It was probably at Cæsarea that the acquaintance between Gregory and S. Basil the Great began, which was afterwards to ripen into a lifelong friendship.  But their association did not last long at this period, for Basil soon went to Constantinople to continue his education, while Gregory and his brother removed to the Palestinian Cæsarea; probably as much for the sake of making a pilgrimage to the Holy Sepulchre, as for the advantage of the schools of that learned resort.  Cæsarius soon went on to Alexandria; but Gregory was tempted by the flourishing Palestinian school of rhetoric to remain a while and study that art.  One of his fellow-students here was Euzoius, the future heresiarch.  From Palestine he too went on to Alexandria, where he found his brother enjoying an excellent character, and highly distinguished among the students of the University.  S. Athanasius was at this time the Bishop, and Didymus head of the famous Catechetical School; but as Gregory, though one of his orations is a panegyric on S. Athanasius, does not mention having ever met either of these two great men, we must suppose that the former was at this time suffering one of his many periods of exile—his second banishment lasted from 340 to 347.  Gregory does not seem to have remained very long at Alexandria; the fascination exercised on his mind by a yet more famous seat of learning—Athens—soon drew him thither.  He could not even wait for a favourable time of year, but must start at once.  He took passage in the month of November in a ship bound for Ægina, with some of whose crew he was acquainted.  They had a prosperous voyage until they were in sight of Cyprus, when they were assailed by a tremendous storm, and the ship, swept by the heavy seas, became waterlogged, and would not answer her helm.  At the same time the violence of the sea burst the water-tanks, and the ship’s company were left in dire distress.  Gregory, who was not yet baptized, was thrown into terrible distress at thus finding himself in peril of death while yet outside the Covenant of God.  In earnest prayer he renewed his self-dedication, and vowed to give himself wholly to the service of God, if his life might be spared to receive Holy Baptism.  He tells the story at some length and with great graphic power in his long poem on his own life, from which we subjoin a cento, What time I parted from Egyptian shores, Whence I had somewhat culled of ancient lore, We weighed, and under Cyprus cut the waves In a straight course for Hellas, when there rose A mighty strife of winds, and shook the ship; And all was night; earth, seas, and darkened skies; And thunders echoed to the lightning’s shock. Whistled the rigging of the swelling sails, And bent the mast; the helm had lost its power, For none could hold it in the raging seas. The ship was filled with overwhelming waves; Mingled the shout of sailor, and the cries Of helmsman, captain, and of passenger, And those who till that fearful hour had been Unconscious of a God; for fear can teach. And, worst of all our dread impending woes, No water had we, for the ship began To labour, and the beakers soon were broke Which held our treasure of sweet water scant; And famine fought with surging and with storm To slay us.  But God sent a swift release. For Punic sailors suddenly appeared, Who in their own sore terror soon perceived By our sad cries our danger, and with oars (For they were strong) came up and saved our barque And us, who now all but sea-corpses were; Like fish forsaken of their native wave, Or lamp that dies for want of nourishment. But while we all were fearing sudden death, Mine was a worse, because a secret, fear. The cleansing waters ne’er had passed on me, That slay our foe and join us to our God. This was my lamentation, this my dread. For this I stretched my hands and cried to God, And cried above the noise of surging waves, And rent my clothes, and lay in misery. But, though ye scarce believe it, yet ‘tis true, All those on whom our common danger pressed Forgot themselves, and came and prayed with me. And Thou wast then, O Christ, my great defence, Who now deliverest from the storm of life. For when no good hope dawned upon our eyes, Nor isle, nor continent, nor mountain top, Nor torch, nor star to light the mariners, Nor small nor great of earthly things appeared, What port was left for troubled sailor-folk? Despairing of all else, I look to thee; Life, breath, salvation, light, and strength to men, Who frightest, smitest, smilest, healest all, And ever weavest good from human ill. I call to mind Thy wonders of old time, By which we recognize Thy mighty hand; The sea divided—Israel’s host brought through— Their foes defeated by Thy lifted hand— And Egypt crushed by scourges, chiefs and all— Nature subdued, and walls thrown down by shout. And, adding mine to those old famous acts, Thine own, I said, am I, both erst and now; Twice shalt Thou take me for Thine own, a gift Of earth and sea, a doubly hallowed gift, By prayers of mother and by fateful sea. To Thee I live, if I escape the waves, And gain baptismal dews; and Thou wilt lose A faithful servant if Thou cast me off, E’en now Thine own disciple, in the deep; Shake off for me Thy slumber, and arise, And stay my fear.  So prayed I—and the noise Of winds grew still, the surges ceased, the ship Held straight upon her course; my prayer was heard. and also in his oration spoken at his father’s funeral (Orat. XVIII, c. 31, p. 352 Ed. Ben.).  It is, however, uncertain whether he was baptized immediately after this deliverance, or whether he waited till his return to Nazianzus.  At any rate he reached Athens in safety, and shortly afterwards was joined there by Basil; when the early acquaintance which was now renewed soon deepened into an intimacy of brotherly affection, which, though often sorely tried, never grew cold in Gregory’s heart.  In the funeral oration which he pronounced over his friend, Gregory has left us a most interesting account of University life in the middle of the fourth century, of which we give a summary here, referring the reader for details to the oration itself, which will be found in the present volume.  Basil’s reputation, he says, preceded him to Athens, where he was received with much enthusiasm.  Many of the silliest students there are mad upon Sophists, and are divided upon the respective merits of their teachers with as much excitement as is shown by the partisans of the various chariots in the Hippodromes.  And so a new-comer is laid hold of by them in this fashion.  First of all, he is entertained by the first who can get hold of him—either a relation or a friend or a fellow-countryman, or a leading Sophister, who is in favour with his master, and touts for him.  There he is unmercifully chaffed, and with more or less of rough horseplay, by everybody, to take down his pride; and is then escorted processionally through the streets to the Baths; after which process he is regarded as free of the students’ guild.  Basil, however, through the good offices of his friend Gregory, was spared this trial of his nerves, out of respect for his great attainments; and this kind action was the beginning of their long and affectionate intimacy.  Among the students, however, were a number of young Armenians, some of whom had been at school with Basil, and were very jealous of him.  These young men, with the object of destroying his reputation if possible, were continually harassing him with disputations upon hard and sophistical questions.  Basil was quite able to hold his own against them, but Gregory, jealous for the honour of his University, and not at first perceiving the malice of these young men, sided with them and made the conflict more equal.  As soon, however, as he began to see their real purpose, he forsook them and took his stand by his friend, whose victory was thus made not only assured but easy.  The young gentlemen naturally did not like this, and Gregory became, much to Basil’s distress, very unpopular among them, as they chose to regard his conduct in the matter as treason against his University, and especially against the students of his own year.