Plato, Laches — Greek text with English translation

Now the matter about which I have made all this long preamble is this: we have two sons here, my friend that one, called Thucydides after his grandfather, and I this one; he also is named in the same way, after my father; we call him Aristeides. Well, we have resolved to give them our most constant care, and not—as most fathers do when their boys begin to be young men —let them run loose as their fancy leads them, but begin forthwith taking every possible care of them. Now, knowing that you too have sons, we thought that you above all men must have concerned yourselves with the question of the kind of upbringing that would make the best of them; and if by any chance you have not given your attention to the subject, we would remind you that it ought not to be neglected, and we invite you to join us in arranging some way of taking care of our sons. How we formed this resolve, Nicias and Laches, is worth hearing, even though the story be somewhat long. My friend Melesias and I take our meals together, and our boys share our table. Now, as I said at the beginning of my remarks, we are going to speak quite freely to you. Each of us has many noble deeds of his own father to relate to these young fellows—their numerous achievements both in war and in peace, when they were managing the affairs either of the allies or of this city; but neither of us has any deeds of his own to tell. We cannot help feeling ashamed that our boys should observe this, and we blame our fathers for leaving us to indulge ourselves when we began to be young men, while they looked after other folks’ affairs; and we point the moral of it all to these young people, telling them that if they are careless of themselves and will not take our advice they will win no reputation, but if they take due pains they may very likely come to be worthy of the names they bear. Now they, for their part, say they will do as we bid; so we are now considering what lessons or pursuits will lead them to the highest attainable excellence. Someone directed us to this particular accomplishment of fighting in armor, as being an admirable one for a young man to learn; and he praised that man whose performance you were just watching, and then urged us to go and see him. So we decided that it would be well to go and see the man ourselves, and to take you along with us not merely as companions at the show, but also as counsellors and copartners, if you will be so good, in the matter of looking after our sons.

That is the question which we wanted to discuss with you. And we look to you now, on your part, to give us your advice, first as to whether you think this accomplishment should be learnt or not, and then as to any other such art or pursuit that you can recommend for a young man; and also, how you feel inclined as regards our partnership.

And a certain recollection comes back to me on hearing what has just been said: for these boys, in talking with each other at home, frequently mention Socrates in terms of high praise; but I have never asked them whether they meant the son of Sophroniscus. Now tell me, my boys, is this the Socrates whose name you have mentioned so often?

It is good for them, instead of spending their time on the ordinary things to which young men usually give their hours of leisure, to spend it on this, which not only has the necessary effect of improving their bodily health— since it is as good and strenuous as any physical exercise—but is also a form of exercise which, with riding, is particularly fitting for a free citizen; for only the men trained in the use of these warlike implements can claim to be trained in the contest whereof we are athletes and in the affairs wherein we are called upon to contend. Further, this accomplishment will be of some benefit also in actual battle, when it comes to fighting in line with a number of other men; but its greatest advantage will be felt when the ranks are broken, and you find you must fight man to man, either in pursuing someone who is trying to beat off your attack, or in retreating yourself and beating off the attack of another. Whoever possessed this accomplishment could come to no harm so long as he had but one to deal with, nor yet, perhaps, if he had several; it would give him an advantage in any situation. Moreover, it is a thing which impels one to desire another noble accomplishment; for everyone who has learnt how to fight in armor will desire to learn the accomplishment which comes next, the management of troops; and when he has got that and once taken a pride in his work he will push on to attain the whole art of generalship. It is evident already that all accomplishments and pursuits in the military sphere are both honourable and valuable to a man, either in acquisition or in practice; and this particular one may well be an introduction to them. And we can make this addition—no slight one—to its claims, that this science will make any man individually a great deal bolder and braver in war. Nor let us disdain to mention, even though some may think it a rather slight matter, that it will give him a smarter appearance in the place where a man should look smartest, and where at the same time he will appear more terrible to the enemy because of his smartness. So my opinion is, Lysimachus, as I say, that we ought to teach this skill to our young men, and I have told you my reasons for so thinking. But if Laches has a different view to state, I shall be as glad as anyone to hear it.

I speak of it in this way from the following point of view: I conceive that if there were anything in it, it would not have been overlooked by the Lacedaemonians, whose only concern in life is to seek out and practise whatever study or pursuit will give them an advantage over others in war. And if they have overlooked it, at any rate these teachers of it cannot have overlooked the obvious fact that the Lacedaemonians are more intent on such matters than any of the Greeks, and that anybody who won honour among them for this art would amass great riches elsewhere, just as a tragic poet does who has won honor among us. And for this reason he who thinks himself a good writer of tragedy does not tour round with his show in a circuit of the outlying Attic towns, but makes a straight line for this place and exhibits to our people, as one might expect. But I notice that these fighters in armour regard Lacedaemon as holy ground where none may tread, and do not step on it even with the tips of their toes, but circle round it and prefer to exhibit to any other people, especially to those who would themselves admit that they were inferior to many in the arts of war. Furthermore, Lysimachus, I have come across more than a few of these persons in actual operations, and I can see their quality. Indeed, we can estimate it offhand: for, as though it were of set purpose, not one of these experts in arms has ever yet distinguished himself in war. And yet in all the other arts, the men who have made a name are to be found among those who have specially pursued one or other of them; while these persons, apparently, stand out from the rest in this particularly hapless fate of their profession. Why, this man Stesilaus, whom you watched with me in that great crowd as he gave his performance and spoke in those high terms of himself before us, I have watched elsewhere giving a finer entertainment in the form of a very real display that he made against his will. The ship on which he was serving struck a transport vessel, and he was using in the fight a combination of a scythe and a spear—a remarkable weapon that suited so remarkable a man. Well, the story of this fellow’s doings is hardly of enough interest in the main, but you must hear the upshot of his device of a scythe fixed to a spear. As he was fighting, it stuck somehow in the other ship’s rigging, and held fast; so Stesilaus pulled at it in the hope of getting it free, but he could not, and the ships were passing by each other.

For the first moments he ran along in his ship holding on to his spear; but as the other ship sheered off from his and drew him after, still holding the spear, he let it slip through his hand until he gripped the butt-end of the shaft. From the crew of the transport there came laughter and clapping at his posture, and when someone aimed a stone at him which hit the deck near his feet, and he let go the spear, the troops on the warship in their turn could no longer restrain their laughter, as they saw the notable scythe-spear dangling from the transport. Now, there may perhaps be something in this art of theirs, as Nicias argues, but at any rate that is my impression of it, in the cases I have met with. Hence, as I said at the beginning, whether it be an accomplishment, and one of but little use, or not an accomplishment, but only supposed and pretended to be such, it is not worth the trouble of learning it. For indeed I hold that if a man who was a coward believed that he possessed it, his only gain would be in rashness, which would make his true nature the more conspicuous; while if he were brave, people would be on the look-out for even the slightest mistake on his part, and he would incur much grievous slander; for the pretension to such skill arouses jealousy, so that unless a man be prodigiously superior to the rest in valor he cannot by any means escape being made a laughing-stock through professing to be so skilled. Such is my opinion, Lysimachus, of the interest taken in this accomplishment; but do as I told you at the beginning; you are not to let our friend Socrates go, but must request him to advise us according to his judgement on the matter in hand.

But you, Laches and Nicias, are each to tell us who is the cleverest person you have heard on the upbringing of youth; whether you have knowledge of it by learning from someone or by discovering it yourselves; and if you learnt it, who were your teachers respectively, and what other colleagues they had: in order that, if you are not at leisure through the demands of public business, we may go to them and induce them either with gifts or good turns or with both to undertake the care of our and your children together, and so prevent them from turning out knaves and disgracing their ancestors. But if you have made the grand discovery yourselves, give us an instance to show what other persons you have succeeded in changing, by your care of them, from knaves to honest gentlemen. For if you are now going to make your first attempt at educating, you must beware lest you try your experiment, not on a corpus vile, but on your sons and the children of your friends, and you prove to be a mere case, as the proverbial saying has it, of starting pottery on a wine-jar. So tell us what you claim, or do not claim, as your resources and acquirements in this kind. There, Lysimachus, demand that from these good persons, and do not let them off.

Now of Socrates’ words I have no experience, but formerly, I fancy, I have made trial of his deeds; and there I found him living up to any fine words however freely spoken. So if he has that gift as well, his wish is mine, and I should be very glad to be cross-examined by such a man, and should not chafe at learning; but I too agree with Solon, while adding just one word to his saying: I should like, as I grow old, to learn more and more, but only from honest folk. Let him concede to me that my teacher is himself good—else I shall dislike my lessons and be judged a dunce—but if you say that my teacher is to be a younger man, or one who so far has no reputation, or anything of that sort, I care not a jot. I therefore invite you, Socrates, both to teach and to refute me as much as you please, and to learn too what I on my part know; such is the position you hold in my eyes since that day on which you came through the same danger with me, and gave a proof of your own valour which is to be expected of anyone who hopes to justify his good name. So say whatever you like, leaving out of account the difference of our ages.

If we happen to know that sight joined to eyes makes those eyes the better for it, and further if we are able to get it joined to eyes, we obviously know what this faculty of sight is, on which we might be consulting as to how it might be best and most easily acquired. For if we did not know first of all what sight or hearing is, we should hardly prove ourselves consultants or physicians of credit in the matter of eyes or ears, and the best way of acquiring sight or hearing.