Socrates. And if it is different, it supposes a knowledge of different things?
Ion. Certainly.
Socrates. And when Homer introduces Hecamede, the concubine of Nestor, giving Machaon a posset to drink, and he speaks thus:—
[Greek: Oïnô pramneíô, phêsin epi d' aïgeion knê turòn]
[Greek: Knêsti chalkeíê tara de chrómion potô öpson.]
Il. [Greek: l'.] 639.
does it belong to the medical or rhapsodical art, to determine whether Homer speaks rightly on this subject?
Ion. The medical.
Socrates. And when he says—
[Greek: 'Ê dè molubdaínê ìkélê es busson ikanen,]
[Greek: "Ê te kat' agraúloio bods kéras èmmemayia]
[Greek: "Eschetai ômêstêoi met' ichthúsi pêma phérusa.]
Il. [Greek: ô.] 80.
does it belong to the rhapsodical or the piscatorial art, to determine whether he speaks rightly or not?
Ion. Manifestly to the piscatorial art.
Socrates. Consider whether you are not inspired to make some such demand as this to me:—Come, Socrates, since you have found in Homer an accurate description of these arts, assist me also in the inquiry as to his competence on the subject of soothsayers and divination; and how far he speaks well or ill on such subjects; for he often treats of them in the Odyssey, and especially when he introduces Theoclymenus the Soothsayer of the Melampians, prophesying to the Suitors:—
[Greek: Daímoni, tí kakòn tóde páschete; nukti mèn hùméôn]
[Greek: Eilúatai kephalai te trosôpá te nérthê te guhia,]
