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wolves, spoiling the flock, were brought in instead. The houses of prayer were destitute of preachers, the deserts full of mourners. The faithful laity avoided the churches as schools of impiety. Priestly gravity had perished. There was no restraint on sin. Unbelievers laughed, the weak were unsettled. . . . Let them hasten to the succour of their brethren, nor allow the faith to be extinguished in the lands whence it first shone forth" (Ep. 93). A Western priest, Sanctissimus, who visited the East towards the end of 372—whether travelling as a private individual or deputed by Damasus is uncertain—again brought assurances of the warm attachment and sincere sympathy of the Italian church; but words, however kind, were ineffectual to heal their wounds, and Basil and his friends again sent a vehement remonstrance, beseeching their Western brethren to make the emperor Valentinian acquainted with their wretched condition, and to depute some of their number to console them in their misery, and sustain the flagging faith of the orthodox (Epp. 242, 243). These letters, transmitted by Dorotheus—probably a different person from the former—were no more effectual. The only point gained was that a council—confined, however, to the bishops of Illyria—was summoned in 375 through the instrumentality of Ambrose, by which the consubstantiality of the Three Persons of the Trinity was declared, and a priest named Elpidius dispatched to publish the decrees in Asia and Phrygia. Elpidius was supported by the authority of the emperor Valentinian, who at the same time promulgated a rescript in his own name and that of his brother Valens, who dared not manifest his dissent, forbidding the persecution of the Catholics, and expressing his desire that their doctrines should be everywhere preached (Theod. iv. 8, 9). But the death of Valentinian on Nov. 17, 375, frustrated his good intentions, and the persecution revived with greater vehemence.

The secret of the coldness with which the requests for assistance addressed by the Eastern church were received by the West was partly the suspicion that was entertained of Basil's orthodoxy in consequence of his friendship with Eustathius of Sebaste and other doubtful characters, and the large-heartedness which led him to recognize a real oneness of belief under varying technical formulas, but was principally due to his refusal to recognize the supremacy of the bp. of Rome. His letters were usually addressed to the bishops of the West, and not to the bp. of Rome individually. In all his dealings Basil treats with Damasus as an equal, and asserts the independence of the East. In his eyes the Eastern and Western churches were two sisters with equal prerogatives; one more powerful than the other, and able to render the assistance she needed, but not in any way her superior. This want of deference in his language and behaviour offended not Damasus only, but all who maintained the supremacy of Rome. Jerome accused Basil of pride, and went so far as to assert that there were but three orthodox bishops in the East—Athanasius, Epiphanius, and Paulinus (ad Pammach. 38). His appeals proving in-

effectual, Basil's tone respecting Damasus and the Western prelates changed. He began to suspect the real cause of the apathy with which his entreaties for aid had been received, and to feel that no relief could be hoped from their "Western superciliousness" (τῆς δυτικῆς ὀφρύος), and that it was in vain to send emissaries to "one who was high and haughty and sat aloft and would not stoop to listen to the truth from men who stood below; since an elated mind, if courted, is sure to become only more contemptuous" (Epp. 215, 239). But while his hope of assistance from the West lessened, the need for it increased. The persecution of the orthodox by the Arians grew fiercer. "Polytheism had got possession. A greater and a lesser God were worshipped. All ecclesiastical power, all church ordinances, were in Arian hands. Arians baptized; Arians visited the sick; Arians administered the sacred mysteries. Only one offence was severely punished, a strict observance of the traditions of the Fathers. For that the pious were banished, and driven to deserts. No pity was shewn to the aged. Lamentations filled the city, the country, the roads, the deserts. The houses of prayer were closed; the altars forbidden. The orthodox met for worship in the deserts exposed to wind and rain and snow, or to the scorching sun " (Epp. 242, 243). In his dire extremity he once more appealed to the West, now in the language of indignant expostulation. "Why," he asks, "has no writing of consolation come to us, no visitation of the brethren, no other of such attentions as are due to us from the law of love? This is the thirteenth year since the war with the heretics burst upon us. Will you not now at last stretch out a helping hand to the tottering Eastern church, and send some who will raise our minds to the rewards promised by Christ to those who suffer for Him?" (Ep. 242). These letters were dispatched in 376. But still no help came. His reproaches were as ineffectual as his entreaties. A letter addressed to the Western bishops the next year (377) proves that matters had not really advanced a single step beyond the first day. We find him still entreating his Western brethren in the most moving terms to grant him the consolation of a visit. "The visitation of the sick is the greatest commandment. But if the Wise and Good Disposer of human affairs forbids that, let them at least write something that may comfort those who are so grievously cast down." He demands of them "an authoritative condemnation of the Arians, of his enemy Eustathius, of Apollinaris, and of Paulinus of Antioch. If they would only condescend to write and inform the Eastern churches who were to be admitted to communion and who not, all might yet be well" (Ep. 263). The reply brought back by the faithful Dorotheus overwhelmed him with sorrow. Not a finger was raised by the cold and haughty West to help her afflicted sister. Dorotheus had even heard Basil's beloved friends Meletius and Eusebius of Samosata spoken of by Damasus and Peter of Alexandria as heretics, and ranked among the Arians. What wonder if Dorotheus had waxed warm and used some intemperate lan-