---
title: "On Three Virtues, that is to say, on Courage, Humanity, and Repentance"
author: "Philo of Alexandria"
translator: "C. D. Yonge"
languages: [en]
shelf: "Second Temple"
section: 2 of 18
url: https://scriptura.si/works/philo-tlg025-yonge-ogl/2/
cite: "Philo of Alexandria, tr. C. D. Yonge, On Three Virtues, that is to say, on Courage, Humanity, and Repentance, section 2. Scriptura (scriptura.si), https://scriptura.si/works/philo-tlg025-yonge-ogl/2/"
---

# On Three Virtues, that is to say, on Courage, Humanity, and Repentance

*Philo of Alexandria, tr. C. D. Yonge*

## 2. Section 13

Source: https://scriptura.si/works/philo-tlg025-yonge-ogl/2/ · cite a paragraph as https://scriptura.si/works/philo-tlg025-yonge-ogl/2/#p-N

[¶0] accordingly, the diseases of the body inflict very little injury on us, while our souls are in a sound state; and the sound health of the soul consists in a good admixture of the powers conversant with hunger, and appetite, and reason, the reasoning power having the predominance, and guiding the other two, as a charioteer guides and restrains restive horses;

### Section 14

[¶2] the proper name of this healthy state of the soul is moderation, The Greek word is σωφροσύνη, from σώζω, "to preserve," and φρήν, "the mind," or as Philo says, from σωτηρία, "salvation," τῷ φρονοῦντι, "to our thinking part." which produces salvation to the thinking part of the faculties in us; for as it is constantly in danger of being overwhelmed by the impetuosity of the passions, moderation suffers it not to be sunk in the depths, but lifts it up and raises it on high, endowing it with soul and vitality, and in some sense with immortality.

### Section 15

[¶4] But in all the subjects which I have here mentioned, there are admonitions and lessons engraved lastingly in many passages of the law, persuading the obedient with great gentleness, and the disobedient with some severity, to despise all the things which affect the body and all external circumstances, looking upon a life in accordance with virtue to be the one proper end and object, and desiring everything else which appears conducive to this end;

### Section 16

[¶6] and if I had not in my former treatises dwelt upon all points connected with simplicity and humility, I would on this present occasion endeavour to explain the matter at some length, connecting and adapting together all the The Greek word is σωφροσύνη, from σώζω, "to preserve," and φρήν, "the mind," or as Philo says, from σωτηρία, "salvation," τῷ φρονοῦντι, "to our thinking part." precepts which appear to lie scattered about in different places but as I have already said all that the occasion required on these topics, it is not necessary to recapitulate my arguments;

### Section 17

[¶8] those, however, who are not indifferent to the subject, but who have applied themselves with diligence to the study of the preceding treatises, ought to be aware that nearly all the things which I have said about simplicity and humility apply likewise to courage, since that also is the attribute of a vigorous, and noble, and very well regulated soul, to despise all the things which pride is in the habit of dignifying and extolling, to the utter destruction of life in accordance with truth.

### Section 18

[¶10] But such great anxiety and energy is displayed by the law in attaining the object of training and exercising the soul so as to fill it with courage, that it has even descended to particulars in the matter of raiment, enjoining what men ought to wear, and prohibiting with all its might a man from wearing the garments of a woman, in order that no trace or shadow of the female may be attached to the male part of mankind, to its discredit; for the law, being at all times in perfect consistency and accordance with nature, desires to establish laws which shall be akin to and in perfect harmony with one another from beginning to end, even in those minute points which, by reason of their insignificance, appear to be beneath the notice of ordinary legislators.

### Section 19

[¶12] For as it perceived that the figures of men and women, looking at them as if they had been sculptured or painted forms, were very dissimilar, and, moreover, that the same kind of life was not assigned to both the sexes (for to the woman is assigned a domestic life, while a political one is more suited to the man), so also in respect of other matters which were not actually the works of nature, but still were in strict accordance with nature, it judged it expedient to deliver injunctions which were the result of sound sense and wisdom. And these related to the mode of living, and to apparel, and to other things of that kind;

### Section 20

[¶14] for it thought it desirable that he who was truly a man should show himself a man in these particulars also, and especially in the matter of dress, since, as he wears that both day and night, he ought to take care that there is no indication in it of any want of manly courage.

### Section 21

[¶16] And, in the same manner, having also equipped the woman in the ornaments suited to her, the law prohibits her from assuming the dress of a man, keeping at a distance men-women just as much as it does women-men; for the lawgiver was well aware that when only one single thing in the proper economy of the house was removed, nothing else would remain in the same position as it ought and as it was in before.

### Section 22

[¶18] 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, at 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,

### Section 23

[¶20] 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;

### Section 24

[¶22] 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.

### Section 25

[¶24] 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.