It follows that the one phrase “with whom” is the proper one to be used in the ascription of glory, while the other, “through whom,” is specially appropriate in giving of thanks.  It is also quite untrue to allege that the phrase “with whom” is unfamiliar in the usage of the devout.  All those whose soundness of character leads them to hold the dignity of antiquity to be more honourable than mere new-fangled novelty, and who have preserved the tradition of their fathers cf. Gal. i. 14. unadulterated, alike in town and in country, have employed this phrase.  It is, on the contrary, they who are surfeited with the familiar and the customary, and arrogantly assail the old as stale, who welcome innovation, just as in dress your lovers of display always prefer some utter novelty to what is generally worn.  So you may even still see that the language of country folk preserves the ancient fashion, while of these, our cunning experts The verb, ἐντρίβομαι, appears to be used by St. Basil, if he wrote ἐντετριμμένων in the sense of to be ἐντριβής or versed in a thing (cf. Soph. Ant. 177)—a sense not illustrated by classical usage.  But the reading of the Moscow ms. (μ) ἐντεθραμμένων, “trained in,” “nurtured in,” is per se much more probable.  The idea of the country folk preserving the good old traditions shews the change of circumstances in St. Basil’s day from those of the 2d c., when the “pagani” or villagers were mostly still heathen, and the last to adopt the novelty of Christianity.  cf. Pliny’s Letter to Trajan (Ep. 96), “neque civitates tantum sed vicos etiam atque agros superstitionis istius contagio pervagata est.” in logomachy, the language bears the brand of the new philosophy.