and being, at bottom, as venerable as the angelic hierarchy.
Now, if the degrees of the social edifice are conceived as the lower steps of the throne of the Eternal, the value assigned to each order will not depend on its utility, but on its sanctity—that is to say, its proximity to the highest place. Even if the Middle Ages had recognized the diminishing importance of the nobility as a limb of the social body, that would not have changed the conception they had of its high value, no more than the spectacle of a violent and dissipated nobility ever hindered the veneration of the order in itself. To the catholic soul the unworthiness of the persons never compromises the sacred character of the institution. The morals of the clergy, or the decadence of chivalrous virtues, might be stigmatized, without deviating for a moment from the respect due to the Church or the nobility as such. The estates of society cannot but be venerable and lasting, because they all have been ordained by God. The conception of society in the Middle Ages is statical, not dynamical.
The aspect which society and politics assume under the influence of these general ideas is bound to be a strange one. The chroniclers of the fifteenth century have, nearly all, been the dupes of an absolute misappreciation of their times, of which the real moving forces escaped their attention. Chastellain, the historiographer of the dukes of Burgundy, may serve as an instance. A Fleming by birth, he had been face to face, in the Netherlands, with the power and the wealth of the commoners, nowhere stronger and more self-conscious than there. The extraordinary fortune of the Burgundian branch of Valois transplanted to Flanders was in reality based on the wealth of the Flemish and Brabant towns. Nevertheless, dazzled by the splendour and magnificence of an extravagant court, Chastellain imagined that the power of the house of Burgundy was especially due to the heroism and the devotion of knighthood.
God, he says, created the common people to till the earth and to procure by trade the commodities necessary for life; he created the clergy for the works of religion; the nobles that they should cultivate virtue and maintain justice, so that the deeds and the morals of these fine personages might be a pattern to others. All the highest tasks in the state are
