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Justice which punishes.  Misfortune and guilt  Christianity has placed these two things on a balance: so that, when misfortune consequent on guilt is great, even now the greatness of the guilt itself is still involuntarily measured by it. But this is not antique, and that is why the Greek tragedy, which speaks so much yet in so different a sense of misfortune and guilt, is a great liberator of the spirit in away in which the ancients themselves could not feel it. They were still so innocent as not to have established an 'adequate relationship' between guilt and misfortune. The guilt of their tragic heroes is, indeed, the little stone over which they stumble and perhaps break an arm or put out an eye: antique sensibility commented: 'Yes, he should have gone his way a little more cautiously and with less haughtiness!' But it was reserved for Christianity to say: 'Here is a great misfortune and behind it there must lie hidden a great, equally great guilt, even though it may not be clearly visible! If you, unfortunate man, do not feel this you are obdurate  you will have to suffer worse things!'  Moreover, in antiquity there still existed actual misfortune, pure innocent misfortune; only in Christendom did everything become punishment, well-deserved punishment: it also makes the sufferer's imagination suffer, so that with every misfortune he feels himself morally reprehensible and cast out. Poor mankind!  The Greeks have a word for indignation at another's unhappiness: this affect was inadmissible among Christian peoples and failed to develop, so that they also lack a name for this more manly brother of pity.