he harmony of religion and
morality, which the great poets Aeschylus, Sophocles, and Pindar had
unconsciously anticipated, and which is the universal want of all men.
To this the soothsayer adds the ceremonial element, 'attending upon the
gods.' When further interrogated by Socrates as to the nature of
this 'attention to the gods,' he replies, that piety is an affair of
business, a science of giving and asking, and the like. Socrates points
out the anthropomorphism of these notions, (compare Symp.; Republic;
Politicus.) But when we expect him to go on and show that the true
service of the gods is the service of the spirit and the co-operation
with them in all things true and good, he stops short; this was a lesson
which the soothsayer could not have been made to understand, and which
every one must learn for himself.

There seem to be altogether three aims or interests in this little
Dialogue: (1) the dialectical development of the idea of piety; (2) the
antithesis of true and false religion, which is carried to a certain
extent only; (3) the defence of Socrates.

The subtle connection with the Apology and the Crito; the holding back
of the conclusion, as in the Charmides, Lysis, Laches, Protagoras, and
other Dialogues; the deep insight into the religious world; the dramatic
power and play of the two characters; the inimitable irony, are reasons
for believing that the Euthyphro is a genuine Platonic writing. The
spirit in which the popular representations of mythology are denounced
recalls Republic II. The virtue of piety has been already mentioned
as one of five in the Protagoras, but is not reckoned among the four
cardinal virtues of Republic IV. The figure of Daedalus has occurred in
the Meno; that of Proteus in the Euthydemus and Io. The kingly science
has already appeared in the Euthydemus, and will reappear in the
Republic and Statesman. But neither from these nor any other indications
of similarity or difference, and still less from arguments respecting
the suitableness of this little work to aid Socrates at the time of his
trial or the reverse, can any evidence of the date be obtained.

EUTHYPHRO

PERSONS OF THE DIALOGUE: Socrates, Euthyphro.

SCENE: The Porch of the King Archon.

EUTHYPHRO: Why have you left the Lyceum, Socrates? and what are you
doing in the Porch of the King Archon? Surely you cannot be concerned in
a suit before the King, like myself?

SOCRATES: Not in a suit, Euthyphro; im