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ignorance of the nature of courage。 They must go to school again； boys；
old men and all。
Some points of resemblance； and some points of difference； appear in the
Laches when compared with the Charmides and Lysis。 There is less of
poetical and simple beauty； and more of dramatic interest and power。 They
are richer in the externals of the scene； the Laches has more play and
development of character。 In the Lysis and Charmides the youths are the
central figures； and frequent allusions are made to the place of meeting；
which is a palaestra。 Here the place of meeting； which is also a
palaestra； is quite forgotten； and the boys play a subordinate part。 The
seance is of old and elder men； of whom Socrates is the youngest。
First is the aged Lysimachus； who may be compared with Cephalus in the
Republic； and； like him； withdraws from the argument。 Melesias； who is
only his shadow； also subsides into silence。 Both of them； by their own
confession； have been ill…educated； as is further shown by the circumstance
that Lysimachus； the friend of Sophroniscus； has never heard of the fame of
Socrates； his son； they belong to different circles。 In the Meno their
want of education in all but the arts of riding and wrestling is adduced as
a proof that virtue cannot be taught。 The recognition of Socrates by
Lysimachus is extremely graceful； and his military exploits naturally
connect him with the two generals； of whom one has witnessed them。 The
characters of Nicias and Laches are indicated by their opinions on the
exhibition of the man fighting in heavy armour。 The more enlightened
Nicias is quite ready to accept the new art； which Laches treats with
ridicule； seeming to think that this； or any other military question； may
be settled by asking； 'What do the Lacedaemonians say？' The one is the
thoughtful general； willing to avail himself of any discovery in the art of
war （Aristoph。 Aves）； the other is the practical man； who relies on his own
experience； and is the enemy of innovation； he can act but cannot speak；
and is apt to lose his temper。 It is to be noted that one of them is
supposed to be a hearer of Socrates； the other is only acquainted with his
actions。 Laches is the admirer of the Dorian mode； and into his mouth the
remark is put that there are some persons who； having never been taught；
are better than those who have。 Like a novice in the art of disputation；
he is delighted with the hits of Socrates； and is disposed to be angry with
the refinements of Nicias。
In the discussion of the main thesis of the Dialogue'What is Courage？'
the antagonism of the two characters is still more clearly brought out； and
in this； as in the preliminary question； the truth is parted between them。
Gradually； and not without difficulty； Laches is made to pass on from the
more popular to the more philosophical； it has never occurred to him that
there was any other courage than that of the soldier； and only by an effort
of the mind can he frame a general notion at all。 No sooner has this
general notion been formed than it evanesces before the dialectic of
Socrates； and Nicias appears from the other side with the Socratic
doctrine； that courage is knowledge。 This is explained to mean knowledge
of things terrible in the future。 But Socrates denies that the knowledge
of the future is separable from that of the past and present； in other
words； true knowledge is not that of the soothsayer but of the philosopher。
And all knowledge will thus be equivalent to all virtuea position which
elsewhere Socrates is not unwilling to admit； but which will not assist us
in distinguishing the nature of courage。 In this part of the Dialogue the
contrast between the mode of cross…examination which is practised by Laches
and by Socrates； and also the manner in which the definition of Laches is
made to approximate to that of Nicias； are worthy of attention。
Thus； with some intimation of the connexion and unity of virtue and
knowledge； we arrive at no distinct result。 The two aspects of courage are
never harmonized。 The knowledge which in the Protagoras is explained as
the faculty of estimating pleasures and pains is here lost in an unmeaning
and transcendental conception。 Yet several true intimations of the nature
of courage are allowed to appear： （1） That courage is moral as well as
physical： （2） That true courage is inseparable from knowledge； and yet （3）
is based on a natural instinct。 Laches exhibits one aspect of courage；
Nicias the other。 The perfect image and harmony of both is only realized
in Socrates himself。
The Dialogue offers one among many examples of the freedom with which Plato
treats facts。 For the scene must be supposed to have occurred between B。C。
424； the year of the battle of Delium； and B。C。 418； the year of the battle
of Mantinea； at which Laches fell。 But if Socrates was more than seventy
years of age at his trial in 399 （see Apology）； he could not have been a
young man at any time after the battle of Delium。
LACHES； OR COURAGE。
by
Plato
Translated by Benjamin Jowett
PERSONS OF THE DIALOGUE：
Lysimachus； son of Aristides。
Melesias； son of Thucydides。
Their sons。
Nicias； Laches； Socrates。
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 ha