De Sera Numinis Vindicta

These things I have alleged, as it was but reason, upon a supposition that there is a forbearance of inflicting punishment upon the wicked. As for what remains, it behooves us to listen to Hesiod, where he asserts,—not like Plato, that punishment is a suffering which accompanies injustice,—but that it is of the same age with it,

and arises from the same place and root. For, says he,

Bad counsel, so the Gods ordain,

Is most of all the adviser’s bane.

And in another place,

He that his neighbor’s harm contrives, his art

Contrives the mischief ’gainst his own false heart.

[*](Hesiod, Works and Days, 265.)

It is reported that the cantharis fly, by a certain kind of contrariety, carries within itself the cure of the wound which it inflicts. On the other side wickedness, at the same time it is committed, engendering its own vexation and torment, not at last, but at the very instant of the injury offered, suffers the reward of the injustice it has done. And as every malefactor who suffers in his body bears his own cross to the place of his execution, so are all the various torments of various wicked actions prepared by wickedness herself. Such a diligent architectress of a miserable and wretched life is wickedness, wherein shame is still accompanied with a thousand terrors and commotions of the mind, incessant repentance, and never-ceasing tumults of the spirits. However, there are some people that differ little or nothing from children, who, many times beholding malefactors upon the stage, in their gilded vestments and short purple cloaks, dancing with crowns upon their heads, admire and look upon them as the most happy persons in the world, till they see them gored and lashed, and flames of fire curling from underneath their sumptuous and gaudy garments. Thus there are many wicked men, surrounded with numerous families, splendid in the pomp of magistracy, and illustrious for the greatness of their power, whose punishments never display themselves till those glorious persons come to be the public spectacles of the people, either slain and lying weltering in their blood, or else standing on the top of the rock, ready to be tumbled headlong down the precipice; which indeed cannot

so well be said to be a punishment, as the consummation and perfection of punishment.

Moreover, as Herodicus the Selymbrian, falling into a consumption, the most incurable of all diseases, was the first who intermixed the gymnastic art with the science of physic (as Plato relates), and in so doing did spin out in length a tedious time of dying, as well for himself as for others laboring under the same distemper; in like manner some wicked men who flatter themselves to have escaped the present punishment, not after a longer time, but for a longer time, endure a more lasting, not a slower punishment; not punished with old age, but growing old under the tribulation of tormenting affliction. When I speak of a long time I speak in reference to ourselves. For as to the Gods, every distance and distinction of human life is nothing; and to say now, and not thirty years ago is the same thing as to say that such a malefactor should be tormented or hanged in the afternoon and not in the morning;—more especially since a man is but shut up in this life, like a close prisoner in a gaol, from whence it is impossible to make an escape, while yet we feast and banquet, are full of business, receive rewards and honors and sport. Though certainly these are but like the sports of those that play at dice or draughts in the gaol, while the rope all the while hangs over their heads.

So that what should hinder me from asserting, that they who are condemned to die and shut up in prison are not truly punished till the executioner has chopped off their heads, or that he who has drunk hemlock, and then walks about and stays till a heaviness seizes his limbs, has suffered no punishment before the extinction of his natural heat and the coagulation of his blood deprive him of his senses,—that is to say, if we deem the last moment of the punishment only to be the punishment, and omit the commotions, terrors, apprehensions, and embitterments of repentance,

with which every malefactor and all wicked men are teased upon the committing of any heinous crime? But this is to deny the fish to be taken that has swallowed the hook, before we see it boiled and cut into pieces by the cook; for every offender is within the gripes of the law, so soon as he has committed the crime and has swallowed the sweet bait of injustice, while his conscience within, tearing and gnawing upon his vitals, allows him no rest:

Like the swift tunny, frighted from his prey,

Rolling and plunging in the angered sea.

For the daring rashness and precipitate boldness of iniquity continue violent and active till the fact be perpetrated; but then the passion, like a surceasing tempest, growing slack and weak, surrenders itself to superstitious fears and terrors. So that Stesichorus may seem to have composed the dream of Clytemnestra, to set forth the event and truth of things:

Then seemed a dragon to draw near,

With mattery blood all on his head besmeared;

Therefrom the king Plisthenides appeared.

For visions in dreams, noon-day apparitions, oracles, descents into hell, and whatever objects else which may be thought to be transmitted from heaven, raise continual tempests and horrors in the very souls of the guilty. Thus it is reported that Apollodorus in a dream beheld himself flayed by the Scythians and then boiled, and that his heart, speaking to him out of the kettle, uttered these words, I am the cause thou sufferest all this. And another time, that he saw his daughters run about him, their bodies burning and all in a flame. Hipparchus also, the son of Pisistratus, had a dream, that the Goddess Venus out of a certain phial flung blood in his face. The favorites of Ptolemy, surnamed the Thunderer, dreamed that they saw their master cited to the judgment-seat by Seleucus, where wolves and vultures were his judges, and then distributing great quantities of flesh among his enemies. Pausanias, in the heat of his lust, sent for Cleonice, a free-born virgin of Byzantium, with an intention to have enjoyed her all night; but when she came, out of a strange sort of jealousy and perturbation for which he could give no reason, he stabbed her. This murder was attended with frightful visions; insomuch that his repose in the night was not only interrupted with the appearance of her shape, but still he thought he heard her uttering these lines:

To judgment-seat approach thou near, I say;

Wrong dealing is to men most hurtful aye.

After this the apparition still haunting him, he sailed to the oracle of the dead in Heraclea, and by propitiations, charms, and dirges, called up the ghost of the damsel; which, appearing before him, told him in few words, that he should be free from all his affrights and molestations upon his return to Lacedaemon; where he was no sooner arrived, but he died.