ὀψέ θεῶν ἀλέουσι μύλοι, ἀλέουσι δὲ λεπτά
—Sextus Empiricus, Adversus Mathematicos I, 287 ≈ Oracula Sibyllina VIII, 14 ≈ Plutarch, Moralia, “De sera numinis vindicta” 549d ≈ Parœmiographi Græci, C396
Gottes Mühlen mahlen langsam, mahlen aber trefflich klein;
Ob auß Langmuth er sich seumet, bringt mit Schärff er alles ein.
—Friedrich von Logau, Göttliche Rache, Sinngedichte III, ii, 24, circa 1654
Though the mills of God grind slowly, yet they grind exceeding small;
Though with patience he stands waiting, with exactness grinds he all.
—Henry Wadsworth Longfellow, “Retribution”, Poems, Boston: Fields, Osgood, & Co., 1869, Vol. I, p. 292
Quid mihi si fueras miseros laesurus amores,
Foedera per divos, clam violanda, dabas?
A miser, et siquis primo periuria celat,
Sera tamen tacitis Poena venit pedibus.
—Tibullus, Elegiae I, ix, 1-4 and commentary
dixerat, et tandem cunctante modestior ira
ille refert: ‘equidem non uos ad moenia Thebes
rebar et hostiles huc aduenisse cateruas.
pergite in excidium socii, si tanta uoluptas,
sanguinis, imbuite arma domi, atque haec inrita dudum
templa Iouis (quid enim haud licitum?) ferat impius ignis,
si uilem, tanti premerent cum pectora luctus,
in famulam ius esse ratus dominoque ducique.
sed uidet haec, uidet ille deum regnator, et ausis,
sera quidem, manet ira tamen.’ sic fatus, et arces
—Statius, Thebaid V 680-690
ut sit magna, tamen certe lenta ira deorum est
—Juvenal, Satura XIII 100
Itaque dii pedes lanatos habent, quia nos religiosi non sumus.
—Petronius, Satyricon XLIV,18
Et dum pro se quisque deos tandem esse et non neglegere humana fremunt et superbiae crudelitatique etsi seras, non leues tamen uenire poenas—prouocare qui prouocationem sustulisset, et implorare praesidium populi qui omnia iura populi obtrisset, rapique in uincla egentem iure libertatis qui liberum corpus in seruitutem addixisset,—ipsius Appi inter contionis murmur fidem populi Romani implorantis uox audiebatur.
—And while the people muttered, each man to himself, that there were gods after all, who did not neglect the affairs of men; and that pride and cruelty were receiving their punishment, which though late was nevertheless not light—that he was appealing who had nullified appeal; that he was imploring the protection of the people who had trodden all the rights of the people under foot; that he was being carried off to prison, deprived of his right to liberty, who had condemned the person of a free citizen to slavery—the voice of Appius himself was heard amidst the murmurs of the assembly, beseeching the Roman People to protect him.
—Livy, Ab Urbe Condita 3, 56, 7, translated by Benjamin Oliver Foster
La parole des dieux n’est point vaine et trompeuse ;
Leurs desseins sont couverts d’une nuit ténébreuse ;
La peine suit le crime : elle arrive à pas lents.
—Voltaire, Oreste, I, ii
Courage, if carried to daring, leads to death; courage, if not carried to daring, leads to life. Either of these two things is sometimes beneficial, sometimes harmful.
“Why ’t is by heaven rejected,
Who has the reason detected?”
Therefore the holy man also regards it as difficult.
The Heavenly Reason strives not, but it is sure to conquer. It speaks not, but it is sure to respond. It summons not, but it comes of itself. It works patiently but is sure in its designs.
Heaven’s net is vast, so vast. It is wide-meshed, but it loses nothing.
—Lao-Tze’s Tao-Teh-King, translated by Paul Carus, 73, “Daring To Act”