A spirit altogether brave and elevated is chiefly discernible by two
characters. The first consists in a low estimate of mere outward
circumstances, since it is convinced that a man ought to admire,
desire, or court nothing but what is virtuous and becoming; and that
he ought to succumb to no man, nor to any perturbation either of
spirit or fortune. The other thing is that, possest of such a spirit
as I have just mentioned, you should perform actions which are great
and of the greatest utility, but extremely arduous, full of
difficulties and danger both to life and the many things which
pertain to life.
In the latter of those two characters consist all the glory, the
majesty, and, I add, the utility; but the causes and the efficient
means that form great men is in the former, which contains the
principles that elevate the soul, and gives it a contempt for
temporary considerations. Now, this very excellence consists in two
particulars: you are to deem that only to be good is to be virtuous,
and that you be free from all mental irregularity. For we are to look
upon it as the character of a noble and an elevated soul, to slight
all those considerations that the generality of mankind account great
and glorious, and to despise them, upon firm and durable principles;
while strength of mind and greatness of resolution are discerned in
bearing those calamities which, in the course of man's life, are many
and various, so as not to be driven from your natural disposition, nor
from the dignity of a wise man; for it is not consistent that he who
is not subdued by fear should be subjugated by passion, nor that he
who has shown himself invincible by toil should be conquered by
pleasure. Wherefore, we ought to watch and avoid the love of money;
for nothing so truly characterizes a narrow, groveling disposition as
to love riches; and nothing is more noble and more exalted than to
despise riches if you have them not, and if you have them, to employ
them in beneficence and liberality.
An inordinate passion for glory, as I have already observed, is
likewise to be guarded against; for it deprives us of liberty, the
only prize for which men of elevated sentiments ought to contend.
Power is so far from being desirable in itself that it sometimes ought
to be refused, and sometimes to be resigned. We should likewise be
free from all disorders of the mind, from all violent passion and
fear, as well as languor, voluptuousness, and anger, that we may
possess that tranquillity and security which confer alike consistency
and dignity. Now, many there are, and have been, who, courting that
tranquillity which I have mentioned here, have withdrawn themselves
from public affairs and taken refuge in retirement. Among these, some
of the noblest and most prominent of our philosophers; and some
persons, of strict and grave dispositions, were unable to bear with
the manners either of the people or their rulers; and some have lived
in the country, amusing themselves with the management of their
private affairs. Their aim was the same as that of the powerful, that
they might enjoy their liberty, without wanting anything or obeying
any person; for the essence of liberty is to live just as you
please....
But, since most persons are of opinion that the achievements of war
are more glorious than civil affairs, this judgment needs to be
restricted; for many, as generally is the case with high minds and
enterprising spirits, especially if they are adapted to military life
and are fond of warlike achievements, have often sought opportunities
of war from their fondness for glory; but if we are willing to judge
truly, many are the civil employments of greater importance, and of
more renown, than the military.
For tho Themistocles is justly praised--his name is now more
illustrious than that of Solon, and his glorious victory at Salamis
is mentioned preferably to the policy of Solon, by which he first
confirmed the power of the Areopagus--the one should not be considered
more illustrious than the other; for the one availed his country only
for once--the other is lastingly advantageous; because by it the laws
of the Athenians, and the institutions of their ancestors, are
preserved. Now, Themistocles could not have stated any respect in
which he benefited the Areopagus, but Solon might with truth declare
that Themistocles had been advantaged by him; for the war was carried
on by the counsels of that senate which was constituted by Solon.
We may make the same observation with regard to Pausanias[24] and
Lysander among the Lacedaemonians; for all the addition of empire which
their conquests are supposed to have brought to their country is not
to be compared to the laws and economy of Lycurgus; for indeed, owing
to these very causes they had armies more subordinate and courageous.
In my eyes, Marcus Scaurus (who flourished when I was but a boy) was
not inferior to Caius Marius;[25] nor, after I came to have a concern
in the government, Quintus Catulus[26] to Cneius Pompey. An army
abroad is but of small service, unless there be a wise administration
at home. Nor did that good man and great general Africanus perform a
more important service to his country when he razed Numantia than did
that private citizen P. Nasica[27] when at the same period he killed
Tiberius Gracchus. An action which it is true was not merely of a
civil nature; for it approaches to a military character, as being the
result of force and courage; but it was an action performed without an
army, and from political considerations....
Now all that excellence which springs from a lofty and noble nature is
altogether produced by the mental and not by the corporeal powers.
Meanwhile, the body ought to be kept in such action and order as that
it may be always ready to obey the dictates of reason and wisdom, in
carrying them into execution, and in persevering under hardships. But
with regard to that _honestas_ we are treating of, it consists wholly
in the thoughtful application of the mind, by which the civilians who
preside over public affairs are equally serviceable to their country
as they who wage wars. For it often happens that by such counsels wars
are either not entered into or they are brought to a termination;
sometimes they are even undertaken, as the third Punic war was by the
advice of Marcus Cato, whose authority was powerful, even after he was
dead.
Wisdom in determining is therefore preferable to courage in fighting;
but in this we are to take care that we are not swayed by an aversion
to fighting rather than by a consideration of expediency. Now in
engaging in war we ought to make it appear that we have no other view
than peace. But the character of a brave and resolute man is not to be
ruffled with adversity, and not to be in such confusion as to quit his
post, as we say, but to preserve a presence of mind, and the exercise
of reason, without departing from his purpose. And while this is the
characteristic of a lofty spirit, so this also is that of a powerful
intellect; namely, to anticipate futurity in thought, and to conclude
beforehand what may happen on either side, and, upon that, what
measures to pursue, and never be surprized so as to say, "I had not
thought of that." Such are the operations of a genius, capacious and
elevated; of such a one as relies on its own prudence and counsel; but
to rush precipitately into the field, and to encounter an enemy with
mere physical force has somewhat in it that is barbarous and brutal.
When the occasion, however, and its necessity compel it, we should
resist with force, and prefer death to slavery or dishonor.