"As the gall of the hyæna, and the rennet of the seal, both disgusting animals in other respects, possess qualities useful for medicinal purposes, so upon certain peoples who need severe correction God inflicts the implacable harshness of a tyrant or the intolerable severity of a magistrate, and does not take away their trouble and distress until they are purified of their sins." Sometimes, too, the Deity delays His vengeance in order that it may take effect in a more strikingly appropriate manner.[1]
But these external punishments are not the most terrible that can be inflicted on the sinner. It would be difficult, even in Christian literature, to find so striking a tribute to the power of conscience in inflicting its immaterial tortures on the criminal who has escaped material recompense. Plutarch bases his observations on this head on a repudiation of Plato's statement[2] "that punishment is a state that follows upon injustice," asserting, as he finds in Hesiod, that the two are contemporaneous and spring up from the same soil and root; a view which he supports by many conspicuous and terrible examples from history, the force of which may be summarized in the fine and truthful phrase—the antithetical effect of which would be destroyed by translation—[Greek: oude gêrasantes ekolasthêsan]
