NPNF2-08. Basil: Letters and Select Works - Holy Bible Institute

Basil to Gregory.employ the kind of rebuke used by the prophet who did not in his own person utter thesentence of condemnation on David after his sin, but by suggesting an imaginary charactermade the sinner judge of his own sin, so that, after passing his own sentence, he could notfind fault with the seer who had convicted him. 17546. From the humble and submissive spirit comes an eye sorrowful and downcast, appearanceneglected, hair rough, dress dirty; 1755 so that the appearance which mourners takepains to present may appear our natural condition. The tunic should be fastened to thebody by a girdle, the belt not going above the flank, like a woman’s, nor left slack, so thatthe tunic flows loose, like an idler’s. The gait ought not to be sluggish, which shews a characterwithout energy, nor on the other hand pushing and pompous, as though our impulseswere rash and wild. The one end of dress is that it should be a sufficient covering alike inwinter and summer. As to colour, avoid brightness; in material, the soft and delicate. Toaim at bright colours in dress is like women’s beautifying when they colour cheeks and hairwith hues other than their own. The tunic ought to be thick enough not to want other helpto keep the wearer warm. The shoes should be cheap but serviceable. In a word, what onehas to regard in dress is the necessary. So too as to food; for a man in good health breadwill suffice, and water will quench thirst; such dishes of vegetables may be added as conduceto strengthening the body for the discharge of its functions. One ought not to eat with anyexhibition of savage gluttony, but in everything that concerns our pleasures to maintainmoderation, quiet, and self-control; and, all through, not to let the mind forget to think ofGod, but to make even the nature of our food, and the constitution of the body that takesit, a ground and means for offering Him the glory, bethinking us how the various kinds offood, suitable to the needs of our bodies, are due to the provision of the great Steward ofthe Universe. Before meat let grace be said, in recognition alike of the gifts which God givesnow, and which He keeps in store for time to come. Say grace after meat in gratitude forgifts given and petition for gifts promised. Let there be one fixed hour for taking food, alwaysthe same in regular course, that of all the four and twenty of the day and night barely this1121754 Basil’s admirable little summary of the main principles of conversation may have been suggested by therecollection of many well known writers. On such a subject no wide reader could be original. cf. inter alios, theἄκουε πολλὰ λάλει δ᾽ ὀλίνα of Bias; the γλῶττα μὴ προτρεχέτω τοῦ νοῦ of Pittacus. Aulus Gellius (Noct. Att.i. 15), referring to the Γλώσσης τοι θησαυρὸς ἐν ἀνθρώποισιν ἄριστος Φειδωλῆς πλείστη δὲ χάρις κατὰ μέτρονἰούσῆς of Hesiod, says: “Hesiodus poetarum prudentissimus linguam non vulgandam sed recondendam esse dicit,perinde ut thesaurum. Ejusque esse in promendo gratiam plurimam, si modesta et parca et modulata sit.” Onthe desirability of gentleness in blame, cf. Ambrose, In Lucam.: “Plus proficit amica correctio quam accusatioturbulenta: illa pudorem incutit, hæc indignationem movet.”1755 This was the mark of the old heathen philosophers. cf. Aristoph., Birds 1282, ἐρρύπων ἐσωκράτων.362