can only reply that, if the descendants of Hercules and Pindar are held in honour on account of the deeds of their progenitors, there is nothing illogical in the descendants of a wicked stock being punished. But he knows that he is on difficult ground, and repeats the Academic caution against too much dogmatism in these intricate matters. He falls back upon natural causes here, as if seeking to exonerate the Deity from direct responsibility for a striking injustice. An hereditary tendency to physical disease is possible, and may be transmitted from ancestors who lived far back in antiquity. Why should we marvel more at a cause operating through a long interval of time, than through a long interval of space? If Pericles died, and Thucydides fell sick, of a plague that originated in Arabia, why is it strange that the Delphians and Sybarites should be punished for the offences of their ancestors?[1] Moreover, a city is a continuous entity with an abiding personality; just as child, and boy, and man are not different persons, but are unified by the consciousness of identity;—nay, less marked changes take place in a city than in an individual. A man would know Athens again after thirty years of absence, but a far shorter period serves to obliterate the likenesses of our personal acquaintance. A city rejoices in the glory and splendour of its ancient days; it must also bear the burden of its ancient ignominies. And if a city has this enduring personality which makes it a responsible agent throughout its existence, the members of the same family are
- ↑ 558 F.
