The Modern Statesman, Chapter 25
CHAP. XXV.
Of Fortitude, and the Roman practice of it.
THis vertue by the Greeks is ſtiled foreign, from a man, becauſe it is peculiar to that ſex, and is ſeldome found in women, and that in regard of the temperament, which muſt be hot and dry, and in a heart which is well compact, ſolid, and full of ſpirit: Therefore Cicero 2. Tuſcul. Viri propria maximè est fortitudo, cujus munera duo ſunt, nempe mortis & doloris contemptio.
We find it defined by the Philoſopher, foreign, to be a vertue keeping a mean in fear and confidence. And it is divided into publick and private.
Private is a noble and patient undergoing of adverſity, as Cicero 4. Tuſcul. Fortitudo eſt ſcientia perferendarum rerum, vel affectio animi in patiendo, et ferendo, ſummae legi parens ſine timore: Et in l. 1. offic. Fortis & conſtantis animi est, non perturbari in rebus aſperis, nec tumultuantem dejici de gradu, ut dicitur, ſed praeſenti animo uti, et nec à conſilio, nec à ratione diſcedere; And Horace l. 2. od. 10.
Rebus angustis animoſus, atque
Fortis apparet—
Publick is a fearless under taking, and conſtant wading through ſuch perils, wherein our deeds and examples may bring benefit to our Countrey, and honour and renown to our ſelves; and this where, when, and how we ought, as l. 3 eth. c. 7.
By this then we may behold, Firſt▪ that Self murder is no Fortitude, for as Curtius ſaith, Non fortium virorum eſt odiſſe vitam, ſed contemnere mortem, but rather a cowardice that makes them fling themſelves into the arms of death to avoid ſome more threatning evil. Beſides, they are injurious to the Common wealth, which they deprive of a member; yet here for a Sea Captain to blow up his Ship rather than let her be taken by the enemy, is no point of ſelf-murder; for the aiming at his Countreys good, and her enemies loſs and ruine, acts the part of a valiant and faithful Citizen. Secondly, that Duels are no effect of true valour, they being injurious to the Common wealth. Thirdly, Sturdy Theeves or Robbers, which are not only injurious, and miſchievous, but ſuch as fight directly againſt the laws of humane ſociety▪ and they are ſo far from being truly valiant, that they are wicked and impudent: and therefore we ſhall find ſome of the Antients define fortitude foreign; fear of reproof▪ and dread of infamy; and it is commonly ſeen that thoſe that moſt dread the lawes, leaſt fear the enemy, and who are moſt quiet in peace, are moſt valiant in war, as Plutarch in the life of Agis, foreign. They are leaſt fearful of ſuffering, who ſtand moſt in aw of doing evil. Much more might be ſaid of this manly vertue, which for brevity we omit, and ſhall refer thoſe that deſire further information, to that maſculine diſcourſe of Ariſtotle in l. 3. eth. cap. 6.
For the Roman practice of this vertue, it is ſo obvious in their hiſtories, as we ſhall hardly find the leaſt foot-ſtep of cowardice in that gallant and victorious Commonwealth, whoſe noble Citizens in all occaſions were moſt ready to devote their lives for their Countrie, and ſacrifiſe their rags of mortality, to immortal fame and renown.
And indeed the love of our Countrey, and noble thirſt after honour, are the great agents in this glorious production: for what man that is fully perſwaded of his duty to the firſt, and the reward he ſhall receive from the laſt, can be faint-hearted or cowardly?
—Fax mentis honeſtae Gloria, ſaith the Poet, and as Velleius, Nec poteſt quidquam abjectum, & humile cogitare, qui ſcit de ſe ſemper loquendum, A man will hardly be brought to act baſely, who ſhall conſider he ſhall ſtand on record, either infamous or renowned; Yea ſuch a record, as time every day more and more publiſhes, as Lipſius, Vt ſol in aurora tenuior, aſſurgit, & inclareſcit; ſic ex virtute, & meritis fama cum aevo ipſo augetur, & creſcit. What man in flight comming to a bridge, and remembring Horatius Cocles, would not make a noble ſtand, and either live with him, or dying live his equal in Hiſtory? I ſhall ſum up all with that of Polybius, foreign, Riches are common, but bravery of mind, and the glory and renown that ſprings from it, is peculiar to the Gods, or ſuch men as come neer them.