[2] Plato, Euthyph. c. 2, p. 3 B: φησὶ γάρ με ποιητὴν εἶναι θεῶν καὶ ὡς καινοὺς ποιοῦντα θεούς, τοὺς δ’ ἀρχαίους οὐ νομίζοντα, ἐγράψατο τούτων αὐτῶν ἕνεκα, ὥς φησιν. c. 5, p. 5 A: αὐτοσχεδιάζοντα καὶ καινοτομοῦντα περὶ τῶν θείων ἐξαμαρτάνειν.
Sokr. — To be laughed at is no great matter. The Athenians do not care much when they regard a man as overwise, but as not given to teach his wisdom to others: but when they regard him besides, as likely to make others such as he is himself, they become seriously angry with him — be it from jealousy, as you say, or from any other cause. You keep yourself apart, and teach no one; for my part, I delight in nothing so much as in teaching all that I know. If they take the matter thus seriously, the result may be very doubtful.[3]
[3] Plato, Euthyphr. c. 3, p. 3 C.-D. Ἀθηναίοις γὰρ οὐ σφόδρα μέλει, ἄν τινα δεινὸν οἴωνται εἶναι, μὴ μέντοι διδασκαλικὸν τῆς αὐτοῦ σοφίας· ὃν δ’ ἂν καὶ ἄλλους οἴωνται ποιεῖν τοιούτους, θυμοῦνται, εἶτ’ οὖν φθόνῳ, ὡς σὺ λέγεις, εἴτε δι’ ἄλλο τι.
Euthyphron recounts that he is prosecuting an indictment for murder against his own father — Displeasure of his friends at the proceeding.
Sokrates now learns what is Euthyphron’s business at the archontic office. Euthyphron is prosecuting an indictment before the King Archon, against his own father; as having caused the death of a dependent workman, who in a fit of intoxication had quarrelled with and killed a fellow-servant. The father of Euthyphron, upon this occurrence, bound the homicide hand and foot, and threw him into a ditch: at the same time sending to the Exêgêtês (the canonical adviser, supposed to be conversant with the divine sanctions, whom it was customary to consult when doubts arose about sacred things) to ask what was to be done with him. The incident occurred at Naxos, and the messenger was sent to the Exêgêtês at Athens: before he could return, the prisoner had perished, from hunger, cold, and bonds. Euthyphron has indicted his father for homicide, as having caused the death of the prisoner: who (it would appear) had remained in the ditch, tied hand and foot, without food, and with no more than his ordinary clothing, during the time occupied in the voyage from Naxos to Athens, in obtaining the answer of the Exêgêtês, and in returning to Naxos.
My friends and relatives (says Euthyphron) cry out against me for this proceeding, as if I were mad. They say that my father did not kill the man:[4] that even if he had, the man had committed murder: lastly, that however the case may have been, to indict my own father is monstrous and inexcusable. Such reasoning is silly. The only point to be considered is, whether my father killed the deceased justly or unjustly. If justly there is nothing to be said; if unjustly, then my father becomes a man tainted with impiety and accursed. I and every one else, who, knowing the facts, live under the same roof and at the same table with him, come under the like curse; unless I purify myself by bringing him to justice. The course which I am now taking is prescribed by piety or holiness. My friends indeed tell me that it is unholy for a son to indict his father. But I know better than they, what holiness is and I should be ashamed of myself if I did not.[5]
[4] According to the Attic law every citizen was bound, in case any one of his relatives (μέχρις ἀνεψιαδῶν) or any member of his household (οἰκέτης) had been put to death, to come forward as prosecutor and indict the murderer. This was binding upon the citizen alike in law and in religion.
Demosthen. cont. Euerg. et Mnesibul. p. 1161. Jul. Pollux, viii. 118.
Euthyphron would thus have been considered as acting with propriety, if the person indicted had been a stranger.