5
Euthyphro. I should be of no use, Socrates, and Euthyphro would be in no way different from other men, if I did not have exact knowledge about all such things.
5
Socrates. Then the best thing for me, my admirable Euthyphro, is to become your pupil and, before the suit with Meletus comes on, to challenge him and say that I always thought it very important before to know about divine matters and that now, since he says I am doing wrong by acting carelessly and making innovations in matters of religion, I have become your pupil. And Meletus, I should say, if you acknowledge that Euthyphro is wise in such matters, then believe that I also hold correct opinions, and do not bring me to trial; and if you do not acknowledge that, then bring a suit against him, my teacher, rather than against me, and charge him with corrupting the old, namely, his father and me, which he does by teaching me and by correcting and punishing his father. And if he does not do as I ask and does not release me from the indictment or bring it against you in my stead, I could say in the court the same things I said in my challenge to him, could I not?
5
Euthyphro. By Zeus, Socrates, if he should undertake to indict me, I fancy I should find his weak spot, and it would be much more a question about him in court than about me.
5
Socrates. And I, my dear friend, perceiving this, wish to become your pupil; for I know that neither this fellow Meletus, nor anyone else, seems to notice you at all, but he has seen through me so sharply and so easily that he has indicted me for impiety. Now in the name of Zeus, tell me what you just now asserted that you knew so well. What do you say is the nature of piety and impiety, both in relation to murder and to other things? Is not holiness always the same with itself in every action and, on the other hand, is not unholiness the opposite of all holiness, always the same with itself and whatever is to be unholy possessing some one characteristic quality?
