33

Pindar himself also said: For it is fitting that one who has done something should also suffer something. Likewise also Euripides: Endure when you suffer; for you rejoiced when you were doing it. it is the law to do ill to your enemy, wherever you may catch him. And again the same man: I consider it part of a man to do ill to his enemies. Similarly also Archilochus: But one great thing I know, to repay with terrible ills the one who does me ill. And that God watches over all things and nothing escapes him, but being long-suffering he bears with them until he is about to judge, about this Dionysius has said: The eye of Justice, as if looking through a quiet face, yet ever sees all things. And that the judgment of God is about to happen and that evils are about to suddenly overtake the wicked, this Aeschylus also signified, saying: Indeed, evil comes swift of foot to mortals, in accordance with the transgression of him who oversteps the right. You see Justice, speechless, not seen by the one sleeping and walking and sitting; she follows closely, askance, at other times later. Night does not cover up an evil deed; but whatever terrible thing you may do, consider that someone sees it. And why not Simonides also? There is no evil unforeseen by men; and in a little time God overthrows everything. Again Euripides: One must never suppose the good fortune and arrogant wealth of a bad man to be secure, nor the race of the unjust; for Time, which springs from nothing, reveals the wickedness of men. Further Euripides: For the divine is not without understanding, but is able to comprehend oaths that are badly taken and compelled. And Sophocles: If you have wrought terrible things, you must also suffer terrible things. Therefore, whether concerning an unjust oath or some other transgression that God is about to examine, they themselves have almost foretold, or also concerning the conflagration of the world, willingly and unwillingly they have spoken in accordance with the prophets, although they were born much later and stole these things from the Law and the Prophets. For what does it matter whether they were last or first? Except that they, at any rate, also spoke in accordance with the prophets. Concerning the conflagration, then

33

Πίνδαρος δὲ καὶ αὐτὸς ἔφη· Ἐπεὶ ·έζοντά τι καὶ παθεῖν ἔοικεν. ὡσαύτως καὶ Eὐριπίδης· Ἀνάσχου πάσχων· δρῶν γὰρ ἔχαιρες. νόμου τὸν ἐχθρὸν δρᾶν, ὅπου λάβῃς, κακῶς. καὶ πάλιν ὁ αὐτός· Ἐχθροὺς κακῶς δρᾶν ἀνδρὸς ἡγοῦμαι μέρος. ὁμοίως καὶ Ἀρχίλοχος· Ἓν δ' ἐπίσταμαι μέγα, τὸν κακῶς δρῶντα δεινοῖς ἀνταμείβεσθαι κακοῖς. Καὶ ὅτι ὁ θεὸς τὰ πάντα ἐφορᾷ καὶ οὐδὲν αὐτὸν λανθάνει, μακρόθυμος δὲ ὢν ἀνέχεται ἕως οὗ μέλλει κρίνειν, καὶ περὶ τούτου ∆ιονύσιος εἴρηκεν· Ὁ τῆς ∆ίκης ὀφθαλμὸς ὡς δι' ἡσύχου λεύσσων προσώπου πάνθ' ὁμῶς ἀεὶ βλέπει. Καὶ ὅτι μέλλει ἡ τοῦ θεοῦ κρίσις γίνεσθαι καὶ τὰ κακὰ τοὺς πονηροὺς αἰφνιδίως καταλαμβάνειν, καὶ τοῦτο Aἰσχύλος ἐσήμανεν λέγων· τό τοι κακὸν ποδῶκες ἔρχεται βροτοῖς, κατ' ἀμπλάκημα τῷ περῶντι τὴν θέμιν. ὁρᾷς ∆ίκην ἄναυδον, οὐχ ὁρωμένην εὕδοντι καὶ στείχοντι καὶ καθημένῳ· ἑξῆς ὀπάζει δόχμιον, ἄλλοθ' ὕστερον. οὐκ ἐγκαλύπτει νὺξ κακῶς εἰργασμένον· ὅ τι δ' ἂν ποιῇς δεινὸν νόμιζ' ὁρᾶν τινά. τί δ' οὐχὶ καὶ ὁ Σιμωνίδης; Oὐκ ἔστιν κακὸν ἀνεπιδόκητον ἀνθρώποις· ὀλίγῳ δὲ χρόνῳ πάντα μεταρρίπτει θεός. πάλιν Eὐριπίδης· Oὐδέποτ' εὐτυχίαν κακοῦ ἀνδρὸς ὑπέρφρονά τ' ὄλβον βέβαιον εἰκάσαι χρεών, οὐδ' ἀδίκων γενεάν· ὁ γὰρ οὐδένος ἐκφὺς χρόνος δείκνυσιν ἀνθρώπων κακότητας. ἔτι ὁ Eὐριπίδης· Oὐ γὰρ ἀσύνετον τὸ θεῖον, ἀλλ' ἔχει συνιέναι τοὺς κακῶς παγέντας ὅρκους καὶ κατηναγκασμένους. καὶ ὁ Σοφοκλῆς· Eἰ δείν' ὄρεξας, δεινὰ καὶ παθεῖν σε δεῖ. Ἤτοι οὖν περὶ ἀδίκου ὅρκου ἢ καὶ περὶ ἄλλου τινὸς πταίσματος ὅτι μέλλει ὁ θεὸς ἐξετάζειν, καὶ αὐτοὶ σχεδὸν προειρήκασιν, ἢ καὶ περὶ ἐκπυρώσεως κόσμου θέλοντες καὶ μὴ θέλοντες ἀκόλουθα ἐξεῖπαν τοῖς προφήταις, καίπερ πολὺ μεταγενέστεροι γενόμενοι καὶ κλέψαντες ταῦτα ἐκ τοῦ νόμου καὶ τῶν προφητῶν. Καὶ τί γὰρ ἤτοι ἔσχατοι ἢ καὶ πρῶτοι ἐγένοντο; πλὴν ὅτι γοῦν καὶ αὐτοὶ ἀκόλουθα τοῖς προφήταις εἶπον. περὶ μὲν οὖν ἐκπυρώσεως