([Greek: Tyrtaeus apud Lycurg])]

Such a death was taken to be the seal and stamp of the highest
fortitude. Nor has Christianity dimmed the glory that invests a
soldier's death. Only it points to a brighter glory, and a death in a
still nobler cause, the death of the martyr who dies for the faith,
and becomes valiant in battle for what is more to him than any earthly
city, the Church, the City of God. Nor must the martyr of charity, who
dies in succouring his neighbour, go without the praise of fortitude:
nor, in short, any one who braves death, or other heavy affliction, in
the discharge of duty, or when forwarding a good cause.

4. A man may brave death in a good cause, and not be doing an act of
fortitude. So he may subscribe a large sum to a charitable purpose
without any exercise of the virtue of charity. A virtue is then only
exercised, when its outward act is performed from the proper motive of
the virtue, and not from any lower motive. Thus the proper motive of
Fortitude is the conviction that death is an evil, the risk of which
is to be left out of count as a circumstance relatively
inconsiderable, when there is question of the defence of certain
interests dearer to a good man than life. An improper motive would be
anger, which, however useful as an accessory, by itself is not an
intellectual motive at all, and therefore no motive of virtue. The
recklessness of an angry man is not Fortitude. It is not Fortitude to
be brave from ignorance or stupidity, not appreciating the danger: nor
again from experience, knowing that the apparent danger is not real,
at least to yourself. The brave man looks a real danger in the face,
and knows it, and goes on in spite of it, because so it is meet and
just, with the cause that he has, to go on.