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Socrates. I understand; it is because you think I am slower to understand than the judges; since it is plain that you will show them that such acts are wrong and that all the gods hate them.
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Euthyphro. Quite clearly, Socrates; that is, if they listen to me.
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Socrates. They will listen, if they find that you are a good speaker. But this occurred to me while you were talking, and I said to myself: If Euthyphro should prove to me no matter how clearly that all the gods think such a death is wrongful, what have I learned from Euthyphro about the question, what is holiness and what is unholiness? For this act would, as it seems, be hateful to the gods; but we saw just now that holiness and its opposite are not defined in this way; for we saw that what is hateful to the gods is also dear to them; and so I let you off any discussion of this point, Euthyphro. If you like, all the gods may think it wrong and may hate it. But shall we now emend our definition and say that whatever all the gods hate is unholy and whatever they all love is holy, and what some love and others hate is neither or both? Do you wish this now to be our definition of holiness and unholiness?
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Euthyphro. What is to hinder, Socrates?
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Socrates. Nothing, so far as I am concerned, Euthyphro, but consider your own position, whether by adopting this definition you will most easily teach me what you promised.
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Euthyphro. Well, I should say that what all the gods love is holy and, on the other hand, what they all hate is unholy.
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Socrates. Then shall we examine this again, Euthyphro, to see if it is correct, or shall we let it go and accept our own statement, and those of others, agreeing that it is so, if anyone merely says that it is? Or ought we to inquire into the correctness of the statement?
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Euthyphro. We ought to inquire. However, I think this is now correct.
