The Plague at Athens, and Pericles Answers the Athenians

καὶkai ὄντωνontōn αὐτῶνautōn οὐou πολλάςpollas πωpō ἡμέραςhēmeras ἐνen τῇtēi ἈττικῇAttikēi ἡhē νόσοςnosos πρῶτονprōton ἤρξατοērxato γενέσθαιgenesthai τοῖςtois ἈθηναίοιςAthēnaiois,, λεγόμενονlegomenon μὲνmen καὶkai πρότερονproteron πολλαχόσεpollachose ἐγκατασκῆψαιenkataskēpsai καὶkai περὶperi ΛῆμνονLēmnon καὶkai ἐνen ἄλλοιςallois χωρίοιςchōriois,, οὐou μέντοιmentoi τοσοῦτόςtosoutos γεge λοιμὸςloimos οὐδὲoude φθορὰphthora οὕτωςhoutōs ἀνθρώπωνanthrōpōn οὐδαμοῦoudamou ἐμνημονεύετοemnēmoneueto γενέσθαιgenesthai..

And when they had been not yet many days in Attica, the sickness first began to arise among the Athenians, though it was said that it had also earlier struck down in many places, both around Lemnos and in other places; yet nowhere was so great a plague, nor such a destruction of men, remembered to have occurred.

[The Peloponnesians]1 had been in Attica2 only a few days when the sickness first broke out among the Athenians. It was said to have struck many places before, around Lemnos and elsewhere. But no one could remember a plague so great, or so many people dying, anywhere.

1. The Peloponnesians were Sparta and its allies. Their army had invaded Attica in early summer, in the second year of the war (430 BCE).
2. The countryside around Athens, which belonged to the city.

οὔτεoute γὰρgar ἰατροὶiatroi ἤρκουνērkoun τὸto πρῶτονprōton θεραπεύοντεςtherapeuontes ἀγνοίᾳagnoiai,, ἀλλ’all’ αὐτοὶautoi μάλισταmalista ἔθνῃσκονethnēiskon ὅσῳhosōi καὶkai μάλισταmalista προσῇσανprosēisan,, οὔτεoute ἄλληallē ἀνθρωπείαanthrōpeia τέχνηtechnē οὐδεμίαoudemia;· ὅσαhosa τεte πρὸςpros ἱεροῖςhierois ἱκέτευσανhiketeusan ἢē μαντείοιςmanteiois καὶkai τοῖςtois τοιούτοιςtoioutois ἐχρήσαντοechrēsanto,, πάνταpanta ἀνωφελῆanōphelē ἦνēn,, τελευτῶντέςteleutōntes τεte αὐτῶνautōn ἀπέστησανapestēsan ὑπὸhypo τοῦtou κακοῦkakou νικώμενοιnikōmenoi..

For neither were the doctors sufficient at first, treating [it] in ignorance, but they themselves died most, inasmuch as they also most approached [the sick], nor [was] any other human art at all; and as many things as they supplicated at sanctuaries [temples], or [as often as] they made use of oracles and such things, all were useless, and in the end they gave them up, being conquered by the evil.

At first the doctors were helpless. They were treating a disease they did not know, and they themselves died in the greatest numbers, because they came closest to the sick. No other human skill did any good either. People prayed at the temples, consulted oracles,3 and tried everything else of the kind, but nothing worked. In the end, overwhelmed by the disaster, they gave it all up.

3. In a crisis, Greeks prayed and made offerings at temples, and asked oracles what to do. An oracle was a shrine where a god was believed to answer questions through a priest or priestess.

ἤρξατοērxato δὲde τὸto μὲνmen πρῶτονprōton,, ὡςhōs λέγεταιlegetai,, ἐξex ΑἰθιοπίαςAithiopias τῆςtēs ὑπὲρhyper ΑἰγύπτουAigyptou,, ἔπειταepeita δὲde καὶkai ἐςes ΑἴγυπτονAigypton καὶkai ΛιβύηνLibyēn κατέβηkatebē καὶkai ἐςes τὴνtēn βασιλέωςbasileōs γῆνgēn τὴνtēn πολλήνpollēn..

And it began first, as it is said, from Ethiopia, the [part] above [beyond] Egypt, and then it came down also into Egypt and Libya and into the greater part of the Persian Empire.

It began, people say, in Ethiopia, beyond Egypt. From there it spread down into Egypt and Libya and across most of the Persian Empire.

ἐςes δὲde τὴνtēn ἈθηναίωνAthēnaiōn πόλινpolin ἐξαπιναίωςexapinaiōs ἐσέπεσεesepese,, καὶkai τὸto πρῶτονprōton ἐνen τῷtōi ΠειραιεῖPeiraiei ἥψατοhēpsato τῶνtōn ἀνθρώπωνanthrōpōn,, ὥστεhōste καὶkai ἐλέχθηelechthē ὑπ’hyp’ αὐτῶνautōn ὡςhōs οἱhoi ΠελοποννήσιοιPeloponnēsioi φάρμακαpharmaka ἐσβεβλήκοιενesbeblēkoien ἐςes τὰta φρέαταphreata;· κρῆναιkrēnai γὰρgar οὔπωoupō ἦσανēsan αὐτόθιautothi.. ὕστερονhysteron δὲde καὶkai ἐςes τὴνtēn ἄνωanō πόλινpolin ἀφίκετοaphiketo,, καὶkai ἔθνῃσκονethnēiskon πολλῷpollōi μᾶλλονmallon ἤδηēdē..

And into the city of the Athenians it fell suddenly, and first in Piraeus it laid hold of the people, so that it was even said by them that the Peloponnesians had thrown poisons [drugs] into the wells; for there were not yet fountains [springs] there. And later it arrived also in the upper city, and they were dying much more by now.

Then it fell on Athens without warning. It struck first at Piraeus,4 so that people there even claimed the Peloponnesians had poisoned the wells, for Piraeus had no fountains yet. Later it reached the upper city too, and from then on far more people died.

4. The port of Athens, a few miles from the city and joined to it by long walls.

λεγέτωlegetō μὲνmen οὖνoun περὶperi αὐτοῦautou ὡςhōs ἕκαστοςhekastos γιγνώσκειgignōskei καὶkai ἰατρὸςiatros καὶkai ἰδιώτηςidiōtēs,, ἀφ’aph’ ὅτουhotou εἰκὸςeikos ἦνēn γενέσθαιgenesthai αὐτόauto,, καὶkai τὰςtas αἰτίαςaitias ἅστιναςhastinas νομίζειnomizei τοσαύτηςtosautēs μεταβολῆςmetabolēs ἱκανὰςhikanas εἶναιeinai δύναμινdynamin ἐςes τὸto μεταστῆσαιmetastēsai σχεῖνschein;· ἐγὼegō δὲde οἷόνhoion τεte ἐγίγνετοegigneto λέξωlexō,, καὶkai ἀφ’aph’ ὧνhōn ἄνan τιςtis σκοπῶνskopōn,, εἴei ποτεpote καὶkai αὖθιςauthis ἐπιπέσοιepipesoi,, μάλιστ’malist’ ἂνan ἔχοιechoi τιti προειδὼςproeidōs μὴmē ἀγνοεῖνagnoein,, ταῦταtauta δηλώσωdēlōsō αὐτόςautos τεte νοσήσαςnosēsas καὶkai αὐτὸςautos ἰδὼνidōn ἄλλουςallous πάσχονταςpaschontas..

Let each one, then, both doctor and layman, speak about it as he judges [knows], from what it was likely to have arisen, and the causes which he thinks sufficient to have had the power to bring about so great a change; but I will tell what sort of thing it was as it occurred, and [the signs] from which someone, observing, if ever it should fall upon [them] again, would best be able, knowing something beforehand, not to be ignorant [of it], these I will make clear, having both myself been sick and myself seen others suffering.

Let each person, doctor or layman, give his own opinion about where it probably came from, and what causes could have been powerful enough to bring about so great a change. I will describe what it was like, and set down the signs that would let anyone who studies them recognize it if it ever strikes again. I can do this because I had the sickness myself and watched others suffer from it.

τὸto μὲνmen γὰρgar ἔτοςetos,, ὡςhōs ὡμολογεῖτοhōmologeito,, ἐκek πάντωνpantōn μάλισταmalista δὴdē ἐκεῖνοekeino ἄνοσονanoson ἐςes τὰςtas ἄλλαςallas ἀσθενείαςastheneias ἐτύγχανενetynchanen ὄνon;· εἰei δέde τιςtis καὶkai προύκαμνέproukamne τιti,, ἐςes τοῦτοtouto πάνταpanta ἀπεκρίθηapekrithē..

For the year, as was agreed, happened to be that one, of all [years], especially free from sickness as regards the other illnesses; and if anyone was also already suffering somewhat beforehand, all [cases] ended [were resolved] in this.

Everyone agreed that this year had been freer of other illnesses than any other, and anyone who was already sick with something found it turning into this.

τοὺςtous δὲde ἄλλουςallous ἀπ’ap’ οὐδεμιᾶςoudemias προφάσεωςprophaseōs,, ἀλλ’all’ ἐξαίφνηςexaiphnēs ὑγιεῖςhygieis ὄνταςontas πρῶτονprōton μὲνmen τῆςtēs κεφαλῆςkephalēs θέρμαιthermai ἰσχυραὶischyrai καὶkai τῶνtōn ὀφθαλμῶνophthalmōn ἐρυθήματαerythēmata καὶkai φλόγωσιςphlogōsis ἐλάμβανεelambane,, καὶkai τὰta ἐντόςentos,, ἥhē τεte φάρυγξpharynx καὶkai ἡhē γλῶσσαglōssa,, εὐθὺςeuthys αἱματώδηhaimatōdē ἦνēn καὶkai πνεῦμαpneuma ἄτοπονatopon καὶkai δυσῶδεςdysōdes ἠφίειēphiei;·

But the others, from no apparent cause [pretext], but suddenly, while being healthy, first strong heats [fevers] of the head and rednesses and inflammation of the eyes seized, and the inner parts, both the throat and the tongue, were immediately bloody and gave out a strange [unnatural] and foul-smelling breath;

Others were healthy when it seized them suddenly, with no apparent cause. First came a burning heat in the head and red, inflamed eyes. Inside the mouth, the throat and tongue turned bloody at once, and the breath became strange and foul.

ἔπειταepeita ἐξex αὐτῶνautōn πταρμὸςptarmos καὶkai βράγχοςbranchos ἐπεγίγνετοepegigneto,, καὶkai ἐνen οὐou πολλῷpollōi χρόνῳchronōi κατέβαινενkatebainen ἐςes τὰta στήθηstēthē ὁho πόνοςponos μετὰmeta βηχὸςbēchos ἰσχυροῦischyrou;· καὶkai ὁπότεhopote ἐςes τὴνtēn καρδίανkardian στηρίξειενstērixeien,, ἀνέστρεφέanestrephe τεte αὐτὴνautēn καὶkai ἀποκαθάρσειςapokatharseis χολῆςcholēs πᾶσαιpasai ὅσαιhosai ὑπὸhypo ἰατρῶνiatrōn ὠνομασμέναιōnomasmenai εἰσὶνeisin ἐπῇσανepēisan,, καὶkai αὗταιhautai μετὰmeta ταλαιπωρίαςtalaipōrias μεγάληςmegalēs..

then after these, sneezing and hoarseness came on, and in no long time the distress [pain] went down into the chest with a strong cough; and whenever it settled in the heart [stomach?], it both turned it over [upset it] and there came on all the discharges of bile, as many as have been named by doctors, and these with great misery [distress].

Next came sneezing and hoarseness, and soon the pain moved down into the chest with a hard cough. When it settled in the stomach,5 it turned the stomach over. Then came vomiting of every kind of bile the doctors have names for,6 all of it in great agony.

5. The Greek word kardia can mean either the heart or the upper stomach. Most readers take it as the stomach here, since vomiting follows.
6. Greek doctors named several kinds of bile. Many believed health depended on a balance of body fluids, later called the four humors: blood, phlegm, yellow bile, and black bile.

λύγξlynx τεte τοῖςtois πλέοσινpleosin ἐνέπιπτεenepipte κενήkenē,, σπασμὸνspasmon ἐνδιδοῦσαendidousa ἰσχυρόνischyron,, τοῖςtois μὲνmen μετὰmeta ταῦταtauta λωφήσανταlōphēsanta,, τοῖςtois δὲde καὶkai πολλῷpollōi ὕστερονhysteron..

And an empty hiccuping [retching] fell upon most, bringing on a strong convulsion [spasm], which abated for some after these things, but for others even much later.

Most people then suffered fits of dry retching that brought on violent spasms. In some, these soon stopped; in others, they went on much longer.

καὶkai τὸto μὲνmen ἔξωθενexōthen ἁπτομένῳhaptomenōi σῶμαsōma οὔτ’out’ ἄγανagan θερμὸνthermon ἦνēn οὔτεoute χλωρόνchlōron,, ἀλλ’all’ ὑπέρυθρονhyperythron,, πελιτνόνpelitnon,, φλυκταίναιςphlyktainais μικραῖςmikrais καὶkai ἕλκεσινhelkesin ἐξηνθηκόςexēnthēkos;· τὰta δὲde ἐντὸςentos οὕτωςhoutōs ἐκάετοekaeto ὥστεhōste μήτεmēte τῶνtōn πάνυpany λεπτῶνleptōn ἱματίωνhimatiōn καὶkai σινδόνωνsindonōn τὰςtas ἐπιβολὰςepibolas μηδ’mēd’ ἄλλοallo τιti ἢē γυμνοὶgymnoi ἀνέχεσθαιanechesthai,, ἥδιστάhēdista τεte ἂνan ἐςes ὕδωρhydōr ψυχρὸνpsychron σφᾶςsphas αὐτοὺςautous ῥίπτεινrhiptein.. καὶkai πολλοὶpolloi τοῦτοtouto τῶνtōn ἠμελημένωνēmelēmenōn ἀνθρώπωνanthrōpōn καὶkai ἔδρασανedrasan ἐςes φρέαταphreata,, τῇtēi δίψῃdipsēi ἀπαύστῳapaustōi ξυνεχόμενοιxynechomenoi;· καὶkai ἐνen τῷtōi ὁμοίῳhomoiōi καθειστήκειkatheistēkei τόto τεte πλέονpleon καὶkai ἔλασσονelasson ποτόνpoton..

And the body, to one touching it from outside, was neither too hot nor pale [greenish-yellow], but reddish, livid, having broken out [blossomed] with small blisters and sores; but the inner parts burned so that they could bear neither the coverings of very thin garments and linen sheets nor anything other than [being] naked, and most gladly would they throw themselves into cold water. And many of the neglected people actually did this, into wells, gripped by unceasing thirst; and the more and the less drinking had come to be in the same state.

To the touch, the body was not especially hot, nor was it pale. It was reddish and bruise-colored, broken out in small blisters and sores. But inside, people burned so fiercely that they could not bear even the lightest clothes or linen sheets on them, or anything but to be naked. Nothing would have pleased them more than to throw themselves into cold water. Many with no one to look after them actually did, plunging into wells in their endless thirst. Yet it made no difference whether they drank a little or a lot.

καὶkai ἡhē ἀπορίαaporia τοῦtou μὴmē ἡσυχάζεινhēsychazein καὶkai ἡhē ἀγρυπνίαagrypnia ἐπέκειτοepekeito διὰdia παντόςpantos.. καὶkai τὸto σῶμαsōma,, ὅσονπερhosonper χρόνονchronon καὶkai ἡhē νόσοςnosos ἀκμάζοιakmazoi,, οὐκouk ἐμαραίνετοemaraineto,, ἀλλ’all’ ἀντεῖχεanteiche παρὰpara δόξανdoxan τῇtēi ταλαιπωρίᾳtalaipōriai,, ὥστεhōste ἢē διεφθείροντοdiephtheironto οἱhoi πλεῖστοιpleistoi ἐναταῖοιenataioi καὶkai ἑβδομαῖοιhebdomaioi ὑπὸhypo τοῦtou ἐντὸςentos καύματοςkaumatos,, ἔτιeti ἔχοντέςechontes τιti δυνάμεωςdynameōs,, ἢē εἰei διαφύγοιενdiaphygoien,, ἐπικατιόντοςepikationtos τοῦtou νοσήματοςnosēmatos ἐςes τὴνtēn κοιλίανkoilian καὶkai ἑλκώσεώςhelkōseōs τεte αὐτῇautēi ἰσχυρᾶςischyras ἐγγιγνομένηςengignomenēs καὶkai διαρροίαςdiarroias ἅμαhama ἀκράτουakratou ἐπιπιπτούσηςepipiptousēs οἱhoi πολλοὶpolloi ὕστερονhysteron δι’di’ αὐτὴνautēn ἀσθενείᾳastheneiai διεφθείροντοdiephtheironto..

And the helplessness [restlessness] of not keeping still and the sleeplessness pressed upon [them] throughout. And the body, for as long a time as the sickness was at its height, did not waste away, but held out, contrary to expectation, against the misery, so that either most perished on the ninth and seventh [day] from the inner burning, still having some strength, or, if they escaped, the disease going down further into the belly, and a strong ulceration arising in it, and at the same time an unmixed [violent] diarrhoea falling upon [them], the many later perished through it, by weakness.

They could find no rest and could not sleep, and this went on the whole time. As long as the disease was at its height, the body did not waste away but held out against the suffering better than anyone expected. So most people died on the ninth or the seventh day from the burning inside, while they still had some strength left. Or, if they survived that, the disease moved down into the bowels, causing severe ulcers and uncontrollable diarrhea. Most of them died later from the weakness this brought on.

διεξῄειdiexēiei γὰρgar διὰdia παντὸςpantos τοῦtou σώματοςsōmatos ἄνωθενanōthen ἀρξάμενονarxamenon τὸto ἐνen τῇtēi κεφαλῇkephalēi πρῶτονprōton ἱδρυθὲνhidrythen κακόνkakon,, καὶkai εἴei τιςtis ἐκek τῶνtōn μεγίστωνmegistōn περιγένοιτοperigenoito,, τῶνtōn γεge ἀκρωτηρίωνakrōtēriōn ἀντίληψιςantilēpsis αὐτοῦautou ἐπεσήμαινενepesēmainen..

For there passed through the whole body, beginning from above, the evil that had first settled in the head, and if anyone survived the worst [of it], at least its seizure of the extremities left its mark [gave signs of it].

The disease settled first in the head and worked its way down through the whole body. Even if someone survived the worst of it, it still left its mark on the extremities.

κατέσκηπτεkateskēpte γὰρgar ἐςes αἰδοῖαaidoia καὶkai ἐςes ἄκραςakras χεῖραςcheiras καὶkai πόδαςpodas,, καὶkai πολλοὶpolloi στερισκόμενοιsteriskomenoi τούτωνtoutōn διέφευγονdiepheugon,, εἰσὶeisi δ’d’ οἳhoi καὶkai τῶνtōn ὀφθαλμῶνophthalmōn.. τοὺςtous δὲde καὶkai λήθηlēthē ἐλάμβανεelambane παραυτίκαparautika ἀναστάνταςanastantas τῶνtōn πάντωνpantōn ὁμοίωςhomoiōs,, καὶkai ἠγνόησανēgnoēsan σφᾶςsphas τεte αὐτοὺςautous καὶkai τοὺςtous ἐπιτηδείουςepitēdeious..

For it struck down into the genitals and into the ends of the hands and feet, and many, being deprived of these, escaped, and there are some who [were deprived] also of the eyes. And others forgetfulness seized immediately upon rising up [recovering], of all things alike, and they did not know either themselves or their friends [those close to them].

It attacked the genitals, fingers, and toes, and many survived but lost them. Some lost their eyes as well. Others, as soon as they rose from their sickbeds, lost their memory of everything. They did not know themselves or their friends.

γενόμενονgenomenon γὰρgar κρεῖσσονkreisson λόγουlogou τὸto εἶδοςeidos τῆςtēs νόσουnosou τάta τεte ἄλλαalla χαλεπωτέρωςchalepōterōs ἢē κατὰkata τὴνtēn ἀνθρωπείανanthrōpeian φύσινphysin προσέπιπτενprosepipten ἑκάστῳhekastōi καὶkai ἐνen τῷδεtōide ἐδήλωσεedēlōse μάλισταmalista ἄλλοallo τιti ὂνon ἢē τῶνtōn ξυντρόφωνxyntrophōn τιti;· τὰta γὰρgar ὄρνεαornea καὶkai τετράποδαtetrapoda ὅσαhosa ἀνθρώπωνanthrōpōn ἅπτεταιhaptetai,, πολλῶνpollōn ἀτάφωνataphōn γιγνομένωνgignomenōn ἢē οὐou προσῄειprosēiei ἢē γευσάμεναgeusamena διεφθείρετοdiephtheireto..

For the form [nature] of the sickness, having become beyond description [stronger than words], both in other respects fell upon each one more harshly than according to human nature, and in this it showed most of all that it was something other than any of the familiar [native] [diseases]: for the birds and four-footed animals, as many as touch [feed on] humans, though many were lying unburied, either did not approach or, having tasted, perished.

The nature of the disease was beyond words. In every way it struck each victim more cruelly than human nature can bear. And in one way above all it showed that it was unlike any familiar illness. Though many bodies lay unburied, the birds and animals that feed on human flesh either stayed away or died after tasting them.

τεκμήριονtekmērion δέde;· τῶνtōn μὲνmen τοιούτωνtoioutōn ὀρνίθωνornithōn ἐπίλειψιςepileipsis σαφὴςsaphēs ἐγένετοegeneto,, καὶkai οὐχouch ἑωρῶντοheōrōnto οὔτεoute ἄλλωςallōs οὔτεoute περὶperi τοιοῦτονtoiouton οὐδένouden;· οἱhoi δὲde κύνεςkynes μᾶλλονmallon αἴσθησινaisthēsin παρεῖχονpareichon τοῦtou ἀποβαίνοντοςapobainontos διὰdia τὸto ξυνδιαιτᾶσθαιxyndiaitasthai..

And [here is] evidence: of such birds a clear disappearance [failing] occurred, and they were not seen either otherwise or around any such thing; and the dogs gave more [clearly] perception of the outcome [what was happening] because of living together [with humans].

Here is the proof. Birds of that kind clearly vanished: they were seen neither near the bodies nor anywhere else. The effect was even easier to see in dogs, because they live among people.

τὸto μὲνmen οὖνoun νόσημαnosēma,, πολλὰpolla καὶkai ἄλλαalla παραλιπόντιparaliponti ἀτοπίαςatopias,, ὡςhōs ἑκάστῳhekastōi ἐτύγχανέetynchane τιti διαφερόντωςdiapherontōs ἑτέρῳheterōi πρὸςpros ἕτερονheteron γιγνόμενονgignomenon,, τοιοῦτονtoiouton ἦνēn ἐπὶepi πᾶνpan τὴνtēn ἰδέανidean.. καὶkai ἄλλοallo παρελύπειparelypei κατ’kat’ ἐκεῖνονekeinon τὸνton χρόνονchronon οὐδὲνouden τῶνtōn εἰωθότωνeiōthotōn;· ὃho δὲde καὶkai γένοιτοgenoito,, ἐςes τοῦτοtouto ἐτελεύταeteleuta..

The disease, then, to one passing over also many other [features] of its strangeness, as it happened to [be] something differently for each one, one compared to another, was of such a kind on the whole in its form [character]. And no other of the customary [illnesses] gave additional trouble during that time; and whatever did occur, ended in this.

Such, in general, was the disease, though I pass over many other strange features, since it took a somewhat different course in each person. Meanwhile, none of the usual illnesses troubled anyone, and any that did appear turned into this.

ἔθνῃσκονethnēiskon δὲde οἱhoi μὲνmen ἀμελείᾳameleiai,, οἱhoi δὲde καὶkai πάνυpany θεραπευόμενοιtherapeuomenoi.. ἕνhen τεte οὐδὲoude ἓνhen κατέστηkatestē ἴαμαiama ὡςhōs εἰπεῖνeipein ὅτιhoti χρῆνchrēn προσφέρονταςprospherontas ὠφελεῖνōphelein;· τὸto γάρgar τῳtōi ξυνενεγκὸνxynenenkon ἄλλονallon τοῦτοtouto ἔβλαπτενeblapten..

And some died through neglect, others even while being very much [carefully] cared for. And not even one single remedy was established, so to speak, which those applying [it] ought to benefit [with]; for that which helped one, this harmed another.

Some died from neglect, others despite the best of care. There was, you might say, not a single remedy that could be counted on. What helped one person harmed another.

σῶμάsōma τεte αὔταρκεςautarkes ὂνon οὐδὲνouden διεφάνηdiephanē πρὸςpros αὐτὸauto ἰσχύοςischyos πέριperi ἢē ἀσθενείαςastheneias,, ἀλλὰalla πάνταpanta ξυνῄρειxynēirei καὶkai τὰta πάσῃpasēi διαίτῃdiaitēi θεραπευόμεναtherapeuomena..

And no body, being self-sufficient, showed itself [able to resist] against it, as regards strength or weakness, but it carried off all, even those cared for with every regimen [diet].

Strong or weak, no one's body could hold out against it. It carried off everyone alike, even those who were nursed with every kind of diet.

δεινότατονdeinotaton δὲde παντὸςpantos ἦνēn τοῦtou κακοῦkakou ἥhē τεte ἀθυμίαathymia ὁπότεhopote τιςtis αἴσθοιτοaisthoito κάμνωνkamnōn (πρὸς(pros γὰρgar τὸto ἀνέλπιστονanelpiston εὐθὺςeuthys τραπόμενοιtrapomenoi τῇtēi γνώμῃgnōmēi πολλῷpollōi μᾶλλονmallon προΐεντοproiento σφᾶςsphas αὐτοὺςautous καὶkai οὐκouk ἀντεῖχονanteichon),), καὶkai ὅτιhoti ἕτεροςheteros ἀφ’aph’ ἑτέρουheterou θεραπείαςtherapeias ἀναπιμπλάμενοιanapimplamenoi ὥσπερhōsper τὰta πρόβαταprobata ἔθνῃσκονethnēiskon;· καὶkai τὸνton πλεῖστονpleiston φθόρονphthoron τοῦτοtouto ἐνεποίειenepoiei..

And most terrible of the whole evil was both the despondency whenever anyone perceived [that he was] sick (for, turning immediately in their judgment [mind] to hopelessness, they gave themselves up much more and did not hold out), and that, being infected one from another through caring [for each other], they died like sheep; and this caused the greatest destruction.

The most terrible part of the whole disaster was the despair. As soon as people felt themselves falling sick, they lost all hope, gave themselves up far more easily, and stopped fighting. Just as terrible, they caught the disease from one another as they nursed each other,7 and they died like sheep. This caused more deaths than anything else.

7. An observation of contagion: the idea that disease passed from person to person by touch or breath, long before anyone knew about germs.

εἴτεeite γὰρgar μὴmē ᾽θέλοιεν᾽theloien δεδιότεςdediotes ἀλλήλοιςallēlois προσιέναιprosienai,, ἀπώλλυντοapōllynto ἐρῆμοιerēmoi,, καὶkai οἰκίαιoikiai πολλαὶpollai ἐκενώθησανekenōthēsan ἀπορίᾳaporiai τοῦtou θεραπεύσοντοςtherapeusontos;· εἴτεeite προσίοιενprosioien,, διεφθείροντοdiephtheironto,, καὶkai μάλισταmalista οἱhoi ἀρετῆςaretēs τιti μεταποιούμενοιmetapoioumenoi;· αἰσχύνῃaischynēi γὰρgar ἠφείδουνēpheidoun σφῶνsphōn αὐτῶνautōn ἐσιόντεςesiontes παρὰpara τοὺςtous φίλουςphilous,, ἐπεὶepei καὶkai τὰςtas ὀλοφύρσειςolophyrseis τῶνtōn ἀπογιγνομένωνapogignomenōn τελευτῶντεςteleutōntes καὶkai οἱhoi οἰκεῖοιoikeioi ἐξέκαμνονexekamnon ὑπὸhypo τοῦtou πολλοῦpollou κακοῦkakou νικώμενοιnikōmenoi..

For if, being afraid, they were not willing to approach one another, they perished deserted [alone], and many houses were emptied through lack of one who would care [for them]; or if they approached, they were destroyed, and especially those laying claim to some virtue [goodness]; for out of shame they did not spare themselves, going in to their friends, since even the household members [relatives] in the end grew weary of the lamentations for those departing [dying], being overcome by the great evil.

If people were afraid to visit one another, they died alone, and many households were wiped out because no one was left to care for them. If they did visit, they died, especially those who took pride in doing the right thing. Ashamed to hold back, they went in to their friends without sparing themselves. They did so because in the end even the families of the dying, overwhelmed by the sheer size of the disaster, were too worn out even to mourn them.

ἐπὶepi πλέονpleon δ’d’ ὅμωςhomōs οἱhoi διαπεφευγότεςdiapepheugotes τόνton τεte θνῄσκονταthnēiskonta καὶkai τὸνton πονούμενονponoumenon ᾠκτίζοντοōiktizonto διὰdia τὸto προειδέναιproeidenai τεte καὶkai αὐτοὶautoi ἤδηēdē ἐνen τῷtōi θαρσαλέῳtharsaleōi εἶναιeinai;· δὶςdis γὰρgar τὸνton αὐτόνauton,, ὥστεhōste καὶkai κτείνεινkteinein,, οὐκouk ἐπελάμβανενepelambanen.. καὶkai ἐμακαρίζοντόemakarizonto τεte ὑπὸhypo τῶνtōn ἄλλωνallōn,, καὶkai αὐτοὶautoi τῷtōi παραχρῆμαparachrēma περιχαρεῖpericharei καὶkai ἐςes τὸνton ἔπειταepeita χρόνονchronon ἐλπίδοςelpidos τιti εἶχονeichon κούφηςkouphēs μηδ’mēd’ ἂνan ὑπ’hyp’ ἄλλουallou νοσήματόςnosēmatos ποτεpote ἔτιeti διαφθαρῆναιdiaphtharēnai..

But still more those who had escaped [recovered] pitied both the dying and the suffering, because of both knowing [it] beforehand and themselves already being in a state of confidence; for it did not seize the same [person] twice, so as also to kill. And they were both called blessed [congratulated] by the others, and they themselves, in their immediate great joy, also had some light [vain] hope for the time afterward that they would never again be destroyed even by another disease.

Still, it was those who had come through it who showed the most pity for the dying and the sick. They knew what it was like, and they now felt safe, because the disease never struck the same person twice, at least not fatally.8 Others called them lucky, and in the joy of the moment they even had an empty hope that no other disease could ever kill them.

8. An early record of what we now call immunity: people who survive some diseases cannot catch them again, or catch them only mildly.

ἐπίεσεepiese δ’d’ αὐτοὺςautous μᾶλλονmallon πρὸςpros τῷtōi ὑπάρχοντιhyparchonti πόνῳponōi καὶkai ἡhē ξυγκομιδὴxynkomidē ἐκek τῶνtōn ἀγρῶνagrōn ἐςes τὸto ἄστυasty,, καὶkai οὐχouch ἧσσονhēsson τοὺςtous ἐπελθόνταςepelthontas..

And in addition to the existing distress [suffering], the gathering together from the fields [countryside] into the city also oppressed them more, and not less those who had come in.

The crowding of people from the countryside into the city9 made the suffering even worse, and the newcomers suffered most of all.

9. At the start of the war, Pericles had the people of Attica move inside the city walls, leaving their farms to the invading army.

οἰκιῶνoikiōn γὰρgar οὐχouch ὑπαρχουσῶνhyparchousōn,, ἀλλ’all’ ἐνen καλύβαιςkalybais πνιγηραῖςpnigērais ὥρᾳhōrai ἔτουςetous διαιτωμένωνdiaitōmenōn ὁho φθόροςphthoros ἐγίγνετοegigneto οὐδενὶoudeni κόσμῳkosmōi,, ἀλλὰalla καὶkai νεκροὶnekroi ἐπ’ep’ ἀλλήλοιςallēlois ἀποθνῄσκοντεςapothnēiskontes ἔκειντοekeinto καὶkai ἐνen ταῖςtais ὁδοῖςhodois ἐκαλινδοῦντοekalindounto καὶkai περὶperi τὰςtas κρήναςkrēnas ἁπάσαςhapasas ἡμιθνῆτεςhēmithnētes τοῦtou ὕδατοςhydatos ἐπιθυμίᾳepithymiai..

For, there being no houses [for them], but living in stifling huts at the season of the year, the destruction took place in no order, but even dead men [bodies], dying upon one another, lay [there] and [people] rolled about in the streets and around all the fountains [springs], half-dead, from desire for water.

There were no houses for them, so they lived in stifling huts in the hottest season of the year, and they died in total disorder. The dying lay heaped on top of one another. Half-dead people rolled about in the streets and around every fountain, desperate for water.

τάta τεte ἱερὰhiera ἐνen οἷςhois ἐσκήνηντοeskēnēnto νεκρῶνnekrōn πλέαplea ἦνēn,, αὐτοῦautou ἐναποθνῃσκόντωνenapothnēiskontōn;· ὑπερβιαζομένουhyperbiazomenou γὰρgar τοῦtou κακοῦkakou οἱhoi ἄνθρωποιanthrōpoi,, οὐκouk ἔχοντεςechontes ὅτιhoti γένωνταιgenōntai,, ἐςes ὀλιγωρίανoligōrian ἐτράποντοetraponto καὶkai ἱερῶνhierōn καὶkai ὁσίωνhosiōn ὁμοίωςhomoiōs..

And the sanctuaries [temples] in which they had camped were full of corpses, [people] dying there in them; for, the evil overpowering [them], the people, not knowing what would become of them, turned to disregard of both sacred and profane [religious and secular?] things alike.

The temples where they had camped were full of corpses, because people died right there. The disaster was so overwhelming that people, not knowing what would become of them, stopped respecting anything, sacred or secular.

νόμοιnomoi τεte πάντεςpantes ξυνεταράχθησανxynetarachthēsan οἷςhois ἐχρῶντοechrōnto πρότερονproteron περὶperi τὰςtas ταφάςtaphas,, ἔθαπτονethapton δὲde ὡςhōs ἕκαστοςhekastos ἐδύνατοedynato.. καὶkai πολλοὶpolloi ἐςes ἀναισχύντουςanaischyntous θήκαςthēkas ἐτράποντοetraponto σπάνειspanei τῶνtōn ἐπιτηδείωνepitēdeiōn διὰdia τὸto συχνοὺςsychnous ἤδηēdē προτεθνάναιprotethnanai σφίσινsphisin;· ἐπὶepi πυρὰςpyras γὰρgar ἀλλοτρίαςallotrias φθάσαντεςphthasantes τοὺςtous νήσανταςnēsantas οἱhoi μὲνmen ἐπιθέντεςepithentes τὸνton ἑαυτῶνheautōn νεκρὸνnekron ὑφῆπτονhyphēpton,, οἱhoi δὲde καιομένουkaiomenou ἄλλουallou ἐπιβαλόντεςepibalontes ἄνωθενanōthen ὃνhon φέροιενpheroien ἀπῇσανapēisan..

And all the customs [laws] which they used before concerning burials were thrown into confusion, and they buried as each one was able. And many turned to shameless modes of burial [disposal] through lack of necessary things [supplies], because many had already died before them [in their households]; for, getting ahead of those who had piled [them] up, at others' pyres some, placing their own dead on them, set [them] alight, and others, while another was burning, throwing on top the one whom they were carrying, went away.

All the customs they had once followed for burials were thrown into confusion, and each family buried its dead however it could. So many in their households had already died that many families ran short of what they needed and turned to shameless kinds of burial.10 Some would arrive first at a pyre that others had built, lay their own dead on it, and set it alight. Others would throw the body they were carrying onto a pyre that was already burning, and walk away.

10. Greeks believed each family owed its dead proper funeral rites. Burning a body on another family's pyre broke both custom and religious duty.

πρῶτόνprōton τεte ἦρξεērxe καὶkai ἐςes τἆλλαtalla τῇtēi πόλειpolei ἐπὶepi πλέονpleon ἀνομίαςanomias τὸto νόσημαnosēma.. ῥᾷονrhaion γὰρgar ἐτόλμαetolma τιςtis ἃha πρότερονproteron ἀπεκρύπτετοapekrypteto μὴmē καθ’kath’ ἡδονὴνhēdonēn ποιεῖνpoiein,, ἀγχίστροφονanchistrophon τὴνtēn μεταβολὴνmetabolēn ὁρῶντεςhorōntes τῶνtōn τεte εὐδαιμόνωνeudaimonōn καὶkai αἰφνιδίωςaiphnidiōs θνῃσκόντωνthnēiskontōn καὶkai τῶνtōn οὐδὲνouden πρότερονproteron κεκτημένωνkektēmenōn,, εὐθὺςeuthys δὲde τἀκείνωνtakeinōn ἐχόντωνechontōn..

And the disease also first began greater lawlessness in the city in other respects too. For more readily did a person dare [to do] what previously he used to hide [conceal] that he did not do according to pleasure, seeing the swift-turning change both of the prosperous and suddenly dying and of those who previously possessed nothing, but immediately had the things of those [men].

In other ways, too, the sickness was the beginning of greater lawlessness in the city. People now dared more readily to do openly the things they had once done for pleasure only in secret. They saw how quickly fortune could change: the rich died suddenly, and people who had owned nothing at once had all that was theirs.

ὥστεhōste ταχείαςtacheias τὰςtas ἐπαυρέσειςepaureseis καὶkai πρὸςpros τὸto τερπνὸνterpnon ἠξίουνēxioun ποιεῖσθαιpoieisthai,, ἐφήμεραephēmera τάta τεte σώματαsōmata καὶkai τὰta χρήματαchrēmata ὁμοίωςhomoiōs ἡγούμενοιhēgoumenoi..

So that they thought it right to make their enjoyments [gains] quick and directed toward pleasure, considering both their bodies and their possessions [money] alike as [lasting] for a day.

So they decided to seize their pleasures quickly, thinking that their lives and their money alike would last only a day.

καὶkai τὸto μὲνmen προσταλαιπωρεῖνprostalaipōrein τῷtōi δόξαντιdoxanti καλῷkalōi οὐδεὶςoudeis πρόθυμοςprothymos ἦνēn,, ἄδηλονadēlon νομίζωνnomizōn εἰei πρὶνprin ἐπ’ep’ αὐτὸauto ἐλθεῖνelthein διαφθαρήσεταιdiaphtharēsetai;· ὅτιhoti δὲde ἤδηēdē τεte ἡδὺhēdy πανταχόθενpantachothen τεte ἐςes αὐτὸauto κερδαλέονkerdaleon,, τοῦτοtouto καὶkai καλὸνkalon καὶkai χρήσιμονchrēsimon κατέστηkatestē..

And no one was eager to toil further for what seemed noble [honorable], thinking it unclear whether he would be destroyed before coming to it; but whatever was both pleasant now and from every side profitable toward it [pleasure], this became established as both noble and useful.

No one was eager to work hard for what was considered honorable, since no one knew whether he would live long enough to reach it. Whatever was pleasant now, and whatever led to pleasure in any way, came to count as both honorable and useful.

θεῶνtheōn δὲde φόβοςphobos ἢē ἀνθρώπωνanthrōpōn νόμοςnomos οὐδεὶςoudeis ἀπεῖργεapeirge,, τὸto μὲνmen κρίνοντεςkrinontes ἐνen ὁμοίῳhomoiōi καὶkai σέβεινsebein καὶkai μὴmē ἐκek τοῦtou πάνταςpantas ὁρᾶνhoran ἐνen ἴσῳisōi ἀπολλυμένουςapollymenous,, τῶνtōn δὲde ἁμαρτημάτωνhamartēmatōn οὐδεὶςoudeis ἐλπίζωνelpizōn μέχριmechri τοῦtou δίκηνdikēn γενέσθαιgenesthai βιοὺςbious ἂνan τὴνtēn τιμωρίανtimōrian ἀντιδοῦναιantidounai,, πολὺpoly δὲde μείζωmeizō τὴνtēn ἤδηēdē κατεψηφισμένηνkatepsēphismenēn σφῶνsphōn ἐπικρεμασθῆναιepikremasthēnai,, ἣνhēn πρὶνprin ἐμπεσεῖνempesein εἰκὸςeikos εἶναιeinai τοῦtou βίουbiou τιti ἀπολαῦσαιapolausai..

And no fear of gods or law of men restrained [them], on the one hand judging it to be alike both to revere [the gods] and not, from seeing all perishing equally, and on the other, of [their] offences, no one expecting, living until a trial [justice] should take place, to pay the penalty, but [thinking] a much greater [penalty], the one already voted against them, to hang over [them], and that before it fell upon [them] it was reasonable to enjoy something of life.

Neither fear of the gods nor the law of men held them back. As for the gods, people decided it made no difference whether they worshiped them or not, since they saw everyone dying alike. As for crimes, no one expected to live long enough to stand trial and pay the penalty. Each felt that a far heavier sentence had already been passed on him and was hanging over his head. Before it fell, he might as well get some enjoyment out of life.

τοιούτῳtoioutōi μὲνmen πάθειpathei οἱhoi ἈθηναῖοιAthēnaioi περιπεσόντεςperipesontes ἐπιέζοντοepiezonto,, ἀνθρώπωνanthrōpōn τ’t’ ἔνδονendon θνῃσκόντωνthnēiskontōn καὶkai γῆςgēs ἔξωexō δῃουμένηςdēioumenēs..

The Athenians, then, having fallen into such a misfortune [suffering], were oppressed, with people dying within [the walls] and the land outside being ravaged.

Such was the disaster that had fallen on the Athenians and weighed them down, with people dying inside the walls and their land being ravaged outside.

ἐνen δὲde τῷtōi κακῷkakōi οἷαhoia εἰκὸςeikos ἀνεμνήσθησανanemnēsthēsan καὶkai τοῦδεtoude τοῦtou ἔπουςepous,, φάσκοντεςphaskontes οἱhoi πρεσβύτεροιpresbyteroi πάλαιpalai ᾄδεσθαιaidesthai ‘ἥξει‘hēxei ΔωριακὸςDōriakos πόλεμοςpolemos καὶkai λοιμὸςloimos ἅμ’ham’ αὐτῷautōi.’.’

And in the evil, as was likely, they also remembered this verse, the older men saying that long ago it was sung: 'A Dorian war will come, and plague along with it.'

In their misery they naturally remembered an old verse that the older men said had been chanted long ago: "A Dorian war will come, and plague along with it."11

11. The Spartans were Dorians, one of the main branches of the Greek people, so the verse was taken to foretell a war with Sparta.

ἐγένετοegeneto μὲνmen οὖνoun ἔριςeris τοῖςtois ἀνθρώποιςanthrōpois μὴmē λοιμὸνloimon ὠνομάσθαιōnomasthai ἐνen τῷtōi ἔπειepei ὑπὸhypo τῶνtōn παλαιῶνpalaiōn,, ἀλλὰalla λιμόνlimon,, ἐνίκησεenikēse δὲde ἐπὶepi τοῦtou παρόντοςparontos εἰκότωςeikotōs λοιμὸνloimon εἰρῆσθαιeirēsthai;· οἱhoi γὰρgar ἄνθρωποιanthrōpoi πρὸςpros ἃha ἔπασχονepaschon τὴνtēn μνήμηνmnēmēn ἐποιοῦντοepoiounto.. ἢνēn δέde γεge οἶμαίoimai ποτεpote ἄλλοςallos πόλεμοςpolemos καταλάβῃkatalabēi ΔωρικὸςDōrikos τοῦδεtoude ὕστεροςhysteros καὶkai ξυμβῇxymbēi γενέσθαιgenesthai λιμόνlimon,, κατὰkata τὸto εἰκὸςeikos οὕτωςhoutōs ᾄσονταιaisontai..

There arose, then, a dispute among the people that not plague [loimos] had been named in the verse by the ancients, but famine [limos], but it prevailed, as was natural for the present circumstances, that plague had been said; for people made their memory [fit] to the things which they were suffering. But if, I think, another Dorian war later than this should ever overtake [them], and it should happen that a famine occurs, in all likelihood they will sing it thus.

People argued over whether the old verse had really said "famine" rather than "plague."12 For the time being, "plague" naturally won, since people shaped their memories to fit what they were suffering. But I suppose that if another Dorian war comes someday, and a famine happens to come with it, they will most likely chant the verse that way.

12. In Greek the two words differ by one letter: loimos (plague) and limos (famine).

μνήμηmnēmē δὲde ἐγένετοegeneto καὶkai τοῦtou ΛακεδαιμονίωνLakedaimoniōn χρηστηρίουchrēstēriou τοῖςtois εἰδόσινeidosin,, ὅτεhote ἐπερωτῶσινeperōtōsin αὐτοῖςautois τὸνton θεὸνtheon εἰei χρὴchrē πολεμεῖνpolemein ἀνεῖλεaneile κατὰkata κράτοςkratos πολεμοῦσιpolemousi νίκηνnikēn ἔσεσθαιesesthai,, καὶkai αὐτὸςautos ἔφηephē ξυλλήψεσθαιxyllēpsesthai..

And there was also a remembrance among those who knew [it] of the oracle [given] to the Spartans, when, to them asking the god whether they should go to war, he answered that to those making war with [all their] might there would be victory, and he himself said he would help [take part].

Those who knew of it also remembered the oracle given to the Spartans.13 When they asked the god whether to go to war, he answered that if they fought with all their might, they would win, and that he himself would take their side.14

13. The Greek says Lacedaemonians. Lacedaemon was the official name of the Spartan state.
14. The oracle at Delphi, where the god Apollo was believed to answer questions through his priestess.

περὶperi μὲνmen οὖνoun τοῦtou χρηστηρίουchrēstēriou τὰta γιγνόμεναgignomena ᾔκαζονēikazon ὁμοῖαhomoia εἶναιeinai;· ἐσβεβληκότωνesbeblēkotōn δὲde τῶνtōn ΠελοποννησίωνPeloponnēsiōn ἡhē νόσοςnosos ἤρξατοērxato εὐθύςeuthys,, καὶkai ἐςes μὲνmen ΠελοπόννησονPeloponnēson οὐκouk ἐσῆλθενesēlthen,, ὅτιhoti καὶkai ἄξιονaxion εἰπεῖνeipein,, ἐπενείματοepeneimato δὲde ἈθήναςAthēnas μὲνmen μάλισταmalista,, ἔπειταepeita δὲde καὶkai τῶνtōn ἄλλωνallōn χωρίωνchōriōn τὰta πολυανθρωπόταταpolyanthrōpotata.. ταῦταtauta μὲνmen τὰta κατὰkata τὴνtēn νόσονnoson γενόμεναgenomena..

About the oracle, then, they guessed that the things happening were alike [corresponding]; for, the Peloponnesians having invaded, the sickness began immediately, and into the Peloponnese it did not enter, at least to any extent worth mentioning, but it grazed over [spread through] Athens most of all, and then also the most populous of the other places. These are the things that happened concerning the sickness.

People supposed that events were matching the oracle. The sickness broke out just after the Peloponnesians invaded, and it never entered the Peloponnese to any extent worth mentioning. It spread most of all through Athens, and after that through the most crowded of the other places. Such were the events of the sickness.

ὅσονhoson δὲde χρόνονchronon οἵhoi τεte ΠελοποννήσιοιPeloponnēsioi ἦσανēsan ἐνen τῇtēi γῇgēi τῇtēi ἈθηναίωνAthēnaiōn καὶkai οἱhoi ἈθηναῖοιAthēnaioi ἐστράτευονestrateuon ἐπὶepi τῶνtōn νεῶνneōn,, ἡhē νόσοςnosos ἔνen τεte τῇtēi στρατιᾷstratiai τοὺςtous ἈθηναίουςAthēnaious ἔφθειρεephtheire καὶkai ἐνen τῇtēi πόλειpolei,, ὥστεhōste καὶkai ἐλέχθηelechthē τοὺςtous ΠελοποννησίουςPeloponnēsious δείσανταςdeisantas τὸto νόσημαnosēma,, ὡςhōs ἐπυνθάνοντοepynthanonto τῶνtōn αὐτομόλωνautomolōn ὅτιhoti ἐνen τῇtēi πόλειpolei εἴηeiē καὶkai θάπτονταςthaptontas ἅμαhama ᾐσθάνοντοēisthanonto,, θᾶσσονthasson ἐκek τῆςtēs γῆςgēs ἐξελθεῖνexelthein..

And for as much time as both the Peloponnesians were in the land of the Athenians and the Athenians were campaigning with the ships, the sickness was destroying the Athenians both in the army and in the city, so that it was even said that the Peloponnesians, fearing the disease, when they learned from the deserters that it was in the city and at the same time perceived [them] burying, left the land more quickly.

The whole time the Peloponnesians were in Athenian territory, and the Athenians were away with their fleet, the sickness kept killing Athenians, both in the army and in the city. It was even said that the Peloponnesians left the country sooner because they feared the disease: deserters told them it was in the city, and they could see the Athenians burying their dead.

μετὰmeta δὲde τὴνtēn δευτέρανdeuteran ἐσβολὴνesbolēn τῶνtōn ΠελοποννησίωνPeloponnēsiōn οἱhoi ἈθηναῖοιAthēnaioi,, ὡςhōs ἥhē τεte γῆgē αὐτῶνautōn ἐτέτμητοetetmēto τὸto δεύτερονdeuteron καὶkai ἡhē νόσοςnosos ἐπέκειτοepekeito ἅμαhama καὶkai ὁho πόλεμοςpolemos,, ἠλλοίωντοēlloiōnto τὰςtas γνώμαςgnōmas,,

And after the second invasion of the Peloponnesians, the Athenians, since both their land had been ravaged [cut] for the second time and the sickness and the war were pressing upon [them] at the same time, were changed in their minds [opinions],

After the second Peloponnesian invasion, the Athenians had a change of heart. Their land had now been ravaged twice, and they were suffering from the sickness and the war at once.

καὶkai τὸνton μὲνmen ΠερικλέαPeriklea ἐνen αἰτίᾳaitiai εἶχονeichon ὡςhōs πείσανταpeisanta σφᾶςsphas πολεμεῖνpolemein καὶkai δι’di’ ἐκεῖνονekeinon ταῖςtais ξυμφοραῖςxymphorais περιπεπτωκότεςperipeptōkotes,, πρὸςpros δὲde τοὺςtous ΛακεδαιμονίουςLakedaimonious ὥρμηντοhōrmēnto ξυγχωρεῖνxynchōrein;· καὶkai πρέσβειςpresbeis τινὰςtinas πέμψαντεςpempsantes ὡςhōs αὐτοὺςautous ἄπρακτοιapraktoi ἐγένοντοegenonto.. πανταχόθενpantachothen τεte τῇtēi γνώμῃgnōmēi ἄποροιaporoi καθεστηκότεςkathestēkotes ἐνέκειντοenekeinto τῷtōi ΠερικλεῖPeriklei..

and they held Pericles to blame, as having persuaded them to make war and [as if] because of him they had fallen into their misfortunes, and they were eager to come to terms with the Spartans; and having sent some envoys to them, they were unsuccessful [accomplished nothing]. And, having become helpless [at a loss] in their judgment on every side, they pressed upon [attacked] Pericles.

They blamed Pericles for persuading them to go to war, as though he had caused their misfortunes, and they were eager to come to terms with the Spartans. They even sent envoys, but the envoys achieved nothing. Feeling trapped on every side, the Athenians turned their anger on Pericles.

ὁho δὲde ὁρῶνhorōn αὐτοὺςautous πρὸςpros τὰta παρόνταparonta χαλεπαίνονταςchalepainontas καὶkai πάνταpanta ποιοῦνταςpoiountas ἅπερhaper αὐτὸςautos ἤλπιζεēlpize,, ξύλλογονxyllogon ποιήσαςpoiēsas (ἔτι(eti δ’d’ ἐστρατήγειestratēgei)) ἐβούλετοebouleto θαρσῦναίtharsynai τεte καὶkai ἀπαγαγὼνapagagōn τὸto ὀργιζόμενονorgizomenon τῆςtēs γνώμηςgnōmēs πρὸςpros τὸto ἠπιώτερονēpiōteron καὶkai ἀδεέστερονadeesteron καταστῆσαιkatastēsai;· παρελθὼνparelthōn δὲde ἔλεξεelexe τοιάδεtoiade..

And he, seeing them being angry at the present circumstances and doing everything just as he himself had expected, having called a meeting [assembly] (for he was still general), wished both to encourage [them] and, having led away the angry part of their mind, to bring [it] to a gentler and less fearful state; and having come forward he spoke as follows.

Pericles saw that they were angry about their situation and were doing exactly what he had expected. Since he was still general,15 he called a meeting of the Assembly.16 He wanted to restore their courage, to calm their anger, and to bring them to a gentler and less fearful frame of mind. He came forward and spoke as follows.

15. Athens elected ten generals every year. The post carried political as well as military power, and Pericles had held it year after year.
16. The meeting of all adult male citizens, which made the city's decisions.

‘καὶ‘kai προσδεχομένῳprosdechomenōi μοιmoi τὰta τῆςtēs ὀργῆςorgēs ὑμῶνhymōn ἔςes μεme γεγένηταιgegenētai (αἰσθάνομαι(aisthanomai γὰρgar τὰςtas αἰτίαςaitias)) καὶkai ἐκκλησίανekklēsian τούτουtoutou ἕνεκαheneka ξυνήγαγονxynēgagon,, ὅπωςhopōs ὑπομνήσωhypomnēsō καὶkai μέμψωμαιmempsōmai εἴei τιti μὴmē ὀρθῶςorthōs ἢē ἐμοὶemoi χαλεπαίνετεchalepainete ἢē ταῖςtais ξυμφοραῖςxymphorais εἴκετεeikete..

'The [outbursts] of your anger toward me have happened to me [while I was] expecting [them] (for I perceive the causes), and I called an assembly for this reason, so that I may remind [you] and reproach [you] if in anything you are either wrongly angry with me or [wrongly] yield to your misfortunes.

"I expected your anger against me, because I understand the reasons for it. That is why I have called this Assembly: to remind you of a few things, and to rebuke you if you are wrong to be angry with me or to give in to your misfortunes.

ἐγὼegō γὰρgar ἡγοῦμαιhēgoumai πόλινpolin πλείωpleiō ξύμπασανxympasan ὀρθουμένηνorthoumenēn ὠφελεῖνōphelein τοὺςtous ἰδιώταςidiōtas ἢē καθ’kath’ ἕκαστονhekaston τῶνtōn πολιτῶνpolitōn εὐπραγοῦσανeupragousan,, ἁθρόανhathroan δὲde σφαλλομένηνsphallomenēn..

For I believe that a city, being successful [set upright] as a whole, benefits its private citizens more than [one] faring well in respect of each of its citizens, but failing [stumbling] as a whole.

"I believe that a city does more good for its citizens when it prospers as a whole than when individuals do well while the city as a whole fails.

καλῶςkalōs μὲνmen γὰρgar φερόμενοςpheromenos ἀνὴρanēr τὸto καθ’kath’ ἑαυτὸνheauton διαφθειρομένηςdiaphtheiromenēs τῆςtēs πατρίδοςpatridos οὐδὲνouden ἧσσονhēsson ξυναπόλλυταιxynapollytai,, κακοτυχῶνkakotychōn δὲde ἐνen εὐτυχούσῃeutychousēi πολλῷpollōi μᾶλλονmallon διασῴζεταιdiasōizetai..

For a man faring well as regards himself, when his fatherland is being destroyed, none the less perishes along with [it], but faring badly in a fortunate [city] he is much more preserved.

A man may do well for himself, but if his country is ruined, he is ruined with it. A man who does badly in a city that does well has a far better chance of coming through.

ὁπότεhopote οὖνoun πόλιςpolis μὲνmen τὰςtas ἰδίαςidias ξυμφορὰςxymphoras οἵαhoia τεte φέρεινpherein,, εἷςheis δ’d’ ἕκαστοςhekastos τὰςtas ἐκείνηςekeinēs ἀδύνατοςadynatos,, πῶςpōs οὐou χρὴchrē πάνταςpantas ἀμύνεινamynein αὐτῇautēi,, καὶkai μὴmē ὃho νῦνnyn ὑμεῖςhymeis δρᾶτεdrate;· ταῖςtais κατ’kat’ οἶκονoikon κακοπραγίαιςkakopragiais ἐκπεπληγμένοιekpeplēgmenoi τοῦtou κοινοῦkoinou τῆςtēs σωτηρίαςsōtērias ἀφίεσθεaphiesthe,, καὶkai ἐμέeme τεte τὸνton παραινέσανταparainesanta πολεμεῖνpolemein καὶkai ὑμᾶςhymas αὐτοὺςautous οἳhoi ξυνέγνωτεxynegnōte δι’di’ αἰτίαςaitias ἔχετεechete..

Since, then, a city is able to bear private misfortunes, but each single one is unable [to bear] hers, how is it not necessary for all to defend her, and not [to do] what you are now doing: struck with dismay by the misfortunes at home, you let go of the common safety, and you hold both me, the one who advised [you] to go to war, and yourselves, who agreed [voted with me], to blame.

A city can bear the misfortunes of its citizens, but no citizen can bear the misfortunes of his city. So surely you must all defend it, instead of doing what you are doing now. Stunned by your troubles at home, you are abandoning the safety we all share, and blaming both me, who advised you to go to war, and yourselves, who voted for it with me.

καίτοιkaitoi ἐμοὶemoi τοιούτῳtoioutōi ἀνδρὶandri ὀργίζεσθεorgizesthe ὃςhos οὐδενὸςoudenos ἥσσωνhēssōn οἴομαιoiomai εἶναιeinai γνῶναίgnōnai τεte τὰta δέονταdeonta καὶkai ἑρμηνεῦσαιhermēneusai ταῦταtauta,, φιλόπολίςphilopolis τεte καὶkai χρημάτωνchrēmatōn κρείσσωνkreissōn..

And yet you are angry with me, such a man as I think I am inferior to no one both at recognizing what is needed and at expounding [explaining] it, both a lover of the city and superior to money [incorruptible].

"Yet the man you are angry with is, I believe, second to none at seeing what must be done and explaining it, a man who loves his city and cannot be bought.

ὅho τεte γὰρgar γνοὺςgnous καὶkai μὴmē σαφῶςsaphōs διδάξαςdidaxas ἐνen ἴσῳisōi καὶkai εἰei μὴmē ἐνεθυμήθηenethymēthē;· ὅho τεte ἔχωνechōn ἀμφότεραamphotera,, τῇtēi δὲde πόλειpolei δύσνουςdysnous,, οὐκouk ἂνan ὁμοίωςhomoiōs τιti οἰκείωςoikeiōs φράζοιphrazoi;· προσόντοςprosontos δὲde καὶkai τοῦδεtoude,, χρήμασιchrēmasi δὲde νικωμένουnikōmenou,, τὰta ξύμπανταxympanta τούτουtoutou ἑνὸςhenos ἂνan πωλοῖτοpōloito..

For both the one who has recognized [it] and not taught [it] clearly is in the same position as if he had not thought [of it]; and the one having both, but ill-disposed to the city, would not in the same way speak anything as his own [concern]; and, this also being present, but [he] being conquered by money, all things would be sold for this one thing.

A man who sees what is needed but cannot explain it clearly might as well never have thought of it. A man who can do both but does not wish his city well will not speak up for it as he would for himself. And a man who loves his city but can be bribed would sell it all for money.

ὥστ’hōst’ εἴei μοιmoi καὶkai μέσωςmesōs ἡγούμενοιhēgoumenoi μᾶλλονmallon ἑτέρωνheterōn προσεῖναιproseinai αὐτὰauta πολεμεῖνpolemein ἐπείσθητεepeisthēte,, οὐκouk ἂνan εἰκότωςeikotōs νῦνnyn τοῦtou γεge ἀδικεῖνadikein αἰτίανaitian φεροίμηνpheroimēn..

So that, if you were persuaded to make war, believing that these [qualities] were present in me even moderately more than in others, I would not now reasonably bear the charge at least of doing wrong.

So if you went to war because you believed I had these qualities even a little more than others, it is unfair to blame me now for doing wrong.

‘καὶ‘kai γὰρgar οἷςhois μὲνmen αἵρεσιςhairesis γεγένηταιgegenētai τἆλλαtalla εὐτυχοῦσιeutychousi,, πολλὴpollē ἄνοιαanoia πολεμῆσαιpolemēsai;· εἰei δ’d’ ἀναγκαῖονanankaion ἦνēn ἢē εἴξανταςeixantas εὐθὺςeuthys τοῖςtois πέλαςpelas ὑπακοῦσαιhypakousai ἢē κινδυνεύσανταςkindyneusantas περιγενέσθαιperigenesthai,, ὁho φυγὼνphygōn τὸνton κίνδυνονkindynon τοῦtou ὑποστάντοςhypostantos μεμπτότεροςmemptoteros..

'For to those for whom choice has been [available], being fortunate in other respects, [it is] great folly to make war; but if it was necessary either, yielding immediately, to obey their neighbours, or, running the risk, to prevail [survive], the one who fled the danger [is] more blameworthy than the one who stood up to [it].

"For people who are free to choose and are doing well otherwise, going to war is great folly. But suppose the choice was forced on us: give in at once and obey our neighbors, or take the risk and prevail. Then the man who runs from danger deserves more blame than the man who faces it.

καὶkai ἐγὼegō μὲνmen ὁho αὐτόςautos εἰμιeimi καὶkai οὐκouk ἐξίσταμαιexistamai;· ὑμεῖςhymeis δὲde μεταβάλλετεmetaballete,, ἐπειδὴepeidē ξυνέβηxynebē ὑμῖνhymin πεισθῆναιpeisthēnai μὲνmen ἀκεραίοιςakeraiois,, μεταμέλεινmetamelein δὲde κακουμένοιςkakoumenois,, καὶkai τὸνton ἐμὸνemon λόγονlogon ἐνen τῷtōi ὑμετέρῳhymeterōi ἀσθενεῖasthenei τῆςtēs γνώμηςgnōmēs μὴmē ὀρθὸνorthon φαίνεσθαιphainesthai,, διότιdioti τὸto μὲνmen λυποῦνlypoun ἔχειechei ἤδηēdē τὴνtēn αἴσθησινaisthēsin ἑκάστῳhekastōi,, τῆςtēs δὲde ὠφελίαςōphelias ἄπεστινapestin ἔτιeti ἡhē δήλωσιςdēlōsis ἅπασιhapasi,, καὶkai μεταβολῆςmetabolēs μεγάληςmegalēs,, καὶkai ταύτηςtautēs ἐξex ὀλίγουoligou,, ἐμπεσούσηςempesousēs ταπεινὴtapeinē ὑμῶνhymōn ἡhē διάνοιαdianoia ἐγκαρτερεῖνenkarterein ἃha ἔγνωτεegnōte..

And I am the same and do not depart [from my position]; but you change, since it happened that you were persuaded while unharmed, but repent when suffering harm, and [that] my argument appears not correct in the weakness of your judgment, because what is painful already has its perception for each one, but the clear showing of the benefit is still absent for all, and, a great change, and this from a short [time], having fallen upon [you], your mind is too low [humbled] to persist in what you resolved.

I am the same man, and I have not changed my position. It is you who have changed. You were persuaded while you were still unharmed, and now that you are suffering, you regret it. In your weakened state of mind, my reasoning seems wrong to you, because each of you already feels the pain, while the benefit is not yet clear to anyone. A great reversal has struck you, and struck suddenly, and your spirit is too low to hold to what you decided.

δουλοῖdouloi γὰρgar φρόνημαphronēma τὸto αἰφνίδιονaiphnidion καὶkai ἀπροσδόκητονaprosdokēton καὶkai τὸto πλείστῳpleistōi παραλόγῳparalogōi ξυμβαῖνονxymbainon;· ὃho ὑμῖνhymin πρὸςpros τοῖςtois ἄλλοιςallois οὐχouch ἥκισταhēkista καὶkai κατὰkata τὴνtēn νόσονnoson γεγένηταιgegenētai..

For the sudden and unexpected and that which happens with the most miscalculation enslaves the spirit [pride]; which has happened to you, in addition to the other things, not least also in respect of the sickness.

"Whatever is sudden, unexpected, and beyond all calculation enslaves the spirit, and that is what has happened to you, in many ways and not least with the sickness.

ὅμωςhomōs δὲde πόλινpolin μεγάληνmegalēn οἰκοῦνταςoikountas καὶkai ἐνen ἤθεσινēthesin ἀντιπάλοιςantipalois αὐτῇautēi τεθραμμένουςtethrammenous χρεὼνchreōn καὶkai ξυμφοραῖςxymphorais ταῖςtais μεγίσταιςmegistais ἐθέλεινethelein ὑφίστασθαιhyphistasthai καὶkai τὴνtēn ἀξίωσινaxiōsin μὴmē ἀφανίζεινaphanizein (ἐν(en ἴσῳisōi γὰρgar οἱhoi ἄνθρωποιanthrōpoi δικαιοῦσιdikaiousi τῆςtēs τεte ὑπαρχούσηςhyparchousēs δόξηςdoxēs αἰτιᾶσθαιaitiasthai ὅστιςhostis μαλακίᾳmalakiai ἐλλείπειelleipei καὶkai τῆςtēs μὴmē προσηκούσηςprosēkousēs μισεῖνmisein τὸνton θρασύτητιthrasytēti ὀρεγόμενονoregomenon),), ἀπαλγήσανταςapalgēsantas δὲde τὰta ἴδιαidia τοῦtou κοινοῦkoinou τῆςtēs σωτηρίαςsōtērias ἀντιλαμβάνεσθαιantilambanesthai..