Part 29 (1/2)

Marvellous provision of Nature, whereby the opposing elements, fire and water, are joined in harmonious union and made to soothe the pain and remove the sickness of man! Yet more wonderful is the moral purity of this fountain. Should a woman descend into the bath when men are using it, it suddenly grows hotter, as if with indignation that out of its abundant supply of waters separate bathing-places should not be constructed for the two s.e.xes, if they wish to enjoy its bounty[271].

Moreover, those secret caves, the bowels of the mountains from whence it springs, have power even to judge contentious business. For if any sheep-stealer presumes to bring to it the fleece of his prey, however often he may dip it in the seething wave, he will have to boil it before he succeeds in cleansing it.

[Footnote 270: [Greek: aponos].]

[Footnote 271: I think this is Ca.s.siodorus' meaning, but his language is obscure.]

'This fountain then, as we before said, deserves a worthy habitation.

If there be anything to repair in the _thermae_ themselves or in the pa.s.sages (cuniculi), let this be done out of the money which we now send you. Let the thorns and briers which have grown up around it be rooted up. Let the palace, shaken with extreme old age, be strengthened by careful restoration. Let the s.p.a.ce which intervenes between the public building and the source of the hot-spring be cleared of its woodland roughness, and the turf around rejoice in the green beauty which it derives from the heated waters.'

[The hot-springs of Abano, the ancient Aponum, are situated near the Euganean Hills, and are about six miles from Padua. The heat of the water varies from 77 to 185 (Fahr.). The chief chemical ingredients are, as stated by Ca.s.siodorus, salt and sulphur. Some of the minute description of Ca.s.siodorus (greatly condensed in the above abstract) seems to be still applicable; but he does not mention the mud-baths which now take a prominent place in the cure. On the other hand, the wonderful moral qualities of the spring are not mentioned by modern travellers.]

40. KING THEODORIC TO BOETIUS THE PATRICIAN.

[Sidenote: Boetius to choose a harper for the King of the Franks.]

'The King of the Franks [Clovis] has asked us to send him a harper. We felt that in you lay our best chance of complying with his request, because you, being such a lover of music yourself, will be able to introduce us to the right man.'

Reflections on the nature of music. She is the Queen of the senses; when she comes forth from her secret abiding place all other thoughts are cast out. Her curative influence on the soul.

The five tones: the Dorian[272], influencing to modesty and purity; the Phrygian to fierce combat; the Aeolian to tranquillity and slumber; the Ionian (Jastius), which sharpens the intellect of the dull and kindles the desire of heavenly things; the Lydian, which soothes the soul oppressed with too many cares.

[Footnote 272: Cf. Milton:

'To the Dorian mood Of flutes and soft recorders; such as rais'd To highth of n.o.blest temper heroes old Arming to battle, and instead of rage Deliberate valour breath'd, firm and unmov'd With dread of death to flight or foul retreat.']

We distinguish the highest, middle, and lowest in each tone, obtaining thus in all fifteen tones of artificial music.

The diapason is collected from all, and unites all their virtues.

Cla.s.sical instances of music:

Orpheus.

Amphion.

Musaeus.

The human voice as an instrument of music. Oratory and Poesy as branches of the art.

The power of song: Ulysses and the Sirens.

David the author of the Psalter, who by his melody three (?) times drove away the evil spirit from Saul.

The lyre is called 'chorda,' because it so easily moves the hearts (corda) of men.

As the diadem dazzles by the variegated l.u.s.tre of its gems, so the lyre with its divers sounds.