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The Trial and Death of Socrates: Four Dialogues (Dover Thrift Editions: Philosophy)

Plato and Benjamin Jowett

Last accessed on Friday June 3, 2022

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SOC. I suppose that the man whom your father murdered was one of your relatives; if he had been a stranger you would never have thought of prosecuting him. EUTH. I am amused, Socrates, at your making a distinction between one who is a relation and one who is not a relation; for surely the pollution is the same in either case, if you knowingly associate with the murderer when you ought to clear yourself by proceeding against him.

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The real question is whether the murdered man has been justly slain. If justly, then your duty is to let the matter alone; but if unjustly, then even if the murderer is under the same roof with you and eats at the same table, proceed against him.

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Piety is doing as I am doing; that is to say, prosecuting any one who is guilty of murder, sacrilege, or of any other similar crime—whether he be your father or mother, or some other person, that makes no difference—and not prosecuting them is impiety.

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SOC. And do you really believe that the gods fought with one another, and had dire quarrels, battles, and the like, as the poets say, and as you may see represented in the works of great artists? The temples are full of them; and notably the robe of Athene, which is carried up to the Acropolis at the great Panathenaea, is embroidered with them. Are all these tales of the gods true, Euthyphro? EUTH. Yes, Socrates; and, as I was saying, I can tell you, if you would like to hear them, many other things about the gods which would quite amaze you.

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Piety, then, is that which is dear to the gods, and impiety is that which is not dear to them.

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SOC. But what differences are those which, because they can not be thus decided, make us angry and set us at enmity with one another? I dare say the answer does not occur to you at the moment, and therefore I will suggest that this happens when the matters of difference are the just and unjust, good and evil, honorable and dishonorable. Are not these the points about which, when differing, and unable satisfactorily to decide our differences, we quarrel, when we do quarrel, as you and I and all men experience?

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SOC. But then, as you say, people regard the same things, some as just and others as unjust; and they dispute about this, and there arise wars and fightings among them. EUTH. Yes, that is true. SOC. Then the same things, as appears, are hated by the gods and loved by the gods, and are both hateful and dear to them? EUTH. True. SOC. Then upon this view the same things, Euthyphro, will be pious and also impious? EUTH. That, I suppose, is true. SOC. Then, my friend, I remark with surprise that you have not answered what I asked. For I certainly did not ask what was that which is at once pious and impious: and that which is loved by the gods appears also to be hated by them. And therefore, Euthyphro, in thus chastising your father you may very likely be doing what is agreeable to Zeus but disagreeable to Cronos or Uranus, and what is acceptable to Hephaestus but unacceptable to Here, and there may be other gods who have similar differences of opinion.

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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?

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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.

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I know that you are as much wiser than I am, as you are younger. But, as I was saying, revered friend, the abundance of your wisdom makes you indolent.

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Then we are wrong in saying that where there is fear there is also reverence; and we should say, where there is reverence there is also fear. But there is not always reverence where there is fear; for fear is a more extended notion, and reverence is a part of fear; just as the odd is a part of number, and number is a more extended notion than the odd. I suppose that you follow me now?

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