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EUTHYPHRO

Plato

Translated by Benjamin Jowett

INTRODUCTION.

In the Meno, Anytus had parted from Socrates with the significant words:
'That in any city, and particularly in the city of Athens, it is easier to
do men harm than to do them good;' and Socrates was anticipating another
opportunity of talking with him. In the Euthyphro, Socrates is awaiting
his trial for impiety. But before the trial begins, Plato would like to
put the world on their trial, and convince them of ignorance in that very
matter touching which Socrates is accused. An incident which may perhaps
really have occurred in the family of Euthyphro, a learned Athenian diviner
and soothsayer, furnishes the occasion of the discussion.

This Euthyphro and Socrates are represented as meeting in the porch of the
King Archon. (Compare Theaet.) Both have legal business in hand.
Socrates is defendant in a suit for impiety which Meletus has brought
against him (it is remarked by the way that he is not a likely man himself
to have brought a suit against another); and Euthyphro too is plaintiff in
an action for murder, which he has brought against his own father. The
latter has originated in the following manner:--A poor dependant of the
family had slain one of their domestic slaves in Naxos. The guilty person
was bound and thrown into a ditch by the command of Euthyphro's father, who
sent to the interpreters of religion at Athens to ask what should be done
with him. Before the messenger came back the criminal had died from hunger
and exposure.

This is the origin of the charge of murder which Euthyphro brings against
his father. Socrates is confident that before he could have undertaken the
responsibility of such a prosecution, he must have been perfectly informed
of the nature of piety and impiety; and as he is going to be tried for
impiety himself, he thinks that he cannot do better than learn of Euthyphro
(who will be admitted by everybody, including the judges, to be an
unimpeachable authority) what piety is, and what is impiety. What then is
piety?

Euthyphro, who, in the abundance of his knowledge, is very willing to
undertake all the responsibility, replies: That piety is doing as I do,
prosecuting your father (if he is guilty) on a charge of murder; doing as
the gods do--as Zeus did to Cronos, and Cronos to Uranus.

Socrates has a dislike to these tales of mythology, and he fancies that
this dislike of his may be the reason why he is charged with impiety. 'Are
they really true?' 'Yes, they are;' and Euthyphro will gladly tell
Socrates some more of them. But Socrates would like first of all to have a
more satisfactory answer to the question, 'What is piety?' 'Doing as I do,
charging a father with murder,' may be a single instance of piety, but can
hardly be regarded as a general definition.

Euthyphro replies, that 'Piety is what is dear to the gods, and impiety is
what is not dear to them.' But may there not be differences of opinion, as
among men, so also among the gods? Especially, about good and evil, which
have no fixed rule; and these are precisely the sort of differences which
give rise to quarrels. And therefore what may be dear to one god may not
be dear to another, and the same action may be both pious and impious; e.g.
your chastisement of your father, Euthyphro, may be dear or pleasing to
Zeus (who inflicted a similar chastisement on his own father), but not
equally pleasing to Cronos or Uranus (who suffered at the hands of their
sons).

Euthyphro answers that there is no difference of opinion, either among gods
or men, as to the propriety of punishing a murderer. Yes, rejoins
Socrates, when they know him to be a murderer; but you are assuming the
point at issue. If all the circumstances of the case are considered, are
you able to show that your father was guilty of murder, or that all the
gods are agreed in approving of our prosecution of him? And must you not
allow that what is hated by one god may be liked by another? Waiving this
last, however, Socrates proposes to amend the definition, and say that
'what all the gods love is pious, and what they all hate is impious.' To
this Euthyphro agrees.

Socrates proceeds to analyze the new form of the definition. He shows that
in other cases the act precedes the state; e.g. the act of being carried,
loved, etc. precedes the state of being carried, loved, etc., and therefore
that which is dear to the gods is dear to the gods because it is first
loved of them, not loved of them because it is dear to them. But the pious
or holy is loved by the gods because it is pious or holy, which is
equivalent to saying, that it is loved by them because it is dear to them.
Here then appears to be a contradiction,--Euthyphro has been giving an
attribute or accident of piety only, and not the essence. Euthyphro
acknowledges himself that his explanations seem to walk away or go round in
a circle, like the moving figures of Daedalus, the ancestor of Socrates,
who has communicated his art to his descendants.

Socrates, who is desirous of stimulating the indolent intelligence of
Euthyphro, raises the question in another manner: 'Is all the pious just?'
'Yes.' 'Is all the just pious?' 'No.' 'Then what part of justice is
piety?' Euthyphro replies that piety is that part of justice which
'attends' to the gods, as there is another part of justice which 'attends'
to men. But what is the meaning of 'attending' to the gods? The word
'attending,' when applied to dogs, horses, and men, implies that in some
way they are made better. But how do pious or holy acts make the gods any
better? Euthyphro explains that he means by pious acts, acts of service or
ministration. Yes; but the ministrations of the husbandman, the physician,
and the builder have an end. To what end do we serve the gods, and what do
we help them to accomplish? Euthyphro replies, that all these difficult
questions cannot be resolved in a short time; and he would rather say
simply that piety is knowing how to please the gods in word and deed, by
prayers and sacrifices. In other words, says Socrates, piety is 'a science
of asking and giving'--asking what we want and giving what they want; in
short, a mode of doing business between gods and men. But although they
are the givers of all good, how can we give them any good in return? 'Nay,
but we give them honour.' Then we give them not what is beneficial, but
what is pleasing or dear to them; and this is the point which has been
already disproved.

Socrates, although weary of the subterfuges and evasions of Euthyphro,
remains unshaken in his conviction that he must know the nature of piety,
or he would never have prosecuted his old father. He is still hoping that
he will condescend to instruct him. But Euthyphro is in a hurry and cannot
stay. And Socrates' last hope of knowing the nature of piety before he is
prosecuted for impiety has disappeared. As in the Euthydemus the irony is
carried on to the end.

The Euthyphro is manifestly designed to contrast the real nature of piety
and impiety with the popular conceptions of them. But when the popular
conceptions of them have been overthrown, Socrates does not offer any
definition of his own: as in the Laches and Lysis, he prepares the way for
an answer to the question which he has raised; but true to his own
character, refuses to answer himself.

Euthyphro is a religionist, and is elsewhere spoken of, if he be the same
person, as the author of a philosophy of names, by whose 'prancing steeds'
Socrates in the Cratylus is carried away. He has the conceit and self-
confidence of a Sophist; no doubt that he is right in prosecuting his
father has ever entered into his mind. Like a Sophist too, he is incapable
either of framing a general definition or of following the course of an
argument. His wrong-headedness, one-sidedness, narrowness, positiveness,
are characteristic of his priestly office. His failure to apprehend an
argument may be compared to a similar defect which is observable in the
rhapsode Ion. But he is not a bad man, and he is friendly to Socrates,
whose familiar sign he recognizes with interest. Though unable to follow
him he is very willing to be led by him, and eagerly catches at any
suggestion which saves him from the trouble of thinking. Moreover he is
the enemy of Meletus, who, as he says, is availing himself of the popular
dislike to innovations in religion in order to injure Socrates; at the same
time he is amusingly confident that he has weapons in his own armoury which
would be more than a match for him. He is quite sincere in his prosecution
of his father, who has accidentally been guilty of homicide, and is not
wholly free from blame. To purge away the crime appears to him in the
light of a duty, whoever may be the criminal.

Thus begins the contrast between the religion of the letter, or of the
narrow and unenlightened conscience, and the higher notion of religion
which Socrates vainly endeavours to elicit from him. 'Piety is doing as I
do' is the idea of religion which first occurs to him, and to many others
who do not say what they think with equal frankness. For men are not
easily persuaded that any other religion is better than their own; or that
other nations, e.g. the Greeks in the time of Socrates, were equally
serious in their religious beliefs and difficulties. The chief difference
between us and them is, that they were slowly learning what we are in
process of forgetting. Greek mythology hardly admitted of the distinction
between accidental homicide and murder: that the pollution of blood was
the same in both cases is also the feeling of the Athenian diviner. He had
not as yet learned the lesson, which philosophy was teaching, that Homer
and Hesiod, if not banished from the state, or whipped out of the assembly,
as Heracleitus more rudely proposed, at any rate were not to be appealed to
as authorities in religion; and he is ready to defend his conduct by the
examples of the gods. These are the very tales which Socrates cannot
abide; and his dislike of them, as he suspects, has branded him with the
reputation of impiety. Here is one answer to the question, 'Why Socrates
was put to death,' suggested by the way. Another is conveyed in the words,
'The Athenians do not care about any man being thought wise until he begins
to make other men wise; and then for some reason or other they are angry:'
which may be said to be the rule of popular toleration in most other
countries, and not at Athens only. In the course of the argument Socrates
remarks that the controversial nature of morals and religion arises out of
the difficulty of verifying them. There is no measure or standard to which
they can be referred.

The next definition, 'Piety is that which is loved of the gods,' is
shipwrecked on a refined distinction between the state and the act,
corresponding respectively to the adjective (philon) and the participle
(philoumenon), or rather perhaps to the participle and the verb
(philoumenon and phileitai). The act is prior to the state (as in
Aristotle the energeia precedes the dunamis); and the state of being loved
is preceded by the act of being loved. But piety or holiness is preceded
by the act of being pious, not by the act of being loved; and therefore
piety and the state of being loved are different. Through such subtleties
of dialectic Socrates is working his way into a deeper region of thought
and feeling. He means to say that the words 'loved of the gods' express an
attribute only, and not the essence of piety.

Then follows the third and last definition, 'Piety is a part of justice.'
Thus far Socrates has proceeded in placing religion on a moral foundation.
He is seeking to realize the harmony of religion and morality, which the
great poets Aeschylus, Sophocles, and Pindar had unconsciously anticipated,
and which is the universal want of all men. To this the soothsayer adds
the ceremonial element, 'attending upon the gods.' When further
interrogated by Socrates as to the nature of this 'attention to the gods,'
he replies, that piety is an affair of business, a science of giving and
asking, and the like. Socrates points out the anthropomorphism of these
notions, (compare Symp.; Republic; Politicus.) But when we expect him to
go on and show that the true service of the gods is the service of the
spirit and the co-operation with them in all things true and good, he stops
short; this was a lesson which the soothsayer could not have been made to
understand, and which every one must learn for himself.

There seem to be altogether three aims or interests in this little
Dialogue: (1) the dialectical development of the idea of piety; (2) the
antithesis of true and false religion, which is carried to a certain extent
only; (3) the defence of Socrates.

The subtle connection with the Apology and the Crito; the holding back of
the conclusion, as in the Charmides, Lysis, Laches, Protagoras, and other
Dialogues; the deep insight into the religious world; the dramatic power
and play of the two characters; the inimitable irony, are reasons for
believing that the Euthyphro is a genuine Platonic writing. The spirit in
which the popular representations of mythology are denounced recalls
Republic II. The virtue of piety has been already mentioned as one of five
in the Protagoras, but is not reckoned among the four cardinal virtues of
Republic IV. The figure of Daedalus has occurred in the Meno; that of
Proteus in the Euthydemus and Io. The kingly science has already appeared
in the Euthydemus, and will reappear in the Republic and Statesman. But
neither from these nor any other indications of similarity or difference,
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.

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