of poets, and uses them as his ministers, as he also uses diviners and holy
prophets, in order that we who hear them may know them to be speaking not
of themselves who utter these priceless words in a state of
unconsciousness, but that God himself is the speaker, and that through them
he is conversing with us. And Tynnichus the Chalcidian affords a striking
instance of what I am saying: he wrote nothing that any one would care to
remember but the famous paean which is in every one's mouth, one of the
finest poems ever written, simply an invention of the Muses, as he himself
says. For in this way the God would seem to indicate to us and not allow
us to doubt that these beautiful poems are not human, or the work of man,
but divine and the work of God; and that the poets are only the
interpreters of the Gods by whom they are severally possessed. Was not
this the lesson which the God intended to teach when by the mouth of the
worst of poets he sang the best of songs? Am I not right, Ion?

ION: Yes, indeed, Socrates, I feel that you are; for your words touch my
soul, and I am persuaded that good poets by a divine inspiration interpret
the things of the Gods to us.

SOCRATES: And you rhapsodists are the interpreters of the poets?

ION: There again you are right.

SOCRATES: Then you are the interpreters of interpreters?

ION: Precisely.

SOCRATES: I wish you would frankly tell me, Ion, what I am going to ask of
you: When you produce the greatest effect upon the audience in the
recitation of some striking passage, such as the apparition of Odysseus