to be the animating principle of these settlements. Prayer and
psalmody were to have their stated hours, but by no means to intrude
on those devoted to useful labour. These labours were strictly
defined; such as were of real use to the community, not those which
might contribute to vice or luxury. Agriculture was especially
recommended. The life was in no respect to be absorbed in a
perpetual mystic communion with the Deity."

The ideal which Basil set before him was never fulfilled in the
East. Transported to the West by St. Benedict, "the father of all
monks," it became that conventual system which did so much during
the early middle age, not only for the conversion and civilization,
but for the arts and the agriculture of Europe.

Basil, like his bosom friend, Gregory of Nazianzen, had to go forth
from his hermitage into the world, and be a bishop, and fight the
battles of the true faith. But, as with Gregory, his hermit-
training had strengthened his soul, while it weakened his body. The
Emperor Valens, supporting the Arians against the orthodox, sent to
Basil his Prefect of the Praetorium, an officer of the highest rank.
The prefect argued, threatened; Basil was firm. "I never met," said
he at last, "such boldness." "Because," said Basil, "you never met
a bishop." The prefect returned to his Emperor. "My lord, we are
conquered; this bishop is above threats. We can do nothing but by
force." The Emperor shrank from that crime, and Basil and the
orthodoxy of his diocese were saved. The rest of his life and of
Gregory's belongs, like that of Chrysostom, to general history, and
we need pursue it no further here.

I said that Basil's idea of what monks should be was never carried