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EUTHYPHRO
by
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
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