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dwelling likewise in the luxuriant garden of paradise, feasting on sweet bread from the starry heaven. That these things, therefore, are true and beneficial and just and dear to all men, is evident, and that those who have done evil must necessarily be punished according to the worth of their deeds. And indeed, some of the poets, as if uttering oracles for themselves, have declared these things, and as a testimony to those who do unjust things, saying that they are going to be punished. Aeschylus said: For the doer must also suffer. And Pindar himself also said: Since it is fitting for one who has done something to also suffer. Likewise also Euripides: Endure suffering; for you rejoiced in doing. it is the law to do ill to an enemy, wherever you may catch him. and again the same: I consider it a man's part to do ill to his enemies. Similarly also Archilochus: But one great thing I know, to repay the one who does me ill with terrible ills. And that God oversees all things and nothing escapes His notice, but being long-suffering He endures until He is about to judge, and concerning this Dionysius has spoken: The eye of Justice, as if looking through a calm face, sees all things equally always. And that the judgment of God is about to happen and that evils will suddenly seize the wicked, this also Aeschylus indicated, saying: Surely evil comes swift-footed to mortals, in consequence of a transgression, to him who oversteps the law. You see Justice, voiceless, unseen, by him who sleeps and walks and sits; she follows in succession, sidelong, at another time later. night does not cover up what has been done evilly; whatever terrible thing you may do, consider that someone sees it. And why not also Simonides? There is no evil unforeseen by men; but in a short time God overturns all things. again Euripides: One must never suppose the good fortune of an evil man and his arrogant wealth to be secure, nor the race of the unjust; for time, sprung from no one, reveals the wickedness of men. furthermore Euripides: For the divine is not without understanding, but is able to comprehend oaths that have been wickedly framed and coerced.

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οἰκοῦντες παραδείσου ὁμῶς ἐριθηλέα κῆπον, δαινύμενοι γλυκὺν ἄρτον ἀπ' οὐρανοῦ ἀστερόεντος. ὅτι μὲν οὖν ταῦτα ἀληθῆ καὶ ὠφέλιμα καὶ δίκαια καὶ προφιλῆ πᾶσιν ἀνθρώποις τυγχάνει, δῆλόν ἐστιν, καὶ ὅτι οἱ κακῶς δράσαντες ἀναγκαίως ἔχουσιν κατ' ἀξίαν τῶν πράξεων κολασθῆναι. Ἤδη δὲ καὶ τῶν ποιητῶν τινες ὡσπερεὶ λόγια ἑαυτοῖς ἐξεῖπον ταῦτα καὶ εἰς μαρτύριον τοῖς τὰ ἄδικα πράσσουσι λέγοντες ὅτι μέλλουσιν κολάζεσθαι. Aἰσχύλος ἔφη· ∆ράσαντι γάρ τοι καὶ παθεῖν ὀφείλεται. 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.