EUTHYPHRO: Yes.
SOCRATES: And is, then, all which is just pious? or, is that which is pious all just, but that which is just, only in part and not all, pious?
EUTHYPHRO: I do not understand you, Socrates.
SOCRATES: And yet I know that you are as much wiser than I am, as you are younger. But, as I was saying, revered friend, the abundance of your wisdom makes you lazy. Please to exert yourself, for there is no real difficulty in understanding me. What I mean I may explain by an illustration of what I do not mean. The poet (Stasinus) sings--'Of Zeus, the author and creator of all these things, You will not tell: for where there is fear there is also reverence.'
Now I disagree with this poet. Shall I tell you in what respect?
EUTHYPHRO: By all means.
SOCRATES: I should not say that where there is fear there is also reverence; for I am sure that many persons fear poverty and disease, and the like evils, but I do not perceive that they reverence the objects of their fear.
EUTHYPHRO: Very true.
SOCRATES: But where reverence is, there is fear; for he who has a feeling of reverence and shame about the commission of any action, fears and is afraid of an ill reputation.
EUTHYPHRO: No doubt.
SOCRATES: Then we are wrong in saying that where there is fear there is also reverence; and we should say, where there is reverence there is also fear. But there is not always reverence where there is fear; for fear is a more extended notion, and reverence is a part of fear, just as the odd is a part of number, and number is a more extended notion than the odd. Isuppose that you follow me now?
EUTHYPHRO: Quite well.
SOCRATES: That was the sort of question which I meant to raise when Iasked whether the just is always the pious, or the pious always the just;and whether there may not be justice where there is not piety; for justice is the more extended notion of which piety is only a part. Do you dissent?