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Sec. VII. So much for this point. Do you not think also that some of the Greeks did well to adopt that Egyptian law which orders a pregnant woman condemned to death not to suffer the penalty till after she has given birth?” “Certainly,” said all the company. I continued, “Put the case not of a woman pregnant, but of a man who can in process of time bring to light and reveal some secret act or plan, point out some unknown evil, or devise some scheme of safety, or invent something useful and necessary, would it not be better to defer his execution, and wait the result of his meditation? That is my opinion, at least.” “So we all think,” said Patrocleas. “Quite right,” said I. “For do but consider, had Dionysius had vengeance taken on him at the beginning of his tyranny, none of the Greeks would have dwelt in Sicily, which was laid waste by the Carthaginians. Nor would the Greeks have dwelt in Apollonia, or Anactorium, or the peninsula of the Leucadians, had not Periander’s chastisement been postponed for a long time. I think also that Cassander’s punishment was deferred that Thebes might be repeopled. And of the mercenaries that plundered this very temple most crossed over into Sicily with Timoleon, and after they had conquered the Carthaginians and put down their authority, perished miserably, miserable wretches that they were. For no doubt the deity makes use of some wicked men, as executioners, to punish others, and so I think he crushes as it were most tyrants. For as the gall of the hyena and rennet of the seal, both nasty beasts in all other respects, are useful in certain diseases, so when some need sharp correction, the deity casts upon them the implacable fury of some tyrant, or the savage ferocity of some prince, and does not remove the bane and trouble till their fault be got rid of and purged. Such a potion was Phalaris to the Agrigentines, and Marius to the Romans. And to the people of Sicyon the god distinctly foretold that their city needed a scourge, when they took away from the Cleonaeans (as if he was a Sicyonian) the lad Teletias, who was crowned in the Pythian games, and tore him to pieces. As for the Sicyonians, Orthagoras became their tyrant, and subsequently Myro and Clisthenes, and these three checked their wanton outbreaks; but the Cleonaeans, not getting such a cure, went to ruin. You have of course heard Homer’s lines,

“‘From a bad father sprang a son far better,
Excelling in all virtue;'[824]

“and yet that son of Copreus never performed any brilliant or notable action: but the descendants of Sisyphus and Autolycus and Phlegyas nourished in the glory and virtues of great kings. Pericles also sprang of a family under a curse,[825] and Pompey the Great at Rome was the son of Pompeius Strabo, whose dead body the Roman people cast out and trampled upon, so great was their hatred of him. How is it strange then, since the farmer does not cut down the thorn till he has taken his asparagus, nor do the Libyans burn the twigs till they have gathered the ledanum, that god does not exterminate the wicked and rugged root of an illustrious and royal race till it has produced its fit fruit? For it would have been better for the Phocians to have lost ten thousand of the oxen and horses of Iphitus, and for more gold and silver to have gone from Delphi, than that Odysseus and AEsculapius should not have been born, nor those others who from bad and wicked men became good and useful.”

Sec. VIII. “And do you not all think that it is better that punishment should take place at the fitting time and in the fitting manner rather than quickly and on the spur of the moment? Consider the case of Callippus, who with the very dagger with which he slew Dion, pretending to be his friend, was afterwards slain by his own friends. And when Mitius the Argive was killed in a tumult, a brazen statue in the market-place fell on his murderer and killed him during the public games. And of course, Patrocleas, you know all about Bessus the Paeonian, and about Aristo the Oetaean leader of mercenaries.” “Not I, by Zeus,” said Patrocleas, “but I should like to hear.” “Aristo,” I continued, “at the permission of the tyrants removed the necklace of Eriphyle[826] which was hung up in this temple, and took it to his wife as a present; but his son being angry with his mother for some reason or other, set the house on fire, and burnt all that were in it. As for Bessus, it seems he had killed his father, though his crime was long undiscovered. But at last going to sup with some strangers, he knocked down a nest of swallows, pricking it with his lance, and killed all the young swallows. And when the company said, as it was likely they would, ‘Whatever makes you act in such a strange manner?’ ‘Have they not,’ he replied, ‘been long bearing false witness against me, crying out that I had killed my father?’ And the company, astonished at his answer, laid the matter before the king, and the affair was inquired into, and Bessus punished.”