上，因而他就受到那種打擊了。
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 beeen public and private envy.
我們現在先不理這些奧妙之點（雖然在適當之處它們並非不值得思索的），且談何種人最易嫉人；何種人最易受嫉；以及公妒與私妒有何分別。
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 e at even hand
by depressing another's fortune.
無德之人常嫉他人之有德。因為人底心思若不以自己底好處為食，就要以他人底壞處為食的；並且缺乏這二者之壹的人壹定是要獵取其二的。又任何人若是沒有達到他人底美德的希望，他壹定要設法壓抑這另壹人底幸福以求與之得平的。
A man that is busy
and inquisitive
is monly 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.
多事好問之人每善嫉。因為所以要知道如許關於他人之事的原因決不會是因為這許多勞碌是有關於自己底利害的；因此，其原由壹定是因為他在觀察別人底禍福上得到壹種觀劇式的樂趣了。並且壹個專務己業的人也不會找著許多嫉妒底緣由來的。因為嫉妒是壹種遊蕩的情欲，在大街上徘徊而不肯居家，所謂“未有好管閑事而不心懷惡意者也”。
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 e on
they think themselves
go back.
貴族中人對新進之人當其騰達之時常露嫉妒之情。因為兩者之間的距離改變了；好象壹種視覺上的錯覺壹樣，別人往前來而自己以為自身是後退了。
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 honorof a miracle; as it was in Narses the eunuch
and Agesilaus and Tamberlanes
that were lame men.
殘疾之人、宦官、老人與私生子均善妒。因為無法補救自己底情形的人壹定要竭力損壞別人底情形的，除非這些缺陷落在壹種甚為勇敢和偉大的天性上，那種天性是要以他底天生的缺陷為其榮耀之壹部的；他們要人家說壹個宦官或壹個跛子竟作了這樣的大事；這種事情底榮耀直有如壹件奇跡底榮耀了；例如宦官拿爾西斯和跛人阿蓋西勞斯及帖木兒是也。
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.
同此，經過大禍與不幸而再起的人也富於嫉妒心，因為這些人與那些不合時宜的人壹樣，他們以為別人受到的損害等於自己底痛苦之賠償也。
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
inworks wherein he had a vein to excel.
現在且壹談那些多少受人嫉妒的人。第壹，德行高的人們，其德愈增則受人嫉妒之機會愈減。因為他們底幸福看來是他們應得的；沒有人嫉妒債務之得償，所嫉者多是報酬過當之賞賜也。又嫉妒總是與人我底比較俱來的；沒有比較的地方就沒有嫉妒；因此帝王除了受帝王底嫉妒外不受他人底嫉妒。然而應當註意的是微末之人在初升貴顯的時候最受嫉妒，到後來較能克服之：反之，有功有業的人在福祉綿延之時最受嫉妒。因為到了那個時節雖然他們底德行仍舊，但其光輝卻不如昔了；因為有新的人物起來把那些德行投入暗處了。
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 dothupbraid unto them their own fortunes
and pointeth at them
and eth 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.
因為浮躁與虛榮而想在過多的事業中出人頭地的人總是嫉妒心盛的。因為在那些事業中的某項上，斷不能沒有多人可以勝過他們的；既如此他們就不缺乏嫉妒底緣由了。這就是埃追安皇帝底特性；他非常妒恨詩人、畫家與巧匠；在這些人底事業中皇帝本人是有點過人之才的。
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 paring of a man's self; and where there is no parison
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 ing in
and afterwards overe 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.
最後，近親、同事、與同養之人，最容易在平輩騰達的時候嫉妒他們。因為這些騰達的人們可說是以他們底幸福顯出了同輩底不良；指責了他們。並且這些騰達的人們入同輩底記憶之中較繁，同樣地，惹他們底註意也較強；而嫉妒之心是由言談及名聲而倍增的。該隱對他兄弟亞伯的嫉妒是很卑劣，很兇惡的，因為當亞伯底供品被上帝看中的時候當場並沒有人旁觀。以上就是關於最易嫉人的人的話。
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.
貴胄在升顯的時候不甚受嫉。因為那好象是他們本著家世而應得的權利。並且他們貴顯了也不見得是在他們底幸福上添加了多少；而嫉妒心有如日光，它射在危岸或埈阪上是比射在平地上要熱得多的。為了同壹的原故，那些逐漸升高的人們較之那些突然騰達，壹躍而躋於貴顯之列的人們是少受人嫉妒的。
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 lightsand pre-eminences of their places. For by that means
there be so many screens beeen him and envy.
那些把他們底榮耀與重大的勞苦、憂慮、或危險連在壹處的人們是少受嫉妒的。因為人們認為這些人底榮耀是得來不易的，並且有時還可憐他們，而憐憫永遠是治療嫉妒的。因此妳可以看到那較為深沈莊重的政界中人，在他們底崇高的地位中總是自嗟自嘆，說他們度著何等不樂的生活，唱著壹套“我們何等受苦”的歌曲。並不是他們感覺如此，而是要減少嫉妒心底鋒铓。但是這種嗟嘆所指的要是別人給他們加上的負擔才行，不可指自己招來的事業。因為再沒有比無必要而野心地專攪事業之更增人嫉妒者也。又，壹個大人物若能使所有居下位者保持所有的權利和充分的身分，那就沒有比這個更能消滅嫉妒的了。因為藉著這種手段，在他與嫉妒之間可說是有了好幾重障隔也。
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 ouard pomp
or by triumphing over all opposition or petition; 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. Noithstanding
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.
最甚者，有些人用壹種傲慢不恭的態度來處他們底大富貴，他們是最受嫉妒的。這些人總要表示自己底偉大——或以外表的煊赫，或以克服壹切的反對與競爭——才覺得滿意；而有智之人則寧可給嫉妒貢獻點什麽，有時在自己不甚關切的事件中故意讓人阻撓或壓倒。然而這又是真的，就是在若以壹種樸素坦白的態度來處尊榮（只要是不帶驕矜與虛榮），比用壹種較為多詐而狡猾的態度要少受人嫉妒。因為在後壹種舉止裏，壹個人簡直是表明他不配享受那種幸福並且還好象明白自己之無價值似的；由此他竟是教導別人來嫉妒自己了。
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 e 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.
最後結束這壹段的話：我們在起始既說嫉妒的行為，內中有點巫術的性質，那末要治嫉妒，除了治巫術的方法再沒有別的方法；那就是除去那“妖氣”（人們所謂的）而使之落於別人身上。為了這種目的，有些比較明哲多智的大人物，總要把某壹個旁人，叫他登臺露面，好教那本要落到自己身上的嫉妒心轉到那些人身上去，有時這嫉妒落到屬員或仆役身上；有時落到同事或同僚身上；諸如此類：而為了這種事情，永不會缺乏壹些天性莽撞而好事的人的。這些人只要能得到權力和職務，什麽代價也肯出的。
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 ostraci ***
that eclipseth men
when they grow too great. And therefore it is a bridle also to great ones
to keep them within bounds.
現在且說公妒。在為公的嫉妒中至少還有壹點好處，在私妒中則是壹點好處也沒有的。因為公妒好譬壹種希臘式的流刑，是在有些人變得太位高權重的時候壓抑他們的。因此，公妒對於大人物們是壹種控制物，可以使他們不至超越範圍。這種公妒，拉丁語叫做invidia，今語叫做“公憤”；關於這個將來在論叛亂的壹篇中再說。這是國家中的壹種疾病，就象染毒壹樣。因為正如毒可以傳染到本來健全的部分並使之受疾壹樣，在國家中如果生了“公憤”，這種心理將使國家最好的舉措也蒙不潔，使這些舉措變為惡臭。
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 turh 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.
所以為政者若把得人心的舉措與不得人心者相混而行之，是得不到什麽益處的。因為那種辦法不過表現壹種懦弱，壹種對嫉妒的畏懼，這種畏懼更於國家不利。這又如各種染毒常有的情形壹樣，妳要是怕它們，妳就不啻招致它們到妳身上來了。
This public envy
seemeth 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 *** all; 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.
這種公憤好象是主要專攻那些重臣大吏而非反對帝制或***和本身似的。但是這是壹條可靠的定律，就是假如對某大臣的公憤很深而這位大臣本身致之之道很微：或者這種公憤是遍及於壹國中之各大臣者；那末這種公憤（雖然隱而不顯）真是與國家不利的。以上就是關於公妒或公憤以及它與私妒底差別的話，關於私妒我們在先已說過了。
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 alsonoted
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 eth to pass
that envy worketh subtilly
and in the dark
and to the prejudice of good things
such as is the wheat.
今再關於嫉妒這種情欲普遍地添說這幾句：就是在壹切的情欲中，嫉妒是最強求，最持久的。因為別的情欲底起因不過是偶而有之的；因此昔人說得好：“嫉妒永不休假”，因為它老是在這人或那人心上活動的。此外還有人註意到戀愛與嫉妒是使人消瘦的，而別的情欲則不致如此，因為它們不如愛與妒之持久。嫉妒也是最卑劣最墮落的情欲；所以嫉妒是魔鬼底本來的特質。魔鬼是被叫做“那個在夜間在麥子中種植稗子的嫉妒者”的；因為嫉妒是以詭計並且是在暗中行事的，又常於好的事物如麥子者不利。這永遠是如此的。