St Basil The Great: Letters And Select Works

A SELECT LIBRARY
OF THE
NICENE AND
POST-NICENE FATHERS
OF
THE CHRISTIAN CHURCH
SECOND SERIES
TRANSLATED INTO ENGLISH WITH PROLEGOMENA AND EXPLANATORY NOTES
Edited by
PHILIP SCHAFF, D.D., LL.D
PROFESSOR OF CHURCH HISTORY IN THE UNION THEOLOGICAL SEMINARY, NEW YORK
AND
HENRY WACE, D.D
PRINCIPAL OF KING’S COLLEGE, LONDON
VOLUME VIII
BASIL: LETTERS AND SELECT WORKS
T&T CLARK
EDINBURGH
__________________________________________________
WM. B. EERDMANS PUBLISHING COMPANY

The TREATISE DE SPIRITU SANCTO
THE NINE HOMILIES OF THE HEXAEMERON AND THE LETTERS
Of
SAINT BASIL THE GREAT
Archbishop of CAESARIA
Translated with Notes
by
The Rev. Blomfield Jackson, M.A

Preface
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This translation of a portion of the works of St. Basil was originally begun under the editorial supervision of Dr. Wace. It was first announced that the translation would comprise the De Spiritu Sancto and Select Letters, but it was ultimately arranged with Dr. Wace that a volume of the series should be devoted to St. Basil, containing, as well as the De Spiritu Sancto, the whole of the Letters, and the Hexæmeron. The De Spiritu Sancto has already appeared in an English form, as have portions of the Letters, but I am not aware of an English translation of the Hexæmeron, or of all the Letters. The De Spiritu Sancto was presumably selected for publication as being at once the most famous, as it is among the most valuable, of the extant works of this Father. The Letters comprise short theological treatises and contain passages of historical and varied biographical interest, as well as valuable specimens of spiritual and consolatory exhortation. The Hexæmeron was added as being the most noted and popular of St. Basil’s compositions in older days, and as illustrating his exegetic method and skill, and his power as an extempore preacher
The edition used has been that of the Benedictine editors as issued by Migne, with the aid, in the case of the De Spiritu Sancto, of that published by Rev. C. F. H. Johnston

The editorship of Dr. Wace terminated during the progress of the work, but I am indebted to him, and very gratefully acknowledge the obligation, for valuable counsel and suggestions. I also desire to record my thanks to the Rev. C. Hole, Lecturer in Ecclesiastical History at King’s College, London, and to Mr. Reginald Geare, Head Master of the Grammar School, Bishop’s Stortford, to the former for help in the revision of proof-sheets and important suggestions, and to the latter for aid in the translation of several of the Letters.
The works consulted in the process of translation and attempted illustration are sufficiently indicated in the notes
London, December, 1894

Genealogical table shall be presented shortly; your patient is greatly appreciated

CHRONOLOGICAL TABLE
TO ACCOMPANY THE LIFE OF ST. BASIL
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329 or 330. St. Basil born
335. Council of Tyre
336. Death of Arius
337. Death of Constantine
340. Death of Constantine II
341. Dedication creed at Antioch
343. Julian and Gallus relegated to Macellum.
Basil probably sent from Annen to school at Cæsarea
344. Macrostich, and Council of Sardica
346. Basil goes to constantinople
350. Death of Constans
351. Basil goes to constantinople
1st Creed of Sirmium
353. Death of Magnentius
355. Julian goes to Athens atter part of year
356. Basil returns to Cæsarea
357. The 2d Creed of Sirmium, or Blasphemy, subscribed by Hosius and Liberius
Basil baptized, and shortly afterwards ordained reader
358. Basil visits monastic establishments in Egypt, Syria, Palestine, and Mesopotamia, and retires to the monastery on the Iris
359. The 3d Creed of Sirmium. Dated May 22. Councils of Seleucia and Ariminum
360. Acacian synod of Constantinople
Basil, now ordained Deacon, disputes with Aetius
Dianius subscribes the Creed of Ariminum, and
Basil in consequence leaves Cæsarea
He visits Gregory at Nazianzus
361. Death of Constantius and accession of Julian.
Basil writes the -Moralia
362. Basil returns to Cæsarea
Dianius dies. Eusebius baptized, elected, and consecrated bishop
Lucifer consecrates Paulinus at Antioch
Julian at Cæsarea. Martyrdom of Eupsychius
363. Julian dies (June 27). Accession of Jovian
364Jovian dies. Accession of Valentinian and Valens.
Basil ordained priest by Eusebius
Basil writes against Eunomius
Semiarian council of Lampsacus
365. Revolt of Procopius
Valens at Cæsarea
366. Semiarian deputation to Rome satisfy Liberius of their orthodoxy
Death of Liberius. Damasus bp. of Rome
Procopius defeated
367. Gratian Augustus
Valens favours the Arians
Council of Tyana
368. Semiarian Council in Caria. Famine in Cappadocia
369. Death of Emmelia. Basil visits Samosata
370. Death of Eusebius of Cæsarea
Election and consecration of Basil to the see of Cæsarea
xii Basil makes visitation tour
371. Basil threatened by arian bishops and by modestus
Valens, travelling slowly from Nicomedia to Cæsarea, arrives at the end of the year
372. Valens attends great service at Cæsarea on the Epiphany, Jan. 6
Interviews between Basil and Valens
Death of Galates
Valens endows Ptochotrophium and quits Cæsarea.
Basil visits Eusebius at Samosata.
Claim of Anthimus to metropolitan dignity at Tyana.
Basil resists Anthimus.
Basil Forces Gregory of Nazianzus to be consecrated bishop of Sasima, and consecrates his brother Gregory to Nyssa. Consequent estrangement of Basil and Gregory of Nazianzus.
Basil in Armenia. Creed signed by Eustathius.
373. St. Epiphanius writes the “Ancoratus.”
Death of Athanasius.
Basil visited by Jovinus of Perrha, and by Sanctissimus of Antioch.
374. Death of Auxentius and consecration of Ambrose at Milan.
Basil writes the “De Spiritu Sancto.”
Eusebius of Samosata banished to Thrace.
Death of Gregory, bp. of Nazianzus, the elder.
375. Death of Valentinian. Gratian and Valentinian II. emperors.
Synod of Illyria, and Letter to the Orientals.
Semiarian Council of Cyzicus.
Demosthenes harasses the Catholics.
Gregory of Nyssa deposed.
376. Synod of Iconium.
Open denunciation of Eustathius by Basil.
378. Death of Valens, Aug. 9.
Eusebius of Samosata and Meletius return from exile.
379. Resting in the Lord of Basil, Jan. 1
Theodosius Augustus.

Prolegomena
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Sketch of the Life and Works of Saint Basil
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I. Life.
I—Parentage and Birth
Under the persecution of the second Maximinus,11 Of sufferers in this supreme struggle of heathenism to delay the official recognition of the victory of the Gospel over the empire, the Reformed Kalendar of the English Church preserves the memory of St. Blaise (Blasius), bishop of Sebasteia in Armenia, St. George, St. Agnes, St. Lucy, St. Margaret of Antioch, St. Katharine of Alexandria. a Christian gentleman of good position and fair estate in Pontus22 Greg. Naz., Or. xliii. (xx.). N.B. The reff. to the orations and letters of Greg. Naz. are to the Ordo novus in Migne. and Macrina his wife, suffered severe hardships.33 Id. They escaped with their lives, and appear to have retained, or recovered, some of their property.44 Greg. Nyss., Vit. Mac. 178, 191. Of their children the names of two only have survived: Gregory55 Bishop of an unknown see. Of the foolish duplicity of Gregory of Nyssa in fabricating a letter from him, see the mention in Epp. lviii., lix., lx. and Basil.66 Βασίλειος, Basilius=royal or kingly. The name was a common one. Fabricius catalogues “alii Basilii ultra xxx.,” all of some fame. The derivation of Βασιλεύς is uncertain, and the connexion of the last syllable with λεύς=λέως=λαός, people, almost certainly wrong. The root may be ÖBA, with the idea that the leader makes the followers march. With the type of name, cf. Melchi and the compounds of Melech (e.g. Abimelech) in Scripture, and King, LeRoy, Koenig, among modern names. The former became bishop of one of the sees of Cappadocia. The latter acquired a high reputation in Pontus and the neighboring districts as an advocate of eminence,77 Greg. Nyss., Vit. Mac. 392. and as a teacher of rhetoric. His character in the Church for probity and piety stood very high.88 Greg. Nyss., Vit. Mac. 186. He married an orphaned gentlewoman named Emmelia, whose father had suffered impoverishment and death for Christ’s sake, and who was herself a conspicuous example of high-minded and gentle Christian womanhood. Of this happy union were born ten children,99 Greg. Nyss., Vit. Mac. 182. five boys and five girls. One of the boys appears to have died in infancy, for on the death of the elder Basil four sons and five daughters were left to share the considerable wealth which he left behind him.1010 Greg. Naz., Or. xliii. (xx.). Of the nine survivors the eldest was a daughter, named, after her grandmother, Macrina. The eldest of the sons was Basil, the second Naucratius, and the third Gregory. Peter, the youngest of the whole family, was born shortly before his father’s death. Of this remarkable group the eldest is commemorated as Saint Macrina in the biography written by her brother Gregory. Naucratius died in early manhood,11
11 Ib. 181, 191
about the time of the ordination of Basil as reader. The three remaining brothers occupied respectively the sees of Cæsarea, Nyssa, and Sebasteia

As to the date of St. Basil’s birth opinions have varied between 316 and 330. The later, which is supported by Garnier, Tillemont, Maran,1212 329. Prudent Maran, the Ben. Ed. of Basil, was a Benedictine exiled for opposing the Bull Unigenitus. †1762. Fessler,1313 “Natus. c. 330.” and Böhringer, may probably be accepted as approximately correct.1414 Gregory of Nazianzus, so called, was born during the episcopate of his father, Gregory, bishop of Nazianzus. Gregory the elder died in 373, after holding the see forty-five years. The birth of Gregory the younger cannot therefore be put before 328, and Basil was a little younger than his friend. (Greg. Naz., Ep. xxxiii.) But the birth of Gregory in his father’s episcopate has naturally been contested. Vide D.C.B. ii. p. 748, and L. Montaut, Revue Critique on Greg. of N. 1878. It is true that Basil calls himself an old man in 374,1515 Ep. clxii. but he was prematurely worn out with work and bad health, and to his friends wrote freely and without concealment of his infirmities. There appears no reason to question the date 329 or 330

Two cities, Cæsarea in Cappadocia and Neocæsarea in Pontus, have both been named as his birthplace. There must be some amount of uncertainty on this point, from the fact that no direct statement exists to clear it up, and that the word πατρίς was loosely employed xiv to mean not only place of birth, but place of residence and occupation.1616 Gregory of Nazianzus calls Basil a Cappadocian in Ep. vi., and speaks of their both belonging to the same πατρίς. In his Homily In Gordium martyrem, Basil mentions the adornment of Cæsarea as being his own adornment. In Epp. lxxvi. and xcvi. he calls Cappadocia his πατρίς. In Ep. lxxiv., Cæsarea. In Ep. li. it is doubtful whether it is Pontus, whence he writes, which is his πατρίς, or Cæsarea, of which he is writing. In Ep. lxxxvii. it is apparently Pontus. Gregory of Nyssa (Orat. I. in xl. Mart.) calls Sebaste the πατρίς of his forefathers, possibly because Sebaste had at one time been under the jurisdiction of Cappadocia. So in the N.T. πατρίς is the place of the early life and education of our Lord. Basil’s parents had property and interests both in Pontus and Cappadocia and were as likely to be in the one as in the other. The early statement of Gregory of Nazianzus has been held to have weight, inasmuch as he speaks of Basil as a Cappadocian like himself before there was any other reason but that of birth for associating him with this province.1717 Maran, Vit. Bas. i. Assenting, then, to the considerations which have been held to afford reasonable ground for assigning Cæsarea as the birthplace, we may adopt the popular estimation of Basil as one of “The Three Cappadocians,”1818 Böhringer. and congratulate Cappadocia on the Christian associations which have rescued her fair fame from the slur of the epigram which described her as constituting with Crete and Cilicia a trinity of unsatisfactoriness.1919 Καππάδοχες, Κοῆτες, Κίλικες, τρία κάππα κάκιστα. On Basil’s own estimate of the Cappadocian character, cf. p. 153, n. cf. also Isidore of Pelusium, i. Epp. 351, 352, 281. Basil’s birth nearly synchronizes with the transference of the chief seat of empire from Rome to Byzantium. He is born into a world where the victory already achieved by the Church has been now for sixteen years officially recognized.2020 The edict of Milan was issued in 313. He is born into a Church in which the first great Council has already given official expression to those cardinal doctrines of the faith, of which the final and formal vindication is not to be assured till after the struggles of the next six score of years. Rome, reduced, civilly, to the subordinate rank of a provincial city, is pausing before she realises all her loss, and waits for the crowning outrage of the barbarian invasions, ere she begins to make serious efforts to grasp ecclesiastically, something of her lost imperial prestige. For a time the centre of ecclesiastical and theological interest is to be rather in the East than in
the West

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II—Education

The place most closely connected with St. Basil’s early years is neither Cæsarea nor Neocæsarea, but an insignificant village not far from the latter place, where he was brought up by his admirable grandmother Macrina.2121 Epp. cciv., ccx., ccxxiii. In this neighbourhood his family had considerable property, and here he afterwards resided. The estate was at Annesi on the river Iris (Jekil-Irmak),2222 Epp. iii., ccxxiii. The researches of Prof. W. M. Ramsay enable the exact spot to be identified with approximate certainty, and, with his guidance, a pilgrim to the scenes of Basil’s boyhood and earlier monastic labours might feel himself on fairly sure ground. He refers to the description of St. Basil’s hermitage given by Gregory of Nazianzus in his Ep. iv., a description which may be compared with that of Basil himself in Ep. xiv., as one which “can hardly refer to any other spot than the rocky glen below Turkhal. Ibora,” in which the diocese Annesi was situated, “cannot be placed further down, because it is the frontier bishopric of Pontus towards Sebasteia, and further up there is no rocky glen until the territory of Comana is reached. Gregory Nyssenus, in his treatise on baptism” (Migne, iii. 324 c.) “speaks of Comana as a neighbouring city. Tillemont, thinking that the treatise was written at Nyssa, infers that Nyssa and Comana were near each other. The truth is that Gregory must have written his treatise at Annesi. We may therefore infer that the territory of Ibora adjoined that of Comana on the east and that of Sebasteia on the south, and touched the Iris from the boundary of Comana down to the point below Turkhal. The boundary was probably near Tokat, and Ibora itself may have been actually situated near Turkhal.” Prof. W. M. Ramsay, Hist. Geog. of Asia Minor, p. 326. and lay in the neighbourhood of scenery of romantic beauty. Basil’s own description2323 Ep. xiv. of his retreat on the opposite side of the Iris matches the reference of Gregory of Nazianzus2424 Greg. Naz., Ep. iv. to the narrow glen among lofty mountains, which keep it always in shadow and darkness, while far below the river foams and roars in its narrow precipitous bed.
There is some little difficulty in understanding the statement of Basil in Letter CCXVI., that the house of his brother Peter, which he visited in 375, and which we may assume to have been on the family property (cf. Letter CX. § 1) was “not far from Neocæsarea.” As a matter of fact, the Iris nowhere winds nearer to Neocæsarea than at a distance of about twenty miles, and Turkhal is not at the nearest point. But it is all a question of degree. Relatively to Cæsarea, Basil’s usual place of residence, Annesi is near Neocæsarea. An analogy would be found in the statement of a writer usually residing in London, that if he came to Sheffield he would be not far from Doncaster.2525 On the visits to Peter, Prof. W. M. Ramsay writes: “The first and more natural interpretation is that Peter lived at a place further up the Iris than Dazimon, in the direction of Neocæsarea. But on more careful consideration it is obvious that, after the troubles in Dazimon, Basil went to take a holiday with his brother Peter, and therefore he did not necessarily continue his journey onward from Dazimon. The expression of neighbourhood to the district of Neocæsarea is doubtless only comparative. Basil’s usual residence was at Cæsarea. Moreover, as Ibora has now been placed, its territory probably touched that of Neocæsarea.” Hist. Geog. of A.M. p. 328.
At Annesi his mother Emmelia erected a chapel in honour of the Forty Martyrs of Sebaste to which their relics were translated. It is possible that Basil was present at the xvdedication services, lasting all night long, which are related to have sent his brother Gregory to sleep.2626 Greg. Nyss., Orat. in xl. Mart. Here, then, Basil was taught the rudiments of religion by his grandmother,2727 Greg. Naz., Or. xliii. and by his father,2828 Ep. ccxxiii. in accordance with the teaching of the great Gregory the Wonder-worker.2929 See Ep. cciv. and note on p. 250. Here he learned the Catholic faith.
At an early age he seems to have been sent to school at Cæsarea,3030 i.e. the Cappadocian Cæsarea. The theory of Tillemont that Cæsarea of Palestine was the scene of Basil’s early school life seems hardly to deserve the careful refutation of Maran (Vit. Bas. i. 5). cf. Ep. xlv. p. 148, and p. 145, n. cf. also note on p. 141 on a possible intercourse between the boy Basil and the young princes Gallus and Julian in their seclusion at Macellum. The park and palace of Macellum (Amm. Marc. “fundus”) was near Mt. Argæus (Soz. v. 2) and close to Cæsarea. If Basil and Julian did ever study the Bible together, it seems more probably that they should do so at Macellum, while the prince was still being educated as a Christian, than afterwards at Athens, when the residence at Nicomedia has resulted in the apostasy. cf. Maran, Vit. Bas. ii. 4. and there to have formed the acquaintance of an Eusebius, otherwise unknown,3131 Ep. cclxxi. Hesychius,3232 Ep. lxiv. and Gregory of Nazianzus,3333 Greg. Naz. Or. xliii. and to have conceived a boyish admiration for Dianius the archbishop.3434 Ep. li.
From Caesarea Basil went to Constantinople, and there studied rhetoric and philosophy with success. Socrates3535 Ecc. Hist. iv. 26. and Sozomen3636 Ecc. Hist. vi. 17. say that he worked at Antioch under Libanius. It may be that both these writers have confounded Basil of Cæsarea with the Basil to whom Chrysostom dedicated his De Sacerdotio, and who was perhaps the bishop of Raphanea, who signed the creed of Constantinople.3737 Maran, Vit. Bas. ii., Fabricius, Ed. Harles. vol. ix.

There is no corroboration of a sojourn of Basil of Cæsarea at Antioch. Libanius was at Constantinople in 347,3838 He does not seem to have been at Antioch until 353, D.C.B. iii. 710, when Basil was at Athens. and there Basil may have attended his lectures.3939 cf. the correspondence with Libanius, of which the genuineness has been questioned, in Letters cccxxxv.–ccclix. Letter cccxxxix. suggests a possibility of some study of Hebrew. But Basil always uses the LXX.
From Constantinople the young Cappadocian student proceeded in 351 to Athens. Of an university town of the 4th century we have a lively picture in the writings of his friend,4040 Greg. Naz., Or. xliii., and poem De Vita Sua. and are reminded that the rough horse-play of the modern undergraduate is a survival of a very ancient barbarism. The lads were affiliated to certain fraternities,4141 φράτριαι. Greg., De Vita Sua, 215. and looked out for the arrival of every new student at the city, with the object of attaching him to the classes of this or that teacher. Kinsmen were on the watch for kinsmen and acquaintances for acquaintances; sometimes it was mere good-humoured violence which secured the person of the freshman. The first step in this grotesque matriculation was an entertainment; then the guest of the day was conducted with ceremonial procession through the agora to the entrance of the baths. There they leaped round him with wild cries, and refused him admission. At last an entry was forced with mock fury, and the neophyte was made free of the mysteries of the baths and of the lecture halls. Gregory of Nazianzus, a student a little senior to Basil, succeeded in sparing him the ordeal of this initiation, and his dignity and sweetness of character seem to have secured him immunity from rough usage without loss of popularity.4242 A somewhat similar exemption is recorded of Dean Stanley at Rugby. At Athens the two young Cappadocians were noted among their contemporaries for three things: their diligence and success in work; their stainless and devout life; and their close mutual affection. Everything was common to them. They were as one soul. What formed the closest bond of union was their faith. God and their love of what is best made them one.4343 Greg. Naz., Or. xliii. 20, 21; Carm. xi. 221–235 “῾Ο δ᾽ εἰς ἔν ἡμᾶς διαφερόντως ἤγαγε
Τοῦτ ἦν θεός τε καὶ πόθος τῶν κρεισσόνων.”
Ullman (Life of Greg.) quotes Cic., De Amicitia, xxv.: “Amicitiæ vis est in eo ut unus quasi animus fiat ex pluribus.” Himerius, a pagan, and Prohæresius, an Armenian Christian, are mentioned among the well-known professors whose classes Basil attended.4444 Soc. iv. 26 and Soz. vi. 17. Among early friendships, formed possibly during his university career, Basil’s own letters name those with Terentius4545 Ep. lxiv. and Sophronius.4646 Ep. cclxxii
If the Libanian correspondence be accepted as genuine, we may add Celsus, a pupil of Libanius, to the group.4747 Ep. cccvi. But if we except Basil’s affection for Gregory of Nazianzus, of none of these intimacies is the interest so great as of that which is recorded to have been formed between Basil and the young prince Julian.4848 Greg. Naz., Or. iv., Epp. xxxix., xl., xli., on the first of which see note. One incident of the Athenian sojourn, which led to bitter consequences in after days, was the brief communication with Apollinarius, and the letter written “from layman to layman,”4949 Ep. ccxxiv. 2. which his opponents made a handle for much malevolence, and perhaps for forgery. Julian arrived at Athens after the middle of the year 355.5050 Amm. Mar. xv. 2, 8. Permissus” is no doubt an euphemism for “coactus.” Basil’s departure thence and return to Cæsarea may therefore xvibe approximately fixed early in 356.5151 “Non enim citius contigit anno 355 exeunte aut ineunte 356, si quidem ibi vidit Basilius Julianum, qui in hanc urbem venit jam media parte anni 355elapsa: neque etiam serius, quia spatia inter studia litterarum et sacerdotium nimis contrahi non patitur rerum Basilii gestarum multitudo.” Maran. Basil starts for his life’s work with the equipment of the most liberal education which the age could supply. He has studied Greek literature, rhetoric, and philosophy under the most famous teachers. He has been brought into contact with every class of mind. His training has been no narrow hothouse forcing of theological opinion and ecclesiastical sentiment. The world which he is to renounce, to confront, to influence is not a world unknown to him.5252 On the education of Basil, Eug. Fialon remarks (Etude Historique et Litteraire, p. 15): “Saint Grégoire, sur le trône patriarcal de Constantinople, déclarait ne pas savoir la langue de Rome. Il en fut de même de Saint Basile. Du moins, c’est vainement qu’on chercherait dans ses ouvrages quelque trace des poètes ou des prosateurs Latins. Si des passages de l’Hexaméron semblent tirés de Cicéron ou de Pline, il ne faut pas s’y méprendre. C’étaint de sortes de lieux cammuns qui se retrouvent dans Plutarque et dans Élien-ceux-ci les avaient empruntés à quelque vieil auteur, Aristotle, par exemple, et c’est à cette source première qu’avaient puisé Grecs et Latins. Les Grecs poussaient même si loin l’ignorance du ayant à dire comment le mot ciel s’exprime en Latin, l’écrit a peu pres comme il devait l’entendre prononcer aux Romains, Κέλουμ, sans se préoccuper de la quantité ni de l’etymologie…La littérature Grecque était donc le fonds unique des études en Orient, et certes elle pouvait, à elle seule, satisfaire de nobles intelligences…C’est dans Homère que les jeunes Grecs apprenaient à lire. Pendant tout le cours de leurs études, ils expliquaient ses poèmes…Ses vers remplissent la correspondances des pères de l’Eglise, et plus d’une comparaison profane passe de ses poèmes dans leurs homélies. Après Homère, venaient Hésiode et les tragiques Hérodote et Thucydide, Démosthène, Isocrate, et Lysias. Ainsi poètes, historiens, orateurs, formaient l’esprit, dirigeaient le cœur, élevaient l’âme des enfants. Mais ces auteurs étaient les coryphées du paganisme, et plus d’une passage de leur livres blessait la morale sévère du christianisme. Nul doute qu’un maitre religieux, un saint, comme le père de Basile, á propos des dieux d’Homére,…dût plus d’une fois déplorer l’aveuglement d’un si beau génie.…Jusqu’ici, les études de Basile repondent à peu près á notre instruction secondaire. Alors, comme aujourd’hui ces première études n’etaient qu’un acheminement à des travaux plus serieux. Muni de ce premier bagage littéraire, un jeune homme rich, et que voulait briller dans le monde, allait dans les grands centres, à Antioche, à Alexandrie, à Constantinople, et surtout à Athènes, ètudier l’éloquence et la philosophie.” He has seen heathenism in all the autumn grace of its decline, and comes away victorious from seductions which were fatal to some young men of early Christian associations. Athens no doubt contributed its share of influence to the apostasy of Julian. Basil, happily, was found to be rooted more firmly in the faith.5353 cf. C. Ullman, Life of Gregory of Naz. chap. ii., and Greg. Naz., Or. xliii. 21. βλαβεραὶ μὲν τοῖς ἄλλοις Αθῆναι ατ εἰς ψυχήν


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