A different lesson is found in the _Euthyphro_. After wishing Socrates success in his coming trial, Euthyphro informs him that he is going to prosecute his father for manslaughter, assuring him that it would be piety to do so. Socrates asks for a definition of piety. Euthyphro attempts five--"to act as Zeus did to his father"; "what the gods love"; "what all the gods love"; "a part of righteousness, relating to the care of the gods"; "the saying and doing of what the gods approve in prayer and sacrifice". Each of these proves inadequate; Euthyphro complains of the disconcerting Socratic method as follows: "Well, I do not know how to express my thoughts. Every one of our suggestions always seem to have legs, refusing to stand still where we may fix it down. Nor have I put into them this spirit of moving and shifting, but you, a second Daedalus." It is noticeable that no definite result comes from this dialogue; Plato was within his rights in refusing to answer the main question. Philosophy does not pretend to settle every inquiry; her business is to see that a question is raised. Even when an answer is available, she cannot always give it, for she demands an utter abandonment of all prepossessions in those to whom she talks--otherwise there will be no free passage for her teaching. Though refuted, Euthyphro still retained his first opinions, for his first and last definitions are similar in idea. To such a person argument is mere waste of time. An admirable illustration of Plato's lightness of touch is found in the _Laches_. The dialogue begins with a discussion about the education of the young sons of Lysimachus and Melesias. Soon the question is raised "What is courage?" Nicias warns Laches about Socrates; the latter has a trick of making men review their lives; his practice is good, for it teaches men their faults in time; old age does not always bring wisdom automatically. Laches first defines courage as the faculty which makes men keep the ranks in war; when this proves inadequate, he defines it as a stoutness of spirit. Nicias is called in; he defines it as "knowledge of terrors and confidence in war"; he is soon compelled to add "and knowledge of all good and evil in every form"--in a word, courage is all virtue combined. The dialogue concludes that it is not young boys but grown men of all ages who need a careful education. This spirited little piece is full of dramatic vigour--the remarks of Laches and Nicias about each other as they are repeatedly confuted are most human and diverting.