Euth. Yes, I do.
Soc. Is not the right way of asking to ask of them what we want?
Euth. Certainly.
Soc. And the right way of giving is to give to them in return what
they want of us. There would be no, in an art which gives to any one
that which he does not want.
Euth. Very true, Socrates.
Soc. Then piety, Euthyphro, is an art which gods and men have of doing
business with one another?
Euth. That is an expression which you may use, if you like.
Soc. But I have no particular liking for anything but the truth. I
wish, however, that you would tell me what benefit accrues to the gods
from our gifts. There is no doubt about what they give to us; for
there is no good thing which they do not give; but how we can give any
good thing to them in return is far from being equally clear. If they
give everything and we give nothing, that must be an affair of
business in which we have very greatly the advantage of them.
Euth. And do you imagine, Socrates, that any benefit accrues to the
gods from our gifts?
Soc. But if not, Euthyphro, what is the meaning of gifts which are
conferred by us upon the gods?
Euth. What else, but tributes of honour; and, as I was just now
saying, what pleases them?
Soc. Piety, then, is pleasing to the gods, but not beneficial or dear
to them?
Euth. I should say that nothing could be dearer.
Soc. Then once more the assertion is repeated that piety is dear to
the gods?
Euth. Certainly.
Soc. And when you say this, can you wonder at your words not standing
firm, but walking away? Will you accuse me of being the Daedalus who
makes them walk away, not perceiving that there is another and far
greater artist than Daedalus who makes them go round in a circle, and
he is yourself; for the argument, as you will perceive, comes round to
the same point. Were we not saying that the holy or pious was not the
same with that which is loved of the gods? Have you forgotten?
Euth. I quite remember.
Soc. And are you not saying that what is loved of the gods is holy;
and is not this the same as what is dear to them-do you see?
Euth. True.
Soc. Then either we were wrong in former assertion; or, if we were
right then, we are wrong now.
Euth. One of the two must be true.
Soc. Then we must begin again and ask, What is piety? That is an
enquiry which I shall never be weary of pursuing as far as in me lies;
and I entreat you not to scorn me, but to apply your mind to the
utmost, and tell me the truth. For, if any man knows, you are he; and
therefore I must detain you, like Proteus, until you tell. If you had
not certainly known the nature of piety and impiety, I am confident
that you would never, on behalf of a serf, have charged your aged
father with murder. You would not have run such a risk of doing wrong
in the sight of the gods, and you would have had too much respect for
the opinions of men. I am sure, therefore, that you know the nature of
piety and impiety. Speak out then, my dear Euthyphro, and do not hide
your knowledge.
Euth. Another time, Socrates; for I am in a hurry, and must go now.
Soc. Alas! my companion, and will you leave me in despair? I was
hoping that you would instruct me in the nature of piety and impiety;
and then I might have cleared myself of Meletus and his indictment. I
would have told him that I had been enlightened by Euthyphro, and had
given up rash innovations and speculations, in which I indulged only
through ignorance, and that now I am about to lead a better life.