Liber II, Pars III — Quid est curialitas, et quod decet ministros regum et principum curiales esse. Cap. XVIII.

Liber II, Pars III — Quid est curialitas, et quod decet ministros regum et principum curiales esse. Cap. XVIII.

It seems that courtliness relates to the nobility of character, just as legal justice relates to the fulfillment of the law. For (as will become clear) just as legal justice is in a way all virtue, because the law commands the fulfillment of every virtue, so courtliness is in a way all virtue, because it should accompany the nobility of character as if it were all virtue. We can indeed distinguish two kinds of nobility. One is according to opinion, as the nobility of birth; and the other is according to truth, as the nobility of character. Nobility, however, seems to be founded on the excess of some good; for one would never say that one is more noble than another unless they exceed the other in some way. Therefore, there are two kinds of great goods, because some are considered great goods according to opinion, such as material and external goods; while others are truly great according to truth, such as virtues and the goods of the soul: thus, there are two kinds of nobility, one based on the excess of great goods according to opinion, and the other based on great goods according to existence and truth. For common people and the general populace do not perceive anything except for tangible and external goods: such are the honor of birth, wealth, and civil power. Therefore, whoever comes from an honorable lineage, or from the wealthy, or from the powerful, and this from ancient times, so that there is no memory in the people of their ancestors having been poor. It is said that there are noble qualities of lineage, and consequently, one is considered noble according to the reputation of the people and according to opinion. True nobility, however, is based on the excellence of virtue and the goodness of character. Yet, since reputation is never entirely lost, and what is commonly said is that it is impossible for something to be completely false, as the philosopher seems to want to say. In ethics, such a common opinion is based on some probability. For we see that, for the most part, those of noble lineage are more noble in character than others; for just as a man is born of a man, and a beast from beasts, so too, for the most part, a good person is born from good things, and a wise person from wise ones. Therefore, noble men, according to their kind, are in a state where it is probable that they are wiser than others, and according to which it is fitting for them to be better than others; if it is probable that good people produce good ones, and wise people produce wise ones; those who are born from noble birth are said to be noble according to opinion, because opinion is based on probability, and such (as is evident from what has been stated) it is probable that they are wise and good. However, this probability is sometimes subject to falsity, because (as it is said in the Politics) nature desires those who want to do this many times, yet cannot, but fails. For some who are noble by lineage degenerate from the nobility of nature, and they are more perverse than others according to their character. If nobility of birth is more about reputation, then true nobility is based on the reality of virtue and good character. Therefore, it seems that nobility comes from this. For the court is properly called the house of nobles and great people; and since it is fitting for nobles and great ones to be noble in character, it follows that they are called courtiers because they possess noble manners; thus, the nobility of manners can be considered a kind of nobility. It is said that courtliness is, in a way, all virtue in relation to the nobility of manners, just as legal justice is the entirety of virtue in relation to the fulfillment of the law. For the law commands every virtue, as it commands not to commit adultery, which is an act of temperance; not to let go of self-control, which is an act of courage; and so on for others. Thus, nobility teaches every virtue; therefore, courtliness is, in a way, all virtue. For they are called courtiers who promptly give modest gifts, which is an act of generosity. Similarly, they are called generous if they conduct themselves appropriately in large expenditures, which is an act of magnificence. Thus, those who are called courtiers are those who eat moderately, not too eagerly or shamefully, which is an act of temperance. Courtiers are also said to be those who treat their fellow citizens well, if they do not inflict harm on them regarding their wives or daughters, which is an act of chastity. It is also said that someone is a courtier in conversation if they are affable towards others. Therefore, to say that courtliness is, in a way, all virtue. The same act can arise from special virtue, from legal justice, and from courtliness: if someone generously shares their goods with their fellow citizens, if they do this because they enjoy it, such an act is liberal; but if they do it to fulfill the law because the law prescribes it, they are legally just; however, if they do it because it is fitting for the customs of the court and the customs of the nobility, they are considered courtiers. Similarly, if someone converses cheerfully and affably with others, if they do this because they enjoy such actions, they are affable; but if they do it to fulfill the law, they will be legally just; and if they do it to maintain the customs of the court and the nobility, they will be called courtiers. For there are many who perform virtuous acts by generously sharing their goods with others, not doing this because they enjoy spending; nor do they delight in giving, which makes them liberal; nor do they want to fulfill the law that commands this, which makes them legally just; but because they want to maintain the customs of the court and the nobility, which require them to be generous. However, it should be noted that although courtliness is all virtue, by a certain antonomasia, the generous and affable are called courtiers because they are in the courts and in the houses of the nobility, where many converse, and where exterior goods abound, especially generosity regarding expenses and affability regarding conversation are required of them. Now, what is courtliness? It is clear that ministers of kings and princes ought to be courtly. For if it is fitting for kings and princes, because they hold the highest rank of nobility, to have noble and courtly manners, then their ministers, whom it is right to imitate in good deeds, ought to be courtly as well.