De Sera Numinis Vindicta

THESE and such like things, O Quintus! when Epicurus had spoken, before any person could return an answer, while we were busy at the farther end of the portico,[*](The scene of the dialogue is laid in the temple of Delphi. (G.)) he flung away in great haste. However, we could not but in some measure admire at the odd behavior of the man, though without taking any farther notice of it in words; and therefore, after we had gazed a while one upon another, we returned to walk as we were singled out in company before. At this time Patrocleas first breaking silence, How say ye, gentlemen? said he: if you think fitting, why may not we discuss this question of the last proposer as well in his absence as if he were present? To whom Timon replying, Surely, said he, it would but ill become us, if at us he aimed upon his departure, to neglect the arrow sticking in our sides. For Brasidas, as history reports, drawing forth the javelin out of his own body, with the same javelin not only wounded him that threw it, but slew him outright. But as for ourselves, we surely have no need to revenge ourselves on them that pelt us with absurd and fallacious reasonings; but it will be sufficient that we shake them off before our opinion has taken hold of them. Then, said I, which of his sayings is it that has given you the greatest cause to be moved? For the man dragged into his discourse many things confusedly, and nothing in

order; but gleaning up and down from this and the other place, as it were in the transports of his wrath and scurrility, he then poured the whole in one torrent of abuse upon the providence of God.

To which Patrocleas: The slowness of the Supreme Deity and his procrastination in reference to the punishment of the wicked have long perplexed my thoughts; but now, puzzled by these arguments which he produces, I find myself as it were a stranger to the opinion, and newly beginning again to learn. For a long time I could not with patience hear that expression of Euripides,

Does he delay and slowly move;

’Tis but the nature of the Gods above.

[*](Eurip. Orestes, 420.)

For indeed it becomes not the Supreme Deity to be remiss in any thing, but more especially in the prosecution of the wicked, since they themselves are no way negligent or dilatory in doing mischief, but are always driven on by the most rapid impetuosities of their passions to acts of injustice. For certainly, according to the saying of Thucydides, that revenge which follows injury closest at the heels presently puts a stop to the progress of such as make advantage of successful wickedness.[*](See the speech of Cleon, Thuc. III. 38.) Therefore there is no debt with so much prejudice put off, as that of justice. For it weakens the hopes of the person wronged and renders him comfortless and pensive, but heightens the boldness and daring insolence of the oppressor; whereas, on the other side, those punishments and chastisements that immediately withstand presuming violence not only restrain the committing of future outrages, but more especially bring along with them a particular comfort and satisfaction to the sufferers. Which makes me no less troubled at the saying of Bias, which frequently comes into my mind. For thus he spake once to a notorious reprobate: It is not that I doubt thou wilt suffer the just reward of thy wickedness, but I fear that I myself shall not live to see it. For what did the punishment of Aristocrates avail the Messenians who were killed before it came to pass? He, having betrayed them at the battle of Taphrus yet remained undetected for above twenty years together, and all that while reigned king of the Arcadians, till at length, discovered and apprehended, he received the merited recompense of his treachery. But alas! they whom he had betrayed were all dead at the same time. Or when the Orchomenians had lost their children, their friends, and familiar acquaintance through the treachery of Lyciscus, what consolation was it to them, that many years after a foul distemper seized the traitor, and fed upon his body till it had consumed his putrefied flesh?—who, as often as he dipped and bathed his feet in the river, with horrid oaths and execrations prayed that his members might rot if he had been guilty of treachery or any other villany. Nor was it possible even for the children’s children of the Athenians who had been murdered long before, to behold the bodies of those sacrilegious caitiffs torn out of their graves and transported beyond the confines of their native soil. Whence, in my opinion, Euripides absurdly makes use of these expressions, to divert a man from wickedness:

If thou fear’st heav’n, thou fearest it in vain;

Justice is not so hasty, foolish man,

To pierce thy heart, or with contagious wound

Or thee or weaker mortals to confound;

But with slow pace and silent feet his doom

O’ertakes the sinner, when his time is come.

And I am apt to persuade myself that upon these and no other considerations it is, that wicked men encourage and give themselves the liberty to attempt and commit all manner of impieties, seeing that the fruit which injustice yields is soon ripe, and offers itself early to the gatherer’s hand, whereas punishment comes late, and lagging long behind the pleasure of enjoyment.