TheProjectGutenbergEBookofIon,byPlato

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Title:Ion
Author:Plato
Translator:BenjaminJowett
ReleaseDate:October10,2008[EBook#1635]
LastUpdated:January15,2013
Language:English
Charactersetencoding:ASCII
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ProducedbySueAsscher,andDavidWidger

ION
ByPlato
TranslatedbyBenjaminJowett

Contents
INTRODUCTION.
ION

INTRODUCTION.
TheIonistheshortest,ornearlytheshortest,ofallthewritingswhichbearthenameofPlato,and
isnotauthenticatedbyanyearlyexternaltestimony.Thegraceandbeautyofthislittleworksupply
theonly,andperhapsasufficient,proofofitsgenuineness.Theplanissimplethedramaticinterest
consists entirely in the contrast between the irony of Socrates and the transparent vanity and
childlike enthusiasm of the rhapsode Ion. The theme of the Dialogue may possibly have been
suggested by the passage of Xenophon's Memorabilia in which the rhapsodists are described by
Euthydemus as 'very precise about the exact words of Homer, but very idiotic themselves.'
(CompareAristotle,Met.)
IontherhapsodehasjustcometoAthenshehasbeenexhibitinginEpidaurusatthefestivalof
Asclepius,andisintendingtoexhibitatthefestivalofthePanathenaea.Socratesadmiresandenvies
therhapsode'sart for he is always well dressed and in good companyin the company of good
poets and of Homer, who is the prince of them. In the course of conversation the admission is
elicitedfromIonthathisskillisrestrictedtoHomer,andthatheknowsnothingofinferiorpoets,
suchasHesiodandArchilochushebrightensupandiswideawakewhenHomerisbeingrecited,
but is apt to go to sleep at the recitations of any other poet. 'And yet, surely, he who knows the
superioroughttoknowtheinferioralsohewhocanjudgeofthegoodspeakerisabletojudgeof
thebad.Andpoetryisawholeandhewhojudgesofpoetrybyrulesofartoughttobeabletojudge
ofallpoetry.'Thisisconfirmedby the analogy of sculpture, painting, fluteplaying, and the other
arts.TheargumentisatlastbroughthometothemindofIon,whoaskshowthiscontradictionisto
besolved.ThesolutiongivenbySocratesisasfollows:
The rhapsode is not guided by rules of art, but is an inspired person who derives a mysterious
power from the poet and the poet, in like manner, is inspired by the God. The poets and their
interpretersmaybecomparedtoachainofmagneticringssuspendedfromoneanother,andfroma
magnet.ThemagnetistheMuse,andtheringwhichimmediatelyfollowsisthepoethimselffrom
himaresuspendedotherpoetsthereisalsoachainofrhapsodesandactors,whoalsohangfromthe
Muses,butareletdownatthesideandthelastringofallisthespectator.Thepoetistheinspired
interpreteroftheGod,andthisisthereasonwhysomepoets,likeHomer,arerestrictedtoasingle
theme,or,likeTynnichus,arefamousforasinglepoemandtherhapsodeistheinspiredinterpreter
ofthepoet,andforasimilarreasonsomerhapsodes,likeIon,aretheinterpretersofsinglepoets.
Ionisdelightedatthenotionofbeinginspired,andacknowledgesthatheisbesidehimselfwhen
heisperforminghiseyesraintearsandhishairstandsonend.Socratesisofopinionthataman
mustbemadwhobehavesinthiswayatafestivalwhenheissurroundedbyhisfriendsandthereis
nothingtotroublehim.IonisconfidentthatSocrateswouldneverthinkhimmadifhecouldonly
hear his embellishments of Homer. Socrates asks whether he can speak well about everything in
Homer.'Yes,indeedhecan.''Whataboutthingsofwhichhehasnoknowledge?'Ionanswersthathe
can interpret anything in Homer. But, rejoins Socrates, when Homer speaks of the arts, as for
example,ofchariotdriving, or ofmedicine, or ofprophecy, or of navigationwill he, orwillthe
charioteerorphysicianorprophetorpilotbethebetterjudge?Ioniscompelledtoadmitthatevery
manwilljudgeofhisownparticularartbetterthantherhapsode.Hestillmaintains,however,thathe
understandstheartofthegeneralaswellasanyone.'ThenwhyinthiscityofAthens,inwhichmen
ofmeritarealwaysbeingsoughtafter,ishenotatonceappointedageneral?'Ionrepliesthatheisa
foreigner,andtheAtheniansandSpartanswillnotappointaforeignertobetheirgeneral.'No,thatis
nottherealreasontherearemanyexamplestothecontrary.ButIonhaslongbeenplayingtricks
withtheargumentlikeProteus,hetransformshimselfintoavarietyofshapes,andisatlastaboutto
runaway in the disguise of a general. Would he rather be regarded as inspired ordishonest?'Ion,
whohasnosuspicionoftheironyofSocrates,eagerlyembracesthealternativeofinspiration.
The Ion, like the other earlier Platonic Dialogues, is a mixture of jest and earnest, in which no
definiteresultisobtained,butsomeSocraticorPlatonictruthsarealloweddimlytoappear.

The elements of a true theory of poetry are contained in the notion that the poet is inspired.
Genius is often said to be unconscious, or spontaneous, or a gift of nature: that 'genius is akin to
madness' is a popular aphorism of modern times. The greatest strength is observed to have an
elementoflimitation.Senseorpassionaretoomuchforthe'drylight'ofintelligencewhichmingles
withthemandbecomesdiscolouredbythem.Imaginationisoftenatwarwithreasonandfact.The
concentrationofthemindonasingleobject,oronasingleaspectofhumannature,overpowersthe
orderlyperceptionofthewhole.Yetthefeelingstoobringtruthshometothemindsofmanywhoin
the way of reason would be incapable of understanding them. Reflections of this kind may have
beenpassingbeforePlato'smindwhenhedescribesthepoetasinspired,orwhen,asintheApology,
he speaks of poets as the worst critics of their own writingsanybody taken at random from the
crowdisabetterinterpreterofthemthantheyareofthemselves.Theyaresacredpersons,'winged
andholythings'whohaveatouchofmadnessintheircomposition(Phaedr.),andshouldbetreated
with every sort of respect (Republic), but not allowed to live in a wellordered state. Like the
StatesmenintheMeno,theyhaveadivineinstinct,buttheyarenarrowandconfusedtheydo not
attaintotheclearnessofideas,ortotheknowledgeofpoetryorofanyotherartasawhole.
IntheProtagorastheancientpoetsarerecognizedbyProtagorashimselfastheoriginalsophists
and this family resemblance may be traced in the Ion. The rhapsode belongs to the realm of
imitationandofopinion:heprofessestohaveallknowledge,whichisderivedbyhimfromHomer,
justasthesophistprofessestohaveallwisdom,whichiscontainedinhisartofrhetoric.Evenmore
than the sophist he is incapable of appreciating the commonest logical distinctions he cannot
explainthenatureofhisownarthisgreatmemorycontrastswithhisinabilitytofollowthestepsof
theargument.Andinhishighestmomentsofinspirationhehasaneyetohisowngains.
The old quarrel between philosophy and poetry, which in the Republic leads to their final
separation,isalreadyworkinginthemindofPlato,andisembodiedbyhiminthecontrastbetween
SocratesandIon.Yethere,asintheRepublic,Socratesshowsasympathywiththepoeticnature.
Also,themannerinwhichIonisaffectedbyhisownrecitationsaffordsalivelyillustrationofthe
power which, in the Republic, Socrates attributes to dramatic performances over the mind of the
performer. His allusion to his embellishments of Homer, in which he declares himself to have
surpassedMetrodorusofLampsacusandStesimbrotusofThasos,seemstoshowthat,likethem,he
belongedtotheallegoricalschoolofinterpreters.Thecircumstancethatnothingmoreisknownof
him may be adduced in confirmation of the argument that this truly Platonic little work is not a
forgeryoflatertimes.

ION
PERSONSOFTHEDIALOGUE:Socrates,Ion.
SOCRATES:Welcome,Ion.AreyoufromyournativecityofEphesus?
ION:No,SocratesbutfromEpidaurus,whereIattendedthefestivalofAsclepius.
SOCRATES:AnddotheEpidaurianshavecontestsofrhapsodesatthefestival?
ION:Oyesandofallsortsofmusicalperformers.
SOCRATES:Andwereyouoneofthecompetitorsanddidyousucceed?
ION:Iobtainedthefirstprizeofall,Socrates.
SOCRATES:WelldoneandIhopethatyouwilldothesameforusatthePanathenaea.
ION:AndIwill,pleaseheaven.
SOCRATES: I often envy the profession of a rhapsode, Ion for you have always to wear fine
clothes,andtolookasbeautifulasyoucanisapartofyourart.Then,again,youareobligedtobe
continuallyinthecompanyofmanygoodpoetsandespeciallyofHomer,whoisthebestandmost
divineofthemandtounderstandhim,andnotmerelylearnhiswordsbyrote,isathinggreatlyto
beenvied.Andnomancanbearhapsodewhodoesnotunderstandthemeaningofthepoet.Forthe
rhapsodeoughttointerpretthemindofthepoettohishearers,buthowcanheinterprethim well
unlessheknowswhathemeans?Allthisisgreatlytobeenvied.

ION:Verytrue,SocratesinterpretationhascertainlybeenthemostlaboriouspartofmyartandI
believe myself able to speak about Homer better than any man and that neither Metrodorus of
Lampsacus,norStesimbrotusofThasos,norGlaucon,noranyoneelsewhoeverwas,hadasgood
ideasaboutHomerasIhave,orasmany.
SOCRATES:Iamgladtohearyousayso,IonIseethatyouwillnotrefusetoacquaintmewith
them.
ION: Certainly, Socrates and you really ought to hear how exquisitely I render Homer. I think
thattheHomeridaeshouldgivemeagoldencrown.
SOCRATES: I shall take an opportunity of hearing your embellishments of him at some other
time. But just now I should like to ask you a question: Does your art extend to Hesiod and
Archilochus,ortoHomeronly?
ION:ToHomeronlyheisinhimselfquiteenough.
SOCRATES:ArethereanythingsaboutwhichHomerandHesiodagree?
ION:Yesinmyopinionthereareagoodmany.
SOCRATES: And can you interpret better what Homer says, or what Hesiod says, about these
mattersinwhichtheyagree?
ION:Icaninterpretthemequallywell,Socrates,wheretheyagree.
SOCRATES:Butwhataboutmattersinwhichtheydonotagree?forexample,aboutdivination,
ofwhichbothHomerandHesiodhavesomethingtosay,
ION:Verytrue:
SOCRATES: Would you or a good prophet be a better interpreter of what these two poets say
aboutdivination,notonlywhentheyagree,butwhentheydisagree?
ION:Aprophet.
SOCRATES: And if you were a prophet, would you not be able to interpret them when they
disagreeaswellaswhentheyagree?
ION:Clearly.
SOCRATES:ButhowdidyoucometohavethisskillaboutHomeronly,andnotaboutHesiodor
theotherpoets?DoesnotHomerspeakofthesamethemeswhichallotherpoetshandle?Isnotwar
hisgreatargument?anddoeshenotspeakofhumansocietyandofintercourseofmen,goodand
bad,skilledandunskilled,andofthegodsconversingwithoneanotherandwithmankind,andabout
whathappensinheavenandintheworldbelow,and the generations of gods and heroes? Are not
thesethethemesofwhichHomersings?
ION:Verytrue,Socrates.
SOCRATES:Anddonottheotherpoetssingofthesame?
ION:Yes,SocratesbutnotinthesamewayasHomer.
SOCRATES:What,inaworseway?
ION:Yes,inafarworse.
SOCRATES:AndHomerinabetterway?
ION:Heisincomparablybetter.
SOCRATES: And yet surely, my dear friend Ion, in a discussion about arithmetic,wheremany
peoplearespeaking,andonespeaksbetterthantherest,thereissomebodywhocanjudgewhichof
themisthegoodspeaker?
ION:Yes.
SOCRATES: And he who judges of the good will be the same as he who judges of the bad
speakers?
ION:Thesame.
SOCRATES:Andhewillbethearithmetician?
ION:Yes.
SOCRATES:Well,andindiscussionsaboutthewholesomenessoffood,whenmanypersonsare
speaking,andonespeaksbetterthantherest,willhewhorecognizesthebetterspeakerbeadifferent
personfromhimwhorecognizestheworse,orthesame?

ION:Clearlythesame.
SOCRATES:Andwhoishe,andwhatishisname?
ION:Thephysician.
SOCRATES: And speaking generally, in all discussions in which the subject is the same and
manymenarespeaking,willnothewhoknowsthegoodknowthebadspeakeralso?Forifhedoes
notknowthebad,neitherwillheknowthegoodwhenthesametopicisbeingdiscussed.
ION:True.
SOCRATES:Isnotthesamepersonskilfulinboth?
ION:Yes.
SOCRATES:AndyousaythatHomerandtheotherpoets,suchasHesiodandArchilochus,speak
ofthesamethings,althoughnotinthesamewaybuttheonespeakswellandtheothernotsowell?
ION:YesandIamrightinsayingso.
SOCRATES:Andifyouknewthegoodspeaker,youwouldalsoknowtheinferiorspeakerstobe
inferior?
ION:Thatistrue.
SOCRATES: Then, my dear friend, can I be mistaken in saying that Ion is equally skilled in
Homerandinotherpoets,sincehehimselfacknowledgesthatthesamepersonwillbeagoodjudge
ofallthosewhospeakofthesamethingsandthatalmostallpoetsdospeakofthesamethings?
ION:Whythen,Socrates,doIloseattentionandgotosleepandhaveabsolutelynoideasofthe
least value, when any one speaks of any other poet but when Homer is mentioned, I wake up at
onceandamallattentionandhaveplentytosay?
SOCRATES:Thereason,myfriend,isobvious.NoonecanfailtoseethatyouspeakofHomer
withoutanyartorknowledge.Ifyouwereabletospeakofhimbyrulesofart,youwouldhavebeen
abletospeakofallotherpoetsforpoetryisawhole.
ION:Yes.
SOCRATES:Andwhenanyoneacquiresanyotherartasawhole,thesamemaybesaidofthem.
Wouldyoulikemetoexplainmymeaning,Ion?
ION:Yes,indeed,SocratesIverymuchwishthatyouwould:forIlovetohear you wise men
talk.
SOCRATES:Othatwewerewise,Ion,andthatyoucouldtrulycallussobutyourhapsodesand
actors,andthepoetswhoseversesyousing,arewisewhereasIamacommonman,whoonlyspeak
thetruth.ForconsiderwhataverycommonplaceandtrivialthingisthiswhichIhavesaidathing
whichanymanmightsay:thatwhenamanhasacquiredaknowledgeofawholeart,theenquiry
intogoodandbadisoneandthesame.Letusconsiderthismatterisnottheartofpaintingawhole?
ION:Yes.
SOCRATES:Andthereareandhavebeenmanypaintersgoodandbad?
ION:Yes.
SOCRATES:Anddidyoueverknowanyonewhowasskilfulinpointingouttheexcellencesand
defectsofPolygnotusthesonofAglaophon,butincapableofcriticizingotherpaintersandwhenthe
workofanyotherpainterwasproduced,wenttosleepandwasataloss,andhadnoideasbutwhen
hehadtogivehisopinionaboutPolygnotus,orwhoeverthepaintermightbe,andabouthimonly,
wokeupandwasattentiveandhadplentytosay?
ION:Noindeed,Ihaveneverknownsuchaperson.
SOCRATES:Ordidyoueverknowofanyoneinsculpture,whowasskilfulinexpoundingthe
merits of Daedalus the son of Metion, or of Epeius the son of Panopeus, or of Theodorus the
Samian,orofanyindividualsculptorbut when the works of sculptors in general were produced,
wasatalossandwenttosleepandhadnothingtosay?
ION:Noindeednomorethantheother.
SOCRATES:AndifIamnotmistaken,younevermetwithanyoneamongfluteplayersorharp
playersorsingerstotheharporrhapsodeswhowasabletodiscourseofOlympusorThamyrasor
Orpheus, or Phemius the rhapsode of Ithaca, but was at a loss when he came to speak of Ion of
Ephesus,andhadnonotionofhismeritsordefects?

ION:Icannotdenywhatyousay,Socrates.NeverthelessIamconsciousinmyownself,andthe
worldagreeswithmeinthinkingthatIdospeakbetterandhavemoretosayaboutHomerthanany
otherman.ButIdonotspeakequallywellaboutotherstellmethereasonofthis.
SOCRATES:Iperceive,IonandIwillproceedtoexplaintoyouwhatIimaginetobethereason
ofthis.ThegiftwhichyoupossessofspeakingexcellentlyaboutHomerisnotanart,but,asIwas
just saying, an inspiration there is a divinity moving you, like that contained in the stone which
Euripides calls a magnet, but which is commonly known as the stone of Heraclea.This stonenot
only attracts iron rings, but also imparts to them a similar power of attracting other rings and
sometimesyoumayseeanumberofpiecesofironandringssuspendedfromoneanothersoasto
formquitealongchain:andallofthemderivetheirpowerofsuspensionfromtheoriginalstone.In
likemannertheMuse first of all inspires men herself and from these inspired persons a chain of
other persons is suspended, who take the inspiration. For all good poets, epic as well as lyric,
composetheirbeautifulpoemsnotbyart,butbecausetheyareinspiredandpossessed.Andasthe
Corybantianrevellerswhentheydancearenotintheirrightmind,sothelyricpoetsarenotintheir
right mind when they are composing their beautiful strains: but when falling under the power of
musicandmetretheyareinspiredandpossessedlikeBacchicmaidenswhodrawmilkandhoney
fromtheriverswhentheyareundertheinfluenceofDionysusbutnotwhentheyareintheirright
mind.Andthesoulofthelyricpoetdoesthesame,astheythemselvessayfortheytellusthatthey
bringsongsfromhoneyedfountains,cullingthemoutofthegardensanddellsoftheMusesthey,
likethebees,wingingtheirwayfromflowertoflower.Andthisistrue.Forthepoetisalightand
wingedandholything,andthereisnoinventioninhimuntilhehasbeeninspiredandisoutofhis
senses,andthemindisnolongerinhim:whenhehasnotattainedtothisstate,heispowerlessand
isunabletoutterhisoracles.Manyarethenoblewordsinwhichpoetsspeakconcerningtheactions
ofmenbutlikeyourselfwhenspeakingaboutHomer,theydonotspeakofthembyanyrulesofart:
they are simply inspired to utter that to which the Muse impels them, and that only and when
inspired,oneofthemwillmakedithyrambs,anotherhymnsofpraise,anotherchoralstrains,another
epicoriambicversesandhewhoisgoodatoneisnotgoodatanyotherkindofverse:fornotby
artdoesthepoetsing,butbypowerdivine.Hadhelearnedbyrulesofart,hewouldhaveknown
howtospeaknotofonethemeonly,butofallandthereforeGodtakesawaythemindsofpoets,and
uses them as his ministers, as he also uses diviners and holy prophets, in order that we who hear
themmayknowthemtobespeakingnotofthemselveswhoutterthesepricelesswordsinastateof
unconsciousness,butthatGodhimselfisthespeaker,andthatthroughthemheisconversingwith
us.AndTynnichustheChalcidianaffordsastrikinginstanceofwhatIamsaying:hewrotenothing
thatanyonewouldcaretorememberbutthefamouspaeanwhichisineveryone'smouth,oneofthe
finestpoemseverwritten,simplyaninventionoftheMuses,ashehimselfsays.Forinthiswaythe
God would seem to indicate to us and not allow us to doubt that these beautiful poems are not
human, or the work of man, but divine and the work of God and that the poets are only the
interpretersoftheGodsbywhomthey are severallypossessed. Was notthis the lessonwhichthe
Godintendedtoteachwhenbythemouthoftheworstofpoetshesangthebestofsongs?AmInot
right,Ion?
ION:Yes,indeed,Socrates,Ifeelthatyouareforyourwordstouchmysoul,andIampersuaded
thatgoodpoetsbyadivineinspirationinterpretthethingsoftheGodstous.
SOCRATES:Andyourhapsodistsaretheinterpretersofthepoets?
ION:Thereagainyouareright.
SOCRATES:Thenyouaretheinterpretersofinterpreters?
ION:Precisely.
SOCRATES:Iwishyouwouldfranklytellme,Ion,whatIamgoingtoaskofyou:Whenyou
producethegreatesteffectupontheaudienceintherecitationofsomestrikingpassage,suchasthe
apparitionofOdysseusleapingforthonthefloor,recognizedbythesuitorsandcastinghisarrowsat
hisfeet,orthedescriptionofAchillesrushingatHector,orthesorrowsofAndromache,Hecuba,or
Priam,areyouinyourrightmind?Areyounotcarriedoutofyourself,anddoesnotyoursoulin
anecstasyseemtobeamongthepersonsorplacesofwhichyouarespeaking,whethertheyarein
IthacaorinTroyorwhatevermaybethesceneofthepoem?
ION:Thatproofstrikeshometome,Socrates.ForImustfranklyconfessthatatthetaleofpity
my eyes are filled with tears, and when I speak of horrors, my hair stands on end and my heart
throbs.

SOCRATES:Well,Ion,andwhatarewetosayofamanwhoatasacrificeorfestival,whenheis
dressedinholidayattire,andhasgoldencrownsuponhishead,ofwhichnobodyhasrobbedhim,
appears weeping or panicstricken in the presence of more than twenty thousand friendly faces,
whenthereisnoonedespoilingorwronginghimisheinhisrightmindorishenot?
ION:Noindeed,Socrates,Imustsaythat,strictlyspeaking,heisnotinhisrightmind.
SOCRATES:Andareyouawarethatyouproducesimilareffectsonmostofthespectators?
ION:OnlytoowellforIlookdownuponthemfromthestage,andbeholdthevariousemotions
ofpity,wonder,sternness,stampedupontheircountenanceswhenIamspeaking:andIamobliged
togivemyverybestattentiontothemforifImakethemcryImyselfshalllaugh,andifImake
themlaughImyselfshallcrywhenthetimeofpaymentarrives.
SOCRATES:Doyouknowthatthespectatoristhelastoftheringswhich,asIamsaying,receive
the power of the original magnet from one another? The rhapsode like yourself and the actor are
intermediate links, and the poet himself is the first of them. Through all these the God sways the
soulsofmeninanydirectionwhichhepleases,andmakesonemanhangdownfromanother.Thus
thereisavastchainofdancersandmastersandundermastersofchoruses,whoaresuspended,asif
fromthestone,atthesideoftheringswhichhangdownfromtheMuse.Andeverypoethassome
Muse from whom he is suspended, and by whom he is said to be possessed, which is nearly the
samethingforheistakenholdof.Andfromthesefirstrings,whicharethepoets,dependothers,
some deriving their inspiration from Orpheus, others from Musaeus but the greater number are
possessedandheldbyHomer.Ofwhom,Ion,youareone,andarepossessedbyHomerandwhen
anyonerepeatsthewordsofanotherpoetyougotosleep,andknownotwhattosaybutwhenany
onerecitesastrainofHomeryouwakeupinamoment,andyoursoulleapswithinyou,andyou
haveplentytosayfornotbyartorknowledgeaboutHomerdoyousaywhatyousay,butbydivine
inspirationandbypossessionjustastheCorybantianrevellerstoohaveaquickperceptionofthat
strainonlywhichisappropriatedtotheGodbywhomtheyarepossessed,andhaveplentyofdances
and words for that, but take no heed of any other. And you, Ion, when the name of Homer is
mentionedhaveplentytosay,andhavenothingtosayofothers.Youask,'Whyisthis?'Theanswer
isthatyoupraiseHomernotbyartbutbydivineinspiration.
ION: That is good, Socrates and yet I doubt whether you will ever have eloquence enough to
persuade me that I praise Homer only when I am mad and possessed and if you could hear me
speakofhimIamsureyouwouldneverthinkthistobethecase.
SOCRATES: I should like very much to hear you, but not until you have answered a question
whichIhavetoask.OnwhatpartofHomerdoyouspeakwell?notsurelyabouteverypart.
ION:Thereisnopart,Socrates,aboutwhichIdonotspeakwell:ofthatIcanassureyou.
SOCRATES:SurelynotaboutthingsinHomerofwhichyouhavenoknowledge?
ION:AndwhatisthereinHomerofwhichIhavenoknowledge?
SOCRATES: Why, does not Homer speak in many passages about arts? For example, about
drivingifIcanonlyrememberthelinesIwillrepeatthem.
ION:Iremember,andwillrepeatthem.
SOCRATES:Tellmethen,whatNestorsaystoAntilochus,hisson,wherehebidshimbecareful
oftheturnatthehorseraceinhonourofPatroclus.
ION:'Bendgently,'hesays,'inthepolishedchariottotheleftofthem,andurgethehorseonthe
righthandwithwhipandvoiceandslackentherein.Andwhenyouareatthegoal,letthelefthorse
drawnear,yetsothatthenaveofthewellwroughtwheelmaynotevenseemtotouchtheextremity
andavoidcatchingthestone(Il.).'
SOCRATES: Enough. Now, Ion, will the charioteer or the physician be the better judge of the
proprietyoftheselines?
ION:Thecharioteer,clearly.
SOCRATES:Andwillthereasonbethatthisishisart,orwilltherebeanyotherreason?
ION:No,thatwillbethereason.
SOCRATES: And every art is appointed by God to have knowledge of a certain workforthat
whichweknowbytheartofthepilotwedonotknowbytheartofmedicine?
ION:Certainlynot.

SOCRATES: Nor do we know by the art of the carpenter that which we know by the art of
medicine?
ION:Certainlynot.
SOCRATES:Andthisistrueofalltheartsthatwhichweknowwithoneartwedonotknow
withtheother?Butletmeaskapriorquestion:Youadmitthattherearedifferencesofarts?
ION:Yes.
SOCRATES:Youwouldargue,asIshould,thatwhenoneartisofonekindofknowledgeand
anotherofanother,theyaredifferent?
ION:Yes.
SOCRATES: Yes, surely for if the subject of knowledge were the same, there would be no
meaninginsayingthattheartsweredifferent,iftheybothgavethesameknowledge.Forexample,
Iknowthatherearefivefingers,andyouknowthesame.AndifIweretoaskwhetherIandyou
becameacquaintedwiththisfactbythehelpofthesameartofarithmetic,youwouldacknowledge
thatwedid?
ION:Yes.
SOCRATES: Tell me, then, what I was intending to ask you,whether this holds universally?
Must the same art have the same subject of knowledge, and different arts other subjects of
knowledge?
ION:Thatismyopinion,Socrates.
SOCRATES:Thenhewhohasnoknowledgeofaparticularartwillhavenorightjudgmentofthe
sayingsanddoingsofthatart?
ION:Verytrue.
SOCRATES:ThenwhichwillbeabetterjudgeofthelineswhichyouwererecitingfromHomer,
youorthecharioteer?
ION:Thecharioteer.
SOCRATES:Why,yes,becauseyouarearhapsodeandnotacharioteer.
ION:Yes.
SOCRATES:Andtheartoftherhapsodeisdifferentfromthatofthecharioteer?
ION:Yes.
SOCRATES:Andifadifferentknowledge,thenaknowledgeofdifferentmatters?
ION:True.
SOCRATES:YouknowthepassageinwhichHecamede,theconcubineofNestor,isdescribedas
givingtothewoundedMachaonaposset,ashesays,
'MadewithPramnianwineandshegratedcheeseofgoat'smilkwithagraterofbronze,andathis
sideplacedanonionwhichgivesarelishtodrink(Il.).'
Nowwouldyousaythattheartoftherhapsodeortheartofmedicinewasbetterabletojudgeof
theproprietyoftheselines?
ION:Theartofmedicine.
SOCRATES:AndwhenHomersays,
'Andshedescendedintothedeeplikealeadenplummet,which,setinthehornofoxthatranges
inthefields,rushesalongcarryingdeathamongtheravenousfishes(Il.),'
will the art of the fisherman or of the rhapsode be better able to judge whether these lines are
rightlyexpressedornot?
ION:Clearly,Socrates,theartofthefisherman.
SOCRATES: Come now, suppose that you were to say to me: 'Since you, Socrates, are able to
assigndifferentpassagesinHomertotheircorrespondingarts,Iwishthatyouwouldtellmewhat
arethepassagesofwhichtheexcellenceoughttobejudgedbytheprophetandpropheticart'and
youwillseehowreadilyandtrulyIshallansweryou.Fortherearemanysuchpassages,particularly
in the Odyssee as, for example, the passage in which Theoclymenus the prophet of the house of
Melampussaystothesuitors:

'Wretchedmen!whatishappeningtoyou?Yourheadsandyourfacesandyourlimbsunderneath
areshroudedinnightandthevoiceoflamentationburstsforth,andyourcheeksarewetwithtears.
Andthevestibuleisfull,andthecourtisfull,ofghostsdescendingintothedarknessofErebus,and
thesunhasperishedoutofheaven,andanevilmistisspreadabroad(Od.).'
AndtherearemanysuchpassagesintheIliadalsoasforexampleinthedescriptionofthebattle
neartherampart,wherehesays:
'Astheywereeagertopasstheditch,therecametothemanomen:asoaringeagle,holdingback
thepeopleontheleft,boreahugebloodydragoninhistalons,stilllivingandpantingnorhadhe
yetresignedthestrife,forhebentbackandsmotethebirdwhichcarriedhimonthebreastbythe
neck, and he in pain let him fall from him to the ground into the midst of the multitude. And the
eagle,withacry,wasborneafaronthewingsofthewind(Il.).'
ThesearethesortofthingswhichIshouldsaythattheprophetoughttoconsideranddetermine.
ION:Andyouarequiteright,Socrates,insayingso.
SOCRATES:Yes,Ion,andyouarerightalso.AndasIhaveselectedfromtheIliadandOdyssee
foryoupassageswhichdescribetheofficeoftheprophetandthephysicianandthefisherman,do
you, who know Homer so much better than I do, Ion, select for me passages which relate to the
rhapsodeandtherhapsode'sart,andwhichtherhapsodeoughttoexamineandjudgeofbetterthan
othermen.
ION:Allpassages,Ishouldsay,Socrates.
SOCRATES:Notall,Ion,surely.Haveyoualreadyforgottenwhatyouweresaying?Arhapsode
oughttohaveabettermemory.
ION:Why,whatamIforgetting?
SOCRATES:Doyounotrememberthatyoudeclaredtheartoftherhapsodetobedifferentfrom
theartofthecharioteer?
ION:Yes,Iremember.
SOCRATES: And you admitted that being different they would have different subjects of
knowledge?
ION:Yes.
SOCRATES: Then upon your own showing the rhapsode, and the art of the rhapsode,willnot
knoweverything?
ION:Ishouldexcludecertainthings,Socrates.
SOCRATES:Youmeantosaythatyouwouldexcludeprettymuchthesubjectsoftheotherarts.
Ashedoesnotknowallofthem,whichofthemwillheknow?
ION:Hewillknowwhatamanandwhatawomanoughttosay,andwhatafreemanandwhata
slaveoughttosay,andwhatarulerandwhatasubject.
SOCRATES:Doyoumeanthatarhapsodewillknowbetterthanthepilotwhattherulerofasea
tossedvesseloughttosay?
ION:Nothepilotwillknowbest.
SOCRATES: Or will the rhapsode know better than the physician what the ruler of a sick man
oughttosay?
ION:Hewillnot.
SOCRATES:Buthewillknowwhataslaveoughttosay?
ION:Yes.
SOCRATES:Supposetheslavetobeacowherdtherhapsodewillknowbetterthanthecowherd
whatheoughttosayinordertosoothetheinfuriatedcows?
ION:No,hewillnot.
SOCRATES:Buthewillknowwhataspinningwomanoughttosayabouttheworkingofwool?
ION:No.
SOCRATES:Atanyratehewillknowwhatageneraloughttosaywhenexhortinghissoldiers?
ION:Yes,thatisthesortofthingwhichtherhapsodewillbesuretoknow.
SOCRATES:Well,butistheartoftherhapsodetheartofthegeneral?

ION:IamsurethatIshouldknowwhatageneraloughttosay.
SOCRATES:Why,yes,Ion,becauseyoumaypossiblyhaveaknowledgeoftheartofthegeneral
aswellasoftherhapsodeandyoumayalsohaveaknowledgeofhorsemanshipaswellasofthe
lyre:andthenyouwouldknowwhenhorseswerewellorillmanaged.ButsupposeIweretoask
you:Bythehelpofwhichart,Ion,doyouknowwhetherhorsesarewellmanaged,byyourskillasa
horsemanorasaperformeronthelyrewhatwouldyouanswer?
ION:Ishouldreply,bymyskillasahorseman.
SOCRATES:Andifyoujudgedofperformersonthelyre,youwouldadmitthatyoujudgedof
themasaperformeronthelyre,andnotasahorseman?
ION:Yes.
SOCRATES:Andinjudgingofthegeneral'sart,doyoujudgeofitasageneralorarhapsode?
ION:Tomethereappearstobenodifferencebetweenthem.
SOCRATES: What do you mean? Do you mean to say that the art of the rhapsode and of the
generalisthesame?
ION:Yes,oneandthesame.
SOCRATES:Thenhewhoisagoodrhapsodeisalsoagoodgeneral?
ION:Certainly,Socrates.
SOCRATES:Andhewhoisagoodgeneralisalsoagoodrhapsode?
ION:NoIdonotsaythat.
SOCRATES:Butyoudosaythathewhoisagoodrhapsodeisalsoagoodgeneral.
ION:Certainly.
SOCRATES:AndyouarethebestofHellenicrhapsodes?
ION:Farthebest,Socrates.
SOCRATES:Andareyouthebestgeneral,Ion?
ION:Tobesure,SocratesandHomerwasmymaster.
SOCRATES:Butthen,Ion,whatinthenameofgoodnesscanbethereasonwhyyou,whoarethe
best of generals as well as the best of rhapsodes in all Hellas, go about as a rhapsode when you
mightbeageneral?DoyouthinkthattheHelleneswantarhapsodewithhisgoldencrown,anddo
notwantageneral?
ION: Why, Socrates, the reason is, that my countrymen, the Ephesians, are the servants and
soldiersofAthens,anddonotneedageneralandyouandSpartaarenotlikelytohaveme,foryou
thinkthatyouhaveenoughgeneralsofyourown.
SOCRATES:MygoodIon,didyouneverhearofApollodorusofCyzicus?
ION:Whomayhebe?
SOCRATES:Onewho,thoughaforeigner,hasoftenbeenchosentheirgeneralbytheAthenians:
and there is Phanosthenes of Andros, and Heraclides of Clazomenae, whom they have also
appointedtothecommandoftheirarmiesandtootheroffices,althoughaliens,aftertheyhadshown
theirmerit.And will they not choose Ion the Ephesian to be their general, and honour him, if he
provehimselfworthy?WerenottheEphesiansoriginallyAthenians,andEphesusisnomeancity?
But,indeed,Ion,ifyouarecorrectinsayingthatbyartandknowledgeyouareabletopraiseHomer,
youdonotdealfairlywithme,andafterallyourprofessionsofknowingmanygloriousthingsabout
Homer, and promises that you would exhibit them, you are only a deceiver, and so far from
exhibitingtheartofwhichyouareamaster,willnot,evenaftermyrepeatedentreaties,explainto
me the nature of it. You have literally as many forms as Proteus and now you go all manner of
ways,twistingandturning,and,likeProteus,becomeallmannerofpeopleatonce,andatlastslip
awayfrommeinthedisguiseofageneral,inorderthatyoumayescapeexhibitingyourHomeric
lore.Andifyouhaveart,then,asIwassaying,infalsifyingyourpromisethatyouwouldexhibit
Homer,youarenotdealingfairlywithme.Butif,asIbelieve,youhavenoart,butspeakallthese
beautiful words about Homer unconsciously under his inspiring influence, then I acquit you of
dishonesty,andshallonlysaythatyouareinspired.Whichdoyouprefertobethought,dishonestor
inspired?

ION:Thereisagreatdifference,Socrates,betweenthetwoalternativesandinspirationisbyfar
thenobler.
SOCRATES:Then,Ion,Ishallassumethenobleralternativeandattributetoyouinyourpraises
ofHomerinspiration,andnotart.

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