I ran across a weird Basil reference in Durham's lectures on the ten commandments. It reads:
Basil, in epist. ad Cor. ser. 14.
My best endeavors make me think there is no such work referenced that way and think it possibly it may be:
Homiliæ De Diversis, Homilia XIV, In Ebriosos, Migne, PG 31, 443–463.
Durham is citing some father's against the vice of "drinking healths" and there may be more than one possibility for Basil (this work is on dancing but I've read he goes after this vice as well).
and if the printer misread the MS or conflated two references, maybe there's another father intended as well if epist. ad Cor (as in Corinthians?) was intended?
Any one have any thoughts, ideas, solutions?
Here is the Durham text on the reference:
If we look narrowly into the thing itself (although custom when it is inveterate weakens us in the right uptaking of things, yet), it will probably be found to have arisen from heathenish idolaters, who used Libamen, Jovi, Baccho, etc. And if it be supposed to help the health of others, that cannot be expected from God, who has given no such promise; it must therefore be from the devil. It was called by the heathens, Phiala Jovis, drinking of healths being among them as a piece of drink-offering or sacrifice to their idols on the behalf of those they mentioned in their drinking, or whose health they drank. And it is certain there is no vestige of it in Christianity, nor any reason for it; and experience clears that many grow in a sort superstitious in the use of it, as if the refusing such a thing were a prejudice or indignity to the person mentioned; and that the devil has made use of it as a rower to convey in much drunkenness into the world. We think it therefore absolutely safest to forbear it, and we are sure there is no hazard here. See Ambrose, De Elia & Jejunio, cap. 13. & 18; Augustine, Sermons de tempore, serm. 231, 232; Basil, in epist. ad Cor. ser. 14; Cartwright’s Confession.*
My note as it stands says:
*Ed. Ambrose, cf. PL 14. Augustine, PL 38. No such work by Basil was found; the reference was perhaps conflated or misread from the MS. Among possibilities see Homiliæ De Diversis, Homilia XIV, In Ebriosos, PG 31, 443–463. Cartwright’s Confession, cf. The life, confession, and heartie repentance of Francis Cartwright, Gentleman: for his bloudie sinne in killing of one Master Storr, Master of Arts and minister of Market Rason in Lincolnshire (London, 1621), Resolutions, [p. 7] “It wounds me to think of my blasphemous oaths uttered in passion and distemper. My disobedience to my Parents, my excess, my drinking of healthes, my prodigalitie....”
Basil, in epist. ad Cor. ser. 14.
My best endeavors make me think there is no such work referenced that way and think it possibly it may be:
Homiliæ De Diversis, Homilia XIV, In Ebriosos, Migne, PG 31, 443–463.
Durham is citing some father's against the vice of "drinking healths" and there may be more than one possibility for Basil (this work is on dancing but I've read he goes after this vice as well).
and if the printer misread the MS or conflated two references, maybe there's another father intended as well if epist. ad Cor (as in Corinthians?) was intended?
Any one have any thoughts, ideas, solutions?
Here is the Durham text on the reference:
If we look narrowly into the thing itself (although custom when it is inveterate weakens us in the right uptaking of things, yet), it will probably be found to have arisen from heathenish idolaters, who used Libamen, Jovi, Baccho, etc. And if it be supposed to help the health of others, that cannot be expected from God, who has given no such promise; it must therefore be from the devil. It was called by the heathens, Phiala Jovis, drinking of healths being among them as a piece of drink-offering or sacrifice to their idols on the behalf of those they mentioned in their drinking, or whose health they drank. And it is certain there is no vestige of it in Christianity, nor any reason for it; and experience clears that many grow in a sort superstitious in the use of it, as if the refusing such a thing were a prejudice or indignity to the person mentioned; and that the devil has made use of it as a rower to convey in much drunkenness into the world. We think it therefore absolutely safest to forbear it, and we are sure there is no hazard here. See Ambrose, De Elia & Jejunio, cap. 13. & 18; Augustine, Sermons de tempore, serm. 231, 232; Basil, in epist. ad Cor. ser. 14; Cartwright’s Confession.*
My note as it stands says:
*Ed. Ambrose, cf. PL 14. Augustine, PL 38. No such work by Basil was found; the reference was perhaps conflated or misread from the MS. Among possibilities see Homiliæ De Diversis, Homilia XIV, In Ebriosos, PG 31, 443–463. Cartwright’s Confession, cf. The life, confession, and heartie repentance of Francis Cartwright, Gentleman: for his bloudie sinne in killing of one Master Storr, Master of Arts and minister of Market Rason in Lincolnshire (London, 1621), Resolutions, [p. 7] “It wounds me to think of my blasphemous oaths uttered in passion and distemper. My disobedience to my Parents, my excess, my drinking of healthes, my prodigalitie....”
