XX. I should here conclude this discourse, if none but the nobility
were to read it; but as it is my intention to cure the nobles of their
vanity, without exempting the humble from paying them all due respect,
it is necessary to advert to, and guard against the inconvenience that
may result from these last omitting to do it; for although it is just
to restrain pride in the nobility, it is right and fit, that the common
people should behave to them with respect.
XXI. But strong as the reasons may be, which we have alledged against
the intrinsic worth of nobility, it cannot be denied, that the
authority which favours it is of more force than all our arguments.
Every cultivated and well regulated nation in the world, adopts
and countenances this pre-eminence, which amounts to little less,
than its being generally assented to by the bulk of mankind; and a
universal opinion, rises superior to an ordinary one, and ought to
prevail against every thing which is not self-evident, or supported by
undeniable testimony.
XXII. The vanity (says the famous Magdalen Scudery, in the fourth
volume of her Cyrus) which is derived only from our progenitors, is
not well founded; but for all this, this illustrious chimera, which
so sooths and flatters the hearts of all mankind, is so universally
established throughout the world, that it cannot fail to obtain
veneration and regard. It is certain, that in many things common
usage hurries us on against reason, but in others, reason dictates
to us, that we should conform to the common practice, and this is the
predicament with respect to the subject we are treating of, that we
find ourselves in at present.
XXIII. It is however true, that I have my doubts, whether this common
estimation of nobility has arose of itself, or whether it is derived
from an adjunct quality that is annexed to it, which is power. Noblemen
are generally rich, and it may be doubted, whether the adoration that
is paid to this idol called nobility, was introduced by the respect
people bore to the image or figure, or the gold of which it was made.
What we see is, that the nobles who fall off in riches, proceed with
the same pace that they decrease in these, to lose the estimation in
which they were held; and although there will always remain to them
some respect, who can determine, whether this proceeds from the occult
influence of their generous race, or from a common habit we are in of
holding them in esteem? It may also happen, that a noble reduced from
opulence to poverty, may be venerated as the relic of an idol, which
heretofore had been worshiped.
XXIV. It is therefore necessary, to seek for some more solid ground
than any we have hitherto gone over, whereon to build the estimation
which should be enjoyed by the nobility, and such, no doubt, is to be
found in reason, abstracted from the support of authority. It is a
fixed maxim in ethics, that to every kind of excellence some honour
is due; the general consent then of mankind, the regard shewn them by
princes, and the privileges allowed them by the laws; having placed the
nobility in a degree of superiority above that of other people; I say
these considerations, ought to make us look upon nobility as a kind of
excellence, to which, in consequence of its being such, we owe respect
and honour.
XXV. And here it will be proper to remark, that this debt is not barred
or cancelled by any uncertainty that may arise concerning the origin
of those who are accepted as nobles. The reason is, because their
being generally acknowledged and received as such, is sufficient to
place them in that degree of superiority; for we cannot require more
examination of their descent, in order to respect them, than the laws
require which favour them. He would be a very extraordinary man, who
could arrive at giving physical proof of who is his father; but his not
being able to do this, does not absolve any one from the indispensable
obligation of reverencing the man as such, who is generally esteemed
and reputed to be his father.
XXVI. This debt of veneration to the nobility, should be understood in
all cases, with a reservation of what is due, and properly appertains
to virtue, which, according to the constant doctrine of Aristotle, and
St. Thomas, is much more worthy of honour than nobility; therefore,
even with that civil and extrinsic honour, which in their ethics those
two great masters speak of, we ought more to reverence a virtuous
Plebeian, than a Nobleman without virtue. Our cardinal Aguirre, when
he is explaining philosophy, in the third chapter of his fourth book
of ethics, says, that a vicious nobleman is unworthy of all honour and
respect; to which sentiment I subscribe, because it is conformable to
a maxim of the angelic doctor, who (22 quæst. 145. art. I.) having
said, that honour properly and principally was only due to virtue,
admits, that other qualities and excellences inferior to her, such as
nobility, riches, and power, are only honourable in proportion as they
conduce to, and assist the operations of virtue: _Alia vero, quæ sunt
infra virtutem, honorantur in quantum coadjuvant ad opera virtutis,
sicut nobilitas, potentia, & divitiæ._ If the nobility then do not
assist virtue, but rather foment vanity and nourish pride, by lending
their suffrages to vices which obstruct virtue, they render themselves
totally unworthy of the least respect.