[Footnote 45: Plato, Kratyl. 389 E, 390 A, 432 E. [Greek: Ou)kou=n ou)/tôs a)xiô/seis kai\ to\n nomothe/tên to/n te e)ntha/de kai\ to\n e)n toi=s barba/rois, e(/ôs a)\n to\ tou= o)no/matos ei)=dos a)podidô=| to\ prosê=kon e(ka/stô| e)n o(poiaisou=n sullabai=s, ou)de\n chei/rô nomothe/tên ei)=nai to\n e)ntha/de ê)\ to\n o(pouou=n a)/llothi?] Compare this with the Minos, 315 E, 316 D, where Sokrates evades, by an hypothesis very similar, the objection made by the collocutor, that the laws in one country are very different from those in another--[Greek: i)/sôs ga\r ou)k e)nnoei=s tau=ta metapetteuo/mena o(/ti tau)ta/ e)stin.]] [Footnote 46: Plato, Kratyl. 430 A, 432 A, 433 D, 435 C. Kratylus says that a name badly given is no name at all; just as Sokrates says in the Minos that a bad law is no law at all.] [Side-note: Eulogy on Minos, as having established laws on this divine type or natural rectitude.] The Kretan Minos (we here find it affirmed), son, companion, and pupil of Zeus, has learnt to establish laws of this divine type or natural rectitude: the proof of which is, that the ancient Kretan laws have for immemorial ages remained, and still do remain,[47] unchanged. But when Sokrates tries to determine, Wherein consists this Law-Type? What is it that the wise Lawgiver prescribes for the minds of the citizens--as the wise gymnastic trainer prescribes proper measure of nourishment and exercise for their bodies?--the question is left unanswered. Sokrates confesses with shame that he cannot answer it: and the dialogue ends in a blank. The reader--according to Plato's manner--is to be piqued and shamed into the effort of meditating the question for himself. [Footnote 47: Plato, Minos, 319 B, 321 A.] [Side-note: The Minos was arranged by Aristophanes at first in a Trilogy along with the Leges.] An attempt to answer this question will be found in Plato's Treatise De Legibus--in the projected Kretan colony, of which he there sketches the fundamental laws. Aristophanes of Byzantium very naturally placed this treatise as sequel to the Minos; second in the Trilogy of which the Minos was first.[48] [Footnote 48: I reserve for an Appendix some further remarks upon the genuineness of Hipparchus and Minos.] [Side-note: Explanations of the word Law--confusion in its meaning.]