opportunity for reply, determined to discuss the question of Providence as if the departed opponent were still present, although it cannot be doubted that his absence, and the consequent want of direct necessity to "score off" him, lead to a more thorough and impartial discussion of the topic. Patrocleas, at any rate, states the difficulty with almost Epicurean boldness. "The delay of the Deity in punishing the wicked seems to me to be a strange and mysterious thing. The wicked are so eager and active in their wickedness, that they, least of all, ought to be the object of inactivity on the part of God. Thucydides rightly said that the advantage of delay was on the side of evil-doers.[1] Present immunity from the punishment due to crime encourages the criminal, and depresses the innocent sufferer. Bias knew that a certain reprobate of his days would be punished, but feared that he would not live to see it. Those whom Aristocrates betrayed at the Battle of Taphrus were all dead when his treachery was punished twenty years after. So with Lyciscus and the Orchomenians.[2] This delay encourages the wicked. The fruit of injustice ripens early and is easily plucked, but punishment matures long after the fruit of evil has been enjoyed." This demand of the natural man to see their deserts meted out to the wicked is reinforced in a more philosophical manner by Olympichos, who maintains that delay in the punishment of sin deprives
