[24] And they said that a certain monk, very dear to God, being persuaded by those who lived with him in the wilderness, set out to Byzantium in order to plead the cause of the people who lived very near the monastery and were being mistreated and wronged in an unbearable manner; and straightway upon his arrival he received admittance to the Emperor.
[25] μέλλοντα δὲ εἴσω παῤ αὐτὸν γενέσθαι, ἀμεῖψαι μὲν τὸν ἐκείνῃ οὐδὸν θατέρῳ τοῖν ποδοῖν, ἐξαπιναίως δὲ ἀναποδίζοντα ὀπίσω ἰέναι.
[25] But when he was about to go into his presence, he stepped over the threshold with one foot, but suddenly recoiled and stepped back.
[26] εὐνοῦχον μὲν οὖν τὸν εἰσαγωγέα καὶ τοὺς τῇδε παρόντας πολλὰ τὸν ἄνθρωπον λιπαρεῖν ἐπίπροσθεν βαίνειν, τὸν δὲ οὐδέν τι ἀποκρινάμενον, ἀλλὰ καὶ παραπλῆγι ἐοικότα ἐνθένδε ἀπαλλαγῆναι ἐς τὸ δωμάτιον, οὗ δὴ κατέλυε, γεγονότα: τῶν τέ οἱ ἑπομένων ἀναπυνθανομένων ὅτου ἕνεκα ταῦτα ποιοίη, φάναι λέγουσιν αὐτὸν ἄντικρυς ὡς τῶν δαιμόνων τὸν ἄρχοντα ἐν τῷ Παλατίῳ ἐπὶ τοῦ θρόνου καθήμενον ἴδοι, ᾧ δὴ ξυγγενέσθαι ἤ τι παῤ αὐτοῦ αἰτεῖσθαι οὐκ ἂν ἀξιοίη.
[26] Now the eunuch who was his conductor and the others present besought the man earnestly to go forward, but he, making no answer, but acting like a man who had suffered a stroke, departed thence and went to the room where he was lodged. And when his attendants enquired for what reason he acted thus, they said that he declared outright that he had seen the Lord of the Demons in the Palace sitting on the throne, and he would not care to associate with him or ask anything from him.
[27] πῶς δὲ οὐκ ἔμελλεν ὅδε ὁ ἀνὴρ δαίμων τις ἀλιτήριος εἶναι, ὅς γε ποτοῦ ἢ σιτίων ἢ ὕπνου εἰς κόρον οὐδέποτε ἦλθεν, ἀλλ̓ ἀμηγέπη τῶν παρατεθέντων ἀπογευσάμενος ἀωρὶ νύκτωρ περιήρχετο τὰ βασίλεια, καίπερ ἐς τὰ ἀφροδίσια δαιμονίως ἐσπουδακώς.
[27] And how could this man fail to be some wicked demon, he who never had a sufficiency of food or drink or sleep, but taking a taste at haphazard of that which was set before him, walked about the Palace at unseasonable hours of the night, though he was passionately devoted to the joys of Aphrodite?
[28] Λέγουσι δὲ καὶ τῶν Θεοδώρας ἐραστῶν τινες, ἡνίκα ἐπὶ τῆς σκηνῆς ἦν, νύκτωρ τι αὐτοῖς ἐπισκῆψαν δαιμόνιον ἐξελάσαι τοῦ δωματίου, ἵνα δὴ σὺν αὐτῇ ἐνυκτέρευον: ὀρχηστρὶς δέ τις Μακεδονία ὄνομα ἐγεγόνει τοῖς ἐν Ἀντιοχεῦσι Βενέτοις, δύναμιν περιβεβλημένη πολλήν.
[28] And some of the lovers of Theodora say that when she was on the stage some sort of a demon descended upon them at night and drove them from the room in which they were spending the night with her. And there was a dancing-girl, Macedonia by name, belonging to the Blue Faction in Antioch, a woman who had acquired great influence.
[29] γράμματα γὰρ Ἰουστινιανῷ γράφουσα ἔτι τοῦ Ἰουστίνου διοικουμένῳ τὴν βασιλείαν, οὓς ἂν βούλοιτο τῶν ἐν τοῖς ἑῴοις λογίμων ἀνῄρει οὐδενὶ πόνῳ, καὶ αὐτῶν τὰ χρήματα ἐποίει ἀνάγραπτα ἐς τὸ δημόσιον γίνεσθαι.
[29] For by writing letters to Justinian while he was still administering the empire for Justinus, she without difficulty kept destroying whomsoever she wished among the notable men of the East and causing their property to be confiscated to the Treasury.
[30] ταύτην τὴν Μακεδονίαν φασὶν ἐξ Αἰγύπτου τε καὶ Λιβύης ποτὲ ἥκουσαν τὴν Θεοδώραν ἀσπαζομένην, ἐπειδὴ λίαν δυσφορουμένην τε αὐτὴν καὶ ἀσχάλλουσαν εἶδεν οἷς δὴ περιύβριστό τε πρὸς τοῦ Ἑκηβολίου καὶ χρήματά οἱ ἐν τῇ ὁδῷ ταύτῃ ἀπολώλει, πολλὰ παρηγορεῖν τε καὶ παραθρασύνειν τὴν ἄνθρωπον ἅτε τῆς τύχης οἵας τε οὔσης καὶ αὖθις αὐτῇ χορηγοῦ γενέσθαι χρημάτων μεγάλων.
[30] They said that once this Macedonia, when greeting Theodora as she came from Egypt and Libya, noticed that she was very distressed and vexed over the high-handed treatment to which she had been subjected by Hecebolius, and also because she had lost some money on that journey, and so she comforted her greatly and encouraged her by suggesting that Fortune was quite able to become once again for her a purveyor of great wealth.
[31] τότε λέγουσι τὴν Θεοδώραν εἰπεῖν ὡς καὶ ὄναρ αὐτῇ ἐπισκῆψαν τὴν νύκτα ἐκείνην πλούτου ἕνεκα μηδεμίαν κελεύσαι ποιεῖσθαι φροντίδα.
[31] On that occasion, they said, Theodora remarked that in fact a dream had come to her during the night just past and had bidden her to lay aside all anxiety as far as wealth was concerned.
[32] ἐπειδὰν γὰρ εἰς Βυζάντιον ἵκοιτο, τῷ τῶν δαιμόνων ἄρχοντι ἐς εὐνὴν ἥξειν, τούτῳ τε ἅτε γαμετὴν γυναῖκα ξυνοικήσεσθαι μηχανῇ πάσῃ, καὶ ἀπ̓ αὐτοῦ κυρίαν αὐτὴν πάντων χρημάτων γενήσεσθαι.
[32] For as soon as she should come to Byzantium, she would lie with the Lord of the Demons, and would quite certainly live with him as his married wife, and he would cause her to be mistress of money without limit.
XIII
Ἀλλὰ ταῦτα μὲν οὕτω δὴ δόξης τοῖς πλείστοις εἶχεν. Ἰουστινιανὸς δὲ τοιοῦτος μὲν ἦν τὸ ἄλλο ἦθος οἷος δεδήλωται, εὐπρόσιτον δὲ παρεῖχεν αὑτὸν καὶ πρᾷον τοῖς ἐντυγχάνουσιν, οὐδενί τε τῶν πάντων ἀποκεκλεῖσθαι τῆς εἰς αὐτὸν εἰσόδου συνέβαινεν, ἀλλὰ καὶ τοῖς οὐκ ἐν κόσμῳ παῤ αὐτῷ ἑστῶσιν ἢ φθεγγομένοις οὐδεπώποτε χαλεπῶς ἔσχεν.
Now the case stood as I have said as regards the opinion of most of the people. And while Justinian was such as I have described in respect to his character in general, he still shewed himself approachable and kindly to those who came into contact with him; and no man whatever had the experience of being excluded from access to him, but on the contrary he was never angry even with those who failed to observe decorum as to standing or speaking in his presence.
[2] οὐ μέντοι διὰ ταῦτα ἠρυθρία τινὰ τῶν πρὸς αὐτοῦ ἀπολουμένων. οὐ μὴν οὐδὲ ὀργῆς πώποτε ἢ ἀκροχολίας τι ὑποφαίνων ἐς τοὺς προσκεκρουκότας ἔνδηλος γέγονεν, ἀλλὰ πρᾷος μὲν τῷ προσώπῳ, καθειμέναις δὲ ταῖς ὀφρύσιν, ὑφειμένῃ δὲ τῇ φωνῇ ἐκέλευε μυριάδας μὲν διαφθεῖραι μηδὲν ἠδικηκότων ἀνθρώπων, πόλεις δὲ καθελεῖν, χρήματά τε ἀνάγραπτα ἐς τὸ δημόσιον πάντα ποιεῖσθαι.
[2] However, he did not, on that account, blush before any of those destined to be ruined by him. Indeed he never allowed himself to shew anger, either, or exasperation, and thus to reveal his feel
ings to those who had given offence, but with gentle mien and with lowered brows and in a restrained voice he would give orders for the death of thousands of innocent men, for the dismantling of cities, and for the confiscation of all monies to the Treasury.
[3] εἴκασεν ἄν τις ἐκ τοῦδε τοῦ ἤθους προβατίου γνώμην τὸν ἄνθρωπον ἔχειν. ἢν μέντοι τις αὐτὸν ἱλεούμενος τοὺς παραπεπτωκότας ἱκεσίοις λιταῖς παραιτεῖσθαι πειρῷτο, ἐνταῦθα ἠγριωμένος τε καὶ σεσηρὼς μεστοῦσθαι ἐδόκει, ὡς μή τινι τῶν οἱ ἐπιτηδείων δοκούντων εἶναι ἐξαιτεῖσθαι ἐν ἐλπίδι τὸ λοιπὸν εἴη.
[3] And one would infer from this characteristic that he had the spirit of a lamb. Yet if anyone sought to intercede through prayers and supplications for those who had given offence and thus to gain for them forgiveness, then, “enraged and showing his teeth,” he would seem to be ready to burst, so that no one of those who were supposed to be intimate with him had any hope after that of getting the desired pardon.
[4] Δόξαν δὲ βέβαιον ἀμφὶ τῷ Χριστῷ ἔχειν ἐδόκει, ἀλλὰ καὶ τοῦτο ἐπὶ φθόρῳ τῶν κατηκόων. τοῖς τε γὰρ ἱερεῦσιν ἀδεέστερον τοὺς πέλας ξυνεχώρει βιάζεσθαι καὶ ληϊζομένοις τὰ τῶν ὁμόρων συνέχαιρεν, εὐσεβεῖν ταύτῃ ἀμφὶ τὸ θεῖον οἰόμενος.
[4] And while he seemed to have a firm belief as regards Christ, yet even this was for the ruin of his subjects. For he permitted the priests with comparative freedom to outrage their neighbours, and if they plundered the property of the people whose lands adjoined theirs, he would congratulate them, thinking that thus he was shewing reverence for the Deity.
[5] δίκας τε τοιαύτας δικάζων τὰ ὅσια ποιεῖν ᾤετο, ἤν τις ἱερῶν λόγῳ τῶν τι οὐ προσηκόντων ἁρπάσας νενικηκώς τε ἀπιὼν οἴχοιτο. τὸ γὰρ δίκαιον ἐν τῷ περιεῖναι τοὺς ἱερέας τῶν ἐναντίων ᾤετο εἶναι.
[5] And in adjudicating such cases, he considered that he was acting in a pious manner if any man in the name of religion succeeded by his argument in seizing something that did not belong to him, and, having won the case, went his way. For he thought that justice consisted in the priests’ prevailing over their antagonists.
[6] καὶ αὐτὸς δὲ κτώμενος ἐξ οὐ προσηκόντων τὰς τῶν περιόντων ἢ τετελευτηκότων οὐσίας, καὶ ταύτας τῶν τινι νεῶν εὐθὺς ἀνατιθεὶς τῷ τῆς εὐσεβείας ἐφιλοτιμεῖτο παραπετάσματι, ὡς μὴ ἐς
[6] And he himself, upon acquiring by means which were entirely improper the estates of persons either living or deceased and immediately dedicating them to one of the Churches, would feel pride in this pretence of piety, his object, however, being that title in these estates should not revert to the injured owners.
[7] τοὺς βιασθέντας ἡ τούτων αὖθις ἐπανίοι κτῆσις. ἀλλὰ καὶ φόνων ἀριθμὸν ἄκριτον διὰ ταῦτα εἰργάζετο. ἐς μίαν γὰρ ἀμφὶ τῷ Χριστῷ δόξαν συναγαγεῖν ἅπαντας ἐν σπουδῇ ἔχων λόγῳ οὐδενὶ τοὺς ἄλλους ἀνθρώπους διέφθειρε, καὶ ταῦτα ἐν τῷ τῆς εὐσεβείας προσχήματι πράσσων: οὐ γάρ οἱ ἐδόκει φόνος ἀνθρώπων εἶναι, ἤν γε μὴ τῆς αὐτοῦ δόξης οἱ τελευτῶντες τύχοιεν ὄντες.
[7] Nay, more, he carried out an indefinite number of murders to accomplish these ends. For in his eagerness to gather all men into one belief as to Christ, he kept destroying the rest of mankind in senseless fashion, and that too while acting with a pretence of piety. For it did notº seem to him murder if the victims chanced to be not of his own creed.
[8] οὕτως ἦν αὐτῷ κατεσπουδασμένος ὁ τῶν ἀνθρώπων ἐς ἀεὶ φθόρος, ἐπινοῶν τε ξὺν τῇ γαμετῇ οὔποτε ἀνίει τὰς ἐς τοῦτον φερούσας αἰτίας.
[8] Thus his single interest was the ceaseless destruction of men, and in company with his spouse he never ceased contriving accusations leading to this end.
[9] ἄμφω γὰρ τώδε τὼ ἀνθρώπω τὰς μὲν ἐπιθυμίας ἐκ τοῦ ἐπὶ πλεῖστον ἀδελφὰς εἶχον, οὗ δὲ αὐτοῖς καὶ διαλλάσσειν τὸν τρόπον ξυνέβη, πονηρὸς μὲν ἑκάτερος ἦν, τὰ μέντοι ἐναντιώτατα ἐνδεικνύμενοι τοὺς ὑπηκόους διέφθειρον.
[9] For these two persons had their desires for the most part akin, and where they did actually chance to differ in their characters, though each of them was base, yet by displaying the most opposite tendencies they kept destroying their subjects.
[10] ὁ μὲν γὰρ κονιορτοῦ τὰ ἐς τὴν γνώμην κουφότερος ἦν, ὑποκείμενος τοῖς ἀεὶ παράγειν ὅποι ποτ̓ ἐδόκει βουλομένοις αὐτὸν, ἢν μὴ τὸ πρᾶγμα ἐς φιλανθρωπίαν ἢ ἀκερδίαν ἄγοι, θῶπάς τε λόγους ἐνδελεχέστατα προσιέμενος.
[10] For he was lighter than dust in his judgment, always submitting himself to those who from time to time wished to lead him into evil according to their whims, — unless indeed the project involved an act of kindness or loss of gain — and endlessly listening to “fawning speeches.”
[11] ἔπειθον γὰρ αὐτὸν οἱ κολακεύοντες οὐδενὶ πόνῳ ὅτι μετέωρος ἀρθείη καὶ ἀεροβατοίη.
[11] For his flatterers could persuade him with no difficulty that he was raised to the skies and “walking the air.”
[12] Καί ποτε αὐτῷ παρεδρεύων Τριβωνιανὸς ἔφη περιδεὴς ἀτεχνῶς εἶναι μή ποτε αὐτὸν ὑπὸ εὐσεβείας ἐς τὸν οὐρανὸν ἀναληφθεὶς λάθοι ταῦτα. τοιούτους δὲ τοὺς ἐπαίνους ἤτοι σκώμματα ἐν τῷ τῆς διανοίας ἐποιεῖτο βεβαίῳ.
[12] And one occasion Tribonianus, who was acting as •Assessor to him, said that he was exceedingly fearful lest some day on account of his piety he might unawares be swept up into the heavens. Such praises, or rather gibes, he would interpret in accordance with the fixed conviction of his mind.
[13] ἀλλὰ καί του θαυμάσας, ἂν οὕτω τύχοι, τὴν ἀρετὴν, ὀλίγῳ ὕστερον ἅτε πονηρῷ ἐλοιδορεῖτο. καὶ κακίσας τῶν τινα ὑπηκόων αὖθις αὐτοῦ ἐπαινέτης ἐγίνετο λόγῳ, ἐξ οὐδεμιᾶς μεταβεβλημένος αἰτίας.
[13] But even when, should it so happen, he expressed his admiration for the virtues of some man, a little later he would be reviling him as a scoundrel. And after abusing one of his subjects, he would turn about and seem to praise him, shifting his ground for no cause at all.
[14] τὰ γὰρ τῆς γνώμης αὐτῷ ἐξ ἐναντίας ᾔει ὧν τε αὐτὸς ἔλεγε καὶ ἐβούλετο ἔνδηλος εἶναι.
[14] For his thinking ran in a direction exactly contrary to what he himself said and to what he wished to appear.
[15] ὅπως μέντοι ὁ τρόπος αὐτῷ τὰ ἐς φιλίαν τε καὶ ἔχθος εἶχεν, ὑπεῖπον ἤδη, τοῖς τῷ ἀνθρώπῳ ἐκ τοῦ ἐπὶ πλεῖστον εἰργασμένοις τεκμηριώσας.
[15] I have already described his character with regard to personal friendship and enmity, citing as evidence for the most part the things the man actually did.
[16] ἐχθρὸς μὲν γὰρ ἀσφαλής τε καὶ ἄτρεπτος ἦν, ἐς δὲ τοὺς φίλους ἄγαν ἀβέβαιος. ὥστε ἀμέλει τῶν μέν οἱ ἐσπουδασμένων κατειργάσατο πλείστους, φίλος δὲ τῶν πώποτε μισουμένων οὐδενὶ γέγονεν.
[16] For as an enemy, he was sure and unswerving, but to his friends very untrustworthy. Consequently he really caused the ruin of great numbers who had been cultivated by him, but he never became a friend to anyone whom he had once hated.
[17] οὓς δὲ μάλισνα γνωρίμους καὶ ἐπιτηδείους ἔδοξεν ἔχειν, τούτους τῇ ὁμόζυγι ἢ ἄλλῳ ὁτῳοῦν χαριζόμενος ἀπολουμένους οὐκ ἐς μακρὰν προὔδωκε, καίπερ εὖ εἰδὼς ὅτι δὴ τῆς ἐς αὐτὸν εὐνοίας ἕνεκα τεθνήξονται μόνης.
[17] But those whom he seemed to know best and to regard as most intimate he after no long time betrayed to their destruction by delivering them as a favour to his consort or to someone else, even though he was well aware that they would die solely because of their loyalty to him.
[18] ἄπιστος γὰρ ἐν πᾶσι πλήν γε δὴ τῆς τε ἀπανθρωπίας καὶ φιλοχρηματίας διαφανῶς ἦν. ταύτης γὰρ αὐτὸν ἀποστῆσαι δυνατὸν οὐδενὶ γέγονεν.
[18] For he was conspicuously untrustworthy in all things except, to be sure, his cruelty and his avarice. For to make him give up this last proved an impossible task for any man.
Delphi Complete Works of Procopius Page 557