Thirty years ago, the present writer showed Commander Royal Bird Bradford, U. S. N., the wonders of the U. S. S. _Atlanta_, the first ship of what Americans then called "The New Navy." When I showed Bradford the conning-tower, I remarked that many captains who had visited the _Atlanta_ had said that they would not go into the conning-tower in battle. To this Bradford replied: "The captain who would not go into the conning-tower in battle would be very brave, but he'd be a d----d fool." The obvious truth of this remark, the intimate connection which it suggested between courage and folly, and the fact often noted in life that to be brave is often to be foolish, contrasted with the fact that in all history the virtue of courage in men has been more lauded than any other virtue, suggests that a brief inquiry into the nature and influence of courage may be interesting. The definitions of courage found in the dictionary are most unsatisfactory, except that they say that the word "courage" comes from the Latin "cor," the heart; showing that it is deemed a moral quality, rather than physical or mental. Yet the deeds of courage that history and fiction tell, have been deeds of what we call "physical courage," in which heroes and heroines have braved death and physical suffering. Far in the background are deeds of "moral courage," though many wise men have told us that "moral courage" is a quality higher than "physical courage," and more important. It is a little difficult to make a clear picture of courage that is physical, as distinguished from courage that is moral; or moral as distinguished from physical. Courage seems to be a quality so clearly marked as to be hardly qualifiable by any adjective except an adjective indicating degree--such as "great" or "little"; but if any other adjective may be applied to it, the adjective "moral" seems to be the only one. For courage, no matter how or why displayed, is from its very essence, moral. Strictly speaking, how can there be any courage except moral courage? If a man braves death or physical suffering, the quality that enables him to brave it is certainly not physical; certainly it does not pertain to the physical body. The "first law of nature" impels him to escape or yield; and it impels him with a powerful force. If this force be not successfully resisted, the man will yield. Now the act of resisting a temptation to escape a physical danger is due to a more or less conscious desire to preserve one's self-respect and the respect of one's fellow men; and therefore, the best way in which to train a man to be brave is to cultivate his self-respect and a desire to have the respect of his fellow men; and to foster the idea that he will lose both if he acts in a cowardly way.