SOCRATES: And is not that which is beloved dis-state of suffering, but it is in a state of suffering tinct from that which loves?
because it suffers. Do you not agree?
EUTHYPHRO: Certainly.
EUTHYPHRO: Yes.
SOCRATES: Well; and now tell me, is that which SOCRATES: Is not that which is loved in some is carried in this state of carrying because it is state either of becoming or suffering?
carried, or for some other reason?
EUTHYPHRO: Yes.
EUTHYPHRO: No; that is the reason.
SOCRATES: And the same holds as in the previ-SOCRATES: And the same is true of what is led ous instances; the state of being loved follows and of what is seen?
the act of being loved, and not the act the state.
EUTHYPHRO: True.
EUTHYPHRO: Certainly.
SOCRATES: And a thing is not seen because it is SOCRATES: And what do you say of piety, visible, but conversely, visible because it is seen; Euthyphro: is not piety, according to your defini-nor is a thing led because it is in the state of tion, loved by all the gods?
being led, or carried because it is in the state of EUTHYPHRO: Yes.
being carried, but the converse of this. And now SOCRATES: Because it is pious or holy, or for some I think, Euthyphro, that my meaning will be in-other reason?
telligible; and my meaning is, that any state of EUTHYPHRO: No, that is the reason.
action or passion implies previous action or pas-SOCRATES: It is loved because it is holy, not holy sion. It does not become because it is becoming, because it is loved?
but it is in a state of becoming because it be-EUTHYPHRO: Yes.
comes; neither does it suffer because it is in a SOCRATES: And that which is dear to the gods 22
Euthyphro
is loved by them, and is in a state to be loved of God is dear to him because loved by him, then them because it is loved of them?
that which is holy would have been holy because EUTHYPHRO: Certainly.
loved by him. But now you see that the reverse SOCRATES: Then that which is dear to the gods, is the case, and that they are quite different from Euthyphro, is not holy, nor is that which is holy one another. For one (theophiles) is of a kind to loved of God, as you affirm; but they are two be loved cause it is loved, and the other (osion) different things.
is loved because it is of a kind to be loved. Thus EUTHYPHRO: How do you mean, Socrates?
you appear to me, Euthyphro, when I ask you SOCRATES: I mean to say that the holy has been what is the essence of holiness, to offer an at-acknowledged by us to be loved of God because tribute only, and not the essence—the attribute it is holy, not to be holy because it is loved.
of being loved by all the gods. But you still refuse EUTHYPHRO: Yes.
to explain to me the nature of holiness. And SOCRATES: But that which is dear to the gods is therefore, if you please, I will ask you not to hide dear to them because it is loved by them, not your treasure, but to tell me once more what loved by them because it is dear to them.
holiness or piety really is, whether dear to the EUTHYPHRO: True.
gods or not (for that is a matter about which we SOCRATES: But, friend Euthyphro, if that which will not quarrel); and what is impiety?
is holy is the same with that which is dear to EUTHYPHRO: I really do not know, Socrates, how God, and is loved because it is holy, then that to express what I mean. For somehow or other which is dear to God would have been loved as our arguments, on whatever ground we rest them, being dear to God; but if that which is dear to seem to turn round and walk away from us.