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 It deals with the tricky behaviour of the Emperor Alexius Coninenus in 1096, or with olives, their possibilities and price, or with the fortunes of friends, or George Eliot, or the dialects of the interior of Asia Minor. It is delivered with equal ease in Greek, English, or French. And despite its intellectual richness and human outlook, despite the matured charity of its judgments, one feels that it too stands at a slight angle to the universe: it is the sentence of a poet.

Greek who wishes to compose poetry has a special problem; between his written and spoken language yawns a gulf. There is an artificial "literary" jargon by schoolmasters and journalists, which has tried to revive the classical tradition, and which only succeeds in being dull. And there is the speech of the people, varying from place to place, and everywhere stuffed with non-Hellenic constructions and words. Can this speech be used for poetry and for cultivated prose? The younger generation believes that it can. A society (Nea Zoe) was started in Alexandria to encourage it, and shocks the stodgy not only by its writings but by its vocabulary—expressions are used that one might actually hear in a shop. Similar movements are born and die all over the Levant, from Smyrna and Cyprus to Jannina, all testifying to the zeal of a race who, alone among the peoples of the Eastern Mediterranean, appear to possess the literary sense and to desire that words should be alive. Cavafy is one of the heroes of this movement, though not one of its extremists. Eclectic by nature, he sees that a new theory might be as sterile as the old, and that the final test must be