Socrates Or is all which is holy right, and not all which is right holy, but part of it holy and part something else?

Euthyphro Euthyphro. I can’t follow you, Socrates.

Socrates Socrates. And yet you are as much younger than I as you are wiser; but, as I said, you are indolent on account of your wealth of wisdom. But exert yourself, my friend; for it is not hard to understand what I mean. What I mean is the opposite of what the poet said, who wrote:Zeus the creator, him who made all things,

Socrates thou wilt not name; for where fear is, there also is reverence. Now I disagree with the poet. Shall I tell you how?

Euthyphro Euthyphro. By all means.

Socrates Socrates. It does not seem to me true that where fear is, there also is reverence; for many who fear diseases and poverty and other such things seem to me to fear, but not to reverence at all these things which they fear. Don’t you think so, too?

Euthyphro Euthyphro. Certainly.

Socrates Socrates. But I think that where reverence is, there also is fear; for does not everyone who has a feeling of reverence and shame about any act

Socrates also dread and fear the reputation for wickedness?

Euthyphro Euthyphro. Yes, he does fear.

Socrates Socrates. Then it is not correct to say “where fear is, there also is reverence.” On the contrary, where reverence is, there also is fear; but reverence is not everywhere where fear is, since, as I think, fear is more comprehensive than reverence; for reverence is a part of fear, just as the odd is a part of number, so that it is not true that where number is, there also is the odd, but that where the odd is, there also is number. Perhaps you follow me now?

Euthyphro Euthyphro. Perfectly.

Socrates Socrates. It was something of this sort that I meant before, when I asked whether where the right is, there also is holiness, or where holiness is,

Socrates there also is the right; but holiness is not everywhere where the right is, for holiness is a part of the right. Do we agree to this, or do you dissent?

Euthyphro Euthyphro. No, I agree; for I think the statement is correct.

Socrates Socrates. Now observe the next point. If holiness is a part of the right, we must, apparently, find out what part of the right holiness is. Now if you asked me about one of the things I just mentioned, as, for example, what part of number the even was, and what kind of a number it was I should say, “that which is not indivisible by two, but divisible by two”; or don’t you agree?

Euthyphro Euthyphro. I agree.

Socrates. Now try in your turn to teach me what part of the right holiness is, that I may tell Meletus not to wrong me any more or bring suits against me for impiety, since I have now been duly instructed by you about what is, and what is not, pious and holy.

Euthyphro Euthyphro. This then is my opinion, Socrates, that the part of the right which has to do with attention to the gods constitutes piety and holiness, and that the remaining part of the right is that which has to do with the service of men.

Socrates Socrates. I think you are correct, Euthyphro;

Socrates but there is one little point about which I still want information, for I do not yet understand what you mean by “attention.” I don’t suppose you mean the same kind of attention to the gods which is paid to other things. We say, for example, that not everyone knows how to attend to horses, but only he who is skilled in horsemanship, do we not?

Euthyphro Euthyphro. Certainly.

Socrates Socrates. Then horsemanship is the art of attending to horses?

Euthyphro Euthyphro. Yes.

Socrates Socrates. And not everyone knows how to attend to dogs, but only the huntsman?

Euthyphro Euthyphro. That is so.

Socrates Socrates. Then the huntsman’s art is the art of attending to dogs?

Euthyphro Euthyphro. Yes.

Socrates Socrates. And the oxherd’s art is that of attending to oxen?

Euthyphro Euthyphro. Certainly.

Socrates Socrates. And holiness and piety is the art of attending to the gods? Is that what you mean, Euthyphro?

Euthyphro Euthyphro. Yes.

Socrates Socrates. Now does attention always aim to accomplish the same end? I mean something like this: It aims at some good or benefit to the one to whom it is given, as you see that horses, when attended to by the horseman’s art are benefited and made better; or don’t you think so?

Euthyphro Euthyphro. Yes, I do.

Socrates Socrates. And dogs are benefited by the huntsman’s art

Socrates and oxen by the oxherd’s and everything else in the same way? Or do you think care and attention are ever meant for the injury of that which is cared for?

Euthyphro Euthyphro. No, by Zeus, I do not.

Socrates Socrates. But for its benefit?

Euthyphro Euthyphro. Of course.

Socrates Socrates. Then holiness, since it is the art of attending to the gods, is a benefit to the gods, and makes them better? And you would agree that when you do a holy or pious act you are making one of the gods better?

Euthyphro Euthyphro. No, by Zeus, not I.

Socrates Socrates. Nor do I, Euthyphro, think that is what you meant. Far from it. But I asked what you meant by

Socrates “attention to the gods” just because I did not think you meant anything like that.

Euthyphro Euthyphro. You are right, Socrates; that is not what I mean.

Socrates Socrates. Well, what kind of attention to the gods is holiness?

Euthyphro Euthyphro. The kind, Socrates, that servants pay to their masters.

Socrates Socrates. I understand. It is, you mean, a kind of service to the gods?

Euthyphro Euthyphro. Exactly.

Socrates Socrates. Now can you tell me what result the art that serves the physician serves to produce? Is it not health?

Euthyphro Euthyphro. Yes.

Socrates Socrates. Well then; what is it which the art

Socrates that serves shipbuilders serves to produce?

Euthyphro Euthyphro. Evidently, Socrates, a ship.

Socrates Socrates. And that which serves housebuilders serves to build a house?

Euthyphro Euthyphro. Yes.

Socrates Socrates. Then tell me, my friend; what would the art which serves the gods serve to accomplish? For it is evident that you know, since you say you know more than any other man about matters which have to do with the gods.

Euthyphro Euthyphro. And what I say is true, Socrates.

Socrates Socrates. Then, in the name of Zeus, tell me, what is that glorious result which the gods accomplish by using us as servants?

Euthyphro Euthyphro. They accomplish many fine results, Socrates.

Socrates Socrates. Yes, and so do generals, my friend; but nevertheless, you could easily tell the chief of them, namely, that they bring about victory in war. Is that not the case?

Euthyphro Euthyphro. Of course.

Socrates Socrates. And farmers also, I think, accomplish many fine results; but still the chief result of their work is food from the land?

Euthyphro Euthyphro. Certainly.

Socrates Socrates. But how about the many fine results the gods accomplish? What is the chief result of their work?

Euthyphro Euthyphro. I told you a while ago, Socrates,

Euthyphro that it is a long task to learn accurately all about these things. However, I say simply that when one knows how to say and do what is gratifying to the gods, in praying and sacrificing, that is holiness, and such things bring salvation to individual families and to states; and the opposite of what is gratifying to the gods is impious, and that overturns and destroys everything.

Socrates Socrates. You might, if you wished, Euthyphro, have answered much more briefly the chief part of my question. But it is plain that you do not care to instruct me.

Socrates For now, when you were close upon it you turned aside; and if you had answered it, I should already have obtained from you all the instruction I need about holiness. But, as things are, the questioner must follow the one questioned wherever he leads. What do you say the holy, or holiness, is? Do you not say that it is a kind of science of sacrificing and praying?

Euthyphro Euthyphro. Yes.

Socrates Socrates. And sacrificing is making gifts to the gods

Socrates and praying is asking from them?

Euthyphro Euthyphro. Exactly, Socrates.

Socrates Socrates. Then holiness, according to this definition, would be a science of giving and asking.

Euthyphro Euthyphro. You understand perfectly what I said, Socrates.

Socrates Socrates. Yes, my friend, for I am eager for your wisdom, and give my mind to it, so that nothing you say shall fall to the ground. But tell me, what is this service of the gods? Do you say that it consists in asking from them and giving to them?

Euthyphro Euthyphro. Yes.

Socrates Socrates. Would not the right way of asking be to ask of them what we need from them?

Euthyphro Euthyphro. What else?

Socrates Socrates. And the right way of giving, to present them with

Socrates what they need from us? For it would not be scientific giving to give anyone what he does not need.

Euthyphro Euthyphro. You are right, Socrates.

Socrates Socrates. Then holiness would be an art of barter between gods and men?

Euthyphro Euthyphro. Yes, of barter, if you like to call it so.