Thus begins the contrast between the religion of the letter, or of the narrow and unenlightened conscience, and the higher notion of religion which Socrates vainly endeavours to elicit from him. ‘Piety is doing as I do’ is the idea of religion which first occurs to him, and to many others who do not say what they think with equal frankness. For men are not easily persuaded that any other religion is better than their own; or that other nations, e. g. the Greeks in the time of Socrates, were equally serious in their religious beliefs and difficulties. The chief difference between us and them is, that they were slowly learning what we are in process of forgetting. Greek mythology hardly admitted of the distinction between accidental homicide and murder: that the pollution of blood was the same in both cases is also the feeling of the Athenian diviner. He had not as yet learned the lesson, which philosophy was teaching, that Homer and Hesiod, if not banished from the state, or whipped out of the assembly, as Heracleitus more rudely proposed, at any rate were not to be appealed to as authorities in religion; and he is ready to defend his conduct by the examples of the gods. These are the very tales which Socrates cannot abide; and his dislike of them, as he suspects, has branded him with the reputation of impiety. Here is one answer to the question, ‘Why Socrates was put to death,’ suggested by the way. Another is conveyed in the words, ‘The Athenians do not care about any man being thought wise until he begins to make other men wise; and then for some reason or other they are angry:’ which may be said to be the rule of popular toleration in most other countries, and not at Athens only. In the course of the argument (7 A, B) Socrates remarks that the controversial nature of morals and religion arises out of the difficulty of verifying them. There is no measure or standard to which they can be referred. The next definition, ‘Piety is that which is loved of the gods,’ is shipwrecked on a refined distinction between the state and the act, corresponding respectively to the adjective (φίλον) and the participle (φιλούμενον), or rather perhaps to the participle and the verb (φιλούμενον and φιλεῖται). The act is prior to the state (as in Aristotle the ἐνέργεια precedes the δύναμις); and the state of being loved is preceded by the act of being loved. But piety or holiness is preceded by the act of being pious, not by the act of being loved; and therefore piety and the state of being loved are different. Through such subtleties of dialectic Socrates is working his way into a deeper region of thought and feeling. He means to say that the words ‘loved of the gods’ express an attribute only, and not the essence of piety. [Sidenote: _Genuineness of the Dialogue._]