XIV. Of Nobility.
We will speak of Nobility first as a portion of an estate;[1] then as a condition of particular persons. A monarchy where there is no nobility at all, is ever a pure and absolute tyranny; as that of the Turks. For nobility attempers sovereignty, and draws the eyes of the people somewhat aside from the line royal. But for democracies, they need it not; and they are commonly more quiet and less subject to sedition, than where there are stirps[2] of nobles. For men's eyes are upon the business, and not upon the persons; or if upon the persons, it is for the business sake, as fittest, and not for flags and pedigree. We see the Switzers last well, notwithstanding their diversity of religion and of cantons. For utility is their bond, and not respects.[3] The united provinces of the Low Countries in their government excel; for where there is an equality, the consultations are more indifferent, and the payments and tributes more cheerful. A great and potent nobility addeth majesty to a monarch, but diminisheth power; and putteth life and spirit into the people, but presseth their fortune. It is well when nobles are not too great for sovereignty nor for justice; and yet maintained in that height, as the insolency[4] of inferiors may be broken upon them before it come on too fast upon the majesty of kings. A numerous nobility causeth poverty and inconvenience in a state; for it is a surcharge[5] of expense; and besides, it being of necessity that many of the nobility fall in time to be weak in fortune, it maketh a kind of disproportion between honour and means.
As for nobility in particular persons; it is a reverend thing to see an ancient castle or building not in decay; or to see a fair timber tree sound and perfect. How much more to behold an ancient noble family, which hath stood against the waves and weathers of time. For new nobility is but the act of power, but ancient nobility is the act of time. Those that are first raised to nobility are commonly more virtuous, but less innocent, than their descendants; for there is rarely any rising but by a commixture of good and evil arts. But it is reason[6] the memory of their virtues remain to their posterity, and their faults die with themselves.[7] Nobility of birth commonly abateth industry; and he that is not industrious, envieth him that is. Besides, noble persons cannot go much higher: and he that standeth at a stay[8] when others rise, can hardly avoid motions[9] of envy. On the other side, nobility extinguisheth the passive envy from others towards them; because they are in possession of honour. Certainly, kings that have able men of their nobility shall find ease in employing them, and a better slide[10] into their business; for people naturally bend to them, as born in some sort to command.
- ↑ Stirp. Stock, race, family.
- ↑ Estate. State.
- ↑ Respects. Personal considerations.
- ↑ Insolency. Insolence.
- ↑ Surcharge. An extra charge.
- ↑ Reason. A matter agreeable to reason; the idiom is from the old French, il est raison, c'est (bien) raison.
- ↑ Compare the turn of this thought as twice expressed by Shakspere.
"The evil that men do lives after them;
The good is oft interrèd with their bones."
Shakspere. Julius Caesar. iii. 2.
"Men's evil manners live in brass; their virtues
We write in water."
Shakspere. King Henry VIII. iv. 2. - ↑ Stay. Standstill; at a stay, that is, at a standstill.
- ↑ Motions. Natural impulses, especially of the mind or soul. "For when we were in the flesh, the motions of sins, which were by the law, did work in our members, to bring forth fruit unto death." Romans vii. 5.
- ↑ Slide. Smooth and easy passage.