euthypro - plato
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TheProjectGutenbergEBookofEuthyphro,byPlato
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Title:Euthyphro
Author:Plato
Translator:BenjaminJowett
ReleaseDate:November23,2008[EBook#1642]
LastUpdated:January15,2013
Language:English
***STARTOFTHISPROJECTGUTENBERGEBOOKEUTHYPHRO***
ProducedbySueAsscher,andDavidWidger
EUTHYPHRO
ByPlato
TranslatedbyBenjaminJowett
Contents
INTRODUCTION.
EUTHYPHRO
INTRODUCTION.
In theMeno,Anytus had parted fromSocrateswith the significantwords: 'That in any city, andparticularlyinthecityofAthens,itiseasiertodomenharmthantodothemgood;'andSocrateswasanticipatinganotheropportunityoftalkingwithhim.IntheEuthyphro,Socratesisawaitinghistrialforimpiety.Butbeforethetrialbegins,Platowouldliketoputtheworldontheirtrial,andconvincethemof ignorance in that verymatter touchingwhichSocrates is accused.An incidentwhichmayperhapsreallyhaveoccurredinthefamilyofEuthyphro,alearnedAtheniandivinerandsoothsayer,furnishestheoccasionofthediscussion.This Euthyphro and Socrates are represented as meeting in the porch of the King Archon.
(CompareTheaet.)Bothhavelegalbusinessinhand.SocratesisdefendantinasuitforimpietywhichMeletushasbroughtagainsthim(itisremarkedbythewaythatheisnotalikelymanhimselftohavebroughtasuitagainstanother);andEuthyphrotooisplaintiffinanactionformurder,whichhehasbroughtagainsthisownfather.Thelatterhasoriginatedinthefollowingmanner:—Apoordependantof the family had slain one of their domestic slaves in Naxos. The guilty person was bound andthrownintoaditchbythecommandofEuthyphro'sfather,whosenttotheinterpretersofreligionatAthenstoaskwhatshouldbedonewithhim.Beforethemessengercamebackthecriminalhaddiedfromhungerandexposure.ThisistheoriginofthechargeofmurderwhichEuthyphrobringsagainsthisfather.Socratesis
confidentthatbeforehecouldhaveundertakentheresponsibilityofsuchaprosecution,hemusthavebeenperfectlyinformedofthenatureofpietyandimpiety;andasheisgoingtobetriedforimpietyhimself, he thinks that he cannot do better than learn of Euthyphro (who will be admitted byeverybody,includingthejudges,tobeanunimpeachableauthority)whatpietyis,andwhatisimpiety.Whatthenispiety?Euthyphro, who, in the abundance of his knowledge, is very willing to undertake all the
responsibility,replies:ThatpietyisdoingasIdo,prosecutingyourfather(ifheisguilty)onachargeofmurder;doingasthegodsdo—asZeusdidtoCronos,andCronostoUranus.Socrateshasadisliketothesetalesofmythology,andhefanciesthatthisdislikeofhismaybethe
reasonwhy he is chargedwith impiety. 'Are they really true?' 'Yes, they are;' and Euthyphrowillgladly tell Socrates some more of them. But Socrates would like first of all to have a moresatisfactoryanswer to thequestion, 'What ispiety?' 'Doingas Ido,charginga fatherwithmurder,'maybeasingleinstanceofpiety,butcanhardlyberegardedasageneraldefinition.Euthyphroreplies,that 'Pietyiswhatisdeartothegods,andimpietyiswhatisnotdeartothem.'
Butmay there not be differences of opinion, as amongmen, so also among the gods?Especially,aboutgoodandevil,whichhavenofixedrule;andthesearepreciselythesortofdifferenceswhichgiverisetoquarrels.Andthereforewhatmaybedeartoonegodmaynotbedeartoanother,andthesameactionmaybebothpiousandimpious;e.g.yourchastisementofyourfather,Euthyphro,maybedear or pleasing toZeus (who inflicted a similar chastisement on his own father), but not equallypleasingtoCronosorUranus(whosufferedatthehandsoftheirsons).Euthyphro answers that there is no difference of opinion, either among gods ormen, as to the
proprietyofpunishingamurderer.Yes,rejoinsSocrates,whentheyknowhimtobeamurderer;butyouareassumingthepointatissue.Ifallthecircumstancesofthecaseareconsidered,areyouabletoshow that your father was guilty of murder, or that all the gods are agreed in approving of ourprosecutionofhim?Andmustyounotallowthatwhatishatedbyonegodmaybelikedbyanother?
Waivingthislast,however,Socratesproposestoamendthedefinition,andsaythat'whatallthegodsloveispious,andwhattheyallhateisimpious.'TothisEuthyphroagrees.Socratesproceeds toanalyze thenewformof thedefinition.Heshowsthat inothercases theact
precedesthestate;e.g.theactofbeingcarried,loved,etc.precedesthestateofbeingcarried,loved,etc.,andthereforethatwhichisdeartothegodsisdeartothegodsbecauseitisfirstlovedofthem,notlovedofthembecauseitisdeartothem.Butthepiousorholyislovedbythegodsbecauseitispiousorholy,whichisequivalenttosaying,thatitislovedbythembecauseitisdeartothem.Herethenappearstobeacontradiction,—Euthyphrohasbeengivinganattributeoraccidentofpietyonly,andnottheessence.Euthyphroacknowledgeshimselfthathisexplanationsseemtowalkawayorgoround in a circle, like the moving figures of Daedalus, the ancestor of Socrates, who hascommunicatedhisarttohisdescendants.Socrates,whoisdesirousofstimulatingtheindolentintelligenceofEuthyphro,raisesthequestion
inanothermanner:'Isallthepiousjust?''Yes.''Isallthejustpious?''No.''Thenwhatpartofjusticeispiety?'Euthyphrorepliesthatpietyisthatpartofjusticewhich'attends'tothegods,asthereisanotherpartof justicewhich 'attends' tomen.Butwhat is themeaningof 'attending' to thegods?Theword'attending,'whenappliedtodogs,horses,andmen,impliesthatinsomewaytheyaremadebetter.Buthowdopiousorholyactsmakethegodsanybetter?Euthyphroexplainsthathemeansbypiousacts,actsofserviceorministration.Yes;but theministrationsof thehusbandman, thephysician,and thebuilderhaveanend.Towhatenddoweserve thegods,andwhatdowehelp themtoaccomplish?Euthyphroreplies,thatallthesedifficultquestionscannotberesolvedinashorttime;andhewouldrather say simply that piety is knowing how to please the gods inword and deed, by prayers andsacrifices. Inotherwords, saysSocrates,piety is 'a scienceofaskingandgiving'—askingwhatwewant and giving what they want; in short, a mode of doing business between gods and men. Butalthoughtheyarethegiversofallgood,howcanwegivethemanygoodinreturn?'Nay,butwegivethemhonour.'Thenwegivethemnotwhatisbeneficial,butwhatispleasingordeartothem;andthisisthepointwhichhasbeenalreadydisproved.Socrates,althoughwearyof thesubterfugesandevasionsofEuthyphro, remainsunshaken inhis
convictionthathemustknowthenatureofpiety,orhewouldneverhaveprosecutedhisoldfather.Heisstillhoping thathewillcondescend to instructhim.ButEuthyphro is inahurryandcannotstay.And Socrates' last hope of knowing the nature of piety before he is prosecuted for impiety hasdisappeared.AsintheEuthydemustheironyiscarriedontotheend.The Euthyphro is manifestly designed to contrast the real nature of piety and impiety with the
popular conceptions of them. But when the popular conceptions of them have been overthrown,Socratesdoesnotofferanydefinitionofhisown:asintheLachesandLysis,hepreparesthewayforan answer to the question which he has raised; but true to his own character, refuses to answerhimself.Euthyphroisareligionist,andiselsewherespokenof,ifhebethesameperson,astheauthorofa
philosophyofnames,bywhose'prancingsteeds'SocratesintheCratylusiscarriedaway.Hehastheconceitandself-confidenceofaSophist;nodoubtthatheisrightinprosecutinghisfatherhaseverenteredintohismind.LikeaSophisttoo,heisincapableeitherofframingageneraldefinitionoroffollowing the course of an argument. His wrong-headedness, one-sidedness, narrowness,positiveness, are characteristicofhispriestlyoffice.His failure to apprehendanargumentmaybecomparedtoasimilardefectwhichisobservableintherhapsodeIon.Butheisnotabadman,andheisfriendlytoSocrates,whosefamiliarsignherecognizeswithinterest.Thoughunabletofollowhimheisverywillingtobeledbyhim,andeagerlycatchesatanysuggestionwhichsaveshimfromthetroubleofthinking.MoreoverheistheenemyofMeletus,who,ashesays,isavailinghimselfofthe
popular dislike to innovations in religion in order to injure Socrates; at the same time he isamusinglyconfidentthathehasweaponsinhisownarmourywhichwouldbemorethanamatchforhim.Heisquitesincereinhisprosecutionofhisfather,whohasaccidentallybeenguiltyofhomicide,and isnotwholly free fromblame.Topurgeaway thecrimeappears tohimin the lightofaduty,whoevermaybethecriminal.Thus begins the contrast between the religion of the letter, or of the narrow and unenlightened
conscience,and thehighernotionofreligionwhichSocratesvainlyendeavours toelicit fromhim.'PietyisdoingasIdo'istheideaofreligionwhichfirstoccurstohim,andtomanyotherswhodonotsaywhattheythinkwithequalfrankness.Formenarenoteasilypersuadedthatanyotherreligionisbetter than their own; or that other nations, e.g. the Greeks in the time of Socrates, were equallyserious in their religiousbeliefs anddifficulties.The chief differencebetweenus and them is, thattheywereslowlylearningwhatweareinprocessofforgetting.Greekmythologyhardlyadmittedofthedistinctionbetweenaccidentalhomicideandmurder:thatthepollutionofbloodwasthesameinboth cases is also the feeling of theAthenian diviner.He had not as yet learned the lesson,whichphilosophywasteaching,thatHomerandHesiod,ifnotbanishedfromthestate,orwhippedoutoftheassembly,asHeracleitusmorerudelyproposed,atanyratewerenottobeappealedtoasauthoritiesinreligion;andheisreadytodefendhisconductbytheexamplesofthegods.Thesearetheverytaleswhich Socrates cannot abide; and his dislike of them, as he suspects, has branded him with thereputationofimpiety.Hereisoneanswertothequestion,'WhySocrateswasputtodeath,'suggestedby the way. Another is conveyed in the words, 'The Athenians do not care about any man beingthoughtwise until he begins tomakeothermenwise; and then for some reasonor other they areangry:'whichmay be said to be the rule of popular toleration inmost other countries, and not atAthensonly.InthecourseoftheargumentSocratesremarksthatthecontroversialnatureofmoralsandreligionarisesoutofthedifficultyofverifyingthem.Thereisnomeasureorstandardtowhichtheycanbereferred.Thenextdefinition,'Pietyisthatwhichislovedofthegods,'isshipwreckedonarefineddistinction
between thestateand theact,correspondingrespectively to theadjective(philon)and theparticiple(philoumenon),orratherperhapstotheparticipleandtheverb(philoumenonandphileitai).Theactispriortothestate(asinAristotletheenergeiaprecedesthedunamis);andthestateofbeinglovedisprecededbytheactofbeingloved.Butpietyorholinessisprecededbytheactofbeingpious,notbytheactofbeing loved;and thereforepietyand thestateofbeing lovedaredifferent.ThroughsuchsubtletiesofdialecticSocrates isworkinghisway intoadeeper regionof thought and feeling.Hemeanstosaythatthewords'lovedofthegods'expressanattributeonly,andnottheessenceofpiety.Then follows the third and last definition, 'Piety is a part of justice.' Thus far Socrates has
proceeded in placing religion on a moral foundation. He is seeking to realize the harmony ofreligion andmorality, which the great poets Aeschylus, Sophocles, and Pindar had unconsciouslyanticipated, andwhich is theuniversalwantofallmen.To this the soothsayeradds theceremonialelement, 'attending upon the gods.'When further interrogated by Socrates as to the nature of this'attentiontothegods,'hereplies,thatpietyisanaffairofbusiness,ascienceofgivingandasking,andthe like. Socrates points out the anthropomorphism of these notions, (compare Symp.; Republic;Politicus.)Butwhenweexpecthimtogoonandshowthatthetrueserviceofthegodsistheserviceof the spirit and the co-operationwith them in all things true andgood, he stops short; thiswas alessonwhichthesoothsayercouldnothavebeenmadetounderstand,andwhicheveryonemustlearnforhimself.There seem to be altogether three aims or interests in this little Dialogue: (1) the dialectical
developmentof the ideaofpiety; (2) theantithesisof trueand false religion,which iscarried toa
certainextentonly;(3)thedefenceofSocrates.ThesubtleconnectionwiththeApologyandtheCrito;theholdingbackoftheconclusion,asinthe
Charmides,Lysis,Laches,Protagoras,andotherDialogues;thedeepinsightintothereligiousworld;thedramaticpowerandplayofthetwocharacters;theinimitableirony,arereasonsforbelievingthatthe Euthyphro is a genuine Platonic writing. The spirit in which the popular representations ofmythologyaredenouncedrecallsRepublicII.Thevirtueofpietyhasbeenalreadymentionedasoneof five in theProtagoras,but isnot reckonedamong the four cardinalvirtuesofRepublic IV.ThefigureofDaedalushasoccurredintheMeno;thatofProteusintheEuthydemusandIo.ThekinglysciencehasalreadyappearedintheEuthydemus,andwillreappearintheRepublicandStatesman.Butneitherfromthesenoranyotherindicationsofsimilarityordifference,andstilllessfromargumentsrespectingthesuitablenessofthislittleworktoaidSocratesatthetimeofhistrialorthereverse,cananyevidenceofthedatebeobtained.
EUTHYPHRO
PERSONSOFTHEDIALOGUE:Socrates,Euthyphro.SCENE:ThePorchoftheKingArchon.EUTHYPHRO:WhyhaveyoulefttheLyceum,Socrates?andwhatareyoudoinginthePorchof
theKingArchon?SurelyyoucannotbeconcernedinasuitbeforetheKing,likemyself?SOCRATES:Notinasuit,Euthyphro;impeachmentisthewordwhichtheAtheniansuse.EUTHYPHRO:What!Isupposethatsomeonehasbeenprosecutingyou,forIcannotbelievethat
youaretheprosecutorofanother.SOCRATES:Certainlynot.EUTHYPHRO:Thensomeoneelsehasbeenprosecutingyou?SOCRATES:Yes.EUTHYPHRO:Andwhoishe?SOCRATES:Ayoungmanwho is little known,Euthyphro; and I hardly knowhim: his name is
Meletus,andheisofthedemeofPitthis.Perhapsyoumayrememberhisappearance;hehasabeak,andlongstraighthair,andabeardwhichisillgrown.EUTHYPHRO: No, I do not remember him, Socrates. But what is the charge which he brings
againstyou?SOCRATES: What is the charge? Well, a very serious charge, which shows a good deal of
characterintheyoungman,andforwhichheiscertainlynottobedespised.Hesaysheknowshowtheyoutharecorruptedandwhoaretheircorruptors.Ifancythathemustbeawiseman,andseeingthatIamthereverseofawiseman,hehasfoundmeout,andisgoingtoaccusemeofcorruptinghisyoungfriends.Andofthisourmotherthestateistobethejudge.Ofallourpoliticalmenheistheonlyonewhoseems tome tobegin in the rightway,with thecultivationofvirtue inyouth; likeagood husbandman, he makes the young shoots his first care, and clears away us who are thedestroyersofthem.Thisisonlythefirststep;hewillafterwardsattendtotheelderbranches;andifhegoesonashehasbegun,hewillbeaverygreatpublicbenefactor.EUTHYPHRO:Ihopethathemay;butIratherfear,Socrates,thattheoppositewillturnouttobe
thetruth.Myopinionisthatinattackingyouheissimplyaimingablowatthefoundationofthestate.Butinwhatwaydoeshesaythatyoucorrupttheyoung?SOCRATES:Hebringsawonderfulaccusationagainstme,whichatfirsthearingexcitessurprise:
hesaysthatIamapoetormakerofgods,andthatIinventnewgodsanddenytheexistenceofoldones;thisisthegroundofhisindictment.EUTHYPHRO: I understand, Socrates; he means to attack you about the familiar sign which
occasionally,asyousay,comestoyou.Hethinksthatyouareaneologian,andheisgoingtohaveyouupbeforethecourtforthis.Heknowsthatsuchachargeisreadilyreceivedbytheworld,asImyselfknowtoowell;forwhenIspeakintheassemblyaboutdivinethings,andforetellthefuturetothem,theylaughatmeandthinkmeamadman.YeteverywordthatIsayistrue.Buttheyarejealousofusall;andwemustbebraveandgoatthem.SOCRATES:Their laughter, friendEuthyphro, is not amatter ofmuch consequence.For aman
maybethoughtwise;buttheAthenians,Isuspect,donotmuchtroublethemselvesabouthimuntilhebeginstoimparthiswisdomtoothers,andthenforsomereasonorother,perhaps,asyousay,from
jealousy,theyareangry.EUTHYPHRO:Iamneverlikelytotrytheirtemperinthisway.SOCRATES: I dare say not, for you are reserved in your behaviour, and seldom impart your
wisdom.ButIhaveabenevolenthabitofpouringoutmyselftoeverybody,andwouldevenpayforalistener,andIamafraidthattheAtheniansmaythinkmetootalkative.Nowif,asIwassaying,theywouldonly laughatme,asyousaythat theylaughatyou, the timemightpassgailyenoughin thecourt; butperhaps theymaybe in earnest, and thenwhat the endwill beyou soothsayersonly canpredict.EUTHYPHRO:Idaresaythattheaffairwillendinnothing,Socrates,andthatyouwillwinyour
cause;andIthinkthatIshallwinmyown.SOCRATES:Andwhatisyoursuit,Euthyphro?areyouthepursuerorthedefendant?EUTHYPHRO:Iamthepursuer.SOCRATES:Ofwhom?EUTHYPHRO:YouwillthinkmemadwhenItellyou.SOCRATES:Why,hasthefugitivewings?EUTHYPHRO:Nay,heisnotveryvolatileathistimeoflife.SOCRATES:Whoishe?EUTHYPHRO:Myfather.SOCRATES:Yourfather!mygoodman?EUTHYPHRO:Yes.SOCRATES:Andofwhatisheaccused?EUTHYPHRO:Ofmurder,Socrates.SOCRATES:By thepowers,Euthyphro!how littledoes thecommonherdknowof thenatureof
rightandtruth.Amanmustbeanextraordinaryman,andhavemadegreatstridesinwisdom,beforehecouldhaveseenhiswaytobringsuchanaction.EUTHYPHRO:Indeed,Socrates,hemust.SOCRATES: I suppose that the man whom your father murdered was one of your relatives—
clearlyhewas;forifhehadbeenastrangeryouwouldneverhavethoughtofprosecutinghim.EUTHYPHRO:Iamamused,Socrates,atyourmakingadistinctionbetweenonewhoisarelation
andonewhoisnota relation; forsurely thepollution is thesameineithercase, ifyouknowinglyassociatewith themurdererwhenyouought to clearyourself andhimbyproceedingagainsthim.Therealquestioniswhetherthemurderedmanhasbeenjustlyslain.Ifjustly,thenyourdutyistoletthematteralone;butifunjustly,thenevenifthemurdererlivesunderthesameroofwithyouandeatsatthesametable,proceedagainsthim.NowthemanwhoisdeadwasapoordependantofminewhoworkedforusasafieldlaboureronourfarminNaxos,andonedayinafitofdrunkenpassionhegot intoaquarrelwithoneofourdomesticservantsandslewhim.Myfatherboundhimhandandfootandthrewhimintoaditch,andthensent toAthens toaskofadivinerwhatheshoulddowithhim.Meanwhile he never attended to him and took no care about him, for he regarded him as amurderer;andthoughtthatnogreatharmwouldbedoneevenifhediddie.Nowthiswasjustwhathappened.Forsuchwastheeffectofcoldandhungerandchainsuponhim,thatbeforethemessengerreturnedfromthediviner,hewasdead.Andmyfatherandfamilyareangrywithmefortakingthepartofthemurdererandprosecutingmyfather.Theysaythathedidnotkillhim,andthatifhedid,thedeadmanwasbutamurderer,andIoughtnot totakeanynotice,for thatasonis impiouswho
prosecutesafather.Whichshows,Socrates,howlittletheyknowwhatthegodsthinkaboutpietyandimpiety.SOCRATES:Goodheavens,Euthyphro!andisyourknowledgeofreligionandofthingspiousand
impioussoveryexact,that,supposingthecircumstancestobeasyoustatethem,youarenotafraidlestyoutoomaybedoinganimpiousthinginbringinganactionagainstyourfather?EUTHYPHRO:ThebestofEuthyphro,andthatwhichdistinguisheshim,Socrates,fromothermen,
ishisexactknowledgeofallsuchmatters.WhatshouldIbegoodforwithoutit?SOCRATES:Rarefriend!IthinkthatIcannotdobetterthanbeyourdisciple.Thenbeforethetrial
with Meletus comes on I shall challenge him, and say that I have always had a great interest inreligiousquestions,andnow,ashechargesmewithrashimaginationsandinnovationsinreligion,Ihavebecomeyourdisciple.You,Meletus,asIshallsaytohim,acknowledgeEuthyphrotobeagreattheologian,andsoundinhisopinions;andifyouapproveofhimyououghttoapproveofme,andnothavemeintocourt;butifyoudisapprove,youshouldbeginbyindictinghimwhoismyteacher,andwhowillbetheruin,notoftheyoung,butoftheold;thatistosay,ofmyselfwhomheinstructs,andofhisoldfatherwhomheadmonishesandchastises.AndifMeletusrefusestolistentome,butwill go on, and will not shift the indictment from me to you, I cannot do better than repeat thischallengeinthecourt.EUTHYPHRO:Yes,indeed,Socrates;andifheattemptstoindictmeIammistakenifIdonotfinda
flawinhim;thecourtshallhaveagreatdealmoretosaytohimthantome.SOCRATES:AndI,mydear friend,knowing this,amdesirousofbecomingyourdisciple.For I
observethatnooneappearstonoticeyou—noteventhisMeletus;buthissharpeyeshavefoundmeoutatonce,andhehasindictedmeforimpiety.Andtherefore,Iadjureyoutotellmethenatureofpietyandimpiety,whichyousaidthatyouknewsowell,andofmurder,andofotheroffencesagainstthegods.Whatarethey?Isnotpietyineveryactionalwaysthesame?andimpiety,again—isitnotalways the opposite of piety, and also the same with itself, having, as impiety, one notion whichincludeswhateverisimpious?EUTHYPHRO:Tobesure,Socrates.SOCRATES:Andwhatispiety,andwhatisimpiety?EUTHYPHRO:Piety isdoingasIamdoing; that is tosay,prosecutinganyonewhoisguiltyof
murder,sacrilege,orofanysimilarcrime—whetherhebeyourfatherormother,orwhoeverhemaybe—thatmakesnodifference;andnottoprosecutethemisimpiety.Andpleasetoconsider,Socrates,whatanotableproofIwillgiveyouofthetruthofmywords,aproofwhichIhavealreadygiventoothers:—oftheprinciple,Imean,thattheimpious,whoeverhemaybe,oughtnottogounpunished.FordonotmenregardZeusasthebestandmostrighteousofthegods?—andyettheyadmitthatheboundhisfather(Cronos)becausehewickedlydevouredhissons,andthathetoohadpunishedhisownfather(Uranus)forasimilarreason,inanamelessmanner.AndyetwhenIproceedagainstmyfather, they are angrywithme. So inconsistent are they in theirway of talkingwhen the gods areconcerned,andwhenIamconcerned.SOCRATES:Maynotthisbethereason,Euthyphro,whyIamchargedwithimpiety—thatIcannot
awaywiththesestoriesaboutthegods?andthereforeIsupposethatpeoplethinkmewrong.But,asyou who are well informed about them approve of them, I cannot do better than assent to yoursuperiorwisdom.WhatelsecanIsay,confessingasIdo,thatIknownothingaboutthem?Tellme,fortheloveofZeus,whetheryoureallybelievethattheyaretrue.EUTHYPHRO:Yes,Socrates;andthingsmorewonderfulstill,ofwhichtheworldisinignorance.
SOCRATES: And do you really believe that the gods fought with one another, and had direquarrels,battles,andthelike,asthepoetssay,andasyoumayseerepresentedintheworksofgreatartists? The temples are full of them; and notably the robe of Athene, which is carried up to theAcropolis at thegreatPanathenaea, is embroideredwith them.Are all these tales of thegods true,Euthyphro?EUTHYPHRO:Yes,Socrates;and,asIwassaying,Icantellyou,ifyouwouldliketohearthem,
manyotherthingsaboutthegodswhichwouldquiteamazeyou.SOCRATES:Idaresay;andyoushalltellmethematsomeothertimewhenIhaveleisure.Butjust
atpresentIwouldratherhearfromyouamorepreciseanswer,whichyouhavenotasyetgiven,myfriend, to the question,What is 'piety'?When asked, you only replied,Doing as you do, chargingyourfatherwithmurder.EUTHYPHRO:AndwhatIsaidwastrue,Socrates.SOCRATES:Nodoubt,Euthyphro;butyouwouldadmitthattherearemanyotherpiousacts?EUTHYPHRO:Thereare.SOCRATES:Remember that Ididnotaskyou togiveme twoor threeexamplesofpiety,but to
explainthegeneralideawhichmakesallpiousthingstobepious.Doyounotrecollectthattherewasoneideawhichmadetheimpiousimpious,andthepiouspious?EUTHYPHRO:Iremember.SOCRATES:Tellmewhatisthenatureofthisidea,andthenIshallhaveastandardtowhichImay
look,andbywhichImaymeasureactions,whetheryoursorthoseofanyoneelse,andthenIshallbeabletosaythatsuchandsuchanactionispious,suchanotherimpious.EUTHYPHRO:Iwilltellyou,ifyoulike.SOCRATES:Ishouldverymuchlike.EUTHYPHRO:Piety,then,isthatwhichisdeartothegods,andimpietyisthatwhichisnotdearto
them.SOCRATES:Verygood,Euthyphro;youhavenowgivenmethesortofanswerwhichIwanted.But
whetherwhatyousayistrueornotIcannotasyettell,althoughImakenodoubtthatyouwillprovethetruthofyourwords.EUTHYPHRO:Ofcourse.SOCRATES:Come, then, and let us examinewhatwe are saying.That thingor personwhich is
deartothegodsispious,andthatthingorpersonwhichishatefultothegodsisimpious,thesetwobeingtheextremeoppositesofoneanother.Wasnotthatsaid?EUTHYPHRO:Itwas.SOCRATES:Andwellsaid?EUTHYPHRO:Yes,Socrates,Ithoughtso;itwascertainlysaid.SOCRATES: And further, Euthyphro, the gods were admitted to have enmities and hatreds and
differences?EUTHYPHRO:Yes,thatwasalsosaid.SOCRATES:Andwhatsortofdifferencecreatesenmityandanger?Supposeforexamplethatyou
andI,mygoodfriend,differaboutanumber;dodifferencesofthissortmakeusenemiesandsetusatvariancewithoneanother?Dowenotgoatoncetoarithmetic,andputanendtothembyasum?EUTHYPHRO:True.
SOCRATES:Orsupposethatwedifferaboutmagnitudes,dowenotquicklyendthedifferencesbymeasuring?EUTHYPHRO:Verytrue.SOCRATES:Andweendacontroversyaboutheavyandlightbyresortingtoaweighingmachine?EUTHYPHRO:Tobesure.SOCRATES: But what differences are there which cannot be thus decided, and which therefore
makeusangryandsetusatenmitywithoneanother?Idaresaytheanswerdoesnotoccurtoyouatthemoment,andthereforeIwillsuggestthattheseenmitiesarisewhenthemattersofdifferencearethejustandunjust,goodandevil,honourableanddishonourable.Arenotthesethepointsaboutwhichmendiffer,andaboutwhichwhenweareunablesatisfactorily todecideourdifferences,youandIandallofusquarrel,whenwedoquarrel?(CompareAlcib.)EUTHYPHRO:Yes,Socrates,thenatureofthedifferencesaboutwhichwequarrelissuchasyou
describe.SOCRATES:Andthequarrelsofthegods,nobleEuthyphro,whentheyoccur,areofalikenature?EUTHYPHRO:Certainlytheyare.SOCRATES:Theyhavedifferencesofopinion,asyousay,aboutgoodandevil, justandunjust,
honourableanddishonourable:therewouldhavebeennoquarrelsamongthem,iftherehadbeennosuchdifferences—wouldtherenow?EUTHYPHRO:Youarequiteright.SOCRATES:Doesnoteverymanlovethatwhichhedeemsnobleandjustandgood,andhatethe
oppositeofthem?EUTHYPHRO:Verytrue.SOCRATES:But,asyousay,peopleregardthesamethings,someasjustandothersasunjust,—
aboutthesetheydispute;andsotherearisewarsandfightingsamongthem.EUTHYPHRO:Verytrue.SOCRATES: Then the same things are hated by the gods and loved by the gods, and are both
hatefulanddeartothem?EUTHYPHRO:True.SOCRATES:Anduponthisviewthesamethings,Euthyphro,willbepiousandalsoimpious?EUTHYPHRO:SoIshouldsuppose.SOCRATES: Then, my friend, I remark with surprise that you have not answered the question
whichIasked.ForIcertainlydidnotaskyouto tellmewhatactionisbothpiousandimpious:butnowitwouldseemthatwhatislovedbythegodsisalsohatedbythem.Andtherefore,Euthyphro,inthuschastisingyourfatheryoumayverylikelybedoingwhatisagreeabletoZeusbutdisagreeabletoCronosorUranus,andwhatisacceptabletoHephaestusbutunacceptabletoHere,andtheremaybeothergodswhohavesimilardifferencesofopinion.EUTHYPHRO:But I believe, Socrates, that all the godswould be agreed as to the propriety of
punishingamurderer:therewouldbenodifferenceofopinionaboutthat.SOCRATES:Well, but speaking of men, Euthyphro, did you ever hear any one arguing that a
murdereroranysortofevil-doeroughttobeletoff?EUTHYPHRO: I should rather say that these are the questions which they are always arguing,
especiallyincourtsoflaw:theycommitallsortsofcrimes,andthereisnothingwhichtheywillnot
doorsayintheirowndefence.SOCRATES: But do they admit their guilt, Euthyphro, and yet say that they ought not to be
punished?EUTHYPHRO:No;theydonot.SOCRATES:Thentherearesomethingswhichtheydonotventuretosayanddo:fortheydonot
venturetoarguethattheguiltyaretobeunpunished,buttheydenytheirguilt,dotheynot?EUTHYPHRO:Yes.SOCRATES:Thentheydonotarguethattheevil-doershouldnotbepunished,buttheyargueabout
thefactofwhotheevil-doeris,andwhathedidandwhen?EUTHYPHRO:True.SOCRATES:Andthegodsareinthesamecase,ifasyouasserttheyquarrelaboutjustandunjust,
andsomeof themsaywhileothersdenythat injustice isdoneamongthem.ForsurelyneitherGodnormanwilleverventuretosaythatthedoerofinjusticeisnottobepunished?EUTHYPHRO:Thatistrue,Socrates,inthemain.SOCRATES:Buttheyjoinissueabouttheparticulars—godsandmenalike;and,iftheydisputeat
all,theydisputeaboutsomeactwhichiscalledinquestion,andwhichbysomeisaffirmedtobejust,byotherstobeunjust.Isnotthattrue?EUTHYPHRO:Quitetrue.SOCRATES: Well then, my dear friend Euthyphro, do tell me, for my better instruction and
information, what proof have you that in the opinion of all the gods a servant who is guilty ofmurder,andisputinchainsbythemasterofthedeadman,anddiesbecauseheisputinchainsbeforehewhoboundhimcan learn from the interpretersof thegodswhatheought todowithhim,diesunjustly;andthatonbehalfofsuchanoneasonoughttoproceedagainsthisfatherandaccusehimofmurder.Howwouldyoushowthatallthegodsabsolutelyagreeinapprovingofhisact?Provetomethattheydo,andIwillapplaudyourwisdomaslongasIlive.EUTHYPHRO:Itwillbeadifficulttask;butIcouldmakethematterveryclearindeedtoyou.SOCRATES:Iunderstand;youmeantosaythatIamnotsoquickofapprehensionasthejudges:
fortothemyouwillbesuretoprovethattheactisunjust,andhatefultothegods.EUTHYPHRO:Yesindeed,Socrates;atleastiftheywilllistentome.SOCRATES:But theywillbesure to listenif theyfindthatyouareagoodspeaker.Therewasa
notion that came into my mind while you were speaking; I said to myself: 'Well, and what ifEuthyphrodoesprovetomethatallthegodsregardedthedeathoftheserfasunjust,howdoIknowanythingmoreofthenatureofpietyandimpiety?forgrantingthatthisactionmaybehatefultothegods,stillpietyandimpietyarenotadequatelydefinedbythesedistinctions,forthatwhichishatefultothegodshasbeenshowntobealsopleasinganddeartothem.'Andtherefore,Euthyphro,Idonotaskyoutoprove this; Iwillsuppose, ifyoulike, thatall thegodscondemnandabominatesuchanaction.ButIwillamendthedefinitionsofarastosaythatwhatallthegodshateisimpious,andwhattheylovepiousorholy;andwhatsomeofthemloveandothershateisbothorneither.Shallthisbeourdefinitionofpietyandimpiety?EUTHYPHRO:Whynot,Socrates?SOCRATES:Whynot!certainly,asfarasIamconcerned,Euthyphro,thereisnoreasonwhynot.
Butwhetherthisadmissionwillgreatlyassistyouinthetaskofinstructingmeasyoupromised,isamatterforyoutoconsider.
EUTHYPHRO:Yes, I should say thatwhat all the gods love is pious and holy, and the oppositewhichtheyallhate,impious.SOCRATES:Oughtwe toenquire into the truthof this,Euthyphro,or simply toaccept themere
statementonourownauthorityandthatofothers?Whatdoyousay?EUTHYPHRO:Weshouldenquire;andIbelievethatthestatementwillstandthetestofenquiry.SOCRATES:Weshallknowbetter,mygoodfriend,inalittlewhile.ThepointwhichIshouldfirst
wish tounderstand iswhether thepiousorholy isbelovedby thegodsbecause it isholy,orholybecauseitisbelovedofthegods.EUTHYPHRO:Idonotunderstandyourmeaning,Socrates.SOCRATES:Iwillendeavourtoexplain:we,speakofcarryingandwespeakofbeingcarried,of
leadingandbeingled,seeingandbeingseen.Youknowthatinallsuchcasesthereisadifference,andyouknowalsoinwhatthedifferencelies?EUTHYPHRO:IthinkthatIunderstand.SOCRATES:Andisnotthatwhichisbeloveddistinctfromthatwhichloves?EUTHYPHRO:Certainly.SOCRATES:Well;andnowtellme, is thatwhichiscarriedin thisstateofcarryingbecauseit is
carried,orforsomeotherreason?EUTHYPHRO:No;thatisthereason.SOCRATES:Andthesameistrueofwhatisledandofwhatisseen?EUTHYPHRO:True.SOCRATES:Andathingisnotseenbecauseitisvisible,butconversely,visiblebecauseitisseen;
norisathingledbecauseitisinthestateofbeingled,orcarriedbecauseitisinthestateofbeingcarried,but theconverseof this.AndnowI think,Euthyphro, thatmymeaningwillbe intelligible;andmymeaningis,thatanystateofactionorpassionimpliespreviousactionorpassion.Itdoesnotbecomebecause it isbecoming,but it is inastateofbecomingbecause itbecomes;neitherdoes itsufferbecauseitisinastateofsuffering,butitisinastateofsufferingbecauseitsuffers.Doyounotagree?EUTHYPHRO:Yes.SOCRATES:Isnotthatwhichislovedinsomestateeitherofbecomingorsuffering?EUTHYPHRO:Yes.SOCRATES:Andthesameholdsasinthepreviousinstances;thestateofbeinglovedfollowsthe
actofbeingloved,andnottheactthestate.EUTHYPHRO:Certainly.SOCRATES:Andwhatdoyousayofpiety,Euthyphro:isnotpiety,accordingtoyourdefinition,
lovedbyallthegods?EUTHYPHRO:Yes.SOCRATES:Becauseitispiousorholy,orforsomeotherreason?EUTHYPHRO:No,thatisthereason.SOCRATES:Itislovedbecauseitisholy,notholybecauseitisloved?EUTHYPHRO:Yes.SOCRATES:Andthatwhichisdeartothegodsislovedbythem,andisinastatetobelovedof
thembecauseitislovedofthem?EUTHYPHRO:Certainly.SOCRATES:Thenthatwhichisdeartothegods,Euthyphro,isnotholy,noristhatwhichisholy
lovedofGod,asyouaffirm;buttheyaretwodifferentthings.EUTHYPHRO:Howdoyoumean,Socrates?SOCRATES:ImeantosaythattheholyhasbeenacknowledgedbyustobelovedofGodbecauseit
isholy,nottobeholybecauseitisloved.EUTHYPHRO:Yes.SOCRATES:But thatwhich is dear to the gods is dear to thembecause it is lovedby them, not
lovedbythembecauseitisdeartothem.EUTHYPHRO:True.SOCRATES:But,friendEuthyphro,ifthatwhichisholyisthesamewiththatwhichisdeartoGod,
andislovedbecauseitisholy,thenthatwhichisdeartoGodwouldhavebeenlovedasbeingdeartoGod;but if thatwhich isdear toGod isdear tohimbecause lovedbyhim, then thatwhich isholywouldhavebeenholybecauselovedbyhim.Butnowyouseethatthereverseisthecase,andthattheyarequitedifferentfromoneanother.Forone(theophiles)isofakindtobelovedcauseitisloved,andtheother(osion)islovedbecauseitisofakindtobeloved.Thusyouappeartome,Euthyphro,when Iaskyouwhat is theessenceofholiness, toofferanattributeonly,andnot theessence—theattributeofbeinglovedbyall thegods.Butyoustillrefusetoexplaintomethenatureofholiness.Andtherefore,ifyouplease,Iwillaskyounottohideyourtreasure,buttotellmeoncemorewhatholinessorpietyreallyis,whetherdeartothegodsornot(forthatisamatteraboutwhichwewillnotquarrel);andwhatisimpiety?EUTHYPHRO:Ireallydonotknow,Socrates,howtoexpresswhatImean.Forsomehoworother
ourarguments,onwhatevergroundwerestthem,seemtoturnroundandwalkawayfromus.SOCRATES:Yourwords, Euthyphro, are like the handiwork ofmy ancestorDaedalus; and if I
were the sayer or propounder of them, youmight say thatmy argumentswalk away andwill notremainfixedwheretheyareplacedbecauseIamadescendantofhis.Butnow,sincethesenotionsareyour own, you must find some other gibe, for they certainly, as you yourself allow, show aninclinationtobeonthemove.EUTHYPHRO:Nay, Socrates, I shall still say that you are the Daedalus who sets arguments in
motion;notI,certainly,butyoumakethemmoveorgoround,fortheywouldneverhavestirred,asfarasIamconcerned.SOCRATES:ThenImustbeagreaterthanDaedalus:forwhereasheonlymadehisowninventions
tomove,Imovethoseofotherpeopleaswell.Andthebeautyofitis,thatIwouldrathernot.ForIwouldgivethewisdomofDaedalus,andthewealthofTantalus, tobeable todetain themandkeepthemfixed.Butenoughofthis.AsIperceivethatyouarelazy,Iwillmyselfendeavourtoshowyouhowyoumightinstructmeinthenatureofpiety;andIhopethatyouwillnotgrudgeyourlabour.Tellme,then—Isnotthatwhichispiousnecessarilyjust?EUTHYPHRO:Yes.SOCRATES:Andis,then,allwhichisjustpious?or,isthatwhichispiousalljust,butthatwhichis
just,onlyinpartandnotall,pious?EUTHYPHRO:Idonotunderstandyou,Socrates.SOCRATES:AndyetIknowthatyouareasmuchwiserthanIam,asyouareyounger.But,asIwas
saying,reveredfriend,theabundanceofyourwisdommakesyoulazy.Pleasetoexertyourself,forthereisnorealdifficultyinunderstandingme.WhatImeanImayexplainbyanillustrationofwhatIdonotmean.Thepoet(Stasinus)sings—'OfZeus,theauthorandcreatorofallthesethings,Youwillnottell:forwherethereisfearthereis
alsoreverence.'NowIdisagreewiththispoet.ShallItellyouinwhatrespect?EUTHYPHRO:Byallmeans.SOCRATES: I shouldnot say thatwhere there is fear there is also reverence; for I amsure that
manypersonsfearpovertyanddisease,andthelikeevils,butIdonotperceivethattheyreverencetheobjectsoftheirfear.EUTHYPHRO:Verytrue.SOCRATES:Butwherereverenceis,thereisfear;forhewhohasafeelingofreverenceandshame
aboutthecommissionofanyaction,fearsandisafraidofanillreputation.EUTHYPHRO:Nodoubt.SOCRATES:Thenwearewronginsayingthatwherethereisfearthereisalsoreverence;andwe
shouldsay,wherethereisreverencethereisalsofear.Butthereisnotalwaysreverencewherethereisfear;forfearisamoreextendednotion,andreverenceisapartoffear,justastheoddisapartofnumber,andnumberisamoreextendednotionthantheodd.Isupposethatyoufollowmenow?EUTHYPHRO:Quitewell.SOCRATES:ThatwasthesortofquestionwhichImeanttoraisewhenIaskedwhetherthejustis
alwaysthepious,orthepiousalwaysthejust;andwhethertheremaynotbejusticewherethereisnotpiety;forjusticeisthemoreextendednotionofwhichpietyisonlyapart.Doyoudissent?EUTHYPHRO:No,Ithinkthatyouarequiteright.SOCRATES:Then,ifpietyisapartofjustice,Isupposethatweshouldenquirewhatpart?Ifyou
had pursued the enquiry in the previous cases; for instance, if you had askedmewhat is an evennumber,andwhatpartofnumbertheevenis,Ishouldhavehadnodifficultyinreplying,anumberwhichrepresentsafigurehavingtwoequalsides.Doyounotagree?EUTHYPHRO:Yes,Iquiteagree.SOCRATES: In likemanner, Iwantyou to tellmewhatpartof justice ispietyorholiness, that I
maybeabletotellMeletusnottodomeinjustice,orindictmeforimpiety,asIamnowadequatelyinstructedbyyouinthenatureofpietyorholiness,andtheiropposites.EUTHYPHRO:Pietyorholiness,Socrates,appearstometobethatpartofjusticewhichattendsto
thegods,asthereistheotherpartofjusticewhichattendstomen.SOCRATES:That isgood,Euthyphro;yetstill there isa littlepointaboutwhichI should like to
havefurtherinformation,Whatisthemeaningof'attention'?Forattentioncanhardlybeusedinthesamesensewhenappliedtothegodsaswhenappliedtootherthings.Forinstance,horsesaresaidtorequire attention, and not every person is able to attend to them, but only a person skilled inhorsemanship.Isitnotso?EUTHYPHRO:Certainly.SOCRATES:Ishouldsupposethattheartofhorsemanshipistheartofattendingtohorses?EUTHYPHRO:Yes.SOCRATES:Noriseveryonequalifiedtoattendtodogs,butonlythehuntsman?
EUTHYPHRO:True.SOCRATES:AndIshouldalsoconceivethattheartofthehuntsmanistheartofattendingtodogs?EUTHYPHRO:Yes.SOCRATES:Astheartoftheoxherdistheartofattendingtooxen?EUTHYPHRO:Verytrue.SOCRATES: In likemannerholinessorpiety is theartofattending to thegods?—thatwouldbe
yourmeaning,Euthyphro?EUTHYPHRO:Yes.SOCRATES: And is not attention always designed for the good or benefit of that to which the
attentionisgiven?Asinthecaseofhorses,youmayobservethatwhenattendedtobythehorseman'sarttheyarebenefitedandimproved,aretheynot?EUTHYPHRO:True.SOCRATES:Asthedogsarebenefitedbythehuntsman'sart,andtheoxenbytheartoftheoxherd,
andallotherthingsaretendedorattendedfortheirgoodandnotfortheirhurt?EUTHYPHRO:Certainly,notfortheirhurt.SOCRATES:Butfortheirgood?EUTHYPHRO:Ofcourse.SOCRATES:Anddoespietyorholiness,whichhasbeendefined tobe theartofattending to the
gods,benefitorimprovethem?Wouldyousaythatwhenyoudoaholyactyoumakeanyofthegodsbetter?EUTHYPHRO:No,no;thatwascertainlynotwhatImeant.SOCRATES:And I, Euthyphro, never supposed that you did. I asked you the question about the
natureoftheattention,becauseIthoughtthatyoudidnot.EUTHYPHRO:Youdomejustice,Socrates;thatisnotthesortofattentionwhichImean.SOCRATES:Good:butImuststillaskwhatisthisattentiontothegodswhichiscalledpiety?EUTHYPHRO:Itissuch,Socrates,asservantsshowtotheirmasters.SOCRATES:Iunderstand—asortofministrationtothegods.EUTHYPHRO:Exactly.SOCRATES:Medicine isalsoa sortofministrationor service,having inview theattainmentof
someobject—wouldyounotsayofhealth?EUTHYPHRO:Ishould.SOCRATES:Again,thereisanartwhichministerstotheship-builderwithaviewtotheattainment
ofsomeresult?EUTHYPHRO:Yes,Socrates,withaviewtothebuildingofaship.SOCRATES:Asthereisanartwhichministerstothehouse-builderwithaviewtothebuildingofa
house?EUTHYPHRO:Yes.SOCRATES:And now tellme,my good friend, about the artwhichministers to the gods:what
work does that help to accomplish? For youmust surely know if, as you say, you are of allmenlivingtheonewhoisbestinstructedinreligion.EUTHYPHRO:AndIspeakthetruth,Socrates.
SOCRATES:Tellmethen,ohtellme—whatisthatfairworkwhichthegodsdobythehelpofourministrations?EUTHYPHRO:Manyandfair,Socrates,aretheworkswhichtheydo.SOCRATES:Why,myfriend,andsoare thoseofageneral.But thechiefof them iseasily told.
Wouldyounotsaythatvictoryinwaristhechiefofthem?EUTHYPHRO:Certainly.SOCRATES:Manyand fair, too,are theworksof thehusbandman, if I amnotmistaken;buthis
chiefworkistheproductionoffoodfromtheearth?EUTHYPHRO:Exactly.SOCRATES:Andofthemanyandfairthingsdonebythegods,whichisthechieforprincipalone?EUTHYPHRO: Ihave toldyoualready,Socrates, that to learnall these things accuratelywillbe
verytiresome.Letmesimplysaythatpietyorholinessislearninghowtopleasethegodsinwordanddeed,byprayersandsacrifices.Suchpietyisthesalvationoffamiliesandstates,justastheimpious,whichisunpleasingtothegods,istheirruinanddestruction.SOCRATES:IthinkthatyoucouldhaveansweredinmuchfewerwordsthechiefquestionwhichI
asked, Euthyphro, if you had chosen. But I see plainly that you are not disposed to instructme—clearlynot:elsewhy,whenwereached thepoint,didyou turnaside?HadyouonlyansweredmeIshouldhavetrulylearnedofyoubythistimethenatureofpiety.Now,astheaskerofaquestionisnecessarilydependentontheanswerer,whitherheleadsImustfollow;andcanonlyaskagain,whatisthepious,andwhatispiety?Doyoumeanthattheyareasortofscienceofprayingandsacrificing?EUTHYPHRO:Yes,Ido.SOCRATES:Andsacrificingisgivingtothegods,andprayerisaskingofthegods?EUTHYPHRO:Yes,Socrates.SOCRATES:Uponthisview,then,pietyisascienceofaskingandgiving?EUTHYPHRO:Youunderstandmecapitally,Socrates.SOCRATES:Yes,myfriend;thereasonisthatIamavotaryofyourscience,andgivemymindto
it,andthereforenothingwhichyousaywillbethrownawayuponme.Pleasethentotellme,whatisthenatureofthisservicetothegods?Doyoumeanthatwepreferrequestsandgivegiftstothem?EUTHYPHRO:Yes,Ido.SOCRATES:Isnottherightwayofaskingtoaskofthemwhatwewant?EUTHYPHRO:Certainly.SOCRATES:Andtherightwayofgivingistogivetotheminreturnwhattheywantofus.There
wouldbenomeaninginanartwhichgivestoanyonethatwhichhedoesnotwant.EUTHYPHRO:Verytrue,Socrates.SOCRATES:Thenpiety,Euthyphro,isanartwhichgodsandmenhaveofdoingbusinesswithone
another?EUTHYPHRO:Thatisanexpressionwhichyoumayuse,ifyoulike.SOCRATES:But Ihavenoparticular liking for anythingbut the truth. Iwish,however, thatyou
wouldtellmewhatbenefitaccruestothegodsfromourgifts.Thereisnodoubtaboutwhattheygivetous;forthereisnogoodthingwhichtheydonotgive;buthowwecangiveanygoodthingtotheminreturnisfarfrombeingequallyclear.Iftheygiveeverythingandwegivenothing,thatmustbeanaffairofbusinessinwhichwehaveverygreatlytheadvantageofthem.
EUTHYPHRO:Anddoyouimagine,Socrates,thatanybenefitaccruestothegodsfromourgifts?SOCRATES:Butifnot,Euthyphro,whatisthemeaningofgiftswhichareconferredbyusuponthe
gods?EUTHYPHRO:Whatelse,buttributesofhonour;and,asIwasjustnowsaying,whatpleasesthem?SOCRATES:Piety,then,ispleasingtothegods,butnotbeneficialordeartothem?EUTHYPHRO:Ishouldsaythatnothingcouldbedearer.SOCRATES:Thenoncemoretheassertionisrepeatedthatpietyisdeartothegods?EUTHYPHRO:Certainly.SOCRATES:Andwhenyousaythis,canyouwonderatyourwordsnotstandingfirm,butwalking
away?Will you accusemeof being theDaedaluswhomakes themwalk away, not perceiving thatthereisanotherandfargreaterartistthanDaedaluswhomakesthemgoroundinacircle,andheisyourself;fortheargument,asyouwillperceive,comesroundtothesamepoint.Werewenotsayingthattheholyorpiouswasnotthesamewiththatwhichislovedofthegods?Haveyouforgotten?EUTHYPHRO:Iquiteremember.SOCRATES:Andareyounotsayingthatwhatislovedofthegodsisholy;andisnotthisthesame
aswhatisdeartothem—doyousee?EUTHYPHRO:True.SOCRATES:Theneitherwewerewronginourformerassertion;or,ifwewererightthen,weare
wrongnow.EUTHYPHRO:Oneofthetwomustbetrue.SOCRATES:Thenwemustbeginagainandask,What ispiety?That isanenquirywhich I shall
neverbewearyofpursuingasfarasinmelies;andIentreatyounottoscornme,buttoapplyyourmind to theutmost, and tellme the truth.For, if anymanknows,youarehe; and therefore Imustdetainyou,likeProteus,untilyoutell.Ifyouhadnotcertainlyknownthenatureofpietyandimpiety,Iamconfidentthatyouwouldnever,onbehalfofaserf,havechargedyouragedfatherwithmurder.Youwouldnothaverunsuchariskofdoingwronginthesightofthegods,andyouwouldhavehadtoomuchrespectfortheopinionsofmen.Iamsure,therefore,thatyouknowthenatureofpietyandimpiety.Speakoutthen,mydearEuthyphro,anddonothideyourknowledge.EUTHYPHRO:Anothertime,Socrates;forIaminahurry,andmustgonow.SOCRATES:Alas!mycompanion,andwillyouleavemeindespair?Iwashopingthatyouwould
instructmeinthenatureofpietyandimpiety;andthenImighthaveclearedmyselfofMeletusandhisindictment. Iwouldhave toldhim that IhadbeenenlightenedbyEuthyphro,andhadgivenuprashinnovationsandspeculations,inwhichIindulgedonlythroughignorance,andthatnowIamabouttoleadabetterlife.
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