Now I disagree with this poet. Shall I tell you in notion than the odd. I suppose that you follow what respect?
me now?
EUTHYPHRO: By all means.
EUTHYPHRO: Quite well.
SOCRATES: I should not say that where there is SOCRATES: That was the sort of question which fear there is also reverence; for I am sure that I meant to raise when I asked whether the just many persons fear poverty and disease, and the is always the pious, or the pious always the just; like evils, but I do not perceive that they rever-and whether there may not be justice where ence the objects of their fear.
there is not piety; for justice is the more extended EUTHYPHRO: Very true.
notion of which piety is only a part. Do you dis-SOCRATES: But where reverence is, there is fear; sent?
for he who has a feeling of reverence and shame EUTHYPHRO: No, I think that you are quite right.
about the commission of any action, fears and is SOCRATES: Then, if piety is a part of justice, I afraid of an ill reputation.
suppose that we should enquire what part? If EUTHYPHRO: No doubt.
you had pursued the enquiry in the previous SOCRATES: Then we are wrong in saying that cases; for instance, if you had asked me what is where there is fear there is also reverence; and an even number, and what part of number the we should say, where there is reverence there is even is, I should have had no difficulty in reply-also fear. But there is not always reverence where ing, a number which represents a figure having there is fear; for fear is a more extended notion, two equal sides. Do you not agree?
and reverence is a part of fear, just as the odd is EUTHYPHRO: Yes, I quite agree.
a part of number, and number is a more extended SOCRATES: In like manner, I want you to tell me 25
Euthyphro
what part of justice is piety or holiness, that I EUTHYPHRO: Yes.
may be able to tell Meletus not to do me injus-SOCRATES: Nor is every one qualified to attend tice, or indict me for impiety, as I am now ad-to dogs, but only the huntsman?
equately instructed by you in the nature of pi-EUTHYPHRO: True.
ety or holiness, and their opposites.
SOCRATES: And I should also conceive that the EUTHYPHRO: Piety or holiness, Socrates, appears art of the huntsman is the art of attending to to me to be that part of justice which attends to dogs?
the gods, as there is the other part of justice EUTHYPHRO: Yes.
which attends to men.
SOCRATES: As the art of the oxherd is the art of SOCRATES: That is good, Euthyphro; yet still attending to oxen?
there is a little point about which I should like to EUTHYPHRO: Very true.
have further information, What is the meaning SOCRATES: In like manner holiness or piety is of ‘attention’? For attention can hardly be used the art of attending to the gods?—that would be in the same sense when applied to the gods as your meaning, Euthyphro?
when applied to other things. For instance, EUTHYPHRO: Yes.
horses are said to require attention, and not ev-SOCRATES: And is not attention always designed ery person is able to attend to them, but only a for the good or benefit of that to which the at-person skilled in horsemanship. Is it not so?
tention is given? As in the case of horses, you EUTHYPHRO: Certainly.
may observe that when attended to by the SOCRATES: I should suppose that the art of horse-horseman’s art they are benefited and im-manship is the art of attending to horses?
proved, are they not?