(ii)  The Homilies on the Psalms as published are seventeen in number; it has however been commonly held that the second Homily on Ps. xxviii. is not genuine, but the composition of some plagiarist. The Homily also on Ps. xxxvii. has been generally objected to.  These are omitted from the group of the Ben. Ed., together with the first on Ps. cxiv., and that on cxv.  Maran Vit. Bas. xli. 4. thinks that none of these orations shew signs of having been delivered in the episcopate, or of having reference to the heresy of the Pneumatomachi; two apparently point directly to the presbyterate.  In that on Ps. xiv. he speaks of an ἀμεριμνία which would better befit priest than the primate; on Ps. cxiv. he describes himself as serving a particular church.  Both arguments seem a little far-fetched, and might be opposed on plausible grounds.  Both literal and allegorical interpretations are given.  If Basil is found expressing himself in terms similar to those of Eusebius, it is no doubt because both were inspired by Origen. cf. Fessler, p. 512.  The Homily on Psalm i. begins with a partial quotation from 2 Tim. iii. 16, “All Scripture is given by inspiration of God, and is profitable,” and goes on, “and was composed by the Spirit to the end that all of us men, as in a general hospital for souls, may choose each what is best for his own cure.”  For him, Scripture is supreme. cf. Epp. cv., clx. § 2, cxcviii. § 3, and cclxiv. § 4.  As is noticed on Hom. IX. See p. 101. of the Hexæmeron, Basil is on the whole for the simpler sense.  But he was a student of Origen, and he well knows how to use allegory when he thinks fit. “Origène sacrifiait tout au sens mystique Eusèbe le faisait aller de pair avec le sens historique.  Comme lui St. Basile respecte scrupuleusement la lettre; mais comme lui aussi, il voit sous la lettre tous les mystères du Nouveau Testament et surtout des enseignements moraux.  Les différents caractères que présente son interprétation sont un moyen presque infaillible de connaitre la date des ses grands travaux exégétiques.  Aussi ne doit-on pas hésiter à assigner aux premiêres années de sa retraite la composition du commentaire d’Isaïe, dans lequel domine à peu près exclusivement l’interpétation morale; à sa prêtrese celle des homilies sur les Psaumes, où il donne une égale importance au sens moral et au sens mystique, mais en leur sacrifiant sans cesse le sens littéral; à son épiscopat, enfin. l’Hexaméron, qui, sans négliger les sens figurés, s’attache surtout à donner une explication exacte de la lettre.”  Fialon, Et. Hist. p. 291.  The theory is suggestive, but I am not sure that the prevalence of the literal or of the allegorical is not due less to the period of the composition than to the objects the writer has in view.  An example may be observed in Letter VIII., p. 118. where there is an elaborate allegorisation of the “times and the seasons” of Acts i. 7.  An instance of the application of both systems is to be found in the Homily on Psalm xxviii. (i.e. in A.V. xxix.).  The LXX. Title is Ψαλμὸς τᾥ Δαυὶδ ἐξοδίου σκηνῆς, Psalmus David in exitu e tabernaculo.”  Primarily this is a charge delivered to the priests and Levites on leaving their sacred offices.  They are to remember all that it is their duty to prepare for the holy service.  As they go out of the Tabernacle the psalm tells them all that it behoves them to have in readiness for the morrow, young rams (Ps. xxix. 1, LXX.), glory and honour, glory for His name.  “But to our minds, as they contemplate high and lofty things, and by the aid of an interpretation dignified and worthy of Holy Scripture make the Law our own, the meaning is different.  There is no question of ram in flock, nor tabernacle fashioned of lifeless material, nor departure from the temple.  The tabernacle for us is this body of ours, as the Apostle has told us in the words, ‘For we that are in this tabernacle do groan.’ 2 Cor. v. 4.  The departure from the temple is our quitting this life.  For this these words bid us be prepared, bringing such and such things to the Lord, if the deeds done here are to be a means to help us on our journey to the life to come.”