[373] Plutarch, Timoleon, c. 27, 28; Diodor. xvi. 79, 80.
[374] Plutarch, Timoleon, c. 29; Diodor. xvi. 80, 81.
[375] Diodor. xvi. 81. Τοσαύτη δ᾽ αὐτοὺς κατάπληξις καὶ δέος κατεῖχεν, ὥστε μὴ τολμᾷν εἰς τὰς ναῦς ἐμβαίνειν, μηδ᾽ ἀποπλεῖν εἰς τὴν Λιβύην, ὡς διὰ τὴν τῶν θεῶν ἀλλοτριότητα πρὸς αὐτοὺς ὑπὸ τοῦ Λιβυκοῦ πελάγους καταποθησομένους. Compare the account of the religious terror of the Carthaginians, after their defeat by Agathokles (Diodor. xx. 14).
So, in the argument between Andokides and his accusers, before the Dikastery at Athens—the accusers contend that Andokides clearly does not believe in the gods, because, after the great impiety which he has committed, he has still not been afraid afterwards to make sea voyages (Lysias, cont. Andokid. s. 19).
On the other hand, Andokides himself argues triumphantly, from the fact of his having passed safely through sea voyages in the winter, that he is not an object of displeasure to the gods.
“If the gods thought that I had wronged them, they would not have omitted to punish me, when they caught me in the greatest danger. For what danger can be greater than a sea voyage in winter-time? The gods had then both my life and my property in their power; and yet they preserved me. Was it not then open to them so to manage, as that I should not even obtain interment for my body?....Have the gods then preserved me from the dangers of sea and pirates, merely to let me perish at Athens by the act of my villanous accuser Kephisius? No, Dikasts; the dangers of accusation and trial are human; but the dangers encountered at sea are divine. If, therefore, we are to surmise about the sentiments of the gods, I think they will be extremely displeased and angry, if they see a man, whom they themselves have preserved, destroyed by others.” (Andokides, De Mysteriis, s. 137-139). ἐγὼ μὲν οὖν ἡγοῦμαι χρῆναι νομίζειν τοὺς τοιούτους κινδύνους ἀνθρωπίνους, τοὺς δὲ κατὰ θάλασσαν θείους. Εἴπερ οὖν δεῖ τὰ τῶν θεῶν ὑπονοεῖν, πολὺ ἂν αὐτοὺς οἶμαι ἐγὼ ὀργίζεσθαι καὶ ἀγανακτεῖν, εἰ τοὺς ὑφ᾽ ἑαυτῶν σωζομένους, ὑπ᾽ ἄλλων ἀπολλυμένους ὁρῷεν.
Compare Plutarch, Paul. Emil. c. 36. μάλιστα κατὰ πλοῦν ἐδεδίειν τὴν μεταβολὴν τοῦ δαίμονος, etc.
[376] Claudian, De Tertio Consulatu Honorii, v. 93.
“Te propter, gelidis Aquilo de monte procellis
Obruit adversas acies, revolutaque tela