The popularity of the Rhapsodes was chiefly derived from their recitation--powerful effect which they produced _ib._ Ion both reciter and expositor--Homer was considered more as an instructor than as a poet 126 Plato disregards and disapproves the poetic or emotional working _ib._ Ion devoted himself to Homer exclusively. Questions of Sokrates to him--How happens it that you cannot talk equally upon other poets? The poetic art is one 127 Explanation given by Sokrates--both the Rhapsode and the Poet work, not by art and system, but by divine inspiration--fine poets are bereft of their reason, and possessed by inspiration from some God _ib._ Analogy of the Magnet, which holds up by attraction successive stages of iron rings. The Gods first inspire Homer, then act through him and through Ion upon the auditors 128 This comparison forms the central point of the dialogue. It is an expansion of a judgment delivered by Sokrates in the Apology 129 Platonic Antithesis: systematic procedure distinguished from unsystematic: which latter was either blind routine, or madness inspired by the Gods. Varieties of madness, good and bad 129 Special inspiration from the Gods was a familiar fact in Grecian life--privileged communications from the Gods to Sokrates--his firm belief in them 130 Condition of the inspired person--his reason is for the time withdrawn 131 Ion does not admit himself to be inspired and out of his mind 132 Homer talks upon all subjects--Is Ion competent to explain what Homer says upon all of them? Rhapsodic art. What is its province? _ib._ The Rhapsode does not know special matters, such as the craft of the pilot, physician, farmer, &c., but he knows the business of the general, and is competent to command soldiers, having learnt it from Homer 133 Conclusion. Ion expounds Homer, not with any knowledge of what he says, but by divine inspiration 134 The generals in Greece usually possessed no professional experience--Homer and the poets were talked of as the great teachers--Plato's view of the poet, as pretending to know everything, but really knowing nothing _ib._ Knowledge, opposed to divine inspiration without knowledge 136 Illustration of Plato's opinion respecting the uselessness of written geometrical treatises _ib._ CHAPTER XVIII. LACHES. Lachês. Subject and persons of the dialogue--whether it is useful that two young men should receive lessons from a master of arms. Nikias and Lachês differ in opinion 138 Sokrates is invited to declare his opinion--he replies that the point cannot be decided without a competent professional judge 139 Those who deliver an opinion must begin by proving their competence to judge--Sokrates avows his own incompetence 140 Nikias and Lachês submit to be cross-examined by Sokrates 141