Letter VI.--To Stagirius.
They say that conjurors [2180] in theatres contrive some such marvel as this which I am going to describe. Having taken some historical narrative, or some old story as the ground-plot of their sleight of hand, they relate the story to the spectators in action. And it is in this way that they make their representations of the narrative [2181] . They put on their dresses and masks, and rig up something to resemble a town on the stage with hangings, and then so associate the bare scene with their life-like imitation of action that they are a marvel to the spectators--both the actors themselves of the incidents of the play, and the hangings, or rather their imaginary city. What do I mean, do you think, by this allegory? Since we must needs show to those who are coming together that which is not a city as though it were one, do you let yourself be persuaded to become for the nonce the founder of our city [2182] , by just putting in an appearance there; I will make the desert-place seem to be a city; now it is no great distance for you, and the favour which you will confer is very great; for we wish to show ourselves more splendid to our companions here, which we shall do if, in place of any other ornament, we are adorned with the splendour of your party.
[2180] thaumatopoiountas...thaumatopoiias; something more than ordinary mime playing, or than the optical illusion of tableaux-vivants, but less than what we should call conjuring seems to be meant (H. C. O.).
[2181] ta katallela ton historoumenon
[2182] oikistes autoschedios
Letter VII.--To a Friend.
What flower in spring is so bright, what voices of singing birds are so sweet, what breezes that soothe the calm sea are so light and mild, what glebe is so fragrant to the husbandman--whether it be teeming with green blades, or waving with fruitful ears as is the spring of the soul, lit up with your peaceful beams, from the radiance which shone in your letter, which raised our life from despondency to gladness? For thus, perhaps, it will not be unfitting to adapt the word of the prophet to our present blessings: "In the multitude of the sorrows which I had in my heart, the comforts of God," by your kindness, "have refreshed my soul," [2183] like sunbeams, cheering and warming our life nipped by frost. For both reached the highest pitch--the severity of my troubles, I mean, on the one side, and the sweetness of your favours on the other. And if you have so gladdened us, by only sending us the joyful tidings of your coming, that everything changed for us from extremest woe to a bright condition, what will your precious and benign coming, even the sight of it, do? what consolation will the sound of your sweet voice in our ears afford our soul? May this speedily come to pass, by the good help of God, Who giveth respite from pain to the fainting, and rest to the afflicted. But be assured, that when we look at our own case we grieve exceedingly at the present state of things, and men cease not to tear us in pieces [2184] : but when we turn our eyes to your excellence, we own that we have great cause for thankfulness to the dispensation of Divine Providence, that we are able to enjoy in your neighbourhood [2185] your sweetness and good-will towards us, and feast at will on such food to satiety, if indeed there is such a thing as satiety of blessings like these.
[2183] Ps. xciv. 19.
[2184] diaphorountas. This letter is probably written during his exile, (375-8) and to Otreius, the bishop of Melitene. See Letter 14, note.
[2185] ek geitonon.
Letter VIII [2186] .--To a Student of the Classics.
When I was looking for some suitable and proper exordium, I mean of course from Holy Scripture, to put at the head of my letter, according to my usual custom, I did not know which to choose, not from inability to find what was suitable, but because I deemed it superfluous to write such things to those who knew nothing about the matter. For your eager pursuit of profane literature proved incontestably to us that you did not care about sacred. Accordingly I will say nothing about Bible texts, but will select a prelude adapted to your literary tastes taken from the poets you love so well. By the great master of your education there is introduced one, showing all an old man's joy, when after long affliction he once more beheld his son, and his son's son as well. And the special theme of his exultation is the rivalry between the two, Ulysses and Telemachus, for the highest meed of valour, though it is true that the recollection of his own exploits against the Cephallenians adds to the point of his speech [2187] . For you and your admirable father, when you welcomed me, as they did Laertes, in your affection, contended in most honourable rivalry for the prize of virtue, by showing us all possible respect and kindness; he in numerous ways which I need not here mention, and you by pelting me with [2188] your letters from Cappadocia. What, then, of me the aged one? I count that day one to be blessed, in which I witness such a competition between father and son. May you, then, never cease from accomplishing the rightful prayer of an excellent and admirable father, and surpassing in your readiness to all good works the renown which from him you inherit. I shall be a judge acceptable to both of you, as I shall award you the first prize against your father, and the same to your father against you. And we will put up with rough Ithaca, rough not so much with stones as with the manners of the inhabitants, an island in which there are many suitors, who are suitors [2189] most of all for the possessions of her whom they woo, and insult their intended bride by this very fact, that they threaten her chastity with marriage, acting in a way worthy of a Melantho, one might say, or some other such person; for nowhere is there a Ulysses to bring them to their senses with his bow. You see how in an old man's fashion I go maundering off into matters with which you have no concern. But pray let indulgence be readily extended to me in consideration of my grey hairs; for garrulity is just as characteristic of old age as to be blear-eyed, or for the limbs to fail [2190] . But you by entertaining us with your brisk and lively language, like a bold young man as you are, will make our old age young again, supporting the feebleness of our length of days with this kind attention which so well becomes you.
[2186] Perhaps to Eupatrius (Cod. Medic.).
[2187] The text here seems hopelessly corrupt. Or the meaning may be, "Our main text shall be his exultation at the generous rivalry between Ulysses and Telemachus, though his mention of his exploits against the Cephallenians shall also contribute to illustrate our discussion;" but this can hardly be got out of the Greek. The reference is to Odyssey, xxiv. 514. Gregory was evidently fond of Homer: the comparison of Diomede to a winter torrent (Iliad, v. 87) is used De Virginit. c. 4: and Menelaus' words about the young and old (Iliad, iii. 108), c. 23: and in Letter II. of the seven edited by Caraccioli (Letter XV.) describing the gardens of Vanota, Od. vii. 115, xiii. 589. For other quotations from the classics see Letters XI. and XII. of this Series (H. C. O.).
[2188] ballontes, with allusion to the darts hurled by Ulysses and Telemachus (H. C. O.).
[2189] Reading mnesteres, for the unmeaning krateres; "they are suitors not so much for the hand of Penelope as for her money" (H. C. O.). The Medicean has brosteres, "devourers." Just below the allusion is to Melantho's rudely threatening Ulysses, and getting hanged for it.
[2190] hupo tes tou geros aponoias, an irrelevant phrase, and, as not necessary to the sense, here omitted in translation (H. C. O.).