n 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 difference, Socrates, between the two
alternatives; and inspiration is by far the nobler.

SOCRATES: Then, Ion, I shall assume the nobler alternative; and
attribute to you in your praises of Homer inspiration, and not art.

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