According
to your Principles it must be so.
Plato - 1701 - Works - a
You fay well, Socrates:
Soc. Have not your two Friends, Laches, call'd
you hither to advise with us, how Vertue may be
made to grow in the Souls of their Children, in
order totheirImprovement ? Lac. 'Tistrue. -vj- ?
Soc. Isitnotnecessary then,that firstofallwe should know what Vertue is; for ifwe are ignorant
(! ') This is an important and very useful Principle. Socra- tts'sScopeis,tomake'emsensiblethatMenmaywellknow the Vices and Faults of one another, and the Vertues they
ailwanttomake'emperfect,butdonotknowhowtocom municate that Vertue. God alone knows pur Weakness and.
Misery, and he alon? can heal it.
of
? ? Laches : Or, of Valour, ao|
pf that, how should we be capable of prescribing M e a n s for acquiring it >
Lac. By no Means, Socrates.
S o c T h e n 'tis p r e s u m ' d y o u k n o w w h a t it is. Lac. Without doubt. Soc. Butwhenweknowathing,cannotwe tell
what itis?
Lac. Yes. sure.
Soc. tAtpresentwe shall not enterupon theEn
quiry, What Vertue is in General ;That would be toolongandtooperplex'daTask, Let uscontent our selves with tracing one of its Branches* and try if we have all that's necessary for knowing that well. This will be a shorter and easier En quiry.
Lac. Sinceyou are ofthatmind,Iam satis fied.
Soc. But what Branch of Vertue shall we pitch;
upon? Doubtlessitmustbethatwhichseemstobe the only End of Fencing ? ,for the People alledge,
that this Exercise tends directly to Valour. ,
Lac. Yes, thatisthePlea.
Soc. Let's endeavour, Laches, in the firstPlace to
form a nice Definition of Valour ; and then we shall pursue the Means of communicating it to these Children, as much as ispossible,both by HabitandbyStudy. Saythen,WhatisValour?
Lac. Indeed,Socrates,that Question isnot very
hard. A valorousMan isonethatstandstohis"A*firsts
Post in Battle, that never turns his back, and that^X? repulses the Enemy.
Soc. Very well,Laches-,but perhaps 'tismy faulty Expression that occaiion'd your giving an An swerremotefrommy Question.
Lac. Howdoyoumean,Socrates?
Soc. I'lltellyou, ifIcan. A valiantMan isone thatkeepshisPostintheArmy, andbravelyattacks the Enemy.
Lac. That's what I fay.
5to<<
? ? to% Laches : Or, of Valour.
Laches'*_ Soc. SofayItoo. Butasforhimthatfightsthe DefinitionUEnemy upon a flight, and without keeping his fmtty. Post/
Lac. How,uponaFlight?
S o c . Y e s , i n F l e e i n g ? , a s t h e S c y t h i a n s , f o r I n
stance, w h o fight as fiercely upon a Retreat, as upon , ,a Pursuit: And, as Homer fays in Commendation of
ofUiads! " AEwaet's Horses, They were swifter than the Wind, intheFieldofBattle,andknewhowtoescapeand pursueanEnemy. Anddoesnothecommend AEneas for his skill in the Art of Fleeing when he calls them expert in Retreat ?
Lachesdt- Lac. That'sverytrue,Socrates;forHomerinthat fendsbisVe-PlacespeaksofChariots. AndasfortheScythians, ^ a ? n p " v o u k n o w t h e y w e r e T r o o p s o f C a v a l r y -, f o r t h a t
ijm ion. was tke-ir way 0f Engagement with Horse ; but our
Grecian Infantry fights by standing their Ground, asI
said but now.
Socrates -Soc. Perhapsyou'llexcepttheLacedemonians;
BiftMiZ. f? rI have heard in theBattle Q? P/at<e<e, when the Thesewere Lacedemonians were engaged with the Gerropboriy
Persian whohadmadeaBulwarkoftheirBucklers,and TTMf>\f-kill'd many of theirMen with their Arrows-,the
'jwJe<< <</fLacedemonians, Ifay,on thisoccasionthought itnot Willows5, propertokeeptheirPost,butfled;and whenthe
Tin Flight Persian Ranks were disorder'd in the Pursuit, rally'd eftbeUce- an,i attack'd the Cavalry you speak of, and by that ieSansmeanscameoffwithaNobleVictofy-
b'wght'em Lac. Youfaytrue.
theyiiiory. Sac. AndforthatReason,Itoldyoubutnow
thatIoccasionedyour faultyAnswerbyputtingthe Questionamiss. ForIwantedtoknow,whatValour is in a M a n that's valiant not only in Cavalry, but in
Infantryand allotherforts of War-, that is,not only TheExtentvaliantinWar, butinDangersatSea,inDiseases, tfrdour. -m poverty^ }n tne Management of Publick Affairs;
not only valorous, in Grief, Sorrow, and Fears, but likewiseinhisDesiresandPleasuresjaMan that knows how to make head against his Passions, whe therbystandinghisGround,orfleeing. ForValour extends to all these things. Lac.
? ? Laches : Or, of Valour. acj
Lac. That's certain.
Soc. ThenalltheseMenarevaliant. Onedisplays hisCourage by opposing hisPleasures,another against hisSorrow: OnecontroulshisDesires,andanother hisFears:AnduponalltheseOccasionsaMan may be cowardly and mean spirited.
Lac. Without question.
Soc. So I wanted to know of you, what each of
these Contraries,Valour and Cowardice,is. To begin27*Desini- withValour:Tellme,ifyou can,what isthisQua-t-onlT^JL
lity that is always the fame upon all those differentX/e Aft, Occasions? Do notyouunderstandme now? <<>>tocf*-
Lac. Not yet, perfectly. ii>><<.
Soc. WhatIwouldfay,isthis. Forinstance,If I ask'd you what that Swiftness is, which extends it selftoRunning, Playing upon Instruments, Speak ing,Learning,andathousandotherthings. Forwe apply that Swiftness to the Actions of the Hands,
Feet, Tongue, and Mind : These are the principal Subjects. Is it not so ?
Lac. Yes.
Soc. If any one ask'd me, what this Swiftness is, that extends to all these different things ? I would
answer, 'Tif a Faculty that does much in a littlespace a befini- ofTime. ForthisDefinitionagreestotheVoice,totknosSwif- Running, and all the other things that the word can mfi>
be applied to.
Lac. Right, Socrates-,theDefinitionisverygood. Soc. Define Valour then after the fame manner.
Tell. me what Faculty thisis, thatisalways the fame in Pleasures, in Affliction, and in all the above- mention'd Cafes ; and that never changes either its Name oritsNature.
Lac. SinceImustgiveaDefinitionreachingtoallufiwd the different Species of that Ver. tue : It seems to m e Definition to be a Disposition of the Soul always ready to suffer ? s^al'"ir-
anything,. "? . ?
Soc. T o answer m y Question fully, your Defini- jt Fault ir tionmustcertainlybesuch. ButthisDefinitionme-**<<Vefi" t h i n k s is. d e f e c t i v e ; f o r I r e c k o n y o u d o n o t t a k e a l l t l m -
. ,; ? '? ''. . ,? :' * ? '? the
? ? 3o4
Laches:Or, ofValour.
thePatienceoftheSoultobeValour. Ileeplain ly you place Valour in the number of fine things.
Lac. Yes, without doubtj and indeed the finest that is.
Soc. Accordingly this Patience of the Soul, when accompaniedbyWisdom,isgoodandfine?
' Lac. Most certainly.
Soc. AndwhenImprudenceisitsCompanion, is it not quite contrary > Is it not then very bad and per nicious?
Lac. Without question. ,
Soc. Do youcallaperniciousthingfine?
Lac. God forbid, Socrates.
Soc. Then you'll never call that fort of Patience
bytheName ofValour,fince'tisnotfine,andValour is s o m e w h a t that's very fine ?
Lac. You fay right.
Ttrd>>im- Soc. Then,accordingtoyou,awifeandprudent frudent-Pa- Patience is W i s d o m ?
/'TXset Lac-Solthink-
gettingtf Soc. Let'sfeewhetherthisPatienceisonlypru- nuesstif. dentinsomethings,orineverythingwhethersmall
or great ? For instance, A M a n spends his Estate very 'patiently and prudently, with a firm Certainty that hisSpendingwilloneDay fetchhimgreatRiches\
WouldyoucallthisMan valiantandstout?
Lac. I would be very loth to do that, Socrates. Soc. But a Physician has a Son or some other Pa
tient lying ill of a great Inflammation in the Breast: this Son teazes him for something to eat. The Phy sicianissofarfromyieldingtohisImportunity, that he patiently bears his Complaints and his Anger ; Would you call this Physician valiant and stout ?
Socrates
TM? hsrJ~n Soc. ButasforWar. Here'saManofthatDispo
rt'thecm' ft"00 ? f Soul, we now speak of. He has a mind to mo>> prejn- sight-, and his Prudence supporting his Courage, tells dicethatan him he will quickly be reliev'd, and that his Ene-
*7irt,! di miesarer^ewea^erParty>a"dthathehasthead- '"'-I'-fcme. vantageoftheGround. ThisbraveMan,thatisthus -t/or. pru-
Lac. N o more than the other.
? ? Laches : Or, of Valour. zo$
prudent, will you make him more valiant and cou rageousthanhisEnemy,who standshisGround,not withstanding the Disadvantages he lyes under, and that without these Reflections?
Lac. No, sure;thelastisthebravest.
Soc. And, after all, the Courage of the last is far less prudent than that of the former.
Lac. That's true.
Soc, Then itfollows from your Principle, that a good Horseman, thatin a Engagement behaves him selfbravely, astrustingtohisdexterityofmanaging a Horse, is less couragious than he w h o wants that advantage.
Lac. Yes, sere.
Soc. You'll fay the fame of an Archer, a Slinger, and all the other Orders of Soldiery >
Lac. Without doubt.
Soc. And those, who, without being acquainted with the Art of Diving, have the Courage to dive a n d a r e t h e first t h a t t h r o w t h e i r H e a d s i n t o t h e W a ters, areaccordingtoyou, moreboldandcouragious than the expert divers ?
Lac. Yes, sure.
Soc.
According to your Principles it must be so. Lac. And these are my Principles.
Soc. But after all, those artless and unexperienc'd
Men, encounter Danger much more imprudently than those who expose themselves with the advantage of Art.
Lac. Yes, sure.
Soc. But we concluded just now, that indiscreet Boldnels and imprudent Patience, are very scandalous and pernicious.
Lac. That's true.
Soc. Andwelook'duponValourtobeagoodand a finething.
Lac. Iownit.
Soc. But n o w it is quite contrary : W e give the Name ofValourtothisindiscreetBoldnels, thatwe- deipise so much.
,
Lac.
? ? ***"
JLar. You fay right.
Sec. But do you think itsitwe should continuein this Condition ?
Lac. No, sure.
Soc. Areyouwillingwe shouldactforonemi
nute, conformablyto the Definition we gave just
now ?
Lac. What Definitionisthat?
Soc. That true Courage, true Valour, is Patience:
Ifyoupleasethen,let'sshewourPatience, incar
rying on our Enquiry, that so Valour m a y not laugh a t u s f o r p u r s u i n g h e r w i t h o u t C o u r a g e ? , s i n c e a c
cording to our Principles, Patience is Courage. Lac. Iam willing, Socrates, and shall not atall Singh,tho'1amaNoviceinthoseDisputes. ButI mustown,I,amoutofhumourand. vex'd, thatI
cannotexplainmyThoughts. For,methinksIcon ceiveperfectlywhatValouris;and Iunderstandnow thatIdeadoessobalkme thatIcannotexplainit.
Soc. But, Laches, a good Huntsman ought always to run after the Beast he persues, and not to weary himselfin runaingat every thing he sees.
Ldc. Iagreetoit.
Soc. Are you willing we should call Nkias to hunt with us, to tryif he'll have any better For tune?
Lac With allmy Heart, why not?
Soc. Come then, Nkias, come and help yOur Friends, if you can, w h o are in a fad quandiry, and know not what hand to turn to: You fee what
2(C)9 Laches: Or,ofValour,
Lac. Iownit. ,. :
Soc. Anddoyouthinkitiswelldone? Lac. I a m not such a Fool, Socrates,
rbermst Soc. Thus,Laches, byyourownPrinciples, you ferfeaiore,andIarenotupontheFoot oftheDorick Tone. a>>dthemostporourActionsdonotagreeWithourWords. If ? w%of onet00kavjewofourActions,Ipresumehewould
JSSfiy weareMenofCourage: butifheheard
tmsani ourWords;hewouldquicklychangehisSend- Wordsareo/mentS. ,- ,
Condi-
? ? Laches: Ot,ofValour. 207
Conditionwe arein? ,andhow impossibleitisfor
ustogetclearofit; Pray,rescueus,bygivingus toknowwhatValouris,andproving it.
Nic. 1thoughtallalongthatyoudefin'dthisVer- tueamiss. Howconiesittopass,Socrates,that you do not upon this Occasion make use of what I have heard you speak so often and so well ?
Soc. What'sthat,Nicias?
Nic. Ihaveoften heard youfay,thataManis dexterous at the Things, he knows, but very unhap pyatwhathedoesnotknow.
Soc. That's very true.
Nic. And by Consequence, ifavaliant Man be goodatanything,he'sgoodatwhatheknows.
Soc. DoyouhearhimLaches?
Lac. Yes, I hear him : But I do not well under stand what he means.
Soc. But,methinks,Iperceivehismeaning. AsI take it,he means that Valour isa Science.
Lac. What Science,Socrates? Soc. Whydonotyouaskhim?
Lac. I desire the lame Favour of him. Soc. Nicias, answerLachesalittle,andtellhim
w h a t S c i e n c e V a l o u r i s i n y o u r O p i n i o n ? , f o r ' t i s n e i ther the Science of playing upon the Flute, nor that of playing upon the Harp.
Nic. No, surely.
Soc. What isitthen? And whatistheSubject ofit?
Lac. You ask him very well Socrates $ let him tell us then what Science it is ?
Nic. I fay, Laches, that it is the * Science of
* Tildas himself knew not all the strength of this Definiti on, he understood only that Valour was the effect of Expe rienceandCustom. ForExample,Men whohaverunthro' manyDangers,arecommonlymoreValiantthanthosewho
had never seen any ; for as they have already escap'd those Dangers, they- believe that they may likewise overcome all others. ThisistheSentimentofTiiciat,butitisnotthatof Socrataiwho fromhisDefinitiondraws aPrinciple farmore Excellent, as will be seen by what follows.
things
? ? 2o8 ? Laches: Ot, ofValom.
^thiril Thingsthatareterrible,andofthosethatdonot DefinitionsurpassourStrength,andinwhichonemay shew ofvalour, a stedfastness, whether it be in War, or in the other whchaloneContingenciesofLife. .
'Z'SZ Lac- A stranSeDefinition,Socrates!
ideaofit. Soc. Whydoyouthinkitsostrange>
Seethegf- Lac. Why,becauseScienceandvalouraretwo
mark.
very different Things.
Soc. Nicias pretends they are not.
Lac. Yes, he pretends it, and therein he dotes. Soc. GoodGod,letus endeavourtoinstructhim;
Reproaches are not Reasons.
Nic. He has no design to abuse me, but he wishes
that what I have said may be of no weight, be cause he himself is deceived all along.
Lac. Itistheverytruth,and I(halldieofGrief, or make it appear that you have not spoke better thanI. Withoutgoinganyfurther,don'tthePhysici ansknow whatthereisthat'sdangerousinDiseases? Do the most valiant Men know it better? Or do you callthe Physicians valiant Men ?
Nic. No, surely.
Lac. Neither do you give that N a m e to Labour ers;yettheyknow whatitisthat'smostterrible, in their Labour. It is the fame with all other Tradesmen, they all know very well what it is that ismost terribleintheir Profession,and what itis thatmay givethemAssurance andConfidence;but theyarenotthemore valiantforthat.
Soc. What fay you, Nicias, of that Criticism ofLachesj1For my partIthinkthere'ssomething in it.
Nic. Itcertainlyhas somethinginit,but nothing oftruth.
Soc. Howso?
Nic. How? because he thinks that Physicians know not any thing more of Diseases,than to lay that a Thing is healthful or unhealthful : 'Tis very cer
t a i n t h a t t h e y k n o w n o t h i n g m o r e o f it : F o r , i n g o o d earnest, Laches, do you imagine that the Physician v knows
? ? Laches : Or> of Valoar. '209
knows whether his Patienthas more reasontd be^<><<>-<< afraid of Health or of Sickness? And don't. youTMnTMfrht
thinkthatthereareabundanceofSicktowhom it^Jt^ would be more advantagious hot tobe cured than\mibuor to be cureii ? Dare you fay that it is always good notterrible, to live, and that there are not abundance os' Peo b? h"^? . ft
pie to whom it would be more Advantagious to/T/^""^
die? . greatTrin- L a c . I a m p e r s u a d e d t h a t t h e r e a r e s o m e P e o p l e c ? e '?
whowouldbemorehappyroadie: - \v''':". ''
Nic. And do you think that the Things that seem
terrible to those who wduld willingly live, appear
thesametothosewhohadratherdie. Lac:No,dbubtlels. r? ? '? )J-?
Nic. And who will ybu/ be'judged by on thele Occasions > The Physicians ? They don't in the least leeintoit. PeopleofotherProfessions,theyknow nothingoftheMatter. Itbelongsthenonlytothose
who areskilfulintheScienceofterribleThingst A n d 'tis thole w h o m I call ,Valiant.
Soc. Laches, do you fcnd,erstand what Nicidf fays? '<':'? '
Lac. Yes; I understand that according to' hisrec- J">we<<<<^ koning there is none Valiant but Prophets. Voi^s^ets>>
who elsebut a Prophet can know ifitbe more ad-forej-eetu vantagioustodiethantolive? AndIwouldask? ? </*to you Nicias, * Are you a Prophet ? If you be not, fare- c6w*
well to your Valour.
Nic. How then? Do you thinkthatitIsthebu
sinessofaProphettoknow himselfinThingsthat
are terrible, and in those wherein he can shew sted-
fastness?
Lac. Without doubt ? , and whose Business is it
else ?
Nic. Whose? His ofwhom Ispeak, the valiant
Man ; for the Business of a Prophet, is only to
*LachesjeersTildashereinobscureTermSj becauseofhis Respect to the Diviners j for as he was a very religious Man, he had a great Respect for all Diviners, and kept one always in His House. '
O o * know
? ? alo
W < :OhofVd<W*
? knowtheSignsofThingsthataretohappen,asof Deaths, Diseases, Losses, Defeats and Victories, w h i theritbeinWar orinotherCombats:And do you think,thatitismoreproperforhimthanforano therMantojudgewhichofallthoseAccidentsare moreorlessadvantagioustothisMan ortothat? Never had any Prophet the least thought of such a thing.
Lac. Truly, Socrates, I cannot comprehend his Meaning ; for, according to his Account, there is neither Prophet, nor Physician, nor any other ibrt of Men, to w h o m the N a m e of Valiant can be ap
plicable. ThisvaliantPerson,ofwhomhehasan T/;>>W;d>>tIdea,mustthenbeaGod. Bus,totellyou my Man itnotaThoughts, Nicias has not the Courage to confess, God, ? *tfethat he knows not what he lays* he only quibbles
""dTpporiand*&"? # concealhisConfusion. We couldhave "ed' b y G o d . " d o n e a s m u c h , y o u a n d I , i f w e h a d h a d n o t h i n g else in view but to hide the Contradictions w e fall into. IfwewerebeforeaJudge,thisConductmight perhapsbereasonable. TisaPieceofCunningto intangle a bad Cause } but in Conversation, like ours, to what purpose is it to endeavour to triumph by
c- . ^,
vain Discourse? .
Soc. Have not your two Friends, Laches, call'd
you hither to advise with us, how Vertue may be
made to grow in the Souls of their Children, in
order totheirImprovement ? Lac. 'Tistrue. -vj- ?
Soc. Isitnotnecessary then,that firstofallwe should know what Vertue is; for ifwe are ignorant
(! ') This is an important and very useful Principle. Socra- tts'sScopeis,tomake'emsensiblethatMenmaywellknow the Vices and Faults of one another, and the Vertues they
ailwanttomake'emperfect,butdonotknowhowtocom municate that Vertue. God alone knows pur Weakness and.
Misery, and he alon? can heal it.
of
? ? Laches : Or, of Valour, ao|
pf that, how should we be capable of prescribing M e a n s for acquiring it >
Lac. By no Means, Socrates.
S o c T h e n 'tis p r e s u m ' d y o u k n o w w h a t it is. Lac. Without doubt. Soc. Butwhenweknowathing,cannotwe tell
what itis?
Lac. Yes. sure.
Soc. tAtpresentwe shall not enterupon theEn
quiry, What Vertue is in General ;That would be toolongandtooperplex'daTask, Let uscontent our selves with tracing one of its Branches* and try if we have all that's necessary for knowing that well. This will be a shorter and easier En quiry.
Lac. Sinceyou are ofthatmind,Iam satis fied.
Soc. But what Branch of Vertue shall we pitch;
upon? Doubtlessitmustbethatwhichseemstobe the only End of Fencing ? ,for the People alledge,
that this Exercise tends directly to Valour. ,
Lac. Yes, thatisthePlea.
Soc. Let's endeavour, Laches, in the firstPlace to
form a nice Definition of Valour ; and then we shall pursue the Means of communicating it to these Children, as much as ispossible,both by HabitandbyStudy. Saythen,WhatisValour?
Lac. Indeed,Socrates,that Question isnot very
hard. A valorousMan isonethatstandstohis"A*firsts
Post in Battle, that never turns his back, and that^X? repulses the Enemy.
Soc. Very well,Laches-,but perhaps 'tismy faulty Expression that occaiion'd your giving an An swerremotefrommy Question.
Lac. Howdoyoumean,Socrates?
Soc. I'lltellyou, ifIcan. A valiantMan isone thatkeepshisPostintheArmy, andbravelyattacks the Enemy.
Lac. That's what I fay.
5to<<
? ? to% Laches : Or, of Valour.
Laches'*_ Soc. SofayItoo. Butasforhimthatfightsthe DefinitionUEnemy upon a flight, and without keeping his fmtty. Post/
Lac. How,uponaFlight?
S o c . Y e s , i n F l e e i n g ? , a s t h e S c y t h i a n s , f o r I n
stance, w h o fight as fiercely upon a Retreat, as upon , ,a Pursuit: And, as Homer fays in Commendation of
ofUiads! " AEwaet's Horses, They were swifter than the Wind, intheFieldofBattle,andknewhowtoescapeand pursueanEnemy. Anddoesnothecommend AEneas for his skill in the Art of Fleeing when he calls them expert in Retreat ?
Lachesdt- Lac. That'sverytrue,Socrates;forHomerinthat fendsbisVe-PlacespeaksofChariots. AndasfortheScythians, ^ a ? n p " v o u k n o w t h e y w e r e T r o o p s o f C a v a l r y -, f o r t h a t
ijm ion. was tke-ir way 0f Engagement with Horse ; but our
Grecian Infantry fights by standing their Ground, asI
said but now.
Socrates -Soc. Perhapsyou'llexcepttheLacedemonians;
BiftMiZ. f? rI have heard in theBattle Q? P/at<e<e, when the Thesewere Lacedemonians were engaged with the Gerropboriy
Persian whohadmadeaBulwarkoftheirBucklers,and TTMf>\f-kill'd many of theirMen with their Arrows-,the
'jwJe<< <</fLacedemonians, Ifay,on thisoccasionthought itnot Willows5, propertokeeptheirPost,butfled;and whenthe
Tin Flight Persian Ranks were disorder'd in the Pursuit, rally'd eftbeUce- an,i attack'd the Cavalry you speak of, and by that ieSansmeanscameoffwithaNobleVictofy-
b'wght'em Lac. Youfaytrue.
theyiiiory. Sac. AndforthatReason,Itoldyoubutnow
thatIoccasionedyour faultyAnswerbyputtingthe Questionamiss. ForIwantedtoknow,whatValour is in a M a n that's valiant not only in Cavalry, but in
Infantryand allotherforts of War-, that is,not only TheExtentvaliantinWar, butinDangersatSea,inDiseases, tfrdour. -m poverty^ }n tne Management of Publick Affairs;
not only valorous, in Grief, Sorrow, and Fears, but likewiseinhisDesiresandPleasuresjaMan that knows how to make head against his Passions, whe therbystandinghisGround,orfleeing. ForValour extends to all these things. Lac.
? ? Laches : Or, of Valour. acj
Lac. That's certain.
Soc. ThenalltheseMenarevaliant. Onedisplays hisCourage by opposing hisPleasures,another against hisSorrow: OnecontroulshisDesires,andanother hisFears:AnduponalltheseOccasionsaMan may be cowardly and mean spirited.
Lac. Without question.
Soc. So I wanted to know of you, what each of
these Contraries,Valour and Cowardice,is. To begin27*Desini- withValour:Tellme,ifyou can,what isthisQua-t-onlT^JL
lity that is always the fame upon all those differentX/e Aft, Occasions? Do notyouunderstandme now? <<>>tocf*-
Lac. Not yet, perfectly. ii>><<.
Soc. WhatIwouldfay,isthis. Forinstance,If I ask'd you what that Swiftness is, which extends it selftoRunning, Playing upon Instruments, Speak ing,Learning,andathousandotherthings. Forwe apply that Swiftness to the Actions of the Hands,
Feet, Tongue, and Mind : These are the principal Subjects. Is it not so ?
Lac. Yes.
Soc. If any one ask'd me, what this Swiftness is, that extends to all these different things ? I would
answer, 'Tif a Faculty that does much in a littlespace a befini- ofTime. ForthisDefinitionagreestotheVoice,totknosSwif- Running, and all the other things that the word can mfi>
be applied to.
Lac. Right, Socrates-,theDefinitionisverygood. Soc. Define Valour then after the fame manner.
Tell. me what Faculty thisis, thatisalways the fame in Pleasures, in Affliction, and in all the above- mention'd Cafes ; and that never changes either its Name oritsNature.
Lac. SinceImustgiveaDefinitionreachingtoallufiwd the different Species of that Ver. tue : It seems to m e Definition to be a Disposition of the Soul always ready to suffer ? s^al'"ir-
anything,. "? . ?
Soc. T o answer m y Question fully, your Defini- jt Fault ir tionmustcertainlybesuch. ButthisDefinitionme-**<<Vefi" t h i n k s is. d e f e c t i v e ; f o r I r e c k o n y o u d o n o t t a k e a l l t l m -
. ,; ? '? ''. . ,? :' * ? '? the
? ? 3o4
Laches:Or, ofValour.
thePatienceoftheSoultobeValour. Ileeplain ly you place Valour in the number of fine things.
Lac. Yes, without doubtj and indeed the finest that is.
Soc. Accordingly this Patience of the Soul, when accompaniedbyWisdom,isgoodandfine?
' Lac. Most certainly.
Soc. AndwhenImprudenceisitsCompanion, is it not quite contrary > Is it not then very bad and per nicious?
Lac. Without question. ,
Soc. Do youcallaperniciousthingfine?
Lac. God forbid, Socrates.
Soc. Then you'll never call that fort of Patience
bytheName ofValour,fince'tisnotfine,andValour is s o m e w h a t that's very fine ?
Lac. You fay right.
Ttrd>>im- Soc. Then,accordingtoyou,awifeandprudent frudent-Pa- Patience is W i s d o m ?
/'TXset Lac-Solthink-
gettingtf Soc. Let'sfeewhetherthisPatienceisonlypru- nuesstif. dentinsomethings,orineverythingwhethersmall
or great ? For instance, A M a n spends his Estate very 'patiently and prudently, with a firm Certainty that hisSpendingwilloneDay fetchhimgreatRiches\
WouldyoucallthisMan valiantandstout?
Lac. I would be very loth to do that, Socrates. Soc. But a Physician has a Son or some other Pa
tient lying ill of a great Inflammation in the Breast: this Son teazes him for something to eat. The Phy sicianissofarfromyieldingtohisImportunity, that he patiently bears his Complaints and his Anger ; Would you call this Physician valiant and stout ?
Socrates
TM? hsrJ~n Soc. ButasforWar. Here'saManofthatDispo
rt'thecm' ft"00 ? f Soul, we now speak of. He has a mind to mo>> prejn- sight-, and his Prudence supporting his Courage, tells dicethatan him he will quickly be reliev'd, and that his Ene-
*7irt,! di miesarer^ewea^erParty>a"dthathehasthead- '"'-I'-fcme. vantageoftheGround. ThisbraveMan,thatisthus -t/or. pru-
Lac. N o more than the other.
? ? Laches : Or, of Valour. zo$
prudent, will you make him more valiant and cou rageousthanhisEnemy,who standshisGround,not withstanding the Disadvantages he lyes under, and that without these Reflections?
Lac. No, sure;thelastisthebravest.
Soc. And, after all, the Courage of the last is far less prudent than that of the former.
Lac. That's true.
Soc, Then itfollows from your Principle, that a good Horseman, thatin a Engagement behaves him selfbravely, astrustingtohisdexterityofmanaging a Horse, is less couragious than he w h o wants that advantage.
Lac. Yes, sere.
Soc. You'll fay the fame of an Archer, a Slinger, and all the other Orders of Soldiery >
Lac. Without doubt.
Soc. And those, who, without being acquainted with the Art of Diving, have the Courage to dive a n d a r e t h e first t h a t t h r o w t h e i r H e a d s i n t o t h e W a ters, areaccordingtoyou, moreboldandcouragious than the expert divers ?
Lac. Yes, sure.
Soc.
According to your Principles it must be so. Lac. And these are my Principles.
Soc. But after all, those artless and unexperienc'd
Men, encounter Danger much more imprudently than those who expose themselves with the advantage of Art.
Lac. Yes, sure.
Soc. But we concluded just now, that indiscreet Boldnels and imprudent Patience, are very scandalous and pernicious.
Lac. That's true.
Soc. Andwelook'duponValourtobeagoodand a finething.
Lac. Iownit.
Soc. But n o w it is quite contrary : W e give the Name ofValourtothisindiscreetBoldnels, thatwe- deipise so much.
,
Lac.
? ? ***"
JLar. You fay right.
Sec. But do you think itsitwe should continuein this Condition ?
Lac. No, sure.
Soc. Areyouwillingwe shouldactforonemi
nute, conformablyto the Definition we gave just
now ?
Lac. What Definitionisthat?
Soc. That true Courage, true Valour, is Patience:
Ifyoupleasethen,let'sshewourPatience, incar
rying on our Enquiry, that so Valour m a y not laugh a t u s f o r p u r s u i n g h e r w i t h o u t C o u r a g e ? , s i n c e a c
cording to our Principles, Patience is Courage. Lac. Iam willing, Socrates, and shall not atall Singh,tho'1amaNoviceinthoseDisputes. ButI mustown,I,amoutofhumourand. vex'd, thatI
cannotexplainmyThoughts. For,methinksIcon ceiveperfectlywhatValouris;and Iunderstandnow thatIdeadoessobalkme thatIcannotexplainit.
Soc. But, Laches, a good Huntsman ought always to run after the Beast he persues, and not to weary himselfin runaingat every thing he sees.
Ldc. Iagreetoit.
Soc. Are you willing we should call Nkias to hunt with us, to tryif he'll have any better For tune?
Lac With allmy Heart, why not?
Soc. Come then, Nkias, come and help yOur Friends, if you can, w h o are in a fad quandiry, and know not what hand to turn to: You fee what
2(C)9 Laches: Or,ofValour,
Lac. Iownit. ,. :
Soc. Anddoyouthinkitiswelldone? Lac. I a m not such a Fool, Socrates,
rbermst Soc. Thus,Laches, byyourownPrinciples, you ferfeaiore,andIarenotupontheFoot oftheDorick Tone. a>>dthemostporourActionsdonotagreeWithourWords. If ? w%of onet00kavjewofourActions,Ipresumehewould
JSSfiy weareMenofCourage: butifheheard
tmsani ourWords;hewouldquicklychangehisSend- Wordsareo/mentS. ,- ,
Condi-
? ? Laches: Ot,ofValour. 207
Conditionwe arein? ,andhow impossibleitisfor
ustogetclearofit; Pray,rescueus,bygivingus toknowwhatValouris,andproving it.
Nic. 1thoughtallalongthatyoudefin'dthisVer- tueamiss. Howconiesittopass,Socrates,that you do not upon this Occasion make use of what I have heard you speak so often and so well ?
Soc. What'sthat,Nicias?
Nic. Ihaveoften heard youfay,thataManis dexterous at the Things, he knows, but very unhap pyatwhathedoesnotknow.
Soc. That's very true.
Nic. And by Consequence, ifavaliant Man be goodatanything,he'sgoodatwhatheknows.
Soc. DoyouhearhimLaches?
Lac. Yes, I hear him : But I do not well under stand what he means.
Soc. But,methinks,Iperceivehismeaning. AsI take it,he means that Valour isa Science.
Lac. What Science,Socrates? Soc. Whydonotyouaskhim?
Lac. I desire the lame Favour of him. Soc. Nicias, answerLachesalittle,andtellhim
w h a t S c i e n c e V a l o u r i s i n y o u r O p i n i o n ? , f o r ' t i s n e i ther the Science of playing upon the Flute, nor that of playing upon the Harp.
Nic. No, surely.
Soc. What isitthen? And whatistheSubject ofit?
Lac. You ask him very well Socrates $ let him tell us then what Science it is ?
Nic. I fay, Laches, that it is the * Science of
* Tildas himself knew not all the strength of this Definiti on, he understood only that Valour was the effect of Expe rienceandCustom. ForExample,Men whohaverunthro' manyDangers,arecommonlymoreValiantthanthosewho
had never seen any ; for as they have already escap'd those Dangers, they- believe that they may likewise overcome all others. ThisistheSentimentofTiiciat,butitisnotthatof Socrataiwho fromhisDefinitiondraws aPrinciple farmore Excellent, as will be seen by what follows.
things
? ? 2o8 ? Laches: Ot, ofValom.
^thiril Thingsthatareterrible,andofthosethatdonot DefinitionsurpassourStrength,andinwhichonemay shew ofvalour, a stedfastness, whether it be in War, or in the other whchaloneContingenciesofLife. .
'Z'SZ Lac- A stranSeDefinition,Socrates!
ideaofit. Soc. Whydoyouthinkitsostrange>
Seethegf- Lac. Why,becauseScienceandvalouraretwo
mark.
very different Things.
Soc. Nicias pretends they are not.
Lac. Yes, he pretends it, and therein he dotes. Soc. GoodGod,letus endeavourtoinstructhim;
Reproaches are not Reasons.
Nic. He has no design to abuse me, but he wishes
that what I have said may be of no weight, be cause he himself is deceived all along.
Lac. Itistheverytruth,and I(halldieofGrief, or make it appear that you have not spoke better thanI. Withoutgoinganyfurther,don'tthePhysici ansknow whatthereisthat'sdangerousinDiseases? Do the most valiant Men know it better? Or do you callthe Physicians valiant Men ?
Nic. No, surely.
Lac. Neither do you give that N a m e to Labour ers;yettheyknow whatitisthat'smostterrible, in their Labour. It is the fame with all other Tradesmen, they all know very well what it is that ismost terribleintheir Profession,and what itis thatmay givethemAssurance andConfidence;but theyarenotthemore valiantforthat.
Soc. What fay you, Nicias, of that Criticism ofLachesj1For my partIthinkthere'ssomething in it.
Nic. Itcertainlyhas somethinginit,but nothing oftruth.
Soc. Howso?
Nic. How? because he thinks that Physicians know not any thing more of Diseases,than to lay that a Thing is healthful or unhealthful : 'Tis very cer
t a i n t h a t t h e y k n o w n o t h i n g m o r e o f it : F o r , i n g o o d earnest, Laches, do you imagine that the Physician v knows
? ? Laches : Or> of Valoar. '209
knows whether his Patienthas more reasontd be^<><<>-<< afraid of Health or of Sickness? And don't. youTMnTMfrht
thinkthatthereareabundanceofSicktowhom it^Jt^ would be more advantagious hot tobe cured than\mibuor to be cureii ? Dare you fay that it is always good notterrible, to live, and that there are not abundance os' Peo b? h"^? . ft
pie to whom it would be more Advantagious to/T/^""^
die? . greatTrin- L a c . I a m p e r s u a d e d t h a t t h e r e a r e s o m e P e o p l e c ? e '?
whowouldbemorehappyroadie: - \v''':". ''
Nic. And do you think that the Things that seem
terrible to those who wduld willingly live, appear
thesametothosewhohadratherdie. Lac:No,dbubtlels. r? ? '? )J-?
Nic. And who will ybu/ be'judged by on thele Occasions > The Physicians ? They don't in the least leeintoit. PeopleofotherProfessions,theyknow nothingoftheMatter. Itbelongsthenonlytothose
who areskilfulintheScienceofterribleThingst A n d 'tis thole w h o m I call ,Valiant.
Soc. Laches, do you fcnd,erstand what Nicidf fays? '<':'? '
Lac. Yes; I understand that according to' hisrec- J">we<<<<^ koning there is none Valiant but Prophets. Voi^s^ets>>
who elsebut a Prophet can know ifitbe more ad-forej-eetu vantagioustodiethantolive? AndIwouldask? ? </*to you Nicias, * Are you a Prophet ? If you be not, fare- c6w*
well to your Valour.
Nic. How then? Do you thinkthatitIsthebu
sinessofaProphettoknow himselfinThingsthat
are terrible, and in those wherein he can shew sted-
fastness?
Lac. Without doubt ? , and whose Business is it
else ?
Nic. Whose? His ofwhom Ispeak, the valiant
Man ; for the Business of a Prophet, is only to
*LachesjeersTildashereinobscureTermSj becauseofhis Respect to the Diviners j for as he was a very religious Man, he had a great Respect for all Diviners, and kept one always in His House. '
O o * know
? ? alo
W < :OhofVd<W*
? knowtheSignsofThingsthataretohappen,asof Deaths, Diseases, Losses, Defeats and Victories, w h i theritbeinWar orinotherCombats:And do you think,thatitismoreproperforhimthanforano therMantojudgewhichofallthoseAccidentsare moreorlessadvantagioustothisMan ortothat? Never had any Prophet the least thought of such a thing.
Lac. Truly, Socrates, I cannot comprehend his Meaning ; for, according to his Account, there is neither Prophet, nor Physician, nor any other ibrt of Men, to w h o m the N a m e of Valiant can be ap
plicable. ThisvaliantPerson,ofwhomhehasan T/;>>W;d>>tIdea,mustthenbeaGod. Bus,totellyou my Man itnotaThoughts, Nicias has not the Courage to confess, God, ? *tfethat he knows not what he lays* he only quibbles
""dTpporiand*&"? # concealhisConfusion. We couldhave "ed' b y G o d . " d o n e a s m u c h , y o u a n d I , i f w e h a d h a d n o t h i n g else in view but to hide the Contradictions w e fall into. IfwewerebeforeaJudge,thisConductmight perhapsbereasonable. TisaPieceofCunningto intangle a bad Cause } but in Conversation, like ours, to what purpose is it to endeavour to triumph by
c- . ^,
vain Discourse? .
