that here one does not proceed by an evident
demonstration; as it would be to say that the cold is the generative
principle of water, when we see the clouds; but certainly by a
beautiful and suitable induction. For if there are many laudable
things in us, and one is the principle or first cause of them all,
reason requires each to be reduced to that first cause, which
comprehends more things; and this ought more reasonably to be called
the principle of those things than that which comprehends in itself
less of their principle. For as the trunk of a tree, which contains or
encloses all the other branches, ought to be called the first
beginning and cause of those branches, and not those branches the
cause of the trunk, so Nobility, which comprehends each and every
Virtue (as the cause contains the effect) and many other actions or
operations of ours which are praiseworthy, it ought to be held for
such; that the Virtue may be reduced to it, rather than to the other
third which is in us. Finally it says that the position taken (namely,
that each Moral Virtue comes from one root, and that such Virtue and
Nobility unite in one thing, as is stated above, and that therefore it
is requisite to reduce the one to the other, or both to a third; and
that if the one contains the value of the other and more, from that it
proceeds rather than from the other third) may be considered as a rule
established and set forth, as was before intended.

And thus ends this passage and this present part.

CHAPTER XIX.

Since in the preceding part are discussed three certain definite
things which were necessary to be seen before we define, if possible,
this good thing of which we speak, it is right to proceed to the
following part, which begins: "Where Virtue is, there is A Nobleman."
And it is desirable to reduce this into two parts. In the first a
certain thing is proved, which before has been touched upon and left
unproved; in the second, concluding, the definition sought is found;
and this second part begins; "Comes virtue from what's noble, as From
black comes violet."

In evidence of the first part, it is to be recalled to mind that it
says previously that, if Nobility is worth more and extends farther
than Virtue, Virtue rather will proceed from it, which this part now
proves, namely, that Nobility extends farther, and produces a copy of
Heaven, saying that wherever there is Virtue there is Nobility. And
here it is to be known th