Chapter 26: Of the Affection of Boldness — Its Causes and Effects

So little in love have I ever been with this affection of [illegible] (as I find it managed by many, who make no other use of it, than children do of straw, with which they stuff empty clothes, that they may look like men) as that when first I writ this Tractate, I passed it over rather as a vice, than an affection of the soul, and said nothing of it. And being no more friends with it now than I was then, I should be contented to have left it out still. But that I would not have the Treatise defective in such a member, of which there may be so good and so ill use made, as experience shows us there is of this. For as Plutarch notes of Egypt, that it brings forth multa [reconstructed: venenosa], & multa salubria, many good things, and many bad: like those creatures, some parts of which are poison, and others restorative: so may we say of the men in whom this affection is predominant, that they are usually instruments either of much good, or of much evil to the places that nourish them: as once [reconstructed: Themistocles'] his tutor said of him. The best mixture that I can call to mind of this passion, was in Hannibal, of whom the historian tells us, that he was marvelous [illegible] to put upon dangers; and yet marvelous wise in managing of them: his courage not working temerity, nor precipitating his resolutions: and his counsel not working slowness, nor retarding his courage.

Boldness then, or confidence, is (as the Philosopher describes it) a hope joined with fancy and opinion, that those things which are safe for us, are near at hand; and those which are hurtful, either are not at all, or are far off, and cannot suddenly reach us: or it is an affection whereby we neglect danger for the procuring of some difficult and good thing, which we earnestly desire and hope for, in confidence to overcome and break through that danger: for confidence of victory is that which makes a man boldly to prosecute the danger which opposes him in his hopes of good. So that two things belong to the formality of this passion. 1. Vehemency of hope, whatever strengthens that, causes this, as power, experience, friends, nearness of aids, and the like. 2. Exclusion of fear, whatever removes that, increases this: as distance from danger, freedom from enemies, clearness from injuries, etc.

The object of this passion is twofold. The primary and principal object is some difficult work under the relation of a needful medium, to the obtaining of a good vehemently desired and hoped for. The secondary object, is some evil and danger, which standing between our hope, and the good for which we hope, is by the vehemency of our hope, as it were removed and despised in our eyes. Good earnestly desired, and evil confidently despised, are the things about which this affection is conversant.

The causes of this affection are so many the more, because it is apt to be excited by clean contrary reasons.

The fundamental and principal cause of it, is strength of desire, working vehemency of hope, and impatience of resistance, or restraint from the thing desired: for lust when it has once conceived, will at last bring forth and finish, and rush forward to that after which it longs, which the Philosopher calls [in non-Latin alphabet], and Saint Peter [in non-Latin alphabet], a pouring out of passion, and the Prophet a breaking forth and violent eruption, a rash and [reconstructed: headstrong] precipitancy, which like a torrent ventures upon anything that withstands it. The Philosopher instances for this particular in adulterers, [in non-Latin alphabet]. Who adventure on many bold attempts for the satisfaction of their lust.

But because where there are strong desires, there may be weak hopes, and great fears, the one discouraging, the other deterring from the prosecution of them, therefore to the emboldening of those desires, other particular causes do usually concur. Some of which I shall inquire after.

1. Strong hopes, and ready, present aids and supplies proper to the end, which we would advance are excellent means to generate boldness. Great aids as the [reconstructed: one great aid], or many aids, that if one fail another may hold. As greatness of wealth, friends, power, strength. And these in a readiness and [reconstructed: are] at hand. [in non-Latin alphabet] as the philosopher expresses it, as the Trojans being besieged when [illegible] with his army drew near, gathered courage above their fears.

[reconstructed: Clamorем] ad sydera tollunt, [reconstructed: Dardanidae] muris; spes addita suscitat Iras Tela [reconstructed: manu] Iaciunt. They all climbed up the walls, from there filled with joys, shouted as loud, as if they meant the noise should wake the stars, hopes added stirred up ire and their darts flew as swift as any fire.

And in Scriptures we are often quickened to courage against the difficulties of our Christian warfare by the greatness and the nearness of the aids, and the reward which we hope for. Indeed, so strong a power has hope over the resolutions of men that even the froth, and dream, and fancy of it in drunken men, makes them as the Philosopher notes marvelous venturous upon dangers, which reason and sobriety would have taught them to fear. Solomon tells us of a drunkard lying on the top of a mast, and I have myself seen a drunken man climb to the top of a steeple. Which boldness proceeds in such men from weakness and willfulness of self-conceit, and opinion, for commonly that strength, which a drunken man loses in his reason, he gathers in his fancy, and as his judgment weakens, his opinion increases. And we shall never find men more confident in their affirming, than when they know not what they affirm.

Now upon this ground, that hope is the great quickener to courage, it was, that Alexander used it as an argument to his soldiers against the Persian, when he saw them come into the field clothed so richly, that their arms were much rather a prey to the Greeks, than a defense to themselves, in which respect Homer thus derides Amphimachus.

[in non-Latin alphabet]

In glittering gold, like a fair damsel, clad he came to fight: vain man, why are you so mad to think that iron is kept back by gold? You bring the price, for which yourself are sold.

And yet upon a contrary reason, I find one of the greatest and wisest commanders of the world, Julius Caesar, requiring of his soldiers to carry gold about them that the fear of losing that, might make them the more constant to their resolutions.

Contrary to this we shall often observe, that despair and extremities do put men upon bold adventures. As no men fight more desperately than cowards when they cannot flee, as the historian notes of Cu. [illegible] a Confederate of [illegible] that by poverty he became desperate, and thereby emboldened to that attempt, wherein he might either rise by the ruin of others (having neither merit nor hope to rise by their favors) or at least not be ruined without company. As that which shakes a tree does often serve to settle and fasten it: so many times dangers and extremities do excite strength, as in the height of a fever or frenzy, men show more strength and agility of body than in their most perfect health. And as they say of beasts, they bite with more venom and indignation when they are wounded, and ready to die. And therefore Homer expresses the dying of wounded enemies by biting of the ground; so utmost extremities of miseries make men put out the more boldness in either revenge or new attempts, because they may be better, but they cannot be worse. And it is a kind of impunity to be so low as that a man has not a condition to fall from.

[illegible]

In a famine a man will eat and drink that which in plenty he could not have the courage to look on. And this cause of boldness is thus expressed by the poet when he shows how the youth of Troy, seeing their city burnt and sacked, grow to a desperate resolution.

[illegible] — Thus youth did rage despairing of their lives, like wolves of prey whom extreme hunger drives from their young thirsty whelps, through darkest storms; through darts and foes we rush on our own harms and being sure to die dare that, which fear with hope of life would force us to forbear.

Another cause of boldness is experience, when a man has often done a thing with success, often seen dangers and escaped them. As mariners at sea, found other men, upon as small hopes as he himself has, to go through the like matters without doubt or hesitation. For examples do put life, hope, and emulation into men, as we noted before, and we are encouraged sometimes rather to err in good company, than to go right alone, and this argument Aeneas used in the poet.

[illegible] — You by Charybdis, and by Scylla saved, where waves through rocks did sound, nor has prevailed against you, that worse rock the Cyclops den, then cast off fears, and show yourselves brave men.

And as experience, so on the contrary side ignorance is as usual a cause of confidence, as we see children will put their finger in the fire, and play with serpents, as not acquainted with any hurt they can do to them. We may too often meet with men like waters or vessels, which the shallower and emptier they be, do make the louder noise, and make use of other men's ignorance to gain boldness and credit to their own. To which purpose it is a grave expression of the poet.

[illegible]

Those whom wise men know for dull with vulgar ears are wondrous musical.

And as flies are esteemed very bold creatures, because they often return to the same place: so the boldness of these kind of speakers is usually discovered in vain and empty tautologies, which is the reason why (as the orator notes) they are usually more copious than far more learned men, because able speakers use choice and judgment in what they produce.

Another cause of boldness in attempts may be religion, and a confidence of divine direction to what we do. [Reconstructed: Jehu] his pretense to zeal was that which caused him to walk furiously. And in this case as the historian speaks, men are more apt to be led by their prophets than by their captains. And we find when God would encourage his people in their wars, he gave them signs and assurances for their faith to rely upon above their fears, that where reason saw cause of doubting, faith might see all defects supplied in God, so to Gideon, to Ahaz, to Hezekiah, and others, and the church complains of the want of them in their times of calamity. We see not our signs, neither is there among us any prophet, or any one that knows how long. When [Reconstructed: Joshua] did fight, Moses did pray, and Israel was more encouraged by the intercession of the one, than by the valor of the other. And the Philistines were never more frightened than when Israel brought forth the Ark of God against them, for as Ajax said in the poet,

[illegible]

If God will fight, he can make weak men put the strong to flight.

And therefore Tolumnius the soothsayer having received happy auguries does thereupon grow to resolutions of courage.

Hoc erat, Hoc votis, inquit, quod saepe petivi, Accipio, agnosco que Deos; me, me duce, ferrum Corripite o Rutuli. This, this is that which in my chiefest thought I still desired, and now find what I sought; the divine tokens I embrace and see, come soldiers, take your swords and follow me.

To this head of religion belongs innocency, as a most excellent cause of boldness; for the righteous is bold as a lion, which cares not though a multitude of shepherds come out against him. And the philosopher tells us that they who have done no wrong to others, are confident of success in their attempts, believing that they shall find no enemies, because they have provoked none. A notable example of which we have in M. Publius Furius the Roman consul, who was so confident of his own integrity in public administration, that being deputed by lot to govern the province of Spain, he chose the two bitterest enemies that he had in the city to be coadjutors with him in that dispensation. To which may be added the answer which Drusus gave to him who would have contrived his house for secrecy, when he told him that he could wish his house were pervious and transparent that his most private actions might be seen in public.

And as Religion and Innocence, so on the other side Debauchedness and Desperateness of living does implant a marvelous Boldness in the minds and faces of men, when they have no modesty or shame to restrain them. As we see in Gypsies, Parasites, Jugglers, [in non-Latin alphabet], neurospastae, and such like. And therefore such kind of men both in Scripture and in other writings, are said to have faces of brass and necks of iron, whorish and impudent foreheads that cannot blush or be ashamed; and these words, [in non-Latin alphabet], we shall find for synonyms and of equal signification, whereof the former signify Despair, Impudence, and the other Boldness.

Again, as Impudence, so Shame and fear of Disgrace is a great cause of Boldness, in virtuous and honorable Attempts; for there is no man of generous principles, but will much rather choose an honorable danger than a sordid safety, and adventure his Person before he will shipwreck his honesty or good name, choosing ever to regulate his behavior rather by a moral than a natural fear, to give an account of himself rather to those that love his virtues, than to those who love his fortunes. In one word standing more in awe of men's hearts than of their hands, and shunning more a Just Reprehension than an Unjust Injury. And to this purpose it is gravely observed by the Historian, that the dishonor which the Romans suffered, [reconstructed: ad furcas Caudinas], was that which procured their adversaries a bloody overthrow afterwards, quia Ignominia nec Amicos parat, nec Inimicos [reconstructed: tollit]. Their saving of the lives of the Romans to bring Ignominy upon them, being esteemed not a benefit, but a scorn: a very like example we have herein in the servants of David, abused and put to shame by [reconstructed: Hanun] the son of Ammon. And thus the Poet expresses the courage of Dares revived by the fall which he had from Entellus:

At non tardatus casu, nec territus heros, Acrior ad pugnam redit, & vim suscitat ira, Tum pudor incendit vires & Conscia Virtus. Dares no whit dismayed, renewed the fight With a more eager force, wrath does excite The stouter courage, Shame with Valor met, Inflamed his mind, and did his weapon whet.

Another cause of Boldness, is Immunity from Danger, or at least a Versatileness and Dexterity of wit to evade it, or shift through it. And therefore though cunning men dare not always second their contrivances with Execution, nor let their hand go in Equipage with their wit; yet commonly men of vigorous fancies are so far in love with their own conceptions, that they will many times venture upon some hazards, to bring them into act, trusting the same [◇] to bring them out of Danger, which has at first made them to adventure on it: as [reconstructed: Darius] was wont to say of himself, that in a pinch and extremity of peril, he [reconstructed: was] ever wisest: and Sylla gave the same judgment of himself, that he came off best in those businesses, which he was the most suddenly put upon, which also I find observed in the Character of our Henry the Seventh (who has had the felicity above all his [reconstructed: Predecessors], to have his [reconstructed: lineamenti] drawn by the ablest pen that has employed itself in our Story) that his wit was ever sharpened by Danger, and that he had a greater Dexterity to evade, than Providence to prevent them.

Another cause of Boldness (as I have formerly noted on that Passion) is strength of Love, as we see weak Creatures, in defense of their young ones, will set upon those that are strong, and the Tribune in A. Gellius, out of Love either of his Country, or of Glory, did not only advise, but himself undertake the executing of a service, wherein he was before-hand certain to perish. And the same Author tells us of Euclide, a Disciple of Socrates, who ventured in a disguise upon the evident danger of his Life to enjoy the Discourses and Counsels of his Master.

Lastly Pride, greatness of Mind or Parts, and opinion of Merit; especially if it meet with discontentedness and conceits of being neglected, does very often embolden men to great and [reconstructed: new] Attempts: For it is a very hard thing when great abilities and vast Hopes meet together, to govern them with moderation. Private Ends being in that case very apt to engage a man's parts, and to take them off from public service to particular advantage. And therefore I take it, there is no temper of Mind that will with that evenness and uniformity of proceeding, or felicity of success, promote public and honorable ends, as Height of Abilities, with moderation of Desires; because in that case a man can never stand in his own light, [reconstructed: nor] have any mist or obstacle between his Eye and his End.

Now from this ground I believe did arise that maxim of some of the States of Greece noted by Tully, and at large debated by the Philosopher, [reconstructed: Nemo] de nobis uni excellat, that they would not have any one man to be notoriously eminent in abilities above the rest, and thereupon instituted Ostracism, or an honorable Banishment, as a restraint either to abate the excessive worth of eminent men: or to satisfy and assuage the Envy which others might conceive against them, who are apt to hate the virtues which they can only admire: or lastly, to prevent the dangers which greatness of parts taking advantage of popularity and vulgar applause, might perhaps venture to bring upon things. Upon this ground the Ephesians expelled Hermodorus; and the Athenians, Aristides, because he was too just for the rest of the people. As one Voice in a concert, which is loud above the proportion of the rest, does not adorn, but disturb the Harmony; and therefore usually [reconstructed: men] of great parts, have lain either under envy or jealousy. Men's minds out of I know not what malignity, being apt to suspect that that will not be used to Good, which might be abused to Evil, which Tacitus notes to have been the quality of Domitian, and Ammianus Marcellinus of Constantius towards men of the greatest worth.

Now according to the difference of this Affection in different men, so it works two different Effects.

1 There is a Happy and Discreet boldness, which does not anticipate, but second and attend the mature counsels of the mind, and does first call out and stir up itself by wisdom, before it proceed to Action or Execution — like the Boldness of the Lion, which is Slow, but at last prospers in what it undertakes. For after Counsel has ripened Resolutions, Boldness is then the best Instrument to accomplish them, and in that case, quo minus timoris, minus fermè perituli, as the Historian speaks. The less fears are, the less also are their dangers, and the greater their confidence, the surer their success:

[in non-Latin alphabet].

The Greeks by venturing did enjoy Their ten years wish, and gained Troy,

2 There is a hasty and rash boldness, which beginning too speedily without counsel does usually end too cowardly, without courage; for rash men whom the philosopher calls [in non-Latin alphabet] men made up of confidence and fear, are bold and boasting before a danger; but in it very timorous or at least inconstant. Lions in peace, but harts in war, as Tertullian's Proverb has it. Like those of whom Livy and Florus tell us, That they were more than men in the onset, and less than women in the issue, melting away from their resolutions like snow.

And another ill property of the rashness of this passion is, That it will expose a man to more danger than the success which it aims at can compensate — as he that fishes for a gudgeon with a golden hook: or as Ulysses who went back to the Cyclops his den to fetch his cap and girdle which he had left behind him.

Another is, that it makes men overvalue themselves, and so undertake things too hard for them to endure or hold out in. Like Menelaus in the poet, who would venture to fight with Hector or [reconstructed: Aristoxenus] in Tully, who being a musician, would needs determine in questions of Philosophy.

Lastly it has a property as we say, to break the ice, and to give the first onset upon dangerous attempts, which is a thing of very perilous consequence, not only to the author, but many times to the public peace too, [reconstructed: for] forward, exulcerated, and seditious spirits, being too ready to follow what they dare not begin.