French nobility  

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"L'honnête homme représente non pas un intellectuel professionnel, mais un esprit curieux, cultivé, de goût sûr".--Philippe Ariès, 1947

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The nobility in France, in the Middle Ages and the Early Modern period, had specific legal and financial rights, and prerogatives.

The first official list of these prerogatives was established relatively late, under Louis XI after 1440 and included the right to hunt, the right to wear a sword and have a coat of arms, and, in principle, the right to possess a fief or seigneurie. Nobles were also granted an exemption from paying the taille, except for non-noble lands they might possess in some regions of France. Furthermore, certain ecclesiastic, civic, and military positions were reserved for nobles. These feudal privileges are often termed droits de feodalité dominante.

However, the nobles also had responsibilities. Nobles were required to honor, serve, and counsel their king. They were often required to render military service (for example, the impôt du sang or "blood tax").

The title of "noble" was not indelible: certain activities could cause dérogeance, or loss of nobility. Most commercial and manual activities were strictly prohibited, although nobles could profit from their lands by operating mines and forges.

With the exception of a few isolated cases, serfdom had ceased to exist in France by the 15th century. In Early Modern France, nobles nevertheless maintained a great number of seigneurial privileges over the free peasants that worked lands under their control. They could, for example, levy the "cens" tax, in which vassals were required to pay an annual tax on lands they leased or held. Nobles could also charge banalités for the right to use the lord's mills, ovens, or wine presses. Alternatively, nobles could demand a portion of vassals' harvests in return for permission to farm land he owned. Nobles also maintained certain judicial rights over their vassals, although with the rise of the modern state many of these privileges had passed to state control, leaving rural nobility only local police functions and judicial control over violation of their seigneurial rights.

In the 17th century this seigneurial system was established in France's North American possessions.

In the political system of the Estates General, the nobility made up the Second Estate. This three-way division of the Estates should not be construed however as implying a division of Early Modern French society into three rigid orders (clergy, nobles, bourgeois and peasants) without the possibility of crossover.

Figures differ on the actual number of nobles in France at the end of the 18th century. For the year 1789, the French historian François Bluche gives a figure of 140,000 nobles (9,000 noble families) and claims that around 5% of nobles claimed descent from feudal nobility before the 15th century. With a total population of 28 million, this would represent merely 0.5%. The historian Gordon Wright gives a figure of 300,000 nobles (of which 80,000 were from the traditional noblesse d'épée), which agrees with the estimation of the historian Jean de Viguerie, or a little over 1% (proportionally one of smallest noble classes in Europe).

Aristocratic codes

The idea of what it meant to be noble went through a radical transformation from the 16th to the 17th centuries. Through contact with the Italian Renaissance and their concept of the perfect courtier (Baldassare Castiglione), the rude warrior class was remodeled into what the 17th century would come to call l'honnête homme ('the honest or upright man'), among whose chief virtues were eloquent speech, skill at dance, refinement of manners, appreciation of the arts, intellectual curiosity, wit, a spiritual or platonic attitude in love, and the ability to write poetry. Most notable of noble values are the aristocratic obsession with "glory" (la gloire) and majesty (la grandeur) and the spectacle of power, prestige, and luxury. For example, Pierre Corneille's noble heroes have been criticised by modern readers who have seen their actions as vainglorious, criminal, or hubristic; aristocratic spectators of the period would have seen many of these same actions as representative of their noble station.

The château of Versailles, court ballets, noble portraits, and triumphal arches were all representations of glory and prestige. The notion of glory (military, artistic, etc.) was seen in the context of the Roman Imperial model; it was not seen as vain or boastful, but as a moral imperative to the aristocratic classes. Nobles were required to be "generous" and "magnanimous", to perform great deeds disinterestedly (i.e. because their status demanded it – whence the expression noblesse oblige – and without expecting financial or political gain), and to master their own emotions, especially fear, jealousy, and the desire for vengeance. One's status in the world demanded appropriate externalisation (or "conspicuous consumption"). Nobles indebted themselves to build prestigious urban mansions (hôtels particuliers) and to buy clothes, paintings, silverware, dishes, and other furnishings befitting their rank. They were also required to show liberality by hosting sumptuous parties and by funding the arts.

Conversely, social parvenus who took on the external trappings of the noble classes (such as the wearing of a sword) were severely criticised, sometimes by legal action; laws on sumptuous clothing worn by bourgeois existed since the Middle Ages.

Traditional aristocratic values began to be criticised in the mid-17th century: Blaise Pascal, for example, offered a ferocious analysis of the spectacle of power and François de La Rochefoucauld posited that no human act – however generous it pretended to be – could be considered disinterested.


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