The Plague at Constantinople

ὙπὸHypo δὲde τοὺςtous χρόνουςchronous τούτουςtoutous λοιμὸςloimos γέγονενgegonen,, ἐξex οὗhou δὴdē ἅπανταhapanta ὀλίγουoligou ἐδέησεedeēse τὰta ἀνθρώπειαanthrōpeia ἐξίτηλαexitēla εἶναιeinai.. ἅπασιhapasi μὲνmen οὖνoun τοῖςtois ἐξex οὐρανοῦouranou ἐπισκήπτουσινepiskēptousin ἴσωςisōs ἂνan καὶkai λέγοιτόlegoito τιςtis ὑπ’hyp’ ἀνδρῶνandrōn τολμητῶνtolmētōn αἰτίουaitiou λόγοςlogos,, οἷαhoia πολλὰpolla φιλοῦσινphilousin οἱhoi ταῦταtauta δεινοὶdeinoi αἰτίαςaitias τερατεύεσθαιterateuesthai οὐδαμῆoudamē ἀνθρώπῳanthrōpōi καταληπτὰςkatalēptas οὔσαςousas,, φυσιολογίαςphysiologias τεte ἀναπλάσσεινanaplassein ὑπερορίουςhyperorious,, ἐξεπιστάμενοιexepistamenoi μὲνmen ὡςhōs λέγουσινlegousin οὐδὲνouden ὑγιέςhygies,, ἀποχρῆνapochrēn δὲde ἡγούμενοιhēgoumenoi σφίσινsphisin,, ἤνēn γεge τῶνtōn ἐντυγχανόντωνentynchanontōn τινὰςtinas τῷtōi λόγῳlogōi ἐξαπατήσαντεςexapatēsantes πείσωσιpeisōsi..

During these times a plague came about, by which indeed all human things came within a little of being wiped out. Now for all the things that strike from heaven perhaps some account of a cause might also be spoken by daring men, such as the many causes which those clever in these matters love to conjure up [tell as marvels?], causes in no way comprehensible to man, and to fabricate outlandish [far-fetched?] theories of nature, knowing well that they say nothing sound, but considering it sufficient for themselves if they persuade some of those who come upon them [their readers?], having deceived them by their argument.

Around this time a plague broke out that came close to wiping out the whole human race. Now, for every disaster sent from heaven, bold men may perhaps offer some account of its cause. People who are clever at such things love to dream up causes that no human being could ever grasp, and to invent far-fetched theories about nature. They know perfectly well that nothing they say is sound. But they think it is enough if they can fool a few of the people they meet and win them over with their arguments.

τούτῳtoutōi μέντοιmentoi τῷtōi κακῷkakōi πρόφασίνprophasin τιναtina ἢē λόγῳlogōi εἰπεῖνeipein ἢē διανοίᾳdianoiai λογίσασθαιlogisasthai μηχανήmēchanē τιςtis οὐδεμίαoudemia ἐστίesti,, πλήνplēn γεge δὴdē ὅσαhosa ἐςes τὸνton θεὸνtheon ἀναφέρεσθαιanapheresthai..

For this disaster, however, there is no means at all either to state any cause [pretext?] in word or to reckon one out in thought, except indeed so far as to refer it to God.

For this calamity, though, there is no way at all to put a cause into words, or even to work one out in the mind, except by tracing it back to God.1

1. Many people believed that God or the gods sent disease to punish wrongdoing or to test the faithful. Procopius says only that the cause lies with God, beyond human reasoning.

οὐou γὰρgar ἐπὶepi μέρουςmerous τῆςtēs γῆςgēs οὐδὲoude ἀνθρώπωνanthrōpōn τισὶtisi γέγονενgegonen οὐδέoude τιναtina ὥρανhōran τοῦtou ἔτουςetous ἔσχενeschen,, ὅθενhothen ἂνan καὶkai σοφίσματαsophismata αἰτίαςaitias εὑρέσθαιheuresthai δυνατὰdynata εἴηeiē,, ἀλλὰalla περιεβάλλετοperieballeto μὲνmen τὴνtēn γῆνgēn ξύμπασανxympasan,, βίουςbious δὲde ἀνθρώπωνanthrōpōn ἅπανταςhapantas ἔβλαψεeblapse,, καίπερkaiper ἀλλήλωνallēlōn ἐςes τοὐναντίονtounantion παρὰpara πολὺpoly διαλλάσσονταςdiallassontas,, οὔτεoute φύσεώςphyseōs τινοςtinos οὔτεoute ἡλικίαςhēlikias φεισάμενονpheisamenon..

For it did not come about in a part of the earth nor upon certain of men, nor did it keep to any season of the year, from which it might also be possible to find subtle explanations of a cause, but it encompassed the whole earth, and harmed all the lives of men, although these differ from one another very greatly in the opposite direction, sparing neither any nature [sex?] nor age.

It did not strike only one part of the earth or only certain people, and it did not keep to one season of the year. If it had, someone might at least come up with a clever explanation of its cause. Instead, it wrapped itself around the whole earth and ruined the lives of every kind of people, however different those lives were from one another. It spared no one, whatever their nature or their age.

εἴτεeite γὰρgar χωρίωνchōriōn ἐνοικήσειenoikēsei εἴτεeite νόμῳnomōi διαίτηςdiaitēs,, ἢē φύσεωςphyseōs τρόπῳtropōi,, ἢē ἐπιτηδεύμασινepitēdeumasin,, ἢē ἄλλῳallōi ὅτῳhotōi ἀνθρώπωνanthrōpōn ἄνθρωποιanthrōpoi διαφέρουσινdiapherousin,, ἐνen ταύτῃtautēi δὴdē μόνῃmonēi τῇtēi νόσῳnosōi τὸto διαλλάσσονdiallasson οὐδὲνouden ὤνησενōnēsen..

For whether in dwelling-place of lands or in custom of diet, or in manner of nature, or in pursuits, or in whatever else men differ from men, in this disease alone the difference profited nothing.

People differ from one another in where they live, in their way of life, in temperament, in their occupations, and in every other way that one person can differ from another. But in this disease alone, none of those differences did anyone any good.

ἐπέσκηψεepeskēpse δὲde τοῖςtois μὲνmen ὥρᾳhōrai θέρουςtherous,, τοῖςtois δὲde χειμῶνιcheimōni,, τοῖςtois δὲde κατὰkata τοὺςtous ἄλλουςallous καιρούςkairous.. λεγέτωlegetō μὲνmen οὖνoun ὥςhōs πηpē ἕκαστοςhekastos περὶperi αὐτῶνautōn γινώσκειginōskei καὶkai σοφιστὴςsophistēs καὶkai μετεωρολόγοςmeteōrologos,, ἐγὼegō δὲde ὅθενhothen τεte ἤρξατοērxato ἡhē νόσοςnosos ἥδεhēde καὶkai τρόπῳtropōi δὴdē ὅτῳhotōi τοὺςtous ἀνθρώπουςanthrōpous διέφθειρενdiephtheiren ἐρῶνerōn ἔρχομαιerchomai..

And it struck some in the season of summer, others in winter, others during the other seasons. Now let both sophist and astronomer [speculator on things in the sky?] each say about these things how he somehow understands them, but I am going to tell both whence this disease began and in what manner indeed it destroyed men.

It attacked some people in summer, some in winter, and others in the other seasons. So let every sophist and every student of the heavens give his own opinion on these matters.2 I will go on to tell where this disease began and how it destroyed people.

2. Many ancient scholars blamed epidemics on the positions of the stars and planets. This sentence echoes Thucydides's account of the plague at Athens (History 2.48), which Procopius took as his model.

ἬρξατοĒrxato μὲνmen ἐξex ΑἰγυπτίωνAigyptiōn οἳhoi ᾤκηνταιōikēntai ἐνen ΠηλουσίῳPēlousiōi.. γενομένηgenomenē δὲde δίχαdicha πὴpē μὲνmen ἐπίepi τεte ἈλεξανδρείαςAlexandreias καὶkai τῆςtēs ἄλληςallēs ΑἰγύπτουAigyptou ἐχώρησεechōrēse,, πὴpē δὲde ἐπὶepi ΠαλαιστίνουςPalaistinous τοὺςtous ΑἰγυπτίοιςAigyptiois ὁμόρουςhomorous ἦλθενēlthen,, ἐντεῦθένenteuthen τεte κατέλαβεkatelabe τὴνtēn γῆνgēn σύμπασανsympasan,, ὁδῷhodōi τεte ἀεὶaei προϊοῦσαproiousa καὶkai χρόνοιςchronois βαδίζουσαbadizousa τοῖςtois καθήκουσινkathēkousin..

It began from the Egyptians who dwell in Pelusium. And having become divided in two, in one direction it went toward both Alexandria and the rest of Egypt, and in the other it came upon the Palestinians bordering on the Egyptians, and from there it seized the whole earth, always advancing along a road [steadily?] and travelling at the appointed [proper?] times.

It began among the Egyptians who live in Pelusium.3 From there it split in two. One branch moved toward Alexandria and the other parts of Egypt, while the other came to the Palestinians, Egypt's neighbors. From there it took hold of the whole earth, always moving forward along its road and traveling at its appointed times.

3. Pelusium was a port at the eastern mouth of the Nile, near modern Port Said in Egypt.

ἐπὶepi ῥητοῖςrhētois γὰρgar ἐδόκειedokei χωρεῖνchōrein καὶkai χρόνονchronon τακτὸνtakton ἐνen χώρᾳchōrai ἑκάστῃhekastēi διατριβὴνdiatribēn ἔχεινechein,, ἐςes οὐδέναςoudenas μὲνmen ἀνθρώπωνanthrōpōn παρέργωςparergōs τῷtōi φθόρῳphthorōi χρωμένηchrōmenē,, σκεδαννυμένηskedannymenē δὲde ἐφ’eph’ ἑκάτεραhekatera μέχριmechri ἐςes τὰςtas τῆςtēs οἰκουμένηςoikoumenēs ἐσχατιάςeschatias,, ὥσπερhōsper δεδοικυῖαdedoikuia μήmē τιςtis αὐτὴνautēn τῆςtēs γῆςgēs διαλάθοιdialathoi μυχόςmychos..

For it seemed to move on fixed terms and to have a stay of appointed time in each country, using its destruction casually [lightly?] upon no men, but scattering in both directions as far as the extremities of the inhabited world, as though fearing lest some recess of the earth should escape its notice.

It seemed to travel by fixed agreement and to stay for a set length of time in each land. It went easy on no people at all. Instead, it spread in both directions, out to the farthest ends of the inhabited world, as if afraid that some hidden corner of the earth might slip past it.

οὔτεoute γὰρgar νῆσόνnēson τιναtina ἢē σπήλαιονspēlaion ἢē ἀκρώρειανakrōreian ἐλίπετοelipeto ἀνθρώπουςanthrōpous οἰκήτοραςoikētoras ἔχουσανechousan;· ἢνēn δέde πούpou τιναtina καὶkai παρήλασεparēlase χώρανchōran,, ἢē μὴmē ψαύσασαpsausasa τῶνtōn ταύτῃtautēi ἀνθρώπωνanthrōpōn ἢē ἀμωσγέπωςamōsgepōs αὐτῶνautōn ἁψαμένηhapsamenē,, ἀλλὰalla χρόνῳchronōi τῷtōi ὑστέρῳhysterōi αὖθιςauthis ἐνταῦθαentautha ἐπανιοῦσαepaniousa τῶνtōn μὲνmen περιοίκωνperioikōn,, οἷςhois δὴdē πικρόταταpikrotata ἐπέσκηψεepeskēpse πρότερονproteron,, οὐδαμῶςoudamōs ἥψατοhēpsato,, τῆςtēs δὲde χώραςchōras ἐκείνηςekeinēs οὐou πρότερονproteron ἀπέστηapestē ἕωςheōs τὸto μέτρονmetron ὀρθῶςorthōs καὶkai δικαίωςdikaiōs τῶνtōn τετελευτηκότωνteteleutēkotōn ἀπέδωκενapedōken,, ὅπερhoper καὶkai τοῖςtois ἀμφ’amph’ αὐτὴνautēn ᾠκημένοιςōikēmenois χρόνῳchronōi τῷtōi προτέρῳproterōi διεφθάρθαιdiephtharthai τετύχηκενtetychēken..

For it left neither any island nor cave nor mountain ridge having men as inhabitants; and if somewhere it also passed by some land, either not touching the men there or laying hold of them in some way or other, yet at a later time, returning there again, it in no way touched those dwelling round about, upon whom indeed it had fallen most bitterly before, but it did not depart from that land until it had paid back rightly and justly the measure of those who had died, such as had also happened to have been destroyed among those dwelling around it in the earlier time.

It passed over no island, no cave, and no mountaintop where people lived. If it ever did pass by some land, either not touching the people there or touching them only lightly, it came back to that place later. This time it left the neighbors alone, though it had struck them most bitterly before. But it did not leave that land until it had paid out, fairly and in full, its measure of the dead: just as many as had died among the neighbors the first time.

ἀρξαμένηarxamenē δὲde ἀεὶaei ἐκek τῆςtēs παραλίαςparalias ἡhē νόσοςnosos ἥδεhēde,, οὕτωhoutō δὴdē ἐςes τὴνtēn μεσόγειονmesogeion ἀνέβαινεanebaine χώρανchōran.. δευτέρῳdeuterōi δὲde ἔτειetei ἐςes ΒυζάντιονByzantion μεσοῦντοςmesountos τοῦtou ἦροςēros ἀφίκετοaphiketo,,

And this disease, always beginning from the coast, thus indeed went up into the inland country. And in the second year it arrived at Byzantium when spring was at its middle,

The disease always started on the coast and moved from there up into the inland country. It reached Byzantium in the second year, in the middle of spring,4

4. Byzantium is the old Greek name for Constantinople (modern Istanbul), the capital of the Roman Empire in Procopius's day. The second year is 542; the plague had reached Egypt in 541.

ἔνθαentha καὶkai ἐμοὶemoi ἐπιδημεῖνepidēmein τηνικαῦταtēnikauta ξυνέβηxynebē.. ἐγίνετοegineto δὲde ὧδεhōde.. φάσματαphasmata δαιμόνωνdaimonōn πολλοῖςpollois ἐςes πᾶσανpasan ἀνθρώπουanthrōpou ἰδέανidean ὤφθηōphthē,, ὅσοιhosoi τεte αὐτοῖςautois παραπίπτοιενparapiptoien,, παίεσθαιpaiesthai ᾤοντοōionto πρὸςpros τοῦtou ἐντυχόντοςentychontos ἀνδρὸςandros ὅπηhopē παρατύχοιparatychoi τοῦtou σώματοςsōmatos,, ἅμαhama τεte τὸto φάσμαphasma τοῦτοtouto ἑώρωνheōrōn καὶkai τῇtēi νόσῳnosōi αὐτίκαautika ἡλίσκοντοhēliskonto..

There it happened that I too was staying [residing?] at that time. And it came about thus. Apparitions of demons in every form of a human being were seen by many, and as many as encountered them thought that they were struck by the man who met them, wherever on the body it chanced, and at the same time they saw this apparition and were straightway seized by the disease.

and I happened to be living there at the time. This is how it came. Many people saw apparitions of demons in every kind of human shape.5 Those who met them believed that the man they had run into struck them, on whatever part of the body it happened to be. The moment they saw this apparition, they caught the disease.

5. Many Christians of Procopius's time believed that demons, evil spirits, could cause illness and could appear in human form.

κατ’kat’ ἀρχὰςarchas μὲνmen οὖνoun οἱhoi παραπεπτωκότεςparapeptōkotes ἀποτρέπεσθαιapotrepesthai αὐτὰauta ἐπειρῶντοepeirōnto,, τῶνtōn τεte ὀνομάτωνonomatōn ἀποστοματίζοντεςapostomatizontes τὰta θειόταταtheiotata καὶkai τὰta ἄλλαalla ἐξοσιούμενοιexosioumenoi,, ὡςhōs ἕκαστόςhekastos πηpē ἐδύνατοedynato,, ἤνυονēnyon μέντοιmentoi τὸto παράπανparapan οὐδένouden,, ἐπεὶepei κἀνkan τοῖςtois ἱεροῖςhierois οἱhoi πλεῖστοιpleistoi καταφεύγοντεςkatapheugontes διεφθείροντοdiephtheironto..

At the beginning, then, those who had encountered them tried to turn them away, both uttering by mouth the most holy of the names and performing the other rites of purification [expiations?], as each was in some way able; they accomplished, however, nothing at all, since even in the sanctuaries [churches?] most, taking refuge there, were perishing.

At first, the people who met these figures tried to turn them away. They spoke the holiest names aloud and used other holy rites to drive them off, each as best he could. But it did no good at all, since most of them died even in the holy places where they had fled for safety.6

6. The holiest names were probably the names of God and Christ, spoken aloud to drive off evil spirits. The holy places were churches, where people sought protection.

ὕστερονhysteron δὲde οὐδὲoude τοῖςtois φίλοιςphilois καλοῦσινkalousin ἐπακούεινepakouein ἠξίουνēxioun,, ἀλλὰalla καθείρξαντεςkatheirxantes αὑτοὺςhautous ἐνen τοῖςtois δωματίοιςdōmatiois,, ὅτιhoti δὴdē οὐκouk ἐπαΐοιενepaioien προσεποιοῦντοprosepoiounto,, καίπερkaiper ἀρασσομένωνarassomenōn αὐτοῖςautois τῶνtōn θυρῶνthyrōn,, δειμαίνοντεςdeimainontes δηλονότιdēlonoti μὴmē δαιμόνωνdaimonōn τιςtis ὁho καλῶνkalōn εἴηeiē..

And later they did not even deign to listen to their friends when they called, but, having shut themselves up in their rooms, they pretended that they did not hear, although their doors were being beaten, fearing, evidently, lest the one calling might be one of the demons.

Later, they would not even answer when their friends called. They locked themselves in their rooms and pretended not to hear, even while their doors were being pounded, plainly afraid that whoever was calling might be one of the demons.

τισὶtisi δὲde οὐχouch οὕτωςhoutōs ὁho λοιμὸςloimos ἐπεγίνετοepegineto,, ἀλλ’all’ ὄψινopsin ὀνείρουoneirou ἰδόντεςidontes ταὐτὸtauto τοῦτοtouto πρὸςpros τοῦtou ἐπιστάντοςepistantos πάσχεινpaschein ἐδόκουνedokoun,, ἢē λόγουlogou ἀκούεινakouein προλέγοντοςprolegontos σφίσινsphisin ὅτιhoti δὴdē ἐςes τῶνtōn τεθνηξομένωνtethnēxomenōn τὸνton ἀριθμὸνarithmon ἀνάγραπτοιanagraptoi εἶενeien..

But to some the plague did not come on thus, but, having seen a vision of a dream, they thought that they suffered this same thing from the one standing over them, or that they heard a voice [word?] foretelling to them that they had been inscribed in the number of those who were going to die.

For some, though, the plague did not come this way. Instead, they had a dream in which they seemed to suffer this same thing from a figure standing over them. Or in the dream they seemed to hear a voice telling them ahead of time that their names had been written down among those who were going to die.

τοῖςtois δὲde πλείστοιςpleistois οὔτεoute ὕπαρhypar οὔτεoute ὄναρonar αἰσθομένοιςaisthomenois τοῦtou ἐσομένουesomenou εἶταeita τῇtēi νόσῳnosōi ξυνέβηxynebē ἁλῶναιhalōnai..

But to most, perceiving what was going to be neither in a waking vision nor in a dream, it then happened that they were seized by the disease.

But most people had no warning of what was coming, either in a waking vision or in a dream, before they caught the disease.

ἡλίσκοντοhēliskonto δὲde τρόπῳtropōi τοιῷδεtoiōide.. ἐπύρεσσονepyresson ἄφνωaphnō,, οἱhoi μὲνmen ἐξex ὕπνουhypnou ἐγηγερμένοιegēgermenoi,, οἱhoi δὲde περιπάτουςperipatous ποιούμενοιpoioumenoi,, οἱhoi δὲde ἄλλοallo ὅho τιti δὴdē πράσσοντεςprassontes..

And they were seized in the following manner. They became feverish suddenly, some having been awakened from sleep, others taking walks, others doing whatever else.

This is how it took them. They suddenly came down with a fever, some just after waking from sleep, some while out walking, and some in the middle of whatever else they were doing.

καὶkai τὸto μὲνmen σῶμαsōma οὔτεoute τιti διήλλασσεdiēllasse τῆςtēs προτέραςproteras χροιᾶςchroias οὔτεoute θερμὸνthermon ἦνēn,, ἅτεhate πυρετοῦpyretou ἐπιπεσόντοςepipesontos,, οὐou μὴνmēn οὐδὲoude φλόγωσιςphlogōsis ἐπεγίνετοepegineto,, ἀλλ’all’ οὕτωςhoutōs ἀβληχρόςablēchros τιςtis ἐξex ἀρχῆςarchēs τεte καὶkai ἄχριςachris ἑσπέραςhesperas ὁho πυρετὸςpyretos ἦνēn ὥστεhōste μήτεmēte τοῖςtois νοσοῦσινnosousin αὐτοῖςautois μήτεmēte ἰατρῷiatrōi ἁπτομένῳhaptomenōi δόκησινdokēsin κινδύνουkindynou παρέχεσθαιparechesthai..

And the body neither changed at all from its former color nor was hot, as would be with a fever having fallen upon it, nor indeed did inflammation come on, but the fever was so languid [mild?] both from the beginning and until evening that it afforded an impression of danger neither to the sick themselves nor to a doctor touching them.

The body did not change from its usual color. It was not hot, as you would expect when a fever strikes, and there was no inflammation either. From the start until evening the fever was so mild that it gave no hint of danger, either to the sick themselves or to a doctor who touched them.

οὐou γὰρgar οὖνoun οὐδέoude τιςtis τελευτᾶνteleutan τῶνtōn περιπεπτωκότωνperipeptōkotōn ἀπ’ap’ αὐτοῦautou ἔδοξενedoxen.. ἡμέρᾳhēmerai δὲde τοῖςtois μὲνmen τῇtēi αὐτῇautēi,, τοῖςtois δὲde τῇtēi ἐπιγενομένῃepigenomenēi,, ἑτέροιςheterois δὲde οὐou πολλαῖςpollais ὕστερονhysteron βουβὼνboubōn ἐπῆρτοepērto,, οὐκouk ἐνταῦθαentautha μόνονmonon,, ἔνθαentha καὶkai τὸto τοῦtou σώματοςsōmatos μόριονmorion,, ὃho δὴdē τοῦtou ἤτρουētrou ἔνερθένenerthen ἐστιesti,, βουβὼνboubōn κέκληταιkeklētai,, ἀλλὰalla καὶkai τῆςtēs μάληςmalēs ἐντόςentos,, ἐνίοιςeniois δὲde καὶkai παρὰpara τὰta ὦταōta καὶkai ὅπουhopou ποτὲpote τῶνtōn μηρῶνmērōn ἔτυχεetyche..

For indeed not even anyone of those who had fallen into it seemed likely [expected?] to die from it. And on a day, for some on the same one, for others on the following one, for others not many days later, a bubo rose up, not only there, where also the part of the body which is below the lower belly is called bubo [groin?], but also inside the armpit, and in some also beside the ears and wherever on the thighs it happened.

In fact, it did not seem that any of those who caught it would die of it. But then a bubo swelled up, on the same day for some, on the next day for others, and a few days later for the rest.7 It appeared in the groin, the part of the body below the belly that is itself called the boubōn. But it also appeared in the armpit, and for some people beside the ears or anywhere on the thighs.

7. The Greek word boubōn meant the groin and also a swelling there. From it comes "bubo," the swollen gland that gives bubonic plague its name.

ΤὰTa μὲνmen οὖνoun ἄχριachri τοῦδεtoude πᾶσινpasin ὁμοίωςhomoiōs σχεδόνschedon τιti τοῖςtois τῇtēi νόσῳnosōi ἁλισκομένοιςhaliskomenois ξυνέβαινεxynebaine;· τὰta δὲde ἐνθένδεenthende οὐκouk ἔχωechō εἰπεῖνeipein πότερονpoteron ἐνen τῷtōi διαλλάσσοντιdiallassonti τῶνtōn σωμάτωνsōmatōn καὶkai ἡhē διαφορὰdiaphora τῶνtōn ξυμπιπτόντωνxympiptontōn ἐγίνετοegineto,, ἢē ὅπηhopē ποτὲpote βουλομένῳboulomenōi εἴηeiē τῷtōi τὴνtēn νόσονnoson ἐπαγαγόντιepagagonti..

Now the things up to this point befell nearly all alike who were seized by the disease; but the things from here on I am not able to say whether in the difference of the bodies the difference also of the things that befell came about, or in whatever way it might be the will of the one who brought on the disease.

Until this point, nearly the same things happened to everyone who caught the disease. From here on, I cannot say whether the differences in what happened came from differences in their bodies, or from whatever pleased the one who brought the disease upon them.

ἐπεγίνετοepegineto γὰρgar τοῖςtois μὲνmen κῶμαkōma βαθύbathy,, τοῖςtois δὲde παραφροσύνηparaphrosynē ὀξεῖαoxeia,, ἑκάτεροίhekateroi τεte τὰta πρὸςpros τὴνtēn νόσονnoson ἐπιτηδείωςepitēdeiōs ἔχονταechonta ἔπασχονepaschon;· οἷςhois μὲνmen γὰρgar τὸto κῶμαkōma ἐπέκειτοepekeito,, πάντωνpantōn ἐπιλελησμένοιepilelēsmenoi τῶνtōn εἰωθότωνeiōthotōn σφίσινsphisin ἐςes ἀεὶaei καθεύδεινkatheudein ἐδόκουνedokoun..

For there came upon some a deep coma, upon others an acute delirium, and each group suffered the things suitably belonging to the disease [the symptoms proper to the disease?]; for those upon whom the coma lay, having forgotten all the things customary to them, seemed to sleep continually [forever?].

Some fell into a deep coma, and others into a violent delirium, and each group suffered the symptoms that go with its form of the disease. Those in a coma forgot everything once familiar to them, and they seemed to sleep without end.

καὶkai εἰei μένmen τιςtis αὐτῶνautōn ἐπιμελοῖτοepimeloito,, μεταξὺmetaxy ἤσθιονēsthion,, τινὲςtines δὲde καὶkai ἀπημελημένοιapēmelēmenoi ἀπορίᾳaporiai τροφῆςtrophēs εὐθὺςeuthys ἔθνησκονethnēskon..

And if someone took care of them, they would eat in the meantime, but some also, being neglected, through lack of food straightway died.

If someone took care of them, they would eat even while in this state, but some who were neglected died at once for lack of food.

οἱhoi μέντοιmentoi τῷtōi τῆςtēs παραφροσύνηςparaphrosynēs ἁλόντεςhalontes κακῷkakōi ἀγρυπνίᾳagrypniai τεte καὶkai φαντασίᾳphantasiai πολλῇpollēi εἴχοντοeichonto,, καίkai τιναςtinas ὑποπτεύοντεςhypopteuontes ἐπιέναιepienai σφίσινsphisin ὡςhōs δὴdē ἀπολοῦνταςapolountas,, ἐςes ταραχήνtarachēn τεte καθίσταντοkathistanto καὶkai ἀναβοῶντεςanaboōntes ἐξαίσιονexaision οἷονhoion ἐςes φυγὴνphygēn ὥρμηντοhōrmēnto..

Those, however, who were seized by the affliction [evil?] of delirium were held by sleeplessness and much imagining [many phantasms?], and, suspecting that some were coming upon them as intending to destroy them, they were thrown into confusion and, crying out in an extraordinary way, rushed to flight.

Those seized by delirium could not sleep and saw many wild visions. Suspecting that people were coming to kill them, they would panic, scream terribly, and rush off to escape.

οἵhoi τεte αὐτοὺςautous θεραπεύοντεςtherapeuontes καμάτῳkamatōi ἀπαύστῳapaustōi ἐχόμενοιechomenoi τὰta ἀνήκεσταanēkesta ἐςes ἀεὶaei ἔπασχονepaschon..

And those tending them, being held by unceasing toil, suffered continually things beyond remedy [unbearable?].

The people who nursed them were worn out by endless toil and went on suffering things beyond all remedy.

διὸdio δὴdē ἅπαντεςhapantes αὐτοὺςautous οὐχouch ἧσσονhēsson ἢē τοὺςtous πονουμένουςponoumenous ᾠκτίζοντοōiktizonto,, οὐχouch ὅτιhoti τῷtōi λοιμῷloimōi ἐπιέζοντοepiezonto ἐκek τοῦtou προσιέναιprosienai (οὔτε(oute γὰρgar ἰατρῷiatrōi οὔτεoute ἰδιώτῃidiōtēi μεταλαχεῖνmetalachein τοῦtou κακοῦkakou τοῦδεtoude τῶνtōn νοσούντωνnosountōn ἢē τῶνtōn τετελευτηκότωνteteleutēkotōn ἁπτομένῳhaptomenōi ξυνέβηxynebē,, ἐπεὶepei πολλοὶpolloi μὲνmen ἀεὶaei καὶkai τοὺςtous οὐδὲνouden σφίσιsphisi προσήκονταςprosēkontas ἢē θάπτοντεςthaptontes ἢē θεραπεύοντεςtherapeuontes ταύτῃtautēi δὴdē τῇtēi ὑπουργίᾳhypourgiai παρὰpara δόξανdoxan ἀντεῖχονanteichon,, πολλοὶpolloi δὲde τῆςtēs νόσουnosou ἀπροφασίστωςaprophasistōs αὐτοῖςautois ἐπιπεσούσηςepipesousēs εὐθὺςeuthys ἔθνησκονethnēskon),), ἀλλ’all’ ὅτιhoti ταλαιπωρίᾳtalaipōriai πολλῇpollēi εἴχοντοeichonto..

For this reason indeed all pitied them no less than those who were suffering, not because they were oppressed by the plague from approaching (for it did not happen to either doctor or private person [layman?] to get a share of this disaster by touching the sick or the dead, since many, who were constantly burying or tending even those in no way related to them, held out in this very service contrary to expectation, while many, the disease falling upon them without apparent cause [without warning?], died at once), but because they were held fast by great hardship.

So everyone pitied the nurses as much as the sick. It was not that the nurses caught the plague by coming near the sick. (No doctor or anyone else caught this disease by touching the sick or the dead.8 Many people who kept burying or nursing even strangers held out in that work against all expectation. Meanwhile, many others fell sick for no visible reason and died at once.) People pitied the nurses because of the great hardship they endured.

8. Contagion is the idea that disease passed from person to person by touch, breath, or objects, long before anyone knew about germs. Procopius saw no sign of it here.

ἔκek τεte γὰρgar τῶνtōn στρωμάτωνstrōmatōn ἐκπίπτονταςekpiptontas καὶkai καλινδουμένουςkalindoumenous ἐςes τὸto ἔδαφοςedaphos ἀντικαθίστωνantikathistōn αὖθιςauthis,, καὶkai ῥιπτεῖνrhiptein σφᾶςsphas αὐτοὺςautous ἐκek τῶνtōn οἰκημάτωνoikēmatōn ἐφιεμένουςephiemenous ὠθοῦντέςōthountes τεte καὶkai ἀνθέλκοντεςanthelkontes ἐβιάζοντοebiazonto..

For both when they fell out of their beds and rolled about on the floor they set them back again, and when they were eager to throw themselves out of the houses, pushing and pulling them back, they forced them [struggled with them?].

When the sick fell out of bed and rolled around on the floor, the nurses put them back again. When the sick tried to hurl themselves out of their houses, the nurses had to push and drag them back by force.

ὕδωρhydōr τεte οἷςhois παρατύχοιparatychoi,, ἐμπεσεῖνempesein ἤθελονēthelon,, οὐou δὴdē οὐχouch ὅσονhoson τοῦtou ποτοῦpotou ἐπιθυμίᾳepithymiai (ἐς(es γὰρgar θάλασσανthalassan οἱhoi πολλοὶpolloi ὥρμηντοhōrmēnto),), ἀλλ’all’ αἴτιονaition ἦνēn μάλισταmalista ἡhē τῶνtōn φρενῶνphrenōn νόσοςnosos..

And those whom water happened to be near wished to fall into it, not indeed merely from desire of drink (for most of them rushed into the sea), but the cause was chiefly the disease of the mind.

If the sick came upon water, they wanted to plunge into it, not so much from thirst (most of them ran for the sea) as because of the sickness in their minds.

πολὺςpolys δὲde αὐτοῖςautois καὶkai περὶperi τὰςtas βρώσειςbrōseis ἐγένετοegeneto πόνοςponos.. οὐou γὰρgar εὐπετῶςeupetōs προσίεντοprosiento ταύταςtautas.. πολλοίpolloi τεte ἀπορίᾳaporiai τοῦtou θεραπεύοντοςtherapeuontos διεφθάρησανdiephtharēsan,, ἢē λιμῷlimōi πιεζόμενοιpiezomenoi,,

And great labour [trouble?] also arose for them concerning their food. For they did not readily accept it. And many perished through lack of anyone to tend them, either being oppressed by hunger,

Eating was a great struggle for them as well, since they would not easily take food. Many died because they had no one to care for them, either worn down by hunger

ἢē ἀφ’aph’ ὑψηλοῦhypsēlou καθιέντεςkathientes τὸto σῶμαsōma.. ὅσοιςhosois δὲde οὔτεoute κῶμαkōma οὔτεoute παραφροσύνηparaphrosynē ἐνέπεσεenepese,, τούτοιςtoutois δὴdē ὅho τεte βουβὼνboubōn ἐσφακέλιζεesphakelize καὶkai αὐτοὶautoi ταῖςtais ὀδύναιςodynais οὐκέτιouketi ἀντέχοντεςantechontes ἔθνησκονethnēskon..

or letting their body down [hurling their body?] from a height. But for as many as neither coma nor delirium fell upon, for these indeed the bubo mortified [became gangrenous?], and they themselves, no longer holding out against the pains, died.

or by throwing themselves from a height. Those who fell into neither a coma nor delirium saw the bubo turn gangrenous, and they died when they could no longer bear the pain.

τεκμηριώσειεtekmēriōseie δ’d’ ἄνan τιςtis καὶkai τοῖςtois ἄλλοιςallois ἅπασιhapasi κατὰkata ταὐτὰtauta ξυμβῆναιxymbēnai,, ἀλλ’all’ ἐπεὶepei ἐνen αὑτοῖςhautois ὡςhōs ἥκισταhēkista ἦσανēsan,, ξυνεῖναιxyneinai τῆςtēs ὀδύνηςodynēs οὐδαμῆoudamē εἶχονeichon,, τοῦtou πάθουςpathous αὐτοῖςautois τοῦtou ἀμφὶamphi τὰςtas φρέναςphrenas παραιρουμένουparairoumenou τὴνtēn αἴσθησινaisthēsin..

And one might infer that the same things happened in the case of all the others too, but since they were least of all in themselves [in their senses?], they were in no way able to perceive the pain, the affliction concerning the mind taking away from them the perception.

One could reasonably conclude that the same thing happened to all the others too. But since they were completely out of their senses, they could not feel the pain at all, because the sickness in their minds had taken away all feeling.

ἈπορούμενοιAporoumenoi γοῦνgoun τῶνtōn τινεςtines ἰατρῶνiatrōn τῇtēi τῶνtōn ξυμπιπτόντωνxympiptontōn ἀγνοίᾳagnoiai τόto τεte τῆςtēs νόσουnosou κεφάλαιονkephalaion ἐνen τοῖςtois βουβῶσινboubōsin ἀποκεκρίσθαιapokekristhai οἰόμενοιoiomenoi,, διερευνᾶσθαιdiereunasthai τῶνtōn τετελευτηκότωνteteleutēkotōn τὰta σώματαsōmata ἔγνωσανegnōsan.. καὶkai διελόντεςdielontes τῶνtōn βουβώνωνboubōnōn τινάςtinas,, ἄνθρακοςanthrakos δεινόνdeinon τιti χρῆμαchrēma ἐμπεφυκὸςempephykos εὗρονheuron..

At any rate some of the doctors, being at a loss through ignorance of what was occurring, and thinking that the chief point [main seat?] of the disease had been separated off in the buboes, decided to examine the bodies of the dead. And having cut open some of the buboes, they found a terrible sort of carbuncle grown within.

Some of the doctors were baffled, because they did not understand what was happening. Thinking that the heart of the disease lay in the buboes, they decided to examine the bodies of the dead.9 When they cut open some of the buboes, they found a dreadful carbuncle growing inside.10

9. Opening human bodies was very rare in ancient and Byzantine medicine, so the doctors' step was an unusual one.
10. A carbuncle (Greek anthrax, "coal") was a hard, dark, inflamed lump. The same Greek word later gave its name to a different disease, anthrax.

ἜθνησκονEthnēskon δὲde οἱhoi μὲνmen αὐτίκαautika,, οἱhoi δὲde ἡμέραιςhēmerais πολλαῖςpollais ὕστερονhysteron,, τισίtisi τεte φλυκταίναιςphlyktainais μελαίναιςmelainais ὅσονhoson φακοῦphakou μέγεθοςmegethos ἐξήνθειexēnthei τὸto σῶμαsōma,, οἳhoi οὐδὲoude μίανmian ἐπεβίωνepebiōn ἡμέρανhēmeran,, ἀλλ’all’ εὐθυωρὸνeuthyōron ἅπαντεςhapantes ἔθνησκονethnēskon..

And some died immediately, others many days later, and for some the body broke out [blossomed?] with black blisters about the size of a lentil, who did not survive even one day, but all died forthwith.

Some died at once, others many days later. In some, the body broke out in black blisters the size of lentils. These people did not live even one more day, but died, every one of them, at once.

πολλοὺςpollous δὲde καίkai τιςtis αὐτόματοςautomatos αἵματοςhaimatos ἐπιγινόμενοςepiginomenos ἔμετοςemetos εὐθὺςeuthys διεχρήσατοdiechrēsato..

And many also a certain spontaneous vomiting of blood, coming on, at once destroyed.

Many others were carried off at once by a vomiting of blood that came on for no apparent reason.

ἐκεῖνοekeino μέντοιmentoi ἀποφήνασθαιapophēnasthai ἔχωechō,, ὡςhōs τῶνtōn ἰατρῶνiatrōn οἱhoi δοκιμώτατοιdokimōtatoi πολλοὺςpollous μὲνmen τεθνήξεσθαιtethnēxesthai προηγόρευονproēgoreuon,, οἳhoi δὴdē κακῶνkakōn ἀπαθεῖςapatheis ὀλίγῳoligōi ὕστερονhysteron παρὰpara δόξανdoxan ἐγίνοντοeginonto,, πολλοὺςpollous δὲde ὅτιhoti σωθήσονταιsōthēsontai ἰσχυρίζοντοischyrizonto,, οἳhoi δὴdē διαφθαρήσεσθαιdiaphtharēsesthai ἔμελλονemellon αὐτίκαautika δὴdē μάλαmala..

This, however, I am able to declare, that the most esteemed of the doctors predicted that many would die who indeed a little later became, contrary to expectation, free from ills, and they maintained that many would be saved who indeed were about to be destroyed very soon.

This much, however, I can say for certain. The most respected doctors foretold the death of many people who, soon afterward and against all expectation, were completely free of their troubles. And they promised that many would recover who were in fact about to die almost at once.

οὕτωςhoutōs αἰτίαaitia τιςtis ἦνēn οὐδεμίαoudemia ἐνen ταύτῃtautēi τῇtēi νόσῳnosōi ἐςes ἀνθρώπουanthrōpou λογισμὸνlogismon φέρουσαpherousa;· πᾶσιpasi γάρgar τιςtis ἀλόγιστοςalogistos ἀπόβασιςapobasis ἐπὶepi πλεῖστονpleiston ἐφέρετοephereto,, καὶkai τὰta λουτρὰloutra τοὺςtous μὲνmen ὤνησεōnēse,, τοὺςtous δὲde οὐδένouden τιti ἧσσονhēsson κατέβλαψενkateblapsen..

Thus there was no cause in this disease that came within the reckoning of a man; for in all cases some unaccountable outcome resulted for the most part, and the baths benefited some, but harmed others no less.

So this disease had no cause that human reason could grasp. For everyone, as a rule, things turned out in ways no one could account for. Baths, for instance, helped some patients and harmed others just as much.

ἀμελούμενοίameloumenoi τεte πολλοὶpolloi ἔθνησκονethnēskon,, πολλοὶpolloi δὲde παρὰpara λόγονlogon ἐσώζοντοesōzonto.. καὶkai πάλινpalin αὖau τὰta τῆςtēs θεραπείαςtherapeias ἐφ’eph’ ἑκάτεραhekatera τοῖςtois χρωμένοιςchrōmenois ἐχώρειechōrei;· καὶkai τὸto ξύμπανxympan εἰπεῖνeipein οὐδεμίαoudemia μηχανὴmēchanē ἀνθρώπῳanthrōpōi ἐςes τὴνtēn σωτηρίανsōtērian ἐξεύρητοexeurēto,, οὔτεoute προφυλαξαμένῳprophylaxamenōi μὴmē πεπονθέναιpeponthenai οὔτεoute τοῦtou κακοῦkakou ἐπιπεσόντοςepipesontos περιγενέσθαιperigenesthai,, ἀλλὰalla καὶkai τὸto παθεῖνpathein ἀπροφάσιστονaprophasiston ἦνēn καὶkai τὸto περιεῖναιperieinai αὐτόματονautomaton..

And many, being neglected, died, but many were saved contrary to reason. And again in turn the methods of treatment went to either result for those who used them; and, to speak in sum, no means had been found by man for safety, neither to escape suffering by taking precautions beforehand nor, when the disaster had fallen upon him, to survive; but both the suffering was without apparent cause and the surviving spontaneous [by chance?].

Many who were left untended died, while many others survived against all reason. Treatment, too, worked both ways for those who tried it. In short, no one found any way to save himself, either by taking precautions so as not to fall sick or by overcoming the disaster once it struck. Falling sick came without any visible cause, and recovery came of its own accord.

ΚαὶKai γυναιξὶgynaixi δὲde ὅσαιhosai ἐκύουνekyoun προὖπτοςprouptos ἐγίνετοegineto τῇtēi νόσῳnosōi ἁλισκομέναιςhaliskomenais ὁho θάνατοςthanatos.. αἱhai μὲνmen γὰρgar ἀμβλίσκουσαιambliskousai ἔθνησκονethnēskon,, αἱhai δὲde τίκτουσαιtiktousai ξὺνxyn αὐτοῖςautois εὐθὺςeuthys τοῖςtois τικτομένοιςtiktomenois ἐφθείροντοephtheironto..

And for women also, as many as were pregnant, death became foreseen [certain?] when they were caught by the disease. For some died miscarrying, while others, giving birth, perished at once together with the very children being born.

For pregnant women who caught the disease, death was a certainty. Some miscarried and died, and others died in childbirth together with their newborn babies.

τρεῖςtreis μέντοιmentoi λεχοῦςlechous λέγουσιlegousi τῶνtōn παίδωνpaidōn σφίσινsphisin ἀπολομένωνapolomenōn περιγενέσθαιperigenesthai,, καὶkai μιᾶςmias ἤδηēdē ἐνen τῷtōi τοκετῷtoketōi ἀποθανούσηςapothanousēs τετέχθαιtetechthai τεte καὶkai περιεῖναιperieinai τῷtōi παιδίῳpaidiōi ξυμβῆναιxymbēnai..

Three women in childbed, however, they say survived, their children having perished, and that, when one woman had already died in childbirth, it happened that the child was born and survived.

They do say, though, that three women survived childbirth even though their babies died, and that one mother died as she gave birth, yet her baby was born and lived.

ὍσοιςHosois μὲνmen οὖνoun μείζωνmeizōn τεte ὁho βουβὼνboubōn ᾔρετοēireto καὶkai ἐςes πύονpyon ἀφῖκτοaphikto,, τούτοιςtoutois δὴdē περιεῖναιperieinai τῆςtēs νόσουnosou ἀπαλλασσομένοιςapallassomenois ξυνέβαινενxynebainen,, ἐπεὶepei δῆλονdēlon ὅτιhoti αὐτοῖςautois ἡhē ἀκμὴakmē ἐςes τοῦτοtouto ἐλελωφήκειelelōphēkei τοῦtou ἄνθρακοςanthrakos,, γνώρισμάgnōrisma τεte τῆςtēs ὑγείαςhygeias τοῦτοtouto ἐκek τοῦtou ἐπὶepi πλεῖστονpleiston ἐγίνετοegineto;· οἷςhois δὲde ὁho βουβὼνboubōn ἐπὶepi τῆςtēs προτέραςproteras ἰδέαςideas διέμεινεdiemeine,, τούτοιςtoutois περιειστήκειperieistēkei τὰta κακὰkaka ὧνhōn ἄρτιarti ἐμνήσθηνemnēsthēn..

For those, then, in whom the bubo rose larger and came to pus, for these indeed it came about that they survived, being freed from the disease, since clearly in them the acme [violence?] of the carbuncle had abated to this point, and this became a sign of health for the most part; but those for whom the bubo remained in its former appearance, upon these had come round the ills [troubles?] which I have just mentioned.

Those whose bubo grew larger and filled with pus came through and were rid of the disease, plainly because the full force of the carbuncle had eased in them at that point. In most cases this was a sign of returning health. But those whose bubo stayed as it had first appeared met the troubles I have just described.

τισὶtisi δὲde αὐτῶνautōn καὶkai τὸνton μηρὸνmēron ἀποξηρανθῆναιapoxēranthēnai ξυνέβηxynebē,, ἐφ’eph’ οὗhou ὁho βουβὼνboubōn ἐπαρθεὶςepartheis ὡςhōs ἥκισταhēkista ἔμπυοςempyos γέγονενgegonen..

And for some of them it happened also that the thigh withered, on which the bubo, having risen, became suppurated least of all [not at all?].

Some of them were left with a withered thigh, when the bubo had risen there without filling with pus.

ἄλλοιςallois τεte οὐκouk ἐπ’ep’ ἀκεραίῳakeraiōi τῇtēi γλώσσῃglōssēi περιγενέσθαιperigenesthai τετύχηκενtetychēken,, ἀλλ’all’ ἢē τραυλίζουσινtraulizousin,, ἢē μόλιςmolis τεte καὶkai ἄσημαasēma φθεγγομένοιςphthengomenois βιῶναιbiōnai..

And for others it has fallen out that they survived not with the tongue unimpaired, but that they lived either lisping [stammering?] or uttering with difficulty and indistinct sounds.

Others survived with their tongues damaged. For the rest of their lives they either stammered or spoke only with great effort, in sounds that were hard to make out.

ἩHē μὲνmen οὖνoun νόσοςnosos ἐνen ΒυζαντίῳByzantiōi ἐςes τέσσαραςtessaras διῆλθεdiēlthe μῆναςmēnas,, ἤκμασεēkmase δὲde ἐνen τρισὶtrisi μάλισταmalista..

Now the disease in Byzantium went on for four months, and it was at its peak in about three [chiefly in three?].

In Byzantium the disease lasted four months, and it was at its height for about three.

καὶkai κατ’kat’ ἀρχὰςarchas μὲνmen ἔθνησκονethnēskon τῶνtōn εἰωθότωνeiōthotōn ὀλίγῳoligōi πλείουςpleious,, εἶταeita ἔτιeti μᾶλλονmallon τὸto κακὸνkakon ᾔρετοēireto,, μετὰmeta δὲde ἐςes πεντακισχιλίουςpentakischilious ἡμέρᾳhēmerai ἑκάστῃhekastēi ἐξικνεῖτοexikneito τὸto τῶνtōn νεκρῶνnekrōn μέτρονmetron,, καὶkai αὖau πάλινpalin ἐςes μυρίουςmyrious τεte καὶkai τούτωνtoutōn ἔτιeti πλείουςpleious ἦλθεēlthe..

And at the beginning those dying were a little more than the usual [number], then the disaster rose still more, and afterwards the tally of the dead reached to five thousand each day, and again in turn it came to ten thousand and still more than these.

At first only a few more people died than usual. Then the disaster grew worse, and the number of dead reached five thousand a day, and after that ten thousand and even more.11

11. No reliable counts survive, and historians treat these daily figures with caution.

τὰta μὲνmen οὖνoun πρῶταprōta τῆςtēs ταφῆςtaphēs αὐτὸςautos ἕκαστοςhekastos ἐπεμελεῖτοepemeleito τῶνtōn κατὰkata τὴνtēn οἰκίανoikian νεκρῶνnekrōn,, οὓςhous δὴdē καὶkai ἐςes ἀλλοτρίαςallotrias θήκαςthēkas ἐρρίπτουνerriptoun ἢē λανθάνοντεςlanthanontes ἢē βιαζόμενοιbiazomenoi;· ἔπειταepeita δὲde πάνταpanta ἐνen ἅπασιhapasi ξυνεταράχθηxynetarachthē..

Now at first each man himself attended to the burial of the dead of his household, whom indeed they also threw into the tombs of others, either escaping notice or using force; but then everything was thrown into confusion in every respect [among all?].

At first each person took charge of burying the dead of his own household. Some even threw their dead into other families' tombs, either secretly or by force. But after that, everything everywhere fell into chaos.

δοῦλοίdouloi τεte γὰρgar ἔμεινανemeinan δεσποτῶνdespotōn ἔρημοιerēmoi,, ἄνδρεςandres τεte τὰta πρότεραprotera λίανlian εὐδαίμονεςeudaimones τῆςtēs τῶνtōn οἰκετῶνoiketōn ὑπουργίαςhypourgias ἢē νοσούντωνnosountōn ἢē τετελευτηκότωνteteleutēkotōn ἐστέρηντοesterēnto,, πολλαίpollai τεte οἰκίαιoikiai παντάπασινpantapasin ἔρημοιerēmoi ἀνθρώπωνanthrōpōn ἐγένοντοegenonto..

For slaves remained bereft of masters, and men who in former times were very prosperous were deprived of the service of their domestics, who were either sick or dead, and many houses became entirely empty of people.

Slaves were left without masters. Men who had once been very rich lost the service of their household servants, who had fallen sick or died. Many houses were left completely empty of people.

διὸdio δὴdē ξυνέβηxynebē τισὶtisi τῶνtōn γνωρίμωνgnōrimōn τῇtēi ἀπορίᾳaporiai ἡμέραςhēmeras πολλὰςpollas ἀτάφοιςataphois εἶναιeinai.. ἜςEs τεte βασιλέαbasilea ἡhē τοῦtou πράγματοςpragmatos πρόνοιαpronoia,,

For this reason indeed it happened that some of the notable people [acquaintances?], through the lack [of means?], were unburied for many days. And to the emperor the care of the matter,

Because of this, some prominent people lay unburied for many days, since there was no one to bury them. The task of dealing with the problem fell to the emperor,12

12. The emperor was Justinian, who ruled from 527 to 565.

ὡςhōs τὸto εἰκόςeikos,, ἦλθεēlthe.. στρατιώταςstratiōtas οὖνoun ἐκek παλατίουpalatiou καὶkai χρήματαchrēmata νείμαςneimas ΘεόδωρονTheodōron ἐκέλευεekeleue τοῦtou ἔργουergou τούτουtoutou ἐπιμελεῖσθαιepimeleisthai,, ὃςhos δὴdē ἀποκρίσεσιapokrisesi ταῖςtais βασιλικαῖςbasilikais ἐφειστήκειepheistēkei,, ἀεὶaei τῷtōi βασιλεῖbasilei τὰςtas τῶνtōn ἱκετῶνhiketōn δεήσειςdeēseis ἀγγέλλωνangellōn,, σημαίνωνsēmainōn τεte αὖθιςauthis ὅσαhosa ἂνan αὐτῷautōi βουλομένῳboulomenōi εἴηeiē.. ῥεφερενδάριονrhepherendarion τῇtēi ΛατίνωνLatinōn φωνῇphōnēi τὴνtēn τιμὴνtimēn ταύτηνtautēn καλοῦσιkalousi ῬωμαῖοιRhōmaioi..

as was natural, came. So, having assigned soldiers from the palace and money, he ordered Theodorus to take charge of this work, who indeed was in charge of the imperial responses, always reporting to the emperor the requests of the petitioners, and in turn signifying whatever might be his wish. The Romans call this office, in the language of the Latins, referendarius.

as was only natural. He assigned soldiers from the palace and money, and he ordered Theodore to take charge of the work. Theodore was in charge of the emperor's replies: he always brought the requests of petitioners to the emperor and then told them in turn what the emperor wished. The Romans call this office by a Latin name, referendarius.13

13. The referendarius carried petitions to the emperor and brought back his replies. Procopius and his people called themselves Romans, and their government kept many Latin titles, though most of them spoke Greek.

οἷςhois μὲνmen οὖνoun οὔπωoupō παντάπασινpantapasin ἐςes ἐρημίανerēmian ἐμπεπτωκόταempeptōkota τὰta κατὰkata τὴνtēn οἰκίανoikian ἐτύγχανενetynchanen,, αὐτοὶautoi ἕκαστοιhekastoi τὰςtas τῶνtōn προσηκόντωνprosēkontōn ἐποιοῦντοepoiounto ταφάςtaphas..

Now those whose household affairs had not yet fallen entirely into desolation each themselves performed the burials of their kin.

Those whose households had not yet been completely emptied buried their own relatives themselves.

ΘεόδωροςTheodōros δὲde τάta τεte βασιλέωςbasileōs διδοὺςdidous χρήματαchrēmata καὶkai τὰta οἰκεῖαoikeia προσαναλίσκωνprosanaliskōn τοὺςtous ἀπημελημένουςapēmelēmenous τῶνtōn νεκρῶνnekrōn ἔθαπτενethapten..

But Theodorus, both giving the emperor's money and spending his own in addition, buried those of the dead who had been neglected.

Theodore, handing out the emperor's money and spending his own as well, buried the dead whom no one had cared for.

ἐπεὶepei δὲde τὰςtas θήκαςthēkas ἁπάσαςhapasas αἳhai πρότερονproteron ἦσανēsan ἐμπίπλασθαιempiplasthai τῶνtōn νεκρῶνnekrōn ἔτυχενetychen,, οἱhoi δὲde ὀρύσσοντεςoryssontes ἅπανταhapanta ἐφεξῆςephexēs τὰta ἀμφὶamphi τὴνtēn πόλινpolin χωρίαchōria,, ἐνταῦθάentautha τεte τοὺςtous θνήσκονταςthnēskontas κατατιθέμενοιkatatithemenoi,, ὡςhōs ἕκαστόςhekastos πηpē ἐδύνατοedynato,, ἀπηλλάσσοντοapēllassonto,, ἔπειταepeita δὲde οἱhoi τὰςtas κατώρυχαςkatōrychas ταύταςtautas ποιούμενοιpoioumenoi πρὸςpros τῶνtōn ἀποθνησκόντωνapothnēskontōn τὸto μέτρονmetron οὐκέτιouketi ἀντέχοντεςantechontes,, ἐςes τοὺςtous πύργουςpyrgous τοῦtou περιβόλουperibolou ἀνέβαινονanebainon ὃςhos ἐνen ΣυκαῖςSykais ἐστιesti;·

And when it happened that all the tombs which existed before were filled with the dead, they, digging up all the places around the city one after another and laying down those dying [the dead?] there, each as he somehow could, went away; but then those making these trenches, no longer holding out against the number of those dying, went up into the towers of the circuit wall which is at Sycae;

When all the existing tombs were full, people dug up every spot around the city, one after another, laid the dead there as best they could, and went away. Later, though, the men digging these trenches could no longer keep pace with all the dying. So they climbed up into the towers of the wall at Sycae.14

14. Sycae, across the Golden Horn from the city (today's Galata district of Istanbul), had its own wall and towers.

τάςtas τεte ὀροφὰςorophas περιελόντεςperielontes ἐνταῦθαentautha ἐρρίπτουνerriptoun τὰta σώματαsōmata οὐδενὶoudeni κόσμῳkosmōi,, καὶkai ξυννήσαντεςxynnēsantes,, ὥςhōs πηpē ἑκάστῳhekastōi παρέτυχενparetychen,, ἐμπλησάμενοίemplēsamenoi τεte τῶνtōn νεκρῶνnekrōn ὡςhōs εἰπεῖνeipein ἅπανταςhapantas,,

and having taken off the roofs, they threw the bodies in there in no order, and having piled them together, as it somehow chanced for each, and having filled, so to speak, all [the towers] with the dead,

They tore off the roofs and threw the bodies inside in no order at all. They piled them up any which way and filled nearly every tower with corpses,

εἶταeita ταῖςtais ὀροφαῖςorophais αὖθιςauthis ἐκάλυπτονekalypton.. καὶkai ἀπ’ap’ αὐτοῦautou πνεῦμαpneuma δυσῶδεςdysōdes ἐςes τὴνtēn πόλινpolin ἰὸνion ἔτιeti μᾶλλονmallon ἐλύπειelypei τοὺςtous ταύτῃtautēi ἀνθρώπουςanthrōpous,, ἄλλωςallōs τεte ἢνēn καὶkai ἄνεμόςanemos τιςtis ἐκεῖθενekeithen ἐπίφοροςepiphoros ἐπιπνεύσειεepipneuseie..

then they covered them again with the roofs. And from it a foul-smelling breath [stench?], going into the city, distressed still more the people there, especially if also some wind blowing toward it from there should blow upon [the city].

and then they put the roofs back on. From there a foul smell drifted into the city and made its people even more miserable, especially whenever the wind blew from that direction.

ΠάνταPanta τεte ὑπερώφθηhyperōphthē τότεtote τὰta περὶperi τὰςtas ταφὰςtaphas νόμιμαnomima.. οὔτεoute γὰρgar παραπεμπόμενοιparapempomenoi ᾗhēi νενόμισταιnenomistai οἱhoi νεκροὶnekroi ἐκομίζοντοekomizonto οὔτεoute καταψαλλόμενοιkatapsallomenoi ἧπερhēper εἰώθειeiōthei,, ἀλλ’all’ ἱκανὸνhikanon ἦνēn,, εἰei φέρωνpherōn τιςtis ἐπὶepi τῶνtōn ὤμωνōmōn τῶνtōn τετελευτηκότωνteteleutēkotōn τινὰtina ἔςes τεte τῆςtēs πόλεωςpoleōs τὰta ἐπιθαλάσσιαepithalassia ἐλθὼνelthōn ἔρριψενerripsen,, οὗhou δὴdē ταῖςtais ἀκάτοιςakatois ἐμβαλλόμενοιemballomenoi σωρηδὸνsōrēdon ἔμελλονemellon ὅπηhopē παρατύχοιparatychoi κομίζεσθαιkomizesthai..

And all the customary rites concerning burials were then disregarded. For neither were the dead carried out escorted in the way that is customary, nor sung over as was usual, but it was enough if someone, carrying one of the dead on his shoulders and coming to the seaward parts of the city, threw him down, where indeed, thrown into the boats in heaps, they were to be conveyed wherever it might chance.

All the usual burial rites were ignored at that time. The dead were not escorted in a procession, as custom required, or sung over with the usual psalms.15 It was enough if someone carried a dead person on his shoulders to the part of the city by the sea and threw the body down there. From there the bodies were tossed into boats in heaps, to be carried off wherever chance might take them.

15. A Christian funeral included a procession to the grave and the singing of psalms.

τότεtote καὶkai τοῦtou δήμουdēmou ὅσοιhosoi στασιῶταιstasiōtai πρότερονproteron ἦσανēsan,, ἔχθουςechthous τοῦtou ἐςes ἀλλήλουςallēlous ἀφέμενοιaphemenoi τῆςtēs τεte ὁσίαςhosias τῶνtōn τετελευτηκότωνteteleutēkotōn κοινῇkoinēi ἐπεμέλοντοepemelonto καὶkai φέροντεςpherontes αὐτοὶautoi τοὺςtous οὐou προσήκονταςprosēkontas σφίσιsphisi νεκροὺςnekrous ἔθαπτονethapton..

At that time also, of the populace, as many as had formerly been members of the factions, having let go of their enmity toward one another, both attended in common to the due rites [honours?] of those who had died and, carrying them themselves, buried the corpses not belonging to them.

At that time, too, the people who had been members of the factions put aside their hatred for one another.16 Together they saw to the rites owed to the dead, and with their own hands they carried and buried bodies that were nothing to them.

16. The factions, the Blues and the Greens, were rival clubs of chariot-racing fans. Their riot in 532 had nearly driven Justinian from his throne.

ἀλλὰalla καὶkai ὅσοιhosoi πράγμασιpragmasi τὰta πρότεραprotera παριστάμενοιparistamenoi αἰσχροῖςaischrois τεte καὶkai πονηροῖςponērois ἔχαιρονechairon,, οἵδεhoide τὴνtēn ἐςes τὴνtēn δίαιτανdiaitan ἀποσεισάμενοιaposeisamenoi παρανομίανparanomian τὴνtēn εὐσέβειανeusebeian ἀκριβῶςakribōs ἤσκουνēskoun,, οὐou τὴνtēn σωφροσύνηνsōphrosynēn μεταμαθόντεςmetamathontes οὐδὲoude τῆςtēs ἀρετῆςaretēs ἐρασταίerastai τινεςtines ἐκek τοῦtou αἰφνιδίουaiphnidiou γεγενημένοιgegenēmenoi;·

But also as many as, devoting themselves in former times to deeds both shameful and wicked, had taken delight [in them], these, having shaken off the lawlessness in their way of life, practised piety scrupulously, not as having learned self-control in its place [anew?], nor as having become, from a sudden change, lovers of virtue of any sort;

More than that, people who had once given themselves to shameful and wicked deeds, and enjoyed them, shook off the lawlessness of their old way of life and practiced their religion strictly. It was not that they had learned self-control, or had suddenly fallen in love with goodness.

ἐπεὶepei τοῖςtois ἀνθρώποιςanthrōpois ὅσαhosa ἐμπέπηγεempepēge φύσειphysei ἢē χρόνουchronou μακροῦmakrou διδασκαλίᾳdidaskaliai ῥᾷσταrhaista δὴdē οὕτωhoutō μεταβάλλεσθαιmetaballesthai ἀδύνατάadynata ἐστινestin,, ὅτιhoti μὴmē θείουtheiou τινὸςtinos ἀγαθοῦagathou ἐπιπνεύσαντοςepipneusantos;· ἀλλὰalla τότεtote ὡςhōs εἰπεῖνeipein ἅπαντεςhapantes καταπεπληγμένοιkatapeplēgmenoi μὲνmen τοῖςtois ξυμπίπτουσιxympiptousi,, τεθνήξεσθαιtethnēxesthai δὲde αὐτίκαautika δὴdē μάλαmala οἰόμενοιoiomenoi,, ἀνάγκῃanankēi,, ὡςhōs τὸto εἰκόςeikos,, πάσῃpasēi τὴνtēn ἐπιείκειανepieikeian ἐπὶepi καιροῦkairou μετεμάνθανονmetemanthanon..

since for men, whatever things have been fixed in [them] by nature or by the teaching of a long time, it is impossible for these to be changed thus very easily, except if some divine good [some blessing from God?] has breathed upon [them]; but at that time, so to speak, all, being stricken on the one hand by the things that were befalling, and supposing on the other hand that they would die very soon indeed, under every necessity, as is likely, learned decency [reasonableness?] in its place for the occasion [for the moment?].

For whatever is fixed in people by nature, or by long training, cannot be changed so easily, unless some divine goodness breathes upon them. But at that time nearly everyone was stunned by what was happening and expected to die at any moment. So, naturally enough, sheer necessity taught them decent behavior for the time being.

ταῦτάtauta τοιtoi,, ἐπειδὴepeidē τάχισταtachista τῆςtēs νόσουnosou ἀπαλλαγέντεςapallagentes ἐσώθησανesōthēsan ἔνen τεte τῷtōi ἀσφαλεῖasphalei γεγενῆσθαιgegenēsthai ἤδηēdē ὑπετόπασανhypetopasan,, ἅτεhate τοῦtou κακοῦkakou ἐπ’ep’ ἄλλουςallous ἀνθρώπωνanthrōpōn τινὰςtinas κεχωρηκότοςkechōrēkotos,, ἀγχίστροφονanchistrophon αὖθιςauthis τῆςtēs γνώμηςgnōmēs τὴνtēn μεταβολὴνmetabolēn ἐπὶepi τὰta χείρωcheirō πεποιημένοιpepoiēmenoi,, μᾶλλονmallon ἢē πρότερονproteron τὴνtēn τῶνtōn ἐπιτηδευμάτωνepitēdeumatōn ἀτοπίανatopian ἐνδείκνυνταιendeiknyntai,, σφᾶςsphas αὐτοὺςautous μάλισταmalista τῇtēi τεte πονηρίᾳponēriai καὶkai τῇtēi ἄλλῃallēi παρανομίᾳparanomiai νενικηκότεςnenikēkotes;· ἐπεὶepei καὶkai ἀπισχυρισάμενοςapischyrisamenos ἄνan τιςtis οὐou τὰta ψευδῆpseudē εἴποιeipoi ὡςhōs ἡhē νόσοςnosos ἥδεhēde εἴτεeite τύχῃtychēi τινὶtini εἴτεeite προνοίᾳpronoiai ἐςes τὸto ἀκριβὲςakribes ἀπολεξαμένηapolexamenē τοὺςtous πονηροτάτουςponērotatous ἀφῆκενaphēken.. ἀλλὰalla ταῦταtauta μὲνmen τῷtōi ὑστέρῳhysterōi ἀποδέδεικταιapodedeiktai χρόνῳchronōi..