and holy, viz. that which is conversant with the culture of the gods ; but that which is conversant with the culture of mankind is the remaining part of the just.
Soc. And you appear to me, Euthyphro, to speak well. However, I am still in want of a certain trifling particular. For I do not yet understand what culture you mean. For you certainly do not say that such as is the culture about other things, such also is that which pertains to the gods. For instance, we say not every one knows the culture of horses, but he who is skilled in equestrian affairs. Do we not ?
Euth. Certainly.
Soc. For equestrian skill is the culture of horses.
Euth. It is.
Soc. Nor does every one know the culture of dogs, but this belongs to the huntsman.
Euth. It does.
Soc. For the art of hunting is the culture of dogs.
Euth. It is.
Soc. But the grazier's art is the culture of oxen.
Euth. Certainly.
Soc. But holiness and piety are the culture of the gods, O Euthyphro. Do you say so ?
Euth. I do.
Soc. All culture, therefore, effects the same thing, viz. the good and advantage of that which is cultivated. Just as with respect : to horses, you see that being cultivated by the equestrian art, they are advantaged by it and become better. Or does it not appear so to you ?
Euth. It does.
Soc. Dogs also are benefited by the huntsman's art, and oxen by that of the grazier, and all other things in a similar manner. Or do you think that culture is the injury of that which is cultivated ?
Euth. Not I, by Jupiter.
Soc. But the advantage therefore ?
Euth. How should it not ?
Soc. Is holiness, therefore, since it is a culture of the gods, an advantage
