, loved, etc. precedes the state of being carried, loved, etc.,
and therefore that which is dear to the gods is dear to the gods because
it is first loved of them, not loved of them because it is dear to them.
But the pious or holy is loved by the gods because it is pious or holy,
which is equivalent to saying, that it is loved by them because it is
dear to them. Here then appears to be a contradiction,--Euthyphro has
been giving an attribute or accident of piety only, and not the essence.
Euthyphro acknowledges himself that his explanations seem to walk
away or go round in a circle, like the moving figures of Daedalus, the
ancestor of Socrates, who has communicated his art to his descendants.

Socrates, who is desirous of stimulating the indolent intelligence of
Euthyphro, raises the question in another manner: 'Is all the pious
just?' 'Yes.' 'Is all the just pious?' 'No.' 'Then what part of justice
is piety?' Euthyphro replies that piety is that part of justice which
'attends' to the gods, as there is another part of justice which
'attends' to men. But what is the meaning of 'attending' to the gods?
The word 'attending,' when applied to dogs, horses, and men, implies
that in some way they are made better. But how do pious or holy acts
make the gods any better? Euthyphro explains that he means by pious
acts, acts of service or ministration. Yes; but the ministrations of the
husbandman, the physician, and the builder have an end. To what end do
we serve the gods, and what do we help them to accomplish? Euthyphro
replies, that all these difficult questions cannot be resolved in a
short time; and he would rather say simply that piety is knowing how to
please the gods in word and deed, by prayers and sacrifices. In other
words, says Socrates, piety is 'a science of asking and giving'--asking
what we want and giving what they want; in short, a mode of doing
business between gods and men. But although they are the givers of all
good, how can we give them any good in return? 'Nay, but we give them
honour.' Then we give them not what is beneficial, but what is pleasing
or dear to them; and this is the point which has been already disproved.

Socrates, although weary of the subterfuges and evasions of Euthyphro,
remains unshaken in his conviction that he must know the nature of
piety, or he would never have prosecuted his old father. He is still
hoping that he will condescend to instruct him. But Euthyphro is in a
hurry and can