Part 5

SOCRATES: But do they admit their guilt, Euthyphro, and yet say that they ought not to be punished?

EUTHYPHRO: No; they do not.

SOCRATES: Then there are some things which they do not venture to say and do: for they do not venture to argue that the guilty are to be unpunished, but they deny their guilt, do they not?

EUTHYPHRO: Yes.

SOCRATES: Then they do not argue that the evil-doer should not be punished, but they argue about the fact of who the evil-doer is, and what he did and when?

EUTHYPHRO: True.

SOCRATES: And the gods are in the same case, if as you assert they quarrel about just and unjust, and some of them say while others deny that injustice is done among them. For surely neither God nor man will ever venture to say that the doer of injustice is not to be punished?

EUTHYPHRO: That is true, Socrates, in the main.

SOCRATES: But they join issue about the particulars--gods and men alike; and, if they dispute at all, they dispute about some act which is called in question, and which by some is affirmed to be just, by others to be unjust. Is not that true?

EUTHYPHRO: Quite true.

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 of murder, and is put in chains by the master of the dead man, and dies because he is put in chains before he who bound him can learn from the interpreters of the gods what he ought to do with him, dies unjustly; and that on behalf of such an one a son ought to proceed against his father and accuse him of murder. How would you show that all the gods absolutely agree in approving of his act? Prove to me that they do, and I will applaud your wisdom as long as I live.

EUTHYPHRO: It will be a difficult task; but I could make the matter very clear indeed to you.

SOCRATES: I understand; you mean to say that I am not so quick of apprehension as the judges: for to them you will be sure to prove that the act is unjust, and hateful to the gods.

EUTHYPHRO: Yes indeed, Socrates; at least if they will listen to me.

SOCRATES: But they will be sure to listen if they find that you are a good speaker. There was a notion that came into my mind while you were speaking; I said to myself: 'Well, and what if Euthyphro does prove to me that all the gods regarded the death of the serf as unjust, how do I know anything more of the nature of piety and impiety? for granting that this action may be hateful to the gods, still piety and impiety are not adequately defined by these distinctions, for that which is hateful to the gods has been shown to be also pleasing and dear to them.' And therefore, Euthyphro, I do not ask you to prove this; I will suppose, if you like, that all the gods condemn and abominate such an action. But I will amend the definition so far as to say that what all the gods hate is impious, and what they love pious or holy; and what some of them love and others hate is both or neither. Shall this be our definition of piety and impiety?

EUTHYPHRO: Why not, Socrates?

SOCRATES: Why not! certainly, as far as I am concerned, Euthyphro, there is no reason why not. But whether this admission will greatly assist you in the task of instructing me as you promised, is a matter for you to consider.

EUTHYPHRO: Yes, I should say that what all the gods love is pious and holy, and the opposite which they all hate, impious.

SOCRATES: Ought we to enquire into the truth of this, Euthyphro, or simply to accept the mere statement on our own authority and that of others? What do you say?

EUTHYPHRO: We should enquire; and I believe that the statement will stand the test of enquiry.

SOCRATES: We shall know better, my good friend, in a little while. The point which I should first wish to understand is whether the pious or holy is beloved by the gods because it is holy, or holy because it is beloved of the gods.

EUTHYPHRO: I do not understand your meaning, Socrates.

SOCRATES: I will endeavour to explain: we, speak of carrying and we speak of being carried, of leading and being led, seeing and being seen. You know that in all such cases there is a difference, and you know also in what the difference lies?

EUTHYPHRO: I think that I understand.

SOCRATES: And is not that which is beloved distinct from that which loves?

EUTHYPHRO: Certainly.

SOCRATES: Well; and now tell me, is that which is carried in this state of carrying because it is carried, or for some other reason?

EUTHYPHRO: No; that is the reason.