Part 163

Euth. Ridiculous, Socrates, to think that it makes any difference whether the person killed is a stranger or a relation, and that we ought not to consider this only, whether he killed him justly or not, and, if justly, let him go, but if not, prosecute him, even though the murderer should live at the same hearth and the same table with you. For the pollution is equal, if you knowingly associate with such a one, and do not purify both yourself and him by bringing him to justice. However, the deceased was a dependant of our’s, and when we were farming at Naxos, he worked there for us, for hire. This man, then, having drunk too much wine and being in a passion with one of our slaves, slew him. My father, therefore, having bound his hands and feet, and thrown him into a pit, sends a man here to enquire of the interpreter of religious matters, what he ought to do with him; and in the mean time he neglected the prisoner, and took no care of him as being a murderer, and as if it was of no consequence if he died; which did happen. For he died from hunger, cold, and the chains, before the messenger returned from the interpreter. For this reason my father and all my relatives are angry with me, because I, for the sake of a murderer, accuse my father of murder, who, as they say, did not kill him, and even if he had killed him, as the deceased was a murderer, they say that I ought not to concern myself about such a man; for that it is impious for a son to prosecute his father for murder; little knowing, Socrates, what the divine rule is with respect to holiness and impiety.

Socr. But, by Jupiter, Euthyphron, do you think you have such an accurate knowledge of divine things, how they are circumstanced, with respect both to things holy and impious, that those things having been done as you say, you are not afraid, in bringing your father to trial, lest you should commit an impious action?

Euth. I should be a sorry person, Socrates, nor would Euthyphron in any respect excel the generality of men, if I did not know all such things accurately.

5. Socr. Admirable Euthyphron, it will be a most excellent thing for me to become your disciple, and, before Melitus’s indictment comes on for hearing, to object this very thing to him, saying, that I hitherto deemed it of the utmost consequence to be acquainted with divine things, and that now, since he says I am guilty of acting rashly, and introducing innovations with respect to divine things, I have become your disciple. If then, I should say, Melitus, you admit that Euthyphron is wise in such matters and thinks rightly, suppose that I do so too, and do not bring me to trial; but if otherwise, call him, the teacher, to account before you do me, as one who corrupts the elders, both me and his father, me by teaching me, and him by admonishing and punishing him: and if he is not persuaded by me and does not let me off the trial, or indict you instead of me, it will be necessary to say these very things in the court, which I have already objected to him.

Euth. By Jupiter, Socrates, if he should attempt to indict me, I should find, I think, his weak side, and we should much sooner have a discussion in the court about him than about me.

Socr. And I, my dear friend, knowing this, am anxious to become your disciple, being persuaded that some others and this Melitus do not appear even to see you, though he has so very keenly and easily seen through me, as to indict me for impiety. 6. Now therefore, by Jupiter, tell me what you just now asserted you know so well; what do you say is piety and impiety, both with respect to murder and other things? Is not holiness itself the same with itself in every action, and again, is not impiety, which is contrary to all holiness, in every case similar to itself, and has not every thing that is impious some one character with respect to impiety?

Euth. Most assuredly, Socrates.

Socr. Tell me, then, what you say holiness is, and what impiety?

Euth. I say, then, that that is holy which I am now doing, to prosecute any one who acts unjustly either with respect to murder or sacrilege, or who commits any similar offence, whether he be one’s father or mother, or whoever else he may be, but not to prosecute him is impious. For observe, Socrates, what a great proof I will give you that the law is so, as I have also said to others, shewing that it is rightly done, when one does not spare one who acts impiously, whoever he may be. For all men believe that Jupiter is the best and most just of the gods, and yet they admit that he put his own father in chains, because he unjustly swallowed his children, and again, that he mutilated his father for other similar reasons, but they are indignant with me, because I prosecute my father for having acted unjustly, and thus these men contradict themselves with respect to the gods and me.

Socr. Is this the reason then, Euthyphron, for which I am defendant in this indictment, because when any one says things of this kind respecting the gods, I admit them with difficulty? on which account, as it seems, some one will say that I am guilty. Now, therefore, if these things appear so to you likewise, who are well versed in such matters, we must of necessity, as it seems, agree with you. For what else can we say, who acknowledge that we know nothing about these things? But tell me, by Jupiter, who presides over friendship, do you think that these things did really happen so?

Euth. And things still more wonderful than these, Socrates, which the multitude are unacquainted with.

Socr. Do you then think that there is in reality war among the gods one with another, and fierce enmities and battles, and many other things of the kind such as are related by the poets, and with representations of which by good painters both other sacred places have been decorated, and moreover in the great Panathenaic festival a veil full of such representations is carried into the Acropolis. Must we say that these things are true, Euthyphron?

Euth. Not these only, Socrates; but, as I just now said, I can, if you please, relate to you many other things respecting divine affairs, which I am sure you will be astonished to hear.

7. Socr. I should not wonder; but you shall relate these things to me hereafter, at our leisure. Now, however, endeavour to explain to me more clearly what I just now asked you. For you have not yet, my friend, sufficiently answered my question as to holiness what it is, but you have told me that what you are now doing is holy, prosecuting your father for murder.

Euth. And I said the truth, Socrates.

Socr. Perhaps so. But, Euthyphron, you may also say that many other things are holy.

Euth. For such is the case.

Socr. Do you remember, then, that I did not beg this of you, to teach me some one or two from among many holy things, but the particular character itself by which all holy things are holy? For you surely said that unholy things are unholy, and holy things holy, from one character: do you not remember?

Euth. I do.

Socr. Teach me, then, this very character, what it is, in order that looking to it, and using it as a model, I may say that such a thing of all that you or any one else does is holy, and that what is not such is not holy.

Euth. But if you wish it, Socrates, I will also tell you this.

Socr. I do indeed wish it.

Euth. That, then, which is pleasing to the gods is holy, and that which is not pleasing to them is impious?

Socr. Admirably, Euthyphron, you have answered just as I begged you to answer. Whether truly, however, I do not yet know, but you will doubtless convince me that what you say is true.

Euth. Certainly.

8. Socr. Come then, let us consider what we say. A thing that is pleasing to the gods, and a man who is pleasing to the gods, are holy; but a thing that is hateful to the gods, and a man that is hateful to the gods, are impious; but the holy is not the same with the unholy, but most contrary to it: is it not so?

Euth. Assuredly.

Socr. And this appears to have been well said.