Part 164

Euth. I think so, Socrates; for it has been said.

Socr. And that the gods quarrel, Euthyphron, and are at variance with each other, and that there are enmities amongst them one towards another: has not this also been said?

Euth. It has.

Socr. But, my excellent friend, variance about what occasions enmity and anger? Let us consider it thus. If you and I differed about numbers, which of two was the greater, would a difference on this point make us enemies and angry with each other, or having recourse to computation, should we soon be freed from such dissension?

Euth. Certainly.

Socr. And if we differed about the greater and the less, by having recourse to measuring should we not soon put an end to our difference?

Euth. Such is the case.

Socr. And by having recourse to weighing, as I think, we should be able to decide respecting the heavier and the lighter?

Euth. How not?

Socr. About what then disagreeing and in what being unable to come to a decision, do we become enemies to, and angry with, each other? Perhaps you cannot readily answer, but consider when I say whether they are these, the just and the unjust, the beautiful and the base, the good and the evil. Are not these the things about which disagreeing, and not being able to arrive at a satisfactory decision respecting them, we become enemies to each other when we do become so, both you and I, and all other men?

Euth. This, indeed, is difference itself, Socrates, and it is about these things.

Socr. But what? If the gods, Euthyphron, differ at all, must they not differ about these very things?

Euth. Most necessarily.

Socr. According to your account, then, noble Euthyphron, different gods think different things just, and beautiful and base, and good and evil. For surely they could not quarrel with each other if they did not differ about these things; is it not so?

Euth. You say rightly.

Socr. Do they not severally, then, love the things which they consider beautiful and good and just, and hate their contraries?

Euth. Certainly.

Socr. And these same things, as you admit, some consider to be just, and others unjust; disputing about which they quarrel and make war on each other; is it not so?

Euth. Just so.

Socr. The same things, therefore, as it seems, are both hated and loved by the gods, and these are both hateful to the gods and pleasing to the gods.

Euth. It seems so.

Socr. From this reasoning also the same things must be holy and unholy, Euthyphron?

Euth. It appears so.

9. Socr. You have not, therefore, answered my question, my admirable friend: for I did not ask you this, what is at the same time both holy and impious; but what is pleasing to the gods is also hateful to the gods, as it seems. So that, Euthyphron, in punishing your father, as you are now doing, it is not at all wonderful if in doing this you do what is pleasing to Jupiter, but odious to Saturn and Heaven, and what is pleasing to Vulcan, but odious to Juno; and if any other of the gods differs from another on this point, to them also in like manner.

Euth. But I think, Socrates, that no one of the gods will differ from another about this, and say that he ought not to be punished who has slain any one unjustly.

Socr. But what? Have you ever heard any man doubting, Euthyphron, whether he who has slain another unjustly, or has committed any other injustice, ought to be punished?

Euth. They never cease doubting about these things, both elsewhere and in courts of justice. For they who commit very many acts of injustice say and do every thing in their power to escape punishment.

Socr. Do they also confess, Euthyphron, that they have acted unjustly, and confessing, do they nevertheless say that they ought not to be punished?