Twenty-four Dialogues of Plato

A friend. original: "hetairos" Near to, derived from the word "I send" original: "stello"... ...?

...guilty of the same acts; and my manner is this: the pollution miasma: a ritual defilement or "stain" caused by bloodguilt that could infect an entire community if not purified becomes equal if you associate with such a person, knowing what they have done, and do not purify yourself and him by bringing him to justice.

Now, the man who died was a laborer pelatēs: a free man who worked for hire, often living on the employer's land of mine; when we were farming in Naxos, he worked there for us. Having become drunk and angry with one of our household slaves, he slit the slave's throat. So my father bound his feet and hands, threw him into a ditch, and sent a man here to Athens to ask the religious interpreter exēgētēs: an official authorized to interpret sacred laws and ritual procedures what should be done.

But during this time, my father neglected and ignored the bound man because he was a murderer; he thought it was no great matter even if he died—which is exactly what happened. For due to hunger, cold, and his bonds, he died before the messenger returned from the interpreter.

Now, both my father and my other relatives are angry at this,

The citation following the introduction is recorded as incomplete in the commentary of Plutarch, through his study of the passage, instead of having it as incomplete in the parts toward the fact that a human... ...?

because I am prosecuting my father for murder on behalf of a murderer. They claim he did not even kill him, and even if he did, since the dead man was a murderer himself, one should not worry about such a person. They say it is unholy anosion: an act that violates divine law or natural order; the opposite of "pious" for a son to prosecute his father for murder. They have a poor understanding, Socrates, of how the divine stands regarding the pious and the unpious.

Socrates: But by Zeus, Euthyphro, do you think you understand divine matters so accurately—piety and impiety—that when these things happened as you say, you are not afraid that by bringing your father to trial you might be doing something unholy yourself?

Euthyphro: I would be of no use, Socrates, nor would Euthyphro differ from the common run of men,

The error lies in these five words... ...? ...? ...? all these things accurately.

if I did not know all such things accurately.

Socrates: Then, my wonderful Euthyphro, is it not best for me to become your student? Before the trial against Meletus begins, I could challenge him, saying that even in the past I considered it important to know about divine matters, and now, since he claims I am doing wrong by improvising and innovating The charge against Socrates included "introducing new gods." concerning the divine, I have become your student.

"Meletus," I would say, "if you agree that Euthyphro is wise in such matters and holds the correct beliefs, then consider me to hold them too and do not bring me to trial. But if you do not, then bring a lawsuit against my teacher before you bring one against me, on the grounds that he is corrupting the elderly—both me, by teaching me,

Additional measure/verse?

and his own father, by admonishing and punishing him."

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