_Sokr._--Perhaps, Ion, you are not merely a rhapsode, but possess also the competence for being a general. If you know matters belonging to military command, do you know them in your capacity of general, or in your capacity of rhapsode? _Ion._--I think there is no difference. _Sokr._--How say you? Do you affirm that the rhapsodic art, and the strategic art, are one? _Ion._--I think they are one. _Sokr._--Then whosoever is a good rhapsode, is also a good general? _Ion._--Unquestionably. _Sokr._--And of course, whoever is a good general, is also a good rhapsode? _Ion._--No: I do not think that. _Sokr._--But you do maintain, that whosoever is a good rhapsode, is also a good general? _Ion._--Decidedly. _Sokr._--You are yourself the best rhapsode in Greece? _Ion._--By far. _Sokr._--Are you then also the best general in Greece? _Ion._--Certainly I am, Sokrates: and that too, by having learnt it from Homer.[29] [Footnote 29: Plato, Ion, 540 D--541 B.] After putting a question or two, not very forcible, to ask how it happens that Ion, being an excellent general, does not obtain a military appointment from Athens, Sparta, or some other city, Sokrates winds up the dialogue as follows:-- [Side-note: Conclusion. Ion expounds Homer, not with any knowledge of what he says, but by divine inspiration.] Well, Ion, if it be really true that you possess a rational and intelligent competence to illustrate the beauties of Homer, you wrong and deceive me, because after promising to deliver to me a fine discourse about Homer, you will not even comply with my preliminary entreaty--that you will first tell me what those matters are, on which your superiority bears. You twist every way like Proteus, until at last you slip through my fingers and appear as a general. If your powers of expounding Homer depend on art and intelligence, you are a wrong-doer and deceiver, for not fulfilling** your promise to me. But you are not chargeable with wrong, if the fact be as I say; that is, if you know nothing about Homer, but are only able to discourse upon him finely and abundantly, through a divine inspiration with which you are possessed by him. Choose whether you wish me to regard you as a promise-breaker, or as a divine man. _Ion._--I choose the last: it is much better to be regarded as a divine man.[30] [Footnote 30: Plato, Ion, 541 E--542 A. [Greek: ei) me\n a)lêthê/ le/geis, ô(s te/chnê| kai\ e)pistê/mê| oi(=o/s te ei)= O(/mêrou e)painei=n, a)dikei=s . . . ei) de\ mê\ techniko\s ei)=, a)lla\ thei/a| moi/ra| katecho/menos e)x O(mê/rou mêde\n ei)dô\s polla\ kai\ kala\ le/geis peri\ tou= poiêtou=, ô(/sper e)gô\ ei)=pon peri\ sou=, ou)de\n a)dikei=s; e(lou= ou)=n, po/tera bou/lei nomi/zesthai u(ph' ê(mô=n a)/dikos a)nê\r ei)=nai ê)\ thei=os.]] * * * * *