Letter 156: A letter from Alexandria makes John present despite bodily distance.
Wise indeed was the man who said that the wise person, even if he lives far from the land and I never see him with my eyes, I judge to be a friend. Something like this has taken hold of me, excellent friend: I do not know your appearance, but I am powerfully held by longing. All honor to reputation, through which separated things are joined and what is far away seems present. Through it I have often seen you, have embraced with naked mind your blessed zeal for higher things, and, joined to you by bodiless love, I have little need of bodily signs. When I received your letter sent from Alexander's city, I thought I possessed you yourself. The character of the words and their stern judgment against not making the divine one's concern did not refute the earlier reputation as a sign of your friendship toward me, but showed you to be exactly the man I expected to see: someone who deals with courts by the law of his art and yet can sober up amid the intoxication of affairs. May you also reach the end you expected to obtain. For those who think well, this is the end: return to one's own beginning. It is a terrible thing to abandon the people within us and fail to return well to the source from which we badly flowed away.
AI-assisted translation - This translation was produced with AI assistance and has not been peer-reviewed. See the 19th-century translation or original Latin/Greek below for scholarly use.
Latin / Greek Original
Ἰωάννηι Σοφὸς ἦν ὄντως ὁ ταῦτα δήπου φθεγξάμενος, ὡς ἄρα τὸν σοφὸν ... κἂν ἑκὰς ναίῃ χθονός, κἂν μήποτ' ὄσσοις εἰσίδω, κρίνω φίλον. τοιοῦτόν τί με πάθος, ὦ λῷστε, κατείληφε, τὴν μὲν θέαν ἀγνοοῦντα τὴν σήν, τῷ δὲ πόθῳ δεινῶς κατεχόμενον. ἀλλ' εὖγε τῆς φήμης, δι' ἣν καὶ τὰ διεστῶτα συνάπτεται καὶ τὰ πόρρω που παρεῖναι δοκεῖ. ταύτῃ γὰρ ὑμᾶς πολλάκις ἰδὼν καὶ τῆς περὶ τὰ κρείττω μακαρίας σπουδῆς γυμνῇ τῇ διανοίᾳ περιχυθεὶς καὶ ἀσωμάτῳ συναπτόμενος ἔρωτι, οὐδέν τι λίαν σωμα τικῶν προσδέομαι γνωρισμάτων, ἀλλὰ καὶ τὴν ὑμετέραν ἐπιστολὴν ἐκ τῆς Ἀλεξάνδρου πεμφθεῖσαν λαβὼν αὐτοὺς ὑμᾶς ἔχειν ἐδόκουν. τὸ γὰρ τῶν λόγων ἦθος καὶ τὸ δεινὸν κρίνειν τὸ μὴ τὰ θεῖα ποιεῖσθαι πρὸς ἐμὲ φιλίας τεκμήριον τὴν προλαβοῦσαν οὐκ ἤλεγξε φήμην, ἀλλ' ἔδειξε τοιοῦτον ὁποῖον ἰδεῖν προσεδόκησα, καὶ ταῦτα δικαστηρίοις ὁμιλοῦντα νόμῳ τῆς τέχνης, κἀν τῇ μέθῃ τῶν πραγμάτων ἀνανήφειν οὕτω δυνάμενον. ἀλλὰ καὶ πρὸς πέρας ἔλθοις ὧν τυχεῖν προσεδόκησας. τοῦτο γὰρ τοῖς εὖ φρονοῦσι τέλος, ἡ πρὸς τὴν οἰκείαν ἀρχὴν ἀναχώρησις. δεινὸν γὰρ τὸν ἐν ἡμῖν δῆμον ἀφέν τας πρὸς τὸ ἐπανελθεῖν καλῶς ἐξ οὗ κακῶς ἀπερρεύσαμεν.
Revision history
- 2026-05-27v2.2.34-import
Initial corpus import from modern procopius gaza batch9 matia greek v1.
Fields: letter text, metadata, source links. Source: https://www.matia.gr/pisth/pdf/pg_migne/Procopius_of_Gaza_PG_87a-87c/Epistulae.pdf
Related Letters
Muselius's excellence makes silence itself seem enough praise.
Procopius makes Diodorus the messenger who should restart letters with John.
Procopius defends silence as compatible with real friendship, but still asks John to write.
A man impoverished by his brother's injustice seeks help from law at Caesarea.
John's friendly praise lets Procopius endure jokes against rhetoric, but the threat is saved for later.