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. Men cared not to abstain from wrong, under circumstances in which punishment was not likely to overtake them, nor to put a check upon their passions, and endure privations, in obedience even to their strongest conviction, when the chance was so small of their living to reap reward or enjoy any future esteem. An interval, short and sweet, before their doom was realized--before they became plunged in the widespread misery which they witnessed around, and which affected indiscriminately the virtuous and the profligate--was all that they looked to enjoy; embracing with avidity the immediate pleasures of sense, as well as such positive gains, however ill-gotten, as could be made the means of procuring them, and throwing aside all thought both of honor and of long-sighted advantage. Life and property being alike ephemeral, there was no hope left but to snatch a moment of enjoyment, before the outstretched hand of destiny should fall upon its victims. The picture of society under the pressure of a murderous epidemic, with its train of physical torments, wretchedness, and demoralization, has been drawn by more than one eminent author, but by none with more impressive fidelity and conciseness than by Thucydides, who had no predecessor, nor anything but the reality, to copy from. We may remark that amid all the melancholy accompaniments of the time there are no human sacrifices, such as those offered up at Carthage during pestilence to appease the anger of the gods--there are no cruel persecutions against imaginary authors of the disease, such as those against the Untori (anointers of doors) in the plague of Milan in 1630.