Sokrates replies by citing, and commenting upon, the statements of Homer and Hesiod respecting Minos, as the cherished son, companion, and pupil, of Zeus; who bestowed upon him an admirable training, teaching him wisdom and justice, and thus rendering him consummate as a lawgiver and ruler of men. It was through these laws, divine as emanating from the teaching of Zeus, that Krete (and Sparta as the imitator of Krete) had been for so long a period happy and virtuous. As ruler of Krete, Minos had made war upon Athens, and compelled the Athenians to pay tribute. Hence he had become odious to the Athenians, and especially odious to the tragic poets who were the great teachers and charmers of the crowd. These poets, whom every one ought to be cautious of offending, had calumniated Minos as the old enemy of Athens.[27]
[27] Plato, Minos, 319-320.
That Minos was really admirable — and that he has found out truth and reality respecting the administration of the city — we may be sure from the fact that his laws have remained so long unaltered.
But that these tales are mere calumny (continues Sokrates), and that Minos was truly a good lawgiver, and a good shepherd (νομεὺς ἀγαθός) of his people — we have proof through the fact, that his laws still remain unchanged: which shows that he has really found out truth and reality respecting the administration of a city.[28] Comp. — Your view seems plausible, Sokrates. Sokr. — If I am right, then, you think that the Kretans have more ancient laws than any other Greeks? and that Minos and Rhadamanthus are the best of all ancient lawgivers, rulers, and shepherds of mankind? Comp. — I think they are.
[28] Plato, Minos, 321 B. τοῦτο μέγιστον σημεῖον, ὅτι ἀκίνητοι αὐτοῦ οἱ νόμοι εἰσίν, ἄτε τοῦ ὄντος περὶ πόλεως οἰκήσεως ἐξευρόντος εὖ τὴν ἀλήθειαν.
The question is made more determinate — What is it that the good lawgiver prescribes and measures out for the health of the mind, as the physician measures out food and exercise for the body? Sokrates cannot tell. Close.
Sokr. — Now take the case of the good lawgiver and good shepherd for the body — If we were asked, what it is that he prescribes for the body, so as to render it better? we should answer, at once, briefly, and well, by saying — food and labour: the former to sustain the body, the latter to exercise and consolidate it. Comp. — Quite correct. Sokr. — And if after that we were asked, What are those things which the good lawgiver prescribes for the mind to make it better, what should we say, so as to avoid discrediting ourselves? Comp. — I really cannot tell. Sokr. — But surely it is discreditable enough both for your mind and mine — to confess, that we do not know upon what it is that good and evil for our minds depends, while we can define upon what it is that the good or evil of our bodies depends?[29]
[29] Plato, Minos, 321 C-B.
The Hipparchus and Minos are analogous to each other, and both of them inferior works of Plato, perhaps unfinished.