A moral treatise upon valour divided into two books / translated from the French.

CHAP. XXV.

Important Reflections upon the Idaea which the Ancients have conceived of Valour, not only in respect to the Dangers of War, but of all other Things which may create Fear or Grief.

WE shall better understand how this Vertue is necessary to the

Repose of Princes, if we take the No∣tion of it in the whole Extent, as the Ancients did: They considered it, in general, as the Force of the Soul, and gave it really the Name of Force: By which they understood, that this forti∣fies a Man with Assurance, not only in respect of the Dangers of War, but of all other Things which may be the Ob∣jects of Fear. When one of them tells us, that the Cymbrians were hardy in their Combats, and fearful in their Sickness; and that the Greeks, on the contrary, looked upon Death with Horrour in a Field of Battel, but wait∣ed for it with Resolution in their Beds; this Philosopher speaking after this manner, lets us know, that the Cou∣rage of both these Nations was imper∣fect. We cannot make a better Judg∣ment of the Sentiments they had of Valour, than by the Definitions they have given of it. What is Valour? It is (saith an Ancient) a voluntary and considerate Resolution to expose ones self to Dangers, and to undergo Hardship. For∣titudo est considerata periculorum susceptio, & laborum perpessio. Valour (saith ano∣ther) is the Pursuit we make after a solid

Advantage, through Dangers and Labours which we must surmount in the Acquest of it. Fortitudo est contemptio laboris & pe∣riculi, cum ratione utilitatis, & compensa∣tione commodorum. One Sect of Philo∣sophers also defined this Vertue after this manner: Fortitudo est ratio negligen∣dae mortis, perpetiendique doloris. Valour is that which enables us to suffer Pain, and despise Death. In fine, all others have spoke to the same Sence: And I can as∣sure You, without fear of abusing You in this Point, that there is not one of them which hath limited Valour to the Dangers of War only. We have two Reflections here to make: The First is, That the Word which generally enters into their Definitions, and which they joyn with that of Danger, doth equally signifie Labour and Pain, because they follow the Ideom of the Greek Lan∣guage; which, although it be very co∣pious, useth one and the same Word to express Do∣lour and Labour. The Se∣cond Consideration, which we must not forget, is, to take notice that the Idaea's which they formed of Valour, are de∣duced from the Doctrine of Aristotle;

who, in truth, had received them from the Principles of the Academy; who having distinguished divers Faculties in the Soul of Man, he there placed (or gave Leave to his excellent Com∣mentators to do it) the four Vertues: Prudence in the Understanding, Justice in the Will, Valour in that which they call Irascible, and Temperance in the other. Now, it is certain, that Ira∣scible doth not only respect Military Dangers, but it has for its Object all the Rancounters of this Life, either ter∣rible, painful, or difficult. According to these Principles, the Ancients attribute the very same Epithets of Commenda∣tion to the two Scipio's, to Fabius Maxi∣mus, and Aemylius, for having supported great Afflictions, as well as for winning of Battels. And they give us to under∣stand, that if Marius did exercise his Courage in the midst of Arms, he also exercised the same Courage, when he endured a violent Operation of Chi∣rurgery, without complaining; and in the midst of exquisite Pains, remained firm and unmoveable. I see we have much a-do to bend our Language to this Sence: We do not say, a Man suf∣fers

Affliction valiantly; but we say, he suffers it with Constancy. It mat∣ters not for Words, provided we agree upon Things. In this Notion of Va∣lour, comprizing an Undauntedness in Battels, and a steady Resolution in all the other Accidents of Life, Princes may be informed of a Character which is very becoming of, and expedient for them. If they do not keep up this Force and Assurance of Mind, they will be injurious to themselves on many Oc∣casions: They will not be able to main∣tain the Glory of their Exploits in their other Actions; but, in many Things, will discover, that they are tainted with the low Opinions and Errours of vul∣gar Souls: It will appear, that they were raised, not by their Vertue, but their Fortune: In short, There will many Occasions happen, where their Weakness will betray their Dignity. It is Admiration, and not Pity, that the Grandeur of Kings calls for. No∣thing is more undecent, than to shed Tears upon a Throne; nothing is so contemptible, as a puling Sovereign. Monarchs ought not to appear intimida∣ted, Crest-fallen, or surprized: They

should settle their Minds in such a fixed State, as not to stand in need of Con∣solation; or if they do need it, they ought to seek for it (as one once said) in the Bosom of the Commonwealth. When a Prince is of this Disposition, he ren∣ders his Life truly easie; and finds not only Repose, but Joy, in the midst of Labours: It sweetens the Bitterness of Adventures, though never so vexatious; it turns all the Thorns of the Crown in∣to fragrant Flowers. I thought it my Duty, not to forget these Reflections in this Discourse, although it was designed particularly to consider Valour in refe∣rence to the Profession of War; where∣in, if I conformed my self to our Mo∣dern Way, yet I am not very far wan∣dred from the Maxims of the Ancient Moralists. In short, Those who have handled Valour in the largest Extent, yet will be sure to inform us, that Mili∣tary Courage is the principal Part of it; and that it shines brightest, above all, in the Occasions of War, where the most apparent Dangers reign ram∣pant, and which are big with Things most capable to inspire Fear. So that Valour, above all, relates to War, as

War does to Fighting, which is the End of the Functions of that Discipline. The Roman Soldiers were never idle, they underwent more Pains than the most laborious Mechanicks; and by this Means they arrived at those great Performances, the Memory and Foot∣steps whereof astonish us at this Day: But they laboured as Soldiers, not as Mechanicks; and never quitted the Mi∣litary Character. Hence it was, that Corbulon was so severe, that he punish∣ed a Soldier with Death, because he was carrying Earth without having his Sword on. Hence it was, that the Ob∣ligation of Fighting never ceased, un∣til the Military Oath was altogether broken; whereas before they might have been discharged from other Obli∣gations. To understand this well, we must remember, that the Romans had two sorts of Conge's or Dismission from the Wars: One which they called Mis∣sio; and that permitted the Soldiers to∣tally to quit the Wars, and to return to their own Homes: The other they called Exauctoratio; which dispensed with the Soldiers from their Military Employments, but still they were ob∣liged

not to be far distant from the Ar∣my: Those who had this sort of Li∣cense lived out of the Precincts of the Camp; they lived after what manner they pleased, so long as they had no∣thing actually to do against the Enemy; but when Occasion presented it self, they joyned with the other Roman Sol∣diers who lodged in the Camp, and all engaged together in the Battel.

Notes

• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.