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 nature, 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 languages 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 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 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 (tho 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_:[46] a 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. VII OF GOODNESS AND GOODNESS OF NATURE