In the same rank one would be inclined to place those also who act under compulsion from their commanders; yet are they really lower, because not a sense of honour but fear is the motive from which they act, and what they seek to avoid is not that which is base but that which is simply painful: commanders do in fact compel their men sometimes, as Hector says (to quote Homer again),
“But whomsoever I shall find cowering afar from the fight,
The teeth of dogs he shall by no means escape.”
Those commanders who station staunch troops by doubtful ones, or who beat their men if they flinch,[1] or who draw their troops up in line with the trenches, or other similar obstacles,1116b in their rear, do in effect the same as Hector, for they all use compulsion.
But a man is to be Brave, not on compulsion, but from a sense of honour.
In the next place, Experience and Skill in the various particulars is thought to be a species of Courage: whence Socrates also thought that Courage was knowledge.[2]
This quality is exhibited of course by different men under different circumstances, but in warlike matters, with which we are now concerned, it is exhibited by the soldiers (“the regulars”): for there are, it would seem, many things in war of no real importance which these have been constantly used to see;[3] so they have a show of Courage because other people are not aware of the real nature of these things. Then again by reason of their skill they are better able than any others to inflict without suffering themselves, because they are able to use their arms and have such as are most serviceable both with a view to offence and defence: so that their case is parallel to that of armed men fighting with unarmed or trained athletes with amateurs, since in contests of this kind those are the best fighters, not who are the bravest men, but who are the strongest and are in the best condition.
In fact, the regular troops come to be cowards whenever the
- ↑ This may merely mean, “who give strict orders” not to flinch, which would imply the necessity of compulsion. The word is capable of the sense given above, which seems more forcible.
- ↑ See Book VI. chap. xiii. near the end. Σωκράτης μὲν οὖν λόγους τὰς ἀρετὰς ᾤετο εἶναι (ἐπιστήμας γὰρ εἶναι πάσας).
- ↑ Such as the noise, the rapid movements, and apparent confusion which to an inexperienced eye and ear would be alarming. So Livy says of the Gauls, v. 37, Nata ub vanos tumultus gens.
