To the same period we may also refer his renunciation of his share of the family property. Maran would appear to date this before the Syrian and Egyptian tour, a journey which can hardly have been accomplished without considerable expense. But, in truth, with every desire to do justice to the self-denial and unworldliness of St. Basil and of other like-minded and like-lived champions of the Faith, it cannot but be observed that, at all events in Basil’s case, the renunciation must be understood with some reasonable reservation. The great archbishop has been claimed as a “socialist,” whatever may be meant in these days by the term. But St. Basil did not renounce all property himself, and had a keen sense of its rights in the case of his friends. From his letter on behalf of his foster-brother, placed by Maran during his presbyterate, it would appear that this foster-brother, Dorotheus, was allowed a life tenancy of a house and farm on the family estate, with a certain number of slaves, on condition that Basil should be supported out of the profits. Here we have landlord, tenant, rent, and unearned increment. St. Basil can scarcely be fairly cited as a practical apostle of some of the chapters of the socialist evangel of the end of the nineteenth century. But ancient eulogists of the great archbishop, anxious to represent him as a good monk, have not failed to foresee that this might be urged in objection to the completeness of his renunciation of the world, in their sense, and to counterbalance it, have cited an anecdote related by Cassian. One day a senator named Syncletius came to Basil to be admitted to his monastery, with the statement that he had renounced his property, excepting only a pittance to save him from manual labour. “You have spoilt a senator,” said Basil, “without making a monk.” Basil’s own letter represents him as practically following the example of, or setting an example to, Syncletius.