EUTHYPHRO: Why not, Socrates?
SOCRATES: Why not! certainly, as far as I am concerned, Euthyphro, there is no reason why not. But whether this admission will greatly assist you in the task of instructing me as you promised, is a matter for you to consider.
EUTHYPHRO: Yes, I should say that what all the gods love is pious and holy, and the opposite which they all hate, impious.
SOCRATES: Ought we to enquire into the truth of this, Euthyphro, or simply to accept the mere statement on our own authority and that of others? What do you say?
EUTHYPHRO: We should enquire; and I believe that the statement will stand the test of enquiry.
SOCRATES: We shall know better, my good friend, in a little while. The point which I should first wish to understand is whether the pious or holy is beloved by the gods because it is holy, or holy because it is beloved of the gods.
EUTHYPHRO: I do not understand your meaning, Socrates.
SOCRATES: I will endeavour to explain: we, speak of carrying and we speak of being carried, of leading and being led, seeing and being seen. You know that in all such cases there is a difference, and you know also in what the difference lies?
EUTHYPHRO: I think that I understand.
SOCRATES: And is not that which is beloved distinct from that which loves?
EUTHYPHRO: Certainly.
SOCRATES: Well; and now tell me, is that which is carried in this state of carrying because it is carried, or for some other reason?
EUTHYPHRO: No; that is the reason.
SOCRATES: And the same is true of what is led and of what is seen?
EUTHYPHRO: True.
SOCRATES: And a thing is not seen because it is visible, but conversely, visible because it is seen; nor is a thing led because it is in the state of being led, or carried because it is in the state of being carried, but the converse of this. And now I think, Euthyphro, that my meaning will be intelligible; and my meaning is, that any state of action or passion implies previous action or passion. It does not become because it is becoming, but it is in a state of becoming because it becomes; neither does it suffer because it is in a state of suffering, but it is in a state of suffering because it suffers. Do you not agree?