Sokrates intimates his own hesitation in believing these stories of discord among the Gods. Euthyphron declares his full belief in them, as well as in many similar narratives, not in so much circulation.
Do you really confidently believe these stories (asks Sokrates), as well as many others about the discord and conflicts among the Gods, which are circulated among the public by poets and painters? For my part, I have some repugnance in believing them;[9] it is for reason probably, I am now to be indicted, and proclaimed as doing wrong. If you tell me that you are persuaded of their truth, I must bow to your superior knowledge. I cannot help doing so, since for my part I pretend to no knowledge whatever about them.
[9] Plato, Euthyphron, c. 6, p. 6 A. Ἀρά γε τοῦτ’ ἔστιν, οὖ ἕνεκα τὴν γραφὴν φεύγω, ὅτι τὰ τοιαῦτα ἐπειδάν τις περὶ τῶν θεῶν λέγῃ, δυσχερῶς πως ἀποδέχομαι; δι’ ἃ δὴ, ὡς ἔοικε, φήσει τίς με ἐξαμαρτάνειν.
I am persuaded that these narratives are true (says Euthyphron): and not only they, but many other narratives yet more surprising, of which most persons are ignorant. I can tell you some of them, if you like to hear. You shall tell me another time (replies Sokrates): now let me repeat my question to you respecting holiness.[10]
[10] Plato, Euthyphron, c. 6, p. 6 C.
Bearing of this dialogue on the relative position of Sokrates and the Athenian public.
Before we pursue this enquiry respecting holiness, which is the portion of the dialogue bearing on the Platonic ethics, I will say one word on the portion which has preceded, and which appears to bear on the position and character of Sokrates. He (Sokrates) has incurred odium from the Dikastery and the public, because he is heretical and incredulous. “He does not believe in those Gods in whom the city believes, but introduces religious novelties” — to use the words of the indictment preferred against him by Melêtus. The Athenian public felt the same displeasure and offence in hearing their divine legends, such as those of Zeus and Kronus,[11] called in question or criticised in an ethical spirit different from their own — as is felt by Jews or Christians when various narratives of the Old Testament are criticised in an adverse spirit, and when the proceedings ascribed to Jehovah are represented as unworthy of a just and beneficent god. We read in Herodotus what was the sentiment of pious contemporaries respecting narratives of divine matters. Herodotus keeps back many of them by design, and announces that he will never recite them except in case of necessity: while in one instance, where he has been betrayed into criticism upon a few of them, as inconsiderate and incredible, he is seized with misgivings, and prays that Gods and heroes will not be offended with him.[12] The freethinkers, among whom Sokrates was numbered, were the persons from whom adverse criticism came. It is these men who are depicted by orthodox opponents as committing lawless acts, and justifying themselves by precedents drawn from the proceedings or Zeus.[13] They are, besides, especially accused of teaching children to despise or even to ill-use their parents.[14]
[11] I shall say more about [Plato’s views] on the theological legends generally believed by his countrymen, when I come to the language which he puts into the mouth of Sokrates in the second and third books of the Republic. Eusebius considers it matter of praise when he says “that Plato rejected all the opinions of his country-men concerning the Gods and exposed their absurdity” — ὅπως τε πάσας τὰς πατρίους περὶ τῶν θεῶν ὑπολήψεις ἠθέτει, καὶ τὴν ἀτοπίαν αὐτῶν διήλεγχεν (Præp. Evan. xiii. 1) — the very same thing which is averred in the indictment laid by Melêtus against Sokrates.
[12] Herodot. ii. 65: τῶν δὲ εἵνεκεν ἀνεῖται τὰ ἱρὰ, εἰ λέγοιμι, καταβαίην ἂν τῷ λόγῳ ἐς τὰ θεῖα πρήγματα, τὰ ἐγὼ φεύγω μάλιστα ἀπηγεέσθαι. τὰ δὲ καὶ εἴρηκα αὐτῶν ἐπιψαύσας, ἀναγκαίη καταλαμβανόμενος εἶπον.… 45. Λέγουσι δὲ πολλὰ καὶ ἄλλα ἀνεπισκέπτως οἱ Ἕλληνες· εὐήθης δὲ αὐτῶν καὶ ὅδε ὁ μῦθος ἐστι, τὸν περὶ τοῦ Ἡρακλέος λέγουσι.… ἔτι δὲ ἕνα ἐόντα τὸν Ἡρακλέα, καὶ ἔτι ἄνθρωπον, ὡς δή φασι, κῶς φύσιν ἔχει πολλὰς μυριάδας φονεῦσαι; καὶ περὶ μὲν τούτων τοσαῦτα ἡμῖν εἰποῦσι, καὶ παρὰ τῶν θεῶν καὶ παρὰ τῶν ἡρώων εὐμένεια εἴη.