Now of Socrates’ words I have no experience, but formerly, I fancy, I have made trial of his deeds; and there I found him living up to any fine words however freely spoken. So if he has that gift as well, his wish is mine, and I should be very glad to be cross-examined by such a man, and should not chafe at learning; but I too agree with Solon, while adding just one word to his saying: I should like, as I grow old, to learn more and more, but only from honest folk. Let him concede to me that my teacher is himself good—else I shall dislike my lessons and be judged a dunce—but if you say that my teacher is to be a younger man, or one who so far has no reputation, or anything of that sort, I care not a jot. I therefore invite you, Socrates, both to teach and to refute me as much as you please, and to learn too what I on my part know; such is the position you hold in my eyes since that day on which you came through the same danger with me, Footnote 1This instance of Socrates’ intrepidity (at Delium cf. above, 181b) is more fully described by Alcibiades in Plat. Sym. 221. and gave a proof of your own valour which is to be expected of anyone who hopes to justify his good name. So say whatever you like, leaving out of account the difference of our ages.
Soc.You two, it seems, will give us no bound for complaint on the score of your not being ready to join both in advising and in inquiring.
Lys.No, but the matter now rests with us, Socrates; for I venture to count you as one of us. So take my place in inquiring on behalf of the young men make out what it is that we want our friends here to tell us, and be our adviser by discussing it with them. For I find that owing to my age I forget the questions I intend to put, and also the answers I receive; and if the discussion changes in the middle, my memory goes altogether. Do you therefore discuss and elucidate our problem among yourselves; and I will listen, and then with my friend Melesias I will act at once upon whatever may be your decision.
Soc.Let us do, Nicias and Laches, as Lysimachus and Melesias bid us. Now the questions that we attempted to consider a while ago—Who have been our teachers in this sort of training? What other persons have we made better?
—are perhaps of a kind on which we might well examine ourselves: but I believe this other way of inquiring leads to the same thing, and will probably also start more from the beginning. For if we happen to know of such and such a thing that by being joined to another thing it makes this thing better, and further, if we are able to get the one joined to the other, we obviously know the thing itself on which we might be consulting as to how it might be best and most easily acquired. Now I daresay you do not grasp my meaning. Well, you will grasp it more easily in this way.