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Alexandre Dumas, the author of the famous Three Musketeers, knew French history of the 16th-17th centuries well. Before us is the life of heroes full of difficulties. Here is Porthos, who became rich only after marrying a prosecutor - a woman of wealthy but ignoble origin; Aramis is as poor as his comrade and buys equipment with his girlfriend's money.

Athos has royal blood in his veins; he is graceful, noble, smart - this is the same ideal nobleman that we talked about earlier. But for all his outstanding qualities, Athos is not rich and is forced to lead the life of a hired soldier. Several times he speaks with irony about the insignificant price of human life - after all, a nobleman who is in the service does not belong to himself, but is completely dependent on the monarch's will.

Recall that at the first opportunity, three friends leave the service in the regiment of musketeers; it is continued only by d'Artagnan, the poorest and most ambitious of all. Athos, on the other hand, despises the hustle and bustle of court life and hates Cardinal Richelieu (see article “Richelieu”), who limited the freedom of the nobility, forbade duels and in many respects equated nobles to other classes.

The Knight of the Order of the Golden Fleece, a refined aristocrat, whose company in the tavern is made up of rude soldiers - this, of course, is not a completely true portrait of a nobleman of the 17th century. He is quite different from the “ideal courtier” depicted in the famous work “The Courtier” by the Italian Baldassare Castiglione. Where is the truth? Who is he, a nobleman of the end of the Middle Ages and the beginning of the New Age, a true creator of European culture, a fearless discoverer of the new, a highly educated person, a patron of sciences or a completely discharged nonentity, a consumer giving way to a new advanced class - the bourgeoisie?

The easiest way is to say that both pictures are true, but neither is completely accurate. Let's try to illuminate the figure of a nobleman in a slightly different way, more impartially.

There is no doubt that it was the culture of the nobility that tried to realize the ideal of a comprehensively developed person, who is a full-fledged member of society and at the same time lives a rich inner spiritual life (until then, the Middle Ages contrasted these aspects of life in the images of a knight and a monk). At the same time, the nobles believed that only those people who were endowed with “innate nobility” and the right to independently determine their own destiny could achieve such harmony. But it soon turned out that the personal perfection of a person does not depend on the nobility of his origin (by the way, Italian humanists spoke about this in the 15th century).

It turns out that the nobles “gave” the ideal of a comprehensively developed person to the new Europe. For themselves, they “left” a feeling of deep disappointment with life, dissatisfaction and longing. From the outside, it might seem that disbelief in God, a general critical attitude, and even cynicism that spread among the nobles interfered with forward movement. These features of the structure of the mind and soul greatly irritated the representatives of the bourgeoisie who fanatically believed in God and progress. But over time, it turned out that these features of the noble consciousness were useful to the new Europe. They came in handy when the first enthusiasm for the revolutionary changes of the New Age had passed, when the Europeans again thought about their historical fate...
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