ion-第1节
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ION
by Plato
translated by Benjamin Jowett
ION
PERSONS OF THE DIALOGUE： SOCRATES； ION
Socrates。 Welcome； Ion。 Are you from your native city of Ephesus？
Ion。 No； Socrates； but from Epidaurus； where I attended the festival
of Asclepius。
Soc。 And do the Epidaurians have contests of rhapsodes at the
festival？
Ion。 O yes； and of all sorts of musical performers。
Soc。 And were you one of the competitors… and did you succeed？
Ion。 I obtained the first prize of all； Socrates。
Soc。 Well done； and I hope that you will do the same for us at the
Panathenaea。
Ion。 And I will； please heaven。
Soc。 I often envy the profession of a rhapsode； Ion； for you have
always to wear fine clothes； and to look as beautiful as you can is
a part of your art。 Then； again； you are obliged to be continually
in the company of many good poets； and especially of Homer； who is the
best and most divine of them； and to understand him； and not merely
learn his words by rote； is a thing greatly to be envied。 And no man
can be a rhapsode who does not understand the meaning of the poet。 For
the rhapsode ought to interpret the mind of the poet to his hearers；
but how can he interpret him well unless he knows what he means？ All
this is greatly to be envied。
Ion。 Very true； Socrates； interpretation has certainly been the most
laborious part of my art； and I believe myself able to speak about
Homer better than any man； and that neither Metrodorus of Lampsacus；
nor Stesimbrotus of Thasos； nor Glaucon； nor any one else who ever
was； had as good ideas about Homer as I have； or as many。
Soc。 I am glad to hear you say so； Ion； I see that you will not
refuse to acquaint me with them。
Ion。 Certainly； Socrates； and you really ought to hear how
exquisitely I render Homer。 I think that the Homeridae should give
me a golden crown。
Soc。 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； or to
Homer only？
Ion。 To Homer only； he is in himself quite enough。
Soc。 Are there any things about which Homer and Hesiod agree？
Ion。 Yes； in my opinion there are a good many。
Soc。 And can you interpret better what Homer says； or what Hesiod
says； about these matters in which they agree？
Ion。 I can interpret them equally well； Socrates； where they agree。
Soc。 But what about matters in which they do not agree？… for
example； about divination； of which both Homer and Hesiod have
something to say…
Ion。 Very true：
Soc。 Would you or a good prophet be a better interpreter of what
these two poets say about divination； not only when they agree； but
when they disagree？
Ion。 A prophet。
Soc。 And if you were a prophet； would you be able to interpret
them when they disagree as well as when they agree？
Ion。 Clearly。
Soc。 But how did you come to have this skill about Homer only； and
not about Hesiod or the other poets？ Does not Homer speak of the
same themes which all other poets handle？ Is not war his great
argument？ and does he not speak of human society and of intercourse of
men； good and bad； skilled and unskilled； and of the gods conversing
with one another and with mankind； and about what happens in heaven
and in the world below； and the generations of gods and heroes？ Are
not these the themes of which Homer sings？
Ion。 Very true； Socrates。
Soc。 And do not the other poets sing of the same？
Ion。 Yes； Socrates； but not in the same way as Homer。
Soc。 What； in a worse way？
Ion。 Yes； in a far worse。
Soc。 And Homer in a better way？
Ion。 He is incomparably better。
Soc。 And yet surely； my dear friend Ion； in a discussion about
arithmetic； where many people are speaking； and one speaks better than
the rest； there is somebody who can judge which of them is the good
speaker？
Ion。 Yes。
Soc。 And he who judges of the good will be the same as he who judges
of the bad speakers？
Ion。 The same。
Soc。 And he will be the arithmetician？
Ion。 Yes。
Soc。 Well； and in discussions about the wholesomeness of food；
when many persons are speaking； and one speaks better than the rest；
will he who recognizes the better speaker be a different person from
him who recognizes the worse； or the same？
Ion。 Clearly the same。
Soc。 And who is he； and what is his name？
Ion。 The physician。
Soc。 And speaking generally； in all discussions in which the subject
is the same and many men are speaking； will not he who knows the
good know the bad speaker also？ For if he does not know the bad；
neither will he know the good when the same topic is being discussed。
Ion。 True。
Soc。 Is not the same person skilful in both？
Ion。 Yes。
Soc。 And you say that Homer and the other poets； such as Hesiod
and Archilochus； speak of the same things； although not in the same
way； but the one speaks well and the other not so well？
Ion。 Yes； and I am right in saying so。
Soc。 And if you knew the good speaker； you would also know the
inferior speakers to be inferior？
Ion。 That is true。
Soc。 Then； my dear friend； can I be mistaken in saying that Ion is
equally skilled in Homer and in other poets； since he himself
acknowledges that the same person will be a good judge of all those
who speak of the same things； and that almost all poets do speak of
the same things？
Ion。 Why then； Socrates； do I lose attention and go to sleep and
have absolutely no ideas of the least value； when any one speaks of
any other poet； but when Homer is mentioned； I wake up at once and
am all attention and have plenty to say？
Soc。 The reason； my friend； is obvious。 No one can fail to see
that you speak of Homer without any art or knowledge。 If you were able
to speak of him by rules of art； you would have been able to speak
of all other poets； for poetry is a whole。
Ion。 Yes。
Soc。 And when any one acquires any other art as a whole； the same
may be said of them。 Would you like me to explain my meaning； Ion？
Ion。 Yes； indeed； Socrates； I very much wish that you would： for I
love to hear you wise men talk。
Soc。 O that we were wise； Ion； and that you could truly call us
so； but you rhapsodes and actors； and the poets whose verses you sing；
are wise； whereas I am a common man； who only speak the truth。 For
consider what a very commonplace and trivial thing is this which I
have said… a thing which any man might say： that when a man has
acquired a knowledge of a whole art； the enquiry into good and bad
is one and the same。 Let us consider this matter； is not the art of
painting a whole？
Ion。 Yes。
Soc。 And there are and have been many painters good and bad？
Ion。 Yes。
Soc。 And did you ever know any one who was skilful in pointing out
the excellences and defects of Polygnotus the son of Aglaophon； but
incapable of criticizing other painters； and when the work of any
other painter was produced； went to sleep and was at a loss； and had
no ideas； but when he had to give his opinion about Polygnotus； or
whoever the painter might be； and about him only； woke up and was
attentive and had plenty to say？
Ion。 No indeed； I have never known such a person。
Soc。 Or did you ever know of any one in sculpture； who was skilful
in expounding the merits of Daedalus the son of Metion； or of Epeius
the son of Panopeus； or of Theodorus the Samian； or of any
individual sculptor； but when the works of sculptors in general were
produced； was at a loss and went to sleep and had nothing to say？
Ion。 No indeed； no more than the other。
Soc。 And if I am not mistaken； you never met with any one among
flute…players or harp… players or singers to the harp or rhapsodes who
was able to discourse of Olympus or Thamyras or Orpheus； or Phemius
the rhapsode of Ithaca； but was at a loss when he came to speak of Ion
of Ephesus； and had no notion of his merits or defects？
Ion。 I cannot deny what you say； Socrates。 Nevertheless I am
conscious in my own self； and the world agrees with me in thinking
that I do speak better and have more to say about Homer than any other
man。 But I do not speak equally well about others… tell me the
reason of this。
Soc。 I perceive； Ion； and I will proceed to explain to you what I
imagine to be the reason of this。 The gift which you possess of
speaking excellently about Homer is not an art； but； as I was 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 stone not only
attracts iron rings； but also imparts to them a similar power of
attracting other rings； and sometimes you may see a number of pieces
of iron and rings suspended from one another so as to form quite a
