{"synesius-de-providentia/100":{"o":"τυρίᾳ τῇς ἀρετῇ,\" ὥργα τε ἄωρα, καὶ βιαιότατο; ἣν ἐπιθέσθαι. μίξεσι\" καὶ δὴ καὶ φθόνος μὲν αὐτῷ πρὸς τὸν ἀδελφὸν ὑπετύφετο, ἶσος; δὲ πρὸς Αἰγυπτίους, ὅτι οἱ μὲν, ὁ λεὼ,, ἐθαύμαξδον Οσιριν καὶ ἐν λό- Ε }.. ΕΣ - - 5γοις καὶ ἐν ῳδαὶς ), και οἶκοι καὶ ἐπι τῶν κοινῶν ἱερῶν ἀγαθὰ αὐτῷ πάντα πανταχοῦ πάντες παρὰ τῶν 'θεῶν ἤτουν᾽ ὁ δέ τοι ὅ ἦν τε καὶ ἐδόκει τοιοῦτος. Ταῦτ᾽ ἄρα ὁ Τυφὼ; καὶ ἑταιρικόν τι συνετήσατο παίδων ἀφρόνων ἐπ᾽ ἄλλο μὲν οὐδέν \" οὐδένα γὰρ ἐπεφύκει φιλεῖν ἀπὸ γνώμῃ,\" ἀλλ᾽ ἵν᾽ εἶέν τινες αὖτῷ τασιῶται, μὴ φρονοῦντες; τὰ ᾿Οσίριδος. Ἦν δὲ ἅπαντι ῥάδιον ὠνήσασθαι “) τὴν γνώμῃν αὐτοῦ, καὶ εὐὑρέσθαι τι παρὰ Τυφῶνος, ὧν δέονται παῖδες, εἰ μόνον Ψψιθυρίσειέ τι τῶν φερόντων εἰς λοιδορίαν ᾽Οσί- 150ριδος. Παιδόθεν μὲν 4“) οὖν οὕτως ἡ φύσις αὐτοῖν τὴν διαφορὰν τῶν βίων ὑπέσχετο.","t":"to his excellence. He lusted out of season and was most violent in assaulting for intercourse. Moreover, envy smouldered in him against his brother, and equally against the Egyptians, because they, the people, admired Osiris in speeches and songs, and at home and at the public shrines all everywhere asked every good thing for him from the gods; and he both was and seemed such. For this reason Typhos even formed a club of foolish boys, for no other purpose — for by nature he could love no one from the heart — but that he might have partisans who were not on Osiris's side. Anyone could easily buy his favour and get from Typhos whatever boys want, if only he whispered something that led to abuse of Osiris. So from childhood their nature promised the difference between their lives.","f":"Synesius, <i>Prov.</i> 100 (Krabinger 1:100; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-de-providentia/100)."},"synesius-de-providentia/101":{"o":"εῶιπερ δὲ ὁδῶν ἡ πρώτῃ σχίξα κατὰ βραχὺ διετῶσα.), προϊοῦσα πλέον ἀεί τι ποιεῖ, καὶ τελευτῶσαι καταντῶσιν εἰς πλεῖστον τὸ ἀντικείμενον, οὕτως ἴδοι τις ἂν καὶ ἐπὶ τῶν νέων γινόλιενον, καὶ τὸ σμικρὸν ἢ ὅ εἰς διαφορὰν πλεῖστον ἀφίτησι προϊόντα. Οἱ δὲ οὐδὲ πατὰ μικρὸν, ἀλλ᾽ αὐτίκα τὴν ἐναντίαν ἐτράποντο, ἀρετὴν καὶ κακίαν τελείαν ἑκάτερος; διαλαχόντες. ᾽Ἐπιδιδόντων οὖν συνεπεδίδου καὶ τὸ ἀντίξουν τῶν προαἱρέσεων Ἧ), καὶ ἀριδηλότερα τὰ τεκμήρια παρειχέσθην, ἔργοις; ἐνσημαινόμενα. \"Οσιρις μὲν οὖν εὐθὺς ἀφ᾽ ἥβη: συνεςρατήγει τοῖς ἀποδεδειγμένοις, οὔπω μὲν ὅπλα διδόντος τοῖς τηλικοῖίδε τοῦ νόμου\" γνώμῃς δὲ ἄρχων, ᾿ οἱονεὶ νοῦς ὦν, καὶ τοῖς τρατηγοῖς χερσὶ δ) χρώμενοι. Κάτα, ὠιπερ φυτοῦ τῇ: φύσεως αὐξανομένης, ἐξέφερε παρπόν τινα ἀεὶ τελειότερον \" ἐπιστάτης δὲ δορυφόρων γενόμενος, καὶ τὰς ἀκοὰς πιεευθεὶς, καὶ πολιαρχήσας, καὶ βουλῆς ἄρξας, ἑκάτην ἀρχὴν ἀπεδίδου παρὰ πολὺ σεμνοτέραν, ἢ παρελάμβανεν. ' δὲ ταμίας τε χρημάτων ἀποδειχθεί, ᾽ ἐδέδοκτο γὰρ τῷ πατρὶ τῆς φύσεως ἀποπειρᾶσθαι τῶν παίδων ἐν ἐλάττοσιν ὑποθέσεσιν᾽ ὕσχυνεν ἑαυτόν τε καὶ τὸν ἕλόμενον, κλοπῇ: τε","t":"As the first fork of two roads, diverging little by little, makes the gap ever wider as it goes on, until at last they end in the greatest opposition, so one may see it happen with the young too: a small difference, as it goes on, leads very far apart. But these two did not part even little by little; they turned at once in opposite directions, each having received perfect virtue or perfect vice as his lot. As they grew, the opposition of their choices grew with them, and they gave clearer proofs, marked out in deeds. Osiris, as soon as he reached youth, shared the command with the appointed generals, though the law did not yet give arms to those of his age; but he governed by judgment, being as it were the mind and using the generals as hands. Then, as his nature grew like a plant, it bore ever more perfect fruit. Made commander of the bodyguard, entrusted with the hearings, governing the city, and presiding over the council, he handed back each office far more venerable than he received it. Typhos, appointed treasurer of funds — for their father had decided to test the nature of his sons in smaller tasks — disgraced himself and the man who chose him, being caught in theft","f":"Synesius, <i>Prov.</i> 101 (Krabinger 1:101; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-de-providentia/101)."},"synesius-de-providentia/102":{"o":"δημοσίων ἁλοὺς, καὶ δωροδοκίας ᾽) καὶ ἐμπληξίας εἰς τὴν διοίκησιν. Μετατεθεὶς δὲ καὶ εἰς ἔτερον εἶδος ἀρχῇ:, μύ ποτε ἄρα καὶ ἐναρμόσειεν, ὁ δὲ αἴσχιον Β ἔπραξε, καὶ χρηΞῆς βασιλείας ἐκεῖνο τὸ μέρος τῇς ἀρχῇ:, ᾧ Τυφὼ; ἐπεεάτησεν, ἐνιαυτὸν ὅλον ἀποφράδα ἤγαγεν. Ἔπ᾽ ἄλλους ἀνθρώπου; ἤει, καὶ τὸ οἰμώδεῖν ἐπ᾿ ἐκείνους μετύει. Τοιοῦτος Τυφὼ; ἄρχειν ἀνθρώπων. ᾿Ιδίᾳ μὲν ἐκορδάκισεν, Αἰγυπτίων δὲ ὅςτις ἀκοσμότατο; καὶ ξένων, συνειλοχὼς δ) τοὺς πάντα ῥᾳδίου; εἰπεῖν τε καὶ ἀκοῦσαι, καὶ παθεὶν ν᾽) καὶ ποιρσαι, ὡς; εἶναι τὸ ἐξιατόριον παντοδαπῇς ἀκολασίας ἐργατήριον\" καὶ ἐγρηγορὼς αὐτός τε ἔῤῥεγκε, καὶ ἄλλων ἀκούων ἥδετο, μουσικήν τινα θαυμαςὴν τὸ πρᾶγμα ἡγούμενος, ἔπαινοί τε καὶ τιμαὶ τῷ παρατεί- Ἰδνοντι τὸν ἀκόλαςον ἦχον, καὶ τῷ μάλλον τρογγύλλοντι. Εἰς δὲ τις αὐτῶν, ὁ ᾿μάλιτα ἀνδρειότατος, ἀπηρυθρίασε πρὸς ἅπαν, καὶ μηδὲν τῶν ἐπονειδίρων ὀκνήσας, ἀριξείων τε ἄλλων πολλῶν ἐτύγχανε,","t":"of public money, in taking bribes, and in reckless frenzy in his administration. Moved to another kind of office, to see whether he might after all fit somewhere, he did more shamefully still, and made the part of a good kingdom over which Typhos presided an entire year of ill-omened days. When he went on to other people, the wailing passed on to them. Such was Typhos at ruling men. In private he danced the cordax, gathering the most disorderly of the Egyptians and foreigners, men ready to say and hear, to suffer and to do anything, so that his dining-hall was a workshop of every kind of licentiousness. While awake he snored himself and delighted to hear others snore, thinking the thing some marvellous music; and praise and honours went to whoever drew out the licentious sound longest and rounded it best. One of them, the \"bravest\" of all, had lost all shame at everything, and, shrinking from nothing disgraceful, won many other prizes,","f":"Synesius, <i>Prov.</i> 102 (Krabinger 1:102; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-de-providentia/102)."},"synesius-de-providentia/103":{"o":"καὶ ἀρχαὶ τινες ὑπήρξαν αὐτῷ μισθὸς αἰὀχρᾶὰς παῤῥησία,. ᾿ΟΥ Τυφὼς οἴκοι μὲν δὴ τοιοῦτος. 5\" ᾿ Ἐπειδὴ δὲ ἐν τῷ σχήματι τοῦ τὰ κοινὰ πράττειν. καθίδοιτο, διεδείκνυ σαφῶς ὅτι παντοδαπὸν ἡ κακία. Καὶ γὰρ πρὸς ἀρετὴν, καὶ πρὸς ἑαυτὴν τασιάξδει, καὶ μερίδες αὐτῇ, ἄμφω τὰ ἀντικείμενα.. Ὃ γέ τοι χαῦνος εὐθύς ἐμεμήνει ἢ, καὶ σκληρότερον ὑλακτῶν. ᾿Ηπειρώτου κυνὸς, συμφορὰν προρετρίβετο, τὴν εἶν ἰδιώτῃ,\" τὴν δὲ οἰκίᾳ, τὴν δὲ ὁλοκλήρῳ πόλει, καὶ ἐγάνυτό 10γε μεῖδον κακὸν ἐργασάμενος, ὡς τὴν ἀδοξίαν τῇ: οἴκοι ῥᾳθυμίας δακρύοις ἀνθρώπων ἀπονιπτόμενο!. Ἐν Ἃ ἄν τις ὥνατο τοῦ κακοῦ᾽ ὅ) πολλάκις γὰρ ὧν πρὸς αὐτῷ δὴ τῷ δρᾶσαι δεινόν, ἢ ᾿ παρενεχθεὶς τὴν γνώμην, εἰς ἀλλοκότου; ὑπονοίας ἐξέπιπτεν, ὥεξτε ἐοικέναι τοῖς Ιδνημφολήπτοις, περὶ τῇς ἐν “ΖΙελφοῖς σκιὰς ἐῤῥωμένως διατεινόμενος\" ἐν τούτῳ δὲ ὁ κινδυνεύων ἐσώδετο,. περὶ οὗ μυδεὶς ἔτι λόγος ἐγίνετο\" ἢ ληθάργῳ συνεί- Χχετο, καὶ καρηβαρὴ; ἦν ἐπὶ χρόνον τινὰ, ὥιτε ἀπεῖναι","t":"and some offices fell to him as the wage of shameful frankness. Such, then, was Typhos at home. But when he sat in the guise of one who conducts public affairs, he showed clearly that vice is manifold: it is at strife both with virtue and with itself, and both opposites are its portions. The slack fellow was at once in a rage, and, barking harder than an Epirote dog, he devised misfortune, now for a private person, now for a household, now for a whole city, and rejoiced at working the greater evil, as if washing away the disgrace of his laziness at home with people's tears. In one thing the evil was of benefit: often, at the very point of doing something terrible, his mind would wander and he would fall into strange notions, so that he resembled the nympholepts, contending vehemently about the shadow at Delphi; and in the meantime the man in danger was saved, and no further word was said about him. Or he would be seized by lethargy and be heavy-headed for a time, so that","f":"Synesius, <i>Prov.</i> 103 (Krabinger 1:103; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-de-providentia/103)."},"synesius-de-providentia/104":{"o":"τὸν, ἐῤῥυήκει μὲν καὶ ὦ, ἡ νήμῃ τῶν ἔναγχος\" ὁ δὲ ἐδυγομάχει τρὸς τοὺς ἐπὶ τῶν διοικήσεων περὶ τοῦ πόσους ὁ μέδιμνο; ἔχει πυροὺς, καὶ πόσους κυάθους 6Β δ χοῦς, περιττήν τινα καὶ ἄτοπον ἀγχίνοιαν ἐνδεικνύμε- 1), Ἤδη δέ ποτε καὶ ὕπνος ἀφείλετο συμφονο; ρᾶς ἄνθρωπον, ἐπιπεσὼν Τυφῶνι μάλα εὐκαίρως, καὶ κατὰ τῇς καθέδρας ἦν ἂν ἐπὶ κεφαλὴν ὥσα;, εἰ μή τις ὑπηρέτης μεθεὶς τὴν λαμπάδα ὑπήρειδεν. Οὕτω πολλάκις τραγικὴ παννυχὶ; εἰς κωμῳδίαν ἀπκετελεύτησε. Ἰιαὶ γὰρ οὐδὲ ἐχρημάτιδεν ἐν ἡμέρᾳ, ἅτε ἡλίῳ καὶ φωτὶ φύσις ἀντίξου;, καὶ σκότῳ προιήκουσα. Σαφῶς δὲ εἰδὼς, ὅτι πᾶς, ὅτῳ καὶ σμικρὸν τι φρονύσεω; μέτεει, πατέγνωπεν αὐτοῦ τὴν ἀκριβετάτην ἀμαθίαν, ὁ δὲ οὐχ ἑαυτὸν ἠτιᾶτο τῇς ἀτοπίας, ἀλλὰ διὰ τοῦτο κοινὸς ἦν ἐχθρὸ; τῶν νοῦν ἐχόντων, ὦ; ἀδικούτων, ὅτι κρίνειν ἐπίξανται, βουλεῦσαι μὲν ἄπορος, ἐπιβουλεῦσαι δὲ ποριμώτατοι.. \"Ανοια καὶ ἀπόνοια συνήφτην αὐτῷ, κῆρες ψυχῇς ὑπ᾽ ἀλλήλων ῥωννύμεναι, ὧν ἄλλα κακα","t":"he was absent, and the memory of recent events had slipped away; and he would wrangle with the administrators about how many grains of wheat a medimnus holds and how many cyathi a chous, displaying a superfluous and absurd sharpness. Sometimes even sleep rescued a man from disaster, falling on Typhos very opportunely; and he would have pitched headlong off his seat, had not some servant dropped his torch and propped him up. So a tragic all-night sitting often ended in comedy. For he did not even do business by day, being by nature hostile to the sun and light and akin to darkness. Though he knew clearly that everyone with even a little share of good sense had condemned his utter ignorance, he did not blame himself for the absurdity; instead he was for that reason the common enemy of people with sense, as though they wronged him because they knew how to judge — he who was helpless at giving counsel but most resourceful at plotting. Folly and madness were joined in him, banes of the soul that strengthened each other, from which other evils","f":"Synesius, <i>Prov.</i> 104 (Krabinger 1:104; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-de-providentia/104)."},"synesius-de-providentia/105":{"o":"μείδω καὶ προχειρότερα. γένος ἀνθρώπων ἐκτρῖψαι οὔτε ἔσιν, οὔτε μή «ποτε ἐν τῇ φύσει γένηται. Ταῦτα ἕκατα ὁ πατὴρ ἑώρα. τε παὶ ἔξυνίει, καὶ Ὁ «Αἰγυπτίων προὐκύδετο ᾿βασιλεὺς γὰρ ἦν, καὶ ἱερεὺς “) ὅ καὶ σοφόν\" Αἰγύπτιοι [δὲ] λόγοι φασὶν, ὅτι καὶ θεόγ\" οὐ γὰρ ἀπιτοῦσιν͵ Αἰγύπτιοι. μυρίους, καθ' ἕνα γ.θεοὺς αὐτῶν βασιλεῦσαι, πρὶν ὑπ᾽ ἀνθρώπων͵ ἀρχθῆναι τὴν χώραν͵ καὶ γενεαλογηθῆναι τοὺς. βασιλίαι, Πείρωἅν ἐκ Πειρώμιδοι. ᾿Ἐπειδὴ. οὖν, μεθίσασαν͵ αὐτὸν θεῖοι νόμοι παρὰ τοὺς μείδου; θεοὺς, καὶ παρὴν καὶ κυρία, συνειλέχατο μὲν εἰς αὐτὴν, πάλαι προθγορεοῖνον, ἐξ ἁπάσῃς πόλεως Αἰγυπτίας ἱερέων τε. ὅσαι «φρῦτραι ἡ,θὰ καὶ τὸ ςρατιωτικὸν τὸ αὐτόχθον᾽ οὗτοι αὲν ὑπ᾽ ἀνάγκην τοῦ νόμου\" τὰ δὲ ἄλλα μέρῃ τῶν, δῥμων ἐξὴν μὲν Η","t":"greater and readier still. A race of men to wipe them out neither exists nor could ever arise in nature. All these things the father saw and understood, and he was anxious for the Egyptians; for he was king, and priest, and wise — Egyptian accounts even say that he was a god. For the Egyptians do not disbelieve that countless gods reigned over them one after another before the country was ruled by men and the kings were reckoned by descent, Piromis son of Piromis. When, then, the divine laws were removing him to the greater gods, and the appointed day had come, there had been gathered for it, by proclamation long before, from every Egyptian city, the priests of every brotherhood and the native class of soldiers — these by the compulsion of the law — while the other parts of the peoples were allowed","f":"Synesius, <i>Prov.</i> 105 (Krabinger 1:105; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-de-providentia/105)."},"synesius-de-providentia/106":{"o":"- χειροτονίαν, οὐκ αὐτοὶ χειροτονήσοντε; ὅ). ΣΣυφορβοὶ ὅ) τον δὲ εἴργοντο καὶ τῇς θέας, καὶ διτις αὐτὸς ἢ γίνοι ἀλλόφυλος ὧν ὁπλοφορεῖ μισθωτὸς; Αἰγνυπτίοι;, καὶ τού- 5. τοῖς ἀπείρητο μὴ παρεῖναι. Ταύτῃ καὶ παρὰ πλεῖτον ἔλαττον ἔσχέν ὁ πρεσβύτερος τῶν υἱέων. ΖΣυφορβοὶ τε γὰρ' ἧσαν καὶ ἀλλόφυλοι ᾽) τὸ τασιωτικὸν Β τοῦ Ἰυφῶνοι, δῆλοι ἀπόπληκτο; καὶ πολύς᾽ ἀλλ᾽ εἴκων ἔθει, καὶ οὐδὲ ἀνὰπειρώμενος, οὐδὲ δεινὸν τὴν ἀτιτολίαν, ἀλλὰ προτῆκον ἡγούμενος,, ἅτε νόμῳ καταδεδικασμένην \", καὶ φύσιν οὖσαν ἤδη τοῖς γένεσι. ᾿Σεαθίεαται δὲ Αἰγυπτίοις ὁ βασιλεὺς τρόπῳ τοιῷδε. “ερὸν᾽ ὄρρί. ἐεὶ παρὰ τὴν μεγάλην πόλιν τὰς Θύήβας, καὶ ὄρος ἄλλο ᾿᾿καταντικρύ\" μέσον ἀμφοῖν τὸ ῇ ῥεῦμα τοῦ Νείλου. Τῶν ὁρῶν τοῦτο μὲν τὸ καταντι-","t":"to watch the election, though not to vote themselves. Swineherds were kept even from the spectacle, and anyone of foreign race who bore arms as a hireling of the Egyptians was likewise forbidden to be present. In this, too, the elder of the sons came off far worse: for Typhos's partisans were swineherds and foreigners, a plainly crazed and numerous crowd. But he yielded to custom, and did not even make an attempt, nor did he think the exclusion terrible but fitting, since the law had condemned it and it was already the nature of those classes. The king is installed for the Egyptians in the following way. There is a sacred mountain beside the great city of Thebes, and another mountain opposite it, with the stream of the Nile between them. Of the mountains, the one opposite","f":"Synesius, <i>Prov.</i> 106 (Krabinger 1:106; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-de-providentia/106)."},"synesius-de-providentia/107":{"o":"κρὺ Αιβυκὸν, καὶ ἐν αὐτῷ δίαιταν ἔχειν νόμος τῇ: παρασκευῆς τὸν χρόνον τοὺ! ὑποψήφου; τῇ βασιλείᾳ, τοῦ μηδὲν ἐπαισθάνεσθαι τῆς αἱρέσεως\" τὸ δὲ ἱερὸν. [τὸ] Αἰγύπτιον ὅ). ᾿ Σκηνὴ “μὲν ἐπ᾽ ἄκρου θ τώ βασιλεῖ, καὶ παρ' αὐτὸν ὅσοι τῶν ἱερέων τὴν μεγάλην σοφίαν σοφοὶ, καὶ πρόεισιν “ἡ τάξι εἰς ἅπαν τὸ ἀριτεῦον, κατ᾽ ἀξίαν τῶν τελετῶν τὰς χώρας μερΐὅδουσα. Οὗτοι μὲν ὡς; περὶ καρδίαν, τὸν βασιλέα κύκλος εἶς πρῶτορ' οἱ δὲ φςρατιῶται κύκλος ἄλλος ἔχεται τούτους Καὶ οὗτοι μὲν ἔτι περὶ τὸν ὄχθον,, \" ὃς ἐπὶ τοῦ διατείνοντος ὄρους ὄρος ἐεὶν «ἄλλο, 'καθάπερ μασθὸ, ἀνιτάμενος, ἐν ἀπόπτῳ τὸν βασιλέα παρέχων καὶ τοῖς διὰ πλείνου περιετῶσι. Πιριετᾶ- \"σι δὲ τοῦ μασθοῦ τὴν ὑπώρειαν καταλαμβάνοντες, Ὁ ὅσοις ἔξεσιν ἐπὶ τῇ θέᾳ παρεῖναι. Οὗτοι μὲν μὸνον ἐπευφηκοῦντες οἷς ἂν ἐπαισθάνωνται \" οἱ δὲ᾽ τὸ. κῦροι ἔχοντες τῇς αἱρέσεω!. ᾿Επειδὰν ἐπιθειάσηται βασιλεὺς, καὶ οἷς 'τοῦτο τὸ ἔργον, ἅπαν κινήσωσι κωμαφήριον, ὧς ἄν τοῦ θείου παρόντος τε καὶ τὰ","t":"is the Libyan one, and the law is that the candidates for the kingship live on it during the time of preparation, so that they perceive nothing of the choice; the sacred mountain is the Egyptian one. On the summit there is a tent for the king, and beside him those of the priests who are wise in the great wisdom; and the order proceeds through all the nobility, distributing places by the rank of their initiations. These form a first circle about the king, as about a heart; the soldiers, another circle, come next to them. These are still about the hill which, on the long mountain, rises as another mountain, like a breast, and makes the king visible even to those standing farther off. Around the foot of this breast stand those who are allowed to be present at the spectacle. These only applaud whatever they perceive; the others hold the authority of the choice. When the king has performed the divine rites, and those whose task it is have set in motion the whole sacred procession, as though the deity were present and","f":"Synesius, <i>Prov.</i> 107 (Krabinger 1:107; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-de-providentia/107)."},"synesius-de-providentia/108":{"o":"περὶ, τὴν αἵρεσιν. συμφροντίδοντοι, ὀνόματός τινος ἀναδειχθέντοι τῶν ὑποψήφων τῇ βασιλείᾳ, -ςρατιῶται μὲν χεῖρας αἴρουσι: κωμαςαὶ δὲ καὶ δάκοροι καὶ προφῦῆται ψηφοφοροῦσι. Πλῆθο:; ἔλαττον 'τοῦτο\" δύ κα ὄναται δὲ παρὰ πολὺ. πλεῖτον᾽\" προφητικὴ μὲν γὰρ ἃ ψῆφος ἑκατὸν χεῖρές εἰσι \" κωμαεικὴ δὲ εἴκοσι, καὶ ὁ δάκορος δέκα δύναται χεῖραι. “Ἕτερον ὄνομα τῶν βασιλικῶν, καὶ ἐπ᾽ αὐτῷ χεῖρες καὶ ψῆφοι. Ἐὰν μὲν ἀγχώμαλον καὶ τὸ, πλῆθος, βασιλεὺς ἐπιψηφίσαρ. θατέρᾳ μερίδι παρὰ πολὺ μείξδω «ποιεῖ\" τῇ δὲ ἐλάττονι προ;νείμας ἑαυτὸν, εἰς ἴσον καθίτησιν. Ἔνθα ἀναθέσθαι 'δεῖ τὴν χειροτονίαν, καὶ τῶν. θεῶν ἔχεσθαι, 'προτεδρεύοντάς τε πλείω χρόνον, καὶ. ἀπεαιτότερον ἁγιςεύονταί, ἕως ἂν οὐ διὰ παραπετασμάτων.-,: οὐδὲ διὰ τῶν ἑκάερτε συνθημάτων, ἀλλ᾽ αὐτοπτηθέντες αὐὖ- Β τὸν τὸν βασιλέα. ἀναδείξωσι, καὶ. ὁ. δῆμος αὐτήκοος γένηται. τῇς παρὰ τῶν θείων ἀμαῤῥήσεω;. Ταῦτα 3 σιν. ὧδ - “μὲν, ὧς ἑκάςοτε τυγχάνοι ν νῬυνυμὲεν ουτω, νυν δ᾽ ἐκείνως. ἐγένετο\" ἐπὶ δὲ. Τυφωνός γε καὶ ᾽Οσίρι- 20δος θεοί τε οὐδὲν τῶν ἱερέων πραγματευσακιένων","t":"were helping to think about the choice, when the name of one of the candidates for the kingship is proclaimed, the soldiers raise their hands, while the comasts, the temple-wardens and the prophets cast votes. This group is fewer in number but far more powerful: a prophet's vote counts as a hundred hands, a comast's as twenty, and a temple-warden's as ten. Then another of the royal names, and on it hands and votes. If the count is close, the king, by voting for one side, makes it far greater; or by adding himself to the lesser he brings it to equality. In that case the vote must be postponed and they must hold fast to the gods, sitting longer in attendance and purifying themselves more strictly, until the gods — not through veils, nor through signs on either side, but seen in person — declare the king themselves, and the people hear the divine proclamation with their own ears. These things happened in this way, as it chanced each time, now so, now otherwise. But in the case of Typhos and Osiris, though the priests had done nothing, the gods","f":"Synesius, <i>Prov.</i> 108 (Krabinger 1:108; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-de-providentia/108)."},"synesius-de-providentia/109":{"o":"τὴν πρώτην εὐθὺ, ἐναργεῖς ἑωρῶντο, καὶ ἔταττον ἐφετῶτες αὐτοὶ, καὶ διεκόσμουν ἕκατο; τοὺς σφετέρους ὀργιατὰς, ἅπαντί τε δῆλον ἦν, ἐφ᾽ ᾧ γε ἢ) παρείησαν. αίΐτοι καὶ μὴ παρόντων ἅπασα χεὶρ, δᾶπασα ψῆφος τοῦ νεωτέρου τῶν βασιλικῶν παίδων τοὔνομα περιέμενεν 3.). ᾿Αλλὰ τὰ μεγάλα δεῦρο μείδοσι παὶ φροιμίοις προαναδείκνυται, καὶ τὸ θεῖον ἐπισημαίνεται παρὰ τοῖς πολὺ παρὰ τὸ εἰκὸς ἀποβησομένοις, καὶ λῴοσιν οὖσι καὶ χείροσιν. σσιρις μὲν οὖν, ὥιπερ θέμις ἦν, αὐτοῦ κατὰ χώραν ἕμενεν, οὗ ἢ) τὴν ἀρχὴν διεβεβίβατο\" ὁ δὲ ἐσφάδαὲδεν, ἤσχαλλεν εἰδέναι τὰ περὶ τὴν χειροτονίαν, ᾿ καὶ τέλος οὐκ ἦν ἐγκρατὴς ἑαυτοῦ, τὸ μὴ οὐκ ὃ) ἐπιθέσθαι πείρᾳ καὶ διαφθεῖραι ψήφου:. ᾿Αφειδήσας οὖν 1δέαυτοῦ τε καὶ νόμων βασιλικῶν, καὶ ἐφεὶς τῷ ῥεύματι, φερόμενος, νηχόμενο;, ἅπαντα ποιῶν καὶ πάσχων, Ὦ καταγέλαστος ὑπὸ τῶν ὀρώντων, καθίεαται πέραν ὃ) τοῦ ποταμοῦ\" καὶ ᾧετο μὲν λανθάνειν, πλὴν οἷρ προφέλθοι τε καὶ ὑπόσχοιτο χρήματα, ἅπας δέ τις ἠὁπί- 4θτατο, καὶ ἐξεύγουν αὐτόν τε καὶ τὴν ἐπίνοιαν. Οὐ μὴν ἐλέγχειν ἐδόκει φύσιν παράφορον. Ὃ καὶ συμ-","t":"were at once clearly seen from the very first, standing by in person and giving orders, each arranging his own worshippers, and it was plain to everyone for what purpose they were present. And yet even had they not been present, every hand and every vote was waiting for the name of the younger of the royal sons. But great things here are announced beforehand by greater preludes, and the divine gives signs for events that will turn out far beyond expectation, whether better or worse. Osiris, then, as was right, stayed where he was, in the place where he had spent the time from the beginning. The other writhed and fretted to know how the election went, and at last could not master himself so as not to make an attempt and corrupt the votes. So, sparing neither himself nor the royal laws, he committed himself to the stream, swept along, swimming, doing and suffering everything, a laughing-stock to those who saw him, and landed across the river. He thought he was unnoticed, except by those he approached and promised money; but everyone knew, and they cursed both him and his scheme. Yet it did not seem right to expose a deranged nature. And this","f":"Synesius, <i>Prov.</i> 109 (Krabinger 1:109; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-de-providentia/109)."},"synesius-de-providentia/110":{"o":"βίβηκεν αὐτῷ βαρυσυμφορώτατον'\" αὐτὸς παρὼν, αὐτὸς ἀκούων, ἁπάσαις γνώμαις δ) ἀπεψήφιτο, ἁπάσαις χερσὶν ἀπικεχειροτόνητο )\" οἱ θεοὶ δὲ αὐτῷ καὶ ἀρὰν προφέβαλλον. Καὶ ἧκε μετάπεμπέο; \"Οσιρις ὁ μηδὲν πραγματευσάμενοις, θεῶν, ἱερέων, ἁπάντων ἁπλῶς Ἢ ἅμα τίμμασιν ἱεροῖς, καὶ αὐλοῖς ἱεροῖς παρὰ τὴν ὄχθην ἀπαντώντων, οὐ τὴν βάριν ἔδει κατάραι τὴν ἀπὸ τοῦ Διβυκοῦ μέρους τὸν νέον βασιλέα ἀναλαμβάνουσαν' ἀπ᾽ οὐρανοῦ τε εὐθὺς σημεῖα μεγάλα, καὶ αὐὖ- 10τόθεν ὀμφαΐ τε ἀγαθαὶ, καὶ ἅπαν εἶδος, ὑφ᾽ οὗ τὸ μέλλον θηρᾶται, καὶ μεῖον καὶ μεῖδον, τὴν βασιλείαν Αἰγυπτίοις εὐηγγελίξδετο \" παρ᾽ ὅσον ἐδόκουν οἱ τῆς χείρονος μερίδος δαίμονες οὐκ ἀτριμήσειν, οὐδ᾽ ἂν πράως ἐνίγκαι τὴν ἀνθρώπων εὐδαιμονίαν, ἀλλ᾽ ἐπιθήσεσθαι καὶ οἰδαίνειν ἐδόκουν. Καὶ ἐπιβουλή τις ἐσημαίνετο. ᾿Επειδὴ οὖν τὴν βασίλειον τελετὴν ) ὑπό τε τῶν θεῶν, ὑπῦ τε τοῦ πατρὸς ἐτετελίωτο, προαγορεύου-","t":"turned out most grievous for him: he was there himself, he heard it himself, as he was voted down by every judgment and rejected by every hand; and the gods even hurled a curse at him. Then Osiris came when sent for, having done nothing; and gods, priests, in short everyone, met him with sacred honours and sacred pipes at the bank where the barge that takes up the new king from the Libyan side was to put in. At once great signs came from heaven, and from the same place good voices, and every kind of sign by which the future is hunted, lesser and greater, announced the good news of the kingship to the Egyptians — except that the daemons of the worse portion did not seem likely to keep quiet or bear the happiness of men calmly, but seemed about to attack and were swelling with rage. And some plot was signified. When, then, the royal initiation had been completed by the gods and by his father, they foretold","f":"Synesius, <i>Prov.</i> 110 (Krabinger 1:110; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-de-providentia/110)."},"synesius-de-providentia/111":{"o":"σιν αὐτῷ σαφῶς, ἅτε σαφῶς εἰδότες, τὰ μὲν ἄλλα Β πάντα, ἑσμοὺς δῇ τινας ἀγαθῶν, ὅτι δὲ χρεὼν εἴη τὸν ἀδιλφὸν, κακῇ μοίρᾳ καὶ Αἰγυπτίοις καὶ τῇ τοῦ πατρὸς τἰξίᾳ γενόμενον, εἰ μὴ μέλλει ὅδ) πάντα συγχεῖν, ἐκποδὼν ποιεῖσθαι, τοῦ μαὐτε ὁρᾷν, μήτε ἀκούειν τὰς διὰ τὴν ᾿Οσίριδος αὐτοῦ. βασιλείαν εὐημερίας τε καὶ εὐετηρίας Αἰγύπτου\" μηδὲν γὰρ ἀγαθὸν οἰτὸν εἷναι τῇ φύσει Τυφῶνος\" παραδιδόασί τε αὐτῷ τὴν διττὴν τῶν ψυχῶν οὐσίαν, καὶ τὴν ἀναγκαίαν ἀντίθεσιν, ἣν αἱ χαμόθεν ἔχουσι πρὸς τὰς ἄνωθεν. Ταῦτ᾽ ἄρα καθαιρεῖν τε ἠξίουν, καὶ περιτέμνειν τῇς ἀγαθῆ: τὲ καὶ θείας συεοιχίαι \") φύσιν ἐχθρὰν, μηδὲν Ὁ ἐπαισχυνθέντα τὴν ὑπ᾽ ἀνθρώπων ὀνομαξομένην δὺγε γένειαν᾽ μαλακισθέντι δὲ εἶπον, ὅσα χρεὼν εἶναι παθεῖν αὐτόν τε καὶ Αἰγυπτίους, καὶ περιοίκους, καὶ ὅσῃς ἦρχον Αἰγύπτιοι\" οὐδὲ γὰρ οὐδὲ 1}) ἀφαυρὸν τὸ κακὸν εἶναι, οὐδ᾽ ἂν τὸν τυχοῦσαν ἐπιμέλειαν ἀρκέσαι τὰς ἐμφανεῖς τε αὐτοῦ καὶ λαθραίας ἐπιθέσεις ἀποταφρεῦσαί τε καὶ ἀμενηνῶσαι\" παρεῖναι γὰρ αὐτῷ καὶ προτάτας, χρῆμα ἰσχυρὸν δαιμόνων βασκάνων, ὧν εἶναι Ὦ συγγενῇ, καὶ παρ᾽ ὧν εἰς γένεσιν προβεβλῆσθαι, ἵν᾽ ἔχοιεν ὀργάνῳ χρῦῇσθαι τῆς εἰς ἀνθρώπους κακίας, ἐφ᾽ ὃν. ὁδῷ βαδίξοντες καὶ ἐγεννήσαντο, καὶ ἐθρέψαντο,","t":"to him clearly, as those who knew clearly, everything else — swarms of good things — but also that he must put his brother out of the way, since he had been born an evil fate for the Egyptians and for his father's house, if he was not to throw everything into confusion; so that he should neither see nor hear of the prosperity and plenty of Egypt under Osiris's reign, for nothing good was bearable to the nature of Typhos. They taught him the twofold substance of souls and the necessary opposition which souls from below bear to those from above. For this reason they thought it right that he should destroy and cut off a nature hostile to the good and divine order, feeling no shame before what people call kinship. When he softened, they told him how much he himself must suffer, and the Egyptians, and their neighbours, and all whom the Egyptians ruled: for the evil was not feeble, nor would ordinary care be enough to fence off and blunt his open and secret attacks. He had champions as well, a powerful band of envious daemons, whose kin he was and by whom he had been thrust forth into birth, so that they might have him as a tool of their wickedness toward men; on that road they had begotten him and reared him","f":"Synesius, <i>Prov.</i> 111 (Krabinger 1:111; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-de-providentia/111)."},"synesius-de-providentia/112":{"o":"καὶ ἱμαιώσαντο ων καὶ εἶς τὸν οἰκεῖον τρόπον ἐπαιδεύσαντο μέγα αὐτοῖς; ἐσόμενον ὄφελος Τυφῶνα. “Ἔν ἔτι δεῖν οἴονται πρὸς τὸ πάντα ἀπέχειν, αὐτῷ ἰσχὺν τὴν ἀπὸ τῇς ἀρχῇ: περιθεῖναι\" οὕτω γὰρ ἔσεσθαι τέλεον ἐκ τελέων, μεγάλα κακὰ ποιεῖν καὶ βουλόμενον καὶ δυνάμενον\" σὲ δὲ δὴ καὶ τυγοῦσιν, ἔφῃ τις αὐτῶν, ὡς, ἀνθρώπων μὲὶν κέρδος, σφῶν δὲ ἐηγμίαν\" συμφοραὶ γὰρ ἐθνῶν εὐωχία φαύλων δαιμόνων. Αὐθις οὖν καὶ πολλάκις ταῦτα ἐνουθέτουν, τὸν ἀδελφὸν ἀποδιοπομπεῖσθαι καὶ πόῤῥω ποι γῇ: ἔῤῥειν, τὸ φύ. σει πρᾶον ᾿Οσίριδος εἰδότες τε καὶ ὁρῶντες, ὑφ᾽ οὗ τελευτῶντες εἰπεῖν ἐξεβιάσθησαν, ὅτι χρόνον μέν τινα ἀνθέξει\" λήσεται δὲ ἐνδοὺς, καὶ καταπροδοὺ; αὐτὸν καὶ πάντας ἀνθρώπους, ὀνόματος χρητοῦ φιλαδελφίας ἔργῳ τὰς μεγίτας τῶν συμφορῶν ἀλλαξάμενο,.Β","t":"and brought him to birth, and educated him in their own way, a Typhos who would be of great benefit to them. One thing more they think needed for him to lack nothing: to clothe him with the power of office, for so he will be perfect from perfect, both wishing and able to do great evils. \"And you,\" said one of the gods, \"they reckon men's gain and their own loss; for the misfortunes of nations are a feast for evil daemons.\" So again and often they admonished him to send his brother away and let him go to ruin somewhere far off, knowing and seeing Osiris's gentle nature; and because of it they were at last compelled to say that he would hold out for a time, but would give way before he knew it and betray himself and all men, buying with the fine name of brotherly love the greatest misfortunes in fact.","f":"Synesius, <i>Prov.</i> 112 (Krabinger 1:112; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-de-providentia/112)."},"synesius-de-providentia/113":{"o":"᾿Αλλ᾽ ὑμῶν γε, ἦᾧ δ᾽ ὃς, ἴλεων ὄντων καὶ ἀρωγῶν οὔτε ὀῤῥωδήσω μένοντα τὸν ἀδελφὸν, καὶ ἐξάντης ἔσομαι τοῦ: δαιμονίου μηνίματος\" ῥάδιον γὰρ ὑμῖν, ἦν' ἐθέλητε, καὶ τὸ παροφθὲν ἐξακεῖσθαι 3}). ᾿Γπολαβὼν δὲ ὁ πατὴρ, κακῶς, ἔφη, τοῦτο γινώσκεις, ὦ παῖ' ἡ γὰρ θεία μερὶς ἢ) ἐν τῷ κόσμῳ πρὸς ἄλλοις ἐεὶ, τὰ μὲν πολλὰ κατὰ τὴν πρώτην ἐν αὐτῇ δύναμιν ἐνεργοῦσα, καὶ ἐμφορουμένῃ τοῦ νοἡτῦ κάλλους. ᾿Εκεῖ γὰρ ἀλλο γένος; 'θεῶν ὑπερκόσμιον, ὃ συνέχει μὲν πάντα μέχρις ἐσχάτων τὰ ὄντα\" αὐτὸ δὲ ἀκλινές ἔσι, καὶ πρὸς ὕλην ἀρείλωκτον\" ἐκεῖνο τοῖς μὲν φύσει θεοῖς τὸ μακάριον θέαμα᾽ τὸ δὲ καὶ τὴν ἐκείνου πηγὴν ἰδεῖν ἔτι ἢ) μακαριώτερον. Ἀάτα ἐκεῖνο ὅ) μὲν τῷ παρ᾽ ἑαυτῷ μένειν ὑπερπλῆρές ἐστιν ἀγαθῶν, ὑπερπλῆρες ὃν ἑαυτοῦ\" 1ὅ τοῖς δὲ ἀγαθὸν. δ) τὸ πρὸς τὸν ἐκεῖ θεὸν ἐπεεράφθαι. Οὐ μὴν ἁπλῇ τίς ἔστιν ἀγαθῶν, οὐδὲ μονοειδὴς ἡ ὅ) ἐνέργεια, ἀλλὰ καὶ μερίδων ἐπιμελοῦνται τοῦ κόσμου, τὴν ἐν τῇ θεωρίᾳ πρᾶξιν, ὅσον ὃ) χωρεῖ, καταβιβαὅοντες εἰς τὸ ἐπιεροπευόμενον, Τὸ μὲν οὖν εἰλικρινὲς \" οὐ αὐτῶν εὐθὺς ὑπ᾽ ἐκείνην μὲν τὴν πρώτην οὐσίαν,","t":"\"But if you,\" he said, \"are gracious and helpful, I shall not be afraid of my brother if he stays, and I shall be free of the anger of the daemons; for it is easy for you, if you wish, to heal even what has been overlooked.\" His father took him up: \"You judge wrongly in this, my son. For the divine portion in the cosmos is busy with other things, acting for the most part according to the first power in it, and filled with intelligible beauty. For there is another, supercosmic race of gods there, which holds together all beings down to the last, while it remains itself unswerving and untouched by matter. That is the blessed spectacle for those who are gods by nature, and to see its source as well is more blessed still. That source, by remaining in itself, is overfull of good things, being overfull of itself; and for the others the good is to be turned toward the God who is there. Yet their activity is not simple or of one form; they also take care of portions of the cosmos, bringing the action that is in contemplation down, as far as it admits, into what is under their governance. The pure part of them is ranked immediately under that first substance,","f":"Synesius, <i>Prov.</i> 113 (Krabinger 1:113; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-de-providentia/113)."},"synesius-de-providentia/114":{"o":"τετάχαται\" τάττουσι δὲ αὐτοὶ τοὺς ἄγχιτα αὐτῶν, καὶ κάτεισιν ἐφεξῆς αὶ διαδοχὴ τῶν τάξεων μέχρις ἐσχάτων τῶν ὄντων, καὶ ἀπολαύει πάντα διὰ τῶν μέσων τῇς ἐπιμελείας τῶν πρώτων \" οὐ μὴν ἐπ᾿ ἴσης ἐςσὶν\" δοὺ γὰρ ἄν ἣν τὸ ἐξ,\" ἀλλ' ἀσθενεῖ κατιόντα τὰ ὄντα, ἀιἰέχρι πλημμελήσει καὶ παραχαράξει τὴν τάξιν, ἐν ἃ ᾧ καὶ τὸ εἶναι τῶν ὄντων παύεται. Γίνεται δέ τι περὶ ᾽ν) τὰ τῇδε τοιόνδε. Τὸ φύσει πλάνον τῆς ἐν γενέσει φύίσεως, τῆς τε σωματικῆς μοίρας τὸ ἔσχατον εἴληχε καὶ ἐπικηρότατον\" οὐρανὸς δὲ τὸ πρῶτόν τε καὶ ἀκηρότατον 1, καὶ ψυχῆς τὸ ἀνάλογον εἶδας ἐνείματο. Ὅπερ οὖν οἵδε ἐκεῖ, δεικνὺς ἔφη τοὺς θεοὺς, τοῦτο ὁ δαίμων ἐν τοῖς πολυκλονήτοις τοιχείοις, φύσις ἔμπληκτο; καὶ θρασεῖα, καὶ τῷ πλήθει τῇς ἐκεῖθεν ἀποςάσεω; οὐκ ἑἐπαΐουσα. τὴς εὐθημοσύνη; τῶν θείων. Οὐκ οὔσης οὖν τῇς ὑποτάθμη; τῶν ὄντων πρὸς οἱ- Β πείαν σωτηρίαν ἀρκούσηῃς᾽ αὐτῇ τὲ γὰρ ὑποῤῥεῖ, καὶ “ Ἰού περιμένει τὸ εἶναι\" μιμεῖται δὲ αὐτὸ τῷ γίνεσθαι\"","t":"and they in turn set in order those nearest them, and the succession of ranks descends in sequence to the last of beings, and all things enjoy the care of the first through the intermediaries. Yet not equally — otherwise there would be no last — but beings grow weaker as they descend, until at last there is discord and a counterfeiting of order, at the point where the being of beings ceases. Something like this happens with things here. The wandering element of the nature that is in becoming has received the last and most perishable part of the bodily lot; heaven has received the first and imperishable, and has been allotted the corresponding form of soul. What these are there,\" he said, pointing to the gods, \"the daemon is among the much-shaken elements: a reckless and bold nature, which because of its great distance from there does not heed the good order of the divine. Since the dregs of beings are not sufficient for their own preservation — for they flow away beneath and do not abide in being, but imitate it by becoming —","f":"Synesius, <i>Prov.</i> 114 (Krabinger 1:114; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-de-providentia/114)."},"synesius-de-providentia/115":{"o":"καὶ τῶν δαιμόνων, ἅτε συγγενῶν ὄντων τῇς τῇδε φύσεω!, ἀφανιεικὴν οὐσίαν λαχόντων, ἐπερράφθαι μὲν ἀνάγκῃ τὸ θεῖον, καὶ ἐνδιδόναι τινὰς ἀρχὰς, αἷν ἕπεται τὸ ἐνθάδε καλῶς ἐπὶ χρόνον, ἐφ᾽ ὅσον ἡ ἔνδοσις ἤρκεσεν. “Ὥιϊπερ δὲ τὰ νευρόσπατα ὄργανα κινεῖται μὲν καὶ πειπαυμένου τοῦ τὴν ἀρχὴν τῇς κινήσεως ἐνδόντος τῇ μηχανῇ, κινεῖται δὲ οὐκ' ἐπ᾿ ἄπειρον\" οὐ γὰρ οἴκοθεν ἔχει τὴν πηγὴν τῇς κινήσεως, ἀλλ' ἕως αὶ ἡὶ δοθέϊσα δύναμις ἰσχύει, καὶ οὐκ ἐκλύεται τῇ προόδῳ, τῇς οἰκείας ἀφιταμένῃ γενέσεως\" τὸν αὐτὸν οἴου τρόπον, ὦ φίλε σιρι, τὸ μὲν ᾿καλῶς καὶ τὸ θεῖον ἅμα τε εἶναι-καὶ οὐκ εἶναι τοῦδε τοῦ τόπου, καταπέμπεσθαι δὲ ἑτέρωθεν \" καὶ διὰ τοῦτο ψυχαί τε ἀγαθαὶ μόλις μὲν 39}. ἀλλὰ φανεῖεν ἂν ἐνταῦθα, καὶ ἐφορεῖαι","t":"and since the daemons, being kin to the nature here, have been allotted a destructive substance, the divine must of necessity watch over it and give certain beginnings of motion, which the world here follows well for a time, as long as the impulse lasts. Just as puppets worked by strings keep moving even after the one who gave the mechanism its start of motion has stopped, yet do not move without end — for they do not have the source of motion from within themselves, but move only while the power given them is strong and does not slacken as it proceeds farther from its origin — in the same way, my dear Osiris, think that the good and the divine both are and are not of this place, but are sent down from elsewhere. That is why good souls would appear here only rarely, and the visits of the gods","f":"Synesius, <i>Prov.</i> 115 (Krabinger 1:115; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-de-providentia/115)."},"synesius-de-providentia/116":{"o":"που τιλετὴν ἱπώπτευσα,, ἐν ἡ δύ᾽ ἱτὸν συνωρίδες ὀμμάτων, καὶ δεῖται τὰ κάτω μύειν, ὅταν δεδόρκῃ τὰ ὑπερκείμενα\" τούτοιν δὲ μιυυσάντοιν ἀντιπεριίεταται τὸ ἀνοίγνυσθαι. Οἴου τοίνυν αὐτὸ θεωρία; εἶναι καὶ ὅ πράξεως αἴνιγμα, τῶν μέσων παρὰ μέρος 3“) ἐπάξερον ΚΡ ἱνεργούντων, ἀλλ᾽ ἐν τοῖς τῶν τελειοτέρων πλίονι δ᾽ χρωμένων τῷ λῴονι' τῷ χείρονι δὲ, ὅσα ἀναγκαῖα, μιόνον προτομιλούντων. \"Ἔξςιν οὖν καὶ ταῦτα ἔργα θεῶν, ἀναγκαῖα μὲν τῷ κόσμῳ δρώντων, οὐ μὴν προη- 10γούμενα ἀγαθὰ, ὅτι καὶ ἄνθρωποι νῦν͵ 4“) μὲν οἰκουροῦσι μείω καὶ μείξω, νῦν δὲ φιλοσοφοῦσιν, ἀλλ᾽ ἐν τούτῳ θεσπεσιώτεροι “)). ᾿Απὸ τούτων οὖν σύνες ὃ τοι ') λέγω. Μὴ ἀπαίτει τοὺ θεοὺς σαυτῷ προρεδρεύειν, ἔργον ἔχοντας προν-","t":"… I once witnessed an initiation in which there were two pairs of eyes, and the lower pair had to close when the upper was looking; and when the upper closed, the lower in turn were opened. Think, then, that this is a riddle of contemplation and action: beings of the middle rank use each in turn, while the more perfect use the better more, and consort with the worse only so far as is necessary. These too, then, are works of gods, who do what is necessary for the cosmos, though these are not goods of the first rank, since men too now manage their households, less or more, and now practise philosophy — and in the latter they are more divine. From this, understand what I am telling you. Do not demand that the gods sit in constant attendance on you, when they have the task of providing","f":"Synesius, <i>Prov.</i> 116 (Krabinger 1:116; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-de-providentia/116)."},"synesius-de-providentia/117":{"o":"τὸ παράδειγμα τῶν μηῃχανοποιῶν, ἐνδώσοντα; ἀρχὴν ἀγαθῆὴ: ἐν πολιτείᾳ κινήσεως\" τοῦτο δὲ ἔσιν ὅ), ὅταν βασιλείαν ἀρμιόσωσι, ψυχὰς συγγενεῖς δεῦρο κατακολιίσαντες. Θεία γὰρ αὕτῃ καὶ μεγαλομερὴς ἡ πρόἥνοια, δι᾽ ἑνὸς ἀνδρὸς ἐπιμεληθῆναι πολλακιεμυρίων ἀνθρώπων. Αὐτοὺς οὖν τὸ ἐντεῦθεν ὅ) δεῖ πρὸς τοῖς αὐτῶν ὅἾ εἶναι\" σὲ δὲ ἀπειλημμένον ἐν ἀλλοτρίοις με- Ο μνῆσθαι μὲν ὅθεν εἶ, καὶ ὅτι λειτουργίαν τινὰ ταύτην τῷ κόσμῳ πληροῖτ᾽ πειρᾶσθαι δὲ σαυτὸν ἀνάγειν, ἀλλὰ","t":"after the model of the makers of machines: to give the beginning of good motion in a state. This is what they do when they fit together a kingship, sending kindred souls down here. For this is a divine and magnificent providence, to care for many myriads of people through one man. From then on, they must be about their own affairs; but you, held fast among alien things, must remember where you come from, and that you fulfil this as a service to the cosmos; you must try to lead yourself upward, and","f":"Synesius, <i>Prov.</i> 117 (Krabinger 1:117; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-de-providentia/117)."},"synesius-de-providentia/118":{"o":"τῇς λῴονο; φύσεως τὰ τῇδε ὑπολείπεσθαι. Ἀαὶ χεῖρα ὀρέγουσιν ἐν οἷς δύναμις. ᾿Αλλ᾽ ὅταν εἰς πόλεμον ψυχῇ! ὕλῃ κινήσῃ τὰ οἰκεῖα βλατήματα, σμικρὸν γίνεται θεῶν ἀπόντων τὸ ἐντεῦθεν ἀντίπαλον. ᾿Ισχυρὸν γὰρ δἕκατον ἐν τοῖς οἰκείο. Οἱ δὲ πρῶτον μὲν ἰθελήσουσιν ἑαυτῶν ποιῆσαι\" αὶ δὲ ἐπιχείρησις τοιάδε. Οὐκ ᾿ ἔσιν ἐπὶ γῆς εἶναι μή τινα καὶ μοῖραν ψυχῇ! ἄλογον ἡ ἔχοντα. Καὶ ταύτην προβέβληται μὲν ὁ πολὺς, παρύρτηται. δὲ ὁ σοφός\" ἔχειν δὲ ἀνάγκῃ πάνται.. “]ιὰ Ἰθταύτῃ; ὦ; διὰ συγγενοῦς ἐπὶ τὸ δῶον ἔρχονται δαίμονες, προδοσίαν ποιοῦντὲς 3,), ᾿Ατεχνῶς γὰρ πολιορκίᾳ προφέοικε τὸ γινόμενον. Ὅπερ Ὦ δὲ πάσχουσιν ἄνθρακες ὑπὸ δάδων' θᾶττον γὰρ ἐξάπτονται διὰ τὴν ἤδη πρὸς τὸ πῦρ ἐπιτηδειότητα\" οὕτως ἡ δαίμονος φύ- 1ὅ σις ἐμπαθὴς οὖσα, μᾶλλον δὲ πάθος οὖσα δῶν καὶ Β κινούμενον, πελάσασα ψυχῇ, τὸ ἐν αὐτῇ πάθος κινεῖ, καὶ προάγει τὴν δύναμιν εἰς ἐνέργειαν\" παραθέσει γὰρ ἕκαστον δρᾷ. Συνεξομοιοῦται δὲ ἅπαν τῷ ποιοῦντι τὸ πάσχον. Οὕτως ἐπιθυμίαν, οὕτω θυμοὺ; ἐξάπτουσι δαίμονες, «καὶ ὅσα ἀδελφὰ τούτων κακὰ, ψυχαῖς ὁμειλοῦντες διὰ τῶν προτηκόντων σφίσι μερῶν, ἅπερ τῇς παρουσίας αὐτῶν αἰσθάνεται φυσικῶς, καὶ κινεῖται, \"καὶ ὑπ᾽ αὐτῶν δυναμοῦται τοῦ νοῦ κατεξανιεάμενα, μέχρις ἂν κρατήσωσι τῇς ὅλης ψυχῆς, ἢ ἀπογνῶσι","t":"not let things here leave the better nature behind. They do stretch out a hand where it is in their power. But when matter stirs up its own offshoots for war against the soul, the resistance on this side, without the gods, is small; for each is strong on its own ground. The daemons will first want to make the soul their own, and the attempt goes as follows. It is impossible to be on earth without also having some irrational portion of soul. The many put it in front; the wise man keeps it hanging at his side; but all must have it. Through this, as through something akin to them, the daemons come to the living being, arranging a betrayal; for what happens is exactly like a siege. As coals are affected by torches — they catch fire faster because they are already fit for fire — so the nature of a daemon, being passionate, or rather being passion alive and moving, when it draws near a soul stirs the passion in it and brings the potency into act; for each thing acts by contact, and everything acted upon is made like the agent. So daemons kindle desire, so anger, and the evils akin to these, consorting with souls through the parts that belong to them, which by nature perceive their presence, are moved, and are strengthened by them to rise up against the mind, until they master the whole soul or give up","f":"Synesius, <i>Prov.</i> 118 (Krabinger 1:118; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-de-providentia/118)."},"synesius-de-providentia/119":{"o":"τὴν αἵρεσιν. Οὐτος ἀγώνων ὁ μέγιτοι᾽' οὔτε γάρ καιρὸς, οὔτε τρόπος, οὔτε τόπος ἐεὶν, ὃν ἀνιᾶσι προ-( ᾿ ΕῚ “ Φ μ \"» μ ν. ᾿ βάλλοντες, καὶ ὅθεν οὐκ ἂν τις οἴοιτο, κακεῖθεν ἐπι- 3, πανταχοῦ μηχαναὶ, πάντα χειροῦσι\" παντὰχοῦ πάγαι ὅ κινεῖ τὸν οἴκοθεν πόλεμιον, ἕως ἂν ἐξέλωσιν, ἢ ἀπαγορεύσωσι. Θιαταὶ δὲ ἄνωθεν οἱ θεοὶ τῶν καλῶν τούτων ἀγώνων, ὧν “ἔσῃ στεφανηφόρο,\" «ὡς εἴθε καὶ τῶν δευτέρων. ᾿Αλλὰ δέος μὴ τούτους μὲν ἔλῃε, ἐν ἐκείνοις δὲ αἰρεθῆτ᾽ ὅταν γὰρ ἡ θεία μοῖρα τῇς Ψυχῇὴς εὖτε ἀκολουθήσῃ τῇ χείρονι, καὶ ἀνακόψῃ πολλάκις αὐτὴν καὶ πρὸς ἑαυτὴν ἐπιρρίψῃ 37, φύσις ἐν τῷ χρόνῳ τομιοῦσθαι κἀκείνην, ὦτε ἀντέχειν ταῖς ἐμβο- Ὦ λαῖς, καὶ οἷον γανωθεῖσαν οὐκέτι δέχεσθαι τὰς ἐκ τῶν δαιμόνων ἐπιῤῥοάς. Θεῖον οὖν οὕτως καὶ ἕν ὅλον τὸ δῶον ὄντως τότε γίνεται. αὶ τοῦτο ἔστιν ἐπὶ, γῆς \"φυτὸν οὐράνιον, ἐγπεντρισμὸν ἀλλότριον οὐ δεξάμενον, ὧχτε ἱξ ἐκείνου φῦσαι καρποὺς, ἀλλ᾽ εἰς τὴν ἑαυτοῦ φύσιν κἀκεῖνο μεταποιῆσαν Οἱ δὲ ἀπεγνωκότες; αὐ-","t":"the attempt. This is the greatest of contests. There is no time, no manner, no place that they leave untried in their assaults; they attack from where no one would expect it; everywhere there are engines, they subdue everything; everywhere there are snares; the war is stirred up from within, until they take the soul or give up. The gods watch these fine contests from above, and in them you will be crowned — would that you might be in the second as well! But there is reason to fear that you may win these and be taken in the others. For when the divine portion of the soul does not follow the worse, but often beats it back and throws it toward itself, nature in time lets that part too be tempered so as to withstand the assaults and, as though glazed, no longer admit the inflows from the daemons. Then the living being truly becomes divine and one whole. And this is \"a heavenly plant\" on earth, which has received no alien graft so as to bear its fruit, but has changed that too into its own nature. But they, having despaired of it,","f":"Synesius, <i>Prov.</i> 119 (Krabinger 1:119; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-de-providentia/119)."},"synesius-de-providentia/120":{"o":"τοῦ, τότε δὴ παντελῶς ἤδη τὸν δεύτερον ἀγωνίξονται ἀγῶνα, ἐκκόψαι τε αὐτὸ καὶ τῇ! γῆ: ἐκτρῖψαι. ὦ; ἂν μηδὲν σφισι προςἤκον᾽ καὶ γὰρ αἰσχύνονται τὴν γ ἧτταν, εἴ τις ἀλλόφυλος ὦν, ἐν τοῖρ αὐτῶν τόποις κραἢ τῶν περιέρχεται, τρόπαιον νίκης ὧν καὶ φαινόμενος\" ὁ γὰρ τοιοῦτος οὐκ ἐν ἑαυτῷ μόνῳ ποιεῖ τὴν δημίαν αὐτοῖς, ἀλλὰ καὶ ἑτέρους τῇς ἐπικρατείας αὐτῶν συναφίτησιν. ᾿Αρετῇς γὰρ δηλουμένης ἔῤῥειν ἀνάγκῃ τὰ χείρω. “]ιὰ ταῦτα μὲν ἐπιβουλεύουσιν ἀνελεῖν καὶ ἰδιώτην καὶ ἄρχοντα, πάντα ὁντινοῦν τὸν ἀφηνιάσαντα πρὸς τοὺς νόμου, τῇς ὕλη\" ἀλλ' ἐνταῦθα σὺ βασιλεὺς ὧν ῥᾷον ἅπαντος; ἰδιώτου φυλάττοιο\" ἔξωθεν γὰρ ἐπιχειροῦσι, μὴ προχωρησάντων τῶν Βα ἔνδοθεν, πολέμῳ καὶ ςάσει καὶ ὅσα λωβᾶται σώματι, ὑφ᾽ ὧν ὕκιτα ἂν αἱροῖτο βασιλεὺς, προμηθὴς ὧν ἕαυτοῦ\" ὡς ἔσιν ἄμαχον, ὅταν ἰσχὺς καὶ σοφία συγγένωνται \" διαληφθεῖσαι δὲ ἀπ᾿ ἀλλήλων, ῥώμη τε ἀμαθὴς, καὶ φρόνησις ἀσθενὴς, εὐκαταγώνιεοι γίνονται.","t":"then in earnest fight the second contest, to cut it down and wipe it off the earth as something that does not belong to them; for they are ashamed of their defeat if one of another race goes about in their territory as master, being and appearing a trophy of victory over them. Such a man does them damage not only in himself, but draws others too away from their dominion; for when virtue is shown, worse things must perish. For this reason they plot to destroy private man and ruler alike, anyone at all who has slipped the reins of the laws of matter. But here you, being king, could guard yourself more easily than any private person. For they attack from outside, when the inward attempts have failed, by war and faction and whatever injures the body — and by these a king who takes forethought for himself would be least likely to be taken. For it is invincible when strength and wisdom come together; but when they are parted from each other, ignorant force and weak good sense are easy to overcome.","f":"Synesius, <i>Prov.</i> 120 (Krabinger 1:120; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-de-providentia/120)."},"synesius-de-providentia/121":{"o":"Ἢγασω πάντως ᾽), ὦ παῖ, τὴν ἐν ταῖς ἱεραῖς εἰκόσι τῶν πατέρων ἐπίνοιαν. Τὸν Ἑρμῆν 3». Αἰγύπτιοι διπλῆν ποιοῦμεν ὅ τὴν ἰδέαν τοῦ δαίμονος, νέον ἰἱτάντες παρὰ πρεσβύτῃ ὅ), ἀξιοῦντες, εἴπερ τις ἡμῶν μέλλει Ὁ καλῶς ἐφορεύσειν, ἔννουν τε εἶναι καὶ ἄλκιμον, ὡς ἁτελὲς εἰς ὠφέλειαν θάτερον παρὰ θάτερον. Ταῦτ᾽ ἄρα καὶ δ ἡὶ Σφὶγξ ἡμῖν ἐπὶ τῶν προτεμενισμάτων ἴδρυται, τοῦ συνδυασμοῦ τῶν ἀγαθῶν ἱερὸν σύμβολον,","t":"You must surely admire, my son, the conception of our fathers in the sacred images. We Egyptians make the form of the god Hermes double, setting a young man beside an old one, because we think that whoever of us is to be a good overseer must be both intelligent and valiant, since either without the other is incomplete for doing good. For this reason too the Sphinx is set up by us in front of the sacred precincts, a sacred symbol of the union of the goods:","f":"Synesius, <i>Prov.</i> 121 (Krabinger 1:121; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-de-providentia/121)."},"synesius-de-providentia/122":{"o":"τὴν μὲν ἰσχὺν θηρίον, τὴν δὲ φρόνησιν ἄνθρωπο:. ᾿Ισχύς τε γὰρ, ἔρμος ἡγεμονίας ἔμφρονος, ἔμπληκτο; φέρεται, πάντα μιγνῦσα καὶ ταράττουσα πράγματα\" καὶ νοῦς ἀχρεῖος εἰς πρᾶξιν, ὑπὸ χειρῶν οὐχ ὑπηῃρετούμεθ νος\" ἀρετὴ δὲ Ἴ καὶ τύχῃ μόλις μὲν, ἀλλ᾽ ἐπὶ, μεγά- Ὁ λοις συγγίνονται, ὥςπερ ἐπὶ σοῦ συνηλθέτην. Μηκέτ᾽ οὖν ἐνόχλει τοῖς θεοῖς, οἴκοθεν, ἣν ἰθέλῃς, δ) δυνάμενος σωώξεσθαι\" τούτοις γὰρ οὐκ ἔχει καλῶς “αεὶ τῶν οἱἷκείων ἀποδημεῖν, τοῖς ἀλλοτρίοις καὶ χείροσι φιλοχωροῦντα\" εἰ μὴ καὶ ἀσεβὲς; τὸ κακῶς; κεχρῆσθαι ταῖς σπαρείσαις εἰς ἡμᾶς ἀφορμαῖς πρὸς τὸ τηρεῖσθαι, τάξει τε καὶ ἑπομένως τῷ δοθέντι κόσμῳ τὰ ἐπὶ γῆ\" τοῦτο γὰρ ἀνάγκην ἐεὶ ποιούντων τοῦ πάλιν αὖτοὺς ἥκειν πρὸ τῶν τεταγμένων χρόνων ἐπιμελησομ ἐ- Ἰόνου; τῶν τῇδε\" ἀλλὰ τότε μὲν, τῇ, ἁρμονίας, ἣν ἥρμοσαν. ἐκλυομένης τε καὶ γηρώσῃς, ἔρχονται πάλιν αὐτὴν ἐντενοῦντες, καὶ οἷον ἀποψύχουσαν δωπυρήσοντες, καὶ τοῦτο δρῶσι χαίροντες, λειτουργίαν ταύτην τινὰ τῶν","t":"a beast in strength, a human being in wisdom. For strength bereft of intelligent leadership is carried along in a frenzy, confusing and disturbing everything; and mind is useless for action when it is not served by hands. Virtue and fortune come together rarely, but for great things, as they came together in you. So no longer trouble the gods, when you can be saved from your own resources if you wish. It is not right for them to be always away from their own place, lingering among things alien and worse — unless it is also impious to use badly the resources sown in us for our preservation, and for things on earth to be kept in order and in keeping with the order given. For that is to force them to come again, before the appointed times, to care for things here. At those times, when the harmony which they tuned is loosening and growing old, they come again to tighten it, and to rekindle it, as it were, when it is growing cold; and they do this gladly, fulfilling this as a service","f":"Synesius, <i>Prov.</i> 122 (Krabinger 1:122; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-de-providentia/122)."},"synesius-de-providentia/123":{"o":"ἐκπιμπλάντε; τῇ φύσει τοῦ κόσμου\" ἄλλως τε θξουσιν ἐφθαρμένης τε αὐτῇς καὶ ῥαγείσῃης κάκῃ τῶν παραλαβόντων, ὅταν μηδαμῶς ἄλλως οἷά τε κὶ τὰ τὴδε σώξεσθαι. Οὔκουν ἐπὶ σμικροῖς, οὐδ᾽ ὅταν ἁμαρτάθνηται περὶ τὸ καὶ τὸ, κινεῖται θεό. Ἦ μέγα τι χρῆμα ὁ εἶς ἐκεῖνος, δι᾿ ὃν ἡξει τοὺ μακαρίου τις γένους ἐνθάδε\" ἀλλ᾽, ὅταν ἡ σύμπασα ταξις καὶ τὰ με- Β γάλα φθείρηται, τότε δεῖ φοιτᾷν αὐτοὺς, ἐνδώσοντας ἀρχὴν ἄλλης διακοσμήσεως. Μηδὲν οὖν ἀγανακτούν- 1θτων ἄνθρωποι κακὰ αὐθαίρετα ἔχοντες, μηδὲ αἰτιάσθων τού!δε μὴ προνοεῖν σφῶν\" καὶ γὰρ πρόνοια καὶ αὐτοὺςς ἀπαιτεῖ τὸ παρ᾽ ἑαυτῶν εἰξάγειν. ᾿Επεὶ ἔν γε τῷ τόπῳ τῶν κακῶν οὐ θαυμαςὸν εἶναι κακὰ, ἀλλὰ θαυμαςὸν, εἴ τι καὶ μῇ τοιοῦτον ἐνταῦθα' τοῦτο","t":"to the nature of the cosmos. They also come at other times, when it has been corrupted and broken by the wickedness of those who received it, when things here can be saved in no other way. So God is not moved for small matters, nor when this or that goes wrong. Truly great is that one man for whose sake one of the blessed race will come here. But when the whole order and the great things are perishing, then they must come, to give the beginning of another ordering. So let people who have evils of their own choosing not be indignant, nor blame the gods for not providing for them; for providence demands that they too contribute their own part. In the region of evils it is no wonder that there are evils; the wonder is if anything here is not such. This","f":"Synesius, <i>Prov.</i> 123 (Krabinger 1:123; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-de-providentia/123)."},"synesius-de-providentia/124":{"o":"ἑἐπιεροφὴν «καὶ χρῆσιν ἀρετῆς τασιάδειν πρὸς ἄλληλα. Ὦ ᾿Εῤῥωσο\" τὸν δὲ ἀδελφὸν, «εἰ σωφρονεῖς, κώλυε τὴν σαυτοῦ τε καὶ Αἰγυπτίων εἱμαρμένην προαναιρῶν᾽\" ἔξεςι γάρ. ᾿Ἐνδοὺς δὲ καὶ μαλακισθὲϊ,, ὀψὲ περίμενε ὕ τοὺς θεούς. Εἰπὼν ἀπῇρε τὴν. αὐτὴν τοῖς θεοῖς. ᾿Ο δὲ ὑπελείπετο, χρῆμα ἥκιρα τῇς γῆ: ἄξιον, ὃ; αὐτίκα Ἶ) προςεφιλονείκει τὰ κακὰ αὐτῇ, ἐξορίσαι, μηδέν τι βίᾳ χρώμενος\" ἀλλ᾽ ἔθυε ἢ γὰρ Πειθοὶῖ, καὶ Μούσαι;, καὶ Χάρισιν, ἑκόντας ἅπαντας ἐναρμιόξων τῷ νόμῳ. Τῶν θεῶν δὲ, ὅσα τε ἀὴρ φέρει, καὶ ὅσα ποταμοῦ δῶρα καὶ γῇ:, ἅπαντα χορηγούντων ἄφθονα τοῦ βασιλέως αἰδοὶ, ὁ δὲ τὰς μὲν ἀπολαύσεις ἀνίει τῷ πλήθει\" αὖτὸς δὲ ἅπασαν μὲν ῥᾳτώνην ἀπελίμπανεν, ἅπαντα δὲ δ πόνον ἀνθθῃρεῖτο, ὕπνου μέν ὀλίγον, φροντίδων δὲ πλεῖσον μεταλαγχάνων, καθάπαξ εἰπεῖν, ἄσχολος ὧν ὑπὲρ τῇς ἁπάντων σχολῇ!. Ταῦτ᾽ ἄρα καὶ καθ᾽ ἕνα, καὶ κατ᾽ οἴκους, καὶ κατὰ συγγενείας, καὶ πόλεις, καὶ νομιοὺ; ὅλους, ἀγαθῶν ἐπίμπλῃ. πάντας ἀνθρώπους τῶν.τε εἴσω καὶ τῶν θυραίων. ᾿Αρετῇς τε Ἶ γὰρ δῆ- Β","t":"… to be at strife with one another over the turning toward virtue and its use. Farewell. As for your brother, if you are wise, prevent your own fate and the Egyptians' by destroying him first; for you may. But if you give in and grow soft, you will wait for the gods too late.\" With these words he departed by the same road as the gods. The son was left behind, a being too good for the earth, who at once set himself eagerly to banish evils from it, using no force at all; he sacrificed to Persuasion, the Muses and the Graces, bringing everyone willingly into harmony with the law. And when the gods, out of reverence for the king, supplied in abundance all that the air bears and all the gifts of river and earth, he let the people have the enjoyments, while he himself gave up all ease and chose all toil, taking little sleep and a very great share of cares — in a word, being without leisure for the sake of everyone's leisure. That is why he filled individuals, households, kindreds, cities and whole nomes — all people, both those within and those outside — with good things. For he plainly practised virtue,","f":"Synesius, <i>Prov.</i> 124 (Krabinger 1:124; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-de-providentia/124)."},"synesius-de-providentia/125":{"o":"λον ἤσκῃησε, πρὸς ἕν τοῦτο πᾶν μάθημα καὶ πᾶν ἐπιτήδευμα τάξας ἀσκεῖσθαι, καὶ γέρα προὔθηκε τοῖς ἀρίξοις ἄρχειν ἀνθρώπων, καὶ ποιεῖν ὁμοίους ὅ τοὺς ἀρχομένου. Αὐξειν δὲ ἅπαν ἀνάγκῃ τὸ τιμώμενον, καὶ ἔῤῥειν ἀνάγκῃ τὸ ᾿ἀμελούμενον... Συνιπεδίδου δὴ καὶ παιδείας ἁπάσης ἔρως, ὅσῃ τε τῇς γνώμης ἐεὶ, καὶ ὅσῃ τῇς γλώττη,. Καὶ γὰρ τοὺς ἐν τῷ τοιῷδε διαφέροντας οὐκέτ᾽ ἦν ἀγελαίους ὁρᾷν, ἀλλὰ λαμπροὺς ταῖς παρὰ βασιλέως τιμαῖς, τέχνην παρεχομένου; ὑπηρέτιν φρονήσεως, «ὅτι νοῦς πρόεισι λέξεσιν ἀμπεχόμενος\" τὸ δὲ εὖ τε καὶ χεῖρον ἐεάλθαι τὸν αὐτὸν, ὥπερ ἄνδρα, καὶ εὐσχήμονα καὶ ἀσχήμονα δείκνυσι. αὶ προπαίδειαν οὖν \"Οσιρις ἠξίου τιμᾷν\" παιδείαν γὰρ ἀρετῆς ᾧετο πηγὴν εἶναι. Ἑὐσέβειά γε μὴν τότε δὴ 15ιλάλιτα πάντων καιρῶν Αἰγυπτίοις ἐπεχωρίασε. Ταῦτα μὲν ψυχῇ ἀγαθὰ, καὶ εὐθηνοῦντο αὐτῶν ἐπὶ τῇς ᾽Οσίριδος βασιλείας Αἰγύπτιοι, ὡς ἐοικέναι τὴν χώραν ἀρετῆς διδασκαλείῳ, τῶν παίδων πρὸς ἕνα βλεπόντων τὸν ἡγεμόνα, καὶ δρώντων τε ἕν, ὃ τι ὁρῷεν, καὶ λε- ἢ “οΟγόντων ἕν, ὅ τι ἀκούοιν. Πλούτου δὲ αὐτὸς μὲν ἠμέλει\" ὅπως δὲ πᾶσι παρείη, τούτου τὴν ἅπασαν ἐπιμέλειαν εἶχεν, ἀδωρότατό; τε ὧν καὶ φιλοδωρότατος ). Καὶ φόρους ἀνῆκε πόλεσι\" καὶ ἀπορουμένοις","t":"directing every study and every pursuit to be practised for this one end, and he offered rewards to the best at ruling people and making those they ruled like themselves. Whatever is honoured must grow, and whatever is neglected must perish. So the love of all education grew with it, both the education of the mind and that of the tongue. Those who excelled in such things were no longer to be seen among the common herd, but shone with honours from the king, as men who furnished an art that serves wisdom, since mind goes forth clothed in words; and being dressed well or badly shows the same man seemly or unseemly. So Osiris thought it right to honour preparatory education too, for he thought education the source of virtue. Piety, above all, then more than at any other time made its home among the Egyptians. These are goods of the soul, and the Egyptians flourished in them under Osiris's kingship, so that the land was like a school of virtue, the children looking to the one leader, doing the one thing they saw and saying the one thing they heard. Wealth he himself neglected; but he took every care that all should have it, being most incorruptible and most generous. He remitted taxes for cities, and to those in need","f":"Synesius, <i>Prov.</i> 125 (Krabinger 1:125; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-de-providentia/125)."},"synesius-de-providentia/126":{"o":"ἐπέδωκε, καὶ τὸ πεπτωκὸς; ἤγειρε, καὶ τὸ μέλλον ἰάσατο\" τὴν μὲν εἰς μέγεθος ἦρε, τὴν δὲ εἰς κάλλος ἤσκησε, τὴν δὲ οὐκ οὖσαν προιέθηκε, τὴν δὲ ἐκλελειμμένην «συνῴκισεν. ᾿Απόλαύειν μὲν οὖν ἀνάγκῃ καὶ τὸν καθ᾽ ἕνα τῶν κοινῶν ἀγαθῶν᾽ ὁ δὲ οὐκ ἐπόνει καθιεὶς καὶ εἰς τὴν ὑπὲρ τοῦ δεῖνος φροντίδα, ὡς ἑπ᾿Ὰ ἐκείνου γενέσθαι τὸ μηδένα ἀνθρώπων 3\") ὀφθῆναι δακρύοντα\" οὐδὲ ἠγνόησεν Οσιρις, ὅτις ὅτου δέοιτο, καὶ τί κωλύει τὸν δεῖνα μακάριον, εἶναι. “ὃ μὲν δικαί- 1Ι0α; ἦρα τιμῆ:, καὶ ἀπέδωκεν \" ὁ δὲ ἐπειδὴ βιβλίοις προςανέχων, ἀσχολος ἦν ἐκπορίξειν τροφὴν, ἐν πρυτανείῳ σίτησιν ἔδωπεν\" ὁ δὲ τιμῆς μὲν ἀνθρωπίνης μέλει, καὶ τὰ περιόντα αὐτὸν εὖ μάλ᾽ ἔβοσκε, λειτουργῶν δ᾽ ἴσως ἠσχύνετο, οὐδὲ τοῦτο ἡγνόῃ- 1ὅσεν, ἀλλ᾽ ἀνῆκε τῇς λειτουργίαι, οὐκ ἐνοχληθεὶς, ἀλλ᾽ Β ἑνοχλήσαι τῷ, πρὶν αἰτηθῆναι, δοῦναι, αἰδοῖ σοφίας ἀξιῶν τὸν τοιοῦτον αὐτόνομον εἶναι καὶ ἄφετον, ὥιπερ δῶον ἱερὸν, ἀνείμενον θεῷ᾽' συνελόντα δ᾽ εἷ- ᾿ πεῖν, τὴς ἀξίας οὐδεὶς ἡμάρτανεν, εἰ\" μὴ ὅτῳ κακόν τι","t":"he gave; he raised up what had fallen and healed what was about to fall. One city he raised to greatness, another he adorned with beauty, another that did not exist he founded, another that had been deserted he resettled. Each individual, of course, had to enjoy the common goods; but he did not tire of stooping to care for this or that person too, so that in his time no human being was seen weeping. Nor was Osiris ignorant of who needed what, and what kept so-and-so from being happy. One man longed for just honour, and he gave it; another, because he devoted himself to books and had no leisure to earn his bread, he gave meals in the prytaneum; another cared nothing for human honour and was very well fed by his surplus, but perhaps was ashamed at the public burdens — this too he did not fail to know, but released him from the burden, not because he was pestered but rather pestering the man by giving before being asked, thinking out of reverence for wisdom that such a man should be his own master and free, like a sacred animal released to a god. In short, no one missed his due — unless he was owed some punishment;","f":"Synesius, <i>Prov.</i> 126 (Krabinger 1:126; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-de-providentia/126)."},"synesius-de-providentia/127":{"o":"ὠφείλετο\" τούτῳ δὲ οὐκ ἔνειμε τὴν ἀξίαν\", φιλοτιαιἷαν γὰρ ἐποιεῖτο πραότητι γνώμῃς καὶ χρητοῖς ἔρ: γοις καὶ τὸν ἀναιδέτατον ἐκνικήσειν, αὶ ταύτῃ γε ᾧετο τοῦ τε ἀδελφοῦ καὶ τῇς συνωμιοσίας αὐτοῦ περιέσε- 5. σθαι, ἀρετῇ: περιουσίᾳ μεταποιήσας τὰς φύσεις, ἕν τοῦτο γνωμῃς σφαλλόμενο;. Βασκανία γὰρ ὑπ᾽ ἀρετῇς οὐ παύεται μᾶλλον, ἀλλ᾽ ἐξάπτεται. Ἐὶ γὰρ φύ-Ο σιν ἔχει τὸ ἀγαθοὶς ἐπιφύεσθαι, ὅσῳ πρόεισι τάγαθὰ, καὶ τὸ ἐπ᾿ αὐτοὶς λυπεῖσθαι συνεπιδίδωσιν, ὅπερ ἔπαθε πρὸς τὴν ᾿Οσίριδος ἀρχὴν ὁ βαρύτονος ἀδελφόι. Εὐθύς γε μὴν τὴν ἡγεμονίαν παραλαμβάνοντος ἢ), μικρὸν ἐδέγσεν ἀπολέσθαι, τὴν κακὴν κεφαλὴν προι᾿ ουδίξων τε καὶ κίοσι προξαράσσων\" ἡμερῶν συχνῶν ὅ) οὐ προιἡνέγκατο σῖτον, καίτοι βορώτατος ἦν\" ἀπεσεῖσατο ποτὸν, καίτοι φιλοινότατο; ἦν ὃ). Ὑπνου μὲν ἐρῶν, ἄμοιρος διετέλει \" ἐγρηγόρσει δὲ συνείχετο, καὶ","t":"to him he did not give his due. For he made it his ambition to overcome even the most shameless by gentleness of mind and kind deeds, and in this way he thought he would get the better of his brother and his conspiracy, changing their natures by the abundance of his virtue — in this one thing mistaken in his judgment. For envy is not stopped by virtue, but rather kindled. If it is its nature to grow upon good things, then the more good things advance, the more its grief at them grows too; and this is what the sullen brother suffered at the reign of Osiris. As soon as Osiris took over the government, he nearly perished, beating his wretched head on the ground and dashing it against columns. For many days he took no food, though he was most gluttonous; he refused drink, though he was most fond of wine. He longed for sleep but got none; he was held by wakefulness, and","f":"Synesius, <i>Prov.</i> 127 (Krabinger 1:127; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-de-providentia/127)."},"synesius-de-providentia/128":{"o":"μάλα ἀποδιοπομπούμενο;, καὶ τὼ ὀφθαλμὼ μύων ἐπί- ἢ τηδες,. τοῦ τὴν ψυχὴν ἀνεθῆναι τῶν κεντούντων τῇς μνήμη. ᾿Αλλ᾽ ἔσιν ἡ μνήμῃ πρὸς τὸν ἐθέλοντα ὃ) καταθέσθαι φιλονεικότατον᾽ ὥςτε καὶ μύσαντι τῶν κακῶν δὴ φαντασία παρῆν\" καὶ ὕπνου δὲ, εἴ ποτε, παραθρέἕαντο; ὄναρ ἂν ἀθλιώτερον ἔπραττεν, ἐν ὀφθαλμοῖς ὁρῶν πάγον ἴ ἐκεῖνον, ψήφους ἐκείνας, χεῖρας ἐκείνας ἐπὶ τὸν ἀδελφὸν ἁπαξαπάσαρ' καὶ ὅ διαναςάντι δ᾽ ἂν ἀσμένως μίσει τῇς χαλεπῇς ὄψεως, ἐπὶ χρόνον συχνὸν περιεβομβεῖτο τὰ ὦτα τῇ τῶν εὐφημούντων ἠχοῖ\" οὔτε ἀτρέμας ἔχειν ἠνείχετο, τῆς ψυχῆς ἀσχαλλούσῃ; ), καὶ προκύπτοντα τῇς οἰκίας συμφοραὶ διεδέχοντο, καὶ ἐν,, λόγοι, καὶ ἐν ἔργοις, καὶ ἑν ᾧδαϊῖ; τῶν ἁπάντων ᾽Οσιρίς ἦν, ὦ; μὲν καλὸς ἰδεῖν, ὦ; δὲ σοφὸς εἰπεῖν ὁ νέος βασιλεὺς, καὶ τὸ μεγαλόφρον, ὅτι οὐκ ἀλαδὸν, καὶ τὸ πρᾶον, ὅτι ἀταπείνωτον. Αὖθις οὖν ὑπενόξςει καὶ κατεκλείετο, οὐκ ἔχων ὃ τι τῷ ὃῃν χρήσεται, οὔτ᾽ αὐτὸς, οὔθ᾽ καὶ γυνὴ, διωλύγιον ἄλλο κακὸν, ἕαυτῇ! κομμιώτρια, θεάτρου καὶ ἀγορᾶς ἄπλῃτο;, τὰς ἁπάντων ὄψεις βουλομένη τε καὶ οἱἰομένῃ πρὸς ἑαυτὴν ᾿ἐἰπερράφθαι' παρ᾽ ὃ καὶ μείδω συμφορὰν ἐπεποίητο τῇς βασιλείας ἐκπεπτωκέναι τὸν ἄνδρα, ἐκείνως ἂν οἷο-","t":"tried hard to drive it off, shutting his eyes on purpose to free his soul from the goads of memory. But memory is most contentious toward one who wishes to lay it down, so that even with his eyes shut the image of his ills was there; and if sleep ever crept upon him, he fared more wretchedly in a dream, seeing before his eyes that hill, those votes, all those hands for his brother. When he started up, glad in his hatred of the hard vision, his ears buzzed for a long time with the sound of the acclaimers. Nor could he bear to stay still, his soul fretting; and when he peeped out of the house, misfortunes met him: in speeches, in deeds, in songs, Osiris was all in all — how handsome to look at, how wise in speech, the new king; his greatness of mind not boastful, his gentleness not abject. So he fell sick again and shut himself in, not knowing what to do with his life, neither he nor … His wife too, another monstrous evil, her own beautician, insatiable of theatre and marketplace, wishing and believing that everyone's eyes were fastened on her, had made her husband's fall from the kingship a greater misfortune still, for she thought that otherwise","f":"Synesius, <i>Prov.</i> 128 (Krabinger 1:128; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-de-providentia/128)."},"synesius-de-providentia/129":{"o":"μένῃ δημοσιεύσειν τὴν πολιτείαν ἐπὶ μείδονος ὑποθέσεω;, καὶ καθηδυπαθήσειν τὴν ἐξουσίαν\" ἐαλώκει τε αὐτῆς ὁ Τυφὼ;, ἤδη πρειβύτης ὦν, ὥιπερ παιδάριον ἀἁφροδίτης ἀρχόμενον, καὶ ἦν αὐτῷ τὸ μέρος τῇς ὅ συμφορᾶς αἱδὼς τῇς ἀνθρώπου, πρὸς ἡ ἐπεφιλοτίμητο τὴν μεγίτην ἀρξειν ἀρχὴν, κἀκείνῃ τὴν δυναξςείαν κοινώσεσθαι\" ἡ δὲ καὶ ἐν ἰδιώτῃ βίῳ χρῆμα φανερώτατον ἦν, εὐδοκιμεῖν ἐν τοῖς πλεῖσον ἀντικειμένοις φιλοτιμουμένῃ, θηλυτάτῃ μὲν γυναικῶν τρύφῃμα προ-εξευρεῖν, καὶ ἐπιποιῦσαι κάλλει, καὶ ἐνδοῦναι τῇ φύσει᾿ παραβσλωτάτη δὲ ἀῤῥένων ἐπιθέσθαι σκέμματι, καὶ τολμῆσαι πεῖραν, ποικιλοπράγμων τε οὖσα καὶ καινοτόμο,. Παρεσκεύατο δὴ πρὸς ταῦτά τε καὶ πρὸς τἄλλα καὶ γυναῖκας ἑταιριςρίας καὶ ἄνδρας πελάτα; πάντας ὁμοιογνώμονας ἔχειν, καὶ χρῆῇσθαι πρὸς ἃ ἐπεφύκει, καὶ οἴκοι καὶ θύραξε. ᾿᾽Οσίριδι δὲ καὶ ὅτι γυναικωνῖτι, ἦν, τὸ παιδάριον ἀνέμνησε, τοῖς ἀνθρώποι; ὁρώμενον\" καί τοι τὸ παιδίον 5, ὁ ἴῶρος,","t":"she would display her public life on a larger stage and luxuriate in the power. Typhos had been captured by her, though he was already an old man, like a boy just beginning in love; and part of his misfortune was his shame before the woman, to whom he had boasted that he would hold the greatest office and share the power with her. Even in private life she was a most conspicuous creature, eager to be admired for the most opposite things: the most feminine of women at inventing luxuries, improving on beauty and adding to nature; the most reckless of men at taking up a scheme and daring an attempt, a busybody and an innovator. For these and other ends she had provided herself with women companions and men clients, all of one mind, and used them for whatever each was fitted, at home and abroad. As for Osiris's wife, that she was a wife who kept to the women's quarters people were reminded only by her little son when he was seen; and yet the child, Horus,","f":"Synesius, <i>Prov.</i> 129 (Krabinger 1:129; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-de-providentia/129)."},"synesius-de-providentia/130":{"o":"θίαμα σπάνιον ἦν. Μίαν γὰρ ἀρετὴν \"Οσιρις ῴετο γυναικὸς εἶναι τὸ μήτε τὸ σῶμα αὐτῆς, μήτε τοῦνομα διαβῆναι τὴν αὔλειον. Οὔκουν οὐδὲ τὸ ἐν ἄκρῳ γενέσθαι τῇς τύχῃ: παρεκίνησε τοῦ καθιεῶτος τὴν σώδφρονα, εἰ μήν καὶ μᾶλλον ὑπὸ τῷ μιγέθει τῆς ἐξου-. σίας ἐκρύπτετο. Ἐπεὶ μηδὲ αὐτὸς ὡς παρὰ τοῦτο εὑδαιμιονέξερος ἐγανύσκετο \" ἀλλ᾽ ὕδει, καὶ μὴ τυχὼν, \"06 οὐκ ἂν ἧττον εὐδαίμων γενόμενος, Αὐτὸς γάρ τις ἔκασος ἑαυτῷ τοῦ τοιούτου ταμίας, ἀγαθὸς εἶναι βουλόμε- 1θνο. “]ιὸ τοὺς μὲν ἀρετῇ συξῶντας, ἰδιώτας τε ὄντας καὶ ἄρχοντας, ἴδοι τις ἂν ὁμοίως 2 εὐθυμουμένους. Ἅπας γὰρ βίος ἀρετῆς ὕλῃ. αθάπερ ἐπὶ σκηνῆς ὁρῶμεν τούς τῆς τραγῳδίας ὑποκριτας\" ὅετις καλῶς ἐξὺσκησε τὴν φωνὴν, ὁμοίως ὑποκρινεῖται τόν τε Κρέοντα καὶ τὸν Ἰήλιφον, καὶ οὐδὲν θάλουργῃ τῶν ῥακίων διοίσει πρός τὸ μέγα καὶ καλὸν ἐμβοῆσαι, παὶ καταλαβεῖν ἡχοὶ τοῦ μέλους τὸ θέατρον' ἀλλὰ καὶ Β τήν θεράπαιναν καὶ τὴν δίσποιναν μετὰ τῆς αὐτὺὴς ἐπιδείξεται μουσικῆς, καὶ ὃ τι ἂν περιθῆται προτωπεῖον, 4Δ0τὸ καλῶς αὐτὸν ὁ χορηγὸς τοῦ δράματος ἀπαιτεῖ\" οὔτως ἡμῖν θεὸς καὶ τύχῃ περιτίθησιν ὥςπερ προιωπεῖα᾽ τοὺς βίους ἐν τῷ μεγάλῳ τοῦ κόσμου δράματι, καὶ οὐδέν τι μᾶλλον ἕτερος ἑτέρου βίος βελτίων, ὃ χείρων, χρῆται δὲ, ὡς ἕκατος δύναται. “Ιύναται δὲ ὁ σπουδαῖος ἁπανταχοῦ καλῶς διαγίνεσθαι, κὰν τόν πτωχὸν, κἂν","t":"was a rare sight. For Osiris thought a wife's one virtue was that neither her body nor her name should pass beyond the courtyard door. So even reaching the summit of fortune did not move the modest woman from her settled ways; rather she was hidden all the more under the greatness of their power. Nor did he himself exult as though he were happier on that account; he knew that even if he had not obtained it he would have been no less happy. For each person is himself the steward of such happiness, if he wishes to be good. That is why one may see those who live with virtue, private persons and rulers alike, equally content; for every life is material for virtue. It is as we see the actors of tragedy on the stage: whoever has trained his voice well will play Creon and Telephus alike, and the rags will make no difference to his crying out grandly and finely and filling the theatre with the sound of his song; he will present the maidservant and the mistress with the same art, and whatever mask he puts on, the producer of the play requires him to play it well. So God and fortune put lives on us like masks in the great drama of the cosmos, and no life is better or worse than another; each uses it as he can. The good man can live well anywhere, whether he plays the beggar or","f":"Synesius, <i>Prov.</i> 130 (Krabinger 1:130; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-de-providentia/130)."},"synesius-de-providentia/131":{"o":"τὸν μόναρχον ὑποκρίνηται' διοίσεται δὲ οὐδὲν περὶ Ὁ τοῦ προτωπείουι ᾿Επεὶ καὶ ὁ τραγῳδὸ; γελοῖος ἄν γένοιτο, τὸ μὲν φεύγων, τὸ δὲ αἱρούμενος, Καὶ γὰρ ἐν τῷ τῇς γραὸς εὐδοκιμῶν, ξεφανοῦταί τε καὶ κηδρύττεται, καὶ ἐν τῷ τοῦ βασιλέως ἀσχημιονῶν, κλώδε. ται καὶ συρίττεται, ἴτι δὲ ὅπῃ καὶ λίθοις βάλλεται, Βίος γὰρ οὐδεὶς οἰκεῖος ἡμῶν, ἀλλοτρίους δὲ ἔξωθὲν περιμείμεθα' ἡμεῖς δὲ, τὸ χρώμενον ἔνδοθεν, ἀμείνους καὶ χείρους αὐτοὶ ποιοῦντές τε καὶ δεικνύντες, ἀγωνιταὶ δώντων δραμάτων, Ταῦτ᾽ ἄρα ὥιπερ ἐσθῆτας ἔστιν αὐτοὺς ἀμφιέσασθαι καὶ μεταμφιέσασθαι, Ὁ ὍὌσιρις μὲν οὖν\" ἱπεπαίδευτο γὰρ, τί τὸ οἰκεῖον, παὶ τί τὸ ἀλλότριον\" μέτρον Ὦ εὐδαιμονίας ἠπίτατο τὴν ψυχὴν οὖσαν. Αὐτόν τε οὖν καὶ τοὺς οἴκοι παρεῖχετο τοὺς αὑτοὺς, τὰς γνώμας, ἰδιώτας καὶ ἄρχοντας, ἀνεκπλήκτους ὑπὸ τῶν ἔξωθεν, Οἱ δὲ \" ","t":"the monarch, and will care nothing about the mask. For the tragic actor would be ridiculous if he fled one part and chose another. If he is admired in the part of the old woman, he is crowned and proclaimed; if he disgraces himself in the part of the king, he is hissed and whistled off, and sometimes even pelted with stones. For no life is our own; we wear borrowed lives from outside, while we, the one who uses them from within, make them and show them better or worse ourselves, contestants in living dramas. So we may put them on and change them like clothes. Osiris, then — for he had been taught what is one's own and what is another's — understood that the soul is the measure of happiness. So he kept himself and his household the same in their judgments, as private persons and as rulers, undismayed by externals. But the others","f":"Synesius, <i>Prov.</i> 131 (Krabinger 1:131; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-de-providentia/131)."},"synesius-de-providentia/132":{"o":"γὰρ ἔξδων, καὶ νοὺς ἀπῆν\" ἐραταὶ τύχῃ: ἀμελεῖς, οἰκεῖον ἑαυτῶν ἡγούμενοι τὸ ἀλλότριον, φύσης) τε ἦσαν ἔμπλεω, τὴν βασιλείαν καραδοκήσαντες, καὶ, ὥς οὐκ ἦλθεν ἐπ᾽ αὐτοὺ,, ἀπεγνώκεσαν ἑαυτῶν, καὶ οὐδὲν ἑνόμιδον Ἄν εἶναι βιώσιμον ὅ). «4ὐθίς τε καὶ πολλάκις εἰρῆσθαι ἄξιον ἀνθρώποι; ἀπαιδευσίας κανὼν, μὴ περιμένειν βίον, ὥςπερ ἐν τραπέδῃ μερίδα, ὅτις περιαγομένῃ γίνοιτο καθ᾽ ἡμας, ἵνα ἀνελώμεθα, ἀλλὰ αὐτὸν εἶναι τὸν προαρπάξοντα καὶ ὑφαιρούμενον. Τυχὼν μὲν γὰρ ὁ τοιοῦ\" 10τος καταγέλα:τος ἴσαι, \"συμπότης ὧν ἄκοσμος, καὶ τῷ τάττοντι τὸ συμπόσιον ἀπεχθήσεται ὃ), τό γε ἐφ᾽ ἑαυτῷ ταράσσων ἀνελευθερίᾳ τὴν τάξιν\" μὴ τυχὼν δε, ταῦτά τε, καὶ προςέτι ᾽) κλαιήσει παιδαρίου δίκην, τῆς παρενεχθείση: μερίδος καὶ εἰς τὸν πλησίον ἐλθούση:Β ιῷ αὐτὸς ἐξεχόμενος. Ὥν τὰ παραπλήσια Τυφῶνι πάντα παρῆν\" καὶ γὰρ θεοῖς ἀπήχθητο καὶ αὐτὸς ὠδύρετο, καὶ τὸ πρᾶγμα γέλως ἐγεγόνει τῷ πλήθει. Οὐδὲ γὰρ ὅτι\") συχνῶν μηνῶν ἀνεπεπτώκει, καὶ καθ᾽ ἡμέραν ἐπίδοξος ἦν ἀποθανεῖσθαι, οὐδὲ τοῦτο ἔλεον,: ἀλλ᾽ ὁρ-.“0γ}»ν μὲν ἐκίνει τοῖς ἀνδρειοτέροις, γέλωτα δὲ τοῖς μαλακωτέροις τὰς γνώμας, ὡς ἠδῃὴ τὸ πρᾶγμα παροιμίαν εἶναι καὶ ἐρώτημα πρὸς τοὺς ὠχριῶντας, μή τι τάδελ","t":"lived by sense, and mind was absent. Lovers of fortune and careless, thinking what was another's their own, they were full of conceit, having waited eagerly for the kingship; and when it did not come to them, they despaired of themselves and thought nothing worth living for. It is worth saying again and often that it is the rule of people without education not to wait for their portion of life, as at table, to come round to them so that they may take it, but to snatch it first and filch it. If such a man gets it, he will be ridiculous as a disorderly fellow-guest and hateful to the one who orders the banquet, disturbing the order by his ill-breeding as far as in him lies; if he fails, he suffers the same and besides will cry like a little boy, clinging to the portion that was carried past and went to his neighbour. All this, or the like, befell Typhos: he was hateful to the gods, he wailed himself, and the matter had become a laughing-stock to the people. Not even the fact that he lay prostrate for many months and was expected to die any day aroused pity; it roused anger in the braver and laughter in the softer-minded, so that the thing was already a proverb and a question put to the pale: \"Is your brother doing well?\"","f":"Synesius, <i>Prov.</i> 132 (Krabinger 1:132; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-de-providentia/132)."},"synesius-de-providentia/133":{"o":"φῷ \") σου καλόν; Κἂν ἀπολώλει δικαίως ὑφ᾽ ἐαυ- Ο τοῦ, γενόμενος ἔκδοτος τῷ κακῷ᾽ νῦν δὲ ἡ παλαμναία γυνὴ, καὶ ἐν τοῖς δεινοῖς οὖσα λίαν γυνὴ, ἑαυτήν τε καὶ ἐκεῖνον ἐπανήγαγεν, ἀεί ποτε αὐτῷ ῥᾳδίῳ χρωδιμένη, καὶ τοῦ δακρύειν ἀφίτῃ δὴ, πρὸς ἑαυτὴν ἀσχολοῦσα, πάθιι πάθος ἐκκρούουσα, ἡδονῇ λύπην ἀποικοδομένη. Οὕτως οὖν ἀνεπάλαισε, παρὰ μέρος εἴκων τοῖς ἐναντιωτάτοις κακοῖς. ΙΝῦν μὲν ᾧμωδε, νῦν δὲ ὥργα\" παιδάριά τε ἀκολαςότερα τότε δὴ καὶ πλείους ᾽ 10μάλλον εἰς τὴν οἰκίαν εἰφήῤῥησαν, καὶ κῶμοι καὶ πότοι, τοῦ συνδιαφθείρειν αὐτοῖς τὸν χρόνον, καὶ τῆς ψυχῆ! τὴν ἀχλὺν παραμυθεῖσθαι\" καὶ τάλλα ἐμη-","t":"He would have perished justly by his own hand, given over to his evil; but as it was, his murderous wife, all too much a woman in dire straits, brought both herself and him back. She always handled him easily; she drew him away from weeping by occupying him with herself, driving out passion with passion and walling off grief with pleasure. So he struggled back to his feet, yielding in turn to the most opposite evils: now he wailed, now he lusted. More licentious boys, and more of them, then poured into the house, and revels and drinking-bouts, to waste the time with them and to soothe the fog of his soul; and they devised","f":"Synesius, <i>Prov.</i> 133 (Krabinger 1:133; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-de-providentia/133)."},"synesius-de-providentia/134":{"o":"χανῶντο, ὡς ἂν ἥκιτα τῶν Οσίριδος ἀγαθῶν μεμνῇσθαι σχολάξοιεν, καὶ κολυμβήθρα; ἐποίουν, καὶ νήσους ἐν κολυμβήθραις, καὶ ἐν ταῖρ νήσοις θερμὰ χειροποίητα, ἵνα γυμνοῖντό τε ἐν ταῖς γυναιξὶν ἐπ᾿ ἀλλύὅλοις, καὶ ἀνέδην ἐπιθορνύοιντο. ᾿Αμφὶ ταῦτα οὖσιν αὐτοῖς καὶ ἡ τῇς Ἶ) τυραννίδος ἐπίθεσις ἰπὶ νοῦν ἔρχεται ὑποθήκῃ φαύλων δαμιόνων, οἵ τόν τε τρόπον ὑφυγοῦνται, καὶ τἄλλα ἀναφανδὸν ἡδη συνδιῴκουν, παρόντες τι καὶ συμιπεριϊόντες\" οὐἶῷ 10γὰρ οἱτὸν ἣν αὐτοῖς ὁρᾷν τὰ σφέτερα ἀτίιιως ἔῤῥον-\" τα, φρονήσεως; ἀσκουμένῃ;, εὐσεβείας ἐπιδιδούσῃς», ἀπεληλαμένης μὲν ἀδικίας, εἰωκισμένης δὲ ὁμονοίας, ἀγαθῶν ἁπάντων ἀνθούντων. Τὸ δακρύειν Αἰγυπτίοις ὄνομλια λοιπὸν ἦν, πάντα εὔφημα, πάντα ἐν κόσμῳ, τῇ, πολιτείας, ὥςπερ ἱνὸς δώου, ψυχὴν “ ἐχούσῃς τὸν νόμον καὶ κατ᾽ αὐτὸν κινουλιένης, τῶν μερῶν τῷ παντὶ συμφωνούντων. Ταῦτα ἐξοιςρᾷ, τούτοις ἐπιφύονται","t":"other things, so that they might have the least leisure to remember the good deeds of Osiris. They made swimming-pools, and islands in the pools, and on the islands artificial hot baths, so that they might strip naked with the women in each other's presence and couple shamelessly. While they were about these things, the attempt at tyranny came into their minds, at the prompting of evil daemons, who showed them the way and now openly helped to manage the rest, being present and going about with them. For they could not bear to see their own cause ebbing away dishonoured: wisdom was practised, piety was growing, injustice had been driven out, concord had settled in, and all good things were flowering. Weeping was henceforth a mere word to the Egyptians; all was auspicious, all in good order, the state, like a single living being, having the law as its soul and moving according to it, its parts in harmony with the whole. These things drive the daemons mad; on these they fasten,","f":"Synesius, <i>Prov.</i> 134 (Krabinger 1:134; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-de-providentia/134)."},"synesius-de-providentia/135":{"o":"δαίμονες, ὀργάνοις χρώμενοι συγγενέσιν ἀνθρώποις.Β Τυρεύιται δὴ τὸ κακὸν ἐν δύο γυναικωνίτισιν. ᾿Ἑρία γὰρ ἣν ἐν τῇ πόλει τῇ βασιλίδι τῷ ςρατοπεδάρχῃ τῶν ἀλλοφύλων, “ὃς αὐτὸς τε καὶ ἡ πληθὺς Αἰγυπτίοις ἐδόδικουν φςρατεύεσθαι' τότε δὲ πόλεμόν τινα ἔπραττον οὐκ εὐτυχῇ πρὸς μοῖράν τινα ὃ) αὐτῶν ἀποςᾶσαν, καὶ κῶμαὶ τινὲς Αἰγύπτιαι καμῶς ἐπεπράγεσαν,. τοῦτο παρεσκευακότων ἐπὶ τὸ δρᾶμα δαιμόνων. Παρὰ τὴν τού-. τοῦ γυναῖκα φοιτῶσα μεθ᾽ ἡμέραν καὶ νύκτωρ καὶ γυνὴ ΙΟτοῦ Τυφῶνος οὐ χαλεπῶς ἀναπείθει βάρβαρον γραῦν αὶ καὶ ἄνοητον, τὸ παιπάλῃμα Ἶ τὸ κερκώπειον, ὅτι τε αὐτῇς προκήδοιτο, καὶ ὅτι προορῷτο κακὸν ἐπ᾽ αὖτοὺς ἦξον, ἣν ᾽Οσίριδι κατὰ νοῦν εἴν τὰ πράγματα\" προδοσίαν γὰρ αἰτιᾶται, καὶ συγκείμενον πόλεμον οἷε- Σδται πολεμεῖσθαι, τῶν βαρβάρων ἐν κοινωνίᾳ γνώμῃς μερισαμένων τρατόπεδα. \"᾿Ἔγνωκεν οὖν, φησὶν, ἐπαναγαγεῖν τε αὐτὸν ἁπάσῃ βίᾳ καὶ μηχανῇ, καὶ, ἐπειδὰν τάχιτα ἀπὸ τῶν ὅπλων γένηται, παραλύσα; τὴς ἀρχῇῆ!, κακῶς αὐτὸν τε καὶ σὲ καὶ παῖδας ἀπαλέσαι, τοὺς γενναίους δὴ τούτους, τὰ πάγκαλα θρέμἡ.","t":"the daemons, using people akin to them as instruments. The evil is brewed in two women's quarters. In the royal city there was the commander of the foreigners, who, with his host, had been judged fit to serve as soldiers of the Egyptians. At that time they were waging an unsuccessful war against a part of their own people that had revolted, and some Egyptian villages had suffered badly, the daemons having arranged this for the drama. Visiting this man's wife by day and by night, Typhos's wife — that wily trickster, monkey-like — easily persuades the barbarian, an old and foolish woman, that she cares for her and foresees an evil coming upon them if things go as Osiris intends. For he charges them, she says, with treason, and thinks the war a staged war, the barbarians having divided into two camps by common agreement. \"So he has decided,\" she says, \"to bring him back by every force and device, and as soon as he is parted from his arms, to relieve him of command and destroy him miserably, and you, and your children, these noble ones, these lovely nurslings;","f":"Synesius, <i>Prov.</i> 135 (Krabinger 1:135; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-de-providentia/135)."},"synesius-de-providentia/136":{"o":"ματα, καὶ τούτους ἔγνωκεν ἀποσφάξαι πρὸ ἤβης,} καὶ ἅμα ἐδάκρυσεν ἄν, ὑπογενειάδουσα τὰ παιδάρια, εὔνοιαν οἴκτῳ. προποιουμένη. Ἢ δὲ γραὺς ἡ Σκυθὶς ᾧμωξεν αὐτίκα, οἱἰομένῃ κατ᾽ ὀφθαλμοὺς ὄψεσθαι δτὰ δεινὰ καὶ αὐτὴ πείσεσθαι. Ἢ δὲ ἄλλο \" προρετίθει δεῖμα, καὶ καθ᾽ ἡμέραν ἄλλο, βουλεύματα δῆθεν ἐξαγγέλλουσα τῶν ἐπ᾽ αὐτοὺςς ἀποῤῥήτων\" ὅλως γὰρ ἐκτριβήσεσθαι τὸ Σκυθικὸν ἐκ τῇς χώρας, καὶ τοῦτο ᾿ὁσημέραι πράττειν \"οσιριν, καταλόγους τε ἀφανῶς πλη- Ιθροῦντα, καὶ τάλλα προμηθούμενον, ὅπως ἄν ἐφ᾽ ἑαυτῶν οἰκοῖεν Αἰγύπτιοι, τοὺς βαρβάρους ἢ κατακανόντε;, ἢ ἐξελάσαντερ' τοῦτο δὲ͵ ἔσεσθαι ῥᾷετον, ἐπειδὰν “Ἃ ᾿»πὸν ἄρχοντα σφῶν ἰδιώτην τε ἀποδείξῃ, τὸ πινάκιον ᾽ πέμψας, καὶ ὑπαγάγῃ τῷ νόμῳ. Τούτου διακεχειρισμένου, τοὺς ἄλλους οἴεται μικρὸν ἔργον ἔσεσθαι. αὶ νῦν ὁ Τυφὼ;, φησὶν 1, οἴκοι δακρύει\" τὰ γὰρ ὑμέτερα φρονεῖ, καὶ τοῖς βαρβάροις; ἀεὶ πεπολίτευται 15}. δι᾽ οὗς καὶ τῇς βασιλείας ἡμάρτομεν, οὐ παραγενομένους ἐν τῷ καιρῷ τῆς ᾿ἀναῤῥήσεω-. ᾿Εκείνως ἂν νῦν Αἰγυπτίοις ἑμπαροινεῖν ἐξῆν, καὶ τὰ ἀγαθὰ τὰ τούτων ἔχειν ὑμᾶς, ὦ; ἀνδραπόδοις τοῖς κυρίοις χρωμένου. ᾿Αλλ᾽ οὔὔθ᾽ ὑφ᾽ ὑμῶν ὠφελήμεθα τότε, καὶ νῦν ἀδύ-Β νατοι βοηθεῖν ἐσμιέν. Συμφορᾷ μέν τοι κεχρήμεθα,","t":"these too he has decided to slaughter before they are grown\"; and with that she would weep, stroking the children's chins, putting on goodwill through pity. The old Scythian woman wailed at once, thinking she would see the horrors before her eyes and suffer them herself. The other set before her one fright after another, each day a new one, pretending to report secret plans against them: that the Scythian race would be utterly wiped out of the country, and that Osiris was working at this every day, secretly filling up the muster-rolls and making other provisions so that the Egyptians might live by themselves, having either killed or driven out the barbarians. This would be easiest once he had made their commander a private man by sending the tablet of dismissal and brought him under the law; once he had been dealt with, Osiris thinks the rest will be small work. \"And now Typhos,\" she says, \"weeps at home; for he is on your side and has always taken the barbarians' part in public life — and it was because of them that we missed the kingship, since they were not present at the time of the proclamation. Otherwise one might now be insulting the Egyptians in one's cups, and you would have their goods, using the masters as slaves. But we were not helped by you then, and now we are unable to help. We have indeed met with misfortune,","f":"Synesius, <i>Prov.</i> 136 (Krabinger 1:136; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-de-providentia/136)."},"synesius-de-providentia/137":{"o":"τῶν δεινῶν ἤδη πελαδόντων τοῖς φίλοις. Οὕτω κατασρατηγήσασα τῆς γραὸς. καὶ εἰς τοὔσχατον ἐκδειματώσασα, ὡ; ἂν ἀφύκτων ὄντων, ὡς ἅλις εἶχεν, ἑτέραν προβάλλει μηχανὴν τοῦ δέους ἐπανάγειν τὴν βάρβαρον, ἤδη μαθοῦσαν ἕπεσθαι 3.) περιαγούσῃ τὴν γνώἄτην, καὶ κατὰ μικρὸν ἐῤῥωννυ, καὶ ἐλπίδων ἐπίμπλη. ᾿Αλλὰ μέγα, ἔφη, τὸ βούλευμα, καὶ καινῆς δεὶ τόλμης, ἵνα μὴ ἐπ᾽ ᾿Οσίριδι ὦμεν, δὴν, καὶ μὴ δῆν, ὅτε βούλοιτο. ᾿Ηινίξατο τὴν ἐπανάςασιν ἀμυδρῶς τὸ πρῶτον, εἶτα παρεδήλωσεν, εἶτα ἀπεκάλυ- αὶ Ψψε, κατὰ βραχὺ προριθίξδουσα τῷ τε ἀκροάματι καὶ τῷ τολμήματι, ἕως τελευτῶσα τὴν περιδεᾶ θρασεῖαν ἐποίησε, τὸ μηδὲν δεικνῦσα τὰ Ὀσίριδος, ἐκείνων ἐθελόντων᾽ ὁ γὰρ νόμος, ἔφῃ, καὶ ἡ συνήθεια τῇς τιμῆς, καὶ τἀρχαῖον καὶ πάτριον τοὺς μὲν νωθεῖς ἑκόντας δουλοὶ\" ὁ δὲ ἀφηνιάσας, ἀσθενῶν πειρᾶται, καὶ ἐλευθερὸς ἰσιν ὁ τὴν ἰσχὺν ἔχων, ἣν μὴ καταπλαγῇ τῇ γνώμῃ πρὸς τὴν συνήθειαν, ὃ μὴ πάθωμεν ὑμεῖς, ἢ ὑμῶν μὲν ἐν ὅπλοις ὄντων\" ᾿᾽Οσίριδος δὲ ὀὐδὲν, ἀλλ’ 7) θεοῖς τε εὐχομένου, καὶ νῦν μὲν πρεσβείαις χρη-","t":"now that dangers are drawing near our friends.\" Having thus outgeneralled the old woman and frightened her to the extreme, as though the dangers were inescapable, when it was enough she brings forward another device to bring the barbarian back out of her fear — the woman having now learned to follow her as she led her mind about — and little by little she strengthened her and filled her with hopes. \"But the plan is a great one,\" she said, \"and needs a new kind of daring, so that we may not depend on Osiris to live, and not to live, whenever he pleases.\" She hinted at the rising dimly at first, then pointed to it, then uncovered it, accustoming her little by little both to hearing it and to daring it, until at last she made the frightened woman bold, showing that Osiris's power is nothing if they so wish. \"For law,\" she said, \"and the habit of honour, and what is ancient and ancestral, make the sluggish willing slaves; but the one who throws off the reins finds it weak, and he is free who has the strength, if he is not cowed in his mind by habit. Do not you suffer that, when you are in arms and Osiris is nothing, but prays to the gods, and now does business with","f":"Synesius, <i>Prov.</i> 137 (Krabinger 1:137; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-de-providentia/137)."},"synesius-de-providentia/138":{"o":"ματίδοντος, νῦν δὲ δίκας ἰκδικάδοντος, νῦν δὲ ἄλλο τι τῶν εἰρηνικῶν πράσσοντος. Οὐ γὰρ μ᾽ ποτε κοινωσαμένων καὶ συνεμαγαγόντων ἡμῶν μὲν τὴν εὐγένειαν, ὑμῶν δὲ τὰς χεῖρας, \"Οσιρις Σ κυθῶν τιν} κακὸν ἵτξαι \" ὅ δόξετε γὰρ οὐδὲ μέγα τι παραχαράττειν, οὐδὲ τὰ 4ἰγυπτίων κινεῖν, οὐδὲ μεθιεάναι τὴν πολιτείαν, ἀλλὰ \" καθιράναι καὶ διατιθέναι τῷ παντὶ λῷον, Τυφῶμνι κ}0 τὴν ἀρχὴν πράττοντες, γεγονότι μὲν ὅθεν \"Οσιρις, πρεσβυτέρῳ δὲ καὶ δικαιοτέρῳ βασιλεύειν Αἰγύπτου. “Ώςτε οὐδὲ τὴν ἀρχὴν Αἰγυπτίους εἰκὸς ἐφ᾽ ὑμὰς συςῆναι, μὴ κατὰ μέγα τῆς μεταβολῆς γινομένης πιρὶ τὴν πολιτείαν τὴ» πάτριον. Τὸ μὲν οὖν σχῆμα τῆς ἀρχῇ! γμέτερον ἔται, τὸ δὲ ἀγαθὸν ὑμέτερον, καὶ Αἰγύπτου πάσης ὠιπερεὶ τραπέξης εὐωχύήσεσθε. Μόνον ὑφίτασο 1ὅ σὺ πείσειν τὸν ἀνδρα, Ἰϊαὶ σύγε, ἔφη, συμιπείσεις. Οὔτως ἐποίουν\" καὶ ἐπειδὴ προτελαύνων ἠγγέλλετο, τοῦτο μὲν κάθετοι πρόδρομλιοι τὸ τῆς ἐπιβουλὴς ἀφανῶς 8Β παρεφθέγγοντο, ἰχεμυθίας προιποιήσει τῶν μέγα βοὠντων φανερώτερον ἐξαγγίλλοντες, ἃ κρύπτειν εἰκάἔοντο\" τοῦτο δὲ ἀσαφῆ γράμματα διετάραττεν, ἀσφάλειαν ἐπιτάττοντα. Ἤδη δέ τις καναφανδὸν εἶπεν, ὅτι δεὶ σώδειν ἑαυτοὺς ἐκ τοῦ λόχου, καὶ ἄλλος ἀριδηλότερον, καὶ μάλα ἄλλος καὶ ἄλλος, ἅπαντες δ","t":"embassies, now judges cases, now does some other peaceful thing. If we join forces and combine — we our noble birth and you your hands — Osiris will never do harm to any Scythian. And you will not seem to be counterfeiting anything great, nor disturbing the affairs of the Egyptians, nor changing the constitution, but establishing it and arranging it better for everyone, by obtaining the rule for Typhos, who was born of the same stock as Osiris, but is older and has more right to reign over Egypt. So the Egyptians are not even likely to rise against you, since the change in the ancestral constitution will not be great. The outward form of rule will be ours, the benefit yours, and you will feast on all Egypt as on a table. Only you undertake to persuade your husband.\" \"And you,\" she said, \"will help me persuade him.\" So they did. And when he was reported riding ahead, on the one side runners sent on purpose murmured secretly about the plot, announcing by a pretence of secrecy, more plainly than those who shout aloud, what they made as if to hide; on the other, obscure letters troubled him, urging caution. And one man said openly that they must save themselves from the ambush, another more plainly, and yet another and another — all of them","f":"Synesius, <i>Prov.</i> 138 (Krabinger 1:138; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-de-providentia/138)."},"synesius-de-providentia/139":{"o":"οὗτοι τασιῶται Τυφῶνος καὶ συνωμόται τῶν γυναικῶν. Ἐπὶ πᾶσιν ὁ κολοφὼν, αἱ γυναῖκες ὑπαντιάξουσιν, αἱ δημιουργοὶ τοῦ δράματος, καὶ Τυφὼς αὐτὸς ὡ; ἐπ᾿ ἀλλο τι προελθὼν τοῦ ἄξεος, λαθραίως αὐτῷ συγγίνεται, καὶ συντίθεται περὶ τῆι ἄρχῆς, καὶ πείθει χωρεῖν αὐτόθεν ἐπὶ τὸ ἔργον, εἰ δέοι καὶ συναπολέσθαι τὴν βασιλίδα πόλιν ᾿Οσίριδι, καὶ τοῦτο ἐφιεὶς, ὡς ἀποχρώσης αὐτῷ καὶ τῇὴιᾳι λοιπῆς “ίιγύπτου, καὶ ἅμα, ἵνα σοι, φησὶ, 3. πόλιν εὐδαίμονα καὶ κοιπλουτοῖεν οἱ ςρατιῶται μὴν, ἐσίαν τῶν ἐν Αἰγύπτῳ λαμπρῶν ἡνδραποδισμένοι καὶ διηρπακότες τὰ χρήματα. Πίαὶ ταύτην ὁ μὲν χρησὸς Τυφὼς προὔπιε μίσει τῶν ἐνοικούντων διὰ τὴν ἐς Ὄσιριν εὔνοιαν' ὁ δὲ Σικύθης οὐκ ἔφῃ ποιήσειν\" εἷναι γὰρ αὐτῷ σέβας βουλῆς τε ἱερᾶς καὶ δήμου σώφρο-Ὦ 1ὅνος, καὶ τῶν ἐν ἄξει γερῶν᾽ καὶ γὰρ ἐπ᾿ \"Ὄσιριν οὐκ ἐθελοντὴ,, ἀλλ᾽ ὑπ᾽ ἀνάγκης ἔφη βαδίδειν, αὐτοῦ τὴν ἀνάγκην πιποιηκότος, κἂν προχωρῷ κρατεῖν ἐκείνου, σωδομένου τοῦ ἄξιος καὶ τὴς χώρας ἀκεραίου μενούσῃς, κέρδος ἔφη θήύσεσθαι τὸ μὴ κακοῦ μεύξονος ἀνάγκ᾽ὴν γενέσθαι. «Ἱγει τοίνυν ὁ μῦθος οὐκ ἐμφιλοχωρήσειν τοὶρ - Ὀσίριδος πάθεσιν' οὐ γὰρ ἶ) εἶναι φύσιν ἔχον λιπαρῶς τινὰ προςκαρτερεῖν ἀνιαρῷ διηγήματι. \"᾿Ἴγονται δὲ γε) ἐὺ τῶν ἱερῶν δακρίων ἀποφράδες ἡμέραι μέχρι νῦν ἐξ “5 ἐκείνου, καὶ οἷς θέμις ὁρᾷν, κινουμένας τὰς εἰκόνας αὖτῶν ἐποπτεύουσιν, ᾿Εκεῖνο δὲ ἀξιον εἷναί φησι ὃ) καὶ","t":"partisans of Typhos and fellow conspirators of the women. On top of everything came the finishing stroke: the women, the authors of the drama, come out to meet him, and Typhos himself, coming out of the city as though for another purpose, meets him secretly, makes a compact about the rule, and persuades him to go straight from there to the deed, even if the royal city had to perish together with Osiris. This too he allowed, since the rest of Egypt would be enough for him; \"and besides,\" he says, \"so that your soldiers may grow rich, having enslaved a prosperous city and plundered the wealth of the illustrious in Egypt.\" This city the good Typhos pledged away in his hatred of its inhabitants for their goodwill toward Osiris; but the Scythian said he would not do it. He had reverence, he said, for the sacred council, the sober people, and the honoured things in the city; he was marching against Osiris not willingly but under necessity, Osiris himself having made the necessity; and if he succeeded in mastering him while the city was saved and the country remained unharmed, he would count it gain that no necessity of a greater evil had arisen. The myth says it will not linger over the sufferings of Osiris; for it is not its nature to dwell persistently on a painful story. Days of ill omen are kept from that time until now because of the sacred tears, and those permitted to see behold their images moving. But this, it says, is worthy also","f":"Synesius, <i>Prov.</i> 139 (Krabinger 1:139; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-de-providentia/139)."},"synesius-de-providentia/140":{"o":"κοινῇ! ἀκοῇ!\" ὑπὲρ χώρας ὅ), ὑπὲρ ἱερῶν, ὑπὲρ νόμων αὐτὸς ἑαυτὸν ἐγχειρίδει τοῖς, εἰ μὴ λάβοιεν, ἀνατεινομένοις ἅπαντα ἀπολεῖν., καὶ διαβαίνει τὸ ῥεῦμα ὁλκάδι\" φρουρά τε εὐθὺς ἀμφ᾽ αὐτὸν, ὅποι ποτὲ γῆς ὃ 9αθλάττη;, καὶ περὶ τοῦ τί χρὴ παθεῖν ἐκκλησία βαρβαρική. ᾿Ενταῦθα ὁ μὲν Τυφὼ; ἐδεῖτο ἀποθνήσκειν αὐτὸν ὦ; ἀνυτὸν τάχιςά τε καὶ βιαιότατα\" οἱ βάρβαροι δὲ, καίπερ ἴ) ἀδικεῖσθαι πεπιςευκότες, νεμεσητὸν ἑποιοὔντο, καὶ ἡδοῦντο τὴν ἀρετήν\" φυγὴν δὲ ἐπέβαλ- 10λον᾽ καὶ αὖ καὶ τοῦτο ἡσχύνοντο, καὶ ἠξίουν οὐκ, εἷναι τὸ πρᾶγμα φυγὴν, ἀλλὰ μετάςασιν\" χρήματα δὲ ᾿καὶ κτήματα ἔχειν εἴων, καὶ ταῦτα ὀρέγοντος αὐτοῖς τοῦ Τυφῶνος\" οἱ δὲ οὐδὲν μάλλον, ἢ τῶν ἱερῶν ἥπτοντο. Ὃ μὲν δὴ θεοῦ τε πομπῇ καὶ ἀγαθῶν ἡρώ- Ιὅων 1}) ἐεέλλετο, χρόνοις εἱμαρῤμένοις ἐκεησόμενος\" οὐ γὰρ ἦν θέμις τὰ χείρω κρατήσειν ἐν Αἰγύπτῳ, καὶ δι᾽ ἐλαχίτου μεταπεσεῖν εἰς ἀκοσμίαν ἅπαντα καὶ κατήφειαν, τῆς ἱερὰς ψυχῇ: ἐνδημούσης' ἵνα γὰρ ἐξῃ γενέσθαι ταῦτα, τὴν ἀρχὴν ἐπ᾿ αὐτὸν ᾽\") συνέσῃησαν, ὧν ταῦτα φρἔργα, οἱ δαίμονες, οἷς ὑπηρετῶν ὁ προβεβλημένος ὑπ᾽ αὐτῶν πάλαι τε εἰς τὴν γένεσιν, καὶ τότε ἔναγχος εἰς τὴν τυραννίδα, παντοίων αὐτοὺς εὐώχει συμφορῶν. Φόροι μὲν εὐθὺς πολλαπλασίους ταῖς πόλεσιν ἐπετάττοντο, ὀφλήματά τε οὐκ ὄντα ἐξηυρίσκετο, καὶ τεθαμι-","t":"of common hearing: for his country, for the temples, for the laws, he gave himself up to those who threatened, unless they got him, to destroy everything, and crossed the stream on a merchant ship. At once a guard was set about him, wherever on earth he was, and a barbarian assembly met about what he must suffer. There Typhos begged that he be put to death as quickly and as violently as possible; but the barbarians, though they believed they had been wronged, thought it an outrage and respected his virtue. They imposed exile; then they were ashamed of this too, and wanted the thing to be not exile but removal. They let him keep his money and possessions, though Typhos held these out to them; they touched them no more than temple property. So he was sent off under the escort of a god and of good heroes, to return at the fated times. For it was not right that the worse should prevail in Egypt, and everything change in the shortest time into disorder and dejection, while the sacred soul was in the land; and so that these things might happen, those whose work they are — the daemons — had from the start set themselves against him; and he whom they had put forward, long ago into birth and lately into tyranny, served them by feasting them with every kind of misfortune. Taxes many times greater were at once imposed on the cities, debts that did not exist were invented, and long-buried","f":"Synesius, <i>Prov.</i> 140 (Krabinger 1:140; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-de-providentia/140)."},"synesius-de-providentia/141":{"o":"μένα ἀνωρύττετο\" ὁ μὲν ἐπιποτάμιος ᾽ ἠπειρωτικὸν τι λειτουργεῖν ἐτάττετο \" πλοῖα δὲ ἤτει τὸν ἠπειρώτην, ἵνα Ὦ μηδεὶς ἄνθρωπο; ὧν χαίρειν σχολάξοι. Ταῦτα δημοσιώτατα τῶν κακῶν, καὶ ἔτι κοινότατον ἄλλο᾽ τοὺς ὅ ὑπάρξοντας αὐτῷ καὶ ἐπιεησομένους τοῖς ἔθνεσιν ὠνίους ἐξίπεμπεν, ἀπεμπολῶν δημοσίᾳ τὰς πόλει. Οἱ δὴ μισθωσάμενοί τινος ἐλιτροπείαν \") ἔθνους, καὶ ὅςτις ὁ νεώτατος ἦν, ἐπ΄ ἐνιαυτὸν ἕνα συγκειμένης τῇς ἐκαισθώσεως, ἠξίου τὸν ἐνιαυτὸν ἐκεῖνον αὐτῷ γήρως ἀκολάτου συναθροίδειν ἐφόδια. Ἕν γάρ τι καὶ τοῦτο τῶν ἐπὶ Τυφῶνος; ἐγένετο\" κατὰ γραμματεῖον ὥμολογεῖτο τῇς ἀρχῇ: τὸν χρόνον τοῖς; καταθεμένοις ἀργύριον. Πρότερον δὲ ὁ μὲν ἐπ᾿ αἰτίᾳ κακίας παρελύετο τῇς ἀρχῇν, τῷ δὲ μισθὸς ἦν ἀρετῇς πρεσβυτέρα τιμὴ, καὶ πλειόνων ἀρχὴ, καὶ χρόνος ἐπιμετρούμενος. \"Ὥιμωξδον οὖν τὸ ἀπὸ τοῦδε ἅπαντες ἁπανταχοῦ, κακὸν ἴδιον λέγειν αὐτῶν ἕκαςος ἔχοντες, καὶ κατὰ δήμους καὶ κατὰ βουλευτήρια πᾶσι κακοῖς ἡλοῶντο, ὡς μίαν τινὰ φωνὴν ἀπ᾽ Αἰγύπτου πρὸς οὐρανὸν αἴρεσθαι, τὴν ἠχὼ τοῦ κοινοῦ θρήνου. Θεοὶ δὲ ἠλέουν τὸ γένος, καὶ παρεσκευάδοντο ὡς ἀμυνοῦντες, Οὐ μὴν ἐδόκει,Β πρὶν ἐναργέξερον ἔτι παρ᾽ ἀλλήλας ἀρετὴν καὶ κακίαν ἐξετασθήναι, τοῦ καὶ τοὺ, ἥκιστα νῷ χρωμένους ἂνθρώπου; καὶ αἰσθύήσει κρῖναι τὸ ἄμεινον καὶ τὸ χεῖρον, ἡ καὶ διῶξαί τε καὶ ἐκκλῖναι.","t":"debts were dug up. The river-dweller was assigned some inland public burden, and ships were demanded of the inlander, so that no one might have leisure to enjoy what he had. These were the most public of the evils, and there was another still more common. Those who were to be his governors over the provinces he sent out as buyers, selling the cities publicly. Those who had leased the governorship of a province — and especially the youngest of them — since the lease was agreed for one year, thought fit in that year to gather provisions for a dissolute old age. For this too was one of the practices under Typhos: the term of office was fixed by written contract with those who put down the silver. Before, one man was removed from office on a charge of wickedness, while for another the reward of virtue was higher honour, rule over more people, and a longer term. So from then on everyone everywhere wailed, each having an evil of his own to tell; in the assemblies of the peoples and in the council-chambers they were crushed by every kind of evil, so that a single cry, as it were, rose from Egypt to heaven, the echo of the common lament. The gods pitied the race and prepared to defend it. Yet they thought it best not to do so before virtue and vice had been tested still more clearly side by side, so that even people who make the least use of mind might judge by their senses which is better and which worse, and pursue the one and shun the other.","f":"Synesius, <i>Prov.</i> 141 (Krabinger 1:141; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-de-providentia/141)."},"synesius-de-providentia/142":{"o":"Ἐπέθετο ᾽) τοίνυν ὁ Τυφὼς καὶ παντάπασι τὴν ᾽Οσίριδος βασιλείαν τὴν ἀνθρώπων ανήμῃς ἐκκόψαι, καὶ τοῦτο μετήει πολλαῖς τε ἄλλαις Ὁ ὁδοῖς, καὶ οὐχ ἥκιτα ταύτῃ\" δίκας τε ἐιδιδικασμένας ἀναδίκους ὅ ἐποίει, Γ δ καὶ ἔδει τὸν ἑαλωκότα κρατεῖν\" καὶ πρεσβείαις ἰπεχρημάτιδεν, ἐν αἷς ἰχθρὸς ἦν διτις ὑπὸ τῆς θισπεσίαι γλώττης ὠφέλητο\" καὶ ἔδει συμφοραῖς ὁμιλεῖν αὐτόν τε καὶ πόλιν, καὶ γένος. ᾿Εν ἀμηχάνοις δὲ δ) ἤτην ἐπ΄ αὐτὸν δύο μηχαναὶ, εἴ τις ἢ τῇ γυναικὶ χρήλιατα ἀπεἔτρησεν\" ἡ δὲ ὥιςπερ ἐπὶ τίγγυς φανιρωτάτῃ προύκάθητο δ), ἐπί τε τῷ σώλιατι, καὶ ἐπὶ τοῖς πράγμιασι ταῖς ἑταιριτρίαις μαφροποῖς χρωμένῃ, τὸ πάλαι καλούμενον “ἰγυπτίοις ἢ κριτήριον ἀποδείξασα δικῶν πωλητύριον\" ὁ ταύτῃ διειλεγμένος ἐνετύγχανεν ἴλεῷ τῷ Τυφῶνι ἢ ἄλλως τε γὰρ τιθασὸς ἦν καὶ χειροήθη: τῇ γυναικωνίτιδι, καὶ ὡς αὐταῖς κατακτησαμέναις τὴν τυραννίδα χάριν ἠπίςτατος Οὐτος εἶς ἐν ἀπόροις πόρος τοῖς πειρωμένοις αὐτοῦ δυιχεροῦ;, καὶ ἕτερος, εἴ τις προιελθὼν ἐνὶ τῶν ἐκ τοῦ παλαμναίου συλλόγου τῶν ὁμοδιαίτων Τυφῶνι. Οἱ δὲ ἐκαλοῦντο μεγάλοι τε καὶ μαπάριοι, ἀνθρώπια δύξηνα καὶ παράσημα. Τούυτοις οὖν ἔδει προτελθόντα καταχέαι τινὰ λοιδορίαν Ὀσί-","t":"So Typhos set about cutting the kingship of Osiris entirely out of people's memory, and pursued this by many other ways and not least this: he reopened cases already judged, and the one who had been convicted must win. He dealt with embassies, among which anyone who had been helped by that divine tongue was an enemy, and he and his city and his people had to meet with misfortunes. In this helpless state there were two means of approach to him. One was if someone paid money to his wife. She sat as though at a most conspicuous counter, using her women companions as go-betweens for both her body and her business, having turned what of old the Egyptians called a court of justice into a market of verdicts; whoever had dealt with her found Typhos gracious, for in other respects he was tame and docile toward the women's quarters, and knew how grateful he must be to them for having won him the tyranny. This was one resource in difficulty for those who found him hard; another was if one approached one of the murderous company of Typhos's intimates. These were called great and blessed — shrivelled and counterfeit little men. One had to come forward to them and pour out some abuse of Osiris,","f":"Synesius, <i>Prov.</i> 142 (Krabinger 1:142; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-de-providentia/142)."},"synesius-de-providentia/143":{"o":"ριδος, ἐνηρμλιοσμένην κομψείᾳ\" καὶ ἐποίουν αὐτὸ οἷι ἤἥπκιςα ἀρετῆς ἔμελε ), καὶ οἷς οὐκ αἰσχρὸν ἀἁπανταχόθὲν κερδαίνειν. Εὐθὺς οὖν ἠλλάττοντο ) τὴν τυχὴν, ὥιϊπερ τὴν γνώμην\" εἰρέῤῥει γὰρ εἰς τὰ τυραννεῖα τὸ δῥῆπμα, καὶ ἐπὶ τραπίξης ἐπόμπευε. Χαριδομένοις οὖν ἀντεχαρίξετο. Τοῦτο εἰς τις΄ ἱποίει καὶ δεύτερος, καὶ ὠφέληντο μὲν, ἡδισαν δὲ θεοῖς τε ἀπηχθημένοι καὶ ἀνθρώποι: σώφροσιν\" οἱ πλείους δὲ ἐκαρτέρουν. ᾿Ε γένετο δέ τις εἴς ἐμιβριθὴς ὃ μὲν, ἀλλ᾽ ὑπὸ φιλοσοφίας ἀγροικότερον ἐκτεθραμμένος καὶ εἰς τὸ ἀξικὸν ἦθος ἀνομίλητος. αὶ οὗτος ηὔρητο Ὦ μὲν παρ᾽ ᾽Οσίριδος, ὥιπερ ἅπαντες ἄνθρωποι, πάμπολλα Ἵ ἀγαθὰ,Β αὐτὸς τε μιὴ λειτουργεῖν, καὶ τὴν πατρίδα ῥᾷον αὐτῷ λειτουργεῖν. Πολλῶν δὲ ἐπὶ πολλοῖς τότε καὶ μέτρα ποιούντων καὶ λόγους γραφόντων ὁ), ὕμνους ὅ) ἐς Οσιριν, καὶ δεικνύντων ᾿Οσίριδι χάριν δὴ τινα ἀντὶ χάριτοι\", ὁ δὲ ἦν μὲν εὐγνώμων ὥιπερ ἐκεῖνοι, καὶ μᾶλλον, ἡ μᾶλλον ἡδύνατο, καὶ ἐποίει καὶ ἔγραφε, καὶ πρὸς λύραν ἦδε τὸν πρόπον τὸν “Ιώριον, ὃν μόνον ᾧετο χωρεῖν βάρος ἤθους καὶ λέξεως\" οὐ μὴν ἐξέφερεν εἰς τὸ πλῆθοι, ἀλλ᾽ εἴ τις ἦν ἀκοὴ λόγων ἀῤῥίνων ξυνιεῖσα, καὶ γαργαλίξδεσθαι μὲν οὐκ ἀνεχολίνῃ, ξυντετρημένῃ Γ᾽","t":"fitted out with cleverness; and this was done by those who cared least for virtue and thought it no shame to make gain from every quarter. At once they changed their fortune as they had changed their judgment; for the saying flowed into the tyrant's house and was paraded at table, and so he returned favour for favour. One man did this, and a second, and they profited, but they knew they were hateful to the gods and to sober people; most held out. There was one man, of weight, but brought up by philosophy in a rather rustic way and unpractised in the manners of the city. This man had obtained from Osiris, like everyone else, very many good things: that he himself should be free of public burdens, and that his country should bear its burdens more easily. When many people at that time, for many reasons, were composing verses and writing speeches and hymns to Osiris, showing Osiris gratitude for his kindness, he was as grateful as they, and more, since he was more able; he composed and wrote and sang to the lyre in the Dorian mode, which alone he thought could hold the weight of character and diction. Yet he did not bring it out to the crowd; but if there was a hearing that understood manly words, would not put up with being tickled, and was pierced","f":"Synesius, <i>Prov.</i> 143 (Krabinger 1:143; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-de-providentia/143)."},"synesius-de-providentia/144":{"o":"δ᾽ ἐπὶ τὴν καρδίαν, ταύτῃ τοὺς ἑαυτοῦ λόγους ἐπίξευεν. Ὄσιριν δὲ ἦδει μὲν ὅτι μάλιξςα τῶν τοιούτων ἀκουσμάτων ὄντα ἐφημέρων τε καὶ πολυχρονίων λόγων ἀκριβῇ γνώμονα\" αὐτῷ δὲ τι περὶ αὐτοῦ λέγειν ἀπεγίνωσκεν,. ὅ ἅμα μὲν οὐκ οἰόμενος; ἔργου λόγον ἀμοιβὴν ἰσοτάσιον ὃ), ἅμα δὲ ὑπὸ τῇς ἀγροικίας, ἡ συνετέθραπτο ᾽, δόξαν θωπείας αἰδούμενος. ᾿Επειδὴ δὲ ὁ Τυφῶ; βίᾳ παρειληφὼς Αἴγυπτον ἐτυράννει, ἐνταῦθα δὲ οὗτος ἔτι μᾶλ- ἢ λον ἄγροικος ἦν\" τότε ἐξέφερε, τότε τοὺς λόγους ἐδείκνυ, πάντων φριττόντων τὴν ἀκοήν\" ἀλλ᾽ ἀσεβεῖν γὰρ ᾧετο τὸ μὴ οὐ καταφανὴς ἷ) εἶναι μισῶν τοὺς δεινά εἰργασμένους τὸν εὐεργέτην. αὶ ἀρὰς ἡρᾶτο τὰς παλαμναιοτάτας Τυφῶνι, καὶ λέγων καὶ γράφων, καὶ οἴκοι καὶ ἐπ᾽ ἀγορᾶς τωμύλος ἦν ὁ πάλαι σιγῇ: αἱ- 1ὅ τίαν δεξάμενο,. ᾿ΑἸπανταχοῦ τῶν λόγων Ὄσιρις ἦν, ἁπανταχοῦ τῶν συλλόγων, οἷ, παρείη, τὰ ᾿᾽Οσίριδος; ἤδετο, καὶ τοῖς οὐκ ἀνεχομένοις ἐπεφόρει τῶν διηγημάτων, οὔτε νουθετούντων καὶ. πρεσβυτῶν καὶ φίλων προὐτίμα, οὔτε δέος αὐτὸν ἔθραττε τῇς ὁρμῇς, μαινομένῳ δὲ ἑώκει μανίαν τινὰ ἐλευθέραν. Οὔκουν","t":"to the heart, to that hearing he joined his words. He knew that Osiris above all was an exact judge of such things heard, of speeches for a day and speeches for a long time; yet he refused to say anything about Osiris to Osiris, both because he did not think a speech an equal return for a deed, and because, from the rustic way in which he had been brought up, he shrank from a reputation for flattery. But when Typhos had seized Egypt by force and was ruling as tyrant, this man became more rustic still: then he brought them out, then he showed his speeches, while everyone shuddered to hear them; for he thought it impious not to be openly a hater of those who had done terrible things to the benefactor. He called down the most murderous curses on Typhos, in speech and in writing, and at home and in the marketplace he who had once been blamed for silence was a chatterer. Everywhere in his speeches was Osiris, everywhere in gatherings; wherever he was, Osiris's deeds were sung, and he pressed his stories on those who could not bear them. He paid no heed to old men and friends who admonished him, nor did fear shake him from his impulse; he seemed like a madman, with a kind of free madness. So","f":"Synesius, <i>Prov.</i> 144 (Krabinger 1:144; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-de-providentia/144)."},"synesius-de-providentia/145":{"o":"ἐπαύσατο, πρὶν αὐτῷ Τυφῶνι παραξὰς ὅτι ἐγγυτάτω; συνειλεγμένων παρ᾽ αὐτῷ τότε τῶν ἁπανταχόὄθεν ἐκκρίτων, μακρόν τε ἀποτεῖναι λόγον τῶν εἷς τὸν ἀδελφὸν ἐγκωμίων καὶ νουθετῇσαι δηλοῦν ἀρετὴν, οὕτως ὅ ἐγγυτάτω προτήκουσαν. 'Ο᾽ δὲ ἐπίμπρατο μὲν καὶ ἡ δῆλος ἦν ἐξοιερούμενος, αἰδοῖ δὲ τῶν ᾿ἡλισμένων κα- ΒΕ τεῖχε τὼ χεῖρε, σωφρονῶν ὑπ᾽ ἀνάγκης Ἑϊκάδειν δὲ ἐξὴν τῷ προτώπῳ τὴν γνώμην, ποικίλας παθῶν ἰδέας ἀμείβουσαν\" οὕτως ἐν ἐλαχίτῳ πάγχρω; ἐγίνετο. Τὸ ἀπὸ τοῦδε οὖν ἐχθίων τε ἦν καὶ κάκιον ἔπρατ- \". τε, καὶ τὰ μὲν ἐῤῥήκει τὰ ἐπ᾿ ᾽Οσίριδος ἀγαθὰ, πῤοιφεκακούργει δὲ ἀλλὰ, τάς τε πόλεις, ὧν ὑπεῤηγόρει;» κλονῶν, καὶ αὐτῷ τι κακὸν ἴδιον μηχανώμενοι; ὡς ἂν μηδέποτε ἀναλύσας οἴκοι γένοιτο, μένδι δὲ ὑπ΄΄ “ἀνάγν κης οἰμώξων, εὐτυχοῦντας ὁρῶν οἷς ἀπέχθοιτο.\" Ἔν ἐἱ τούτοις; ὄντα τὸν ξένον θεὸς ἀναῤῥώννυσιν Ἢ, ἐναργῆ τε ὀφθεὶς καὶ διακαρτερεῖν ἐπιτάξας. Οὐ 'γὰρ' ἑνιαυΐ τοὺς, ἀλλὰ μῆνας ἔφυ τοὺς εἱμαρτοὺς εἶναι, ἐν᾿ οἵ τὰ «ἰγύπτια σκῆπτρα ἀνατενεῖ μὲν τὰς χηλὰς τῶνι' 35-- Δθρίων, κάτω δὲ ἔξει τῶν ἱερῶν ὀρνέων τὰ κράνη. ζω","t":"he did not stop until he had stood beside Typhos himself, as close as possible, when the chosen men from everywhere were gathered with him, and had drawn out a long speech in praise of his brother, advising him to show virtue, since it belonged to him so closely. Typhos was burning and plainly maddened, but out of shame before the assembly he held his hands, temperate by necessity. One could guess his mind from his face, which changed through varied forms of passion; so in a very short time he became every colour. From then on he was more hostile and did worse. He tore down the good things of Osiris's reign and contrived further evils, shaking the cities whose cause the man pleaded, and devising some evil of his own for him, so that he might never be released to go home, but must stay by compulsion to lament, seeing those he hated prospering. While the stranger was in this plight, a god strengthened him, appearing clearly and bidding him endure. Not years, he said, but months were fated, in which the Egyptian sceptres would hold up the claws of the beasts and hold down the heads of the sacred birds.","f":"Synesius, <i>Prov.</i> 145 (Krabinger 1:145; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-de-providentia/145)."},"synesius-de-providentia/146":{"o":"γραφὴν. ὁ ξένος ἐγκεκολαμμένην ὀβελοῖς τε καὶ ἁγίοις σηκοῖρ!, ὁ δὲ θεὸς αὐτῷ καὶ τὴν διάνοιαν τῆς ἱερογλυφία;, ἠραύνευσε καὶ δίδωσι σύνθημα χρόνου\" ὅταν, δἔφῃ, καὶ τὰ περὶ τὰς ἁγιξείᾳς ἡμῶν καινοτομεῖν ἐπι- ἢ ᾿ς χειρήσωσιν. οἱ νῦν ὄντες ἐν ταῖς δυνάμεσι, μετὰ βραχὺ. προιδέχον τοὺς Γίγαντας, τούτους λέγων τοὺς ἀλλοφύλους, ἔσεσθαι ἐκποδὼν ποινηλατυυμένου; ὑφ᾽ ἑαυτῶν \" εἰ. δὲ, ὑπολείτοιτο τι τῇ, «άσεω;, καὶ μὴ ἅμα πᾶν. ἐκερίβοιτο, μένοι. δὲ. ὁ Τυφὼ; αὐτὸς ἐν. τοῖς τυραν-. νείοις, σὺ-δὲ μηδ᾽ ὡς ἀπογίνωσκε τῶν θεῶν, Σύμβολον, ἄλλο, σοὶ, τρῦτο᾽ ὅταν ὕδατι καὶ πυρὶ τὸν περὶ γῆν ἀέρᾳ καθῴρωμεν, μεμολυσμένον ἐκ τῇὴιᾷ, ἀναπνοῦς τῶν. βἀθέων, τότε ἕψεται καὶ ἐπὶ τοὺ, λοιποὺς καὶ δίκῃ, καὶ αὐτίκα προιδέχου, τὴν ἀμείνω διάταξιν, ἐκποδὼν ι »γενομέγου τοῦ Τυφῶνος\" τὰ γὰρ τοιαῦτα τῶν τεράτων. ἡμεῖς Ξυρκπολοΐντει καὶ καταβροντῶντε; ἐλαύνομεν. Ἔνταῦθα τῴ ξένῳ. καὶ εὔδαιμον ἐδόκει τὸ πάλαι χαλεπὸν,, καὶς οὐκέτ᾽ ἤσχαλλε, πρὸς τὴν ἀναγκαίαν μονὴ».,΄ δι᾽, ἣν αὐτόπτης ἔμελλεν ἔσέσθθαι τῶν θεῶν τῇ: ἐπιροιτήσεωι. “Καὶ γὰρ οὐδὲ ἀνθρώπινον ἦν εἰκάσαι","t":"The stranger had seen this writing engraved on obelisks and holy shrines, and the god explained to him the meaning of the hieroglyph as well, and gave him a sign of the time. \"When,\" he said, \"those who are now in power attempt to innovate even in matters of our worship, expect that after a short while the Giants\" — meaning these foreigners — \"will be out of the way, driven by their own avenging spirits. And if some part of the faction is left over and not all wiped out at once, and Typhos himself remains in the palace, do not despair of the gods even so. Here is another token for you: when we purify the air about the earth with water and fire, polluted by the breath of the godless, then justice will follow on the rest as well; expect at once the better order, with Typhos out of the way. For such monsters we drive out with fire-bolts and thunder.\" Then what had long been hard seemed happy to the stranger, and he no longer fretted at his compulsory stay, through which he was to be an eyewitness of the gods' visitation. For it was not humanly possible to guess","f":"Synesius, <i>Prov.</i> 146 (Krabinger 1:146; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-de-providentia/146)."},"synesius-de-providentia/147":{"o":"δύναμιν ἀθρόαν 3“) ἐν ὅπλοις οὖσαν καὶ ἐν εἰρήνῃ σιδηροφορεῖν νόμον ἔχουσαν, ἐξ οὐδεμιᾶς ἀντιεάσεω; ἡττῇσθαι. Ταῦτα ἐλογίδετο μὲν, ὅπως ἂν γένοιτο\" λογισμοῦ δὲ ἐφαίνετο κρείττονα. ᾿Ἐπεὶ δὲ οὐ συχνοῦ χρόνου διεξελθόντὸο; 'πονὴρν: τί 'κόμηα θρησκεύματος καὶ παραχάραγμα ἁγιΞείας, ὥςπερ νομίσματος, ὅπερ νόμος ἀρχαῖος ἐξοικίξει τῶν πόλεων, θύραξδε καὶ πόῤῥω τειχῶν ἀποκλείων τὸ ἀσέβημα\" ἐπειδὴ τοῦτο ὁ Τυφὼ, οὐκ “αὐτοπρόρώπο; δέεε τοῦ διγυκτίόυ πλήθοῦυν, ἀλλὰ διὰ ἐῶν βαρβάρων εἰφρῆσαί τε\" ἐπέθετο, καὶ ἴερὸν ἐν. ἄςει \" δοῦναι, \"καταλύσας νόμου πατρῴους, αὐτίκα ὁ ξένος ἐκὶ νοῦν ἐβάλετο, ὅτε τοῦτο ἄρα ἐκεῖνο τοῦ θεοῦ τὸ πρόαγόρευμα\" τάχ᾽ ᾿'ἂν οὖν καὶ τὰ. ἐφεξῆς ἴδοιμι. το ζαὶ προφεδέχετο γ᾽ μαθὼν ἐότε, τὰ μὲν αὐτίκα ἐσόμενα περὶ \"Οσιριν, τὰϊ δὲ ἐξ τοὺς οὔπω παρόντας ἰνιαυτοῖ!, ὅταν. \"Ὥρῳ “τῷ παιδὶ γνώμῃ γένηται συμμαχίαν. ἐλέσθαι πρὸ τοῦ λίοντος; ᾿ λύκου. Ὃ δὲ. λύκος ὅςτις ἐξιν, ἱερὰς λόγο! ἐξὶν, ὃν οὐχ ὅσιοὐ \"1 ἐξαγορεύειν οὐδὲ ἐν μύθου σχήματι.","t":"how a massed force under arms, whose custom it was to carry iron even in peace, should be beaten with no one opposing it. He reasoned how it might happen, but it seemed beyond reasoning. But when, not long after, a wicked kind of cult — a counterfeit of holiness, like counterfeit coin, which an ancient law banishes from the cities, shutting the impiety outside and far from the walls — when Typhos undertook to bring this in, not in person, for fear of the Egyptian people, but through the barbarians, and to give it a temple in the city, abolishing the ancestral laws, at once the stranger took it to heart that this, then, was the god's prediction: \"Perhaps I shall see what follows too.\" And he looked forward, having learned it on that occasion, to some things that would happen at once concerning Osiris, and others in years not yet come, when it should be the mind of the boy Horus to choose an alliance with the wolf rather than the lion. Who the wolf is, is a sacred account, which it is not holy to disclose even in the form of a myth.","f":"Synesius, <i>Prov.</i> 147 (Krabinger 1:147; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-de-providentia/147)."},"synesius-de-providentia/148":{"o":"ΤῊΝ “ολτὸ ἡ οὐδόν δ εαὐτ, φρο ῖ Κατ τὶ ΛΌΓΟΣ. «ΕΥΤΕΡΟΣ, \" “ον Ἄρκααι δὲ ὑποσῃμαίψειν ἐνθίνδε τὰ. τῶν, θεῶν,116 ἐπειδὴ πάντα πανταχοῦ πάντων κακῶν ἔμπλεα ἦν, και ἤδη τῇς τῶν. ἀνθρώπων; γνώμῃς ἐξεῤῥύηκε Ὗ δόξα προ γνοίας, τὴς ἀσεβοῦ!. ὑπονοίας ἐκ τῶν ὁρωμιένων μαρτυδρουμένης. ᾿Βφαίγετο μὲν οὐδὲν ὁ) οὐδαμοῦ πρᾶγμα ἂἀν-. θρώπινον ἀλέξημᾳ, τῶν βαρβάρων φςρατοπέδῳ τῇ πόλει χρωμένων. Τῶν δὲ ὅ τε «ρᾳτηγὸ; νύκτωρ ἐδειμιατοῦτο, Ἀορυβάντων, οἶμαι, προ:βαλλόντων. αὐτῷ, καὶ πανικοὶ δ) θόρυβοι μεθ᾽ ἡμέραν «τὸ τράτευμα κατελάμβανον. Τοῦτο πολλάκις γενόμενον ἔκφρονάς τε αὖὐ-","t":"Book Two. From this point the gods began to give signs, since everything everywhere was full of every evil, and belief in providence had already drained out of people's minds, the impious suspicion being borne out by what they saw. Nowhere did any human defence appear, while the barbarians used the city as a camp. But their general was terrified by night — the Corybantes, I suppose, assailing him — and panics seized the army by day. This, happening often, made them","f":"Synesius, <i>Prov.</i> 148 (Krabinger 1:148; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-de-providentia/148)."},"synesius-de-providentia/149":{"o":"τοὺς ἀποδείκνυσι,, -᾿κἀϊιιγνώμηῃς ἀκράτεϊξ ὁ παὶ περιενόφουνεκαθ᾽ὶ ἔνα, καὶ φατὰ λείην», 'ἄπάμτες ἐοικότες. τοῖς Ψ ᾿νυμιφολήπτοις; νῦν 'μὲν) ξιφουλκίαρ 7}\" σπεέϊρώμεένοι, \"καὶ οἷον. ἤδη) πολεμησείσῥτες\" νῦν δὲ αὖ.. πάλιν. ἐλεεινο-. ὅ λογούμενοι «καὶ \"δεόμενοε: σώδεσθαὶϊ\". ἀναθορόντες τε ὅ) \" ἀὖ, νῦν! μὲν ᾿ξῴκεσαν. φεύγρυσεγὺ νῦν. δὲ διώκουσιν, ὥπερ. εἰς τὸ ἄστυ κεὴῥομμείνθ σινὸς αἀντίσάσέω;. μ᾿λλὰν) αὐτόθι γε. οὔτε ὅπλον;. οὔτε τό’ ρυσθμεενός' ἦν, ἀλλ' ἦσαν ἑτοίμη λεία «παβὰτ υφῶΩωνορι ἔκδατοι. \"Ἔτι μὲν 'δὴ τοῦτο. καὶ\" λίαν σαφὲς, ὅτι καὶ. τοῖς εὖ -παρεσκευασμέο \"ἷν νοις, \"εἰκῇ μέλλοιεν) μι άτην παράφκευάσασθαι; θεοῦ ἢ δεῖ, παὶ τὸ ἐρατεῖμ᾽, σὐχν ἑτέρωθεν τοἰτὸ δὲ. εἰκὸς εἶναι τὸν 'ἄμεινον παρεσπευάσμένον πρατεῖν. ἀνοίᾳ κρινόν- ᾿ τῶν ἀφαιρεῖται: τις τὴν ἀξίας τὴν ταἰτίαν τὴν πρείττονα- Ἰ5 Ὅταν γὰρ. καὶ.) τὰ παρ᾽ ἡμὼν τἐντελγ,, περιττὸς ὁ θεὸς “ εἶναί δύκεν, καὶ, »εἰμφαβιεεῖὶ ἱεὐριαἰοηνυκαρεσπενά ἀμείνον, χθῶσι; μηδεμιᾶς αἰτίας προφανεῖ- “᾿ ᾿ \"ἐς ","t":"out of their minds; unable to master their judgment, singly and in a body, they all resembled people possessed by the nymphs: now drawing their swords as though already at war, now again lamenting piteously and begging to be saved; leaping up, now they seemed to flee, now to pursue, as if some rising had broken into the city. Yet there was neither a weapon there nor anyone defending it; they were ready prey, given over to Typhos. This much is very clear: that even those who are well prepared, if they are not to have prepared in vain, need God, and that victory comes from nowhere else. That the better-prepared side is likely to win — those who judge thoughtlessly in this way rob the higher cause of its due. For when our own part is complete, God seems superfluous, and when the better-prepared prevail, with no apparent cause other than …","f":"Synesius, <i>Prov.</i> 149 (Krabinger 1:149; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-de-providentia/149)."},"synesius-de-providentia/150":{"o":"᾿Δμεσιτεύτου δὲν. ἄντο; τοὺ γιπομένου. υπαὶ μόνου τὴν αἰτίαν ἔχοντος τἀφαναῦρ, οὐδὲν» ἀλλ᾽ ι) «ὧν ἀλπσούντων Η ἐπιμελεῖσθαι\". θεοὺ ἀνθρώπων\" φαινόμενον ἔχομεν,\" οὐ οὐ λεγόμενον. ἔλεγχον ὁκοῖον δὺ}:.). τεῖ κἀκεῖνο, ἐγίνετο. ὅ Οἱ θρασεῖς,. οἱ νικῶντεϊ, \"ο τεθωρακισμένοι, ὧν ἅπασα καὶ: παιδιὰ 35}. καὲι σπουδὴ, μελίτητεις ἦν πολέμου καὶ παρατάξεως, ἱππεῖς. \"ἶν ἀγορᾳαιθυν τάξει. φοιτῶντες, ὑπὸ σάλπιγγι.᾽ \"κατὰ λόχους πινούμενοε! καὶ γὰρ εἰ παπήλουν τις δέοιτο, \"καὶ: εἴ τις ὑποδηματοῤῥάφου; καὶ εἐ φαιδρῦναι -τὸ, ξίφος,; τὴνιἐκάεου χρείαν. ἅπαντες ἐδοεἰρυφόρουν,. τοῦ μηδὲγιἐν ταῖρ λἀγύιαῖς δίασπᾶσθαι τὴν φάλαγγα’ οὗτοι ττοὐειγυμνοῦν τοὐρἀόπλου!; τοὺς καταπειπτωκότας ἑὰϊρὶ γνώμλιαις,: ιπούγι οὐδὲ εὐδαμένους νικᾷν φυγῇ φεύγοντες ὑπὸ ισύνθημα ποινὸν ἀνεχώρουν Β τοῦ ἄσεος, παῖδαρ;! γυναϊκαρκικαὲ τὰ τιμιώξατα κλέπτοντες, ὡς ᾽5 οὐκ ἐνὸν ι᾿φανερῶς ἱκαΐ τὰρ' Αἰγυπτίων. ἀνδραποῥίξεσθαι, Ταύθ᾽ ἡ πληθὺν ὁρῶντες συσκευαξομένους αὐτοὺς, οὕπῳ. τοῦ, γιμομιένου ξυνίεσαν, ἀλλ᾽ ἔτε μᾶλλον ἑαυτῶν ἀπίγνωσανι ᾿ ὠμτὲ οἱ μὲν οὀΐϊκσί σφᾶι αὐτοὺς κατἀκλεΐσαντεί εἶ εἶχον, ἐκὲῖ περιμένοντες, τὸ πῦρ᾽ οἵ δὲ πυρὸς σίδηρον. ἀνθαιρούμενοι, θανάτου κουφότερον ὄργανον: ᾿θγόραξον, οὐκ ἐπὲ τινα πρᾶξιν, ἀλλ᾽ ἑαυτούς, ὅταν ἡ,\" προτενοῦντεξ εἰ, τὴν σφαγήν\" οἱ δὲ πλεῖν ἐπεβάλλοντο, καὶ περιενόουν νήσον;,, καὶ κώμας, καὶ Γ πόλεις ὑπεροῤίους.. ᾿Εδόκει. γὰρ ἅπαν τότε 'χωρίον ἔχυρώτερον εἶναι τῶν μεγάλων Θηβῶν, ἦν αἷς ἐπεποίητο τή.","t":"But when what happens has no intermediary and has only the invisible cause, we have nothing but a visible, not merely spoken, proof that gods care for human beings. Of this kind was what happened then. The bold, the victorious, the armoured men, whose every game and every serious pursuit was practice for war and battle, who went to the marketplace in cavalry order and moved by companies at the trumpet — for if one of them needed a huckster or a cobbler, or wanted his sword polished, all went armed for each man's need, so that the phalanx might not be broken up in the streets — these men, who had disarmed people already fallen in spirit, though no one even dreamed of defeating them, fled in flight at a common signal and withdrew from the city, stealing away children, wives and their most precious things, as though it were impossible to plunder openly even the Egyptians' goods. The people, seeing them packing up, did not yet understand what was happening, but despaired of themselves still more; some shut themselves in their houses just as they were, waiting there for the fire; others, choosing iron instead of fire as a lighter instrument of death, bought it, not for any deed but to offer themselves to the slaughter when it came; others set about sailing away and thought of islands, villages and cities beyond the borders. For any place then seemed safer than great Thebes, in which","f":"Synesius, <i>Prov.</i> 150 (Krabinger 1:150; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-de-providentia/150)."},"synesius-de-providentia/151":{"o":"τὰ Αἰγυπτίων βασίλεια. \" “0 δὲ καὶ μόλις αὐτοὺς καὶ κατὰ βραχὺ. προιήγαγόν \"οἱ θέοὶ τειῷ\"\" τειβ χερεῦσὰαν τοῖς: γινομένοις, τῷ τε\" ἀναθαῤῥήσανταρ σρεμλίαθζα σώι ἀισθαῖ, τοῦτο. -καὶ͵ \"λίὰν ᾿ἀπιρον᾽ εἰ. \"ἀκοὴν ἔρχέεατ,. ΩΣ, : ( πέπ τῶν ἀρτὰ φοσθα ὦ,,; ΐ. 3. ΗΝ «4. νι ὁ ἥτν ἉΤΙυνὴ πένης, μάλε πρμαβώεα, \")ροιπαρᾷ. εἰνα \"τῶν, πλαγίων. πυλῶν ἐργασίαν ἐἶχεν »; οὐκιευτυχῆῇ. μὲν, ἀλλ᾽ ἀναγκαίαν, τὼ χεῖρε. ὀρέγειν, εἴ τις :ἐμβάλοιτο. ὀβολόν: Ὁ Αὐτὴ μὲν μάλα ὄρθριος ἐπὶιτὴν, ἀγυρτεκήν. καθέδραν ἀφῖκτο,\". δειναὶ, γὰρ αἱ τοῦ βίου, χρεῖαι. φύσιν. τὕπνου χαραλογίσασθαι\" καθεξομένῳ ὧλ δὲ, απὸ εἰκόρ ἐποίεις πού. διεγειρομένους ἐπὶ τὰ ἔργα προὐπέμπεν ἀγαθαῖς φήμακφῥ(, καὶ τὴν. ἡμέραν εὐγγγελίξεεο,, καὶ γύχετο, καὶ. τὸν θεὸν. ὑπισχνεῖερ. ἴλεωβ..: ΠόῤῥωἹθεν. οὖν ὁρῶσα -τὸ -δρώμενον. ὑπὸ τῶν Σκυθῶν, ἐπειδὰ σαφῶρ υἡμέβα. τεῖ ὧν, καὶ: 1ὅ αὐδὲν, ἔληγον, ὥπερ οἱ φῶρες,\"\"ἐκθέοντερ\"παὶοερξθέοντερ,. πάντες. σκευαγωγοῦντες; ἐνθύμιον “ποιεῖται τοῦτον ἔσχατον ἡλιον: ὄψεσθαι Θύήβα;... “Ιράσθαὶ: γὰρ ταῦτας τοῦ μηδὲν ἐνέχυρον, αὐτῶν. ἔχειν τὸ: ἄξυ,. ὥξεε, ἐπειδὰν τάχιτὰ ἀποσκῃνώσωδιε, χειρῶν. ἀδίκωμ᾽ ἄρξειν (αὐτοὺςς ἀδεεῖς, ὁμτὰς τοῦ. μή: τι: παραπολαύφίωσιμι, ὁμείων: ὄν. τῶν -τοῖς ἀδιπουμένοιρ ξῶν ἀδικούντων εὸν (τε: \"οὖν.}.) δ, ᾿᾽ ᾿","t":"the palace of the Egyptians had been built. The gods led them on only slowly and little by little … A poor woman, very old, used to sit beside one of the side gates and had a trade, not a fortunate one but a necessary one: to stretch out her hands in case anyone dropped in an obol. She had come very early to her beggar's seat — for the needs of life are terrible at cheating nature of sleep — and as she sat she would, as one does, send off those who were rousing themselves for their work with words of good omen, announcing the good news of the day, praying, and promising that God would be gracious. Seeing from a distance what the Scythians were doing, since it was now clear day and they did not stop, running out and running back like thieves, all carrying baggage, she took it to heart that this was the last sun on which she would see Thebes. For she supposed they were doing this so as to leave nothing of theirs in the city as a pledge, so that as soon as they had moved out they might begin their unjust deeds without fear of losing anything, when …","f":"Synesius, <i>Prov.</i> 151 (Krabinger 1:151; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-de-providentia/151)."},"synesius-de-providentia/152":{"o":"κώθῳγα “τὸν, ἀργυρολόγον 'ἀνατρέψασα Ὗ,. καὶ, συχνὰ ἄττα ἀποδυραμένῃ.τε’ καὶ «θεοκλυτήύσασα, ἀλλ᾽ ὑμᾷς γε. ἔφη», γε πατρῴας ἐκπεπτῳκότας καὶ ἀλητεύοντας, ἐδέξατο, μὲν. ᾿Αϊγυπεο; ὡς ἱκέτας\" ἐχρήσατο δὲ οὐχ, ὅσὸν ὅ μόνον ἱκέται; εἶχε καλῶς, ἀλλὰ καὶ πολιτείας ἠξίωσε, καὶ γερῶν μετέδωκε, καὶ, τὸ τελευταῖον δὴ τοῦτο, κυρίους τῶν πραγμάτων' ἐποίησεν..!“Ὡ{τε ἤδη τινὲς Αἰγυπείων. σκυθίξουσιν\", \"ὠφιλούσης. αὐτοὺς καὶ τῇς προιτἰποιήσεω;.\". Αὐτὰν τὰ ὑμέτερα' τῶν ἐπιχωρίων \" ἐπιτιμό. τερα.. ᾿Αλλὰ τί ταῦτα \"τὶ μετασκηνοῦτε; τί δὲ σκευαγωγεῖτε καὶ: συσκευάδεσθε; Οὗτι που ταῦτα ἐπὶ τοὺ εὐεργέτας δικάδουσιν. ἀχαριείᾳ θεοί. αὶ γὰρ εἰσὶ, καὶ ὑἡξουσιν, «εἰς καὶ κατόπιν Θηβῶν. Ἢ.μὲν εεἰκοῦσα πρηνῇ κατέβαλεν ἑαυτήν. ᾿Εφίταται δὲ τις δ) Σαύθης Ιδ τὴν κοπίδα σπασάμενος, ὡς ἀπαράξων. τῇ, ἀνθρώπου. τὴν. κεφαλὴν, ὃν. λοιδορεῖσθαι τε ὑπετόπασε καὶ κα-Ο ᾿ταφανὲς. ποιῆσαι: τὸ νυκτερινὸν ἔργον. \"Ώιετο' γὰρ ἕτι., λανθάνοντας. αὐτὸ δρᾷν,. ἐπεὶ μηδεὶς τῶν ἡσθημένων εὔτολμος ἦν ἰξελέγχειν\" καὶ ἡ μὲν ἔργον ἂν «ἐγεγόνει σιδύρου.. \"Ἐπιφαίνέται δὲ τις, εἴτε θεὸς, εἴτε. κατὰ θεόν\" ἑωρᾶτο «δ᾽ οὖν ἄνθρωπο;,. ὃς ἀγανακτῶν τε δῆλος ἐγένετο, καὶ κινήσας ἐφ᾽ ἑαυτὸν. τὸν Σκύθην, “ἐπιφερομέ- ᾿ νῷ τε \"ὑπαντιάδει\" καὶ τὴν πληγὴν φθάσας, συναίρει. τε καὶ καταβάλλει. Σκύθη; ἐπ᾽ αὐτὸν ἄλλο,, καὶ ταχὺ Ὦ","t":"she overturned her money-cup, and after much wailing and calling on the gods, \"But you,\" she said, \"who were driven from your fathers' land and were wandering, Egypt received as suppliants; and she treated you not only as was fitting for suppliants, but thought you worthy of citizenship, shared her honours with you, and last of all made you masters of affairs — so that some Egyptians already play the Scythian, since the pretence even pays. Your ways are held in more honour than the natives'. But why these things? Why are you moving out? Why are you packing and carrying off your goods? Surely the gods do not judge in favour of ingratitude toward benefactors. For they exist, and they will come, even behind Thebes.\" Having said this, she threw herself face down. A Scythian stood over her with his knife drawn to strike off the woman's head, suspecting that she was reviling them and exposing the night's work; for he thought they were still doing it unnoticed, since none of those who had seen it dared to expose it. And she would have been the iron's work. But someone appeared, whether a god or one sent by a god — at any rate a man was seen, who was plainly indignant; drawing the Scythian upon himself, he met him as he rushed on, forestalled the blow, seized him and threw him down. Another Scythian went at him, and quickly","f":"Synesius, <i>Prov.</i> 152 (Krabinger 1:152; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-de-providentia/152)."},"synesius-de-providentia/153":{"o":"τὸ. αὐτὸ -ἐπεπόνθει. Βοῃ τὸ ἐντεῦθεν Ὁ καὶ συνθέουσιν' ἄνθρῳποι\" τοῦτο μὲν βάρβαροι » τοὺς σκευᾳγωγούν, ἡμιόνους ἀφέντε,, ὅσους ὁ καιρὸϊ πρὸς, ἱξόδῳ. κατείλῃφεν, ὅτοι μέλλοντες, ἢ προεξελθόντες\" ἀνέλμον, γάρ, δ ὡς δι᾽ ἐλαχίεξου τοῖς οἰκείοις ἀρήξοντες.; τοῦτο δὲ ὅμα- δος; δήμου, πολὺς. ὦν;,.τό, μὲν τις ἀποθνύσκει πλυγεὶζν ὁ δὲ ἀποκτείνει “Σκύθον, καὶ τὸν ἀποκτείναντα ΕΝ αὖ Σικῦθη! ἄλλος, καὶ ἀεὶ τις ἔπιπτε,. καὶ εὐ ιξις ἔκτειγεν, ἀφ᾽ «ἑκατέρας. μερίδος.. Τῷ. γὰρ δήμῳ καὶ τὸ παρατυς, χὰν ἅπαμ, ἰὅπλον͵ ἦν ἀναγκαῖον. ᾽ν δὲ αὐτῷ, καὶ. τοὺς κειμένους σκυλεύρντι χρῆσθαι τοῖς, ξίφεσι, «αὶ ῥὼν γι των παραιρουμίνῳ\". πλήθει, γὰρ περιὴν γτῶν͵ ἀλλρφύλων, τῶν λιὲν' ἐσρατοπεδευκότων ὡς ποῤῥωτάτω͵ \") τρῦ ἄξεος,. ὡς. ἂν ἤκιτα, φοβοῖντο. τὸν λόχον, ὃν οὐκ ἄνεα αὐτοῖς “ὁ θεὸς ἀνεσείσατο, τοῦ μεθεῖναι τὴν πόλιν, ἣν μέσην εἶχον ἐν ταῖμ. χεροῖν\" οἱ δὲ, μερὶς ἐλάττων. ἀνὰ τὴν πόλιν τοῦ πλήθους;, ἀμφὶ τὰ ἔπιπλα. εἶχον, τοῦ μηδὲν ἐγκαταλειφθῆναι. Πολλαπλάσιοι οὖν, ὧι \" εἶχον, ἐλάττοσιν αὐτῶν συνεφέροντο τοῖς παρατυχοῦσιν ἀγχοῦ τῶν πυλῶν, καὶ τοῖς ἀεὶ προιγινομένοις ᾽) ὡς ἐπὶ. ἔξοδον. \"᾿Ηιρετὸ τε ἡ βοὴ μείξων, καὶ τὰ τῶν Β θεῶν ἐνταῦθα δὴ καὶ σαφῶς διάδηλα γίνεται. ᾿Ἐπειδὴ.","t":"suffered the same. From then on there was shouting, and people came running together: on one side barbarians, the baggage-carriers, letting go of the mules — as many as the moment of departure had caught, whether about to leave or already gone ahead; for they came back to help their own as quickly as they could; on the other a crowd of the people, a large one. One man is struck and dies, another kills a Scythian, and another Scythian kills the killer; on each side someone was always falling and someone killing. For the people any chance thing was a weapon of necessity; and they could strip the fallen and use their swords, which they took from them. For they were far more numerous than the foreigners: the main body had camped as far from the city as possible, so as to have the least fear of an ambush — a fear the god had not stirred up in them for nothing, to make them let go of the city they held in their hands — while the rest, the smaller part of the host, were up and down the city looking after their belongings so that nothing should be left behind. So the people, many times their number, fell on fewer of them: those who happened to be near the gates, and those who kept arriving to leave. The shout grew louder, and here the gods' part became clearly manifest. For","f":"Synesius, <i>Prov.</i> 153 (Krabinger 1:153; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-de-providentia/153)."},"synesius-de-providentia/154":{"o":"γάρ' ἐυδλν τοῦ θορύβου τῆν' 'τὲὶ πόλιν,\" ὁπόση \"τὸ μέ: ἡ 5δρ᾽, ἐπέσχὲ, ἱκαϊ᾿ εἰς τὸ ἐράτευμα' τῶν ἃ ἀλλόφύλων ΕΝ ἑκάτεροι. χούρ' ἑτέρους πάλαι' ᾿δεδιόξεν, \"ὡς ἐκϊθηδο μένουν,\" ποῦ δήμου μὲν ἀνὴρ 'ἕκατος,\" \"ταύτην ἐκείνῃ\" ᾿οἰδλιενοι. ἀϊ τὴν κυρίαν\" ῥπέραν᾽ Αἰγύκτῷῳ, ᾿καθ᾽ \" ἡν ᾿ἀκἐβυθριᾶδατ τοῖν βαρβάροιξ, συνΐκειτο; \"γνώμην ἔποιοὔντο᾽ δρῶντες τὶ καὶ πάθεῖν, \"καὶ σχεῖν' ἐνέάφιον ἀρεῖ τῆν\" ὡΣ ἐδύγέ᾽ αὐ παθεῖν\" οὐδὲ θεός ἄν\" ἔδοξεν. ἐγ Ὁ γυητὴν ἀξιόπιξόξος ὑἹιωθοῦντο᾽ οὖν ἅπαντες ἐπὶ τὸ ἀεὶ - 10, φαβαξτόλενον,\" ἀὐτόξ' τὶν ἕκαξος ἐἶναὶ βουλόμενος, οἰόμε- Ι νδ!\" \"κέῤδανεϊΐν,\" εἶ διακινδυνεύσειεν ὑπολειπομένων ἔνε μἰἀρεύρων:\" \"Οἱ βάρβαροι δὲ τήν\" τε ἔξοδον. ἐκεκλόφε: σαν, 'καῖ 'κεφώρᾶσθαι γομίσἄντεν, ᾿τῶν αὲν' ἐγκατα: λὲλέϊμ μένων\" γαΐλουν\" καίτοι πεμπλημδριᾶ που μάλιξα τοῦ τῤὰατεύματος ἦν\" αὐτοῖ δὲ περὶ σφῶν αὐτῶν ᾿δεῖσαν. τὲς, μὴ ἐπεξέλθοιέν οἱ ᾿πολέμισι\", ᾿φυγὶὴν ἐποιοῦντο, καὶ ᾿'ποῤῥωξέρω τρατολεδεύόύσι;\" 'χάριν εἰδότες, 'ὅτι τῷ ἢ πλείονι.35γ. περιἐσώθήδανι τιῷ \"παντὶ. κινδυνεῦσαι μελλῆσαντε: “Τῶν 'δὲ' ἐγκαταλεϊφθένέων ὁἱΐ μὲν ἕν. ταῖς. οἰκίαις, καὶ οὗτόι διὰ τὸ “πάλαι θεοπληγεῖς τὲ εἶναι καὶ εὕποπτοι διίσεσθαι κύθας ὑπὸ αἰγυπτίων κακὸν ᾿ἀνήκέσον, ἐπιδρομήν τε\" ἐπὶ τοὺς ἐξελθόντα, ὧς ἐπὶ φυγάς δας, ᾧοντο γεγονέναι, καὶ αὐτίκα. διαρπασθήσεαθαι τὸ “ῥατόπεδονν σφίσι' ἰδὲ ὀφελθρι ἄν » γενίσθαι κατὰ. χώραν","t":"when the uproar inside the city, however great it was, reached the army of the foreigners as well, each side had long feared the other as plotting. Every man of the people thought this was the appointed day on which Egypt was to be handed over to the barbarians, as had been agreed, and resolved to act and to suffer and to have valour as his burial shroud, rather than suffer what not even a god could have thought fit. So all were driven toward whatever was being done, each wanting to be in it himself, thinking it gain to risk his life while the barbarians were left … The barbarians had stolen out; and thinking they had been found out, they gave up those left behind for lost — though that was perhaps a large part of the army — and fearing for themselves, lest the enemy should come out against them, they fled and encamped farther off, grateful to have saved the larger part when they had been about to risk the whole. Of those left behind, some were in houses; these, because they had long been god-struck and full of suspicion, thought that the Scythians outside were suffering some irremediable evil at the hands of the Egyptians, that a sally had been made against those who had left as against fugitives, and that their camp would at once be plundered; and they thought it would help them to stay where they were","f":"Synesius, <i>Prov.</i> 154 (Krabinger 1:154; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-de-providentia/154)."},"synesius-de-providentia/155":{"o":"αὐτοῦ μένουσιν) κεἰ τὰ τε ὅπλα καταθεῖντο, καὶ ἱκέται παθίδοινξτο\". δόξαι γὰρ ἂν. διὰ τοῦτο καὶ μόνους ὑπολελεῖφθαι; τῷ μηδὲντ κακὸν εἰργάσθαι τὰ Αἰγυπτίων\" ἐκείνου! δὲ΄ οὗ ιἐδεδράκεσαν,, τὸ καθεὶν ἔνδικα φοβηθέν-. ταῦ, ἐκσήναι\" τοῦ! “ἄςξεο, Μόνοι δὲ ἄρα’ οἱ παρατυχόντες ταῖς πύλαις, καὶ περὶ οὖς ἦν τὸ δεινὸν, ἠπίεταν. το τὠληθὲρ, ὅτε, μηδὲν ἦν. καρτερὸν. Αἰγυκτίοιγ συντεταγμένον, οὐχ΄ ὁπλίτη,,; οὐχ ὅπλον, οὐκ ἀκοντιξῆς, οὐκ. ἀκόντιον.\" ᾿Ποιοῦνται δὲ γνώμην ᾿ ἐκ τῶν παρόνἑῶν,, τὸ δύναιντο,,. πρατήσαντες τῶν πυλῶν, εἰκαλίσαε\". ᾿'τοὐριῇμάτην. πεφοϊβὴμένου;\" ἀναρπασθῆναι γὰρ' ὅλην, ὥιπερ' νεοττιὰν, τὴν πόλιν. Ἑαὶ συνίταται μάχῃ περὶ ἀὐύτῇ, 'καρτερὰ, ἐν ἡ -ἀρατοῦσιν Αἰγύπτιοι\" καὶ “ἐπινίπιον. ταιανίδουσι. \"ΧἹέο) ἄλλο τοῦτο τοῖρ' τε΄ εἰσω καὶ 1ὅ τοῖς ἔξω βαρβάροις;. Ζ:απεπράχθαι γάρ ὥοντο᾽ τοῖς Αἰγυπτίοις τὸ ἔργον οὗτοί τε εἰς ἐκείνους, καὶ εἰς τούτους ἐκεῖνοι, ὥςτε ἀλλήλους ἐπῴμῳδον\", οὐδὲ φθάνουσιν οἱ πεπρατηκότες ᾿θύρας. τε ἁπάσα: ἐπιθέντες. ἀπά. σαις πύλαις\" οὐ μικρὸν ἔργον ἐν Θήβαι\" ἑκατομιπύλου; αὐτὰς “Ἕλληνε: ἄδουσι\" καί τις τῶν “μεταάχόντων τοῦ περὶ τὰς πύλας ἀγῶνος ἐπ᾽ αὐτὸ τοῦτο διαδραμὼν ἐκ μέσων τῶν ὕλλων, ἐξαγγέλλει. τε καὶ, ὑπισχνεῖται τοῖς","t":"and lay down their arms and sit as suppliants; for it would seem that they alone had stayed behind because they had done no harm to the Egyptians, while the others, fearing to suffer justly for what they had done, had left the city. Only those at the gates, around whom the danger was, knew the truth: that nothing strong was drawn up on the Egyptian side, no hoplite, no weapon, no javelin-man, no javelin. They resolve, as things stood, to master the gates if they could and call back those who had fled in groundless fear; for the whole city could be snatched up like a nest. A fierce battle is joined over it, in which the Egyptians win and sing a paean of victory. This was another blow to the barbarians inside and outside alike: each thought the Egyptians had finished off the other — these thought it of those, and those of these — so that they mourned each other. The victors lost no time in fitting doors to all the gates — no small task in Thebes; the Greeks sing of it as \"hundred-gated\" — and one of those who had taken part in the fight at the gates ran out from among the arms for this very purpose, reported it, and promised the","f":"Synesius, <i>Prov.</i> 155 (Krabinger 1:155; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-de-providentia/155)."},"synesius-de-providentia/156":{"o":"Σκύθαι; τὴν. πόλιν\" οἱ δὲ μάτην. παρῦφαν,, ἑνὶ καιρῷ τὸν τύχην ἐπαινέσαντες καὶ μεμψάμενος... Τέως ιμὲν Ο, γὰρ ὧς ἔξω γεγονάτες. δικτύων. τό.γε ὡνρκῴεῖ ὑπεὶ ρθδοντο\" ἔπειτα μὲν τοι: καὶ υδιαῤῥαγᾷναι.\" 4} τοῦ 'τεί: ἤχους ἠξίωσαν ὑπὲρ τοῦ πάλιν ἐπιβατεῦσαι. τοῦ, ιἄτεορε ζ Οὕτως ἄμαχον χρῆμα «σοφία.«θεοῦ,.»καὶ οὔτε ὅπλον ἰσχυρὸν, οὔτε νοῦς εὐμήχανος, ὅτῳ\" μὴ, πορέίῃ 'θεόρι “Ὧγτε. ἢδη) τινὲς ἐφ᾽ ἑαυτούς. ἐσρατήγησανς : καί, μοι δοκεὶ παγκάλως.εἰρῇῦσθαι θεοῦ, παίγνιον οἱ ἄνθῥω πὸν, εἶναι, παίξοντο; ἀεὶ τοῖς πράγμασι καὶ πεττεύουτοι Ὁ)\" 0} “μηρόν. τε ρἶμαι. τοῦτοι: πρῶτον. Ελλήνων. “κατανοή.} ὅαντα, «ποιῆσαι μὲν ἀγῶνα καὶ,ἦθλα.-: προθεῖϊναὶ,. παντοίας ἀγωνίας. ἐπὶ Πὰτρόκλῳ κειμένῳ\" ἐν ἄπαντι\") δὲ μειονεκτοῦσιν οἱ κρατήσειν. ἐπιδοξότεροι... Τεύκρρες Ιθ ἀσήμου τοξότου τὰ δευτερεῖα κομίξεται, καὶ!.,","t":"Scythians the city. But they let the chance slip in vain, praising and blaming fortune in one moment. For as long as they thought they had escaped the nets, they rejoiced at their safety; afterwards, however, they wanted to break through the wall in order to get into the city again. So invincible a thing is the wisdom of God; neither is a weapon strong nor a mind resourceful for anyone whom God does not help, so that some have even been their own enemies' generals. And it seems to me finely said that a human being is God's plaything, who is always playing with affairs and moving them like pieces on a board. I think Homer was the first of the Greeks to see this, when he staged a contest and set prizes for every kind of competition in honour of Patroclus lying dead; and in every one those who were more expected to win come off worse. Teucer takes second prize to an obscure archer, and","f":"Synesius, <i>Prov.</i> 156 (Krabinger 1:156; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-de-providentia/156)."},"synesius-de-providentia/157":{"o":"“Μοῖσθος ἀνήρ '\"ὥριφος ἐλαύνει. μώνυχας ἵππους, \"᾿ καὶ εἰς ποδῶν. ἀρετὴν νίος ἡττᾶται πρισβύτου, καὶ. εἰρ τὴν βαρεῖαν ἀγωνίαν. Αἴας ἐλέγχεται, Ἑαί τοι τοῦτον αὐτὸς ἀνὰκηρύττει τῶν εἰς ᾿Ιλιον ἀθροισθέντων ἃ ὕὅ μακρῷ πάντων, πλὴν ᾿Αχιλλέως, «τὸν. ἄριτον. ᾿4}.λὰ καὶ τέχνῃ 4“), φησὶς καὶ μελέτη, καὶ ἡλικία, καὶ τὸ φύσει διενεγκεῖν, μικρὰ πάντα πρὸς τὸ δαιμόνιον. Ι τ ὃιὲ Δἰγύπτιοι δὲ ἐπειδὴ) λαμπρῶς ἤδη τῶν πυλῶν ἐκράτουν, καὶ τὸ : τεῖχο! ἐπεποίηντο μέσον σφῶν καὶ τῶν πολεμίων, ἐπὶ τοὺς ἐγκαταλελειμμένου; τρεπόμενοι χωρὶς ἑκάτου; ἢ, ἅμα πολλοὺς ἔβαλλον, ἠκόντιδον, ἔπαιον, ἐκέντουν τοὺς ἐρυμινόν τι καταλαβόντα; ἔτυφον, ὥ!περ σφῇῆκα;, αὐτοῖς ἱεροὶ,\" αὐτοῖς ἱερεῦσι, δεινολογουμένου καὶ κεκραγότος Ἰυφῶνος, ἐπειδὴ καὶ τὰ ἀμφὶ τὴν Ε Ἰδτοῦ θείου δόξαν ἐσκύθιξεν, ἠξίου τε ἐπικηρυκεύεσθαὶ τοῖς βαρβάροις, καὶ αὖθις ἔπραττεν, ὧς ἂν εὑφρήσοι τὸ τράτευμια τὸ πολέμιον, ὦ, οὐδενὸς γεγονότος ἀνηπές: σου δεινοῦ. Οἱ δὲ, ὁ δῆμος, αὐτοκέλευτοι πάντες, ἀερα- \"“ τήγητοι, πλὴν τάγε παρὰ θεῶν αὐτός τις ἕκατορ'»ρά-","t":"\"last comes the best man, driving his single-hoofed horses,\" and in speed of foot a young man is beaten by an old one, and in the heavy contest Ajax is put to shame — though the poet himself proclaims him by far the best of all those gathered at Ilium, except Achilles. \"But skill,\" he says, \"and practice, and age, and natural excellence are all small things beside the divine.\" The Egyptians, when they had clearly mastered the gates and put the wall between themselves and the enemy, turned on those who had been left behind, apart from one another, many at once: they pelted them, threw javelins, struck and stabbed them; those who had seized some strong place they smoked out like wasps, temples, priests and all — while Typhos complained loudly and shouted, since in matters of belief about the divine too he had turned Scythian, and wanted to send heralds to the barbarians, and was working again to bring the enemy army in, as though nothing irremediable had happened. But the people, all self-commanded and without a general — except that each man, from the gods, was himself","f":"Synesius, <i>Prov.</i> 157 (Krabinger 1:157; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-de-providentia/157)."},"synesius-de-providentia/158":{"o":"τηγός τε καὶ τρατιώτης, 'λοχαγὸφ καὶ λοχίτης. Τί δὲ οὐκ ἂν γένοιτο βουλομένου. θεοῦ καὶ ἐνδόντος ὁρμὴν ἀνθρώποι; εἰς τὸ πάσῃ μηχανῇ σώξεσθαι; Οὔτε οὖν τὰς πύλας ἐπέτρεπον ἔτι Τυφῶνι, καὶ. τὰ ἄλλα καὶ τυδραννὶ ἄψυχος ἦν, ἐπειδὴ τὸ συτῇσαν αὐτὴν ἐξεπεπτώκει τῇς, πόλεω.. ᾿Εκκληφία δὴ πρώτῃ Ἴ) περὶ τὸν ἱερέα Ο τὸν. μέγαν, καὶ πὺρ ἱερὸν ἥπτετο, «καὶ εὐχαὶ χαριςήριοι μὲν ὑπὲρ τῶν διαπεπραγμένων, ἱκετήριοι δὲ ὑπὲρ τῶν πεπραξομένων. Εἶτα \"Οσιριν ἥτουν, ὦ; οὐδὲν ἄλλο πρὸ τοῦ τῶν πραγμάτων σωτύριον. ὯΟ δὲ ἱερεὺς αὐτὸν τε ὑπίσχετο, τῶν θεῶν διδόντων, καὶ εἰ δὴ τινες\" αὐτῷ συνεπεπτώκεσαν, αἰτίαν, ἔχοντες ὁμογνώμονες; εἶναι. Τυφῶνα δὲ ἔδοξε καιρόν τινα βουκολῇσαι. 5. Ὃ δὲ ἐπεὶ μὴ ταχὺ τὸ εἰκὸς ἐπεπόνθει' τὸ δὲ εἰκὸς ἦν σφά- Ὦ γιόν τε καὶ πρόθυμα τοῦ πολέμου. γενέσθαι͵ τὸν αἰτιώτατον.) Αἰγυπτίοις τοῦ χρόνον τινὰ' Σκύθαι; δουλεῦ\" σαι\" ἐπεὶ δ᾽ ἀνεβάλλετο αὐτὸν καὶ “Πἰκῃ σοφή τε οὖσα καὶ εἰδυῖα καιροὺς ταμιεύεσθάι, ὁ δὲ καὶ τὸ πὰν ὠήθη καταπροίξεσθαι τῶν θεῶν.. Ὧν δ᾽ ἐπὶ τοῦ. σχήματος ἔτι τῇ, τυραννίδος, ἐπιμελέσερον ἠργυρολόγει “καὶ αἷσχιον, ὥςτε ἤδη τὸ δεύτερον καὶ παρὰ τῶν ὑπηρετῶν ἡρανίξετο, νῦν μὲν ἀνατεινόμενο;, ὅτι δράσει κακὸν ᾿λν ἐξαίσιον, ἕως ἠδύνατο. νῦν δ᾽ αὖ πάλιν ταπεινός τε","t":"general and soldier, captain and ranker. What would not happen when God wills and gives people the impulse to save themselves by every means? So they no longer entrusted the gates to Typhos, and in other respects the tyranny was lifeless, since what had set it up had been thrown out of the city. There was first an assembly around the great priest; sacred fire was lit, and prayers were offered, of thanksgiving for what had been accomplished and of supplication for what was still to be done. Then they asked for Osiris, since there was no other salvation for their affairs before that. The priest promised him, the gods granting it, and any others who had fallen with him on the charge of being of his mind. It was decided to humour Typhos for a time. Since he had not quickly suffered what was fitting — and what was fitting was that he should become the slaughtered victim and first offering of the war, he who was most to blame for the Egyptians' serving the Scythians for a time — since Justice, being wise and knowing how to husband her times, deferred him, he thought he would get off from the gods entirely. Keeping up the outward form of the tyranny, he collected money more diligently and more shamefully, so that now for the second time he was taking contributions even from his servants, now threatening that he would do some monstrous evil while he could, now again humble","f":"Synesius, <i>Prov.</i> 158 (Krabinger 1:158; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-de-providentia/158)."},"synesius-de-providentia/159":{"o":"καὶ ἐλεεινολογούμενο!, ἵνα, φησὶ, μὴ τῇ: τυραννίδος; ἐκπίσοιμι., Τααοῦτον ἄρα ἀπόπληκτος ἦν, καὶ τὸν -νοῦν ὄντως ἐτετύφωτο,. ὡς. ἐλπίσαι θωπείᾳ καὶ χρήμασι τὸν ἱερέα περιελεύσεσθαι.. Τῷ δὲ οὐκ ἦν θέμι; πρὸ τῶν ὕ πατρίων ἀργύριον τίθεσθαι. ᾿Αλλὰ καὶ ἀναδεύξαντας.. ἀνὰ κράτος ᾽ τοὺς ἀλλοφύλου, καὶ ποῤῥωτάτω χγε:νομένους Θηβῶν ἀποερόλοις, καὶ ἱκέταιρ, καὶ δώροις αὖθις ἐπανήγαγεν\" ἅπαν τε ἔργον αὐτοῦ καὶ ς“ρατήγημα κήρυγμα λαμπρὸν ἦν τοῦ πάλιν αὐτὸν προπιεῖσθαι δ) Ἰυτά Αἰγύπτια τοῖς βαρβάροι.. «Ἰ᾽λός τε ἦν μάλιστα μὲν. ᾽ν 4, ᾽. “4 ᾿ Φ δι. ’ ᾿ ἀδεὴ; αὐτὸς ὧν τὸ γε ᾽) ἐπὶ τοῖς φιλτάτοις «Σκύθαι;\" εἰ δὲ μὴ, καὶ ἄσμενος ὑπὶρ τοῦ μὰ ξῶν ἴΟσιριν ἐπι-͵ δεῖν τυχόντα καθόδου, καὶ γενόμενον ἐν τοῖς πράγμιασιν. ᾿Επεὶ δ᾽ οὖν οἵ τε βάρβαροι σαφῶς; οὐκ ἐπὶ τῷ μεττασχηματίσαι τὰ Αἰγυπτίων, ὥςπερ πρότερον ἐδεδράκεσαν, ἀλλ᾽ ἱπὶ τῷ πρόῤῥιδα ἀνελεῖν, καὶ Σικυθικῶς πολιτεύσασθαι τῇ χώρᾳ προρίβαλλον, καὶ καθάπαξ εἰπεῖν, τὸ πραττόμενον πολέμου καὶ τάσεως δυοῖν κακῶν ἀμφοῖν εἶχε τὰ χαλεπώτατα'.-ἄάσεω; μὲν τὰς. οἵκοθὲν ἐνδόσεις καὶ προδοσίας, ὧν ὕκιτα πόλεμοι πειρᾶται\" πολέμου δὲ τὸ κοινὸν ἁπάντων εἶναι τὸν κίνδυνον ἐπεὶ αἴγε ςάσεις, τὸ κοινὸν ἀξιοῦσαι σώξειν, τὴν. ἡγεμιονίαν ἀπὸ τῶν ἐχόντων ἑτέροις. μνηφξεύουσι, τότε δὲ ἀπ᾽ ἀμφοῖν περιὴν ἄμφω τὰ χείρω, Αἰγυπτίων δὲ οὐδεὶς ὑπελείπετο, ᾧ μὴ νεμεσητὰ ὁ τύραννος καὶ φρο-","t":"and lamenting, \"so that I may not fall from the tyranny,\" as he said. So crazed was he, and so truly befogged in mind, that he hoped to win over the priest with flattery and money; but for the priest it was not lawful to set silver before the ancestral things. The foreigners, who had been driven off by force and were very far from Thebes, he brought back again by envoys, suppliants and gifts; and every deed and stratagem of his was a brilliant proclamation that he would once more sell out the affairs of Egypt to the barbarians. He plainly wanted above all to be safe himself, as far as depended on his dearest Scythians; failing that, he would gladly not live, rather than see Osiris granted his return and back in power. Now the barbarians were plainly advancing not to reshape the affairs of the Egyptians, as they had done before, but to destroy them root and branch and govern the country in Scythian fashion; and, in a word, the business had the hardest features of both evils, war and faction: of faction, the yieldings and betrayals from within, which wars hardly know; of war, that the danger is common to all — for factions, claiming to save the common good, woo the leadership away from its holders for others, but now the worse features of both were present. So no Egyptian was left to whom the tyrant did not seem odious in his thinking","f":"Synesius, <i>Prov.</i> 159 (Krabinger 1:159; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-de-providentia/159)."},"synesius-de-providentia/160":{"o":"νεῖν ἰδύκει καὶ κράττειν, καὶ διτι; παμπόνηβῤο; ἦν, ὑπὸ τοῦ δέους σωφρονιδόμενοι \" Τοῦτο δὲ ἦν, ὃ περιμέ- Ὦ νεὶν ἐδέδοκτο τοῖς θεοῖς, τοῦ μηδὲν ἐμπύρευμὰ τῆς ἔναντίας αἱρέσεως ἐν τῇ πολιτείᾳ λανθάνειν ὑποτρεφόμενον, πἔχον τινὰς, εἰ μὴ δικαίας, ἀλλ᾽ οὖν εὐπροιώπου; τοῦ κακοῦ παραιτήσει. ᾿Οψὲ δὴ τότε σύνοδος θεῶν καὶ γερόντων ἐπὶ Τυφῶνι γίνεταὶ, καὶ ἀνακαλύπτεται τὰ πάλαι πᾶσι καθ᾽ ἵνα θρυλούμενα, γυναῖκες ἀμφίγλωσσοι ταῖς μὴ συνιείσαις ἀλλήλων τὰς γνώμας ἐξερμηνευουσαὶ τῇ τε Αἰγυπτίᾳ τὰ τῇὴν' βαρβάρου, καὶ ἔμπαλιν θατίρᾳ τὰ τῇς θατέρα;, καὶ ἀνδρόγυνοι καὶ ἀπογραφεῖς, ἅπαντες οὗτοι τῶν ἐπ᾽ Ὄσιριν Τυφῶνι τε καὶ τῇ γυναικὶ παρασκευασθέντων, καὶ αὐτῶν ἔναγχος ἐγχειρουμένων ἐπὶ δεινότατα τεκμήρια, καταλήψει; 1ὅ τε ἐἱπικαίρων χωρίων ἐνδόντος αὐτοῦ, καὶ μονονοὺ προ;- “\" αγομένου τὴν πολιορκίαν, ἵνα περιςῇ τὰ δεινὰ τὴν πόλιν τὴν ἱεράν\" σπουδῇ 'τε πᾶσα ἐφ᾽ ᾧ διαβῆναι τοὺς Σ κύθα; καὶ τοῦ ῥεύματος ἐπὶ θάτερα, ἵνα μὴ ἐξ. ἡκι\" σεία; τὰ Αἰγύπτια πράττοι κακῶς, πάντα δὲ παντα-\" χόθεν αἴροιτο, καὶ μὴ σχολάδοιεν ἐπιξητεῖν Ὄσιριν. \"“ Τούτων ἀναδειχθέίντων, ἄνθρωποι μὲν εἰς τὸ αὐτὸ κα- Β ταδικάδουσιν αὐτοῦ φρουράν τε, καὶ περὶ τοῦ τί χρὴ παθεῖν ἢ ἀποτῖσαι, δεύτερον ἐπ᾿ αὐτῷ καθεδεῖν δί-\"","t":"and in his acts; even the thoroughly wicked were sobered by fear. This was what the gods had resolved to wait for, so that no spark of the opposite party might lie hidden in the state, smouldering, with some excuses for the evil, if not just, at least plausible. Then at last a meeting of gods and elders is held about Typhos, and things long whispered by everyone privately are uncovered: women speaking both tongues, who interpreted for women who did not understand each other — the barbarian's mind to the Egyptian woman, and each to the other — and eunuchs and clerks; all the things prepared against Osiris by Typhos and his wife; and the most terrible proofs of what they had recently attempted: the seizure of strategic places, which he had handed over, and his all but bringing on a siege, so that the terrors might encircle the sacred city; and all his efforts to have the Scythians cross the river to the other side as well, so that the affairs of Egypt might fare badly not from one side only but be seized everywhere from every side, and the people have no leisure to seek Osiris. When these things had been brought to light, the men condemn him to custody, and to stand a second trial over him on what he must suffer or pay;","f":"Synesius, <i>Prov.</i> 160 (Krabinger 1:160; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-de-providentia/160)."},"synesius-de-providentia/161":{"o":"κατήριον\" θεόὶ' δὲ ἐοὺς μὲν\" παρόντας συνέδρου; ἐπύνεσαν, ὧς ἀποχρῶντα κατεγνωκότας\" αὐτοὶ δὲ, ἐπειδὰν ἀπολίπῃ τὸν βίον Τυφὼ;, ἐψηφίσαντο Ποιναῖς τε αὐτὸν παραδοῦναι καὶ ἐνεῖναι τῷ Ἑωκυτῴ, καὶ τελευθτῶντα, παλαμναῖον εἶναι καὶ Ταρτάριον δαΐμονα, χρῆμα μετὰ τῶν ἀμφὶ Τιτᾶνας καὶ Γίγανταξ\" τὸ δὲ Ἡλύσιον μηδὲ ὄναρ ποτὲ ἰδεῖν, σχολῇ δὲ ἀνακῦψαί ποτὲ καὶ ἐποπτεῦσαι φῶς ἱερὸν, θέαμα ψυχῶν ἀγαθῶν καὶ θεῶν εὐδαιμόνων. ᾿ Τὰ μὲν ἀμφὶ Τυφῶνι ὃ) ταῦτα\" ῥητὰ γὰρ πάντα. Τί γὰρ ἂν γένοιτο. περὶ χθονίαν φύσιν ἱερὸν καὶ ἀπόῤῥητον; ᾿Ιερολογεῖται δὲ καὶ τεθείαται τὰ '᾽Οσίριδος, ὦιτε κίνδυνος παραβάλλεσθαι πρὸς τὴν διήγησιν ὃ). ᾿Αλλὰ γένεσις μὲν αὐτοῦ, καὶ τροφαὶ, καὶ προπαίδειαί 15τε καὶ παιδεῖαι, καὶ ἡγεμονίαι μείδου;, καὶ ὅπως; ἀρχαιρεσιασάντων θεῶν τε καὶ θείων ἀνδρῶν ἐπὶ τὴν μεγάλην ἀρχὴν κατίτῃ, καὶ ὦ; ἐπήρξεν αὐτῇ, Ὦ καὶ ὦ; ἐπ᾿ αὐτὸν ἡ συνωμοσία συνέσῃ, καὶ εἰς ὅσον ἐκράτησε, καὶ “ὡς οὐκ εἰς ἅπαν ἐξίκετο\" ταῦτα μὲν “0οὐκ ἀνάξια κοινολογίας ὃ, καὶ εἴρηται. Προςκείσθω","t":"and the gods praised the councillors present for judging sufficiently, but they themselves voted that, when Typhos should leave this life, they would hand him over to the Avengers and cast him into Cocytus, and at last he would be a murderous daemon of Tartarus, one of the company of the Titans and Giants; that he should never see Elysium even in a dream, and hardly ever look up and behold the sacred light, the sight of good souls and happy gods. So much for Typhos; for all of it may be spoken. What sacred and ineffable thing could there be about an earthly nature? But the story of Osiris is sacred and divine, so that there is danger in setting it out in narrative. Yet his birth and nurture, his preparatory and full education, his greater commands, how he was installed in the great office when gods and divine men held the election, how he ruled it, how the conspiracy was formed against him, how far it prevailed and how it did not achieve everything — these are not unworthy of being told to all, and have been told. Let this be added","f":"Synesius, <i>Prov.</i> 161 (Krabinger 1:161; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-de-providentia/161)."},"synesius-de-providentia/162":{"o":"δὲ ὅτι μηδὲ ἀνόνητος ἡ φυγὴ τῷ, πάμτα εὐδαίμονι\" ἀλλ᾽ ἐν ἐκείνῳ γὰρ τῷ καιρῷ τὰς τελεωτάτας τῶν ἄνω θεῶν τελετὰς ἐτελέσθη τε καὶ ἐπώπτευσε, καὶ θιωρίᾳ προιανέσχε τὸν νοῦν, σχασάμενο; ᾽) πολιτείαν. Δεγέὄσθω δὲ αὐτοῦ καὶ κάθοδος ἱερὰ, καὶ δῆμοι ξεφαγηφόροι συγκαταγαγόντες αὐτὸν τοῖς θεοῖς, ἤπειρον ὅλην ἃ ἐπὶ τῷ προπομπεῦσαι κατιόντας ἀμείψασθαι, καὶ ᾿ παννυχίδες, καὶ δᾳδουχίαι, καὶ διανομαὶ γερῶν, καὶ. ἐπώνυμον ἔτος, καὶ τοῦ δυσμενοῦ; ἀδελφοῦ δευτέρα φειδὼ, ὃν ὀργῇ: ἠρεθισμέναυ τοῦ δήμου παρῃτεῖτο, καὶ θεῶν ἐδεῖτο σώδειν 'αὐτὸν, ἐπιεικέξερα δρῶν μᾶλλον, ἢ δικαιότερα. Μέχρι τούτων ἀποτετολμῴσθω τὰ ᾿᾽Οσίριδος\" τὰ δὲ ἐντεῦθεν εὔτομα κείσθω, φησί τις, εὐλαβῶς \") ἑερο- 1ῦ λογίας ἁψάμενος. Τὰ πρόσω θρασεία; ἂν γένοιτο γνώκῃ} καὶ γλώττη,, ἃ εὐφημα ἀτρεμείτω, συγγραφαὶς ἀνέπαφα, μὴ Β -- -- το καί τισιν οὐ θέμις ὄμμα βάλῃσιν \" ὃ τὲ γὰρ ἐκφήνας, ὃ τε ἰδὼν νεμεσᾶται παρὰ τοῦ θείου. Καὶ λόγοι Βοιώτιοι τοὺς ἐναλλομένους καὶ ἐποπτεύσαντας ὄργια “]Ιιονύσου σπαράττουσιν. ᾿Αγνωσία σεμνότῃς ὅ ἐπὶ τελετῶν, καὶ νὺξ διὰ τοῦτο πιξεύεται τὰ μυξήρια, καὶ ἄβατα σπήλαια διὰ τοῦτο ὀρύττεται, και-","t":"too: that the exile was not without profit to the all-blessed man; for at that time he was initiated into, and beheld, the most perfect rites of the gods above, and held up his mind to contemplation, having laid public life aside. Let there be told also his sacred return, and the garlanded peoples who brought him back together with the gods, crossing a whole continent to escort them in procession as they came down; the all-night festivals, the torch processions, the distribution of honours, the year named after him; and his second sparing of his hostile brother, whom he begged off from the people's inflamed anger, asking the gods to save him, acting more leniently than justly. Up to this point let the account of Osiris venture; what follows, says one who touches sacred lore with reverence, let it lie well guarded. What lies beyond would belong to a bold mind and tongue; let it stay in reverent silence, untouched by writings, \"lest those for whom it is not lawful cast an eye on it.\" For both the one who discloses and the one who sees incur the anger of the divine. Boeotian stories tell of those who leapt in and looked on the rites of Dionysus being torn apart. Not knowing is the solemnity of rites; for this reason night is entrusted with the mysteries, and for this reason untrodden caves are dug — times","f":"Synesius, <i>Prov.</i> 162 (Krabinger 1:162; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-de-providentia/162)."},"synesius-de-providentia/163":{"o":"ροὲ. καὶ τόποι, πρύπτειν. εἰδότες ἀῤῥητουργίαν ἔνθεον. Μονον ἴσως ἐκεῖνο θέμις ιεἰπεῖν,. καὶ 'λίγομεν, ἡ δυνάμιθα παῤῥακαλύπτοντι,.. τὰ. ἀβέβηλα, ὅτι γηῤῥῶν τὲ Ὄσιρις κυδίων ὁ νέο,»\"παὶ ιγέρα:. ἔσχε παρὰ θεῶν' ἐπιθφσατῆῇῆσαι τῇ πολιτείᾳ μετὰ συνθήματος. μείξονος, ᾿ ὡξὰ κρείττων ἀποδειχθῆναι τοῦ παρὰ ἀνθρώπων τι πάσχειν “᾽ καὶ. τὴν εὐδαιμονίαν,. ἣν. παραδοὺξ' Αἰψυπτίοι; ἐξίτηλον εὗρεν ὑπὸ τῶν Τυφωνίων καιρῶν, οὔπ᾽ ἀνεὰ κτήσατο μόνον, ἀλλὰ καὶ ἀσύμβλητον 'τῇ ᾿προιθήκῃ Ἰυπρὸς τὴν προτέραν ἐποίησεν, ὧι, δοκεῖν ἐκείνην προοί- \"\" μιον 'γεγονέναι τῇ! ἐσομένης, «καὶ μόνην ᾿ὑπόσχεσιν) ποτὲ θρυλούμενον ποιηταῖς Ἑλλήνων, ὧν ἡ παρθέ. νος ἡ νῦν ἀτρῴα, “]κην, οἶμαι, καλοῦπεν. αὐτὴν,.“ Ὁ --- -α -ς -- ἐπιχθονίῃ πάρος ἦεν Ἶ, : τς ΤᾺ ι Ἤρχετο δ᾽ ἀνθρώπων κατεναντίη\" οὐδέποτ᾽ ἀν- !.. δρῶν, Οὐδέποτ᾽ ἀρχαίων ἦνηνι.. φῦλα γυναικῶν, ᾿Αλλ’ ἀναμὶξ ἐκάθητο, καὶ ἀθανάτη περ ἐοῦσα\" ὁμωρόφιος ἀνθρώποι; ἐγίνετο. Οὐ γάρ λευγαλέου τότε νείκεος ἠπίξαντο, Οὐδὲ διακρίσιος περιμεμφέος ᾽), οὐδὲ κυδοιμοῦ\"","t":"and places that know how to hide divine work that may not be spoken. Only this, perhaps, is it lawful to say, and we say it, uncovering as far as we can what is not profane: that Osiris was more glorious in old age than in youth, and received from the gods as his reward to preside over the state with a greater token, so as to be shown above suffering anything at human hands; and the happiness which he had handed on to the Egyptians and found faded by the Typhonian times he not only recovered, but by what he added made it beyond comparison with the former, so that the former seemed to have been a prelude to what was to come and only a promise — the age once celebrated by the poets of the Greeks, of whom the maiden now among the stars (Justice, I think, they call her) \"was formerly on earth, and met men face to face; never did she shun the tribes of men or of women of old, but sat among them, immortal though she was,\" and lived under one roof with men. \"For they did not yet know grievous strife, nor blameful division, nor the din of battle;","f":"Synesius, <i>Prov.</i> 163 (Krabinger 1:163; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-de-providentia/163)."},"synesius-de-providentia/164":{"o":"οἰὠδτωρ. δ᾽ ἔδωον \". χαλεπὴ: δ᾽ ἀπέκειτο. θάλασσα, τῷ εεὐαὶ βίον οὔπω νῆες ἀπόπροθεν: ἡγίνεσκον.. 0... “... ᾿ἡλλὰ βόες καὶ ἄροτρα, καὶ αὐτὴ πότνια λαῶν. τ υῤία: πάντα παρεῖχε ι“]1ἰκν»», δώτειρα δικαίωνδιὼ Τρφρ᾽ ἦν, ὄφρ᾽ ἔτι., γάζα. γένος χρύσειον ἔφερβεν. ὑπ δ ριλἶ, φησὶν, οὐκ ἐχρῶντο θαλάσσῃ, χρυσοὶ δὲ σαν. ἄνθρωποι, καὶ θεῶν. ἐπιμιξίας ἐτύγχανον. Πλοίων Β δὲ. εἰελθόντων..ἐνεργοῦς \"εἰς χρῆσιν βίου, τοσοῦτον ἀπεφοίτησεν καὶ «Ζίκη τῆς γῇ:, ὡς μόλις ὁρᾶσθαι νυκτὸς αἰθρία.. Ἑαὶ μέντοι καὶ νῦν -ὁρωμένῃ ςτάχυν ἡμὶν προτείνει, καὶ οὐ πηδάλιον. Τάχα νῦν καταβαίῃ, καὶ πάλιν ἡμῖν αὐτοπρόφωποι. διαλέξεται, σπουδασθείσης. μὲν. γεωργίας, ναυτιλίας δὲ ἀποσπουδασθείσῃ:. Τάδε οὖν πάλαι περὶ αὐτῆς ἀδόμενα ποιηταὶς οὐχ ἕτερος ἔσχε χρόνοι, ἀλλ᾽ ὁ τῷς ἐπικυδεςέρας βασιλείας","t":"but they lived simply; the harsh sea lay apart, and ships did not yet bring livelihood from afar; but oxen and ploughs, and Justice herself, mistress of peoples, giver of just things, supplied everything\" — as long as the earth still fed the golden race. They did not use the sea, he says; people were golden and enjoyed the company of gods. But when ships came into active use for life, Justice withdrew so far from the earth that she is barely seen at night in a clear sky. And yet even now, when she is seen, she holds out to us an ear of grain, not a rudder. Perhaps now she may come down and speak with us face to face again, when farming is earnestly pursued and seafaring is earnestly avoided. These things, then, sung of her long ago by the poets, belonged to no other time than that of the more glorious kingship","f":"Synesius, <i>Prov.</i> 164 (Krabinger 1:164; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-de-providentia/164)."},"synesius-de-providentia/165":{"o":"᾿θσαίριδος.. “Εἰ δὲ οὐκ εὐθὺ 'κατάγοντες. αὐτὸν τὲκ τῆι μεταςτάσεως, ἅμα πάντα. ἐν χερσὶν. ἔθεσαν οἱ. θεὸὶ, μηδὲν. παρὰ τοῦτο. ποιώμεθα», Οὐ χωρεῖ. πολιτείας φύσις ἀθρόαν. μεταβολὴν; ὥι:περ ἐπὶ τὸ. χεῖρον, ᾿οὕτως τἐσὶ τὸ ὅ ἄριτον.- 'Ἑακία' μὲν γὰρ αὐτοδίδακτον \" σὺν πόνῳ κτᾶται... \"Ἔδει. δὴ. μεσιτεῦσαι, τοὺς προκαθαίροντας, τὸ θεῖον σχολῇ καὶ. τάξει - βαδίξειν:\" τὸν. δὲ ἔδει, πρὶν ἄσχολον εἶναι, ᾿πολλά᾽ ᾿μὲεϊ.τἰδεῖν; πολλὰ δὲ ἀκοῦσαι. Συχνά τοι βασιλέως τυἀποῦ, κλὺπτεται.., τον “αι Δ ὁ αλννὴν «Τὶ Ἢ.}λ ω), » ΛΑλλ᾽ εὐλαβητέον γὰρ ἤδη, μὴ τὶ καὶ τῶν; ἀῤῥήτων ᾿) ἐξορχηδώμεθα. Τὰ μὲν, ἱλήκοι τε ἡμῖν\". τὰ δὲ,. κἀλειμοθοῦδι περὶ ἀδελφοῦ.γενάμενα' καὶ: γὶ» ἄντα οἰδείον\"","t":"of Osiris. If the gods did not, in bringing him back from his removal, put everything into his hands all at once, let us make nothing of that. The nature of a state does not admit sudden change, toward the best any more than toward the worse. For vice is self-taught; virtue is acquired with toil. There had to be an interval for those who purify beforehand, for the divine to proceed at leisure and in order; and he had, before he was busy, to see many things and hear many things. Much, surely, is hidden from a king himself … But we must now take care not to dance out any of the things not to be spoken. May the gods be gracious to us. As for the things told of old in myths about brothers, and what is now","f":"Synesius, <i>Prov.</i> 165 (Krabinger 1:165; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-de-providentia/165)."},"synesius-de-providentia/166":{"o":"δ ψόμενα θαυματζόν τι φαίνεται καὶ ἄξιον φροντισθθῆναι, εἰ ποτε. ἄρα,. ὅταν πού τις ὃ) γένηται διαφέρουσα φύσις, οὐ κατὰ μικρὸν, ἀλλὰ \"παρὰ. πλεῖτον, ἢ βελτίων,: ἢ χείρών, οἷον,. ἀμιγής τις ἀρετὴ πρὸ! κᾳκίαν,..ἢ καδκία\" πρὸς ἀρετὴν, ἐγγύς. που. παραφύεται καὶ τὸ\" ἀντι-. κεέμενον. ἄνῥατον, - ὡς ἐκ’. μιαγ΄ ἑξίας προϊέναι\" τὰ τοσοῦτον ἀπῳκισμένα, καὶ μίαν εἶναι ταῖν δυεῖν. δ)\" βλάταῖν ᾿'τὴν ιῥίξαάν.... Πυθώμεθα.ἴ). οὖν φιλοσοφίαι» τί “7 ἄβα αἰτιάσεται' τοῦ παραδόξου“ πράγματος\" ἡ δὲ ἴσω,ἶ ἰῷ ἀποκρινεῖται δανεισαμένῃ τι καὶ παρὰ ποιήσεως)\" \"ὅτις ' ὦ ἄνθρωποι, “]οιοὶ γάρ τε πίθοι κατακείαται ἐν ΖΙιὸς οὔδει, “ον ώρων, ἰοἰα δίδωσι, κακῶν, ἕφερος \"δὲ,, ἑάων. το. μὲσ ὁὖν πολὺ κατ᾽ ἴσον ἢ παρά μικρὸν ἧσσον:. ἀφ᾽ ἑπατέρων ἐγχεὶ καὶ 'κίρνησιν ᾿ υῶςτε “ἔχειν τῷ φύσει. συμμιίξρως, “Ὅταν δέ ποτε ἀπλύεω, ἐγχέῃ θιαίραι μερίδοι,» \"καὶ γένηταί ","t":"seen, something marvellous appears, worth pondering: whether, when somewhere a nature arises that differs not a little but very greatly, either better or worse — an unmixed virtue, say, compared with vice, or vice compared with virtue — its opposite also grows up close by, beside it, so that things so far apart come from one hearth and the two shoots have one root. Let us inquire of philosophy, then, what she will give as the cause of this paradox. She will perhaps answer, borrowing something from poetry too: \"O men, two jars stand on the floor of Zeus, of the gifts he gives, one of evils, the other of blessings.\" For the most part he pours from each in equal measure, or a little less from one, and mixes them, so that people have them in proportion to their nature. But when at some time he pours unmixed from one portion, and there comes to be","f":"Synesius, <i>Prov.</i> 166 (Krabinger 1:166; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-de-providentia/166)."},"synesius-de-providentia/167":{"o":"τῶν παίδων ἀκριβῶς εὐδαίμων δ κακοδαίμων, ἐπὶ τὸ λοιπὸν θάτερον ἀκριβῶγ ἐεὶ \"τὸ \"λειπόμενον, Ο γὰρ θεὸς ὁ. διαγόμεύ; ἀντανισώσει τὸ ἐνδεὲς, ἐπεῖδὴ δεῖ ἑὴν Β δαπάνην \"ἴσην “εἶναι τοῖν κίθοιν, ἢ...) καὶ τὴν ἀρχήν 5ἔειν ἐν τοῖς γίνεσι σπέρματα ἀπ᾽ ἀμφοῖν ἶἴρα, καὶ ἕν ἄμφω γινόμενα τῷ λόγῳ τῇς κοινῇ, φύσεω,. “Οτὰν δὲ ὁπωιοῦν καταχωρισθὲν προδαπανήσῃ τις θάτερον, ἀνεπίμικτον ἔχει τὸ λεῖπον. Ταῦτα εἰκοῦσα, πείσειεν ἂν ἡμᾶς, ἐπειδὴ καὶ τῇς συκῇς ὁρῶμεν γλυ- Ἰθπύτατον μὲν τὸν καρπόν\" φύλλα δὲ, καὶ φλοιὸν, καὶ ῥίδαν, καὶ πρέμνον, ἅπαντα ὁπωδέξατα. ᾿“1Ὀξειε γὰρ ἂν, ὅσον ἔχει χεῖρον ἡ φύσις τοῦ δένδρου, τοῦτο ἐν τοῖς οὐκ ἐδωδίμοις }) ὅλον ἐξαναλώσασα, ἀκραιφνὲς καταλιπεῖν ἐν τοῖς ἀκροδρύοι; τὸ ἄριτον. Ταῦτ᾽ ἄρα \"καῇ γεωργῶν παῖδε!\" ᾿ἀνασχώμεθα γὰρ καὶ φαύλων εἰκόνων, εἰ μέλλοιμεν πλέον ποιόσειν εἰς παραδοχὴν ἀληθείαρ\" ἐκεῖνοι δ. τοίνυν ὑπὸ τῇς φύσεως","t":"one of the children who is wholly blessed or wholly wretched, then for the rest what remains is wholly the other. For God the steward will make up the deficit, since the outlay from the two jars must be equal; or rather, from the beginning there are in families equal seeds from both, and both become one by reason of their common nature. But when one of them, separated out in whatever way, has spent one part in advance, it leaves the rest unmixed. Saying this, she might persuade us, since we see also that the fruit of the fig is the sweetest of all, while its leaves, bark, root and trunk are all full of acrid sap. For the nature of the tree seems to spend whatever worse it has entirely on the inedible parts, and to leave the best pure in the fruit. For this reason, too, farmers' sons — let us put up with homely images as well, if they will help us more toward accepting the truth — taught by nature","f":"Synesius, <i>Prov.</i> 167 (Krabinger 1:167; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-de-providentia/167)."},"synesius-de-providentia/168":{"o":"αὐτοδιδαχθέντε;, δύιοσμά τε εὐώδεσι, καὶ γλυκέα δριμέσι. παραφυτεύουσιν, ἵνα, τὸ ὅσον “ ἡ γῇ μοχθη-. θὸν ἔχει συμπεπλεγμένον, - τοῦτο «τῇ. συγγενείᾳ. πρὸς ἑαυτὰ σπῶντα, μόνον ἐάσῃ καὶ ἀπειλικρινημένον ἐν ὅ ταῖς ᾿βελτίοσι ῥίξαι τὸν χυμιόν τε καὶ τὸν ἀτμὸν τὸν Ὁ ἀμείνονα. αὶ ἔξι τοῦτο. πρασιᾶ; καθαρτύήριον. Ἐκ δὴ τοῦ “λόγου συμβαίνει. τρόπῳ γεωμετρικοῦ πορίσματο; ἑτέρῳ συνανακύψαντοι, παμπονήρου; παίδων πρεσβυτέρους ἐν τοῖς γένεσι τίκτεσθαι. Ἑαὶ τοῦτο σπερμάτων ἐν συγγενείᾳ γίνεται καθαῤτύριον, ὅταν γένεσὶιν ἁμολύντου καὶ εἰλικρινοῦς ) ἀρετῆς εὐτρεπίξῃ ΕΥΣΝ κᾷθ' οὕτως περιίεαται τὸ οἰκειότατον. δόξῃ, πάντων ἀλλοτριώτατον εἶναι\" ὅπερ ἐν μὲν τοῖς κατὰ φύσιν ἔχουσιν οὐ μάλα ἐθέλει συμβαίνειν. τοῖς ἡμιμοχθήροις τε καὶ ἐξ ἡμισείας χρητοῖρ᾽ ἦν δὲ τοῖς τὴν φύσιν ὑπερφρο. νήσασι καὶ νεμηθεῖσι διακεκριμέναι τὰς μερίδας αὐτῇς, ἃς ἐκείνη συμπεπλεγμένα; ἔχει καὶ δίδωσιν, ἐν δὲ τούτοις θαυματὸν ἦν ὅδ), εἰ μὴ τοῦτο ἐγίνετο. Τοῦτο μὲν ἅλις; ἔχει παρὰ τοῦ λόγου. Σκέμμα δὲ ἕτερον εἰκυκλούμενον ἐπιξητεῖν ἔοικεν ἕτερον λόγον. Τὸ δὲ ἢ","t":"without being taught, plant foul-smelling plants beside fragrant ones and sharp beside sweet, so that these, drawing to themselves by kinship whatever bad the earth has interwoven in it, may leave the better juice and scent alone and purified in the better roots. And this is a purification of the garden-bed. From the argument it follows, then, like a geometrical corollary that comes to light along with another theorem, that utterly wicked elder children are born in families. And this becomes a purification of the seeds in a kindred, when it prepares the birth of an unpolluted and pure virtue. So it turns out that what is most closely related seems most alien of all. This does not much tend to happen among those who are in a natural state, half-bad and half-good; but it did happen with those who went beyond nature and were allotted separately the portions that nature holds interwoven and gives; and in these it would have been a wonder if it had not happened. So much is enough from this argument. Another question that comes round seems to require another argument. That","f":"Synesius, <i>Prov.</i> 168 (Krabinger 1:168; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-de-providentia/168)."},"synesius-de-providentia/169":{"o":"ἐν. διαφόροις τόποϊς καὶ χρόνοις ταὐτὰ πολλάκις συμβῆναι, καὶ γενέσθαι θεατὰς γηρῶντας ἀνθρώπου; ὅ), ὧν ἀκροαταὶ παῖδες ἐγίνοντο, βιβλίων λεγόντων ὃ). πάππων,Β τοῦτό μοι δοκεῖ τὸ παραδοξότατον εἶναι\" καὶ εἰ μὴ ὅ μέλλοι μένειν παράδοξον, ἄξιον αἰτιολογηθῆναι. ΛΔξς γωμεν ὅ) οὖν ἀρχὴν οἰκείαν εὑρόντες\" μὴ γὰρ οὔτε σμικρὸν, οὔτε ῥᾷτον ἡ φιλοσόφημα. Τὸν κόσμον ἕν ὅλον ἡγώμεθα τοῖς μέρεσι συμπληρούμενον, Σύῤῥουν τε οὖν καὶ σύμπνουν αὐτὸν οἰησόμεθα' τὸ γὰρ ἕν οὗ: Ιθτως, ἄν σώξοι, καὶ οὐκ ἀσυμπαθὴ πρὸς ἄλληλα τὰ\". μέρη θησόμιθα ἢ). Πῶς γὰρ ἂν ἐν ὦσιν, εἰ μή τοι φύσει συνηρτημένα; Καὶ ποιήσει δὴ καὶ. πείσεται παρ᾽ ἀλλήλων τε καὶ εἰς, ἄλληλα\" καὶ τὰ μὲν μόνον αὶ ποιήσει, τὰ δὲ μόνον πείσεται. Μετὰ τῆιδε τῇ, ὑποθέσεως ἐπὶ τὸ σκέμμα βαδίδοντει, κατὰ λόγον ἂν αἱ: τιασόμιθα τῶν περὶ τὰ τῆδε τὸ μακάριον σῶμα","t":"the same things often happen in different places and times, and that people in old age become spectators of things they heard about as children, when books told of their grandfathers — this seems to me the most paradoxical of all, and, if it is not to remain a paradox, worth explaining. Let us speak, then, having found a fitting starting-point; for this is neither a small nor an easy piece of philosophy. Let us think of the cosmos as one whole made up of its parts. We shall think of it as flowing together and breathing together, for so it would preserve its oneness; and we shall hold that its parts are not without sympathy for one another. For how could they be one unless they were joined by nature? They will act and be acted upon from and on one another; and some will only act, others only be acted upon. Coming to the question with this hypothesis, we would reasonably make the blessed body that moves in a circle the cause of things here","f":"Synesius, <i>Prov.</i> 169 (Krabinger 1:169; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-de-providentia/169)."},"synesius-de-providentia/170":{"o":"τὸ κύκλῳ κινούμενον. ΜΙρὴ γὰρ ἄμφω, καὶ ἔτιν οὐ: τοῖς τι πρὸς ἄλληλα. Εἰ δῇ γένεσις ἐν τοῖς περὶ ἡμὰς, τ αἰτία γενέσεως ἕν τοῖς ὑπὲρ ὑμᾶς ἴ), κἀκεῖθεν ἐνταῦθα καθήκει τὰ τῶν. συμβαινόντων σπέρματα. Εἰ δή τίς τοῦτο προρβάλοι, χορηγούσης: ἀςρονομίας τὰς πισειί, ἀποκατατατικὰς εἶναι περιόδους ἀεξέρων τε καὶ Ὁ σφαιρῶν, τὰς μὲν ἁπλᾶς, τὰι δὲ συνθέτους, οὗτος τῇ αν ἂν αἰγυπτιάξοι, τῇ δὲ ἐλληνίδοι, καὶ σοφὸς ἂν εἴη τέλεος ἐξ ἀμφοῖν, νοῦν ἐπιστήμῃ συνάπτων. ᾽Ο 1θτοιοῦτο; οὖν οὐκ ἂν ἀπογνοίη τῶν αὐτῶν κινημάτων ἐπανιόντων συνεπανιέναι τὰ αἰτιατὰ τοῖρ αἰτίοις καὶ βίους ἐν γῇ τοὺς αὐτοὺ εἶναι τοῖς πάλαι, καὶ. γενέσεις,; καὶ τροφὰς, καὶ γνώμας, καὶ τύχαι. Οὐκ ἂν οὖν θαυ- Α μάδοιμεν,.εἰ παμπάλαιον ἱεορίαν ἔμβιόν τὸ 'θεώμελὅθα, καὶ ἐθεασάμεθά..γε, εἰς ἅπαν ἐραρμοδάνεων' τῶν τε","t":"below. For both are parts, and stand in some relation to one another. If there is coming-to-be in the things around us, the cause of coming-to-be is in the things above us, and from there the seeds of events come down here. If someone should add — astronomy supplying the proofs — that there are periods of the stars and spheres that bring them back to their former positions, some simple and some compound, he would be in one respect an Egyptian and in another a Greek, and would be perfectly wise from both, joining mind to science. Such a man, then, would not deny that when the same motions return, the effects return together with their causes, and that lives on earth are the same as those of old — births, upbringings, minds and fortunes. So we should not wonder if we see a very ancient history come alive — and indeed we have seen it — fitting at every point, both in","f":"Synesius, <i>Prov.</i> 170 (Krabinger 1:170; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-de-providentia/170)."},"synesius-de-providentia/171":{"o":"προεξηνθηκότων τὲ ἤδη, καὶ εἰς τοὺς συνεχεῖς μῇναί ἐξανθησάντων τοῖς ἐκφανθεῖσιν ὑπὸ τοῦ λόγου\" ἐφαρμοσάντων͵ δὲ τῶν ἐγκεκρυμμένων εἰδῷν, εἰς. τὴν ὕλην. τοῖς ἀποῤῥήτοις τοῦ μύθου. “Ὁποῖα ἄττα δ᾽ ἢ ἐεὶν, ἐμοὶ μὲν οὔπω θέμι; ἐξαγορεύειν αὐτά\" εἰκάσει \", δὲ ἄλλος ἄλλο, καὶ συγκύψουσιν ἐπί τὰ. κΑἰγύπεια, - συγγράμματα ἄνθρωποι λιχνείᾳ τοῦ μέλλοντος, ὧν ἂν ὁ μῦθο; περισαλπίσῃ τὰ ὦτα, ἕλκοντες, ἐκεῖθεν ἐπὶ Β τὰ παρόντα τὴν ἠνιγμένην ἐμφέρειαν. ἹῬὰ δ᾽ οὔτ᾽ ἀλλήλοις ὁμοφωνεῖ πρὸς ἀλήθειαν. ρων μὴ οὐδὲ εὐσεβοῦντες. οἷς ἐπιχειρήσουσι, κρρεναχωινμ διι δεῖ τέως κατορωρύχθαι\" Ρ\"υυδέρύψαντε γὰρ ἔχουσι θεοὶ βίον ἀνθρώπου» ὟΝ","t":"what had already blossomed and in what blossomed in the months that followed, with what the story disclosed, while the forms hidden in matter fitted the secrets of the myth. What these are it is not yet lawful for me to declare. One will guess one thing, another another, and people will bend over the Egyptian writings in their greed for the future with which the myth has trumpeted in their ears, drawing from there the riddling likeness to present events. But these guesses neither agree with one another nor reach the truth, nor will those who attempt them act piously; these things must for now stay buried, \"for the gods keep hidden the livelihood of men.\"","f":"Synesius, <i>Prov.</i> 171 (Krabinger 1:171; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-de-providentia/171)."},"synesius-de-providentia/172":{"o":"Ὄ τοὶ Σάμιοι Πυθαγόρα; τόν᾽ σοφόν᾽ ἢ ἀλλ' οὐδὲ θέάμονά᾽ φησιν εἶναι τῶν τε ὄντων καὶ γινομένων\". παραγγεῖλαι ᾿» γὰρ αὐτὸν εἰς τὸν κόσμον, ὥςπερ εἰν ἀγῶνα, ἱερὸν, ἐφ᾽ ᾧ θεάσασθαι τὰ γινόμενα: Ἡμεῖς οὖν τὸ ὅ ἰνθένδε᾽ συλλογισώμεθα ὅ), ποῖος; ἂν ὁ τεταγμένος γε νοιτο θεατής᾽ ἢ σαφὶ; τι δεῖ καὶ προὖπτον εἰπεῖν, ὡς εἰ ἔκεῖνο,, δέτις ἐν τῇ χώρᾳ περιμένει τὰ δεικνύμενα καθ' ἕκατον ἐν τάξει προκύπτοντὰ τοῦ παραπετάσματος; Εἰ δέ' τις εἰς τὴν σκηνὴν εἰ[βιάδοιτο, καὶ, τὸ λεγόμενον, ἢ ι εἰς 'τοῦτο' κυνοφθαλμίδοιτο, διὰ τοῦ προσκηνίου τὴν παρασκευὴν ἀθρόαν ἅπασαν ὃ) ἀξιῶν ἑποπτεῦσαι; ἐπὶ τοῦτον ᾿Ελλανοδίκαι τοὺς μαςιγο φόρους ὁπλϊδουσι\" καὶ Ὁ λαθὼν͵ δὲ, οὐδὲν σαφὲς εἰδείη, μόλις γε ἰδὼν καὶ συγκεχυμένα\" καὶ ἀδιάπριπα. Ἔσι Ἢ μὴν. ἅττα. ποίπεροι","t":"Pythagoras of Samos the wise — but he says he was not wise, only a spectator of the things that are and come to be; for he had been summoned into the cosmos as into a sacred festival, to watch what happens. Let us reason from this what kind of spectator would keep good order. Or need one say something clear and obvious: that it is the one who waits in his place for each thing shown as it comes out in order from behind the curtain? But if someone forces his way into the stage-building, or, as the saying goes, plays the peeping dog at it, wanting to look over the whole apparatus at once through the proscenium, against him the judges arm the whip-bearers; and even if he escapes notice, he would know nothing clearly, having barely seen things confused and indistinct. There are indeed some things","f":"Synesius, <i>Prov.</i> 172 (Krabinger 1:172; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-de-providentia/172)."},"synesius-de-providentia/173":{"o":"αναφωνεῖσθαε νόμος ἐν τοῖς θεάτροις, καὶ δεῖ τινὰ προἐξελθόντα διαλεχθῆναι τῷ δήμῳ τί μετὰ μικρὸν, ὄψεται.. Οὗτος οὐ πλημμελεῖ\" τῷ γὰρ ἀγωνοθέτῃ διακονεῖται, παρ᾽ οὗ καὶ μαθὼν οἶδεν, οὐ πολυπραγμιονήσας εἰδέναι, οὐδὲ διὰ τοῦτο κινήσας τὰ ἀκίνητα,. καὶ μαθόντα γε σιγᾷν δεῖ, πρὶν ἐπειχθῆναι δημοσιεῖσαι,, ὅτε γε.) οὐδὲ ἀεὶ τοὺς ἀγωνιεὰς εἰδέναι τὸν καιρὸν τῇς ἀγωνίας ὁ νόμος ἐφίῃσιν ᾽ν, ἀλλὰ περέε νειν δεῖ καταπεμπόμενον τῇς προόδου τὸ σύνθημα. Οὗ- ὄ Ἰθτως, ᾧ μὲν κοινοῦται θεὸς τὰς παρασκευὰς τῶν ἀποκειμένων ἐν’ βίῳ τῇ φύσει. προφκυνῆσας τὴν τιμὴν, μηδὲν ἧττον, εἰ μὴ καὶ μᾶλλον τὼν ἀνηκόων ἔχεμυθείτω. Ὃ γὰρ ἐν ἀγνοίᾳ, τοχάξεται\" τὸ δὲ εἰ-","t":"that the law in the theatres has announced beforehand, and someone must come out first and tell the people what they will shortly see. He does no wrong, for he serves the president of the games, from whom he learned what he knows; he did not meddle to find it out, nor move the immovable for that purpose. And having learned it, he must keep silent until he is urged to make it public, since the law does not always allow even the contestants to know the time of the contest; they must wait for the signal for their entrance to be sent down. In the same way, let the one to whom God communicates the preparations of what lies in store in the nature of life revere the honour and keep silence no less — if not more — than those who have not heard. For one who is in ignorance will conjecture; and the likely","f":"Synesius, <i>Prov.</i> 173 (Krabinger 1:173; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-de-providentia/173)."},"synesius-de-providentia/174":{"o":"κὸν ἐπὶ πλεῖον χωροῦν, ἀξαθαγτότατόν ἕξιν, καὶ περὶ αὐτὸ 'πλείου! οἱ λόγοι\" τοῦ \"δὲ ἀληθοῦς ὥριται᾽ μὲν ἡ γνῶσις, ὥριται δὲ ὁ λόγοις: ᾿Αλλά τοι καὶ οὗτος ὑπὸ τοῦ σοφοῦ κεκρύψεται, πίεσιν. τινὰ ταύτην παρακπατατιἡθεμένου θεοῦ. αὶ γὰρ ἄνθρωποι τοὺς. ῥᾳολόγου; \" μισοῦσιν. ον δὲ οὐκ ἀξιοὶ ὁ θεὸς εἶναι μύτην, μήτε προεξαλλέσθω, μήτε ὠτακουςείτω, Καὶ γὰρ Β ἄνθρωποι μισοῦσι τοὺ, φιλοπράγμονας᾽\" ἀλλ᾽ οὐδὲ τὸ ἀσχάλλειν εὔλογον τὸν μετὰ μικρὸν τῶν ἴσων τευξό-.Ἰθάενον. Βραχύς τοι χρόνος ἀνθρώποις τὴν ἀξίαν -βερίξει, καὶ τελευτῶντα τὰ πράγμαξα κοινὰ γίνεται θεάματαά τε καὶ ἀκροάματα\" : ῖ ᾿Αμέραι δ᾽ ἐπίλοιποι Μάρτυρες σοφώτατοι. ᾿","t":"has more room and is the safest, and there is more talk about it; but knowledge of the truth is fixed, and its account is fixed. Yet this too the wise man will keep hidden, since God has deposited it with him as a kind of trust. People, too, hate babblers. And one whom God does not think fit to be an initiate, let him neither leap ahead nor eavesdrop; for people hate busybodies too. Nor is it reasonable for one to fret who will shortly get the same as others. A short time decides what each deserves, and in the end events become common sights and common hearing: \"The days to come are the wisest witnesses.\"","f":"Synesius, <i>Prov.</i> 174 (Krabinger 1:174; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-de-providentia/174)."},"synesius-de-providentia/93":{"o":"τ ραπεοι μὲν ἐπὶ τοῖς Ταύρου παισὶ, καὶ τόγε πρῶτον μέρος, τὸ ὃ) μέχρι τοῦ κατὰ τὸν λύκον αἰνίγμα- Α τος, ἀνεγνώσθη καθ' ὃν μάλιστα ᾿καιρόν᾽ ὁ χείρων ἐκράτει, τῇ στάσει περιγενόμενος. Προρυφάνθη δὲ τὸ ἑπόμενον ὅ μετὰ τὴν κάθοδον τῶν ἀρίστων ἀνδρῶν αἰτησάντων, μὴ κολοβὸν ἐπὶ τῶν ἀτυχημάτων μεῖναι τὸ σύγγραμμα\" ἀλλ᾽, ἐπειδὴ τὰ προηγορευμένα κατὰ Θεὸν ἐδόκει περαίνεσθαι Ἴ), ἐπὶ τῇς αὐτῇ, ὑποθέσεω καὶ ταῖς; βελτίοσιν αὐτῶν τύχαις ἐπεξελθεῖν. Πραττομένη; ὅ οὖν ἤδη τῇς τυραννικῆς καθαιρέσεω;, συμπρο- -.","t":"It was written about the sons of Taurus, and the first part, as far as the riddle of the wolf, was read at the very time when the worse man was in power, having prevailed in the faction-fight. The following part was woven on after the return of the best men, who asked that the treatise should not remain cut short at their misfortunes, but, since what had been foretold seemed to be coming to pass according to God, that it should go on, on the same theme, to their better fortunes as well. So, since the overthrow of the tyranny was already being carried out, …","f":"Synesius, <i>Prov.</i> 93 (Krabinger 1:93; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-de-providentia/93)."},"synesius-de-providentia/94":{"o":"διαφερόντως; θαυμιάσαι τὸ πολλαῖς ὑποθέσεσιν ἀρκέσαι τὴν μεταχείρισιν. αὶ γὰρ δόγματα συχνὰ τῶν μέχρι νῦν ἀδιακρίτων χώραν τε εὗρε σκέψεως ἐν τῷ πλάσματι, καὶ ἕκαστα διηκρίβωται, καὶ βίοι γράφονται, κακίας καὶ ἀρετῆς ἐσόμενοι παραδείγματα λὰ καὶ τῶν παρεστώτων πραγμάτων ἱστορίαν ἔχει τὸ σύγγραμμα, καὶ διὰ πάντων ὁ μῦθο; ἐξείργασται, πρὸς τὸ χρήσιμον ποικιλλόμενος.","t":"… one may especially admire that the treatment suffices for many themes. For many doctrines, among those undecided until now, have found room for examination in the fiction, and each has been worked out precisely; lives are written that will serve as examples of vice and of virtue; the treatise also contains a history of present affairs; and throughout, the myth has been worked out and embroidered for usefulness.","f":"Synesius, <i>Prov.</i> 94 (Krabinger 1:94; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-de-providentia/94)."},"synesius-de-providentia/95":{"o":"ΛΌΓΟΣ ΠΡΩ͂ΤΟΣ υ. Ο αὖθο; Αἰγύπτιος. Περιττοὶ σοφίαν Αἰγύπτιοι. Τάχ᾽ ἂν οὖν ὅδε, καὶ μῦθος ὦν, ὐθου τι πλέον αἰνίττοιτο, διότι ἔστιν Αἰγύπτιος. Εἰ δὲ μηδὲ μῦθος, ἀλλὰ λόγος ἐστὶν ἱερὸς, ἔτι ἂν ἀξιώτερος εἴη λέγεσθαί ὅτε καὶ γράφεσθαι ὅ). Ὄσιρις καὶ Τυφὼς ὅ ἤστην μὲν ἀδελφὼ, καὶ ἀπὸ - τῶν αὐτῶν ἐγενέσθην σπερμάτων. \"Ἔστι δὲ οὐ μία ᾿ ψυχῶν καὶ σωμάτων συγγένεια\" οὐ γὰρ τὸ τοῖν αὐτοῖν ἐπὶ γῆς ἐκφῦναι γονέοιν ὅ), τοῦτο᾽ προτήκει ψυχαῖς, ἀλλὰ 10τὸ ἐκ μιᾶς ῥυῆναι πηγῇ. 4“]1ύο δὲ ἡ τοῦ κόσμου φύσις παρέχεται ἴ), τὴν μὲν φωτοειδῇ, τὴν δὲ ἀειδῦ\" καὶ","t":"Book One. The myth is Egyptian. The Egyptians excel in wisdom. Perhaps, then, this too, though it is a myth, may hint at something more than a myth, because it is Egyptian. And if it is not even a myth but a sacred account, it would be all the more worth telling and writing down. Osiris and Typhos were brothers and sprang from the same seed. But kinship of souls and of bodies is not one and the same. What belongs to souls is not to have sprung on earth from the same two parents, but to have flowed from one source. The nature of the cosmos furnishes two kinds of soul, the one luminous, the other shapeless; and","f":"Synesius, <i>Prov.</i> 95 (Krabinger 1:95; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-de-providentia/95)."},"synesius-de-providentia/96":{"o":"τὴν μὲν χαμόθεν ἀναβλύξουσαν, ἅτε ἐῤῥιδωμένην κάτω ποι, καὶ τῶν [τῇ] γῆς χηραμῶν ἐξαλλομένην, εἴς πη τὸν θεῖον νόμον βιάσαιτο\" αὶ δὲ τῶν οὐρανοῦ νώτων ἐξῆπται\" καταπέμπεται μὲν γὰρ, ἐφ᾽ ᾧ κοσμῆσαι τὴν ὅ περίγειον λῆξιν, ἐπιτάττεται δὲ κατιοῦσα διευλαβηθὴηναι, ἢ ἐν ᾧ κοσμεῖ καὶ τάττει τὸ ἄτακτον καὶ ἀκόσμητον, αὐτὴ πελάξουσα αἵσχους τε καὶ ἀκοσμίας ἀναπλησθῇ. Κεῖται δὲ Θέμιδος νόμος ἀγορεύων ψυχαῖς, ἥτις ἂν ὀμιλήσασα τῇ τῶν ὄντων ἐσχατιᾷ τηρήσῃ τὴν φύσιν, καὶ ἀμόλυντος διαγένηται, ταύτην δὴ Ὁ τὴν αὐτὴν ὁδὸν αὖθις ἀναῤῥυῆναι, καὶ εἰς τὴν οἰκείαν ἀνα- Ὁ χυθῆναι πηγὴν, ὥιπερ γε καὶ τὰς ἐκ τὴς ἑτέρας μερίδος τρόπον τινὰ ἐξορμιησαμένας φύσεως ἀνάγκῃ ἐς τοὺς συγγενεῖς αὐλισθῆναι κευθμῶνας,","t":"the one gushes up from the ground, as though rooted somewhere below, and leaps out of the holes of the earth, to see whether it can do violence somewhere to the divine law; the other hangs from the back of heaven. It is sent down to adorn the region about the earth, but on its descent it is charged to take care lest, while it adorns and orders what is disordered and unadorned, it should itself, by drawing near, be filled with ugliness and disorder. And there stands a law of Themis declaring to souls that any soul which consorts with the lowest extremity of beings yet keeps its nature and remains undefiled shall flow back up the same road again and be poured back into its own source; just as those that in some way rushed out from the other portion must, by necessity of nature, find their lodging in their kindred caverns.","f":"Synesius, <i>Prov.</i> 96 (Krabinger 1:96; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-de-providentia/96)."},"synesius-de-providentia/97":{"o":"Αὐται ψυχῶν εὐγένειαι καὶ δυιγένειαι, καὶ γένοιτ᾽ ἂν οὕτω συγγενεῖς εἶναι Δίβυν᾽ ἄνδρα καὶ Παρθυαῖον, καὶ γένοιτ᾽ ἂν οὕτως οὗς καλοῦμεν ἡμεῖς ἀδελφοὺς κατὰ μῃδὲν εἶναι τῇ ψυχῶν συγγενείᾳ προςήδ κοντα;, ὅπερ ἐπὶ τοῖν Αἰγυπτίοιν παίδοιν εὐθύς τε γεινομένων ὑπεσήμηνε, καὶ τελειουμένων λαμπρῶς διεδείχθη\" ὁ μὲν γὰρ νεώτερος, θείᾳ ὅ) μοίρᾳ καὶ φὺς καὶ τραφεὶς, τά τε ἐν βρέφει φιλήκοον ἦν καὶ φιλόμυθον \" ὁ γὰρ μῦθο; φιλοσόφημα παίδων ἐεί ὅδ)\" καὶ ἐπιδιδους, ἦρα παιδείας, ἀεὶ τὸν χρόνον ὑπερτεινούσῃ:\" τῷ τε πατρὶ τὰ ὦτα ὑπεῖχε, καὶ ὃ τι ἕκαξςο; εἰδείη σοφὸν, περὶ ἅπαντα ἐλιχνεύετο, τὰ μὲν πρῶτα σκυλασηδὸν ἀθρόα πάντα ἀξιῶν εἰδέναι, ὥςπερ ἀμελεῖ ποιοὖσιν αἱ φύσεις αἱ τὰ μεγάλα ὑπισχνούμεναι \" σφα-Β δάδουσι καὶ προεξανίτανται τοῦ καιροῦ, ἤδη τὸ τέλος ἑαυταῖς τὸ ἐρατὸν ἐγγυώμεναι. \"Ἔπειτα μέντοι πολὺ πρὸ ἤβη,\" ἡσυχαίτερό; τε ἦν εὖ γεγονότος πρεσβύτου, καὶ σὺν κόσμῳ μὲν ἤκουε' δεῆσαν δέ ποτε καὶ αὐτὸν εἰπεῖν, ἢ ἀνερησόμενον περὶ ὧν ἤκουσεν, ἢ ἐπ᾿ ἄλλῳ","t":"These are the noble and ignoble births of souls; and in this way a Libyan and a Parthian may be kin, and in this way those whom we call brothers may in no respect belong to each other in the kinship of souls. This was hinted in the two Egyptian boys as soon as they were born, and shown brilliantly as they grew up. The younger, born and reared by a divine dispensation, was even as a baby fond of listening and fond of stories — for a story is the philosophy of children — and as he grew he loved a learning that always outran his years. He lent his ears to his father, and whatever wise thing anyone knew he hungered after on every side, at first wanting, like a puppy, to know everything at once, as natures that promise great things do: they are eager and spring up before the time, already pledging to themselves the lovely end. Later, however, well before his youth, he was quieter than a well-bred old man; he listened with decorum, and when he himself had to speak, either to ask about what he had heard or for some other","f":"Synesius, <i>Prov.</i> 97 (Krabinger 1:97; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-de-providentia/97)."},"synesius-de-providentia/98":{"o":"τῳ πᾶς ἂν ἐπέγνω διαμέλλοντα καὶ ἐρυθαινόμενον.. αὶ ὁδῶν ἐξίτατο καὶ καθέδρας Αἰγυπτίων τοῖς πρεσβυτέροις, καὶ ταῦτα παῖς ὧν τοῦ τὴν μεγαλῃὴν ἀρχὴν ἄρχοντος ᾽). Παρῇν δὲ αὐτῷ καὶ αἰδὼς ἡ λίὅκων, καὶ ἐν τῇ φύσει μάλιτα τὸ ἀνθρώπων ἐπιμελεῖ-( σθαι' ὦκτε ἐν ἐκείνῳ τῇς ἡλικίας ὄντος ἔργον ἦν Αἰγύπιιον εὐρεῖν ἄνθρωπον, ᾧ μὴ ἕν γέ τι ἀγαθὸν παρὰ τοῦ πατρὸς ἐπεπόριςο τὸ μειράκιον. Ὃ δὲ πρεσβύτερος, ὁ τυφὼ!, ἑνὶ λόγῳ, πάντα ἑπαρίςερος. Σαφίαν μὲν δὴ πᾶσαν, ὅσῃ τε Αἰγυπτία, καὶ ὅσης ὑπερορίου διδασκάλους ὁ βασιλεὺς ᾽Οσίριδι τῷ παιδὶ παριτήσατο, ἀπεευγύκει τε ὅλῃ γνώμῃ, καὶ κατεγέλα τοῦ πράγματος, ὡς; ἀργοῦ τε καὶ δουλοῦντος τὰς γνώμας \" ὁρῶν δὲ τὸν ἀδελφὸν φβιεῶνξα. τέ ἢ 15ἐν τάξει, καὶ αἰδοῖ συδῶντα, τοῦτο δὲ ῴετο φόβον \"εἶναι, δι᾽ ὃ οὔτε πὺξ παίοντά τις εἶδεν, οὔτε λὰξ ἐναλ-","t":"reason, anyone could see him hesitating and blushing. He would step out of the road and give up his seat to the elders of the Egyptians, and that though he was the son of the man who ruled the great kingdom. He had modesty too, and above all it was in his nature to care for people, so that while he was still at that age it was hard to find an Egyptian for whom the lad had not obtained at least one good thing from his father. The elder, Typhos, was, in a word, wrong-handed in everything. All wisdom — the Egyptian, and that of the foreign teachers whom the king had brought in for his son Osiris — he refused with his whole mind and laughed at the thing as idle and enslaving to the mind. Seeing his brother walk in good order and live with modesty, he thought it was fear, because no one ever saw him punching with his fist or leaping with his heel","f":"Synesius, <i>Prov.</i> 98 (Krabinger 1:98; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-de-providentia/98)."},"synesius-de-providentia/99":{"o":"λόμενον, οὔτε δρόμον θέοντα ἄκοσμον, καὶ ταῦτα κοῦφόν τε ὄντα, αὶ περιεπτισμένον, καὶ ἐλαφρὸν τῇ Ψυχῇ φορτίον τὸ σῶμα περικείμενον. ᾿Α͂λλ᾽ οὐδὲ χανδόν ποτε \"Οσιρις ἔπιεν, οὔτε ἐξεκάγχασεν, ὦ; εἶναι τὸν γέλωτα βρασμὸν ὅλου τοῦ σώματος, ἅπερ Τυφὼ, ἔδρα τε ὁσημέραι, καὶ μόνα ἔργα ἐλευθέρων ᾧετο, ποιεῖν ὃ τι τις τύχοι καὶ βούλοιτο\" ἐῴκει δὲ οὔτε Ἃ τῷ γένει τὴν φύσιν, οὐδ᾽ ὅλως ἀνθρώπων τινὶ, καὶ καθαπαξ εἰπεῖν, οὐδ᾽ αὐτὸς ἦν αὐτῷ παρακλύ- 10σιος, ἀλλὰ παντοδαπόν τι κακόν νῦν μὲν ἂν ἔδοἕεν εἶναι νωθύή, τε καὶ ἐτώσιον. ἄχθο; ἀρούρῃς;, τοσαῦτα ἀφ᾽ ὕπνου γινόμενος, ὅσα γαςρίδεσθαι, καὶ ἄλλα ἐναποτίθεσθθαι τοῦ καθεύδειν ἐφόδια\" νῦν δὲ καὶ τὰ μέτρια ἀμελῶν τῶν ἀναγκαίων τῇ φύσει, ἐφ᾽ οἷς 3.) 1δ᾽ σκιρτᾷν τε ἄμουσα, καὶ παρέχειν πράγματα καὶ ἥλιξι καὶ ὑπερήλιξιν. ᾿Εθαύμαδέ τε γὰρ ἰσχὺν σώματος, ν ὡς τελεώτατον ἀγαθὸν, καὶ ἐχρῆτο κακῶς, θύρας τε Β ἀπαράττων, καὶ βώλοι; βάλλων, καὶ εἴ τῳ τραῦμα ἦν, ἢ ὃ κακὸν ἄλλο ἐργάσοιτο, χαίρων, ὦ; ἐπὶ μαρ","t":"on anyone, or running a disorderly race — and that though he was nimble and lithe, and the body about his soul was a light burden. Nor did Osiris ever drink in gulps, or guffaw so that his laughter shook his whole body — the things Typhos did every day and thought the only deeds of free men: to do whatever one happened to wish. He resembled neither his family in nature nor any human being at all; to put it in a word, he was not even like himself, but some evil of every kind. Now he would seem sluggish and \"a useless burden of the earth,\" waking from sleep only so far as to fill his belly and lay in other provisions for sleeping; now, neglecting even the moderate measure of what nature needs, he would caper unmusically and make trouble for those of his own age and those older. He admired bodily strength as the most perfect good, and used it badly, battering doors and throwing clods; and if anyone was wounded, or he did some other harm, he rejoiced as at a testimony","f":"Synesius, <i>Prov.</i> 99 (Krabinger 1:99; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-de-providentia/99)."}}