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(i) As of the De Spiritu Sancto, so of the Hexæmeron, no further account need be given here. It may, however, be noted that the Ninth Homily ends abruptly, and the latter, and apparently more important, portion of the subject is treated of at less length than the former. Jerome472472 De Vir. Illust. cxvi. and Cassiodorus473473 Instit. Div. i. speak of nine homilies only on the creation. Socrates474474 Ecc. Hist. iv. 26. says the Hexæmeron was completed by Gregory of Nyssa. Three orations are published among Basil’s works, two on the creation of men and one on Paradise, which are attributed to Basil by Combefis and Du Pin, but not considered genuine by Tillemont, Maran, Garnier, Ceillier, and Fessler. They appear to be compositions which some editor thought congruous to the popular work of Basil, and so appended them to it.
The nine discourses in the Hexæmeron all shew signs of having been delivered extempore, and the sequence of argument and illustration is not such as to lead to the conclusion that they were ever redacted by the author into exact literary form. We probably owe their preservation to the skilled shorthand writers of the day.475475 cf. Letterccxxiii. § 5, p. 264. It is believed that tachygraphy was known from very early times, and Xenophon is said to have “reported” Socrates by its aid. The first plain mention of a tachygraphist is in a letter of Flavius Philostratus (A.D. 195). It has been thought that the systems in use in the earlier centuries of our era were modifications of a cryptographic method employed by the Christians to circulate documents in the Church. No examples are extant of an earlier date than the tenth century, and of these an interesting specimen is the Paris MS. of Hermogenes described by Montfaucon, Pal. Gr. p. 351. The exact minutes of some of the Councils—e.g. Chalcedon—seem to be due to very successful tachygraphy.
This is in the style of exegesis hitherto popular. To hearers familiar with exegesis of the school of Origen, it is an innovation for Basil to adopt such an exclusively literal system of exposition as he does,—e.g. in Hom. IX. on the Hexæmeron,—the system which is one of his distinguishing characteristics.483483 Im Allgemeinen und im Grundsatze aber ist Basil gegen die allegorische Erkärungsweise, so oft er sie dann auch im Einzelnen anwendet. Böhringer, Basil, p. 116. In his common-sense literalism he is thus a link with the historical school of Antioch, whose principles were in contrast with those of Origen and the Alexandrians, a school represented by Theodore of Mopsuestia, Diodorus of Tarsus, and later by Theodoret.484484 cf. Gieseler i. p. 109.
It is remarked by Gregory of Nazianzus in his memorial oration485485 Or. xliii. § 67. that Basil used a threefold method of enforcing Scripture on his hearers and readers. This may be understood to be the literal, moral, and allegorical. Ceillier points out that this description, so far as we know, applies only to the Homilies on the Psalms.
The praise of the Psalms, prefixed to Psalm i., is a passage of noticeable rhetorical power and of considerable beauty. Its popularity is shewn by the fact of its being found in some manuscripts of St. Augustine, and also in the commentary of Rufinus. The latter probably translated it; portions of it were transcribed by St. Ambrose.486486 Ceillier.
“Scripture, with the desire to describe to us the perfect man, the man who is ordained to be the recipient of blessings, observes a certain order and method in the treatment of points in him which we may contemplate, and begins from the simplest and most obvious, ‘Lord, who shall sojourn490490 A.V. marg. and R.V. The LXX. is παροικήσει. in thy tabernacle?’ A sojourning is a transitory dwelling. It indicates a life not settled, but passing, in hope of our removal to the better things. It is the part of a saint to pass through this world, and to hasten to another life. In this sense David says of himself, ‘I am a stranger with thee and a sojourner, as all my fathers were.’491491 Ps. xxxix. 12. Abraham was a sojourner, who did not possess even so much land as to set his foot on, and when he needed a tomb, bought one for money.492492 cf. Gen. xxiii. 16, and Acts vii. 16. The word teaches us that so long as he lives in the flesh he is a sojourner, and, when he removes from this life, rests in his own home. In this life he sojourns with strangers, but the land which he bought in the tomb to receive his body is his own. And truly blessed is it, not to rot with things of earth as though they were one’s own, nor cling to all that is about us here as through here were our natural fatherland, but to be conscious of the fall from nobler things, and of our passing our time in heaviness because of the punishment that is laid upon us, just like exiles who for some crimes’ sake have been banished by the magistrates into regions far from the land that gave them birth. Hard it is to find a man who will not heed present things as though they were his own; who knows that he has the use of wealth but for a season; who xlviireckons on the brief duration of his health; who remembers that the bloom of human glory fades away.
“‘Who shall sojourn in thy tabernacle?’ The flesh that is given to man’s soul for it to dwell in is called God’s tabernacle. Who will be found to treat this flesh as though it were not his own? Sojourners, when they hire land that is not their own, till the estate at the will of the owner. So, too, to us the care of the flesh has been entrusted by bond, for us to toil with diligence therein, and make it fruitful for the use of Him Who gave it. And if the flesh is worthy of God, it becomes verily a tabernacle of God, accordingly as He makes His dwelling in the saints. Such is the flesh of the sojourner. ‘Lord, who shall sojourn in Thy tabernacle?’ Then there come progress and advance to that which is more perfect. ‘And who shall dwell in thy holy hill?’ A Jew, in earthly sense, when he hears of the ‘hill,’ turns his thoughts to Sion. ‘Who shall dwell in thy holy hill?’ The sojourner in the flesh shall dwell in the holy hill, he shall dwell in that hill, that heavenly country, bright and splendid, whereof the Apostle says, ‘Ye are come unto Mount Sion, and unto the city of the living God, the heavenly Jerusalem,’ where is the general assembly of ‘angels, and church of the first-born, which are written in heaven.’”493493 Heb. xii. 22, 23.
The Second Homily on Psalm xiv. (xv.) has a special interest in view of the denunciation of usury alike in Scripture and in the early Church. The matter had been treated of at Nicæa. With it may be compared Homily VII., De Avaritia.494494 cf. note on Basil’s xivth Can., p. 228.
After a few words of introduction and reference to the former Homily on the same Psalm, St. Basil proceeds;—“In depicting the character of the perfect man, of him, that is, who is ordained to ascend to the life of everlasting peace, the prophet reckons among his noble deeds his never having given his money upon usury. This particular sin is condemned in many passages of Scripture. Ezekiel495495 xxii. 12. reckons taking usury and increase among the greatest of crimes. The law distinctly utters the prohibition ‘Thou shalt not lend upon usury to thy brother’496496 Deut. xxiii. 19. and to thy neighbour. Again it is said, ‘Usury upon usury; guile upon guile.’497497 Jer. ix. 6, LXX. And of the city abounding in a multitude of wickednesses, what does the Psalm say? ‘Usury and guile depart not from her streets.’498498 Ps. lv. 11, LXX. Now the prophet instances precisely the same point as characteristic of the perfect man, saying, ‘He that putteth not out his money to usury.’499499 Ps. xv. 5. For in truth it is the last pitch of inhumanity that one man, in need of the bare necessities of life, should be compelled to borrow, and another, not satisfied with the principal, should seek to make gain and profit for himself out of the calamities of the poor. The Lord gave His own injunction quite plainly in the words, ‘from him that would borrow of thee turn not thou away.’500500 Matt. v. 42. But what of the money lover? He sees before him a man under stress of necessity bent to the ground in supplication. He sees him hesitating at no act, no words, of humiliation. He sees him suffering undeserved misfortune, but he is merciless. He does not reckon that he is a fellow-creature. He does not give in to his entreaties. He stands stiff and sour. He is moved by no prayers; his resolution is broken by no tears. He persists in refusal, invoking curses on his own head if he has any money about him, and swearing that he is himself on the lookout for a friend to furnish him a loan. He backs lies with oaths, and makes a poor addition to his stock in trade by supplementing inhumanity with perjury. Then the suppliant mentions interest, and utters the word security. All is changed. The frown is relaxed; with a genial smile he recalls old family connexion. Now it is ‘my friend.’ ‘I will see,’ says he, ‘if I have any money by me. Yes; there is that sum which a man I know has left in my hands on deposit for profit. He named very heavy interest. However, I shall certainly take something off, and give it you on better terms.’ With pretences of this kind and talk like this he fawns on the wretched victim, and induces him to swallow the bait. Then he binds him with written security, adds loss of liberty to the trouble of his pressing poverty, and is off. The man who has made himself responsible for interest which he cannot pay has accepted voluntary slavery for life. Tell me; do you expect to get money and profit out of the pauper? If he were in a position to add to your wealth, why should he come begging at your door? He came seeking an ally, and he found a foe. He was looking for medicine, and he lighted on poison. You ought to have comforted him in his distress, but in your attempt to grow fruit on the waste you are aggravating his necessity. Just as well might a physician go in to his patients, and instead of restoring them to health, rob them of the little strength they might have left. This is the way in which you try to profit by the misery of the wretched. Just as farmers pray for rain to make their fields fatter, so you are anxious xlviiifor men’s need and indigence, that your money may make more. You forget that the addition which you are making to your sins is larger than the increase to your wealth which you are reckoning on getting for your usury. The seeker of the loan is helpless either way: he bethinks him of his poverty, he gives up all idea of payment as hopeless when at the need of the moment he risks the loan. The borrower bends to necessity and is beaten. The lender goes off secured by bills and bonds.
“But, you ask, how am I to live? You have hands. You have a craft. Work for wages. Go into service. There are many ways of getting a living, many kinds of resources. You are helpless? Ask those who have means. It is discreditable to ask? It will be much more discreditable to rob your creditor. I do not speak thus to lay down the law. I only wish to point out that any course is more advantageous to you than borrowing.
“Listen, you rich men, to the kind of advice I am giving to the poor because of your inhumanity. Far better endure under their dire straits than undergo the troubles that are bred of usury! But if you were obedient to the Lord, what need of these words? What is the advice of the Master? Lend to those from whom ye do not hope to receive.505505 cf. Luke vi. 34, 35. And what kind of loan is this, it is asked, from all which all idea of the expectation of repayment is withdrawn? Consider the force of the expression, and you will be amazed at the loving kindness of the legislator. When you mean to supply the need of a poor man for the Lord’s sake, the transaction is at once a gift and a loan. Because there is no expectation of reimbursement, it is a gift. Yet because of the munificence of the Master, Who repays on the recipient’s behalf, it is a loan. ‘He that hath pity on the poor lendeth unto the Lord.’506506 Prov. xix. 17. Do you not wish the Master of the universe to be responsible for your repayment? If any wealthy man in the town promises you repayment on behalf of others, do you admit his suretyship? But you do not accept God, Who more than repays on behalf of the poor. Give the money lying useless, without weighting it with increase, and both shall be benefited. To you will accrue the security of its safe keeping. The recipients will have the advantage of its use. And if it is increase which you seek, xlixbe satisfied with that which is given by the Lord. He will pay the interest for the poor. Await the loving-kindness of Him Who is in truth most kind.
“What you are taking involves the last extremity of inhumanity. You are making your profit out of misfortune; you are levying a tax upon tears. You are strangling the naked. You are dealing blows on the starving. There is no pity anywhere, no sense of your kinship to the hungry, and you call the profit you get from these sources kindly and humane! Wo unto them that ‘put bitter for sweet, and sweet for bitter,’507507 Is. v. 20. and call inhumanity humanity! This surpasses even the riddle which Samson proposed to his boon companions:—‘Out of the eater came forth meat, and out of the strong came forth sweetness.’508508 Judges xiv. 14. Out of the inhuman came forth humanity! Men do not gather grapes of thorns, nor figs of thistles,509509 Matt. vii. 16. nor humanity of usury. A corrupt tree bringeth forth evil fruit.510510 cf. Matt. vii. 18. There are such people as twelve-per-cent-men and ten-per-cent-men: I shudder to mention their names. They are exactors by the month, like the demons who produce epilepsy, attacking the poor as the changes of the moon come round.511511 On the connexion between σεληνιασμός and ἐπιληψία, cf. Origen iii. 575–577, and Cæsarius, Quæst. 50. On the special attribution of epilepsy to dæmoniacal influence illustrated by the name ἱερὰ νοσος, see Hippocrates, De Morbo Sacro.
(iii.) The Commentary on Isaiah. The Commentary on Isaiah is placed by the Benedictine Editors in the appendix of doubtful composition, mainly on the ground of inferiority of style. Ceillier is strongly in favour of the genuineness of this work, and calls attention to the fact that it is attested by strong manuscript authority, and by the recognition of St. Maximus, of John of Damascus, of Simeon Logothetes, of Antony Melissa of Tarasius, and of the Greek scholiast on the Epistles of St. Paul, who is supposed to be Œcumenius. Fessler513513 Patr. i. 522. ranks the work among those of doubtful authority on the ground of the silence of earlier Fathers and of the inferiority of style, as well as of apparent citations from the Commentary of Eusebius, and of some eccentricity of opinion. He conjectures that we may possibly have here the rough material of a proposed work on Isaiah, based mainly on Origen, which was never completed. Garnier regards it as totally unworthy of St. Basil. Maran ( Vit. Bas. 42) would accept it, and refutes objections.
Δαίμοσιν ἦρα φέρειν, οὐ καθαρὰς Θυσίας. instances the same characteristic of the devils. While dwelling on the holiness of character required for the prophetic offices, the Commentary points out518518 § 4. cf. § 199. that sometimes it has pleased God to grant it to Pharaoh and Nebuchadnezzar for the sake of their great empires; to Caiaphas as the high priest; to Balaam, because of the exigencies of the crisis at which he appeared. The unchaste lad519519 §19. who has some great sin upon his conscience shrinks from taking his place among the faithful, and is ashamed to rank himself with the weepers. So he tries to avoid the examination of those whose duty it is to enquire into sins520520 id. ὄκνος εἰς προφάσεις πεπλασμένας ἐπινοῶν πρὸς τοὺς ἐπιζητοῦντας. and he invents excuses for leaving the church before the celebration of the mysteries. The Commentary urges521521 § 34, 278. that without penitence the best conduct is unavailing for salvation; that God requires of the sinner not merely the abandonment lof the sinful part, but also the amends of penance, and warns men522522 § 39. that they must not dream that the grace of baptism will free them from the obligation to live a godly life. The value of tradition is insisted on.523523 cf. De Sp. S. p. . Every nation, as well as every church, is said to have its own guardian angel.524524 § 240.
Αδὰμ πρωτογόνοιο φερώνυμον ἄντυγι κόρσης.
cf. Origen, In Matt. Tract. 35, and Athan, De Pass. et Cruc. Jerome speaks of the tradition in reference to its association with the words “As in Adam all die, so in Christ shall all be made alive,” as “smooth to the ear, but not true.” One version of the tale was that Noah took Adam’s bones with him in the ark; that on Ararat they were divided, and the head fell to Seth’s share. This he buried at Golgotha. cf. Fabricius i. 61.
On Is. v. 14, “Hell hath enlarged herself, and opened her mouth without measure,”528528 LXX. ἐπλάτυνεν ὁ ῾Αδης τὴν φυχὴν αὐτοῦ καὶ διήνοιξε τὸ στόμα αὐτοῦ. it is remarked that these are figurative expressions to denote the multitude of souls that perish. At the same time an alternative literal meaning is admitted, the mouth being the opening through which the souls of the damned are precipitated into a dark region beneath the earth.
It is noted in some mss. that the Commentary was given to the world by an anonymous presbyter after St. Basil’s death, who may have abstained from publishing it because it was in an unfinished state. Erasmus was the first to undertake to print it, and to translate it into Latin but he went no further than the preface. It was printed in Paris in 1556 by Tilmann, with a lengthy refutation of the objections of Erasmus.529529 cf. Ceillier VI. viii. 2.
472 De Vir. Illust. cxvi.
474 Ecc. Hist. iv. 26.
475 cf. Letterccxxiii. § 5, p. 264. It is believed that tachygraphy was known from very early times, and Xenophon is said to have “reported” Socrates by its aid. The first plain mention of a tachygraphist is in a letter of Flavius Philostratus (A.D. 195). It has been thought that the systems in use in the earlier centuries of our era were modifications of a cryptographic method employed by the Christians to circulate documents in the Church. No examples are extant of an earlier date than the tenth century, and of these an interesting specimen is the Paris MS. of Hermogenes described by Montfaucon, Pal. Gr. p. 351. The exact minutes of some of the Councils—e.g. Chalcedon—seem to be due to very successful tachygraphy.
476 Vit. Bas. xli. 4.
477 cf. Fessler, p. 512.
478 cf. Epp. cv., clx. § 2, cxcviii. § 3, and cclxiv. § 4.
480 “Origène sacrifiait tout au sens mystique Eusèbe le faisait aller de pair avec le sens historique. Comme lui St. Basile respecte scrupuleusement la lettre; mais comme lui aussi, il voit sous la lettre tous les mystères du Nouveau Testament et surtout des enseignements moraux. Les différents caractères que présente son interprétation sont un moyen presque infaillible de connaitre la date des ses grands travaux exégétiques. Aussi ne doit-on pas hésiter à assigner aux premiêres années de sa retraite la composition du commentaire d’Isaïe, dans lequel domine à peu près exclusivement l’interpétation morale; à sa prêtrese celle des homilies sur les Psaumes, où il donne une égale importance au sens moral et au sens mystique, mais en leur sacrifiant sans cesse le sens littéral; à son épiscopat, enfin. l’Hexaméron, qui, sans négliger les sens figurés, s’attache surtout à donner une explication exacte de la lettre.” Fialon, Et. Hist. p. 291. The theory is suggestive, but I am not sure that the prevalence of the literal or of the allegorical is not due less to the period of the composition than to the objects the writer has in view.
482 2 Cor. v. 4.
483 Im Allgemeinen und im Grundsatze aber ist Basil gegen die allegorische Erkärungsweise, so oft er sie dann auch im Einzelnen anwendet. Böhringer, Basil, p. 116.
484 cf. Gieseler i. p. 109.
485 Or. xliii. § 67.
488 cf. p. 7, note.
489 Cassiodorus (Præf. in Ps. iv.) describes a psaltery shaped like the Greek Δ, with the sounding board above the strings which were struck downwards. cf. St. Aug. on Ps. xxxii. and Dict. Bib. s.v.
490 A.V. marg. and R.V. The LXX. is παροικήσει.
492 cf. Gen. xxiii. 16, and Acts vii. 16.
493 Heb. xii. 22, 23.
494 cf. note on Basil’s xivth Can., p. 228.
497 Jer. ix. 6, LXX.
498 Ps. lv. 11, LXX.
503 Prov. xxiii. 27, LXX.
504 ὥσπερ ἀλλότριον θήραμα. Ed. Par. Vulg. ὥσπερ ἄλλο τι θήραμα.
505 cf. Luke vi. 34, 35.
510 cf. Matt. vii. 18.
511 On the connexion between σεληνιασμός and ἐπιληψία, cf. Origen iii. 575–577, and Cæsarius, Quæst. 50. On the special attribution of epilepsy to dæmoniacal influence illustrated by the name ἱερὰ νοσος, see Hippocrates, De Morbo Sacro.
516 Apol. i. § 72.
Δαίμοσιν ἦρα φέρειν, οὐ καθαρὰς Θυσίας.
518 § 4. cf. § 199.
520 id. ὄκνος εἰς προφάσεις πεπλασμένας ἐπινοῶν πρὸς τοὺς ἐπιζητοῦντας.
523 cf. De Sp. S. p. .
528 LXX. ἐπλάτυνεν ὁ ῾Αδης τὴν φυχὴν αὐτοῦ καὶ διήνοιξε τὸ στόμα αὐτοῦ.
529 cf. Ceillier VI. viii. 2.

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 § 240
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