Do you not see in the case of those whom the poets have handed down to us, as having, for
 the sake of avenging their father, inflicted punishment on their mother, especially when
 they were said to have done so at the command and in obedience to the oracles of the
 immortal gods, how the furies nevertheless haunt them, and never suffer them to rest,
 because they could not be pious without wickedness. And this is the truth, O judges. The
 blood of one's father and mother has great power, great obligation, is a most holy thing,
 and if any stain of that falls on one, it not only cannot be washed out, but it drips down
 into the very soul, so that extreme frenzy and madness follow it. For do not believe, as you often see it written in fables, that they
 who have done anything impiously and wickedly are really driven about and frightened by
 the furies with burning torches. It is his own dishonesty and the terrors of his own
 conscience that especially harassed each individual; his own wickedness drives each
 criminal about and affects him with madness; his own evil thoughts, his own evil
 conscience terrifies him. These are to the wicked their incessant and domestic furies
 which night and day exact from wicked sons punishment for the crimes committed against
 their parents. This enormity of the crime is the cause
 why, unless a parricide is proved in a manner almost visible, it is not credible, unless a
 man's youth has been base, unless his life has been stained with every sort of wickedness,
 unless his extravagance has been prodigal and accompanied with shame and disgrace, unless
 his audacity has been violent, unless his rashness has been such as to be not far removed
 from insanity. There must be, besides a hatred of his father, a fear of his father's
 reproof—worthless friends, slaves privy to the deed, a convenient opportunity, a place
 fitly selected for the business. I had almost said the judges must see his hands stained
 with his father's blood, if they are to believe so monstrous, so barbarous, so terrible a
 crime. On which account, the less credible it is unless
 it be proved, the more terribly is it to be punished if it be proved. 
 
 Therefore, it may be understood by many circumstances that our ancestors surpassed other
 nations not only in arms, but also in wisdom and prudence; and also most especially by
 this, that they devise a singular punishment for the impious. And in this matter consider
 how far they surpassed in prudence those who are said to have been the wisest of all
 nations. The state of the Athenians is said to have
 been the wisest while it enjoyed the supremacy. Moreover of that state they say that Solon
 was the wisest man, he who made the laws which they use even to this day. When he was
 asked why he had appointed no punishment for him who killed his father, he answered that
 he had not supposed that any one would do so. He is said to have done wisely in
 establishing nothing about a crime which had up to that time never been committed, lest he
 should seem not so much to forbid it as to put people in mind of it. How much more wisely
 did our ancestors act! for as they understood that there was nothing so holy that audacity
 did not sometimes violate it, they devised a singular punishment for parricides in order
 that they whom nature herself had not been able to retain in their duty, might be kept
 from crime by the enormity of the punishment. They ordered them to be sown alive in a
 sack, and in that condition to be thrown into the river.