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and your limbs underneath are shrouded in night； and the voice of
lamentation bursts forth； and your cheeks are wet with tears。 And
the vestibule is full； and the court is full； of ghosts descending
into the darkness of Erebus； and the sun has perished out of heaven；
and an evil mist is spread abroad。
And there are many such passages in the Iliad also； as for example
in the description of the battle near the rampart； where he says：…
As they were eager to pass the ditch； there came to them an omen：
a soaring eagle； holding back the people on the left； bore a huge
bloody dragon in his talons； still living and panting； nor had he
yet resigned the strife； for he bent back and smote the bird which
carried him on the breast by the neck； and he in pain let him fall
from him to the ground into the midst of the multitude。 And the eagle；
with a cry； was borne afar on the wings of the wind。
These are the sort of things which I should say that the prophet
ought to consider and determine。
Ion。 And you are quite right； Socrates； in saying so。
Soc。 Yes； Ion； and you are right also。 And as I have selected from
the Iliad and Odyssey for you passages which describe the office of
the prophet and the physician and the fisherman； do you； who know
Homer so much better than I do； Ion； select for me passages which
relate to the rhapsode and the rhapsode's art； and which the
rhapsode ought to examine and judge of better than other men。
Ion。 All passages； I should say； Socrates。
Soc。 Not all； Ion； surely。 Have you already forgotten what you
were saying？ A rhapsode ought to have a better memory。
Ion。 Why； what am I forgetting？
Soc。 Do you not remember that you declared the art of the rhapsode
to be different from the art of the charioteer？
Ion。 Yes； I remember。
Soc。 And you admitted that being different they would have different
subjects of knowledge？
Ion。 Yes。
Soc。 Then upon your own showing the rhapsode； and the art of the
rhapsode； will not know everything？
Ion。 I should exclude certain things； Socrates。
Soc。 You mean to say that you would exclude pretty much the subjects
of the other arts。 As he does not know all of them； which of them will
he know？
Ion。 He will know what a man and what a woman ought to say； and what
a freeman and what a slave ought to say； and what a ruler and what a
subject。
Soc。 Do you mean that a rhapsode will know better than the pilot
what the ruler of a sea…tossed vessel ought to say？
Ion。 No； the pilot will know best。
Soc。 Or will the rhapsode know better than the physician what the
ruler of a sick man ought to say？
Ion。 He will not。
Soc。 But he will know what a slave ought to say？
Ion。 Yes。
Soc。 Suppose the slave to be a cowherd； the rhapsode will know
better than the cowherd what he ought to say in order to soothe the
infuriated cows？
Ion。 No； he will not。
Soc。 But he will know what a spinning…woman ought to say about the
working of wool？
Ion。 No。
Soc。 At any rate he will know what a general ought to say when
exhorting his soldiers？
Ion。 Yes； that is the sort of thing which the rhapsode will be
sure to know。
Soc。 Well； but is the art of the rhapsode the art of the general？
Ion。 I am sure that I should know what a general ought to say。
Soc。 Why； yes； Ion； because you may possibly have a knowledge of the
art of the general as well as of the rhapsode； and you may also have a
knowledge of horsemanship as well as of the lyre： and then you would
know when horses were well or ill managed。 But suppose I were to ask
you： By the help of which art； Ion； do you know whether horses are
well managed； by your skill as a horseman or as a performer on the
lyre… what would you answer？
Ion。 I should reply； by my skill as a horseman。
Soc。 And if you judged of performers on the lyre； you would admit
that you judged of them as a performer on the lyre； and not as a
horseman？
Ion。 Yes。
Soc。 And in judging of the general's art； do you judge of it as a
general or a rhapsode？
Ion。 To me there appears to be no difference between them。
Soc。 What do you mean？ Do you mean to say that the art of the
rhapsode and of the general is the same？
Ion。 Yes； one and the same。
Soc。 Then he who is a good rhapsode is also a good general？
Ion。 Certainly； Socrates。
Soc。 And he who is a good general is also a good rhapsode？
Ion。 No； I do not say that。
Soc。 But you do say that he who is a good rhapsode is also a good
general。
Ion。 Certainly。
Soc。 And you are the best of Hellenic rhapsodes？
Ion。 Far the best； Socrates。
Soc。 And are you the best general； Ion？
Ion。 To be sure； Socrates； and Homer was my master。
Soc。 But then； Ion； what in the name of goodness can be the reason
why you； who are the best of generals as well as the best of rhapsodes
in all Hellas； go about as a rhapsode when you might be a general？
Do you think that the Hellenes want a rhapsode with his golden
crown； and do not want a general？
Ion。 Why； Socrates； the reason is； that my countrymen； the
Ephesians； are the servants and soldiers of Athens； and do not need
a general； and you and Sparta are not likely to have me； for you think
that you have enough generals of your own。
Soc。 My good Ion； did you never hear of Apollodorus of Cyzicus？
Ion。 Who may he be？
Soc。 One who； though a foreigner； has often been chosen their
general by the Athenians： and there is Phanosthenes of Andros； and
Heraclides of Clazomenae； whom they have also appointed to the command
of their armies and to other offices； although aliens； after they
had shown their merit。 And will they not choose Ion the Ephesian to be
their general； and honour him； if he prove himself worthy？ Were not
the Ephesians originally Athenians； and Ephesus is no mean city？
But； indeed； Ion； if you are correct in saying that by art and
knowledge you are able to praise Homer； you do not deal fairly with
me； and after all your professions of knowing many； glorious things
about Homer； and promises that you would exhibit them； you are only
a deceiver； and so far from exhibiting the art of which you are a
master； will not； even after my repeated entreaties； explain to me the
nature of it。 You have literally as many forms as Proteus； and now you
go all manner of ways； twisting and turning； and； like Proteus； become
all manner of people at once； and at last slip away from me in the
disguise of a general； in order that you may escape exhibiting your
Homeric lore。 And if you have art； then； as I was saying； in
falsifying your promise that you would exhibit Homer； you are not
dealing fairly with me。 But if； as I believe； you have no art； but
speak all these beautiful words about Homer unconsciously under his
inspiring influence； then I acquit you of dishonesty； and shall only
say that you are inspired。 Which do you prefer to be thought；
dishonest or inspired？
Ion。 There is a great d