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Tous les autres exemplaires origiriaux sont filmto en commenqant par la premiere page qui comporte une empreinte d'impression ou d"illustration et en terminant par la derni^re page qui comporte une telle empreinte. Un des symboles suivants apparaitra sur la derniAre image de cheque microfiche, selon le cas: le symbole — ^ signifie "A SUIVRE" ie symbolo V signifie "FIN". Lee cartes, planches, tableaux, etc., peuvent dtre filmte d des taux de reduction diffdrents. Lorsque le document est trop grand pour §tre reproduit en un seul cliche, il est film* d partir de I'angle sup«rieur gauche, de gauche d droite, et de haut en bas, en prenant le nombre d'images n«cessaire. Les diagrammes suivants illustrent la m^thode. 1 2 3 1 J mmmfm^^**'m^^m^9imW'^ ^ i^L ^-'»'^«^«»^"'^™«^-^^™i^'»™««^»««^'^ n THE LACHES OF PLATO |r». '-.t. A INTRODUCTION, TRANSLATION AND NOTES BY THE REV. A. LLOYD, M. A., If£JD MA,iTER OF TRINITY COLLEGE SCHOOL^ FOR T HOPE, ONT. , FORMERL Y FELLOW OF ST. PETER'S COLLEGE, CAMBRIDGE. PORT HOPE: W. WILLIAMSON, BOOKSELLER. 189I. S( w th W th PI CO hi dr; f n272 an \vh th( an] wh '--f INTRODUCTION. way home, as they are discussing the quesl^n of eduLfoT P. to ''p%^LTi7'^^'':stj:^^ firs- riu™"'- "°'^""*' ""^'-l'"' ''y the'^poedfaSTSf dr^atis Socrates, I^^cuL:^'^'^^^^^^ Efa? who,e brave deeds have more thantnc Cught cTe^u"^ the Athenian arms, and who is therefore morl fitt^than any one else to become the teacher r^f fi,^ I! IT- . " which he himself so excellently pra^til*' '^"""'" "'*"'= Socrates himself was the ieau ideal of courage H.S simple, self-denying life showed that he had that II. INTRODUCTION, courage which springs from self-conquest and which manifests Itself in se^-control. His personal bravery uas been amply proved at Potidaea and Delium ; his political courage when atter the battle of Arginusae he resisted an unjust vote of the incensed people. His refusal to acquiesce in the acquirement ot half a truth, and hir habit of never resting till he had tracked an error to its saurce, demonstrated beyond a doubt his intellectual courage :-whilst his death set the seal to his virtue and placed his courage out of the reath of detraction and obloquy. The characters chosen to converse with Socrates are them- selves men of reputation for courage and bravery, and this fact itself serves more clearly to bring into prominence the idea of Socrates as a model of ideal courage. This will be shown more clearly by considering the character of ^•^<^ches the son of Melanopus. He is first mentioned by Thucydides (HI 86) as taking command of the first exped- T3 '^""aI- '",r^- ^- ^^'7. In this expedition he distinguished himself very highly for his well-planned and \}^^\ ^ ^""l^T^ ^^"f.^"'' "P^" Sicily and Southern Italy, but the whole expedition, failed owing to its numbers being inadequate for the task it had undertaken After the failure of this expedition he was not entrusted with a command for some time, but Plato tells us that he fought as a private soldier at the battle of Delium, where he aided Socrates m trying to stem the panic of the Athenian troops. In B. C. 423 he was one of the politicians who voted for the armistice, and in B. C. 421 he was one of the Athenian Commissioners who signed the treaty of peace and alliance with the Lacadaemonians. In B. C. 418 he was joined with Nicostratus in the command of the Athenian contingent at the battle of Man tinea, and there met his death. (Thucin, 86, 90,99, 103, 115. V, 19, 24, 61, 74.) . 5. 7V/«a.theson of Nikeratos is known to us through the history of Thucydides, and also through Plutarch's biography. One of the richest men in Athens, noted for his beneficence and public spirit, as well as for his probity and modesty he ? INTROD UCTION, III. was early singled out for public offices which for the most part he filled with dignity. Thucydides first mentioned him as in command of a party which successfully attacked and captured the island of Minoa off the Megarian haxbour of Nisaea. He was not so success- ful m his attack upon Melos, but afterwards invaded and and devasted portions of Boeotia and Locris. Chosen as commander of the expedition to Sphacteria, he allowed himself to be superseded by Cleon who by sheer audacity succeeded in his boestful undertaking. This does not however seem to have lowered him in the estimation of his compatriots, for we find him during the same summer in command of an expedition against the sea-coasts of Corinth and Argos. In connection with this expedition Plutarch relates a very characteristic episode. Nicias and his men had had a successful encounter with a Corinthian force whose leader they had killed. After the Athenians had erected the trophy of victory customary in such cases, they saw that large reinforcements were coming to the enemy from Corinth, and deemed it prudent to retire. Just as they were on the point of embarking Nicias' attention was Called to the fact that two of the Athenian dead lay unburied. Rather than neglect this duty Nicias determined to forego his claim to the victory and, sending a flag of truce, demanded permission from the Corinthians to bury his dead soldiers. After some further successful landings on Lacedaemonian territory. Nicias was one of the strategi who in B. C. 423, signed the armistice, and was one of the commissioners who-drew up the treaty of peace and alliance with Sparta. This treaty proved abortive, and Nicias was sent to conduct military operations in Thrace, but after the death of Brasidas and Cleon he became one of the leaders of the Athenian peace party. Alcibiades, who was always jealous of the influence which Nicias exercised over his fellow-countrymen, now proposed an expedition against Syracuse. Nicias strenuously opposed the proposal, but in vain, and along with Alcibiades and Lamachus was sent out to Sicily in command of that ill-fated L IV. INTRODUCTION. 4 5 S^°"oftl™:st'N '^'''-'•- Empi- what the called, UmaS^u Ln wlsknir'r„d m'^'"'"^'!" "«» ^e- his duty in soite of hi= K .. • '^""'^ ^"^'*' alone— doing Syracus'e, "and'"*' last ^ the d:st^"cti7o;T'"r '° i^''"^' met his own death aestmction of his fleet and army though the haT; jSe„t of hf. fenf '"•■^°"""«; 'hat deprived of his ofkc^r'^rZ.^ ■ ^~^''^^< *ho when country as a common owSr^nTM"^' "'",!"« '° ^^"« his to face ignonimTous drfi, .1. ^u^"='^' "'"' <=hose rather who remSTa.°hful to h . . " ^. """^^ "> himself and own opinion^ tre'lrXZXra'sTdeTr Th^" "'^f younger and inferior m#.n ^^ ^ ^^ ^^^ ^"^^ of of Pifto's ideLs on brTverr ^' ''"' '' '" '^' "'"^^^^^^°" This may be further illustrated from I^ystmachus the son of Aristides, and was afterwards ostracised) ^ '^ ''""^'^'' ''"' descStl'rh:,?n?an'H^r\°'*^ ^^"'^'^ had not INTROD UCTION. V. but but apprehension of right and wrong, of punishments and rewards. The student will look in vain for this definition of courage in the pages of the Laches. It is contrary to Plato's method to come to any definite conclusion. Hiii object was to elicit thought, but not to stereotype it, and consequently he shrinks as a rule from giving any definitions, though he is perpetually seeking for them. f r / " To stimulate intelligence, to rouse the mind to seek for clear definitions of familiar notions, especially those which are at once most familiar and most indefinite, namely, our • moral ideas " was the object of Socrates, who well describes himself as an intellectual midwife, aiding others to conceive and bring forth ideas, but never producing one himself Flato reproduces this ever-present spirit of enquiry in all his writings, and on finishing any one of his dialogues we generally have a feeling that many ideas have been started none of which is perfectly satisfactor)^ and that after showing us the subject m every conceivable light, he leaves us to form our own conclusions. I append an extract from Aristotles Nicomachean Ethics Bk. Ill, which may afford the reader a useful comparison. Now that courage is a mean state on the subjects and of fear and confidence has been already made apparent : but it is evident that we fear things terrible; and these are to speak generally, evils; and therefore people define fear "the expectation of evil." Now we fear all evils, as disgrace, poverty, disease, friendlessness, and death. But the brave man does not appear to have to do with all evils ; for some It IS right and good to fear, and not to fear them is disgraceful, as, for example, not to fear disgrace; for he who fears this IS a worthy and honest man, and he who does not fear It IS shamelefss. But by some people he is called brave, metaphorically ; for he bears some resemblance to the brave man ; for the brave man too is feariess. But poverty perhaps, and disease, and all those things which do not happen from vice, or our own fault, it is not right to fear; but yet the man who is fearless in these things is not brave! But him, too, we call so, from the resemblance ; for some VI. INTRO D UCTION, who in war are cowards, are liberal, and behave with courage under pecuniary losses. Nor yet is a man a coward if he is afraid of insult to his children and wife, or of envy, or any- wh^n ""k ^ ^T^' "^^ ^' ^^ ^'^^'^ '^ ^^^ f^^^Js confidence when about Co be scourged. .. ^^'^^.1°''^ ?^ f^'^^f"^ things, then, has the courageous man o do with ; the greatest ? for no man is more able than he to undergo terrible things ; but death is the most terrible of all things ; for it is a limit; and it is thought that to the dead there is nothing beyond, either good or bad. And vet the brave man does not appear to have to do with death in every form ; as at sea and in disease. With what kinds of death, then ? Is it with the most honourable ? But t: ose that occur m war are of this kind, fc r in war the danger is\ > greatest and most honourable. The public honours that are awarded in states and by monarchs -ntest this. Properly, then, he who in the case of an honorable death and under circumstances close at hand which cause death' IS fearless, may be called courageous ; and the dangers of war are, more than any others, cf this descripton. Not but that the brave man is fearless at sea, and in sickness : but not from the same cause as seamen ; for the brave give up all hope of safety, and are grieved at such a kind of death - but seamen are sanguine, because of their experience.' Moreover, brave men show manliness in cases where there is room tor exerting themselves, and in which death is honourable; but in such deaths as the above-mentioned there IS neither one of these conditions nor the other. I. 2. li Oi PLATONIS LACHES. I "* — I^ — r\^ ' ■ < ^ » * I. Lysimarhus.-~Y OM have indeed seen the man fightine in and I, invited you to come and join us in the spectacle we did not tell you at the time, but we will tell you now for Ze think that we ought to be open with you. There are some people, j.«Ws who laugh at such things, and if one X ^gmss at i their fmUmf^nd say something different tr^ were :t^ro?/''"'- ^"^ ^.^ ^°^'^-' weth^oug^thltVu were capable of form, ,g an -omion, and that having f<,rmed an opinion you woula tell us what you thought in a st. ^ht foi ward manner Wo Ko„^ *i r-_ • .. 6 '*■ *" '^ «»i -gni- foiward manner. going your advice in the matter which we to you. preamble. We have got sons; this boy here belongs to Meles.as and bears his grandfather's nameTThucydTdes this one here again is mine, and has the same name as h^' grandfather and my father _ for we call him Aristides Now ^hildrln nnH™^^'^ '" '"""^ '^^ ^''' <="^ P°^^'ble of these , h. Ji r n r ''° *^ """^ P«°P'« do, when they'VrSw MtW^Ti— lads to allow them to do what they please. But we 1^^ o'' aTilitts. "" '' ""'^ '" "^'^ ^°' "'^'» '" '"« ^^^' °f Now we knew that you had sons too, and we thought that you would be more likely than anyone else to haTto en &n' n'"^ '"^"'"« ^"^ development. ^And if"t .htuS happen hat you have not paid much attention to this suhject, (we hoped) to remind you not to neglectTt, and to oursdvir" '° ""^^ '°'"' P™"^'°" f°' y°"^°"^ ^l°"g with here a23 dtwhe" . ■■' '"'* ^'"■' '"" ' ""« =«' '-°^'»'« : ^ V" ^\^f ' ^'^f s^ we are trying to discover what study or practice ^ ^ .,> 'K. will profit them the most. Well then, someone told us that . ,'"• , It was a firOOd thincr for n vnnnnr r«o« ^^ 1« £™U.- -, • ^it.«-/i-A-i icias and Melesias children ly speech Jas many father — managed ler of us omewhat (lame our »row up, And we n that if 'ice they take the mes they our ad- practice I us that J in arm- 1 of skill him for es to go for the 1 partly for our )ur turn to this lot, but y study us what lesias, I it; and urKof ... .-*4f Meles- ^ith re- spect to ourselves and all that concern themselves with public affairs. It generally happens as he said that both their children andtheirother private concerns are made little of and negligently (g^ffiTO: So far you say rightly, Lysimachus but I am surprised that you should invite us as advisers in the education of the young men, and should pass over Socrates yonder, who in the first place belongs to your deme, and in the second place is always found haunting every place in which any noble study or practice, such as you seek for the young, is going on. Lysimachus.— Vs^\i2X do you say Laches? Do you mean that Socrates here has ever paid any attention to such topics. Laches. — Most certainly, Lysimaches. Nicias.~-^\iy even I could tell you as much about this as Laches can. For Socrates lately procured me a music teacher for my son, Damon, a pupil of Agathocles, a most accomplished man, not only in music but in every way that you can think a most desirable companion for young men of that age. IV. Lysimachus.— 0\^ men like myself, Socrates, Nicias and Laches, are no longer in touch with our juniors in-as- "^"^fe^-hS"^!^ ^^"^P^^s us to be much in-doors; but if you, oh sbfi of Sophroniscus, have any good advice to give to your i fellow townsman here, I hope you will give it. Indeed it is^'< ^''^Hl^ right that you should do so, for you are an old friend of ' « I ours inasmuch as your father and I were companions and friends, and wi; never had a difiference of opinion until the day of his death. And now I remember to have heard them talking. For these boys here when conversing at home fre- quently make mention of Socrates and praise him very highly. Yet I never yet asked them whether they meant the son of Sophroniscus. Tell me, boys, is this the Socrates you are always talking about ? Boys.—Y^%, t( be sure, father, this is he. Lysimachus. — By Hera, Socrates, I am glad that you are a credit to your father^ who was in every way a most excellent I. a credit to your fui her. — or perhaps '•'maintain the name of your father ', with a play upon the name Sophroniscus, which is connected with sophron "wise". i K^ S-^Ss' '^ y°^ -d I ^hall no. be intimate and Fofrt7srhiStt"^torr"' t '^' '>™ <"^- his father but also to Ws co^mrv f "'u ' "°' ""'^ '° marching with me in the rPtr?=? 7' X?",''"''"'. he was tell you^hat if "a^:^ td ?::„ , ke^hiS „"™' '""'"''" be p^sperou, ^, _„ „„, l"ef 4:":^ et"witrsu7h 'a' he|S:^-^™::,T--^^^ matters about which thpv nraico ^ ^^ credit, m those very that I was delighted ti^T;r.ei^Zok:^ o^f ""'^ must know that T am on« ^f spoken of, for you Indeed I tLnk hatTou shouldT/ T' ''f T ^^" ^^'^hers. us and CO trea us as v^r f. T ''T*^ '^'^"° ==>" "Pon However from toX s°nce t^ ^ ^"^""^/ ^^^ "« ^'^)- acquaintance Ihooevonwrn .^T "'"de one another's pt\o know tjs and^hlsTyo LSSter^Tol' r '"^ "^ ^"^ ^S";r^:^^Ss;S&S!!to^: ^d^rit7i!r tiiis^^r td- J '^"' "^ '° ^- ^- -X invitation. But i seems ^omt IV.t ^" uP°" y°" ^ind who am younger hanXsIn^n t ""^ ^'S.'"' ""^^ '^ ^"^ ">e to hear what tliey have to sa^first !nd ?^'''' f Penenced and afterwards if I have^^v „V t ° '^"" '^°'" *«™; make to what thev have sIfriT?»^^'"'"°"' •"■ '*'''^"i°"« to , suade you andth'ese meTaisl"" '"'" ^'^'^ ™^^^^«-*^ '^ \ many ways. For their nnf cr.^ i- J^ -^ . ^ young men m mean^n \oJpL^:i"C:'^^':',r^rJ^^^^ ' when they have leisur«-i« an oT^ . "^^n are apt to lounge bodily i4rov:S!!."%o" I'r'T.lf"'...!^-^ 'hev.hafe iaborious a place as any gymnasiu,; ra^dlT the ^samf t,^e { late and him off. only to he was d I can ^ would such a that has )se very iite sure for you nshers. 11 upon e are), other's us and u may !o this What ' learn u any kind 9r me snced them; ns to iper- hmk/ (/// sn in this exercise and riding are the most suitable exercises for a m which we practise them are patronized only by those who make use of these as their instruments bf warfare' Further? this study will be of some advantage in the batrie itself when one has to fight in the ranks along with many he^rhrnv"'-''l''"''''"^"""'"S^^« ^h^" the ranks have nur.^,.r .tf \'''^ °''' '°"^"' '° '^"^^^ ^°"^bat either as a pursuer attacking some one on his defence, or as a fugitive defending oneself against the attack of some other assaUant iL'" 1 t ""^'^ u'^ ""^" "^^^ understands this art would certamly have nothmg to fear from a single assailant, possibly not even from several, but Would get the better of them in every way by this art. nnwf '?; T ^'1°^ ^^'' '""^ promptes the desire for another noble study For every one that has learned sword-exer- cise would naturally wish to acquire the next thing— i e company dnll-.and when he has acquired this in a criditable manner, he wi ^ probably wish to study the whole science of mihtary tactics. Now it is abundantly clear that all the studies and practices connected with these sciences are .^Tt^^t ^"t^^^t^ 7^,rthy of a man's study and practice- LlnltSion" "' ^'''' "^ ^"^ ^^^^'^■'^^ ^^^ -^^^ ^-- And to this^we will add what is no small recommendation— namely, that it would greatly increase every man's bravery and manliness m war. And let us not be ashamed to say wln^H^f ^ ^^'' 'I may seem to some a small matter, that h will add to a man s carriage in the circumstances under which a man s carriage is of importance to him, when, that is, his carriage will make him appear more formidable to his enemies. And so, Lysimachus, I think as I said before that you should teach your lads these things ; and I have given you reasons for my opinion. But I should like to hear what additions or objections Laches has to make ^^^-^^^---Well, Nicias, it is hard to say of any study that r.l?.!? "°1^^" !i. ^- K ---^ g-d to understand • '-^ ^- , ^'"'^ "■'^" "^^"^ rcgara to mis sword-exercise, if it IS an art as the fencing-masters say and such as Nicias descri- bes It, we ought to learn it; but if it be no science and its f; professors be cheats, or if it be a science but not altogether a reputable one, what .s the use of learning it? Now with resplct to these points I say that had there been anything in i? I Xk It would not have escaped the attention of the Lacedaemonians whose sole object in life is to find out and to nSce anything whereby they may get an advantage overXr? n war. But if it has escaped their attention it has not escaoed the attention of these men who profess this a^t? that Ae Lacedaemonians of all the Greeks take the greatest interest in such things and that if a man gains a repuUtSn for h wml^t: K 'tTV"'T' ^"""S "'^ Laced^monilns he will get the hightest pay from the other Greeks, just as the togic poet does who has made 'his reputation aCLgst u^ For this reason a man that thinks he can compose a traeedv othir HH "1 ?."" '""""^ °'"^'<^^ °f Attica an^d shew oH other cities, but he comes straight to Athens and shews off before us here. But with these fencing-masters I serthat tuaTvTit '";^'"'"°" '° "•= ^"^^ - -a^p^^aclLb e sl^e! tuary that they do not so much as touch it with their toes bm that they go all round about it, and that they prSewing off rfr 7u"^^i^ "''" f '' "^P^"^»y before those who wouW VTT ThJ *^"l^^'r ^°"^''' *« ">«y have superiors in war VIL Then agam Lysimachus, I have met with not a few of them m actual work, and I know what they are like It is quite a simple thing to consider. You know it seems lit as though of set purpose no man that has p^actsed "word exercis. has ever yet earned distinction in war. And ye° in all oth., sciences the men who practise the science are the ones who get a name in it. But these men, it seems hive been far more unfortunate than the others n thTrespe« For instance, this Stesileus whom you have been wSnt along with us performing before so g eat a crowd a„f boasting of himself as he did, I once had abet er look a1 hmi r.om a different point of view, and I saw h'm n h^°rea ,ht"nn ^Tft'" ^ '^^ performance against his wSl The ship on which he was serving was running along side of a m-rchant man and he was fighting with a h!lbert-a different r!.ri;:!?ff '^_'_^"' f^en he was a different man Now"l n„,. ..„.„.„. ..,„.r,,, to remark about this man in other it\ji.nhif^ ijpcCiai iltogether a vith respect n it I think daemonians to practice r others in ot escaped t, that the jst interest on for his lonians he ust as the fiongst us. ; a tragedy tiew off in shews off [ see that lable sanc- r toes, but bewing off 'ho would in war. a few of ke. It is sems that !d sword- nd yet in :e are the ;ms, have 1 respect, watching 'wd, and r look at 1 his real ill. The ide of a different Now I in other respects--except only this~what Was the result of his skill m handling the hook that was on the spear For as he was fighting It caught somehow in some of the ship's gear and stuck fast. Stesileus therefore tugged at it to set it free, but could not; in the meanwhile his ship was drifting past the tn r K J,^ u^ '''T^^' ^^ '^" ^^°"g the ship holding fast to the handle; but when at length the other ship was clearing his ship and was dragging him overboard as he clung Z^u .T^'-^^'^f^^ he let it slip through his hands till hi had hold only of the spike at the other end. There then arose laughter and derision at his strange appearance from those on board the merchantman, and when finally some one hurled a stone on to the deck close by his feet and he let go the spear even the man-of-war's men were no longer able to restrain their laughter as they saw the halbert being waved in triumph from the merchant ship Perhaps, therefore, there is something in this as Nicias said; AriTT T ^^ ^°^"t ^hat my experience has been. VIII. I return therefore to what I said at first, that if it is a science conferring such slight advantages, or if it is no science and its professors only pretend that it is one, then it IS not worth while trying to learn it. For I think that if a man who is a coward by nature were to think that he had mastered this science, it would give him more foolhardiness, and so show hjs true nature more clearly: whilst if a brave man should possess it he would be watched by everybody and for msr^iftr^^^ftmih^^^^^ thing! so that unless a man be wonderfully superior to his fellows in manHness, he cannot avoid ridicule if he professes to be a master of this art. This IS what I think, Lysimachus, about your interest in this science. But I must remind you not to let Socrates off. but to ask him to give his opinion abou^ the subject before us Zystmac/ius.~So I do ask you, Socrates. For, you know our discussion still se' ms to need an arbitrator, whereas if these two men had ayeed in their opinions there would have been less need of one. But now, you see. Laches ♦^^11 " " 'i'v "'''*-, "''-"' '•^ iyi<^iu-6 — SO it is iMc ihat you should tell us which of the two men you support. Li i fi! 8 .»« itCSi; rt" »"" ''"- K. .to you i^^/^ra(tex.— I suppose then, Laches and Nicias, that since Lysirnachus and Melesias have invited us to advise them m their zeal to discover how the moral natures of thel son^ may be best developed, we should do our best if we have anv advice to give to show them what we are and what telchers who fl've traTn^'d th " "' f "' "''""'' ^ood themse/v^s a^d wno fiave trained the moral natures ofmany young men and hat hrha°d noT 'T'^'^' ^""^ '' '^"^ -' "^ "^ '""uld say nnint f. fu-^"'' ^^^" ^' '^'"^' he Should be able to point to some of his actions, and put his hand upon some Athenian or foreigner, bondman or free that has confessemv been influenced through him. But if we have no such Ind not rlnTh"' T' 't ^^^ ^° ^<^* '°' "'"er adviser diem °,nH " ■ "'■'u""* °" f'^'="d'*' "Children of spoiling m..te ^ssoc ates. Now, I.ysimachus and Melesias I will thCh Vt"v! r ''^^ ' ''"' "° '-^^^ in the matfe T ^,^ ; J^ .^ ''''^''' ""e'-'^sted in it from my youth uo I cannot afford to pay the fees of the&/to.. 4o were the mi'aX T.ruft '" "i" ^'"'^ '" -^"^^ - ^«rr«= of the art Bm "^'-^'f ;( ^««/^^'^ «««^''^' hitherto to discover have found^ IfT, "°'>- '"7"^"<^ '^ Nicias or Laches nave found it out or learned it ; for as you know, they are I. TieSc,pMs/s.~Prokssiona] teachers of wisdom, such as Protagoras a^\tif"ro„ey'rwtaV" S""'"'^™'^"P' '- ^^^^^^^ . some of his late'i dfaliger^ '°""' °"' ""'" '='<^"">' '" 2. ^Tck taSt'!;,!™!.'! " g"'' '•-'-« of ,he well-known I. tie matters ^ou would len, unless lanship to that since vise them their sons J have any t teachers elves and men, and hould say e able to )on some •nfessedly no such advisers, spoiling nost inti- 3, I will i matter, )uth up. were the 'eman'^ of discover Laches they are 'rotagoras for them clearly in I outward 11-known XI wealthier than I and can afford to learn from others and a rnn \ T ' '^^"^ ^^f ^^°'" ^"'^^ ^^P^^^^ «f training exD?es^i;/^h '"'" •'"'" }^^^ ^^"^^ "^^^^ be fearlessly expressmg th .ir opmions about what pursuits were good and m^n/rir^T^^T"' ""!"'' '^"y ^'^^^ persuaded in their own ^oinl fTJ'^l ^"T '^? ^^'"^ thoroughly^ Now in other pomts.I truo. them, but I am surprised at their differing from did ,W n "• I '^f 'Y''^''''^ Lysimachus, do what L^ache^ did just now when be begged of you not to let me go but to question me-don't please let either Laches or Nicias off! bu question them, and say, Socrates professes not to be famihar with this question and to be unable to decide which of you speaks the truth, for he has been able neither 'o discover nor to learn from anyone about such things. Now (^o you, Laches and Nicias^ll me each one, of you, with what gr^at authority on i^im^^lf^,^ hU you associated? and did you acqui^re yourlfiowledge bylearnC from sompboay or by your own investigations?^ And if you acquired it by learning, tell us who were your respecdve teachers and who were your fellow-students, so that if we should ever hav6.a respite from state affairs we may go to them andpersuane them either by gifts or by compliments or by both to take he charge of our children and of yours so thai they may not bring shame upon their parents by turning out badly %t if ypu made such a discovery by yourselves, give us an instance of ^<>me persons whom you have taken in hand and raised from comm- )n people to gentlemen. For if you are only JUS goiiig^to begin the work of training, I fear you will be making Caruins^ „ot indeed of yourselves but of your sons and your friends, sons, and, as the proverb savs, learning pottery by making a pot. Tell us therefore which of these Advantages and qualifications do you profess to possess? Or don't you the Latin fiat expermientum in corpora vili '. The Carians were despised by the Greeks as being the slaves of Pe sia IHs ;!2:ri^'l'^^^^^'"lI---b,"Let the danger be run in the £rs:; du;i;;g\^;ionic^o^'^^^^^ ^'^ ^"""'^ ^^ ''^^ ^"-p--^ 12 i i t I i I '''^p&;fsoS.^''''C'v"'^"' ' ''.'"'' 'hat Socrates has Nicias nn?1 rT-T '^'T ' 5'°" ■"""' <^<"'''^^^^^«-f— How SO, Nicias ? entrapped Socrates wiu'no^tt hfm off umilt T, °"'^,'^';j thoroughly tested all these thino^s P,„ ? "^" ''"'^ him, and know that one mus Te treated ^^TTt'" s?rnot^Lt;ratirh/Hr::7ogii^i°^ ^» i^ ^^ icniijiucu or our St ask them >ocrates has yourselves, itioned and ilesias here answer a!l ■r, I began ing you to >bable that pecially as CiiOUgh to ;ion please examining tion. For we are now s. Please ; that you d that you 1 he came ow towns- gathering, lim since hoever is imily and whatever t to cease !1 he has anner of nee been well and tomed to by him, eive this set him, -d of our »3 shortcomings past and present, for it follows that a man who has not shrunk from such discipline, but who is willing to act up to ^o/on s precept^ of learning whilst we live and who does not expect tha^t old age will bring him wisdom, should be more thoughtful and provident with regard to his future life So you see, then, that it is nothing strange or unpleasant for hie to^be exammed by Socrates— nay I was pretty sure a long time ago that if Socrates were present we should hot talk about the youngsters but about ourselves. I repeat then that as far as I am concerned there is no reason why Socrates should not conduct the argument as he likes. But see what Laches thinks about it. [IV. Za^.^i-.— Weil, Nicias, as far as reasonings are concerned I am a very sinrjple^mi^^^ man. Or rather, perhaps, I am not simple but^a^^BI^f or in a way I seem to be a lover of arguments and again a hater of them. For when I hear a man talking of virtue or any other branch of wisdom— one who IS a man indeed and worthy of the words he speaks— I am exceedingly delighted beause I see that both speaker and words are qonsistent and suited to one another. A man of this sort seems to me to be in every way a musician, and to ufi-","-^^ to the best of harmonies, not that of a lyre or childish instrument, but to be attuned to the real living of a life in which hisactionsare consistent with his words— a true Doric mode^not Ionian, nor I think Phrygian or Lydian, but the only true Greek harmony. A man of this sort then makes me rejoice when he speaks and then any one would take me for a lover of words, so strongly do I acquiesce in what is said. But the man whose actions are inconsistent grieves me, and the better he seems to me to speak the more he grieves me, and then you would take me for a hater of words Now, as to Socrates, I have no acquaintance with his argu- mcnts, but, it seems, I nave had some previous ^vpenence of his actions, and in these I found him to be a orthy of high words and of every freedom of speech. L \e the case then my good wishes go with him, and I shall nave no I. Solon's precept— ' 2 But I don t care m the least about his being a youne mrn or no yet famous, or any such thing. I exhort yjuthfrefore , Socrates to teach me and examine me as much as you lik^ and m your turn to learn from me what I know.'^ These have been niy sentiments towards you ever since that day on per«on''a°oroo°f°^f ^ "^ '''^' I" '^"«^' ^"'' f^^^' '" y<»" o^" person a proof of vaiour such as one who intends to ei- justly should give Say then what you yourself like and don't Jiv) ''""^'Vo-'^f' f "bout my age, (i.e. speak without rtsfraint) »W &vr"'' "^ey Lysimachus and Melesias To begin then with our queries— who were pur teachers in this branch of education, or whom have we .mproved-perhaps it will not be bad for us to ermine ourselves even on such points. But I thin', •' 't'^eZd S t i*"*" """'^ fundamental. V :• ■: it happens that we know abom anything, that, by being added to anyE else 1 improves that to which it is acMe.— So it seems. co;^^mtdf';th"p 'r>''^'". '^'''' ^^^^^ ^^is prudence b^rsmalf^LTg ea ^. " .^^rln^L^ ^f""^ ^^^'^"^ callhim bmvf ? "'"P^^-"^^y g-n more,-would you Laches.~]:io, by Zeus, I should not. J^ocrates.~Ov if a man were a doctor and his child or some one else's were down with inflammation of the unJs and begged him to give him something to eat or to drink fnH h. were to obstinately refuse to give any ? ' ^^ ^^ Za^^^j-.— This would not be bravery either. ■ I. obsiinaiely.—Tht Gre^V word here means " fn .„^ » , • . impossible to reproduce the word-ply"^ English '' ''"' '' '' 19 Socra/es.— Again, a man of endurance in war and willinff to fight, and thoughtfully considering— knowing that there will be reinforcements to aid him, and that the enemy with whom he IS going to fight are fewer and weaker than his own side, and moreover that he has the advantage of position- when a man after these considerations and with these prepar- ations shows bravery, would you call him more courageous or the man who, in the opposing army, should be willing to maintain his position and show endurance ? ZacAes.—I should say that the man in the opposing army would show the greater courage. . ^ Socra^es.~And yet his courage is more imprudent than the other man's. i Laches. — Quite so. Socrates,— -i:\i^n I suppose you will say that the man skilled in horsemanship will evince less courage in a cavalry engagement than the man who has no such skill. Laches. — I think so. Socrates. ~hx\6. so too of the man whose endurance is coupled with a knowledge of the use of the sling or bow, or any such art. ^ Laches. — Yes. Socrates.— knA when men are willing to go down into a well, or to dive, and to show endurance in this work, without having any particular skill therein, or in any singular work — you would call them braver than the men who are thus proficient. Laches.~Y{(m could one help doing so, Socrates ? Socrates.— li one thought so, one would have to say so. Laches.— \N^\\ that is what I think. Socrates.— And yet, I suppose, men of this sort are more imprudent in the risks they run and in the endurance they exhibit than those whose endurance is coupled with skill. Laches. — So it seems. Socrates.— ^\xt we saw a few minutes ago that thoughtless boldness and endurance was disgraceful and injurious. Laches. — Yes, we did. t_.-t.-tf tit:; J. noble. Laches. — So we did agreed that manliness was something 20 i . : I ■ Lacfies. — That is most true Laches. — By no means aret;^T^;: r ;s "^^ '° -«^ - what .. iwr^t'"'^ "" ■° ^"1"'^'=^ '"'""d "P to what point? wishk ttn~Tj ■•^^°"">g which bids us endure. If you enf^,br.i„ro^eoaLrsn::s\ora,^^^^ s;t^?ng:-rixirhfn!-^ conception about courage, but sc.meLwt has ~d To^' YYTT -^^^'^•^•— That IS perfectly certain. ™to gruTii^^iTe^itritiaX" r hfil-f ™"an ^^'^ resources than we are. ^ ^ ™^" "^ "^^^^ Z«r/^x.— Why, of course, I shall be delighted ^h^r -^^"^^ "°^' ^^^•^^' ^«"^e and help your friends whose arguments are temn*»cf-f^..f „^j ..,. T^. ^^ in distress. '" " '"' *"" """" ^'^ Uiemselves 21 You can see what a difficulty we are in. So please tell us what you think manliness to be, and by so doing get us out of our difficulty and confirm your own opinions by arguments. Maas.l have been thinking for some time that you were not defining manliness properly. You know I have heard you give^ ^^.^y g««d definition of it, but you do not use it now. Socrates.—Wh^t was that ? iV/Wa.. -I have often heard you say that a man is good where he is wise and that where he is ignorant there he is bad. -bocrafes.— lhat is quite so, Nicias. JViaas,-^Wen then, if the brave man is good, it is evident tnat he is wise. Socrates.— Did you hear that, Laches ? Zackes~I didjind I don't fully understand his meaning. ,y. Tl!'^ -^^■''\ 5'''^^''^' ^^^^ I understand it, and I think that Nicias is defining bravery as a kind of wisdom. AacAes.—What kind of wisdom, Socrates ? Socrafes.~You had better ask him. Laches. — So I will. Socrates.—Qom^ now, Nicias, tell him— what branch of wisdom IS bravery? I suppose it isn't flute playing. Laches.~^ot quite. r j ^ Socrates.— Hox yet playing on the cithara. Laches. — Of course not. Socrates.— J\vQn what science is it, and with what does it concern itself? Laches.— \^m glad you have aslLi him that question, let , • nim tell us what science he says it iS^ -.-♦^^L-J ,i«-w^/w4/ <.** *H Nicias.— '^Q I will, Laches. It is the science of the things which inspire fear and confidence both in war and in all other things. Zrt^/^^j-.—What an absurd definition, Socrates ! Soc7ates.—V^\^a\. makes you say that. Laches? Zrtr/^^j.—Why, surely, wisdom is distinct from courage Socrates. — Nicias says it is not. Laches.— V.y Jove, though— that's all nonsense. Socrates.— l^Qi^s teach him better, then, but don't let's abuse him. Nicias.— -^o don't abuse me. You know, Socrates, I 22 anxious to prove me to be talking has just been talkiug such rubbish Iji t. think that Laches is rubbish because he himself. XXIII. Laches.~^x:ici\y so, Nicias, and I am going to prove my point, for you are talkinp nonsense. For, to begin with in epidemics do not physicians know all about the grounds of fear? or do you think that the brave ones understand? or do you call the physicians brave? Nicias. — Not at all. Laches.--^o more than you call farmers brave, I think And yet these men I suppose understand the risks connected with farming and in all other handicrafts men know the risks and encouragements of their own arts. But that does not make them any the more courageous T ^ff'^f^f -^—Whf do you think of Laches' notion, Nicias ? 1 think he is speaking to the point. Nicias.~lt is to the point I know, but it is not true :Socrates. — How so ? /v^V/^^.--Because he thinks that physicians know something nfl WK^'' P'u^"^' ^^^" '"'^P^y ^he condition of thei. health. Whereas that is the only thing they know :~but whether sickness rather than health is a terrible thing or not for anyone, do you think. Laches, that the physicians understand that ? Or don t you think that for many people it is better .T. 1 'TvT'- '^K " '^ 'f ^^"^ • '^^" ^^^^ ^his, pray. Do you say that life is better for all men, and not that death is preferable for many ? Laches. ~-T\\di\.'s what I think. Nicias.—Vfo you think then that the same things are whom life ? '^ '^^''"' ^^""^^ '' preferable, and those for Laches. — Not I. mcias.~But do you grant that physicians or any other workmen except the man whg is versed in what is terrible and not terrible, that is the man whom I call brave,-knows these things. ' '^"""'^ Socrates.— po you understand what he means. Laches ? Laches. —Yes, I take it he calls prophets brave men. For who but a DrOOhet shnnlrl l-n/^T.r ,.rK^ U^A K„4.4.__ 1-- ,. - '■ '■ •■" "'"-' ^itiCi uciicr live or aie ? 23 By the bye, Nicias, do you profess to be a prophet yourself or are you neither a prophet nor brave ? ' Ma'as.—HaWo ! Do you think now that it needs a prophet to distinguish objects of fear and of confidence ? Laches. — Yes I do. Who else could do it ? [IV. Nicias.~i:\\% man that I am describing could do it far better. A prophet, you know, need only know the signs of coming events, if a man is going to meet with death or disease or loss of property or victory or defeat either in war or in any other matter. But as to who had better meet with such and such accidents, how can that be the province of a prophet to decide more than of any other person? Laches,— \ can't understand what he means, Socrates. He does not make it clear who is the brave man— neither physician, prophet nor anyone else, unless haply it be some god. Now it seems to me that Nicias does not wish to own in a straightforward manner that he is talking rubbish ; but he IS twisting and turning about to conceal his own perplexity.^'^^*'***^'' And yet you and I might just now have twisted and turned about like this ourselves had we wished to avoid seeming to flagrantly contradict ourselves. Such a method of arguing would be all very well in a law-court, but now in a gathering hke ours why should any one trick himself out with these idle tricks of argument ? Socrates.~\\\iy indeed ? I quite agree with you. Laches. But perhaps Nicias is of the opinion that he is saying something and not merely talking for the sake of talking. So let us ask him to tell us more distinctly what he means, and if he says anything correctly we will agree with him— if not, we will instruct him. Laches.~K'&\. on, Socrates, if you wish. I think that I have heard enough. Socrates. —Well, I have nothing to hinder me. You know I shall ask for us both. ' Laches. — Certainly. lXV. 6"^^^-^/^^.— Tell me then, Nicias, or rather tell us, for we share the discussion. Laches and I, — do you define courage as a knowledge of the grounds of feai and of confidence ? iVicias. — Yes 1 do. 24 ! i I i. M Socrates.^And you would say, I suppose, that it is not every man that knows it, seeing that neither physician nor prophet can know it, nor be brave-unless in addition to his professional skill he also possess this knowledge ? Was not that what you said ? Nictas.—lt was. Socrates.— li we may use the proverb then, it is not every son that knows, or that becomes manly. Ntdas.—l think not. Socrates.— li is evident, Nicias, that you do not even think the Crommyoman- boar was brave. And this I say not as a joke but because I think it is necessary for the man who uses this definition not to expect courage in any animal, or else he must admit that there are some animals so wise that what few men know on account of the difficulty of it we must admit that a lion or a leopard or even a goat may know. Jiut It is necessary that a man who defines bravery as you have done should admit that a lion, a stag, a bull, and an ape are equally capable of manliness. Laches.— By the Gods you speak well, Socrates : and now answer us truly Which is it? Do you say that these animals, which we all admit to be courageous, are wiser than us, or are you going to fly in the face of universal opinion and deny that they are even courageous ? ^ Nicias^.— I am not going, you kno^s to apply the term brave either to animals or to anything else that is devoid ot tear on account of ignorance, but is fearless and foolish Or do you want me to call "brave" all children who fear nothing on account of their ignorance ? To be devoid of tear and to be courageous are not the same thing. And I think that only very few people partake of bravery and fore- thought, whilst many— men, women, children and beasts- possess audacity, daring and fearlessness with want of forethought. So, what you and most people call courageous, 1 call bold, and the courageous ones are the prudent ones of whom I speak. by Theseur'"-^"''*'"' ^''''''~^ ^^^"^''"' ^'^'*' ^^'^ ^" ^^^^ ^^^^ ^^^^^ 25 l. Ladies. — Observe, Socrates, how^^well he tricks himself out with words, as he imagines ? Those beings whom all • men confess to be brave, he is trying to deprive of their character. • ., Nicias. — Not so, Laches, put yourself at your ease. 4 say that you are a wise man, and ^o is Lamachus' (if, that is, you • are brave) and so are many other Athenians. Laches. — I won't make any objections to this, though I might — but 1 don't want you to say that I am a Teii.\ Aixonean,^^- Socrates. — Please dont. Laches; — I don't think, you knoWj that you have the slightest notion that Nicias has got this •' wisdom from our friend Damon. And Damon is very intimate with Prodicus, who, as you know, is famous among Sophists for the beautiful distinctions he draws between such words. Laches. — Yes, and it is more fitting for a sophist to deal with such quibbles than for a man whom the State deems worthy of the chief magistracy. V.' .. ,: Socrates.— ^^i\\ei\t \s fitting that he wh» presides over the greatest interests should be a possessor of the greatest wisdom. And I think that it is quite right that Nicias should investigate how aftd on what grounds he defines courage. Laches. — Won't you do it yourself, Socrates? i Socrates. — I am going to do so, my dear fellow ; but dont imagine that I am going to release you from your share of . the enquiry ; but give me your attention and join me in the investigation. Laches. — Very well,^fyou think Lought to do so. Socrates.— I think you ought. Now Nicias let us start - afresh. Do you remember that we began by considering courage as a part Of virtue? . - Nicias. — We did. • i < Socrates. — And that your answers were given as concerning I Lamachtis, — was Micins' colleague in the vSicilian exi:)eflition. TTie ' two commanders did not get on very well together. - 2. Aixoneans — (Aixone was a ward of Athens) were noted for: tTieiV bad language. Cf.' the English expression " Billingsgate." ■ ■''i^r:"". ■ ii: a6 a part,— with many other parts— all of which together are designated virtue ? Nicias. — Yes. Avra/tfj— Now, do you agree with me in this? You know I say that, besides courage, prudence and righteousness and the like are virtues. Don't you ? Nicias. — Of course. Sacrates.~%Q far so good, we agree on this. N v let us see if you and we agree about grounds of fear and confidence. We will first tell you what we think them to be; arid if you don't agree with us you must teach us. Now we think that grounds of fear are those things which cause fear: and it is not past evils nor present that cause fear but evils anticipated ; for fear is an anticipation of future evil. Don't you agree with me, Laches ? Laches. — Entirely. Socrates,— ^o\i, Nicias, you have our view namely, that grounds of fear are future evils, and grounds of confidence are things which are not evil, or that are good, in the future. Would you give the same definition ? Nicias. — I should. Socrates.— "^OMXdi you then say that the understanding of those things was courage ? Nicias. — Certainly. XXVIII. Socrates. — Now let us see if you agree with us on a third point. Nicias. — What is it ? Socrates.— \ wiH tell you. Laches and I think that wher- ever there is knowledge it does not differ as to how past things have occurred or present things occur, nor yet about how that which has not yet come to pass might and will best come to pass, but that it is the same. For instance with regard to the preservation of health through all the ages of man, it is the science of medicine alone and as a whole which considers the past and present and how the future shall come to pass. And again with regard to what grows out of the earth it is agriculture that considers it. And, with matters of war, I am sure that you would bear me witness yourselves that the science of strategy is the one that takes the bej it c soc boi the soc ] «. san and 1 off 1 den I S the A S off evil ever ^ XXIX. s Nici for a seen ofgi that, evil 1 or h< N. So like ( good will ( J 9% best precautions especially for future contingencies, and that It ought not to be subservient to but to, rule the art of soothsaying, because it has more knowledge of mlitary affaira theXr""' ""k \T'' ^"^ '^"« '^' ^^^ orders Zr^z the soothsayer shall command the general, but the general th^ soothsayer. Shall we say this, Laches ? ^ Laches. — Yes. ^wra/«.— Again,~do you agree with me, Nicias, that the and pasJT'' "'" "''^ '^' ''™' '^^'^ ^^^^ ^'^'"^^ ™t Ma'as,~Yes, that is what I think, Socrates. ^ra/« —Then you say, courage is the science of grounds of fear and confidence. Is it not ? grounas Nicias. — Yes. H.^f''''""'*""^"'^ ^'^ ^^^^ ^^^* g'*°""^s of fear and confi- NidaT.~^Tm^^ '^" '^'"^' ^""^ ^''^ ^" '^^ ^""''"• fKl^rr''^^^~,A'^*^ '^^ ^^™^ ^^^^"^^ ^eals with them both in the fixture and in every aspect. Nicias. — It does. A7^rrt/«.— Courage then is not only a knowledge of grounds of fear and confidence. For it treats of good thiSs and evil not only as future, but also as present, and past, and in every other aspect, as do also the other sciences. Ntaas.—'$iQ it seems. ^^^^•n.?'''''^'!u~7^u^^^.'.^^"' ^' ^^ ^^^'"s fr°™ your answer, Nicias, a third subdivision of courage. And yet we asked for a definition of courage as a whole. But now •> would seem from your account that courage is not only the science of grounds of fear and confidence, but we might almost say that as you show it, courage is the science of all good and evil things m every aspect. May we transpose it in this way. or how would you say it, Nicias ? . Nicias. — ^I think we may. Socrates.— ^o^^ my good sir, do you think that a man like this would m any way fall short of virtue, if he knew all good things and m every aspect, how they come, came, and will come to pass, and the same of things that are evil ? And uo you iinagine that a man like this would be wanting in i8 XXX prudence, or righteousnccs or holiness, seeing that he aione is permitted, both with regard to gods and men, to give cautions about what are grounds of fear or not, and to furnish what is good since he understands how rightly to associate with it. Nicias. — I think there is something in what you say, Socrates. Socrates.— ^^\\^^\. you just now described, then, is not as you said a part of virtue, but virtue in its entirety. Nicias. — So it is. Socrates.— Kx\^ yet we said that courage was one of the parts of virtue. Nicias.— '^Q we did. Socrates. — But what we were just now describing did not seem to be so. Nicias. — No it did not. Socrates.— Then, it would seem, we have not yet found a definition of manliness. Nicias. — It seems not. Laches. — And yet, my dear Nicias, I thought you would find it out, because you were so contemptuous over the answers I gave to Socrates. So I had really very great expectations th^t the wisdom you had learned from Damon would help you find out. - , Nicias.— i afft' glad to think, Laches, that you don't think much of being proved to talk nonsense yourself, and that when I am proved to be no wiser than yourself you remember it, and are going to make no diffierence between yourself and me in respect to our knowing nothing of what a man with a gbbd opinion of himself ought to know. Now you, methinks, ate doing a very human action in looking not at yourself but at others ; but I think that I spoke reasonably enough abotit'what we were discussing ; and if I have not spoken quite up to the mark" in anything I will correct it later on with the aid of Damon, whom you seem to laugh at though you never saw him, and of others. And when I'have proved my point I will teach you — without stint — for you seem to me to be very anxious to learn. Laches. — You are a very wise man, Nicias, and yet I advise Lysimachus here and Melesias not to trouble a) nut vour ' XXXI. f y a ■ n d w si si if fc Ol nr A tir So let So lea Gc ;■. tt'; anf;' '""'' ''"^'^ ""^ °f ">«< age I should L dping tion thr,ubiect to hin, h" ' ""f°^'""»"^'y. whenever I men- won't under St himsel? "'l°'"'^''"\^"^<^ one else and Socrates wilft l^^c'ljip.atnrtr/c^ '^^™^'=^"^' "'^' ■ vertSrdfo''H