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 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 preeminent 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.

  Lys. 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.

  Soc. What, Lysimachus, are you going to accept the opinion of the
majority?

  Lys. Why, yes, Socrates; what else am I to do?

  Soc. 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?

  Mel. The latter, Socrates; as would surely be reasonable.

  Soc. His one vote would be worth more than the vote of all us four?

  Mel. Certainly.

  Soc. And for this reason, as I imagine,-because a good decision is
based on knowledge and not on numbers?

  Mel. To be sure.

  Soc. 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.

  Mel. That is true.

  Soc. Great care, then, is required in this matter?

  Mel. Certainly.

  Soc. 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?

  Mel. I think that we should.

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

  Mel. I do not understand.

  Soc. 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.

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

  Soc. 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?