After Patrocleas had thus discoursed, Olympicus taking him up, There is this farther, said he, O Patrocleas! which thou shouldst have taken notice of; for how great an inconveniency and absurdity arises besides from these delays and procrastinations of divine justice! For the slowness of its execution takes away the belief of providence; and the wicked, perceiving that calamity does not presently follow at the heels of every enormous crime, but a long time after, look upon their calamity as a misfortune, and calling it chance, not punishment, are nothing at all thereby reformed; troubled indeed they well may be at the dire accident befallen them, but they never repent of the villanies they have committed. For as, in the case of horse, the lashing and spurring that immediately pursue the transgression correct and reduce him to his duty, but all the tugging at the bit and shouting which are late and out of time seem to be inflicted for some other reason than to teach or instruct, the animal being thereby put to pain without understanding his error; in like manner, were the impieties of enormous transgressors and heinous offenders singly scourged and repressed by immediate severity, it would be most likely to bring them to a sense of their folly, humble them, and strike them with an awe of the Divine Being, whom they find with a watchful eye beholding the actions and passions of men, and feel to be no dilatory but a speedy avenger of iniquity; whereas that remiss and slow-paced justice (as Euripides describes it) that falls upon the wicked by accident, by reason of its uncertainty, ill-timed delay, and disorderly motion, seems rather to resemble chance than providence. So that I cannot conceive what benefit there is in these millstones of the Gods which are said to grind so late, as thereby celestial punishment is obscured, and the awe of evil doing rendered vain and despicable.