euthyphro   

is afraid of an ill reputation.
Euth. No doubt.
Soc. 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?
Euth. Quite well.
Soc. That was the sort of question which I meant to raise when I asked
whether the just is always the pious, or the pious always the just;
and whether there may not be justice where there is not piety; for
justice is the more extended notion of which piety is only a part. Do
you dissent?
Euth. No, I think that you are quite right.
Soc. Then, if piety is a part of justice, I suppose that we should
enquire what part? If you had pursued the enquiry in the previous
cases; for instance, if you had asked me what is an even number, and
what part of number the even is, I should have had no difficulty in
replying, a number which represents a figure having two equal sides.
Do you not agree?
Euth. Yes, I quite agree.
Soc. In like manner, I want you to tell me what part of justice is
piety or holiness, that I may be able to tell Meletus not to do me
injustice, or indict me for impiety, as I am now adequately instructed
by you in the nature of piety or holiness, and their opposites.
Euth. Piety or holiness, Socrates, appears to me to be that part of
justice which attends to the gods, as there is the other part of
justice which attends to men.
Soc. That is good, Euthyphro; yet still there is a little point about
which I should like to have further information, What is the meaning
of "attention"? For attention can hardly be used in the same sense
when applied to the gods as when applied to other things. For
instance, horses are said to require attention, and not every person
is able to attend to them, but only a person skilled in horsemanship.
Is it not so?
Euth. Certainly.
Soc. I should suppose that the art of horsemanship is the art of
attending to horses?
Euth. Yes.
Soc. Nor is every one qualified to attend to dogs, but only the
huntsman?
Euth. True.
Soc. And I should also conceive that the art of the huntsman is the
art of attending to dogs?
Euth. Yes.
Soc. As the art of the ox herd is the art of attending to oxen?
Euth. Very true.
Soc. In like manner holiness or piety is the art of attending to the
gods?-that would be your meaning, Euthyphro?
Euth. Yes.
Soc. And is not attention always designed for the good or benefit of
that to which the attention is given? As in the case of horses, you
may observe that when attended to by the horseman's art they are
benefited and improved, are they not?
Euth. True.
Soc. As the dogs are benefited by the huntsman's art, and the oxen by
the art of the ox herd, and all other things are tended or attended
for their good and not for their hurt?
Euth. Certainly, not for their hurt.
Soc. But for their good?
Euth. Of course.
Soc. And does piety or holiness, which has been defined to be the art
of attending to the gods, benefit or improve them? Would you say that