Euthyphro.
Socrates, Euthyphro.
instruct me—clearly not: else why, when we reached the point, did you turn aside? Had you only answered me I should have truly learned of you by this time the nature of piety. Now, as the asker of a question is necessarily dependent on the answerer, whither he leads I must follow; and can only ask again, what is the pious, and what is piety? Do you mean that they are a sort of science of praying and sacrificing?
Euth. Yes, I do.
Soc. And sacrificing is giving to the gods, and prayer is asking of the gods?
Euth. Yes, Socrates.
Soc. Upon this view, then, piety is a science of asking and giving?
Euth. You understand me capitally, Socrates.
Soc. Yes, my friend; the reason is that I am a votary of your science, and give my mind to it, and therefore nothing which you say will be thrown away upon me. Please then to tell me, what is the nature of this service to the gods? Do you mean that we prefer requests and give gifts to them?
Euth. Yes, I do.
Soc. Is not the right way of asking to ask of them what we want?
Euth. Certainly.
Men give to the gods, and the gods give to men; they do business with one another. Soc. And the right way of giving is to give to them in return what they want of us. There would be no meaning in an art which gives to any one that which he does not want.
Euth. Very true, Socrates.
Soc. Then piety, Euthyphro, is an art which gods and men have of doing business with one another?
Euth. That is an expression which you may use, if you like.
Soc. But I have no particular liking for anything but the truth. I wish, however, that you would tell me what benefit accrues to the gods from our gifts. There is no doubt about what they give to us; 15for there is no good thing which they do not give; but how we can give any good thing to them in return is far from being equally clear. If they give every-
