Plato: The Complete Works (31 Books). Plato

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СКАЧАТЬ 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 hither 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 firstrate 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 his hold 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 pre-eminent 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.

      LYSIMACHUS: 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.

      SOCRATES: What, Lysimachus, are you going to accept the opinion of the majority?

      LYSIMACHUS: Why, yes, Socrates; what else am I to do?

      SOCRATES: And would you do so too, Melesias? If you were deliberating about the gymnastic training of your son, would you follow the advice of the majority of us, or the opinion of the one who had been trained and exercised under a skilful master?

      MELESIAS: The latter, Socrates; as would surely be reasonable.

      SOCRATES: His one vote would be worth more than the vote of all us four?

      MELESIAS: Certainly.

      SOCRATES: And for this reason, as I imagine,—because a good decision is based on knowledge and not on numbers?

      MELESIAS: To be sure.

      SOCRATES: Must we not then first of all ask, whether there is any one of us who has knowledge of that about which we are deliberating? If there is, let us take his advice, though he be one only, and not mind the rest; if there is not, let us seek further counsel. Is this a slight matter about which you and Lysimachus are deliberating? Are you not risking the greatest of your possessions? For children are your riches; and upon their turning out well or ill depends the whole order of their father’s house.

      MELESIAS: That is true.

      SOCRATES: Great care, then, is required in this matter?

      MELESIAS: Certainly.

      SOCRATES: Suppose, as I was just now saying, that we were considering, or wanting to consider, who was the best trainer. Should we not select him who knew and had practised the art, and had the best teachers?

      MELESIAS: I think that we should.

      SOCRATES: But would there not arise a prior question about the nature of the art of which we want to find the masters?

      MELESIAS: I do not understand.

      SOCRATES: Let me try to make my meaning plainer then. I do not think that we have as yet decided what that is about which we are consulting, when we ask which of us is or is not skilled in the art, and has or has not had a teacher of the art.

      NICIAS: Why, Socrates, is not the question whether young men ought or ought not to learn the art of fighting in armour?

      SOCRATES: Yes, Nicias; but there is also a prior question, which I may illustrate in this way: When a person considers about applying a medicine to the eyes, would you say that he is consulting about the medicine or about the eyes?

      NICIAS: About the eyes.

      SOCRATES: And when he considers whether he shall set a bridle on a horse and at what time, he is thinking of the horse and not of the bridle?

      NICIAS: True.

      SOCRATES: And in a word, when he considers anything for the sake of another thing, he thinks of the end and not of the means?

      NICIAS: Certainly.

      SOCRATES: And when you call in an adviser, you should see whether he too is skilful in the accomplishment of the end which you have in view?

      NICIAS: Most true.

      SOCRATES: And at present we have in view some knowledge, of which the end is the soul of youth?

      NICIAS: Yes.

      SOCRATES: And we are enquiring, Which of us is skilful or successful in the treatment of the soul, and which of us has had good teachers?

      LACHES: Well but, Socrates; did you never observe that some persons, who have had no teachers, are more skilful than those who have, in some things?

      SOCRATES: Yes, Laches, I have observed that; but you would not be very willing to trust them if they only professed to be masters of their art, unless they could show some proof of their skill or excellence in one or more works.

      LACHES: That is true.

      SOCRATES: And therefore, Laches and Nicias, as Lysimachus and Melesias, in their anxiety to improve the minds of their sons, have asked our advice about them, we too should tell them who our teachers were, if we say that we have had any, and prove them to be in the first place men of merit and experienced trainers of the minds of youth and also to have been really our teachers. Or if any of us says that he has no teacher, but that he has works of his own to show; then he should point out to them what Athenians or strangers, bond or free, he is generally acknowledged to have improved. But СКАЧАТЬ