§12ΣΩ. ἆρʼ οὖν καὶ πᾶν τὸ δίκαιον ὅσιον;
Socrates: Is then also all that is just pious?
ἢ τὸ μὲν ὅσιον πᾶν δίκαιον, τὸ δὲ δίκαιον οὐ πᾶν ὅσιον, ἀλλὰ τὸ μὲν αὐτοῦ ὅσιον, τὸ δέ τι καὶ ἄλλο;
Or is all that is pious just, but not all that is just pious, but some part of it is pious, and some other part is something else?
ΕΥΘ. οὐχ ἕπομαι, ὦ Σώκρατες, τοῖς λεγομένοις.
Euthyphro: I do not follow, Socrates, what is being said.
ΣΩ. καὶ μὴν νεώτερός γέ μου εἶ οὐκ ἔλαττον ἢ ὅσῳ σοφώτερος· ἀλλʼ, ὃ λέγω, τρυφᾷς ὑπὸ πλούτου τῆς σοφίας.
Socrates: And yet you are younger than I am by no less than you are wiser; but, as I say, you are indolent because of the wealth of your wisdom.
ἀλλʼ, ὦ μακάριε, σύντεινε σαυτόν· καὶ γὰρ οὐδὲ χαλεπὸν κατανοῆσαι ὃ λέγω.
But, my blessed friend, exert yourself; for indeed it is not even difficult to understand what I say.
λέγω γὰρ δὴ τὸ ἐναντίον ἢ ὁ ποιητὴς ἐποίησεν ὁ ποιήσας—
"
Ζῆνα δὲ τὸν ἔρξαντα καὶ ὃς τάδε πάντʼ ἐφύτευσεν
"
"
οὐκ ἐθέλει νεικεῖν· ἵνα γὰρ δέος ἔνθα καὶ αἰδώς.
For I say indeed the opposite of what the poet wrote, who wrote: "But Zeus who did it, and who planted all these things, "" he is unwilling to abuse; for where there is fear, there is also shame.
"
ἐγὼ οὖν τούτῳ διαφέρομαι τῷ ποιητῇ.
"I therefore differ from this poet.
εἴπω σοι ὅπῃ;
Shall I tell you in what way?
ΕΥΘ. πάνυ γε.
Euthyphro: By all means.
ΣΩ. οὐ δοκεῖ μοι εἶναι
ἵνα δέος ἔνθα καὶ αἰδώς
πολλοὶ γάρ μοι δοκοῦσι καὶ νόσους καὶ πενίας καὶ ἄλλα πολλὰ τοιαῦτα δεδιότες δεδιέναι μέν, αἰδεῖσθαι δὲ μηδὲν ταῦτα ἃ δεδίασιν·
Socrates: It does not seem to me to be "where there is fear, there is also shame"; for many seem to me, fearing both diseases and poverty and many other such things, to fear indeed, but to have no shame before these things which they fear.
οὐ καὶ σοὶ δοκεῖ;
Does it not seem so to you too?
ΕΥΘ. πάνυ γε.
Euthyphro: By all means.
ΣΩ. ἀλλʼ ἵνα γε αἰδὼς ἔνθα καὶ δέος εἶναι· ἐπεὶ ἔστιν ὅστις αἰδούμενός τι πρᾶγμα καὶ αἰσχυνόμενος οὐ πεφόβηταί τε καὶ δέδοικεν ἅμα δόξαν πονηρίας;
Socrates: But where there is shame, there is also fear; for is there anyone who, feeling shame and being embarrassed at some deed, does not at the same time fear and dread a reputation for wickedness?
ΕΥΘ. δέδοικε μὲν οὖν.
Euthyphro: He does indeed dread it.
ΣΩ. οὐκ ἄρʼ ὀρθῶς ἔχει λέγειν· ἵνα γὰρ δέος ἔνθα καὶ αἰδώς,
ἀλλʼ ἵνα μὲν αἰδὼς ἔνθα καὶ δέος, οὐ μέντοι ἵνα γε δέος πανταχοῦ αἰδώς· ἐπὶ πλέον γὰρ οἶμαι δέος αἰδοῦς.
Socrates: It is not then correct to say: "for where there is fear, there is also shame," but where there is shame, there is also fear, yet not indeed where there is fear, is there everywhere shame; for I think fear is more extensive than shame.
μόριον γὰρ αἰδὼς δέους ὥσπερ ἀριθμοῦ περιττόν, ὥστε οὐχ ἵναπερ ἀριθμὸς ἔνθα καὶ περιττόν, ἵνα δὲ περιττὸν ἔνθα καὶ ἀριθμός.
For shame is a part of fear, just as the odd is of number, so that it is not where there is number, there is also the odd, but where there is the odd, there is also number.
ἕπῃ γάρ που νῦν γε;
Do you follow now, I suppose?
ΕΥΘ. πάνυ γε.
Euthyphro: By all means.
ΣΩ. τὸ τοιοῦτον τοίνυν καὶ ἐκεῖ λέγων ἠρώτων· ἆρα ἵνα δίκαιον ἔνθα καὶ ὅσιον;
Socrates: It was indeed something like this that I was asking then: is it that where there is just, there is also pious?
ἢ ἵνα μὲν ὅσιον ἔνθα καὶ δίκαιον, ἵνα δὲ δίκαιον οὐ πανταχοῦ ὅσιον· μόριον γὰρ τοῦ δικαίου τὸ ὅσιον;
Or where there is pious, there is also just, but where there is just, not everywhere pious; for is the pious a part of the just?
οὕτω φῶμεν ἢ ἄλλως σοι δοκεῖ;
Shall we say so, or does it seem otherwise to you?
ΕΥΘ. οὔκ, ἀλλʼ οὕτω.
Euthyphro: No, but so.
φαίνῃ γάρ μοι ὀρθῶς λέγειν.
For you seem to me to speak correctly.
ΣΩ. ὅρα δὴ τὸ μετὰ τοῦτο.
Socrates: See then what comes next.
εἰ γὰρ μέρος τὸ ὅσιον τοῦ δικαίου, δεῖ δὴ ἡμᾶς, ὡς ἔοικεν, ἐξευρεῖν τὸ ποῖον μέρος ἂν εἴη τοῦ δικαίου τὸ ὅσιον.
For if the pious is a part of the just, we must indeed, as it seems, find out what sort of part of the just the pious would be.
εἰ μὲν οὖν σύ με ἠρώτας τι τῶν νυνδή, οἷον ποῖον μέρος ἐστὶν ἀριθμοῦ τὸ ἄρτιον καὶ τίς ὢν τυγχάνει οὗτος ὁ ἀριθμός, εἶπον ἂν ὅτι ὃς ἂν μὴ σκαληνὸς ᾖ ἀλλʼ ἰσοσκελής· ἢ οὐ δοκεῖ σοι;
If therefore you had asked me something of what we just mentioned, for instance, what sort of part of number is the even, and what this number happens to be, I would have said that it is whichever is not scalene but isosceles; or does it not seem so to you?
ΕΥΘ. ἔμοιγε.
Euthyphro: To me indeed it does.
ΣΩ. πειρῶ δὴ καὶ σὺ ἐμὲ οὕτω διδάξαι τὸ ποῖον μέρος τοῦ δικαίου ὅσιόν ἐστιν, ἵνα καὶ Μελήτῳ λέγωμεν μηκέθʼ ἡμᾶς ἀδικεῖν μηδὲ ἀσεβείας γράφεσθαι, ὡς ἱκανῶς ἤδη παρὰ σοῦ μεμαθηκότας τά τε εὐσεβῆ καὶ ὅσια καὶ τὰ μή.
Socrates: Try then indeed you too to teach me in this way what sort of part of the just the pious is, so that we may tell Meletus no longer to wrong us nor to indict us for impiety, as having already sufficiently learned from you what things are both religious and pious, and what are not.
ΕΥΘ. τοῦτο τοίνυν ἔμοιγε δοκεῖ, ὦ Σώκρατες, τὸ μέρος τοῦ δικαίου εἶναι εὐσεβές τε καὶ ὅσιον, τὸ περὶ τὴν τῶν θεῶν θεραπείαν, τὸ δὲ περὶ τὴν τῶν ἀνθρώπων τὸ λοιπὸν εἶναι τοῦ δικαίου μέρος.
Euthyphro: This then seems to me, Socrates, to be the part of the just that is religious and pious, the one concerning the care of the gods, while the one concerning that of men is the remaining part of the just.