Plato Minos 321

Because of something that will make both you, if you are wise, my excellent friend, and everybody else who cares to have a good reputation, beware of ever quarreling with any man of a poetic turn. For poets have great influence over opinion, according as they create it in the minds of men by either commending or vilifying. And this was the mistake that Minos made, in waging war on this city of ours, which besides all its various culture has poets of every kind, and especially those who write tragedy. 321a Now tragedy is a thing of ancient standing here; it did not begin, as people suppose, from Thespis or from Phrynicus, but if you will reflect, you will find it is a very ancient invention of our city. Tragedy is the most popularly delightful and soul-enthralling branch of poetry: in it, accordingly, we get Minos on the rack of verse, ¹ , and thus avenge ourselves for that tribute which he compelled us to pay ² This, then, was the mistake that Minos made—his quarrel with us—and hence it is that, as you said in your question, he has fallen more and more into evil repute. For that he was a good 321b and law-abiding person, as we stated in what went before—a good apportioner—is most convincingly shown by the fact the his laws are unshaken, since they were made by one who discovered aright the truth of reality in regard to the management of a state.

In my opinion, Socrates, your statement is a probable one.

Then if what I say is true, do you consider that the Cretan people of Minos and Rhadamanthus use the most ancient laws?

I do.

So these have shown themselves the best lawgivers among men of ancient times— 321c apportioners and shepherds of men; just as Homer called the good general a

Quite so, indeed.

Come then, in good friendship’s name: if someone should ask us what it is that the good lawgiver and apportioner for the body distributes to it when he makes it better, we should say, if we were to make a correct and brief answer, that it was food and labor; the former to strengthen, and the latter to exercise and brace it.

And we should be right.

And if he then proceeded to ask us—And what might that be which the good lawgiver and apportioner distributes to the soul to make it better?—what would be our answer if we would avoid being ashamed of ourselves and our years?

This time I am unable to say.

But indeed it is shameful for the soul of either of us to be found ignorant of those things within it on which its good and abject states depend, while it has studied those that pertain to the body and rest.