V. (22) Moreover, as the affairs of men are usually looked at with reference to two different times, that of peace and that of war, one can see that there are particular virtues which are visible at each period. Now, of the other virtues we have spoken previously, and we shall speak again if any necessity shall arise; but, as the present moment, we had better examine courage, not in a superficial manner, the works of which, even in time of peace, the lawgiver has celebrated in many passages of his delivery of the law, always having a due regard to the time, as we mentioned in the proper place. Therefore, now we will begin to speak of its effects as relating to war, having first premised thus much by way of preface, (23) that when he makes out the roll of all the soldiers of the army he does not think it expedient to summon forth all the youth of the nation, but some he excuses, stating very reasonable causes for their exemption from military service. And, above all, he exempts all those who are alarmed or cowardly, as they would be likely to be taken prisoners by reason of their innate effeminacy, and to cause fear to the rest who were fighting alongside of them; (24) for a man’s neighbour is very apt to take the impression of any one of his faults, and especially this is the case since men’s reason is confused at that time by reason of the disorder of the contest, and is unable to attain to an accurate notion of the real picture of affairs; for, at such a time, they are wont to call prudent caution timidity, and to look upon fear as a prudent knowledge of the future, and upon a desire for safety as unmanly cowardice, investing most shameful conduct with specious and dignified appellations. (25) In order, therefore, that the affairs of his own people may not be injured by the cowardice of those who go forth to battle, while the enemy obtains success and glory, slaying those cowardly foes with great contempt, and being also aware that an inactive irresolute coward was of no use at all, but was rather a hindrance to success, the lawgiver removed from the army all those who were devoid of boldness, and those who were inclined to faint or shrink out of cowardice, just as I imagine no general would compel men afflicted with any bodily infirmity to go forth to war, but would allow their weak health to plead their excuse. (26) And cowardice is a disease, and a worse one, too, than any of those which affect the body, inasmuch as it destroys the faculties of the soul; for diseases of the body, indeed, are at their height but for a short period, but cowardice is an evil which grows with the man in a greater degree, or, at all events, not less than the parts of the body which are united to it, cleaving to the soul from its earliest infancy to the very extremity of old age, unless God himself interpose to cure it; for all things are possible to God. (27) And, moreover, the lawgiver does not summon even all the men of impetuous courage, not even although they are full of strength and energy, both in soul and body, and eager to be the foremost in the conflict and in the encountering of danger; but, having praised them for their good will, because they display a disposition willing to share in the dangers of their countrymen, and eager, and void of fear, he proceeds to inquire whether they are entangled in any important circumstances which have a strong influential power of attraction. (28) For, says he, “If any one has lately built a house, and has not as yet entered it to dwell in it; or if any one has planted a newlyarranged vineyard, having himself planted the cuttings in the ground, but which has not yet arrived at the season of its bearing fruit; or if any one has espoused a virgin and not consummated his marriage; he shall be excused from all military service.” Humanity here finding an excuse for such exemption for two causes; (29) first of all, in order that, since the events of war are uncertain, others who have never laboured in the work may not reap the fruits of these men’s toil; for it appeared to be a hard thing for a man to be unable even to enjoy what really belonged to him, but for one man to build a house and another to dwell in it; and for one man to plant a vineyard and for another, who never planted it, to enjoy the fruit thereof; and for one man to espouse a wife, but for one who has not espoused her to complete the marriage; as it was not expedient that those who had entertained good hopes respecting life to find them all baffled and vain. (30) And, secondly, that men might not be warring with their bodies while their souls were far from the battle; for it is impossible but that the minds of men in such a condition as has been described above must be held back and kept on the stretch, from a desire to enjoy the things from which they have been torn away. For as men who are hungry or thirsty, if they only get a sight of anything to eat or to drink, pursue it and run after it without ever turning aside in their eagerness to reach it, so also men who have laboured to obtain a legitimate wife, or a house, or the possession of a farm, and who in their hopes believe that the time for their enjoyment of each of these objects is all but arrived, if they are then deprived of that enjoyment, resist, so that though they may be present in body elsewhere, they are not present with the better part of their soul, by which it is that men succeed or fail.
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