Section 9
EUTHYPHRO. But I think, Socrates, that regarding this point, none of the gods would disagree: they all believe that anyone who kills a man unjustly ought to be punished.
SOCRATES. Is that so? Have you ever heard any human being arguing that a man who has killed unjustly, or done any other unjust act, ought not to be punished?
EUTHYPHRO. They never stop arguing about these things, especially in the law courts. People commit all sorts of wrongs, and then do and say everything they can to escape punishment.
SOCRATES. Do they admit they have done wrong, Euthyphro, and despite admitting it, still say they should not be punished?
EUTHYPHRO. No, they certainly do not say that.
SOCRATES. Then they do not do and say everything. For I think they do not dare to argue that if they acted unjustly they should not pay the penalty. Instead, they deny they acted unjustly, do they not?
EUTHYPHRO. True.
SOCRATES. Therefore, they do not argue that the unjust man ought not to be punished. Instead, they argue about who is the unjust man, what he did, and when.
EUTHYPHRO. That is true.
SOCRATES. Does the same thing not apply to the gods, if indeed they quarrel about justice and injustice as your argument claims? Some say that others have done wrong, while the others deny it. But surely, my wondrous friend, no one, either god or man, dares to say that the one who acts unjustly ought not to be punished.
EUTHYPHRO. Yes, Socrates, what you say is largely true.
SOCRATES. Rather, it is about specific actions that the disputants dispute, both men and gods, if the gods do dispute. They disagree about a particular action: some say it was done justly, others unjustly. Is this not so?
EUTHYPHRO. Certainly.
SOCRATES. Come now, my dear Euthyphro, teach me, so that I may become wiser. What proof do you have that all the gods think this day-laborer was killed unjustly—the man who killed a slave, was bound by the master of the dead slave, and died because of his bonds before the master learned from the religious adviser what to do? What proof do you have that it is right for a son to prosecute and denounce his father for murder in such a case? Come, try to show me a clear proof that all the gods unquestionably believe this action is right. If you can show me adequately, I will never stop praising your wisdom.
Τμῆμα 9
ΣΩ. ἴθι νυν, ὦ φίλε Εὐθύφρων, δίδαξον καὶ ἐμέ, ἵνα σοφώτερος γένωμαι, τί σοι τεκμήριόν ἐστιν ὡς πάντες θεοὶ ἡγοῦνται ἐκεῖνον ἀδίκως τεθνάναι, ὃς ἂν θητεύων ἀνδροφόνος γενόμενος, συνδεθεὶς ὑπὸ τοῦ δεσπότου τοῦ ἀποθανόντος, φθάσῃ τελευτήσας διὰ τὰ δεσμὰ πρὶν τὸν συνδήσαντα παρὰ τῶν ἐξηγητῶν περὶ αὐτοῦ πυθέσθαι τί χρὴ ποιεῖν, καὶ ὑπὲρ τοῦ τοιούτου δὴ ὀρθῶς ἔχει ἐπεξιέναι καὶ ἐπισκήπτεσθαι φόνου τὸν ὑὸν τῷ πατρί; ἴθι, περὶ τούτων πειρῶ τί μοι σαφὲς ἐνδείξασθαι ὡς παντὸς μᾶλλον πάντες θεοὶ ἡγοῦνται ὀρθῶς ἔχειν ταύτην τὴν πρᾶξιν· κἄν μοι ἱκανῶς ἐνδείξῃ, ἐγκωμιάζων σε ἐπὶ σοφίᾳ οὐδέποτε παύσομαι.
ΕΥΘ. ἀλλʼ ἴσως οὐκ ὀλίγον ἔργον ἐστίν, ὦ Σώκρατες, ἐπεὶ πάνυ γε σαφῶς ἔχοιμι ἂν ἐπιδεῖξαί σοι.
ΣΩ. μανθάνω· ὅτι σοι δοκῶ τῶν δικαστῶν δυσμαθέστερος εἶναι, ἐπεὶ ἐκείνοις γε ἐνδείξῃ δῆλον ὅτι ὡς ἄδικά τέ ἐστιν καὶ οἱ θεοὶ ἅπαντες τὰ τοιαῦτα μισοῦσιν.
ΕΥΘ. πάνυ γε σαφῶς, ὦ Σώκρατες, ἐάνπερ ἀκούωσί γέ μου λέγοντος.
ΣΩ. ἀλλʼ ἀκούσονται. ἐάνπερ εὖ δοκῇς λέγειν. τόδε δέ σου ἐνενόησα ἅμα λέγοντος καὶ πρὸς ἐμαυτὸν σκοπῶ· εἰ ὅτι μάλιστά με Εὐθύφρων διδάξειεν ὡς οἱ θεοὶ ἅπαντες τὸν τοιοῦτον θάνατον ἡγοῦνται ἄδικον εἶναι, τί μᾶλλον ἐγὼ μεμάθηκα παρʼ Εὐθύφρονος τί ποτʼ ἐστὶν τὸ ὅσιόν τε καὶ τὸ ἀνόσιον; θεομισὲς μὲν γὰρ τοῦτο τὸ ἔργον, ὡς ἔοικεν, εἴη ἄν. ἀλλὰ γὰρ οὐ τούτῳ ἐφάνη ἄρτι ὡρισμένα τὸ ὅσιον καὶ μή· τὸ γὰρ θεομισὲς ὂν καὶ θεοφιλὲς ἐφάνη.
ὥστε τούτου μὲν ἀφίημί σε, ὦ Εὐθύφρων· εἰ βούλει, πάντες αὐτὸ ἡγείσθων θεοὶ ἄδικον καὶ πάντες μισούντων. ἀλλʼ ἆρα τοῦτο ὃ νῦν ἐπανορθούμεθα ἐν τῷ λόγῳ—ὡς ὃ μὲν ἂν πάντες οἱ θεοὶ μισῶσιν ἀνόσιόν ἐστιν, ὃ δʼ ἂν φιλῶσιν, ὅσιον· ὃ δʼ ἂν οἱ μὲν φιλῶσιν οἱ δὲ μισῶσιν, οὐδέτερα ἢ ἀμφότερα—ἆρʼ οὕτω βούλει ἡμῖν ὡρίσθαι νῦν περὶ τοῦ ὁσίου καὶ τοῦ ἀνοσίου;
ΕΥΘ. τί γὰρ κωλύει, ὦ Σώκρατες;γ
ΣΩ. οὐδὲν ἐμέ γε, ὦ Εὐθύφρων, ἀλλὰ σὺ δὴ τὸ σὸν σκόπει, εἰ τοῦτο ὑποθέμενος οὕτω ῥᾷστά με διδάξεις ὃ ὑπέσχου.
ΕΥΘ. ἀλλʼ ἔγωγε φαίην ἂν τοῦτο εἶναι τὸ ὅσιον ὃ ἂν πάντες οἱ θεοὶ φιλῶσιν, καὶ τὸ ἐναντίον, ὃ ἂν πάντες θεοὶ μισῶσιν, ἀνόσιον.
ΣΩ. οὐκοῦν ἐπισκοπῶμεν αὖ τοῦτο, ὦ Εὐθύφρων, εἰ καλῶς λέγεται, ἢ ἐῶμεν καὶ οὕτω ἡμῶν τε αὐτῶν ἀποδεχώμεθα καὶ τῶν ἄλλων, ἐὰν μόνον φῇ τίς τι ἔχειν οὕτω συγχωροῦντες ἔχειν; ἢ σκεπτέον τί λέγει ὁ λέγων;
ΕΥΘ. σκεπτέον· οἶμαι μέντοι ἔγωγε τοῦτο νυνὶ καλῶς λέγεσθαι.