and still less from arguments respecting the suitableness of this little
work to aid Socrates at the time of his trial or the reverse, can any
evidence of the date be obtained.
EUTHYPHRO
by
Plato
Translated by Benjamin Jowett
PERSONS OF THE DIALOGUE: Socrates, Euthyphro.
SCENE: The Porch of the King Archon.
EUTHYPHRO: Why have you left the Lyceum, Socrates? and what are you doing
in the Porch of the King Archon? Surely you cannot be concerned in a suit
before the King, like myself?
SOCRATES: Not in a suit, Euthyphro; impeachment is the word which the
Athenians use.
EUTHYPHRO: What! I suppose that some one has been prosecuting you, for I
cannot believe that you are the prosecutor of another.
SOCRATES: Certainly not.
EUTHYPHRO: Then some one else has been prosecuting you?
SOCRATES: Yes.
EUTHYPHRO: And who is he?
SOCRATES: A young man who is little known, Euthyphro; and I hardly know
him: his name is Meletus, and he is of the deme of Pitthis. Perhaps you
may remember his appearance; he has a beak, and long straight hair, and a
beard which is ill grown.
EUTHYPHRO: No, I do not remember him, Socrates. But what is the charge
which he brings against you?
SOCRATES: What is the charge? Well, a very serious charge, which shows a
good deal of character in the young man, and for which he is certainly not
to be despised. He says he knows how the youth are corrupted and who are
their corruptors. I fancy that he must be a wise man, and seeing that I am
the reverse of a wise man, he has found me out, and is going to accuse me
of corrupting his young friends. And of this our mother the state is to be
the judge. Of all our political men he is the only one who seems to me to
begin in the right way, with the cultivation of virtue in youth; like a
good husbandman, he makes the young shoots his first care, and clears away
us who are the destroyers of them. This is only the first step; he will
afterwards attend to the elder branches; and if he goes on as he has begun,
he will be a very great public benefactor.
EUTHYPHRO: I hope that he may; but I rather fear, Socrates, that the
opposite will turn out to be the truth. My opinion is that in attacking
you he is simply aiming a blow at the foundation of the state. But in what
way does he say that you corrupt the young?
SOCRATES: He brings a wonderful accusation against me, which at first
hearing excites surprise: he says that I am a poet or maker of gods, and
that I invent new gods and deny the existence of old ones; this is the
ground of his indictment.
EUTHYPHRO: I understand, Socrates; he means to attack you about the
familiar sign which occasionally, as you say, comes to you. He thinks that
you are a neologian, and he is going to have you up before the court for
this. He knows that such a charge is readily received by the world, as I
myself know too well; for when I speak in the assembly about divine things,
and foretell the future to them, they laugh at me and think me a madman.
Yet every word that I say is true. But they are jealous of us all; and we
must be brave and go at them.
SOCRATES: Their laughter, friend Euthyphro, is not a matter of much
consequence. For a man may be thought wise; but the Athenians, I suspect,
do not much trouble themselves about him until he begins to impart his
wisdom to others, and then for some reason or other, perhaps, as you say,
from jealousy, they are angry.
EUTHYPHRO: I am never likely to try their temper in this way.
SOCRATES: I dare say not, for you are reserved in your behaviour, and
seldom impart your wisdom. But I have a benevolent habit of pouring out
myself to everybody, and would even pay for a listener, and I am afraid
that the Athenians may think me too talkative. Now if, as I was saying,
they would only laugh at me, as you say that they laugh at you, the time
might pass gaily enough in the court; but perhaps they may be in earnest,
and then what the end will be you soothsayers only can predict.
EUTHYPHRO: I dare say that the affair will end in nothing, Socrates, and
that you will win your cause; and I think that I shall win my own.
SOCRATES: And what is your suit, Euthyphro? are you the pursuer or the
defendant?
EUTHYPHRO: I am the pursuer.
SOCRATES: Of whom?
EUTHYPHRO: You will think me mad when I tell you.
SOCRATES: Why, has the fugitive wings?
EUTHYPHRO: Nay, he is not very volatile at his time of life.
SOCRATES: Who is he?
EUTHYPHRO: My father.
SOCRATES: Your father! my good man?
EUTHYPHRO: Yes.
SOCRATES: And of what is he accused?
EUTHYPHRO: Of murder, Socrates.
SOCRATES: By the powers, Euthyphro! how little does the common herd know
of the nature of right and truth. A man must be an extraordinary man, and
have made great strides in wisdom, before he could have seen his way to
bring such an action.
EUTHYPHRO: Indeed, Socrates, he must.
SOCRATES: I suppose that the man whom your father murdered was one of your
relatives--clearly he was; for if he had been a stranger you would never
have thought of prosecuting him.
EUTHYPHRO: 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 and him by proceeding against him. 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 lives under the same roof with you and eats at the
same table, proceed against him. Now the man who is dead was a poor
dependant of mine who worked for us as a field labourer on our farm in
Naxos, and one day in a fit of drunken passion he got into a quarrel with
one of our domestic servants and slew him. My father bound him hand and
foot and threw him into a ditch, and then sent to Athens to ask of a
diviner what he should do with him. Meanwhile he never attended to him and
took no care about him, for he regarded him as a murderer; and thought that
no great harm would be done even if he did die. Now this was just what
happened. For such was the effect of cold and hunger and chains upon him,
that before the messenger returned from the diviner, he was dead. And my
father and family are angry with me for taking the part of the murderer and
prosecuting my father. They say that he did not kill him, and that if he
did, the dead man was but a murderer, and I ought not to take any notice,
for that a son is impious who prosecutes a father. Which shows, Socrates,
how little they know what the gods think about piety and impiety.
SOCRATES: Good heavens, Euthyphro! and is your knowledge of religion and
of things pious and impious so very exact, that, supposing the
circumstances to be as you state them, you are not afraid lest you too may
be doing an impious thing in bringing an action against your father?
EUTHYPHRO: The best of Euthyphro, and that which distinguishes him,
Socrates, from other men, is his exact knowledge of all such matters. What
should I be good for without it?
SOCRATES: Rare friend! I think that I cannot do better than be your
disciple. Then before the trial with Meletus comes on I shall challenge
him, and say that I have always had a great interest in religious
questions, and now, as he charges me with rash imaginations and innovations
in religion, I have become your disciple. You, Meletus, as I shall say to
him, acknowledge Euthyphro to be a great theologian, and sound in his
opinions; and if you approve of him you ought to approve of me, and not
have me into court; but if you disapprove, you should begin by indicting
him who is my teacher, and who will be the ruin, not of the young, but of
the old; that is to say, of myself whom he instructs, and of his old father
whom he admonishes and chastises. And if Meletus refuses to listen to me,
but will go on, and will not shift the indictment from me to you, I cannot
do better than repeat this challenge in the court.
EUTHYPHRO: Yes, indeed, Socrates; and if he attempts to indict me I am
mistaken if I do not find a flaw in him; the court shall have a great deal
more to say to him than to me.
SOCRATES: And I, my dear friend, knowing this, am desirous of becoming
your disciple. For I observe that no one appears to notice you--not even
this Meletus; but his sharp eyes have found me out at once, and he has
indicted me for impiety. And therefore, I adjure you to tell me the nature
of piety and impiety, which you said that you knew so well, and of murder,
and of other offences against the gods. What are they? Is not piety in
every action always the same? and impiety, again--is it not always the
opposite of piety, and also the same with itself, having, as impiety, one
notion which includes whatever is impious?
EUTHYPHRO: To be sure, Socrates.
SOCRATES: And what is piety, and what is impiety?
EUTHYPHRO: Piety is doing as I am doing; that is to say, prosecuting any
one who is guilty of murder, sacrilege, or of any similar crime--whether he
be your father or mother, or whoever he may be--that makes no difference;
and not to prosecute them is impiety. And please to consider, Socrates,
what a notable proof I will give you of the truth of my words, a proof
which I have already given to others:--of the principle, I mean, that the
impious, whoever he may be, ought not to go unpunished. For do not men
regard Zeus as the best and most righteous of the gods?--and yet they admit
that he bound his father (Cronos) because he wickedly devoured his sons,
and that he too had punished his own father (Uranus) for a similar reason,
in a nameless manner. And yet when I proceed against my father, they are
angry with me. So inconsistent are they in their way of talking when the
gods are concerned, and when I am concerned.
SOCRATES: May not this be the reason, Euthyphro, why I am charged with
impiety--that I cannot away with these stories about the gods? and
therefore I suppose that people think me wrong. But, as you who are
well informed about them approve of them, I cannot do better than
assent to your superior wisdom. What else can I say, confessing as I
do, that I know nothing about them? Tell me, for the love of Zeus,
whether you really believe that they are true.
EUTHYPHRO: Yes, Socrates; and things more wonderful still, of which the
world is in ignorance.
SOCRATES: 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?
EUTHYPHRO: 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.
SOCRATES: I dare say; and you shall tell me them at some other time when I
have leisure. But just at present I would rather hear from you a more
precise answer, which you have not as yet given, my friend, to the
question, What is 'piety'? When asked, you only replied, Doing as you do,
charging your father with murder.
EUTHYPHRO: And what I said was true, Socrates.
SOCRATES: No doubt, Euthyphro; but you would admit that there are many
other pious acts?
EUTHYPHRO: There are.
SOCRATES: Remember that I did not ask you to give me two or three examples
of piety, but to explain the general idea which makes all pious things to
be pious. Do you not recollect that there was one idea which made the
impious impious, and the pious pious?
EUTHYPHRO: I remember.
SOCRATES: Tell me what is the nature of this idea, and then I shall have a
standard to which I may look, and by which I may measure actions, whether
yours or those of any one else, and then I shall be able to say that such
and such an action is pious, such another impious.
EUTHYPHRO: I will tell you, if you like.
SOCRATES: I should very much like.
EUTHYPHRO: Piety, then, is that which is dear to the gods, and impiety is
that which is not dear to them.
SOCRATES: Very good, Euthyphro; you have now given me the sort of answer
which I wanted. But whether what you say is true or not I cannot as yet
tell, although I make no doubt that you will prove the truth of your words.
EUTHYPHRO: Of course.
SOCRATES: Come, then, and let us examine what we are saying. That thing
or person which is dear to the gods is pious, and that thing or person
which is hateful to the gods is impious, these two being the extreme
opposites of one another. Was not that said?
EUTHYPHRO: It was.
SOCRATES: And well said?
EUTHYPHRO: Yes, Socrates, I thought so; it was certainly said.
SOCRATES: And further, Euthyphro, the gods were admitted to have enmities
and hatreds and differences?
EUTHYPHRO: Yes, that was also said.
SOCRATES: And what sort of difference creates enmity and anger? Suppose
for example that you and I, my good friend, differ about a number; do
differences of this sort make us enemies and set us at variance with one
another? Do we not go at once to arithmetic, and put an end to them by a
sum?
EUTHYPHRO: True.
SOCRATES: Or suppose that we differ about magnitudes, do we not quickly
end the differences by measuring?
EUTHYPHRO: Very true.
SOCRATES: And we end a controversy about heavy and light by resorting to a
weighing machine?
EUTHYPHRO: To be sure.
SOCRATES: But what differences are there which cannot be thus decided, and
which therefore 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 these enmities arise when the matters of difference are
the just and unjust, good and evil, honourable and dishonourable. Are not
these the points about which men differ, and about which when we are unable
