Such a man is to be considered more courageous, as a soldier, than a mercenary with little to lose (IX.).
The account of Courage thus given is remarkably exhaustive; although the constituent parts might have been more carefully disentangled.

A clear line should be drawn between two aspects of courage.

The one is the resistance to Fear properly so called; that is, to the perturbation that exaggerates coming evil: a courageous man, in this sense, is one that possesses the true measure of impending danger, and acts according to that, and not according to an excessive measure.

The other aspect of Courage, is what gives it all its nobleness as a virtue, namely, _Self-sacrifice_, or the deliberate encountering of evil, for some honourable or virtuous cause.

When a man knowingly risks his life in battle for his country, he may be called courageous, but he is still better described as a heroic and devoted man.
Inasmuch as the leading form of heroic devotion, in the ancient world, was exposure of life in war, Self-sacrifice was presented under the guise of Courage, and had no independent standing as a cardinal virtue.
From this circumstance, paganism is made to appear in a somewhat disadvantageous light, as regards self-denying duties.
Next in order among the excellences or virtues of the irrational department of mind is TEMPERANCE, or Moderation, [Greek: sophrosynae], a mean or middle state in the enjoyment of pleasure.