Another collection of philosophical conferences of the French virtuosi upon questions of all sorts for the improving of natural knowledg made in the assembly of the Beaux Esprits at Paris by the most ingenious persons of that nation / render'd into English by G. Havers, Gent. & J. Davies ..., Gent.

CONFERENCE CLV. Whether Courage be natural or acquir'd. (Book 155)

COurage being the Contempt of Danger, which we naturally fear, we cannot be naturally courageous; for then two contrary Effects should proceed from the same Cause. But the Truth is, our Nature is indifferent to every thing whereunto it is lead and fashion'd. Thus, skittish Horses are made sober by inuring to the noise of Muskets, which before they could not endure. On the contrary, brave Coursers kept in a dark Stable and unemploy'd, become resty and jadish. Moreover, since there is no true Courage without Knowledge of the Danger, (whence Fools and Drunkards cannot be styl'd courageous) this argues that this Virtue hath need of Rules and Precepts, as without which, our Knowledge cannot but be very imperfect. Nor did any thing render the Romans more valiant than the Nations they subdu'd, but Military Discipline; wherein the Roman Legion∣ary

under-went his Apprentisage, as other Artificers do in their Trades: Which Instruction, some of their Descendents despi∣sing, have shewn thereby what difference there is between them∣selves and their Ancestours, and determin'd this Question to the advantage of Industry. At this day our Souldiers are not more strong and courageous than Town-people; and the Officers whom alone we see perform all the brave Actions, surpass not in Courage ordinary Souldiers, saving that these have not been so well instructed as they, and reflect not so much upon the shame and loss which they incurr by Cowardize. And because that Courage is greatest, which makes us contemne the greatest dangers; hence that which leads us to the Contempt of Death, the most terrible of all things, is, undoubtedly, the greatest. But the History of the Milesian Virgins is remarkable, who, upon the perswasions of a certain Orator, were, contrary to the natural timidity of their Sex, carry'd to so great a Con∣tempt of Death, that nothing could restrain them from killing themselves, but the example of their Self-murder'd Companions drawn forth-with naked about the streets. Whereby it may be judg'd, how powerful Perswasion is to encourage us: Which Captains and Generals of Armies are not ignorant of, who em∣ploy all their Rhetorick to impress Audacity in their Souldiers breasts, upon an assault or a battel; and those that have been in such encounters, affirm, that nothing conduces more either to inflame the Courage of Brave Men, or infuse it into such as have none, than an Exhortation well apply'd and suted to the Minds of those that are to be encourag'd; sometimes by the Memory of their former Gallant Actions; sometimes by those of their Enemies Cowardice; sometimes by the greatness of the Danger, and the inevitable ruine they incurr in case of turning their backs; but commonly, by the salvation of their Souls, and the good of their Country; and always by the fair spur of Honour and Glo∣ry: Considerations directly opposite to those dictated to us by Nature, which tend onely to preservation of the Indivi∣duall.

The Second said, If Instruction made Men valiant and cour∣ageous, than all that receive the same Education, learn in the same Academy, and fight under the same Captain, should be equally courageous. Yet there is so notable a difference be∣tween them, that it cannot be imputed to any but Natural Causes; such as are the structure of the parts of the Body, the temper of the humors, the nimbleness or heaviness of the Spirits, and especially the diversity of Souls which inform our Bodies; which diversity is apparent even in Infancy, before the Corporeal Organs can be suspected to be the Cause thereof. One Child is more timorous than another, and no sooner begins to go, but he beats his Companions, who suffer themselves to be beaten by one weaker than themselves; the first, not quitting his hold for the rod, for which another will do more than you would have him.

The truth is, if the Soul be the Architect of her habitation, to her must be imputed the Principal Cause of the variety found therein, upon that of our Actions visibly depends. For as every one readily addicts himself to those employments and exercises of body and mind whereunto he is most fit, and which he performs with most ease; so he is more easily lead to Actions of Courage, whose Organs are best dispos'd for the same. And because Chil∣dren commonly have some-what of the Habit of Body, and Temper of their Parents, hence Courage seems to come by Des∣cent; which possibly renders our Gentry so jealous of the An∣tiquity of their Families, in which they had rather find a Man beheaded for an Action that speaks Courage, than a Burgess who had not liv'd in a noble way. Moreover, to judge well of Courage, we must not consider it solely in Man, since 'tis found so resplendent in Animals incapable of Discipline and Instruction, that the certainest Physiognomical Rule whereby to judge of a Valiant Man, is taken from the similitude or resemblance he hath with the Lyon, Bear, or other Beasts of Courage. Which shews that the true and original Valour being in Animals, Pre∣cepts rather alter and pervert, than produce it in us. Hence the most learned are oftimes the greatest Pultrons. For which reasons the Romans caus'd the warlike people whom they had sub∣du'd, to descend from the Mountains into the Valleys, that by that means they might change their Nature. Indeed, these Ro∣mans were better disciplin'd than the Nations whom they call'd barbarous, and by that means more easily overcame them; but they were not the more courageous for that, he who is vanquish'd abating nothing of his Courage thereby: witness King Porus, whose Courage Alexander more admir'd for his refusing to eat, that so he might by dying avoid the shame of being overcome, than for the single fight to which he had challeng'd him. Officers out-do common Souldiers, because they have more to lose than they, and their Pusillanimity would be more taken notice of. And the Speeches of Generals in a day of battel are not for the truly courageous, who need them not, but for the Cowards, who are encourag'd against the fear of Death, by false sugge∣stions of the Enemies paucity, and their own number. Whereas true Courage, as Socrates saith in Xenophon, is not in those that fear not, because they ignore the danger, but in those who be∣holding it great, yet judge their own strength greater and thereupon presume of surmounting it; which Resolution is never learnt by Books or Precepts, but is inherent in the Mind.

The Third said, That he was of the Opinion of Socrates, in the same Xenophon, namely, that as some Bodies are more robust, so also some Souls are better to undergo dangers. That never∣theless Instruction serves greatly to perfect Nature: Whence certain Nations cannot sustain the assaults of others better train'd and accustom'd to manage some sort of Arms. All the kinds whereof, both offensive and defensive, proceeding from

Humane Industry, Nature alone must not arrogate the advantage we have over other Animals; whose Courage being by the help of Art surmounted by that of Man, as Art can do nothing without Nature; so the Courage which leads us to attaque and vanquish them, must be ascrib'd to Art, without which, Man durst not attaque them.

The Fourth said, We must distinguish Courages according to the diversities of Subjects whereon they are employ'd. The high∣est Class is that of persons, who freely offer themselves to certain death for their Religion, whether true or false. So did amongst the Romans, Q. Curtius, who threw himself into a Gulph to appease the anger of the Gods; Metellus, who ran into the fire to fetch out the Statue of Minerva; and of Hereticks a great number, of whom Books are full. But this Martyrology shews us a greater number in the true Church; yet the Courage of so many Martyrs cannot be ascrib'd to Nature alone, but to Perswasion, and to Faith. Next comes the Courage of those great Heroes, and illustrious Men of Antiquity, as David and his nine Wor∣thies, Alexander the Great, the three Horatii and Curiatii, Caesar, Cato, and many others, whom none can say would have done those brave Actions, unless they had been lead thereunto by a noble desire of Glory, to which our Minds are carryed onely by Reasons, Precepts, and Examples; and consequently, their Courage may be judg'd rather acquir'd than natural. Lastly, Courage is found in all Callings and Employments. A Minister, or Counsellor of State, a Divine, and a Judge, acquire the Title of Courageous, when they resolutely perform the Office where∣to they are call'd. This is not taught any person by Nature, and therefore I find more effects of acquir'd than of Natural Courage, which (besides) how great soever, is perfected by Industry.