[13\7: _Gorg._ 523 A ff. (whence _Axioch._ 371 B ff., etc.). When Plato {247} keeps closer to popular belief, in _Ap._ 41 A, he speaks of the judges in Hades, Minos, Rhadamanthys, Aiakos ~kai\ Tripto/lemos kai\ a/lloi ho/soi tô=n hêmithe/ôn di/kaioi ege/nonto en tô=| heautô=n bi/ô|~. He says nothing of a judgment given on the deeds done in this life, and clearly does not imply any decision as to the good or evil deserts of those who have just left the upper world and come down to Hades. We should be much rather led to suppose that those ~alêthô=s dikastai/, hoi/per kai\ le/gontai ekei= dika/zein~ exercise their powers as judges among the dead, too, and decide between them in their disputes just as Minos does in the Nekyia of ~l~ 568-71, and as Rhadamanthys still does in Pi., _O._ ii, 83 ff., on the ~maka/rôn na=sos~. Only the number of those who have this wide authority below is extended (in Plato) almost indefinitely. The process seems to have been as follows: the allusions in the Odyssey were taken up and in the course of the elaboration of the picture of Hades the number was enlarged of those who like Minos are patterns of justice among the dead and give judgment among them. Then philosophico-poetical speculation (perhaps not without Egyptian influence) about a judgment in the next world handed over to this increased number of judges in Hades the office of judging the conduct during their lifetime of those who have just entered Hades.--The selection of judges is not hard to understand. Aiakos, Rhadamanthys, and Minos are regarded as patterns of justice: Dem. 18, 127. Minos as judge in Hades was taken from ~l~ 568 ff. Rhadamanthys is known to ~d~ 564 as dwelling among those who have been translated alive to Elysion. There he is--not judge: there is nothing there to judge, but--~pa/redros~ of Kronos, acc. to Pi., _O._ ii, 83. As soon as men began to transfer Elysion to Hades (of which more later) Rhad. also found his place there. His fame as the most just of judges (see Cratin., ~Chei/rônes~, 231 [i, p. 83 K.]; Pl., _Lg._ 948 B, etc.; cf. also Plu., _Thes._ 16 ad fin.) allowed him easily to find his place next to Minos as judge over the dead. Aiakos, too, as a model of ~euse/beia~ (Isoc. 9, 14, etc.), lawgiver to Aegina, arbitrator among the gods themselves (Pi., _I._ viii, 24 f.), seemed naturally called to be a judge among the dead. His position as judge, however, was never so secure as that of Minos and Rhadamanthys. Pindar, though he often speaks of Aiakos and the Aiakidai gives no hint of a special position held by Aiakos in the next world. Isoc. 9, 15, ~le/getai para\ Plou/tôni kai\ Ko/rê| megi/stas tima\s e/chôn paredreu/ein ekei/nois~ where nothing is implied as to his office of judge but merely to the honour done to Aiakos in being given a seat near the ruling pair (cf. Pi., _O._ ii, 83, of Rhad.; Ar., _Ra._ 765, there is a rule in Hades that the best artist ~lamba/nei thro/non tou= Plou/tônos hexê=s~. Proedria of the