Laches | Page 8

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 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