Complete Works (149 page)

L
ACHES
: But the fact is, Nicias, that it is difficult to maintain of any study whatsoever that it ought not to be learned, because it seems to be a good [e] idea to learn everything. So as far as this fighting in armor is concerned, if it is a genuine branch of study, as those who teach it claim, and as Nicias says, then it ought to be learned, but if it is not a real subject and the people who propose to teach it are deceiving us, or if it is a real subject but not a very important one, what need is there to learn it? The reason I say these things about it is that I consider that, if there were anything in it, it would not have escaped the attention of the Lacedaemonians, who
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have no other concern in life than to look for and engage in whatever studies and pursuits will increase their superiority in war. And if the Lacedaemonians had overlooked the art, the teachers of it would certainly not have overlooked this fact, that the Lacedaemonians are the most concerned with such matters of any of the Greeks and that anyone who was honored among them in these matters would make a great deal of money just as is the case when a tragic poet is honored among us. The result is [b] that whenever anyone fancies himself as a good writer of tragedy, he does not go about exhibiting his plays in the other cities round about Athens but comes straight here and shows his work to our people, as is the natural thing to do. But I observe that those who fight in armor regard Lacedaemon as forbidden ground and keep from setting foot in it. They give it a wide berth and prefer to exhibit to anyone rather than the Spartans—in fact they take pains to select people who themselves admit that plenty of others surpass them in warfare. Then again, Lysimachus, I have encountered [c] quite a few of these gentlemen on the actual field of battle and I have seen what they are like. This makes it possible for us to consider the matter at first hand. In a manner which seems almost deliberate, not a single practitioner of the art of fighting in armor has ever become renowned in war. And yet in all the other arts, those who are well-known in each are those who have practiced the various ones. But the men who practice this art seem to be those who have the worst luck at it. For instance, this very man Stesilaus, whom you and I have witnessed giving a display before [d] such a large crowd and praising himself the way he did, I once saw in the quite different circumstances of actual warfare giving a much finer demonstration against his will. On an occasion when a ship on which he was serving as a marine rammed a transport-vessel, he was armed with a combination scythe and spear, as singular a weapon as he was singular a man. His other peculiarities are not worth relating, but let me tell you how his invention of a scythe plus a spear turned out. In the course of [e] the fight it somehow got entangled in the rigging of the other ship and there it stuck. So Stesilaus dragged at the weapon in an attempt to free it, but he could not, and meanwhile his ship was going by the other ship. For a time he kept running along the deck holding fast to the spear. But when the other ship was actually passing his and was dragging him after it while he still held onto the weapon, he let it slide through his hand
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until he just had hold of the ferule at the end. There was laughter and applause from the men on the transport at the sight of him, and when somebody hit the deck at his feet with a stone and he let go the shaft, then even the men on the trireme could no longer keep from laughing when they saw that remarkable scythe-spear dangling from the transport. Now perhaps these things may be of value, as Nicias maintains, but my own experience has been of the sort I describe. So, as I said in the beginning, [b] either it is an art but has little value, or it is not an art but people say and pretend that it is, but in any case it is not worth trying to learn. And then it seems to me that if a cowardly man should imagine he had mastered the art, he would, because of his increasing rashness, show up more clearly the sort of man he was, whereas in the case of a brave man, everyone would be watching him and if he made the smallest mistake, he would [c] incur a great deal of criticism. The reason for this is that a man who pretends to knowledge of this sort is the object of envy, so that unless he is outstandingly superior to the rest, there is no way in which he can possibly avoid becoming a laughingstock when he claims to have this knowledge. So the study of this art seems to me to be of this sort, Lysimachus. But, as I said before, we ought not to let Socrates here escape, but we ought to consult him as to his opinion on the matter in hand.

L
YSIMACHUS
: Well, I do ask your opinion, Socrates, since what might be [d] called our council seems to me to be still in need of someone to cast the deciding vote. If these two had agreed, there would be less necessity of such a procedure, but as it is, you perceive that Laches has voted in opposition to Nicias. So we would do well to hear from you too, and find out with which of them you plan to vote.

S
OCRATES
: What’s that, Lysimachus? Do you intend to cast your vote for whatever position is approved by the majority of us?

L
YSIMACHUS
: Why, what else could a person do, Socrates?

[e] S
OCRATES
: And do you, Melesias, plan to act in the same way? Suppose there should be a council to decide whether your son ought to practice a particular kind of gymnastic exercise, would you be persuaded by the greater number or by whoever has been educated and exercised under a good trainer?

M
ELESIAS
: Probably by the latter, Socrates.

S
OCRATES
: And you would be persuaded by him rather than by the four of us?

M
ELESIAS
: Probably.

S
OCRATES
: So I think it is by knowledge that one ought to make decisions, if one is to make them well, and not by majority rule.

M
ELESIAS
: Certainly.

S
OCRATES
: So in this present case it is also necessary to investigate first
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of all whether any one of us is an expert in the subject we are debating, or not. And if one of us is, then we should listen to him even if he is only one, and disregard the others. But if no one of us is an expert, then we must look for someone who is. Or do you and Lysimachus suppose that the subject in question is some small thing and not the greatest of all our possessions? The question is really, I suppose, that of whether your sons turn out to be worthwhile persons or the opposite—and the father’s whole estate will be managed in accordance with the way the sons turn out.

M
ELESIAS
: You are right.

S
OCRATES
: So we ought to exercise great forethought in the matter.

M
ELESIAS
: Yes, we should.

[b] S
OCRATES
: Then, in keeping with what I said just now, how would we investigate if we wanted to find out which of us was the most expert with regard to gymnastics? Wouldn’t it be the man who had studied and practiced the art and who had had good teachers in that particular subject?

M
ELESIAS
: I should think so.

S
OCRATES
: And even before that, oughtn’t we to investigate what art it is of which we are looking for the teachers?

M
ELESIAS
: What do you mean?

S
OCRATES
: Perhaps it will be more clear if I put it this way: I do not think we have reached any preliminary agreement as to what in the world we are consulting about and investigating when we ask which of us is expert [c] in it and has acquired teachers for this purpose, and which of us is not.

N
ICIAS
: But, Socrates, aren’t we investigating the art of fighting in armor and discussing whether young men ought to learn it or not?

S
OCRATES
: Quite so, Nicias. But when a man considers whether or not he should use a certain medicine to anoint his eyes, do you think he is at that moment taking counsel about the medicine or about the eyes?

N
ICIAS
: About the eyes.

S
OCRATES
: Then too, whenever a man considers whether or not and when [d] he should put a bridle on a horse, I suppose he is at that moment taking counsel about the horse and not about the bridle?

N
ICIAS
: That is true.

S
OCRATES
: So, in a word, whenever a man considers a thing for the sake of another thing, he is taking counsel about that thing for the sake of which he was considering, and not about what he was investigating for the sake of something else.

N
ICIAS
: Necessarily so.

S
OCRATES
: Then the question we ought to ask with respect to the man who gives us advice, is whether he is expert in the care of that thing for the sake of which we are considering when we consider.

N
ICIAS
: Certainly.

S
OCRATES
: So do we now declare that we are considering a form of study [e] for the sake of the souls of young men?

N
ICIAS
: Yes.

S
OCRATES
: Then the question whether any one of us is expert in the care of the soul and is capable of caring for it well, and has had good teachers, is the one we ought to investigate.

L
ACHES
: What’s that, Socrates? Haven’t you ever noticed that in some matters people become more expert without teachers than with them?

S
OCRATES
: Yes, I have, Laches, but you would not want to trust them when they said they were good craftsmen unless they should have some well-executed product of their art to show you—and not just one but more
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than one.

L
ACHES
: What you say is true.

S
OCRATES
: Then what we ought to do, Laches and Nicias, since Lysimachus and Melesias called us in to give them advice about their two sons out of a desire that the boys’ souls should become as good as possible—if we say we have teachers to show, is to point out to them the ones who in the first place are good themselves and have tended the souls of many young men, and in the second place have manifestly taught us. Or, if any [b] one of us says that he himself has had no teacher but has works of his own to tell of, then he ought to show which of the Athenians or foreigners, whether slave or free, is recognized to have become good through his influence. But if this is not the case with any of us, we should give orders that a search be made for others and should not run the risk of ruining the sons of our friends and thus incurring the greatest reproach from their nearest relatives. Now I, Lysimachus and Melesias, am the first to say, [c] concerning myself, that I have had no teacher in this subject. And yet I have longed after it from my youth up. But I did not have any money to give the sophists, who were the only ones who professed to be able to make a cultivated man of me, and I myself, on the other hand, am unable to discover the art even now. If Nicias or Laches had discovered it or learned it, I would not be surprised, because they are richer than I and so may have learned it from others, and also older, so they may have discovered [d] it already. Thus they seem to me to be capable of educating a man, because they would never have given their opinions so fearlessly on the subject of pursuits which are beneficial and harmful for the young if they had not believed themselves to be sufficiently informed on the subject. In other matters I have confidence in them, but that they should differ with each other surprises me. So I make this counter-request of you, Lysimachus: just as Laches was urging you just now not to let me go but to ask me questions, so I now call on you not to let Laches go, or Nicias, but to [e] question them, saying that Socrates denies having any knowledge of the matter or being competent to decide which of you speaks the truth, because he denies having been a discoverer of such things or having been anyone’s pupil in them. So, Laches and Nicias, each of you tell us who is the cleverest person with whom you have associated in this matter of educating young men, and whether you acquired your knowledge of the art from another person or found it out for yourselves, and, if you learned it from some
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one, who were your respective teachers, and what other persons share the same art with them. My reason for saying all this is that, if you are too busy because of your civic responsibilities, we can go to these men and persuade them, either by means of gifts or favors or both, to look after both our boys and yours too so that they won’t put their ancestors to shame by turning out to be worthless. But if you yourselves have been the discoverers of such an art, give us an example of what other persons you have already made into fine men by your care when they were originally [b] worthless. Because if you are about to begin educating people now for the first time, you ought to watch out in case the risk is being run, not by a guinea-pig, but by your own sons and the children of your friends, and you should keep from doing just what the proverb says not to do—to begin pottery on a wine jar.
³
So state which of these alternatives you would select as being appropriate and fitting for you and which you would reject. Find out these things from them, Lysimachus, and don’t let the men escape.

[c] L
YSIMACHUS
: I like what Socrates has said, gentlemen. But whether you are willing to be questioned about such matters and to give account of them, you must decide for yourselves, Nicias and Laches. As far as Melesias here and I are concerned, we would certainly be pleased if the two of you were willing to give complete answers to all of Socrates’ questions. Because, as I started to say right at the beginning, the reason we invited you to advise us on these matters was that we supposed that you would naturally have given some thought to such things—especially so since your sons, like ours, are very nearly of an age to be educated. So, if you have no [d] objection, speak up and look into the subject along with Socrates, exchanging arguments with each other. Because he is right in saying that it is about the most important of our affairs that we are consulting. So decide if you think this is what ought to be done.