Letter XIII. To Libanius.

I once heard a medical man tell of a wonderful freak of nature. And this was his story. A man was ill of an unmanageable complaint, and began to find fault with the medical faculty, as being able to do far less than it professed; for everything that was devised for his cure was ineffectual. Afterwards when some good news beyond his hopes was brought him, the occurrence did the work of the healing art, by putting an end to his disease. Whether it were that the soul by the overflowing sense of release from anxiety, and by a sudden rebound, disposed the body to be in the same condition as itself, or in some other way, I cannot say: for I have no leisure to enter upon such disquisitions, and the person who told me did not specify the cause. But I have just called to mind the story very seasonably, as I think: for when I was not as well as I could wish—now I need not tell you exactly the causes of all the worries which befel me from the time I was with you to the present,—after some one told me all at once of the letter which had arrived from your unparalleled Erudition, as soon as I got the epistle and ran over what you had written, forthwith, first my soul was affected in the same way as though I had been proclaimed before all the world as the hero of most glorious achievements—so highly did I value the testimony which you favoured me with in your letter,—and then also my bodily health immediately began to improve: and I afford an example of the same marvel as the story which I told you just now, in that I was ill when I read one half of the letter, and well when I read the other half of the same. Thus much for those matters. But now, since Cynegius was the occasion of that favour, you are able, in the overflowing abundance of your ability to do good, not only to benefit us, but also our benefactors; and he is a benefactor of ours, as has been said before, by having been the cause and occasion of our having a letter from you; and for this reason he well deserves both our good offices. But if you ask who are our teachers,—if indeed we are thought to have learned anything,—you will find that they are Paul and John, and the rest of the Apostles and Prophets; if I do not seem to speak too boldly in claiming any knowledge of that art in which you so excel, that competent judges declare63    This passage as it stands is unmanageable. The Latin translator appears to give the sense required, but it is hard to see how it can be got out of the words (H. C. O.). that the rules of oratory stream down from you, as from an overflowing spring, upon all who have any pretensions to excellence in that department. This I have heard the admirable Basil say to everybody, Basil, who was your disciple, but my father and teacher. But be assured, first, that I found no rich nourishment in the precepts of my teachers64    ἴσθι με μηδὲν ἔχοντα λιπαρὸν (ms. λυπρὸν) ἐν τοῖς τῶν διδασκάλων διηγήμασιν: but τοῦ διδασκάλου perhaps should be read instead of τῶν διδασκάλων (H. C. O.)., inasmuch as I enjoyed my brother’s society only for a short time, and got only just enough polish from his diviner tongue to be able to discern the ignorance of those who are uninitiated in oratory; next, however, that whenever I had leisure, I devoted my time and energies to this study, and so became enamoured of your beauty, though I never yet obtained the object of my passion. If, then, on the one side we never had a teacher, which I deem to have been our case, and if on the other it is improper to suppose that the opinion which you entertain of us is other than the true one—nay, you are correct in your statement, and we are not quite contemptible in your judgment,—give me leave to presume to attribute to you the cause of such proficiency as we may have attained. For if Basil was the author of our oratory, and if his wealth came from your treasures, then what we possess is yours, even though we received it through others. But if our attainments are scanty, so is the water in a jar; still it comes from the Nile.

[13] Λιβανίῳ Ἤκουσά τινος ἰατρικοῦ παράλογόν τι φύσεως πάθος διηγουμένου, τὸ δὲ διήγημα τοιοῦτον ἦν: κατείχετό τις, φησίν, ἀρρωστήματί τινι τῶν δυστροπωτέρων καὶ τὴν τέχνην διήλεγχεν ἔλαττον τῆς ἐπαγγελίας ἰσχύουσαν: πᾶν γὰρ τὸ ἐπινοούμενον εἰς θεραπείαν ἄπρακτον ἦν: εἶτά τινος ἀγγελίας τῶν καταθυμίων παρ' ἐλπίδας αὐτῷ μηνυθείσης, ἀντὶ τῆς τέχνης ἡ συντυχία γίνεται λύουσα τῷ ἀνθρώπῳ τὴν νόσον, εἴτε τῆς ψυχῆς τῷ περιόντι τῆς ἀνέσεως καὶ τὴν τοῦ σώματος ἕξιν ἑαυτῇ συνδιαθείσης, εἴτε καὶ ἄλλως, οὐκ ἔχω λέγειν: οὔτε γὰρ ἐμοὶ σχολὴ τὰ τοιαῦτα φιλοσοφεῖν, καὶ τὴν αἰτίαν ὁ εἰπὼν οὐ προσέθηκεν. ἐπὶ καιροῦ δὲ νῦν ἐμνήσθην, ὡς οἶμαι, τοῦ διηγήματος: διακείμενος γάρ, ὡς οὐκ ἂν ἐβουλόμην (τὰς δὲ αἰτίας οὐδὲν δέομαι νῦν ἀκριβῶς καταλέγειν τῶν ἀφ' οὗ γέγονα παρ' ὑμῖν καὶ μέχρι τοῦ νῦν συμπεπτωκότων μοι λυπηρῶν), μηνύσαντος ἀθρόως μοί τινος περὶ τῶν γραμμάτων τῆς μονογενοῦς σου παιδεύσεως, ἐπειδὴ τάχιστα τὴν ἐπιστολὴν ἐδεξάμην καὶ τοῖς γεγραμμένοις ἐπέδραμον, εὐθὺς μὲν τὴν ψυχὴν διετέθην ὡς ἐπὶ τοῖς καλλίστοις ἐπὶ πάντων ἀνθρώπων ἀνακηρυσσόμενος: τοσούτου τὴν σὴν μαρτυρίαν ἐτιμησάμην, ἣν διὰ τῆς ἐπιστολῆς ἡμῖν κεχάρισαι: ἔπειτα δέ μοι καὶ ἡ τοῦ σώματος ἕξις εὐθὺς πρὸς τὸ κρεῖττον μετεποιεῖτο, καί σοι τὸ ἴσον παράδοξον καὶ αὐτὸς διήγημα δίδωμι, ὅτι τῆς αὐτῆς ἐπιστολῆς τὰ μὲν ἀρρωστῶν τὰ δὲ καθαρῶς ὑγιαίνων ἐπέδραμον. καὶ ταῦτα μὲν εἰς τοσοῦτον: ἐπεὶ δέ μοι τῆς χάριτος ταύτης ὁ υἱὸς Κυνήγιος ὑπόθεσις γέγονεν, οἷός [τ'] εἶ τῷ περιόντι τῆς εἰς τὸ εὐεργετεῖν ἐξουσίας οὐχ ἡμᾶς μόνον ἀλλὰ καὶ τοὺς εὐεργέτας ἡμῶν καλῶς ποιεῖν, εὐεργέτης δὲ ἡμῶν οὗτος, καθὼς εἴρηται, τῶν παρὰ σοῦ γραμμάτων ἀφορμὴ γενόμενος ἡμῖν καὶ ὑπόθεσις, καὶ διὰ τοῦτο εὖ παθεῖν ἄξιος. διδασκάλους δὲ τοὺς ἡμετέρους, εἰ μὲν ὧν τι δοκοῦμεν μεμαθηκέναι ζητοίης, Παῦλον εὑρήσεις καὶ Ἰωάννην καὶ τοὺς λοιποὺς ἀποστόλους τε καὶ προφήτας, εἴ γε μὴ τολμηρὸν ἡμῖν τὴν διδασκαλίαν οἰκειοῦσθαι τῶν τοιούτων ἀνδρῶν: εἰ δὲ περὶ τῆς ὑμετέρας λέγοις σοφίας, ἣν οἱ κρίνειν ἐπιστήμονές φασιν ἀπὸ σοῦ πηγάζουσαν ἐν μετοχῇ τοῖς λοιποῖς γίνεσθαι πᾶσιν οἷς τινος καὶ μέτεστι λόγου (ταῦτα γὰρ ἤκουσα πρὸς πάντας διεξιόντος τοῦ σοῦ μὲν μαθητοῦ, πατρὸς δὲ ἐμοῦ καὶ διδασκάλου τοῦ θαυμαστοῦ Βασιλείου), ἴσθι με μηδὲν ἔχειν λαμπρὸν ἐν τοῖς [περὶ] τῶν διδασκάλων διηγήμασιν, ἐπ' ὀλίγον τῷ ἀδελφῷ συγγεγονότα καὶ τοσοῦτον παρὰ τῆς θείας γλώττης ἐκκαθαρθέντα, ὅσον ἐπιγνῶναι μόνον τὴν ζημίαν τῶν ἀμυήτων τοῦ λόγου: ἔπειτα μέντοι τοῖς σοῖς, εἴ ποτε σχολὴν ἄγοιμι, κατὰ σπουδὴν πᾶσαν ἐνδιατρίβοντα ἐραστὴν γενέσθαι τοῦ ὑμετέρου κάλλους, τυχεῖν δὲ μηδέπω τοῦ ἔρωτος. εἰ μὲν οὖν, ὥσπερ αὐτὸς ἐγὼ κρίνω, τὰ καθ' ἡμᾶς ἐστιν οὐδέν, οὐδαμοῦ ὁ διδάσκαλος ἡμῶν: εἰ δὲ τὴν σὴν ὑπόληψιν, ἣν ἐφ' ἡμῖν ἔσχες, μὴ ἀληθεύειν οὐ θέμις, ἀλλά τινες ἐν τῷ λόγῳ [καὶ ὑμεῖς] καὶ ἡμεῖς οὐκ ἀπόβλητοι παρὰ σοί γε κριτῇ, δὸς τολμῆσαι σοὶ τῶν ἡμετέρων ἀναθεῖναι τὴν αἰτίαν. εἰ γὰρ Βασίλειος μὲν τοῦ ἡμετέρου προστάτης λόγου, ἐκείνῳ δὲ ὁ πλοῦτος ἐκ τῶν σῶν ἦν θησαυρῶν, τὰ σὰ κεκτήμεθα καὶ εἰ δι' ἑτέρων ὑπεδεξάμεθα: εἰ δὲ ὀλίγα ταῦτα, ὀλίγον ἐν τοῖς ἀμφορεῦσι τὸ ὕδωρ, ἀλλ' ἐκ τοῦ Νείλου ὅμως.