There were also some whose recovery was attended with a total loss of memory, so that they no more knew themselves or recognized their friends.
Continuing The Great Plague at Athens,
our selection from George Grote. The selection is presented in five easy 5 minute installments.
Previously in Athens’ Great Plague.
Time: 430 BC
Place: Athens
It is hardly within the province of a historian of Greece to repeat after Thucydides the painful enumeration of symptoms, violent in the extreme and pervading every portion of the bodily system, which marked this fearful disorder. Beginning in Piraeus, it quickly passed into the city and both the one and the other was speedily filled with sickness and suffering, the like of which had never before been known. The seizures were sudden and a large proportion of the sufferers perished after deplorable agonies on the seventh or on the ninth day. Others, whose strength of constitution carried them over this period, found themselves the victims of exhausting and incurable diarrhoea afterward; with others again, after traversing both these stages, the distemper fixed itself in some particular member, the eyes, the genitals, the hands or the feet, which were rendered permanently useless or in some cases amputated, even where the patient himself recovered.
There were also some whose recovery was attended with a total loss of memory, so that they no more knew themselves or recognized their friends. No treatment or remedy appearing, except in accidental cases, to produce any beneficial effect, the physicians or surgeons whose aid was invoked became completely at fault. While trying their accustomed means without avail, they soon ended by catching the malady themselves and perishing. The charms and incantations, to which the unhappy patient resorted, were not likely to be more efficacious. While some asserted that the Peloponnesians had poisoned the cisterns of water, others referred the visitation to the wrath of the gods and especially to Apollo, known by hearers of the Iliad as author of pestilence in the Greek host before Troy. It was remembered that this Delphian god had promised the Lacedaemonians, in reply to their application immediately before the war, that he would assist them whether invoked or uninvoked; and the disorder now raging was ascribed to the intervention of their irresistible ally; while the elderly men further called to mind an oracular verse sung in the time of their youth: “The Dorian war will come and pestilence along with it.” Under the distress which suggested and was reciprocally aggravated by these gloomy ideas, prophets were consulted and supplications with solemn procession were held at the temples, to appease the divine wrath.
When it was found that neither the priest nor the physician could retard the spread or mitigate the intensity of the disorder, the Athenians abandoned themselves to despair and the space within the walls became a scene of desolating misery. Every man attacked with the malady at once lost his courage — a state of depression itself among the worst features of the case, which made him lie down and die, without any attempt to seek for preservatives. And although at first friends and relatives lent their aid to tend the sick with the usual family sympathies, yet so terrible was the number of these attendants who perished, “like sheep,” from such contact, that at length no man would thus expose himself; while the most generous spirits, who persisted longest in the discharge of their duty, were carried off in the greatest numbers. The patient was thus left to die alone and unheeded. Sometimes all the inmates of a house were swept away one after the other, no man being willing to go near it: desertion on the one hand, attendance on the other, both tended to aggravate the calamity. There remained only those who, having had the disorder and recovered, were willing to tend the sufferers.
These men formed the single exception to the all-pervading misery of the time — for the disorder seldom attacked anyone twice and when it did the second attack was never fatal. Elate with their own escape, they deemed themselves out of the reach of all disease and were full of compassionate kindness for others whose sufferings were just beginning. It was from them too that the principal attention to the bodies of deceased victims proceeded: for such was the state of dismay and sorrow that even the nearest relatives neglected the sepulchral duties, sacred beyond all others in the eyes of a Greek. Nor is there any circumstance which conveys to us so vivid an idea of the prevalent agony and despair as when we read, in the words of an eyewitness, that the deaths took place among this close-packed crowd without the smallest decencies of attention — that the dead and the dying lay piled one upon another not merely in the public roads but even in the temples, in spite of the understood defilement of the sacred building — that half-dead sufferers were seen lying round all the springs, from insupportable thirst — that the numerous corpses thus unburied and exposed were in such a condition that the dogs which meddled with them died in consequence, while no vultures or other birds of the like habits ever came near.
Those bodies which escaped entire neglect were burnt or buried without the customary mourning and with unseemly carelessness. In some cases the bearers of a body, passing by a funeral pile on which another body was burning, would put their own there to be burnt also; or perhaps, if the pile was prepared ready for a body not yet arrived, would deposit their own upon it, set fire to the pile and then depart. Such indecent confusion would have been intolerable to the feelings of the Athenians in any ordinary times.
To all these scenes of physical suffering, death and reckless despair was superadded another evil, which affected those who were fortunate enough to escape the rest. The bonds both of law and morality became relaxed, amid such total uncertainty of every man both for his own life and that of others.
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