Lysimachus. You have seen the exhibition of the man fighting in armour, Nicias and Laches, but we did not tell you at the time the reason why my friend Melesias and I asked you to go with us and see him. I think that we may as well confess what this was, for we certainly ought not to have any reserve with you. The reason was, that we were intending to ask your advice. Some laugh at the very notion of advising others, and when they are asked will not say what they think. They guess at the wishes of the person who asks them, and answer according to his, and not according to their own, opinion. But as we know that you are good judges, and will say exactly what you think, we have taken you into our counsels. The matter about which I am making all this preface is as follows: Melesias and I have two sons; that is his son, and he is named Thucydides, after his grandfather; and this is mine, who is also called after his grandfather, Aristides. Now, we are resolved to take the greatest care of the youths, and not to let them run about as they like, which is too often the way with the young, when they are no longer children, but to begin at once and do the utmost that we can for them. And knowing you to have sons of your own, we thought that you were most likely to have attended to their training and improvement, and, if perchance you have not attended to them, we may remind you that you ought to have done so, and would invite you to assist us in the fulfillment of a common duty. I will tell you, Nicias and Laches, even at the risk of being tedious, how we came to think of this. Melesias and I live together, and our sons live with us; and now, as I was saying at first, we are going to confess to you. Both of us often talk to the lads about the many noble deeds which our own fathers did in war and peace — in the management of the allies, and in the administration of the city; but neither of us has any deeds of his own which he can show. The truth is that we are ashamed of this contrast being seen by them, and we blame our fathers for letting us be spoiled in the days of our youth, while they were occupied with the concerns of others; and we urge all this upon the lads, pointing out to them that they will not grow up to honour if they are rebellious and take no pains about themselves; but that if they take pains they may, perhaps, become worthy of the names which they bear. They, on their part, promise to comply with our wishes; and our care is to discover what studies or pursuits are likely to be most improving to them. Some one commended to us the art of fighting in armour, which he thought an excellent accomplishment for a young man to learn; and he praised the man whose exhibition you have seen, and told us to go and see him. And we determined that we would go, and get you to accompany us; and we were intending at the same time, if you did not object, to take counsel with you about the education of our sons. That is the matter which we wanted to talk over with you; and we hope that you will give us your opinion about this art of fighting in armour, and about any other studies or pursuits which may or may not be desirable for a young man to learn. Please to say whether you agree to our proposal.
Nicius. As far as I am concerned, Lysimachus and Melesias, I applaud your purpose, and will gladly assist you; and I believe that you, Laches, will be equally glad.
Laches. Certainly, Nicias; and I quite approve of the remark which Lysimachus made about his own father and the father of Melesias, and which is applicable, not only to them, but to us, and to every one who is occupied with public affairs. As he says, such persons are too apt to be negligent and careless of their own children and their private concerns. There is much truth in that remark of yours, Lysimachus. But why, instead of consulting us, do you not consult our friend Socrates about the education of the youths? He is of the same deme with you, and is always passing his time in places where the youth have any noble study or pursuit, such as you are enquiring after.
Lys. Why, Laches, has Socrates ever attended to matters of this sort?
La. Certainly, Lysimachus.
Nic. That I have the means of knowing as well as Laches; for quite lately he supplied me with a teacher of music for my sons, — Damon, the disciple of Agathocles, who is a most accomplished man in every way, as well as a musician, and a companion of inestimable value for young men at their age.
Lys. Those who have reached my time of life, Socrates and Nicias and Laches, fall out of acquaintance with the young, because they are generally detained at home by old age; but you, O son of Sophroniscus, should let your fellow demesman have the benefits of any advice which you are able to give. Moreover I have a claim upon you as an old friend of your father; for I and he were always companions and friends, and to the hour of his death there never was a difference between us; and now it comes back to me, at the mention of your name, that I have heard these lads talking to one another at home, and often speaking of Socrates in terms of the highest praise; but I have never thought to ask them whether the son of Sophroniscus was the person whom they meant. Tell me, my boys, whether this is the Socrates of whom you have often spoken?
Son. Certainly, father, this is he.
Lys. I am delighted to hear, Socrates, that you maintain the name of your father, who was a most excellent man; and I further rejoice at the prospect of our family ties being renewed.
La. Indeed, Lysimachus, you ought not to give him up; for I can assure you that I have seen him maintaining, not only his father’s, but also his country’s name. He was my companion in the retreat from Delium, and I can tell you that if others had only been like him, the honour of our country would have been upheld, and the great defeat would never have occurred.
Lys. That is very high praise which is accorded to you, Socrates, by faithful witnesses and for actions like those which they praise. Let me tell you the pleasure which I feel in hearing of your fame; and I hope that you will regard me as one of your warmest friends. You ought to have visited us long ago, and made yourself at home with us; but now, from this day forward, as we have at last found one another out, do as I say — come and make acquaintance with me, and with these young men, that I may continue your friend, as I was your father’s. I shall expect you to do so, and shall venture at some future time to remind you of your duty. But what say you of the matter of which we were beginning to speak — the art of fighting in armour? Is that a practice in which the lads may be advantageously instructed?
Socrates. I will endeavour to advise you, Lysimachus, as far as I can in this matter, and also in every way will comply with your wishes; but as I am younger and not so experienced, I think that I ought certainly to hear first what my elders have to say, and to learn of them, and if I have anything to add, then I may venture to give my opinion to them as well as to you. Suppose, Nicias, that one or other of you begin.
Nic. I have no objection, Socrates; and my opinion is that the acquirement of this art is in many ways useful to young men. It is an advantage to them that among the favourite amusements of their leisure hours they should have one which tends to improve and not to injure their bodily health. No gymnastics could be better or harder exercise; and this, and the art of riding, are of all arts most befitting to a freeman; for they only who are thus trained in the use of arms are the athletes of our military profession, trained in that on which the conflict turns. Moreover in actual battle, when you have to fight in a line with a number of others, such an acquirement will be of some use, and will be of the greatest whenever the ranks are broken and you have to fight singly, either in pursuit, when you are attacking some one who is defending himself, or in flight, when you have to defend yourself against an assailant. Certainly he who possessed the art could not meet with any harm at the hands of a single person, or perhaps of several; and in any case he would have a great advantage. Further, this sort of skill inclines a man to the love of other noble lessons; for every man who has learned how to fight in armour will desire to learn the proper arrangement of an army, which is the sequel of the lesson: and when he has learned this, and his ambition is once fired, he will go on to learn the complete art of the general. There is no difficulty in seeing that the knowledge and practice of other military arts will be honourable and valuable to a man; and this lesson may be the beginning of them. Let me add a further advantage, which is by no means a slight one, — that this science will make any man a great deal more valiant and self-possessed in the field. And I will not disdain to mention, what by some may he thought to be a small matter; — he will make a better appearance at the right time; that is to say, at the time when his appearance will strike terror into his enemies. My opinion then, Lysimachus, is, as I say, that the youths should be instructed in this art, and for the reasons which I have given. But Laches may take a different view; and I shall be very glad to hear what he has to say.
La. I should not like to maintain, Nicias, that any kind of knowledge is not to be learned; for all knowledge appears to be a good: and if, as Nicias and as the teachers of the art affirm, this use of arms is really a species of knowledge, then it ought to be learned; but if not, and if those who profess to teach it are deceivers only; or if it be knowledge, but not of a valuable sort, then what is the use of learning it? I say this, because I think that if it had been really valuable, the Lacedaemonians, whose whole life is passed in finding out and practising the arts which give them an advantage over other nations in war, would have discovered this one. And even if they had not, still these professors of the art would certainly not have failed to discover that of all the Hellenes the Lacedaemonians have the greatest interest in such matters, and that a master of the art who was honoured among them would be sure to make his fortune among other nations, just as a tragic poet would who is honoured among ourselves; which is the reason why he who fancies that he can write a tragedy does not go about itinerating in the neighbouring states, but rushes straight, and exhibits at Athens; and this is natural. Whereas I perceive that these fighters in armour regard Lacedaemon as a sacred inviolable territory, which they do not touch with the point of their foot; but they make a circuit of the neighbouring states, and would rather exhibit to any others than to the Spartans; and particularly to those who would themselves acknowledge that they are by no means first — rate in the arts of war. Further, Lysimachus, I have encountered a good many of these gentlemen in actual service, and have taken their measure, which I can give you at once; for none of these masters of fence have ever been distinguished in war, — there has been a sort of fatality about them; while in all other arts the men of note have been always those who have practised the art, they appear to be a most unfortunate exception. For example, this very Stesilaus, whom you and I have just witnessed exhibiting in all that crowd and making such great professions of his powers, I have seen at another time making, in sober truth, an involuntary exhibition of himself, which was a far better spectacle. He was a marine on board a ship which struck a transport vessel, and was armed with a weapon, half spear half scythe; the singularity of this weapon was worthy of the singularity of the man. To make a long story short, I will only tell you what happened to this notable invention of the scythe-spear. He was fighting, and the scythe was caught in the rigging of the other ship, and stuck fast; and he tugged, but was unable to get his weapon free. The two ships were passing one another. He first ran along his own ship holding on to the spear; but as the other ship passed by and drew him after as he was holding on, he let the spear slip through his hand until he retained only the end of the handle. The people in the transport clapped their hands, and laughed at his ridiculous figure; and when some one threw a stone, which fell on the deck at his feet, and he quitted of the scythe-spear, the crew of his own trireme also burst out laughing; they could not refrain when they beheld the weapon waving in the air, suspended from the transport. Now I do not deny that there may be something in such an art, as Nicias asserts, but I tell you my experience; and, as I said at first, whether this be an art of which the advantage is so slight, or not an art at all, but only an imposition, in either case such an acquirement is not worth having. For my opinion is, that if the professor of this art be a coward, he will be likely to become rash, and his character will be only more notorious; or if he be brave, and fail ever so little, other men will be on the watch, and he will be greatly traduced; for there is a jealousy of such pretenders; and unless a man be preeminent in valour, he cannot help being ridiculous, if he says that he has this sort of skill. Such is my judgment, Lysimachus, of the desirableness of this art; but, as I said at first, ask Socrates, and do not let him go until he has given you his opinion of the matter.
Lys. I am going to ask this favour of you, Socrates; as is the more necessary because the two councillors disagree, and some one is in a manner still needed who will decide between them. Had they agreed, no arbiter would have been required. But as Laches has voted one way and Nicias another, I should like to hear with which of our two friends you agree.