Although it was by accident that they killed my son, the effects were the same as those of willful murder. Yet they deny that they killed him at all, and even maintain that they are not amenable to the law which forbids the taking of life whether wrongfully or otherwise. Then who did throw the javelin? To whom is the boy’s death in fact to be attributed? To the spectators or the masters in charge—whom no one accuses at all? The circumstances of my son’s death are no mystery: to me, for one, they are only too clear; and I maintain that the law is right when it orders the punishment of those who have taken life; not only is it just that he who killed without meaning to kill should suffer punishment which he did not mean to incur; but it would also be an injustice to the victim, whose injury is not lessened by being accidental, were he deprived of vengeance.

Nor does he deserve acquittal because of his misfortune in committing the error which he did. If, on the one hand, the misfortune is not due to any dispensation of heaven, then, as an error pure and simple, it is right that it should prove disastrous to him who was guilty of it; and if, on the other hand, a defilement from heaven has fallen upon the slayer by reason of some act of sin, then it is wrong for us to impede the visitation of God.i.e. it might be argued that the lad was ἀτυχής in committing the ἁμαρτία which he did, and therefore deserves acquittal. But the prosecution produces a dilemma: (a) If the ἀτυχία was a piece of divine retribution for some past offence, he deserves punishment all the more, as it is God’s will that he should be punished. (b) If it is not due to God, then to say that the lad was the victim of ἀτυχία is only a more polite way of saying that he was guilty of ἁμαρτία(ἁμάρτημα οὖσα), and we are back where we started.