it is
about a very special matter.

However, there are quasi-integral and potential parts assigned to it:
integral parts, with regard to those things the concurrence of which
is requisite for an act of fortitude; and potential parts, because
what fortitude practices in face of the greatest hardships, namely
dangers of death, certain other virtues practice in the matter of
certain minor hardships and these virtues are annexed to fortitude as
secondary virtues to the principal virtue. As stated above (Q. 123,
AA. 3, 6), the act of fortitude is twofold, aggression and endurance.
Now two things are required for the act of aggression. The first
regards preparation of the mind, and consists in one's having a mind
ready for aggression. In this respect Tully mentions _confidence,_ of
which he says (De Invent. Rhet. ii) that "with this the mind is much
assured and firmly hopeful in great and honorable undertakings." The
second regards the accomplishment of the deed, and consists in not
failing to accomplish what one has confidently begun. In this respect
Tully mentions _magnificence,_ which he describes as being "the
discussion and administration," i.e. accomplishment "of great and
lofty undertakings, with a certain broad and noble purpose of mind,"
so as to combine execution with greatness of purpose. Accordingly if
these two be confined to the proper matter of fortitude, namely to
dangers of death, they will be quasi-integral parts thereof, because
without them there can be no fortitude; whereas if they be referred
to other matters involving less hardship, they will be virtues
specifically distinct from fortitude, but annexed thereto as
secondary virtues to principal: thus _magnificence_ is referred by
the Philosopher (Ethic. iv) to great expenses, and _magnanimity,_
which seems to be the same as confidence, to great honors. Again, two
things are requisite for the other act of fortitude, viz. endurance.
The first is that the mind be not broken by sorrow, and fall away
from its greatness, by reason of the stress of threatening evil. In
this respect he mentions _patience,_ which he describes as "the
voluntary and prolonged endurance of arduous and difficult things for
the sake of virtue or profit." The other is that by the prolonged
suffering of hardships man be not wearied so as to lose courage,
according to Heb. 12:3, "That you be not wearied, fainting in your
minds." In this respect he mentions _perseverance,_ which accordi