"The King shall rejoice in God, and all those shall be praised who
swear by him, for closed is the mouth of those who speak wicked
things." These words I can here propound in all truth; because each
true King ought especially to love the Truth. Wherefore it is written
in the Book of Wisdom, "Love the Light of Wisdom, you, who stand
before, the people," and the Light of Wisdom is this same Truth. I
say, then, every King shall rejoice that the most false and most
injurious opinion of the wicked and deceitful men who have up to this
time spoken iniquitously of Nobility is confuted.
It is now requisite to proceed to the discussion of the Truth
according to the division made above, in the third chapter of the
present treatise. This second part, then, which begins, "I say that
from one root Each Virtue firstly springs," intends to describe this
Nobility according to the Truth, and this part is divided into two:
for in the first the intention is to prove what this Nobility is; and
in the second how it is possible to recognize him in whom it dwells,
and this second part begins, "Such virtue shows its good." The first
part, again, has two parts; for in the first certain things are sought
for which are needful in order to perceive the definition of Nobility;
in the second, one looks for its definition, and this second part
begins, "Where virtue is, there is A Nobleman."
That we may enter perfectly into the treatise, two things are to be
considered in the first place. The one is, what is meant by this word
Nobility, taken alone, in its simple meaning; the other is, in what
path it is needful to walk in order to search out the before-named
definition. I say, then, that, if we will pay attention to the common
use of speech, by this word Nobility is understood the perfection of
its own nature in each thing; wherefore it is predicated not only of
the man, but also of all things; for the man calls a stone noble, a
plant or tree noble, a horse noble, a falcon noble, whatever is seen
to be perfect in its nature. And therefore Solomon says in
Ecclesiastes, "Blessed is the land whose King is Noble;" which is no
other than saying, whose King is perfect according to the perfection
of the mind and body; and he thus makes this evident by that which he
says previously, when he writes, "Woe unto the land whose King is a
child." For that is not a perfect man, and a man is a child, if not by
age, yet by his disordered manners and by the evil or defect of his
life, as the Philosopher teaches in the first book of the Ethics.
There are some foolish people who believe that by this word Noble is
meant that which is to be named and known by many men; and they say
that it comes from a verb which stands for _to know_, that is,
_nosco_. But this is most false, for, if this could be, those
things which were most named and best known in their species would in
their species be the most noble. Thus the obelisk of St. Peter would
be the most noble stone in the world; and Asdente, the shoemaker of
Parma, would be more Noble than any one of his fellow-citizens; and
Albuino della Scala would be more Noble than Guido da Castello di
Reggio. Each one of those things is most false, and therefore it is
most false that _nobile_ (noble) can come from _cognoscere_,
to know. It comes from _non vile_ (not vile); wherefore
_nobile_ (noble) is as it were _non vile_ (not vile).
This perfection the Philosopher means in the seventh chapter of
Physics, when he says: "Each thing is especially perfect when it
touches and joins its own proper or relative virtue; and then it is
especially perfect according to its nature. It is, then, possible to
call the circle perfect when it is truly a circle, that is, when it is
joined with its own proper or relative virtue, it is then complete in
its nature, and it may then be called a noble circle." This is when
there is a point in it which is equally distant from the
circumference. That circle which has the figure of an egg loses its
virtue and it is not Noble, nor that circle which has the form of an
almost full moon, because in that its nature is not perfect. And thus
evidently it is possible to see that commonly, or in a general sense,
this word Nobility, expresses in all things perfection of their
nature, and this is that for which one seeks primarily in order to
enter more clearly into the discussion of that part which it is
intended to explain.
Secondly, it remains to be seen how one must proceed in order to find
the definition of Human Nobility to which the present argument leads.
I say, then, that since in those things which are of one species, as
are all men, it is not possible by essential first principles to
define their highest perfection, it is necessary to know and to define
that by their effects. Therefore one reads in the Gospel of St.
Matthew, when Christ speaks, "Beware of false prophets: by their
fruits ye shall know them." And in a direct way the definition we seek
is to be seen by the fruits, which are the moral and intellectual
virtues of which this Nobility is the seed, as in its definition will
be fully evident.
And these are those two things we must see before one can proceed to
the others, as is said in the previous part of this chapter.