Since in the preceding part are discussed three certain definite
things which were necessary to be seen before we define, if possible,
this good thing of which we speak, it is right to proceed to the
following part, which begins: "Where Virtue is, there is A Nobleman."
And it is desirable to reduce this into two parts. In the first a
certain thing is proved, which before has been touched upon and left
unproved; in the second, concluding, the definition sought is found;
and this second part begins; "Comes virtue from what's noble, as From
black comes violet."
In evidence of the first part, it is to be recalled to mind that it
says previously that, if Nobility is worth more and extends farther
than Virtue, Virtue rather will proceed from it, which this part now
proves, namely, that Nobility extends farther, and produces a copy of
Heaven, saying that wherever there is Virtue there is Nobility. And
here it is to be known that (as it is written in the Books of the Law,
and is held as a Rule of the Law) in those things which of themselves
are evident there is no need of proof; and nothing is more evident
than that Nobility exists wherever there is Virtue, and each thing,
commonly speaking, that we see perfect according to its nature is
worthy to be called Noble. It says then: "So likewise that is Heaven
Wherein a star is hung, But Heaven may be starless." So there is
Nobility wherever there is Virtue, and not Virtue wherever there is
Nobility. And with a beautiful and suitable example; for truly it is a
Heaven in which many and various stars shine. In this Nobility there
shine the Moral and the Intellectual Virtues: there shine in it the
good dispositions bestowed by nature, piety, and religion; the
praiseworthy passions, as Modesty and Mercy and many others; there
shine in it the good gifts of the body, that is to say, beauty,
strength, and almost perpetual health; and so many are the stars which
stud its Heaven that certainly it is not to be wondered at if they
produce many and divers effects in Human Nobility; such are the
natures and the powers of those stars, assembled and contained within
one simple substance, through the medium of which stars, as through
different branches, it bears fruit in various ways. Certainly, with
all earnestness, I make bold to say that Human Nobility, so far as
many of its fruits are considered, excels that of the Angel, although
the Angelic may be more Divine in its unity.
Of this Nobility of ours, which fructifies into such fruits and so
numerous, the Psalmist had perception when he composed that Psalm
which begins: "O Lord our God, how admirable is Thy Name through all
the Earth!" where he praises man, as if wondering at the Divine
affection for this Human Creature, saying: "What is man, that Thou,
God, dost visit him? Thou hast made him a little lower than the
Angels; Thou hast crowned him with glory and honour, and placed him
over the works of Thy hands." Then, truly, it was a beautiful and
suitable comparison to compare Heaven with Human Nobility.
Then, when the Song says, "In women and the young A modesty is seen,
Not virtue, noble yet," it proves that Nobility extends into parts
where Virtue is not; and it says, "noble yet," alluding to Nobility as
indeed a true safeguard, being where there is shame or modesty, that
is to say, fear of dishonour, as it is in maidens and youths, where
shame or modesty is good and praiseworthy; which shame or modesty is
not virtue, but a certain good passion. And it says, "In women and the
young," that is to say, in youths; because, as the Philosopher
expresses it in the fourth book of the Ethics, shame, bashfulness,
modesty, is not praiseworthy nor good in the old nor in men of
studious habits, because to them it is fit that they beware of those
things which would lead them to shame. In youths and maidens such
caution is not so much required, and therefore in them the fear of
receiving dishonour through some fault is praiseworthy. It springs
from Nobility, and it is possible to account their timid bashfulness
to be Nobility. Baseness and ignoble ways produce impudence: wherefore
it is a good and excellent sign of Nobility in children and persons of
tender years when, after some fault, their shame is painted in their
face, which blush of shame is then the fruit of true Nobility.