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Greek; he had better attend to his sauces than meddle with theology." The retort amused the emperor, who retired so well pleased with his theological opponent that he made him a grant of lands for the poor-house Basil was erecting (Theod. iv. 19; Greg. Naz. Or. xx. 351; Bas. Ep. 94). The vacillating mind of Valens was always influenced by the latest and most imperious advisers, and when Basil remained firm in his refusal to admit them to his communion, the Arians about the emperor had little difficulty in persuading him that he was compromising the faith by permitting Basil to remain, and that his banishment was necessary for the peace of the East. The emperor, yielding to their importunity, ordered Basil to leave the city. Basil at once made his simple preparations for departure, ordering one of his attendants to take his tablets and follow him. He was to start at night to avoid the risk of popular disturbance. The chariot was at his door, and his friends, Gregory among them, were bewailing so great a calamity, when his journey was arrested by the sudden and alarming illness of Galates, the only son of Valen and Dominica. The empress attributed her child's danger to the Divine displeasure at the treatment of Basil. The emperor, in abject alarm, sent the chief military officials of the court, Terentius and Arinthaeus, who were known to be his friends, to entreat Basil to come and pray over the sick child. Galates was as yet unbaptized. On receiving a promise that the child should receive that sacrament at the hands of a Catholic bishop and be instructed in the orthodox faith, Basil consented. He prayed over the boy, and the malady was alleviated. On his retiring, the Arians again got round the feeble prince, reminded him of a promise he had made to Eudoxius, by whom he himself had been baptized, and the child received baptism from the hands of an Arian prelate. He grew immediately worse, and died the same night (Greg. Naz. Or. xx. 352, 364; Theod. iv. 19; Socr. iv. 26; Soz. iv. 16; Eph. Syr. apud Coteler. Monum. Eccl. Graec. iii. 63; Rufin. xi. 9). Once more Valens yielded to pressure from the unwearied enemies of Basil. Again Basil's exile was determined on, but the pens with which Valens was preparing to sign the decree refused to write, and split in his agitated hand, and the supposed miracle arrested the execution of the sentence. Valens left Caesarea, and Basil remained master of the situation (Theod. iv. 19; Ephr. Syr. u.s. p. 65). Before long his old enemy Modestus, attacked by a severe malady, presented himself as a suppliant to Basil, and attributing his cure to the intercessions of the saint, became his fast friend. So great was Basil's influence with the prefect that persons came from a distance to secure his intercession with him. We have as many as six letters from Basil to Modestus in favour of different individuals (Bas. Epp. 104, 110, 111, 279, 280, 281; Greg. Naz. Or. xx. pp. 352, 353).

The issue of these unsuccessful assaults was to place Basil in a position of inviolability, and to leave him leisure for administering his diocese and exarchate, which much needed his firm and unflinching hand. His visitation disclosed many irregularities which he sternly

repressed. The chorepiscopi had admitted men to the lower orders who had no intention of proceeding to the priesthood, or even to the diaconate, but merely to gain immunity from military service (Ep. 54). Many of his suffragans were guilty of simony in receiving a fee for ordination (Ep. 55). Men were raised to the episcopate from motives of personal interest and to gratify private friends (Ep. 290). The perilous custom of unmarried priests having females (συνείσακται, subintroductae) residing with them as "spiritual sisters" called for reproof (Ep. 55). A fanatic deacon, Glycerius, who had collected a band of professed virgins, whom he forcibly carried off by night and who wandered about the country dancing and singing to the scandal of the faithful, caused him much trouble (Epp. 169, 170, 171). To heal the fountain-head, Basil made himself as far as possible master of episcopal elections, and steadily refused to admit any he deemed unworthy of the office. So high became the reputation of his clergy that other bishops sent to him for presbyters to become their coadjutors and successors (Ep. 81). Marriage with a deceased wife's sister he denounced as prohibited by the laws both of Scripture and nature (Ep. 160). Feeble as was his health, his activity was unceasing. He visited every part of his exarchate, and maintained a constant intercourse by letter with confidential friends, who kept him informed of all that passed and were ready to carry out his instructions. He pushed his episcopal activity to the very frontiers of Armenia. In 372 he made an expedition by the express command of Valens, obtained by the urgency of his fast friend count Terentius, to strengthen the episcopate in that country by appointing fresh bishops and infusing fresh life into existing ones (Ep. 99). He was very diligent in preaching, not only at Caesarea and other cities, but in country villages. The details of public worship occupied his attention. Even while a presbyter he arranged forms of prayer (εὺχῶν διατάξεις), probably a liturgy, for the church of Caesarea (Greg. Naz. Or. xx. 340). He established nocturnal services, in which the psalms were chanted by alternate choirs, which, as a novelty, gave great offence to the clergy of Neocaesarea (Ep. 207). These incessant labours were carried out by one who, naturally of a weak constitution, had so enfeebled himself by austerities that "when called well, he was weaker than persons who are given over" (Ep. 136). His chief malady, a disease of the liver, caused him repeated and protracted sufferings, often hindering him travelling, the least motion bringing on a relapse (Ep. 202). The severity of winter often kept him a prisoner to his house and often even to his room (Ep. 27). A letter from Eusebius of Samosata arrived when he had been 50 days ill of a fever. "He was eager to fly straight to Syria, but he was unequal to turning in his bed. He hoped for relief from the hot springs" (Ep. 138). He suffered "sickness upon sickness, so that his shell must certainly fail unless God's mercy extricate him from evils beyond man's cure" (Ep. 136). At 45 he calls himself an old man. The next year he had lost all his teeth. Three years before his death all remaining hope of