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EUTHYPHRO: Very true.

SOCRATES: But, as you say, people regard the same things, some as just and others as unjust,–about these they dispute; and so there arise wars and fightings among them.

EUTHYPHRO: Very true.

SOCRATES: Then the same things are hated by the gods and loved by the gods, and are both hateful and dear to them?

EUTHYPHRO: True.

SOCRATES: And upon this view the same things, Euthyphro, will be pious and also impious?

EUTHYPHRO: So I should suppose.

SOCRATES: Then, my friend, I remark with surprise that you have not answered the question which I asked. For I certainly did not ask you to tell me what action is both pious and impious: but now it would seem that what is loved by the gods is also hated by them. And therefore, Euthyphro, in thus chastising your father you may very likely be doing what is agreeable to Zeus but disagreeable to Cronos or Uranus, and what is acceptable to Hephaestus but unacceptable to Here, and there may be other gods who have similar differences of opinion.

EUTHYPHRO: But I believe, Socrates, that all the gods would be agreed as to the propriety of punishing a murderer: there would be no difference of opinion about that.

SOCRATES: Well, but speaking of men, Euthyphro, did you ever hear any one arguing that a murderer or any sort of evil-doer ought to be let off?

EUTHYPHRO: I should rather say that these are the questions which they are always arguing, especially in courts of law: they commit all sorts of crimes, and there is nothing which they will not do or say in their own defence.

SOCRATES: But do they admit their guilt, Euthyphro, and yet say that they ought not to be punished?

EUTHYPHRO: No; they do not.

SOCRATES: Then there are some things which they do not venture to say and do: for they do not venture to argue that the guilty are to be unpunished, but they deny their guilt, do they not?

EUTHYPHRO: Yes.

SOCRATES: Then they do not argue that the evil-doer should not be punished, but they argue about the fact of who the evil-doer is, and what he did and when?

EUTHYPHRO: True.

SOCRATES: And the gods are in the same case, if as you assert they quarrel about just and unjust, and some of them say while others deny that injustice is done among them. For surely neither God nor man will ever venture to say that the doer of injustice is not to be punished?

EUTHYPHRO: That is true, Socrates, in the main.

SOCRATES: But they join issue about the particulars–gods and men alike; and, if they dispute at all, they dispute about some act which is called in question, and which by some is affirmed to be just, by others to be unjust. Is not that true?

EUTHYPHRO: Quite true.

SOCRATES: Well then, my dear friend Euthyphro, do tell me, for my better instruction and information, what proof have you that in the opinion of all the gods a servant who is guilty of murder, and is put in chains by the master of the dead man, and dies because he is put in chains before he who bound him can learn from the interpreters of the gods what he ought to do with him, dies unjustly; and that on behalf of such an one a son ought to proceed against his father and accuse him of murder. How would you show that all the gods absolutely agree in approving of his act? Prove to me that they do, and I will applaud your wisdom as long as I live.

EUTHYPHRO: It will be a difficult task; but I could make the matter very clear indeed to you.

SOCRATES: I understand; you mean to say that I am not so quick of apprehension as the judges: for to them you will be sure to prove that the act is unjust, and hateful to the gods.

EUTHYPHRO: Yes indeed, Socrates; at least if they will listen to me.