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guage to the prelates? If he had done so, wrote Basil, let it not be reckoned against him, but put down to Basil's account and the untowardness of the times. The deep despondency which had seized Basil is evidenced by his touching words to Peter of Alexandria: "I seem for my sins to prosper in nothing, since the worthiest brethren are found deficient in gentleness and fitness for their office from not acting in accordance with my wishes" (Ep. 266).

Foiled in all his repeated demands, a deaf ear turned to his most earnest entreaties, the council he had begged for not summoned, the deputation he had repeatedly solicited unsent, Basil's span of life drew to its end amid blasted hopes and apparently fruitless labours for the unity of the faith. It was not permitted him to live to see the Eastern churches, for the purity of whose faith he had devoted all his power, restored to peace and unanimity. "He had to fare on as he best might—admiring, courting, but coldly treated by the Latin world, desiring the friendship of Rome, yet wounded by her superciliousness—suspected of heresy by Damasus, and accused by Jerome of pride" (Newman, Church of the Fathers, p. 115).

Some gleams of brightness were granted to cheer the last days of this dauntless champion of the faith. The invasion of the Goths in 378 gave Valens weightier cares than the support of a tottering heresy, and brought his persecution of the orthodox to an end on the eve of his last campaign, in which he perished after the fatal rout of Hadrianople (Aug. 9, 378). One of the first acts of the youthful Gratian was to recall the banished orthodox prelates, and Basil had the joy of witnessing the event so earnestly desired in perhaps his latest extant letter, the restoration of his beloved friend Eusebius of Samosata (Ep. 268). Basil died in Caesarea, an old man before his time, Jan. 1, 378, in the 50th year of his age. He rallied before his death, and was enabled to ordain with his dying hand some of the most faithful of his disciples. "His death-bed was surrounded by crowds of the citizens, ready," writes his friend Gregory, "to give part of their own life to lengthen that of their bishop." He breathed his last with the words "Into Thy hands I commend my spirit." His funeral was attended by enormous crowds, who thronged to touch the bier or the hem of his funeral garments, or even to catch a distant glimpse of his face. The press was so great that several persons were crushed to death, almost the object of envy because they died with Basil. Even Jews and pagans joined in the general lamentations, and it was with some difficulty that the bearers preserved their sacred burden from being torn to pieces by those who were eager to secure a relic of the departed saint. He was buried in his father's sepulchre, "the chief priest being laid to the priests; the mighty voice to the preachers; the martyr to the martyrs" (Greg. Naz. Or. xx. 371, 372). In person he was tall and thin, holding himself very erect. His complexion was dark, his face pale and emaciated with close study and austerities; his forehead projecting, with retiring temples. A quick eye, flashing from under finely arched eye-

brows, gave light and animation to his countenance. His speech was slow and deliberate. His manner manifested a reserve and sedateness which some of his contemporaries attributed to pride, others to timidity. Gregory says, "It was the self-possession of his character, and composure and polish, which they called pride," and refers not very convincingly to his habit of embracing lepers as a proof of the absence of superciliousness (Or. xx. 360). Basil's pride, indeed, was not the empty arrogance of a weak mind; but a well-grounded confidence in his own powers. His reserve arose partly from natural shyness—he jestingly charges himself with "the want of spirit and sluggishness of the Cappadocians" (Ep. 48)—partly from an unwillingness to commit himself with those of whom he was not sure. It is curious to see the dauntless opponent of Modestus and Valens charged with timidity. The heretic Eunomius after his death accused him of being "a coward and a craven skulking from all severer labours," and spoke contemptuously of his "solitary cottage and close-shut doors, and his flustered look and manner when persons entered unexpectedly" (Greg. Nys. adv. Eunom. i. p. 318). Philostorgius also speaks of Basil as "from timidity of mind withdrawing from public discussions " (H. E. iv. 12). The fact seems to be that Basil was like many who, while shewing intrepid courage when once forced into action, are naturally averse from publicity. He was a great lover of natural beauty, as shewn by his letters. The playful turn of his mind is also seen in many passages of his familiar letters, which sufficiently vindicate him from the charge of austerity of character. In manner he united Oriental gravity with the finished politeness of the Greeks, and sedateness with sweetness; his slightest smile was commendation, and silence was his only rebuke (Greg. Naz. Or. xx. 260, 261).

The voice of antiquity is unanimous in its praise of Basil's literary works (Cave, Hist. Lit. i. 239). Nor has the estimate of modern critics been less favourable. "The style of Basil," writes Dean Milman, "did no discredit to his Athenian education. In purity and perspicuity he surpasses most of the heathen as well as Christian writers of his age" (Hist. of Christianity, iii. 110).

The works of Basil which remain may be classed as: I. Expository, II. Dogmatic, III. Moral, IV. Epistolary, V. Liturgical.

I. Expository.—Cassiodorus records that Basil wrote commentaries on almost all the books of Holy Scripture. The greater part of these are lost. Those that remain are—

1. Hexaemeron.—Nine Homilies on the Six Days' Work of Creation. This is the most celebrated of all his works.

2. Seventeen Homilies on the Psalms.—These were preached ad populum. The first, on the Psalms generally, was translated by Rufinus, and is found prefixed to St. Augustine's Commentaries. The only other homilies that have reached us are those on Ps. 7, 14 (two), 28 (two), 29, 32, 33, 37, 44, 45, 48, 59, 61, and 114 (two).

3. Commentaries on the first Sixteen Chapters of Isaiah, a continuous work.