Twenty-four Dialogues of Plato

...not to be ashamed in this way. Does it seem so to you? Certainly. But it is not the case that where there is fear, there is also shame. For many people seem to me to original: "αἰδεῖσθαι" - to feel shame or a sense of religious awe/reverence. feel shame toward a thing and be embarrassed, yet they do not fear it. But they do fear things like disease and poverty; yet while they fear these, they do not feel shame toward them. Do you not think so? Certainly. Therefore it is not correct to say, "Where there is fear, there is also shame." Rather, where there is shame, there is also fear; but where there is fear, there is not everywhere shame. For I think fear covers a wider ground than shame. For shame is a part of fearSocrates uses a "genus and species" logical argument: fear is the broad category, and shame is a specific type of fear., just as "odd" is a part of "number." Thus, it is not the case that where there is number, there is also the odd; but where there is the odd, there is also number. Do you follow me now? Entirely.

It was something like this that I was asking then: where there is justice, is there also piety? Or is it that where there is piety, there is also justice, but where there is
7 justice, there is not everywhere piety? For piety is a part of justice. Shall we say this, or does it seem otherwise to you? No, it is so; for you seem to me to speak correctly. See then what follows: if piety is a part of justice, we must, it seems, find out what part of justice piety might be. Now, if

The following is an ancient scholarly commentary (scholion) explaining the geometric metaphors for numbers.
The isosceles is from the...
...?
Gamma Delta Reference to a diagram or specific manuscript section.
An even number is called "isosceles" literally: "equal-legged." because it is divided into two equal parts.
A scalene number literally: "uneven/limping." is an odd number because it is cut into unequal parts; for example, five is cut into two and three.

you were to ask me one of the things we were just discussing—for instance, what part of number is the "even," and what sort of number that happens to be—I would say it is that which is not "scalene" but "isosceles." Or does it not seem so to you? It does. Try then to teach me in the same way what part of justice is piety, so that we may tell Meletus The man who brought the legal charges against Socrates. to no longer do us wrong nor charge us with impiety, since we have now sufficiently learned from you what things are godly and pious and what are not.

Well then, Socrates, this is what it seems to me: the part of justice that is both godly and pious is the part concerning the service of the gods; whereas the part concerning the service of men is the remaining part of justice.

And you seem to me to speak well, O Euthyphro. But I am still in need of one small thing: for I do not yet understand this "service" original: "θεραπείαν" (therapeia) - meaning service, care, or tending, like a servant to a master or a doctor to a patient. which you name. For you surely do not mean that it is the same kind of service as we provide to other things—for we say, do we not, that not everyone knows how to "serve" horses, but only the horse-trainer? Is that not so?
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Certainly. For horse-training is surely the service of horses? Yes. Nor does everyone know how to "serve" dogs, but only the hunter. Quite so. For the hunter's craft is the service of dogs? Yes. And the cattle-breeder's craft is that of oxen? Certainly. Then is holiness and piety the service of gods, O Euthyphro? Is that what you mean? I do. Now, does not all "service" accomplish the same thing? For instance, it is for some good and benefit of the one being served...