that he is talking nonsense, but that he shuffles up and down in order
to conceal the difficulty into which he has got himself. You and I,
Socrates, might have practised a similar shuffle just now, if we had
only wanted to avoid the appearance of inconsistency. And if we had
been arguing in a court of law there might have been reason in so
doing; but why should a man deck himself out with vain words at a
meeting of friends such as this?

  Soc. I quite agree with you, Laches, that he should not. But perhaps
Nicias is serious, and not merely talking for the sake of talking. Let
us ask him just to explain what he means, and if he has reason on
his side we will agree with him; if not, we will instruct him.

  La. Do you, Socrates, if you like, ask him: I think that I have
asked enough.

  Soc. I do not see why I should not; and my question will do for both
of us.

  La. Very good.

  Soc. Then tell me, Nicias, or rather tell us, for Laches and I are
partners in the argument: Do you mean to affirm that courage is the
knowledge of the grounds of hope and fear?

  Nic. I do.

  Soc. And not every man has this knowledge; the physician and the
soothsayer have it not; and they will not be courageous unless they
acquire it-that is what you were saying?

  Nic. I was.

  Soc. Then this is certainly not a thing which every pig would
know, as the proverb says, and therefore he could not be courageous.

  Nic. I think not.

  Soc. Clearly not, Nicias; not even such a big pig as the Crommyonian
sow would be called by you courageous. And this I say not as a joke,
but because I think that he who assents to your doctrine, that courage
is the knowledge of the grounds of fear and hope, cannot allow that
any wild beast is courageous, unless he admits that a lion, or a
leopard, or perhaps a boar, or any other animal, has such a degree
of wisdom that he knows things which but a few human beings ever
know by reason of their difficulty. He who takes your view of
courage must affirm that a lion, and a stag, and a bull, and a monkey,
have equally little pretensions to courage.

  La. Capital, Socrates; by the gods, that is truly good. And I
hope, Nicias, that you will tell us whether these animals, which we
all admit to be courageous, are really wiser than mankind; or
whether you will have the boldness, in the face of universal
opinion, to deny their courage.

  Nic. Why, Laches, I do not call animals or any other things which
have no fear of dangers, because they are ignorant of them,
courageous, but only fearless and senseless. Do you imagine that I
should call little children courageous, which fear no dangers
because they know none? There is a difference, to my way of
thinking, between fearlessness and courage. I am of opinion that
thoughtful courage is a quality possessed by very few, but that
rashness and boldness, and fearlessness, which has no forethought, are
very common qualities possessed by many men, many women, many
children, many animals. And you, and men in general, call by the
term "courageous" actions which I call rash;-my courageous actions are
wise actions.

  La. Behold, Socrates, how admirably, as he thinks, he dresses
himself out in words, while seeking to deprive of the honour of
courage those whom all the world acknowledges to be courageous.

  Nic. Not so, Laches, but do not be alarmed; for I am quite willing
to say of you and also of Lamachus, and of many other Athenians,
that you are courageous and therefore wise.

  La. I could answer that; but I would not have you cast in my teeth
that I am a haughty Aexonian.

  Soc. Do not answer him, Laches; I rather fancy that you are not
aware of the source from which his wisdom is derived. He has got all
this from my friend Damon, and Damon is always with Prodicus, who,
of all the Sophists, is considered to be the best puller to pieces
of words of this sort.

  La. Yes, Socrates; and the examination of such niceties is a much
more suitable employment for a Sophist than for a great statesman whom
the city chooses to preside over her.

  Soc. Yes, my sweet friend, but a great statesman is likely to have a
great intelligence. And I think that the view which is implied in
Nicias' definition of courage is worthy of examination.

  La. Then examine for yourself, Socrates.

  Soc. That is what I am going to do, my dear friend. Do not, however,
suppose I shall let you out of the partnership; for I shall expect you
to apply your mind, and join with me in the consideration of the
question.