ANNO DOMINI CDLVIII BASILIUS, BISHOP OF SELEUCIA IN ISAURIA NOTITIA
(Fabricius, *Bibliotheca Graeca*, ed. Harless, vol. IX, p. 99.)
Basil, bishop of Seleucia in Isauria after Dexianus (who was present at the Council of Ephesus, A.D. 431), is celebrated as a saint neither in the Greek Menologies nor in the Latin Martyrologies; no doubt because he showed himself to be less than constant in the Eutychian affair, and although he had condemned the heresy of Eutyches at the Council of Constantinople in A.D. 448, he approved it at the Synod of Ephesus in A.D. 449. Nevertheless, he was later permitted to receive pardon under the Emperor Marcian after he subscribed to the epistle of St. Leo to Flavian in A.D. 450 and condemned Eutyches again at the Council of Chalcedon in A.D. 451. Subsequently, in A.D. 458, together with other bishops of Isauria, of whom he was the metropolitan, he requested through letters that the Emperor Leo, having confirmed the Synod of Chalcedon, should refute the intrusion of Timothy Aelurus into the see of Alexandria. Of his writings, the following are extant:
1. A Homily on Gen. 1, 1: *In the beginning God created heaven and earth.* It begins: *“Apas men ho ton anthropon bios”* (“All the life of men”). Photius read it in codex CLXVIII. Detlev Wolder of Crempe, Holstein, published it separately in both languages at Hamburg in 1618, 8vo, mistakenly believing himself to be the first to have translated that homily into Latin.
2 and 3. On Adam. The former begins: *“Hosper hoi ton ton basileon”* (“Like those of kings”). The latter begins: *“Oida chroesten emauton.”*
"* 4. On Cain and Abel. It begins: *"Palin hemas ho tes didaskalias nomos"* ("Again, the law of instruction"). Photius read it.
5 and 6. On Noah, or Noemum. The former begins: *"Hosos enesti Theoi"* ("As much as is in God"). The latter: *"Oute ten hymeteran akoen"* ("Neither your hearing").
7. On Abraham. It begins: *"To philotheoi kai pneumatikoi"* ("To the God-loving and spiritual"). Photius read it. FABR. In three codices of the Royal Library, Paris. HARL.
8. On Joseph the Patriarch. It begins: *"Tois men ta makra pelage"* ("To those, the long-stretching seas"). Photius read it. [In the Paris codex MCCCCLVIII.]
9. On Moses. It begins: *"Polla ta pros hymnon kinounta"* ("Many things stir one toward a hymn"). Photius read it.
10. On Elisha and the Shunammite. *"Ton propheton ei men logo"* ("Not by the word of the prophets"). In Greek and Latin with the version of Detlev Wolder. Hamburg, 1618, 8.
11. On Elias. It begins: *"Ton men makarion ekeinon kai megan propheten"* ("That blessed and great prophet"). Photius read it. But in the judgment of Tillemont, this homily is wretched and little worthy of a Christian: *Très-pitoyable et très-indigne d'un chrétien*. Tom. XV Memor., page 344. [Milan, in the Ambrosian Library.]
12 and 13. On Jonah. The former begins: *"Hapas men ho tes ktiseos kosmos"* ("The whole world of creation"). The latter: *"Hoi tas ton phreaton pegas"* ("Those who [seek] the sources of the wells"). Photius read one or both?
14, 15, 16, 17. On the History of David. The first begins: *"Alloi men allon technon paideutas"* ("Others [choose] teachers of other arts"). The second: *"Oute tou pelagous apsamenos ploter"* ("Neither does the navigator, having touched the sea"). The third: *"Hotan heure tes akoes prothymian he charis"* ("When grace finds the readiness of hearing"). The fourth: *"Epeide ton tou Daud katorthomaton"* ("Since, regarding the achievements of David"). A ... B by flight and by nature. Photius read it. ... of the demons. ... Photius read it. ... teacher of the Hebrews. Photius read it. ... published separately at Paris, 1597, 8, in Greek and in Latin by Fed. Morel [with his own notes, conjectures, and emendations].
27. On Olympia. That Christians should not attend upon pagan games and Olympic spectacles. It begins: *"Kai terpnos paratrechon ho chronos kai phoberos"* ("And the passing time is both delightful and fearful"). Morel published it separately, Paris, 1602, 8 ... Lord God. Photius read it. ... [See Montfauc. Bibl. Coisl., page 182, no. 27.] ... C way. Published separately in Greek and Latin, Paris, 1600, 8, by Fed. Morel ... D ... [a] In the Caesarean manuscripts [XIV, no. 74] it is inscribed *On the Beheading of John*. [D. 29, Aug. V. Lambec. Comm., VI, page 464, in which codex Basil is called Archbishop of Seleucia; and also in the Paris codex MCLXXVII, no. 53. HARL.]
A 53. *On the five thousand men fed with five loaves* (Matt. xiv). Incipit: "I praise those who love to hear." 54. *On that passage in Matthew xi, 3: Are you he who is to come, or shall we look for another?* Incipit: "When I look at the meadow of the Church." Photius read this. Paris in the Public Library, codex DCCLX bis, nos. 28 and 32. Milan, in the Ambrosian Library. HARL. 55. *On the Pharisee and the Publican* (Luke xviii). Incipit: "A physician without medicine." Photius read this. FABR. Paris in the Public Library, codex DCCLX bis, nos. 28 and 32. Milan, in the Ambrosian Library. HARL. 36. *On the blind man of the Gospel* (Matt. xx, 30). Incipit: "The old man is led to the stage of words." This appeared separately along with another of the same subject by an anonymous author, with the version of Georgius Remus and the notes of the same and of Dav. Hoeschelius. Heidelberg, 1598, 4. FABR. — In Latin in Surius, 28 Dec. Lipomannus, tom. V. — Among the codices of the Augustan Library at Vienna, see Reiser, cat. p. 28. — Twice in the Ambrosian Library at Milan. — Oxford, in the Bodleian codex. See the catalogue of the codices of England I, p. 129, no. 2500, 22: *Sermon on the Innocents*. — Paris, in public library codices CXXXVII and MCLXXIII. — Turin, in the former Royal codex CXXXV, fol. 71, V. id. catal. codd. Gr. Taur. p. 232, HARL. 38. *Against the Jews, a demonstration of the advent of the Savior from the weeks of Daniel*. Incipit: "Since there is much testimony." This is a learned and excellent discourse, and the very one which, as if previously unpublished, Petrus Stevartius published in Latin from the version of Franc. Turrianus in a separate volume of distinguished authors, Ingolstadt, 1616, 4, p. 405, and reprinted thence in the *Bibliotheca Patrum*, vol. V of the Cologne edition and vol. VIII of the Lyons edition, p. 495 (as it already had appeared from Dausqueius’s version in the same volume, p. 478). To Bigotius, Allixius, J. Garnerius, and Cave, it does not appear to be by Basil of Seleucia, because the style disagrees, it has no testimony from the ancients, nor is it found among the manuscripts among the other writings of Basil. Yet there is no certainty as to another author, whom some have dared to claim is Theodoret, though I know not by what argument. FABR. — In Latin in Canisius’s *Lectiones Antiquæ*, V, p. 405. — Reprinted from P. Stevart, with the Greek added from the edition of Claud. Dausqueius, in Basnage, *Thesaurus Monumentorum Ecclesiasticorum*, Amstel. 1725, fol., vol. I, p. 240 and p. 258 seq. Basnage’s animadversion on Basil of Seleucia’s demonstration against the Jews. HARL. 39. *On the Annunciation* (In annuntiationem sanctissimæ Deiparæ). Incipit: "He will find the seeds of praise." It exists in Latin from the version of Theodorus Peltanus in the *Bibliotheca Patrum*, Paris, 1589, vol. I. However, a more emended version, made more complete by supplying the lacunae from the Mazarin codex, exists with a new version by Combefis in his *Auctarium novum Bibliothecæ Patrum*, vol. I, p. 569, under the title: *On the Most Holy Theotokos Mary and the incarnation of our Lord Jesus Christ*. Paris, 1648, fol. FABR. — Turin, in cod. CLXVI. See *Cat. codd. Gr.*, p. 252. HARL. In the Greek Commelinian edition, and in the Latin version of Dausqueius, four homilies follow as if by Basil, which have been found to be by Saint Chrysostom; wherefore those are omitted in the Paris Greek-Latin edition, although they exist under the name of Basil of Seleucia even in the *Bibliotheca Patrum*, 1589, vol. I, from the version of Theodorus Peltanus: a. *On John xi, 1*: "A certain man, Lazarus, was sick." Incipit: "Many of the people when they see." This is Chrysostom’s 61st homily on the Gospel of John. b. *On John xi, 30*: "Jesus had not yet come into the town." Incipit: "Great is the good of philosophy." This homily in the Greek edition is divided into two, of which the other begins: "For great is the benefit of faith." It is indeed Chrysostom’s 62nd on John. c. *On John xi, 41*: "Jesus, lifting his eyes upward, said: Father, I give thee thanks." Incipit: "As I have often said, this I now say." The Greek edition also divides this into two. The beginning of the other is: "But as I said, envy is a terrible thing." Chrysostom’s 68th, on John. 40. *On the Transfiguration of the Lord and of God and of our Savior Jesus Christ*. Incipit: "The sun having just risen upon the earth." In the Greek Commelinian edition this homily is missing, first published in Greek and Latin by Dausqueius at the end of the Latin edition, 1604, 8. In Latin in Surius, 6 August. FABR. — In four Paris codices. In Vienna, in the Imperial codex XIV, no. 15, in the Great Menologion, 6 August. See Lambec. and Kollar, *Comm. VIII*, p. 249. HARL. The orations of Basil of Seleucia were produced first in Greek from the Commelinian press, Lyons, 1596, 8, in 2 vols. Then 44 orations in Latin, translated by Claudius Dausqueius, of St. Omer, ex-Jesuit, with his appended notes. From the same Commelinian press, 1604, 8. And...
without notes in vol. V of the Cologne Bibliotheca Patrum, and in vol. VIII, p. 428, Lyons, 1677. [Add to the Leiden Library Catalogue, p. 32.]
In Greek and Latin, 40 orations, at the end of Gregory Thaumaturgus, together with Macarius the Egyptian and the canonical epistles of the Fathers, illustrated by the exposition of John Zonaras, Paris, 1622, fol. [Maittaire A., vol. III, p. 879 seq.]
Dausqueius used no manuscript codices, but only the Commelinian edition, nor did he always hit the mark in his translation; wherefore he is criticized by Casaubon, p. 93, in his letter on Nyssen, and by Combefis in the *Bibliotheca concionatoria Patrum Græcorum*, who calls Dausqueius neither sufficiently Greek, nor a sound theologian, and not unapt in a certain youthful affectation. The same writer in the *Auctarium novum Bibliothecæ Patrum*, vol. I, p. 600, says: "I discovered—he says—that the interpreter used a faulty manuscript in many places, such that miracles are often attributed to him, and Basil’s flowers [are found] where there are lacunae and other defects of writing: so that he would have done a useful work who, provided with better codices, had sent the complete and amended Basil back to the press." Emeric Bigot intended to do this, and—as Combefis testifies elsewhere—devoted serious effort to the revision and illustration of Basil’s writings, the fruits of whose learned industry we are forced to lack, which is to be lamented. Meanwhile, regarding whoever might wish to prepare a new edition of this author for public use, the same Combefis has already led the way, who, in the *Bibliotheca concionatoria*, in his work on the Octateuch, Paris, 1662, fol., and more diligently in the Greek Ecclesiastes, ibid., 1674, 4, having collated many of Basil’s homilies with Greek manuscript codices, translated them more correctly and precisely, although Elias du Pin accuses his style of confusion and obscurity, in vol. IV of *Bibliotheca scriptorum ecclesiasticorum*, p. 209. [In the Catena of Macarius on Luke there are places from Basil. Sel. HARL.]
In the Parisian edition of the year 1622, fol., there are additionally:
The Acts and Miracles of the holy Apostle and Protomartyr Thecla, Virgin of Iconium, described in two books in literary style, or prose.
Petrus Pantinus, a Tiletane and Dean of Brussels, first edited these with his own translation and notes, Antwerp, from the Plantin press, 1608, 4; with the Life of the same Thecla, written by Simeon Metaphrastes, subjoined in Greek and Latin, but which is absent from the Parisian edition (a). As for the rest, the Acts of Thecla, which Photius (b) records as having been composed by Basil in verse, have long since perished. Certainly, besides the two books we possess, Basil indicates not obscurely at the beginning of the second book that he also wrote other things concerning that martyr: "We have already said many things about the martyr, and especially in the work preceding this about her." For he testifies that he followed older acts (c) (such as those Tertullian hints that he read) of the holy Thecla, when at the beginning of book I he says that he does not wish to bring into this work anything "outside the purpose of those written of old." But only "by a different manner of composition and diction, [to appropriate] the labor previously undertaken by others and to dedicate it to the great martyr, having also provided her with speeches according to what was feasible," etc. He mentions Dexiani, his predecessor in the bishopric of Seleucia, in book II, ch. 13, 17, 30; the mention of Olympius and his father Alypius, the scribe, and of Isocasius and Aretarchus, the sophists, is in ch. 24 seq. of the same book.
In the Parisian edition there are also missing:
1. A Homily on the holy martyr Stephen, and his relics (discovered in the year 415), edited in Greek and Latin by François Combefis together with various works of St. Chrysostom, and of Severianus, bishop of Gabala...
Zacharias, bishop of Jerusalem, to the remnants of his people in Persia, and an anonymous account of the same captivity and the destruction of the city, Paris, 1656, 8vo. FABR. It exists in Paris, in the Public Library, codices MCLXXI, n. 18. HARL.
2. *Epistle to Leo the Emperor concerning the Council of Chalcedon and against the intrusion of Timothy Aelurus into the see of Alexandria*, written in the year 457 AD in the name of the bishops of Isauria, and published in Latin in the volumes of the Councils among the epistles appended to the Acts of the Synod of Chalcedon, Vol. II, Binius edition, page 385. It begins: *Quem alterum decebat imperatorem* (What other emperor was it fitting…).
3. *Homily on the Blessed Job*, as yet unpublished, which Allatius possessed, page 115, on the writings of the Simeons. It begins: “Just as those who rule upon earth [honor] those who distinguish themselves in battle on their behalf.”
4. *Homily on the Holy Pentecost*, also unpublished, which, along with that on Job, Allatius wished to publish in his sixth *Syntmikta*. It begins: "Just as those who rule upon earth." [In the Barocci codex, n. CLXXIV. FABR. — In the Paris codex, MM MC, n. 1, Public Library: Homilies of Basil of Seleucia on Pentecost and on Job. Added are various readings. Cited also is the oration of Basil of Seleucia on the feast day of Pentecost, which begins: *Πυκνὰ μὲν ἡμῖν, ἀλλ’ ἐπωφελή* (Frequent indeed for us, but profitable). HARL.]
5. In some manuscript codices, a homily of Athanasius on Holy Pascha and on the newly baptized, which begins: *Χριστὸς ἐγερθεὶς ἐκ νεκρῶν* (Christ rising from the dead), is also attributed to Basil of Seleucia. And another, edited under the name of the same Athanasius, *On the Assumption of Christ*, which (composed in a more flowery style than Athanasius uses) begins: *Ἡ μὲν τῆς ἀναστάσεως μνήμη* (The memory of the resurrection). This is attested by Combefis, who edited both in Greek and Latin as works of Athanasius, Vol. II of the *Novum Auctarium*, pages 539-551, Paris, 1648, folio. FABR. The homily beginning *Χριστὸς ἐγερθεὶς ἐκ νεκρῶν* is also cited. Likewise, an oration of Basil of Seleucia *On the Apostle Thomas*, and another on the same apostle, the beginning of which is: *Ὁ μὲν παλαιὸς ἀνθρώπων βίος* (The former life of men). And in codex CXCIX, n. 2, is a homily of Basil of Seleucia *In Praise of St. Thomas the Apostle*, and n. 5, a homily of the same *In Praise of St. Andrew the Apostle*. — In codex MCDLXX, n. 8, a homily of the same *On Lent*. HARL.