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The Fourth Treatise - CHAPTER III
Having seen the meaning of the Proem, we must now follow the treatise,
and, to demonstrate it clearly, it must be divided into its chief
parts, which are three.
In the first, one treats of Nobility according to the opinion of other
men; in the second, one treats of it according to the true opinion; in
the third, one addresses speech to the Song by way of ornament to that
which has been said. The second part begins: "I say that from one root
Each Virtue firstly springs." The third begins: "How many are
deceived! My Song, Against the strayers." And after these general
parts, it will be right to make other divisions, in order to make the
meaning of the demonstration clear. Therefore, let no one marvel if it
proceed with many divisions, since a great and high work is now on my
hands, and one that is but little entered upon by authors; the
treatise must be long and subtle into which the reader now enters with
me, if I am to unfold perfectly the text according to the meaning
which it bears.
I say, then, that this first part is now divided into two: for in the
first, the opinions of others are placed; in the second, those
opinions are confuted; and this second part begins: "Whoever shall
define The man a living tree." Again, the first part which remains has
two clauses: the first is the variation of the opinion of the Emperor;
the second is the variation of the opinion of the Common People, which
is naked or void of all reason; and this second clause or division
begins: "Another, lightly wise." I say then, "One raised to Empire,"
that is to say, such an one made use of the Imperial Office. Where it
is to be known that Frederick of Suabia, the last Emperor of the
Romans (I say last with respect to the present time, notwithstanding
that Rudolf, and Adolphus, and Albert were elected after his death and
from his descendants), being asked what Nobility might be, replied
that "it was ancient wealth, and good manners."
And I say that there was another of less wisdom, who, pondering and
revolving this definition in every part, removed the last particle,
that is, the good manners, and held to the first, that is, to the
ancient riches. And as he seems to have doubted the text, perhaps
through not having good manners, and not wishing to lose the title of
Nobility, he defined it according to that which made himself noble,
namely, possession of ancient wealth.
And I say that this opinion is that of almost all, saying that after
it go all the people who make those men noble who have a long
pedigree, and who have been rich through many generations; since in
this cry do almost all men bark.
These two opinions (although one, as has been said, is of no
consequence whatever) seem to have two very grave arguments in support
of them. The first is, that the Philosopher says that whatever appears
true to the greatest number cannot be entirely false. The second is,
the authority of the definition by an Emperor. And that one may the
better see the power of the Truth, which conquers all other authority,
I intend to argue with the one reason as with the other, to which it
is a strong helper and powerful aid.
And, firstly, one cannot understand Imperial authority until the roots
of it are found. It is our intention to treat or discourse of them in
an especial chapter. _
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