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Rh life had left him (Ep. 198). He died, prematurely aged, at 50. Seldom did a spirit of so indomitable activity reside in so feeble a frame, and, triumphing over weakness, make it the instrument of such vigorous work for Christ and His church.

In 372 a harassing dispute with Anthimus, bp. of Tyana, touching ecclesiastical jurisdiction, led to the chief personal sorrow of Basil's life, the estrangement of the friend of his youth, Gregory of Nazianzus. The circumstances were these. Towards the close of 371 Valens determined to divide Cappadocia into two provinces. Podandus, a miserable little town at the foot of mount Taurus, was at first named as the chief city of the new province, to which a portion of the executive was to be removed. The inhabitants of Caesarea entreated Basil to go to Constantinople and petition for the rescinding of the edict. His weak health prevented this, but he wrote to Sophronius, a native of Caesarea in a high position at court, and to Aburgius, a man of influence there, begging them to use all their power to alter the emperor's decision. They could not prevent the division of the province, but did obtain the substitution of Tyana for Podandus (Epp. 74‒76). Anthimus thereupon insisted that the ecclesiastical division should follow the civil, and claimed metropolitan rights over several of Basil's suffragans. Basil appealed to ancient usage in vain. Anthimus called a council of the bishops who had opposed Basil's election and were ready to exalt his rival. By flattery, intimidation, and even the removal of opponents, Anthimus strengthened his faction. Basil's authority was reduced to a nullity in one-half of his province (Greg. Naz. Or. xx. 355; Epp. 31, 33; Bas. Ep. 259). Basil appealed to his friend Gregory, who replied that he would come to his assistance, though Basil wanted him no more than the sea wanted water. He warned Basil that his difficulties were increased by the suspicions created by his intimacy with Eustathius of Sebaste and his friends, whose reputation for orthodoxy was more than doubtful (Greg. Naz. Ep. 25). On Gregory's arrival the two friends started together for the monastery of St. Orestes on mount Taurus, in the second Cappadocia, the property of the see of Caesarea, to collect the produce of the estate. This roused Anthimus's indignation, and despite his advanced age, he occupied the defile, through which the pack-mules had to pass, with his armed retainers. A serious affray resulted, Gregory fighting bravely in his friend's defence (Greg. Naz. Or. xx. 356; Ep. 31, Carm. i. 8). Basil erected several new bishoprics as defensive outposts against his rival. One of these was near St. Orestes at Sasima, a wretched little posting-station and frontier custom-house at the junction of three great roads, hot, dry, and dusty, vociferous with the brawls of muleteers, travellers, and excisemen. Here Basil, disregarding Gregory's delicate temperament, determined to place him as bishop. Gregory's weaker character bowed to Basil's iron will, and he was most reluctantly consecrated. But Anthimus appointed a rival bishop, and Gregory took the earliest opportunity of escaping from the unwelcome position which

he could only have maintained at the risk of continual conflict, and even bloodshed. [&#8202;Dictionary of Christian Biography and Literature to the End of the Sixth Century/Gregorius Nazianzenus, bp. of Sasima and Constantinople; Dictionary of Christian Biography and Literature to the End of the Sixth Century/Anthimus.] A peace was ultimately patched up, apparently through the intercession of Gregory and the mediation of Eusebius of Samosata and the senate of Tyana. Anthimus was recognised as metropolitan of the new province, each province preserving its own revenues (Bas. Epp. 97, 98, 122). Gregory attributed Basil's action to a high sense of duty, but could never forget that he had sacrificed his friend to that, and the wound inflicted on their mutual attachment was never healed, and even after Basil's death Gregory reproaches him with his unfaithfulness to the laws of friendship. "This lamentable occurrence took place seven years before Basil's death. He had before and after it many trials, many sorrows; but this probably was the greatest of all" (Newman, Church of the Fathers, p. 144).

The Ptochotropheion, or hospital for the reception and relief of the poor, which Basil had erected in the suburbs of Caesarea, afforded his untiring enemies a pretext for denouncing him to Helias, the new president of the province. This establishment, which was so extensive as to go by the name of the "New Town," ἡ καινὴ πόλις (Greg. Naz. Or. xx. p. 359), and subsequently the "Basileiad" after its founder (Soz. vi. 34), included a church, a palace for the bishop, and residences for his clergy and their attendant ministers; hospices for the poor, sick, and wayfarers; and workshops for the artisans and labourers whose services were needed, in which the inmates also might learn and practise various trades. There was a special department for lepers, with arrangements for their proper medical treatment, and on these loathsome objects Basil lavished his chief personal ministrations. By such an enormous establishment Basil, it was hinted, was aiming at undue power and infringing on the rights of the civil authorities. But Basil adroitly parried the blow by reminding the governor that apartments were provided in the building for him and his attendants, and suggesting that the glory of so magnificent an architectural work would redound to him (Ep. 84).

Far more harassing and more lasting troubles arose to Basil from the double dealing of Eustathius, the unprincipled and timeserving bp. of Sebaste. [&#8202;Dictionary of Christian Biography and Literature to the End of the Sixth Century/Eustathius, bp. of Sebaste.] Towards the middle of June 372, the venerable Theodotus, bp. of Nicopolis, a metropolitan of Lesser Armenia, a prelate of high character and unblemished orthodoxy, deservedly respected by Basil, had invited him to a festival at Phargamon near his episcopal see. Meletius of Antioch, then in exile in Armenia, was also to be there. Sebaste was almost on the road between Caesarea and Nicopolis, and Basil, aware of the suspicion entertained by Theodotus of the orthodoxy of Eustathius, determined to stop there on his way, and demand a definite statement of his faith. Many hours were spent on fruitless discussion until, at three in the afternoon of the second day, a substantial agreement appeared to have been attained. To remove all doubt of his 