{"synesius-epistulae/1":{"o":"Παῖδας ἐγὼ λόγους ἐγεννησάμην, τοὺς μὲν ἀπὸ «ἧς σεμνοτάτης φιλοσοφίας, καὶ τῆς αὐυννάου ταύτῃ ποιητικῆς \" τοὺς δὲ ἀπὸ τῆς πανδήμου ῥητορικῆς. Δ.λλ᾽ ἐπιγνοίη τις ἂν ὅτι πατρός εἰσιν ἑνὸς ἅπαντες, νῦν μὲν εἰς σπουδὴν, νῦν δὲ εἰς ἡδονὴν ἀποχλίνανπος. Ὁ δὴ παρὼν οὗτος λόγος ἧςτινος μέν ἔστι ψερίδος, ἀπὸ τῆς ὑποσχέσεως αὐτοῦ χατερεῖ. Παρ᾽ ἐμοῦ δὲ οὕτως ἡγαπήθη διαφερόντως, ὡς ἥδιστ᾽ ἂν αὐτὸν εἱσποιῆσαι φιλοσοφίᾳ, καὶ τοῖς γνησίοις ἐγχρῖγαι. ᾿Αλλὰ τοῦτο μὲν οὔ φασιν ἐπιτρέψειν, οὐδὲ οἱ νόμοι τῆς πολιτείας. Δεινοὶ γάρ εἰσιν εὐγενείας προστάται. Ἔχει δὲ χέρδος, ὅ τι ἂν αὑτῷ λάθρα χαρίσωμαι \" καὶ πολλὰ τῆς σπουδαίας μερίδος εἰς αὐτὸν εἰσήνεγχα. Ἂν μὲν οὖν καί σοι δοχῇ, χοίνωσαι τὸν λόγον τοῖς Ἕλλησιν \" ἀποψηφισθεὶς δ᾽ ἐπανίτω () παρὰ τὸν πέμψαντα. Τὰς πιθήκους (δ) γάρ φασιν ἐπειδὰν Ξτέχωσιν, ὥσπερ ἀγάλμασιν ἐνατενίζειν τοῖς βρέφεσιν, ἀγαμένας τοῦ χάλλους. Οὕτως ἐστὶν ἡ φύσις φιλότεχνον \" τὰ δὲ ἀλλήλων ὁρῶσιν, ἅπερ ἐστὶ, πιθήχων παιδία. \"Ετέροις οὖν ἐπιτρεπτέον ἐξετάζειν πὰ ἔχγονα. Αἱ γὰρ εὔνοιαι δειναὶ δεχάσαι τὰς ψῆφους. Διὰ τοῦτο Λύσιππος ᾿Απελλῆν εἰς τὰς γρᾶφὰς εἰσῆγε, χαὶ Λύσιππον ᾿Απελλῆς.","t":"I have begotten speeches as my children: some from most venerable philosophy and from poetry, which shares her temple; others from popular rhetoric. Yet one could recognize that they are all of one father, who inclines now to seriousness, now to pleasure. To which side this present speech belongs, it will itself declare from what it professes. But I loved it so exceptionally that I would most gladly adopt it into philosophy and enrol it among the legitimate children. This, however, they say will not be permitted, not even by the laws of the commonwealth; for the guardians of good birth are formidable. Still, there is gain in whatever I grant it in secret; and I have brought much from the serious side into it. If, then, you too think well of it, share the speech with the Greeks; but if it is voted down, let it come back to the one who sent it. For they say that she-apes, when they have given birth, gaze at their babies as at statues, admiring their beauty, so fond of its own offspring is nature; but the young of others they see for what they are, the children of apes. Others, then, must be allowed to examine one's offspring, for goodwill is apt to corrupt the votes. That is why Lysippus brought in Apelles to judge his works, and Apelles Lysippus to judge his paintings.","f":"Synesius, <i>Ep.</i> 1 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/1)."},"synesius-epistulae/100":{"o":"Φρ[υ]χοῦς) ἐπέδωκχέ μοι φέρων ἐπιστολὴν τὸ σὸν ἔπιγεγραμμένην. ὄνομα. Ταύτην ἀνέγνων ἡδέως. ἅμα χαὶ ἀγαμένως. Ὠφείλετο γὰρ τὸ μὲν, τῇ διαθέσευ πῆς ψυχῆς τὸ δὲ, τῷ κάλλει τῆς γλώττης. Καὶ δῆτα παρεσχεύασά σοι θέατρον ἐπὶ Λιδύης Ἑλληνιχὸν, ἐπαγγείλας ἥχειν ἀχροασομένοις ἑλλογίμων γραμμάτων. Καὶ νῦν ἐν ταῖς παρ᾽ ἡμῖν πόλεαιν ὁ Πυλαι… Ἕν τοῦτο ἄτοπον ἐφάνη, καὶ παρὰ δόξαν ἀπήντησε κῷ θεάτρῳ\" τὰς Κυνηγετιχὰς ἧτεις τὰς ἐμὰς, ὡς δή τι σπουδαῖον αὐταῖς ἑνόν. “Ἔδοξας οὖν σεσηρὸς ἦθος “παρέχεσθαι, χαὶ εἰρωνείας ἀνάπλεων. Οὐ γὰρ ἠξίουν τῶν παρὰ σφίσι τὸν φαυλότατον εἰπεῖν, ἐξενέγχας τι παίγνιον τῆς παρὰ σοὶ σπουδῆς ἄξιον, Ἐγὼ δὲ τούτου μέν σε παρῃτούμην τῆς εἰρωνείας \" ἐδίδασχον δὲ, ὅτι πρὰς τοῖς ἄλλοις, ἅ σοι πάρεστιν ἀγαθὰ, φιλανθρωπότατός κι εἴης, χαὶ τῶν ἐγχωμίων φιλοδωρότατας. Οὔχουν ἐπὶ χαταγέλωτι πεποιῆσθαι τὴν αἴτησιν\" ἀλλ᾽ ἵνα ἡδοίμην, τῇ παρὰ τοῦ τοιοῦδε μαρτυρίᾳ τιμώμενος. Γράφε οὖν ὁσάκις ἂν ἐγχωρῇ, χαὶ ἑστία Κυρηναίους τῷ λόγῳ\" ὡς οὐδὲν ἄν αὑτοῖς ἥδιον ἀνάγνωσμλ γένοιτο τῶν Πυλαιμένους γραμμάτων, ἤδη χατεσχημένοις ὑπὸ τοῦ δείγματος. Πάντως δὲ συχνοῖς ἐντεύξῃ τοῖς δεῦρο ἀφιχνουμένοις \" χαὶ εἰ μηδέσιν ἄλλοις, ἀλλὰ τοῖς ἄρξουσιν ἡμῶν καὶ τὴν ἐλάττω, χαὶ τὴν μείζω, καὶ τὴν Αἰγυπτίων ἀρχήν οὖς οὐχ εἰχὺς ἀγνοεῖσθαι διὰ τὴν ἀχολουθίαν τῶν δανειστῶν. Ἐπεὶ δὲ διαφέρει σοι τἀμὰ εἰδέναι, φιλοσοφοῦμεν, ὦ ὟαθΣ, τὴν ἐρημίαν ἀγαθὴν ἔχοντες συνεργὸν, ἀνθρώπων δὲ οὐδένα. Οὐδ᾽ ἔστιν ὅτου ποτὲ ἐπὶ Λιδύης ἀχῆχοα φωνὴν ἀφιέντος φιλόσοφον, ὅτι μὴ τῆς ἠχοὺς ἀντιφθεγγομένης ἡμῖν. ᾿Αλλὰ κόσμει, φησὶν, ἂν ἔλαχες Σπάρταν. Κἀγώ μοι δοχῶ τὴν εἰμαρμένην ἀγαπήσειν τε χαὶ χοσμήσειν τὴν αὐτὸς ἐμαυτοῦ, ἡγούμενος ἀγώνισμα τοῦτο προκεῖσθαι τῷ βίῳ καὶ βάσανον, εἰ μηδὲ ἀτυχοῦσαν ἀπολιμπάνω φιλοσοφίαν. Ἐμοὶ γὰρ εἰ μηδεὶς ἄλλος μαρτυρεῖ, ἀλλ᾽ αὐτός γε πάντως ὁ θεὸς, οὗ σπέρμα ὁ νοῦς ἐς ἀνθρώπους ἥχει. Δοχῶ δέ μοι καὶ τοὺς ἀστέρας εὐμενῶς ἐνατενίζειν ἑκάστοτε, ὃν ἐν ἡπείρῳ πολλῇ μόνον ὁρῶσι θεωρὸν αὐτῶν σὺν ἐπιστήμῃ γινόμενον. Σύνευξαι τοίνυν ἡμῖν ἐν οἷς ἐσμεν εἶναι\" σαυτῷ δὲ ἀπολιπεῖν τὴν …","t":"Phrycus handed me a letter bearing your name as its address. I read it with pleasure and also with admiration: the pleasure was owed to the disposition of your soul, the admiration to the beauty of your language. And indeed I prepared for you a Greek theatre in Libya, announcing that people should come to hear distinguished writing. And now in our cities Pylaemenes … One thing seemed strange and met the theatre against expectation: you asked for my 'Hunting' pieces, as though there were something serious in them. You seemed, then, to show a mocking character, full of irony; for they did not think it right that you should call the most trivial of their own things worthy of your seriousness, when you brought forward a mere plaything. But I begged you off from this charge of irony, and taught them that, besides the other goods you have, you are most humane and most generous with praise; so that the request was not made in mockery, but so that I might be pleased, honoured by the testimony of such a man. Write, then, as often as you can, and feast the Cyrenaeans with eloquence; for no reading would be sweeter to them than the letters of Pylaemenes, now that they are captivated by the sample. You will surely meet many of those who come here; if no others, then those who are to govern us, in the lesser office, the greater, and the government of Egypt, whom you are not likely to miss, because of the train of creditors that follows them. And since it matters to you to know my affairs: we pursue philosophy, my admirable friend, with solitude as a good fellow-worker, and no human being. Nor have I ever heard anyone in Libya utter a philosophic word, except the echo answering us back. But 'adorn the Sparta that fell to your lot', he says. And I think I shall love and adorn my own fate, considering that this contest and test is set before my life, whether I do not abandon philosophy even when she is unfortunate. For if no one else bears me witness, God himself certainly does, from whom mind came to men as a seed. And I think the stars too look kindly upon me each time, the only one in a wide continent whom they see becoming their observer with knowledge. Pray with us, then, that we may be content in our circumstances; and for yourself, to leave …","f":"Synesius, <i>Ep.</i> 100 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/100)."},"synesius-epistulae/102":{"o":"Συνίστημι τῇ φιλίᾳ χαὶ τῇ προστασίᾳ τῇ σῇ τὸν … αὐξηθέντι, τὰ παρὰ τῆς τύχης οὐχ ἀπαντᾷ χατὰ λό--","t":"I commend to your friendship and your protection the … for whom, having grown up …, the gifts of fortune do not come in proportion …","f":"Synesius, <i>Ep.</i> 102 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/102)."},"synesius-epistulae/103":{"o":"Οὐ μὰ τὸν φζλιον τὸν ἐμόν τε καὶ σὸν, οὐκ ἔγωγε, ὦ Πυχαίμενες, ἀπέσχωψά σου τὴν εἰς τὴν ἐνεγχοῦσαν εὔνοιαν. Οὐχ οὔτως ἄπολίς εἰμί τις, οὐδὲ ἀνἐστιος\" ἀλλὰ σὺ κακῶς ἐξεδέξω τὸν νοῦν τῆς ἐπιστλῆς\" καὶ κατηγόρηκας ἡμῶν ἅττα οὐκ ἄξιον. Ἐγὼ γὰρ ὅτι μὲν Ἡραχλεΐας ἐρᾷς, καὶ πρόθυμος εἴ ποιεῖν τι τὴν πόλιν ἀγαθὸν, ἐπαινῶ. Τοὺς λόγους δ' ἑποιού … φιλοσοφῶν, ὠφελιμώξεβος ἔσεσθαι τῇ πατρίδι. Πῶς ; Ὅτι τοῦ μὴ μετατεθεῖσθαί τὴν προαίρεσιν, ἡτιάσω τὸ τῆς γνώμης φιλόπαρδτρι. Τοῦτ᾽ οὖν ἀπέσνωψα, καὶ οὐχὶ τὴν εὔνοιαν, ὅτε «αχῶς οἴει προὔργου σοΐ τι ποιήσειν εἰς τὸν χαλὸν τοῦτον ἔρωτα, τὸ προσεδρεύειν ταῖς δίκαις. Καὶ γὰρ … λέγοιμι φιλοσοφίαν ἱκανὴν εἶναι τὰς πόλεις ὁρς … βούλει καὶ τέχνης, καὶ ἐπιστήμης, ὅτ᾽ ἐπὶ πάσαις οὖσα, παρέχεται τὸν ἔχοντα χαὶ ἰδιώτῃ, καὶ οἴκῳ, χαὶ πόλεσιν ὠφελιμώτερον. Οὐ μὴν ἀρκεῖ τὸ καθ᾽ ξαυτὴν ἀγαθόν τι ποιεῖν τοὺς ἀνθρώπους. Ἔχει ψυχῇς, χαὶ οἷον αὐτὸ μόνον τὸ χρώμενον\" καιροὶ δ καὶ. τῦχαι φέρουσιν ἄνω χαὶ κάτω τὰ τῶν πόλεων πράγματα. Καὶ νῦν μὲν οὕτως ἔχει, νῦν δ᾽ ἑτέρως, ἀνάγχῃ φύσεως ἧς μετείληφε. Φιλόπολις μὲν οὖν εἰ σύ\" τυγχάνω δὲ ὧν χαὶ ἐγώ καὶ σὺ μὲν ἐργάζῃ ῥητορικὴν καὶ συγχωρῶ σοι μὴ ταύτην ἐπιτηδεύειν, ἀλλὰ τὴν ὀρθὴν καὶ γενναίαν, ἣν οὐδὲ Πλάτων, οἶμαι, διαγράφειν πειρᾶται. Ἐγὼ δὲ φιλοσοφίαν τιμῶ τε καὶ τῶν ὅσα ἀνθρώπινα ἀγαθὰ προτιμῶ. Τί οὖν ταύτῃ παρ᾽ ἡμῶν πλέον ταῖς πόλεσιν, εἰ μὴ καὶ βίοι τινὲς ὑπούληθεξεν ἀρχοῦντες ταῖς προαιρέσεσι; Δεῖ μὲν γὰρ ὕλης ἐπιτηδείας \" δεῖ","t":"No, by the god of friendship, mine and yours, I did not, Pylaemenes, mock your goodwill toward the land that bore you. I am not so much a man without a city or a hearth. But you took the meaning of my letter wrongly, and accused us of things that do not deserve it. For that you love Heraclea and are eager to do the city some good, I praise. What I was saying was that by pursuing philosophy you would be of more use to your fatherland. How so? Because you blamed your patriotic disposition for keeping you from changing your choice of life. That is what I mocked, and not your goodwill, since you wrongly think that attending the law courts will do you any good toward this fine love of yours. For I would [not] say that philosophy is sufficient to set cities right … if you wish, both an art and a science, since, being above all others, it makes its possessor more useful to the individual, to the household, and to cities. Yet it is not enough of itself to do men good. For it has only what belongs to the soul, and, as it were, only the one who uses it; but occasions and fortunes carry the affairs of cities up and down. Now they are thus, now otherwise, by the necessity of the nature they share. You, then, are a lover of your city, and so in fact am I. And you practise rhetoric; and I grant you that you should not practise this kind, but the right and noble kind, which not even Plato, I think, attempts to describe. But I honour philosophy and prefer it to all human goods. What more, then, do cities get from us by it, unless certain lives also serve, adequate to their purposes? For there is need of suitable material; there is need …","f":"Synesius, <i>Ep.</i> 103 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/103)."},"synesius-epistulae/104":{"o":"Ἰοὺς αὐτοὺς ἂν ἴδοις ἐν μὲν εἰρήνῃ θρασεῖς, ἐν δὲ πολέμῳ δειλοὺς, τουτέστιν ἁπανταχοῦ πονηρούς. “Ὥστε μοι’ δοχεῖ ταύτην τις δικαίως εἰδέναι τῷ πολέμῳ χάριν, ὅτι βάσανός ἔστι τοῦ περὶ τὴν χαρδίαν αἷμα … ριωτέρους ἡμῖν ἀποδίδωσιν. Οὐ γὰρ, οἶμαι, τὸ ἀπὸ Ἐπιειχεστέρων τινί. Χθές τοι πάνυ λαμπρῶς συνηγορήχει τῇ παροιμίᾳ, μᾶλλον δὲ τῷ χρησμῷ. Χρησμὸς γὰρ ἄντιχρυς. Τοῦτό γε πάντως οἶσθα, τὸ, Οὑδεὶς κομήτης, ὅστις οὐ ψηνίζεται. Ἡμέρας μὲν γάρ τινας ἑξῆς οἱ πολέμιοι προσηγγὲλλοντο᾽ χἀμοῖί τε ἀπαντητέον ἐδόχει, καὶ Βαλαγρίτας συντεταγμένους ἐξῆγεν ὁ φύλαρχος. Εἶτα φθάσαντες εἰς τὴν πέδινην, περιεμένομεν. Οὐδαμοῦ δὲ φαινομένων, περὶ βουλυτὸν ἀπεχωροῦμεν ἕχαστος οἴκαδε, ὀυνθέμενοι πάλιν ἧξειν εἰς τὴν ὑστεραίαν\" ὁ δὲ Φρὺξ Ἰωάννης τέως μὲν ἦν οὐδαμοῦ \" οὔχουν ὥστε καὶ φανερὸς εἶναι\" φήμας δὲ ὑπέπεμπε, νῦν μὲν ὡς κατεαγὼς εἴη, καὶ διαπρίεται «ὃ σχέλος \" νῦν δὲ ὡς τὸ ἄσθμα νοσεῖ\" νῦν δὲ ἄλλο τι χαχὸν ἐξαίσιον ἔχει. Τοιοῦτοί τινες ἐφοίτων λογο- “ποιοὶ, ἄλλος ἄλλοθεν ἥχειν φάμενοι, τοῦ μηδὲ σαφὲς εἶναι ποῖ γῆς Ἰωάννης δέδυχεν, ἣ χρύπτεται, Μεταξὺ δ᾽ ἂν διηγούμενοι πρὸς τὴν ἀκαιρίαν τῆς συμφορᾶς ἐσχετλίαζον, ὑπεδάχρυον. Νῦν ἔδει τοῦ γενναίου λήματος νῦν τῶν ἐχείνου χειρῶν. Τὲ ἂν ἐποίησε; τί ἂν ἐγένετο; Καὶ ἐπὶ πᾶσιν, ὦ τοῦ δαίμονος 1 εἰπὼν ἂν ἕχαστος, χαὶ τὼ χεῖρε πατάξας, ἀπηλλάττετο. Ἦσαν δὲ οὗτος τῶν ἐπ᾽ οὐδενὶ χρησίμῳ πάλαι παρατρεφομένων αὐτῷ, χομῆται χαὶ οὗτοι, καὶ οὐδὲν ὑγιὲς, ᾿ Ἁργῶν ἠδ᾽ ἐρίφων ἐπκιδήμιοι ὁρπακτηρες:. ὦ. Καὶ νὴ τοὺς θεοὺς, ἔστιν ὅπου χαὶ γυναιχῶν. Τοιούτοὺς λοχίτας ἐχ πολλοῦ παρεσχεύασται μεθ᾽ ὧν … ναὶ μὲν ἀνὴρ οὐδ᾽ ἐπιχειρεῖ \" χαλεπὸν γάρ σοφιστὴς δ᾽ ἐστὶ, καὶ ὡς ἂν δείξειεν ἀνὴρ εἶναι Ἐαρὰ τοὺς ὄντας ἄνδρας, ἄριστα σχέκτεται. ᾿Αλλά μοι δοκεῖ καλῶς αὐτῷ τὸ δαιμόνιον ἀντυπολιτεύσασθαι, Πέμτὴν μὲν γὰρ ἤδη ἐν ταῖς ὅπλοις μάτῃν προελῃγ φοολεμίων “ ὁ δὲ χαὶ παντάπασιν ἀπογνοὺς ἥξειν αὖτοὺς, ὡς οὐχ ἂν τὸ βάθος τῆς χώρας θαῤῥήσοντας, παρῆν, καὶ πάντα εὐθὺς (ἐδ) ἀχοσμίας ἐμπίπλησι. Καὶ ἀσθενείας μὲν οὐκ ἐμέμνητο’ κατεγέλα γέ τοι καὶ ἀνασχομένων ἀχοῦσαι\" αὐτὸς δὲ ἥκειν ἔφη πόῤῥωθεν, οὐχ οἶδα ὅθεν. Ἐχεῖ γὰρ εἰς συμμαχίαν παραχεχλῇσθαι\" παρ᾽ ὃ καὶ σεσῶσθαι τοὺς ἐπιχαλεσαμένους ἀγρούς. Οὐδὲ γὰρ ἐμδεδληχέναι τοὺς πολεμίους, πρὸς τὴν φήμην τῆς Ἰωάννου παρουσίας … καὶ ἐν βραχεῖ τέχνην τοῦ νιχᾷν παραδώσειν … κατὰ τὸ χέρας πολὺ, τὸ πλαίσιον \" ποιῶν ὀνόματα τάξεων, ὧν ἡγνόει τὴν χρείαν. Καί τισιν ἀπὸ τούτου ἔδοξέ τις εἶναι, καὶ τήν γε φύσιν ἐμακάριζον, καὶ … χαιρὸς ἐφόδου χαὶ δὴ πρόσω τῆς ὀρεινῆς χαταδαίτες ὅσον ἐχώρουν αἱ χεφαλαὶ, δρόμῳ πρὸς ἡμᾶς ἔθεον, καὶ σπεύδουσιν εἴσω τῶν ὅπλων γενέσθαι. Πρὶν ὃὲ … χαὶ χαλῶς αὐτῶν ἐχείνων ἀχοῦσαι, λεγόντων ὅτι χαὶ καὶ, ὡς ἐμοὶ δοχεῖν ὑπὸ λιμοῦ στρατηγούμενα \" προχειρότατα δ' οὖν ὑπὲρ τῶν ἡμετέρων ἀγαθῶν ἀποθνήσχειν ἐθέλοντα. Ἐπειδὴ δ᾽ οὖν εἶδον χαὶ ὥφθησαν, πρὶν εἴσω βέλους ἐλθεῖν, οἱ μὲν ἀποδάντες, … ζοντο\" καί μοι καλῶς ἔχειν ἐδόχει μιμεῖσθαι τοὺς ἄνδρας\" χαὶ γὰρ ἄφιππα ἦν. Ὁ δὲ γεννάδας οὐκ … τῶν ἵππων ποιήσειν. Τί οὖν; Παρενεγχὼν βίᾳ τὸ … ἢ βοὴ τὸ χελευστιχὸν ἤχει. Ἐν τούτῳ δὲ οὐχ ἔστι ῥάδιον εἰπεῖν, ὄντινά τις μᾶλλον ἐπήνεσε, πότερον τὸν ἵππον, ἣ τὸν ἱππέα\" ὁ μὲν γὰρ ὁμοίως χατὰ πρανῶν, ὁμοίως χατ᾽ ὀρθίων ἐφέρετο, καὶ διὰ τῶν δασέων, καὶ διὰ τῶν ψιλῶν, ῥύμῃ μιᾷ διεπήδα τάφρους, ὑπὲρ τοὺς ὄχθους ἤρετο\" ὁ δὲ, διὰ πάντων τῶν χωρίων ἔποχης ἦν, καὶ ἐν οὐδενὶ τῆς καθέδρας ὠλσθησε. Δοχεῖ γάρ μοι καὶ τοῖς πολεμίοις καλὴ θέα γενέσθαι, χαὶ ὡς πολλὰ ἂν εὔξαιντο τοιαῦτα θεάσα-","t":"You could see the same men bold in peace and cowardly in war, that is to say, wicked everywhere. So it seems to me that one might justly be grateful to war for this, that it is a test of the blood around the heart … and renders them to us … For not, I think, … Yesterday, I tell you, the proverb was most brilliantly borne out, or rather the oracle; for it is plainly an oracle. You surely know this one: 'No long-haired man but is a fop.' For several days in succession the enemy were reported; I thought we must go out to meet them, and the phylarch led out the Balagritae in good order. We reached the plain first and waited. When the enemy nowhere appeared, about the time of unyoking the oxen we each went home, having agreed to come again the next day. Meanwhile John the Phrygian was nowhere, not, at least, so as to be seen; but he kept sending rumours: now that he had broken his leg and it was being sawn off, now that he was ill with asthma, now that he had some other extraordinary ailment. Tale-bearers of this kind kept coming, each claiming to come from a different place, so that it was not even clear in what corner of the earth John had sunk or was hiding. And in the midst of their stories they would complain of the untimeliness of the misfortune and shed tears: 'Now was the time for his noble spirit, now for those hands of his! What would he have done! What would have happened!' And at the end of it all each would say, 'O cruel fortune!', strike his hands together, and go off. These were men he had long kept about him as hangers-on for no useful purpose, long-haired these too and nothing sound in them, 'robbers of lambs and kids among their own people'; and, by the gods, in some places of women too. Such were the comrades he had long prepared for himself, with whom … To be a man he does not even attempt, for that is hard; but he is a sophist, and he considers excellently how he might show himself a man before men who really are men.\n\nBut it seems to me that heaven fittingly worked against him. For it was already the fifth time that we had gone out in arms in vain …; and he, despairing altogether that the enemy would come, since they would not dare the depth of the country, appeared, and at once filled everything with disorder. Of illness he made no mention; in fact he laughed at those who had been willing to listen to such talk. He said he had come from far off, I know not where; that he had been called there as an ally, and that this was why the estates which had invoked him had been saved, for the enemy had not even invaded, at the rumour of John's presence … and that in a short time he would hand on an art of victory: … the deep wing, the square, making up names of formations whose use he did not know. And to some he seemed from this to be somebody, and they called his nature blessed … the moment for attack. And indeed, coming down from the mountains, as many as could be seen by their heads, they came toward us at a run and hurried to get within our lines … Before that we could also hear them clearly, saying that, being generalled, as it seemed to me, by hunger, they were most ready to die for our goods. When they saw us and were seen, before coming within bowshot, some of them dismounted … and it seemed to me well to imitate the men, for the ground was unsuited to horses. But the noble fellow would not [get down] from his horse. What then? Wheeling round by force, using every spur, with the whip falling thick, … the shout of command came. And here it is not easy to say whom one would praise more, the horse or the rider. The one was carried alike down slopes and up steep places, through thickets and over bare ground; at one bound he leapt ditches and rose over banks. The other kept his seat over all the terrain, and nowhere slipped from the saddle. It must, I think, have been a fine sight for the enemy too, and they would pray to see many such …","f":"Synesius, <i>Ep.</i> 104 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/104)."},"synesius-epistulae/105":{"o":"᾿Ανόητος ἂν εἴην, μὴ πολλὴν χάριν εἰδείην Πτολεμαίοις, ὅτ; με τοσούτων ἀξιρῦσιν, ὅσων οὐδὲ αὐτὸς ἐμαντόῤν. ᾿Αλλ᾽ οὐχ εἰ μεγάλα χαρίζονται, τοῦτο προ:ἧκε; σχρπεῖν \" ἀλλ᾽ εἰ λαδεῖν ἐμοὶ ὄδννατά, Τὸ γὰρ δικαέῳ μὲν ὄντι τυγχάνειν, ἥδιστον εἰς ἀπάλᾳνσιν ἕρχοραν' ἐριπομένῳ δὲ παραπολὺ τῆς ἀξίας, ἐλπίδα πικρὰν ὑπορμείνει τοῦ μέλλοντος. Οὐ γὰρ νεώτερόν ἔστι τὸ δέας, ἀλλὰ χαὶ λίαν ἀρχαζον, τὸ, μή τ: περ) Θεὸν ἀμα,λακὼν, τιμὼν πρὸς ἀνθρώπων ἐφδύρω, Ἐγὼ δὲ καταμανθάνων ἐμαντὰν, εὐρίσχῳ παντάφασιν ὀνδεέσξερον, ἢ ὡς ἁρμόσαι τῇ τῆς ἱερωαύνης σεμνότητι. Καὶ δῆτα ῥιαλέξομαι “πρὸς σὲ περὶ τῶν τῆς ἀμαυτοῦ ψυχῆς ᾿ινημάτων. Οὐ γὰρ ἔχω πρὸς Ὁ ὄντινα ἄλλρν ἀντὶ τῆς σῇς φίλης, χαὶ συντρόφου μρι χεφαλῆς. Σὲ γὰρ εὐχὰς χαὶ μετέχειν μοι τῶν ἴσων φροντίδων, καὶ νύχτωρ ἀγρυπνεῖν, χαὶ μεθ᾽ ἡμέραν σχοπεῖν, ὅπως ἂν ἀγαθόν τί μοι γένηται, χαὶ ὅπως … εἶναι, ὄν γε πρὸς μὲν παιδιὰν ἅπασαν, ἴσα χαὶ Θεῷ, τὰ πλείῳ δ᾽ ἂν αὐτῶν χαὶ εἰδείης. Μιχρὸν ἀράμενος φορτίον, χαλῶς ἐνεγχεῖν μοι δοχῶ τὸ μέχρι τοῦδε, φιλοσοφίαν. Διὰ δὲ τὸ δόξαί μὴ παντάπασιν αὐτῆς ἁμαρτάνειν, ἐπαινεθεὶς ὑπ᾽ ἐνίων, ἀξιοῦμαι μειζόνων παρὰ τῶν οὐκ εἰδότων κρῖναι ψυχῆς ἐπιτηδειότητα. Φοθοῦμαι δὲ μὴ χαῦνος γενόμενος, καὶ προσιέμενος τὴν τιμὴν, ἀμφοῖν διαμάρτω, τοῦ μὲν ὑπεριδὼν, «οὔ δὲ τῆς ἀξίας οὐχ ἐφιχόμενος. Σχόπε: γὰρ οὕτω. Δύο τούτοις ἑχάστοτε μερίζω τὸν χρύνον, παιδιᾷ, χαὶ σπουδῇ. Καὶ σπουδάζων ἴδιός εἰμι, μάλιστά γε τὰ θεῖα. Καὶ παίζων, χοινότατος. Οἶσθα γὰρ ὡς ὅταν ἀναχύψω τῶν βιδλίων, ἐπιῤῥεπής εἰμι πρὸς ἅπαταν παιδιάν. Πολιτιχῇς δὲ φροντίδος ἀμοιρῶ χαὶ φύσει, χαὶ μελέτῃ. Τὸν δὲ ἱερέα, ἄνδρα δεῖ θεσπέσιον ἀμείλικτον εἶναι χρή \" ὃς ἵνα τηρῇ τὴν ὑπόθεσιν, ὑπὸ μυρίων ὀμμάτων φρουρεῖται - ὧν οὐδὲν ἢ μικρὸν ὄφελος, εἰ μή τις εἴη χατεσχευασμένος σύννους τε χαὶ πρὸς ἅπασαν γλυχυθυμίαν ἀνένδοτος. Τὰ δέ γε πρὸς τὸν Θεὸν, οὐχ ἂν ἴδιος, ἀλλὰ χοινότατος εἶτ, νομοδιδάσχαλος ὧν, χαὶ νενομισμένα φθεγγόμενος. Χρὴ δὲ αὐτὸν καὶ πράγματα πράττειν, ὅσα πάντες ἅμα. Τὰ γὰρ ἁπάντων μόνον δεῖ πράττειν, ἣ πάσαις αἰτίαις ἐνέχεσθαι. Πῶς οὖν οὐχ εἴη εὐμεγέθους ψυχῆς καὶ χρατίστης, ἐνέγχαι τοσοῦτον ὄγχον φροντίδων, καὶ μὴ χαταχλύσαι τὸν νοῦν, χαὶ μὴ κατασθεσθεῖσαν ἐν τῇ ψυχῇ περιϊδεῖν τὴν μοῖραν τὴν θείαν, οὕτω παντοδαπῶν ἐπιτηδευμάτων ἀπαγαγόντων αὐτόν; Εὖ οἶδα ὅτι δυνατὸν ἑνίοις τοῦτο \" καὶ μαχαρίζξω τὰς φύσεις αὐτῶν, χἀχείνους ἀληθῶς εἶναι ἡγοῦμαι τοὺς θείους ἄνδρας \" οὖς τὸ ὁμιλεῖν πάνυ πράγμασιν ἀνθρωπίνοις μὴ ἀποχόπτει τοῦ θείου. ᾿Αλλὰ καὶ αὑτὸν οἶδα εἰς ἄστυ τε χατιόντα, χαὶ ἀπ᾽ ἄστεος ἀνιόντα, καὶ ἐνειλούμενον «οἷς πρὸς τὰ γεώδη μεθέλχουσι, καὶ ἐμπιμπλάμενον χηλῖδος, οὐκ ἂν εἴποι τις ὅσης. Τῷ γὰρ οἰχείους εἶναί μοι καὶ πάλαι μολυσμοὺς, χαὶ τὸ «υχὸν μέρος ἐπιγενόμενον εἰς προσθήχην μέγα συμδάλλεται. Ῥώμη δ᾽ οὐκ ἔστι μοι, χαὶ τἄνδον οὐχ ὑγιῆ, καὶ πρὸς τὸ ἐχτὸς ἀρχεῖν οὐχ οἷός τέ εἶμι, καὶ πολλοῦ δέω τὴν ἐκ τοῦ συνειδότος\" φέρειν ἀνίαν. Καὶ ὁσάχις ἄν μέ τις ἔροιτο, λέγειν διαῤῥήδην οὐκ ἀναδθομαι, ὡς τὸν ἱερέα διὰ πάντων. ᾿Ακηλίδωτον εἶναι προσήχει πολλῷ τῷ περιόντι, ὡς καὶ ἑτέρους τῶν μιασμάτων ἐκπλύνοντα. Κἀχεῖνο δεῖ προσεῖναι τοῖς πρὸς τὸν ἀδελφὸν γράμμᾶσι. Πάντως δὲ ἀναγνώσονται συχνοὶ τὴν ἐπιστολήν. Καὶ γὰρ οὐχ ἥκιστα τούτου χάριν αὐτὴν ὑπηγόρευσα, τοῦ πᾶσι χαταφανὲς εἶναι, τὸ πρᾶγμα δεδιώς \" ὡς ὃ τι ἂν ἀποδῇ, χαὶ πρὸς Θεοῦ, χαὶ πρὸς ἀνθρώ πὼν ἀναίτιος ὥ, καὶ οὐχ ἥχιστα πρὸς τοῦ πατρὸς Θεοφίλου. Τιθεὶς. γὰρ ἐν μέσῳ τἀμὰ, καὶ διδοὺς ἐξ ἀκάντων αὐτῷ βουλεύσασθαι περὶ ἡμῶν, πῶς ἂν ὑπαίτιος εἴην; Ἐμοὶ τοιγαροῦν ὃ τε Θεὸς, ὅ τε νόμος, ἢ τε ἱερὰ Θεοφίλου χεὶρ, γυναῖχά ἐπιδέδωχε. Ἡροαγορεύω τοίνυν ἅπασι, καὶ μαρτύρομαι, ὡς ἐγὼ ταύτης οὔτε ἀλλοτριώσομαι χαθάπαξ, οὔτε ὡς μοιχὸς αὐτῇ λάθρα συνέσομαι. Τὸ μὲν γὰρ ἥχιστα εὐσεδές \" «τὸ δὲ ἥχιστα νόμιμον. ᾿Αλλὰ βουλήσομαί το καὶ εὔξογμαι συχνά μοι πάνυ χαὶ χρηστὰ γενέσθαι παιδία. Ἕν δὴ τοῦτο δεῖ τὸν χύριον τῆς χειροτονίας μὴ ἀγνοῆσαι - μαθέτω δὲ αὐτὰ παρὰ τῶν ἀμφὶ τὸν ἑταῖρον Παῦλον, χαὶ Διονύσιον, οὃς πρεσδευτὰς ἡρῆσθαι παρὰ τοῦ δήμου πυνθάνομαι: Ἐχεῖνο δὲ οὐδὲν δεῖ μαθεῖν αὐτὸν, ἀλλ᾽ ὑπομνησθῇναι \" διαλέξομαι δὲ πλείω περὶ αὐτοῦ. Καὶ γὰρ ἂν ἅπαντα τἄλλα μιχρὰ πρὸς ἕν τις ἂν τοῦτο θεῖτο. Χαλεπόν ἐστιν, εἰ μὴ καὶ λίαν ἀδύνατον, εἰς ψυχὴν τὰ δι᾽ ἐπιστήμης εἰς ἀπόδειξιν ἑλθόντα δόγματα σαλευθῇναι. Οἶσθα δ᾽ ὅτι πολλὰ φιλοσοφία τοῖς θρυλλουμένοις τούτοις ἀντιδιατάττετῶι δόγμασιν. ᾿Αμέλει τὴν Ψυχὴν οὐκ ἀξιώσω ποτὲ σώματος ὑστερογενῇ νομίζειν. Τὸν χόσμον οὐ φήσω καὶ τἄλλα μέρη συνδιαφθείρεσθαι. Τὴν χαθωμιλημένὴν ἀνάστασιν ἱερόν τι χαὶ ἀπόῤῥητον ἥγημαι, χαὶ πολλοῦ δέω ταῖς τοῦ πλήθονς ὑπολήψεσιν ὁμολο-γῆσαι. Νοῦς μὲν οὖν φιλόσοφος ἐπόπτης ὧν τἀληθοῦς, συγχωρεῖ τῇ χρείᾳ τοῦ ψεύδεσθαι. ᾿Ανάλογον γάρ ἔστι φῶς πρὸς ἀλήθειαν, χαὶ ὄμμα πρὸς δῆμον. Ἧ οὖν ὀφθαλμὸς εἰς χαχὸν ἂν ἀπολαύσειεν ἀπλήστου φωτὸς χαὶ ἧ τοῖς ὀφθαλμιῶσι τὸ σχότος ὠφελιμώτερον \" ταύτῃ καὶ τὸ ψεῦδος ὄφελος εἶναι τίθεμαι δήμῳ, χαὶ βλαδερὸν τὴν ἀλήθειαν τοῖς οὐχ Ἰσχύουσιν ἐνατενίσαι πρὸς τὴν τῶν ὄντων ἐνάργειαν.","t":"I would be a fool not to be very grateful to the people of Ptolemais for thinking me worthy of things of which I do not think myself worthy. But what one should consider is not whether they are bestowing great things, but whether it is possible for me to receive them. For when a man is worthy, to obtain honour is most pleasant to enjoy; but when he falls far short of the dignity, it leaves him a bitter expectation of the future. For the fear is not a new one, but very ancient: 'lest, having sinned against God, I win honour from men.' And examining myself, I find myself altogether too deficient to match the majesty of the priesthood. So I will talk with you about the movements of my own soul; for I have no one else to whom I could, in place of your dear head, the companion of my upbringing. It is right that you should share the same cares with me, lie awake at night and consider by day how some good may come to me, and how … to be; I who am inclined to every amusement … and you would know most of these things even better. Having taken up a small burden, I think I have carried it well up to now: philosophy. But because I seemed not to fail in it altogether, and was praised by some, I am thought worthy of greater things by people who do not know how to judge the fitness of a soul. And I fear that, if I grow conceited and accept the honour, I may miss both: neglecting the one and not attaining the dignity of the other. For consider it this way. I always divide my time between these two, amusement and seriousness. When I am serious I keep to myself, especially in divine things; when I am amusing myself, I am the most sociable of men. For you know that when I look up from my books I am inclined to every kind of amusement. In political care I have no part, either by nature or by practice. But the priest must be a godlike man, unbending, who is watched by ten thousand eyes so that he may keep to his role; and they are of little or no use unless a man is constituted grave and proof against every relaxation. In what concerns God he will be not private but most public, since he is a teacher of the law and must utter what is established. And he must also transact business, as much as all the others together; for he alone must do the business of all, or be liable to every charge. How, then, would it not take a great and most excellent soul to bear such a mass of cares without flooding the mind, and without letting the divine portion be quenched in the soul, when so many kinds of pursuits draw him away? I know well that this is possible for some, and I count their natures blessed, and consider them truly divine men, whom much dealing with human affairs does not cut off from the divine. But I know myself: going down into the city and coming up from the city, and wrapped up in the things that drag me toward the earthly, and filled with more stain than anyone could say. For since the defilements of long ago are mine already, any small part added contributes a great deal as an addition. I have no strength; what is within is not sound; I am not able to cope with what is outside; and I am very far from being able to bear the pain of conscience. And as often as anyone asks me, I do not hesitate to say plainly that the priest must be spotless in all things by a wide margin, as one who washes others clean of their defilements.\n\nThis too must be added to the letter to my brother. Many people will surely read this letter; for I dictated it not least for this purpose, to make the matter plain to all, fearing as I do, so that whatever comes of it I may be blameless before God and before men, and not least before father Theophilus. For when I set my affairs openly before him and give him everything to deliberate about us, how could I be blamed? To me, then, God and the law and the sacred hand of Theophilus have given a wife. I therefore declare to all and call them to witness that I will neither be wholly separated from her, nor live with her secretly like an adulterer; for the one is not at all pious, the other not at all lawful. But I shall wish and pray to have many good children. This is one thing that the lord of the ordination must not be ignorant of; let him learn it from my friend Paul and from Dionysius, whom I learn the people have chosen as envoys. The other thing he need not learn, but only be reminded of; but I will speak more fully about it, for one would count all the rest small beside this one thing. It is difficult, if not altogether impossible, for doctrines that have entered the soul through knowledge, up to demonstration, to be shaken. And you know that philosophy is opposed to many of these much-talked-of doctrines. Certainly I shall never think it right to consider the soul later-born than the body. I will not say that the world and its other parts perish together. The resurrection that is so much talked of I consider something sacred and ineffable, and I am far from agreeing with the notions of the multitude. A philosophic mind, being a beholder of the truth, makes allowance for the need of falsehood. For as light is to truth, so is the eye to the people. As the eye would be harmed by enjoying unlimited light, and as darkness is more beneficial to those with diseased eyes, so I hold falsehood to be beneficial to the people, and the truth harmful to those who are not strong enough to gaze at the clarity of what is.","f":"Synesius, <i>Ep.</i> 105 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/105)."},"synesius-epistulae/107":{"o":"ἯἩρόμην τὸ μειράκιον ὑπὲρ τοῦ σιλφίου, πότερον ἀπὸ γεωργίας σοὶ γέγονεν, ἣ δῶρον λαδὼν, ἔθου μερίδα χἂμοί. Καὶ δῆτα μαθὼν ὡς τὸ σπουδαξόμενον ὑπὸ σοῦ χησοίον πρὸς ἅπασι χαὶ τοῦτον ἐχόμισε τὸν καρπὸν, ἥσθην διπλῇ, τῷ τε χάλλει τοῦ λαχάνου, χαὶ τῇ φήμῃ τοῦ τόπου. \"Ὄναιο τοῦ καμφόρου χωρίου \" καὶ μήτε σὺ χάμοις ἑπαντλῶν ταῖς φιλτάταις πρασιαῖς\" μῆτ᾽ ἐχεῖναξ ποτε πρὸς τὰς ὠδῖνας ἀπαγορεύσειαν, ἵν᾽ ἔχῃς αὐτός τε χρῆσθαι, καὶ ἡμῖν διαπέμπεῖν ὅσα φέρονσιν ὧραι. ὅν Τῷ αὐτῷ. Ἡδὺς εἴ χωλύων ἡμᾶς ὅπλα χατασχευάζεσθαι, τῶν πολεμίων μὲν ἔπεχόντων, χαὶ λείαν ἅπαντα ποιουστρατιωτῶν δὲ οὐκ ὄντων, ὥστε χαὶ φαίνεσθαι. Εἶτα λέξεις ὡς οὐκ ἐξὸν ἰδνώτας ἀνθρώπους ὁπλοφορεῖν, ἀποθνήσκειν δὲ ἐξὸν, εἴπερ χαὶ ἣ πολιτεία χαλεπαί- “εὐ τῷ πειρωμένψ σώζεσθαι; ᾿Αλλ᾽ εἰ μηδὲν ἄλλο περδανῶ, τὸ γοῦν τοὺς νόμους γενέσθαι κυρίους ἀντὶ τούτων τῶν ἀλαοτόρων. αἱ πόσου δοχεῖς ποὔτο τιμῶμαι, πάλιν εἰρήνην ἰδεῖν, χαὶ βῇμα χεχοτεθναίην, τὸ πρῶτον σχῆμα τῆς κατρίδος ἀπολα-","t":"I asked the boy about the silphium, whether it came to you from your own farming, or whether you received it as a gift and set aside a share for me too. And when I learned that the garden you take such pains over had produced this crop as well as everything else, I was doubly pleased, both by the beauty of the plant and by the fame of the place. May you enjoy your all-bearing estate; may you never tire of watering your dearest beds, nor they ever give up their bearing, so that you may both use them yourself and send us all that the seasons bring.\n\nTo the same. You are charming, forbidding us to provide ourselves with weapons, when the enemy are upon us and making plunder of everything, and there are no soldiers, not so much as to be seen. Will you say, then, that it is not lawful for private persons to bear arms, but lawful for them to die, if the state is to be angry with a man who tries to save himself? But if I gain nothing else, at least I shall gain this: that the laws become supreme instead of these accursed men. And how highly do you think I value this, to see peace again, and the tribunal … and, if I were dead, to enjoy the first form of my fatherland …","f":"Synesius, <i>Ep.</i> 107 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/107)."},"synesius-epistulae/108":{"o":"Ἐμοὶ λόγχαι μὲν ἤδη γεγόνασι τριαχόσιαι, καὶ κοπίδες τοσαῦται \" ξίφη δὲ ἀμφήχη χαὶ πρότερὸν ἦν οὐ πλείω τῶν δέκα. Παρ᾽ ἡμῖν δὲ οὐ χαλχεύεται τὰ πάνυ προμήχη ταῦτα σιδήρια. ᾿Αλλ’ οἶμαι τὰς ταγμένων σώμασι, Τούτοις οὖν χρησόμεθα. Εἰ χρησνέον δὸ, καὶ χορύνας ἕξομεν. ᾿Αγαθοὶ δὲ οἱ χότινος παρ᾽ ἡμῖν. Ἐνίοις δὲ ἡμῶν εἰσι καὶ πελέχεις ἑτερόστομοι περὶ τὴν ζώνην ἑχάστῳ, οἷς τὰς ἀσπίδας αὐ… ἔχοντες ὅπλων πρόδλημα. Ὁ δὲ ἀγὼν, ὡς; εἰχάσαι, τῆς ὑστεραίας. Τοῖς γὰρ σχοποῖς ἡμῶν προεντυχόν- «ες ἕνιοι τῶν πολεμίων, καὶ διώξαντες ἀναχράτος, ὡς ᾿ ἔγνωσαν χρείττους ὄντας ἣ ἁλῶναι, ἐκέλευσαν ἀγγέλλειν ἡμῖν ἅττα ἥδιστα \" εἰ μηχέτι δεήσει πλανάσθαι, ζητοῦντας ἀνθρώπους ἐνδυομένους ἡπείρου πλάτη. Μένειν γὰρ ἔφασαν, καὶ ἐθέλειν μαθεῖν οὗτινες ὄντες ἡμερῶν τοσούτων ὁδὸν ἀποσπάσαι τῆς χώρας ἐτολμήσαμεν, ἐφ᾽ ᾧ συμμίξαι πολεμισταῖς ἀνθρώποις βίον ζῶσι νομαδιχὸν, καὶ τὰ εἰς πολιτείαν οὕτω χαταστησαμένοις, ὥσπερ ἡμεῖς τὰ ἐπὶ τῆ; στρα- «ιᾶς. Ὡς οὖν αὔριον σὺν Θεῷ τοὺς πολεμίους νιχήσων, ἂν μέντοι δέῃ πάλιν, νιχήσων (μηδὲν γὰρ ἀπαίσιον φθεγξαίμην), ἐπισχήπτω σοι τῶν παιδίων ἐπιμεληθῆναι. Προσήχει δὲ ὄντι θείῳ εἰς αὐτὰ ἀπομνῃμονεῦσαι τὴν χάριν.","t":"I now have three hundred spears and as many cleavers; of double-edged swords there were not more than ten even before, for these very long iron blades are not forged among us. But I think … we shall use these. If need be, we shall have clubs too; the wild olives here are good. Some of us also have single-edged axes, each man at his belt, with which … having [these] as a shield of arms. The battle, as one may guess, will be tomorrow. For some of the enemy fell in with our scouts first and pursued them hard; and when they saw that our men were too strong to be caught, they told them to bring us the pleasantest news: that we would no longer need to wander about looking for men who sink into the breadth of the continent. For they said they would stay where they were, and wished to learn who we were, that we dared to tear ourselves so many days' journey from our land to engage warlike men who live a nomadic life, and have arranged their civil affairs as we arrange our military ones. So, as one who will tomorrow, with God, conquer the enemy, and, if need be, conquer them again (for may I utter nothing ill-omened), I charge you with the care of the children. It befits you, as their uncle, to remember the debt of kindness toward them.","f":"Synesius, <i>Ep.</i> 108 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/108)."},"synesius-epistulae/109":{"o":"Οὐκ ὄνος, οὐχ ἡμίονος, οὐχ ἵππος ἐστί μοι, ἀπάντῶν ἀνειμένων εἰς πόαν, οἷς χρησάμενος ἂν ἦλθον εἴς σε τὴν φιλτάτην μοι χεφαλήν. Βαδίξειν δὲ πάνυ μὲν ἐδουλόμην, χαὶ τυχὸν ἠδυνάμην \" οὐ μὴν ἔφασαν οἱ προσήχοντες δεῖν\" ἵνα μὴ διατριδὴ τοῖς ἀπαντῶσι γενοίμεθα. Τούτοὺς γὰρ, οἵτινες ἂν ὥσιν, οὕτω πάνυ σοφοὺς ἥγηνται, χαὶ τοσοῦτον νοῦν ἔχειν, ὡς ἕχαστον αὐτῶν ἄμεενον ἂν ἐμοῦ σχέψασθαι περὶ τῶν πρεπόντων ἐμοί. Τοσούτων ἡμᾶς ἐξαρτῶσι κριτῶν, οἱ πρὸς δόξαν τὴν ἕξω ζῇν ἀναγκάζοντες. Περιεγένοντο δὲ οὐ νουθεέτοῦντες, ἀλλὰ τὸν βιαιότερον τρόπον, ἐπειδὴ προΐειν, οὐκ ἐπιτρέποντες, ἀλλ᾽ ἀντιλαμδανόμενοι τοῦ τριδωνίου. Τί οὖν ὑπόλοιπον, ἣ τὴν ἐπιστολὴν ἀντ᾽ ἐμοῦ στεῖλαι πρὸς σέ; δι' ἧς ἀσπάζομαί τέ σε, χαὶ πυνθάνομαι τίνα τὰ ἀπὸ Πτολεμαῖδος ἀγώγιμα, λόγους καινοὺς, οὗς εἰκός σε χομίζειν ἀπὸ τοῦ στρατηγίου. Καὶ μάλιστα τί τὸ θρυλλούμενον ἀπόῤῥητον ἀπὸ τῆς ἑσπέρας. Οἵσθα γὰρ ὅτι πάνν μοι διαφέρει γενόμενον οὕτω, χαὶ μὴ γενόμενον. Εἰ μὲν οὖν ἔχαστα σαψῶς ἔχουσαν ἐπιστολὴν ἐκπέμψεις, ἔξω χατὰ χώραν᾽ εἰ δὲ μὴ, χαὶ σὺ μέμψῃ περὶ τοῦ δρόμον. ","t":"I have neither ass, nor mule, nor horse; all have been let out to pasture; otherwise I would have used one to come to you, my dearest head. I would very much have liked to walk, and perhaps I could have; but my relatives said I must not, lest we become a source of amusement to those who met us. For they think these people, whoever they are, so very wise, and to have so much sense, that each of them could judge better than I what befits me. On so many judges do they make us depend, these people who compel us to live for the opinion of outsiders. And they prevailed, not by advising, but in the more forceful way: when I was setting out, they would not let me go, but took hold of my cloak. What remains, then, but to send the letter to you in my place? Through it I greet you and ask what news has come from Ptolemais, the fresh stories you are likely to bring from the general's headquarters; and above all, what is the much-talked-of secret from the West. For you know that it matters a great deal to me whether it happened so or not. If, then, you send a letter that tells each thing clearly, I shall stay where I am; if not, you too will blame me for the journey.","f":"Synesius, <i>Ep.</i> 109 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/109)."},"synesius-epistulae/11":{"o":"Οὔτε πρότερον ὑμῶν ἐγὼ περιῆν, ἁπάσῃ ῥώμῃ, χαὶ μηχαναῖς ἐχχλίνας ἱερωσύνην, οὔτε νῦν ὑμεῖς ἐμοῦ χεχρατήκατε. ᾿Αλλὰ θεῖον ἄρα ἧν, καὶ τὸ μήπω τότε, χαὶ τὸ νῦν ἤδη. Ἐγὼ δὲ πολλοὺς ἂν θανάτους ἀντὶ τῆσδε τῆς λειτουργίας εἱλόμην. Οὐ γὰρ κατ᾽ ἐμαυτὸν εἶναι τὸν χόσμον ἐλογιζόμην τοῦ πράγματος. Τοῦ Θεοῦ δὲ ἐπενεγχόντος οὐχ ὅπερ ἥτουν, ἀλλ᾽ ὅπεο ἡδούλετο, εὔχομαι τὸν γενόμενον νομέα τοῦ βίου, γενέσθαι καὶ τοῦ νεμηθέντος προστάτην. Ὁ γὲρ ἐννεάσας τῇ χατὰ φιλοσοφίαν σχολῇ, καὶ θεωρίᾳ τῶν ὅσον ἀφοσιώσασθαι τῷ μετὰ σώματος βίῳ, καὶ τῷ πολίτης γεγονέναι πόλεων, πῶς ἀρχέσω μερίμναις ἐχούσαις συνέχειαν; ἣ πῶς ἐμαντὸν ἐπιδοὺς ὄχλᾳ πραγμάτων, ἔτι προσδαλῶ τοῖς νοῦ χάλλεσιν, ἃ μό- Ὁ νης ἐστὶ καρποῦσθαι τῆς μαχαρίας σχολῆς; Ἧς χωρὶς ἐμοὶ χαὶ τοῖς ὁμοίοις ἐμοὶ, ἅπας ὁ βίος ἀδίωτος. Ἐγὼ μὲν οὐχ ἂν εἰδείην. Τῷ Θεῷ δὲ, φασὶ, πάντα δυνατὰ, χαὶ τὰ ἀδύνατα. Αὐτοί τε οὖν ὑπὲρ ἐμοῦ χεῖρας ἱχέτιδας ἄρατε πρὸς Θεὸν, χαὶ τῷ τε ἐν ἄστει δήμῳ, καὶ ὅσοι χατ᾽ ἀγροὺς ἣ χωμητιχὰς ἐχχλησίας αὐλίζονται, τὰς ὑπὲρ ἡμῶν εὐχὰς, χαὶ χοινῇ καὶ χαθ᾽͵ ἕνα πᾶσι παρενγυήσατε. Εἰ γὰρ μὴ ἔρημος ἀπολειφθείην Θεοῦ, τότε γνώσομαι τὴν ἱερωσύνην οὐχ ἀπόδασιν οὖσαν φιλοσοφίας, ἀλλ' ἐπανάδαπιν","t":"Neither did I formerly prevail over you, though with all my strength and all my devices I tried to escape the priesthood, nor have you now prevailed over me. It was divine after all, both the 'not yet' then and the 'already' now. I would have chosen many deaths rather than this ministry, for I did not reckon the dignity of the office to be within my measure. But since God has brought upon me not what I asked but what he willed, I pray that he who has been the dispenser of my life may also become the protector of what he has dispensed. For I have spent my life in the leisure of philosophy and in contemplation, engaging only so far in life with the body, and in being a citizen of cities, as to discharge my duty: how shall I be equal to cares that never let up? Or how, giving myself up to a crowd of affairs, shall I still attend to the beauties of the mind, which can be harvested only in blessed leisure, without which all life is unlivable for me and those like me? I myself would not know. But to God, they say, all things are possible, even the impossible. You yourselves, then, lift up suppliant hands to God for me, and charge the people in the city, and all who live on the estates or belong to the village churches, to offer prayers for us, all together and each one. For if I am not left forsaken by God, then I shall know that the priesthood is not a descent from philosophy but an ascent to it.","f":"Synesius, <i>Ep.</i> 11 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/11)."},"synesius-epistulae/110":{"o":"Χείλας ὁ πορνοδοσχὸς, ὃν οὐχ εἰχὸς ὑπὸ πολλῶν ἀγνοεῖσθαι, διὰ τὴν ἐχ τῆς τέχνης λαμπρότητα. Καὶ γὰρ ἡ μῖμος ᾿Ανδρομάχη, τῆς τούτου γέγονε φάλαγγὸς, ἧ τὸ χάλλιστον τῶν γυναιχῶν ἐν τοῖς χαθ᾽ ἡμᾶς χρόνοις ἀνθήσασα. Οὗτος ἐννεάσας τοῖς οὕτω χαλοῖς ἐπιτηδεύμασι, πρέπον ᾧήθη τοῖς προδεδιωμένοις σιν …. Ἔναγχος οὖν ἤχει παρὰ βασιλέως στρατηγεῖν εὑράμενος τῶν γενναιοτάτεον Μαρχομάνων \" οὗς εἰχὸς ἡμῖν ἐστι χαὶ πρότερον ἀγαθοὺς στρατιώτας ὄντας, νῦν ἐπιτυχόντας χαὶ πρέκοντος στρατηγοῦ, μέγα τι χαὶ γενναῖον ἔργον ἐπιδείξασθαι. “Ἔλεγε γοῦν Συριανῷ συγγενόμενος οἶσθα τὴν ἐχ γειτόνων τὸν ἰατρόν. Ὁ δὲ Συριανὸς ἀπήγγειλε πρὸς ἡμᾶς, ἐν οἷς. ἀπολείποι τὸ θεῖον στρατόπεδον. Τὰ μὲν οὖν ἄλλα πὶ ἂν δέοι πρὸς σὲ γράφειν, ὧν χἀγὼ καρέργως ἠκροασάμην; Ἔφ᾽ οἷς δὲ αὐτὸς ἀχούσας ἤπσθην ὑπερῳυῶς, σέ τε δι᾽ αὐτῶν εὐφρανθῆναι βούλομαι, τάδε ἐστίν\" Ὃ θαυμαστὸς Ἰωάννης, μικρὸν εἰπεῖν, ἐν τοῖς αὐτοῖς ἐστιν, ἐπιδιδούσης τῆς τύχης ἂν τοῖς ἐχείνου πράγμασιν, ὅσον ἐπιδόσεως χωρεῖ, καί τινα χαθ᾽ ἑαυτὴν ὑπερδολὴν ἐξευρούσης. Αὐτῷ τ τε γὰρ ἀνεῖται τὰ βασιλέως - ὦτα ’ καὶ πρὸ τούτων ἣ γνώμη χρῆσθαι πρὸς ὅ τι δέοιτο. Καὶ ὅσα 'Αντίοχος δύναται, δύναται τούτῳ δύναται δὲ ᾿Αντίοχος ὅσα βούλεται. ᾿Αντίοχον ἡγοῦ μὴ τὸν ἀπὸ Γρατιανοῦ, τὸ ἱερὸν ἀνθρώπιον, τὸ βέλτιστον μὲν τοὺς τρό- “πους, εἰδεχθέστατον δὲ τὴν ὄψιν. ᾿Αλλ᾽ ἕτερός ἐστιν ὁ νεανίσχος ὁ πρόχοιλος, ὁ Ναρσῇ τῷ Πέρσῃ παρα» δυναστεύσας. Τοῦτον ἐξ ἐχείνον μέχρι νῦν ἡ τύχη μέγαν ποιεῖ, Τούτων οὕτως ἐχόντων, εἰχός ἐστι κορώνης ἐνιαυτοὺς ἄρξαι παρ᾽ ἡμῖν τὸν δικαιότατον ἄρχοντα, τοῦ μὲν ὄντα συγγενῆ, τοῦ δὲ οἰχεῖον γενόμενον. ᾿;","t":"Cheilas the brothel-keeper, who is not likely to be unknown to many, because of the brilliance his trade has won him. For the mime Andromache, who flowered as the most beautiful of women in our time, belonged to his troupe. Having grown old in such fine pursuits, he thought it fitting to crown his past career with … He has lately come from the emperor, having obtained the command of the most noble Marcomanni, who were likely enough good soldiers before, and now that they have met with a fitting general will display some great and noble deed. He said, at any rate, when he met Syrianus (you know the physician from the neighbourhood), and Syrianus reported it to us, in what state he had left the sacred camp. The rest, what need is there to write to you, which I too heard only in passing? But what I myself was exceedingly pleased to hear, and want you to be gladdened by, is this. The admirable John, to put it briefly, is in the same position, fortune advancing his affairs as far as advancement can go and finding some excess of her own besides. For the emperor's ears are open to him, and before them his mind, to use for whatever he needs. And whatever Antiochus can do, this man can do; and Antiochus can do whatever he wishes. Do not think this is the Antiochus of Gratian's time, that sacred little man, excellent in character but very ugly to look at; it is another, the young man with the hollow belly, who held power beside Narses the Persian. Fortune has been making him great from then until now. This being so, it is likely that the most just governor will rule among us for a crow's lifetime, being related to the one and having become intimate with the other.","f":"Synesius, <i>Ep.</i> 110 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/110)."},"synesius-epistulae/111":{"o":"στίχους ἑχάστης ἡμέρας; πεντήκοντα. ᾿ Τούτους ἀποδίδωσιν, οὐ προσπταίων, οὐ διλογῶν, οὐχ ἐφιστάμενος ἐφ᾽ ᾧ τὴν ἀνάμνησιν ἀθροῖσαι σὺν χρόνῳ᾽ ἀλλ᾽ ἐπειδὰν ἄρξηται λέγειν, χατατείνει συνἀχῶς \" καὶ ἡ σιωπὴ τέλος ἐστὶ τῆς ἀπαγγελίας.","t":"… fifty lines each day. He gives them back without stumbling, without repeating himself, without stopping to collect his memory over time; but once he begins to speak, he runs on continuously, and silence is the end of the recitation.","f":"Synesius, <i>Ep.</i> 111 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/111)."},"synesius-epistulae/112":{"o":"Οὔτε ἐπὶ τοῖς αὐτοῖς ἄνθρωποι φιλοῦσι χαὶ ἐπαινοῦσιν᾽ οὔτε μία δύναμις τῆς ψυχῆς ἐπ᾽ ἄμφω τέκαχται ταῦτα. ᾿Αλλὰ τῷ παθητιχῷ μὲν οἰχειούμεθα, χαὶ ἀλλοτριούμεθα: τῷ δὲ κρίνειν δυναμένῳ, χαὶ λόγον ἔχοντι τῆς ψυχῆς, ἐπαινοῦμέν τε χαὶ μεμφόμεθα.","t":"People do not love and praise for the same reasons, nor is one power of the soul assigned to both. By the part subject to feeling we are drawn to others or estranged from them; by the part of the soul that can judge and possesses reason, we praise and blame.","f":"Synesius, <i>Ep.</i> 112 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/112)."},"synesius-epistulae/113":{"o":"Εἶτα τοὺς μὲν χαχοδαίμονας τούτους ὁρῶμεν ἀποθνήσκειν ἐθέλοντας ὑπὲρ τῶν ἀλλοτρίων, ἅττα ἂν λείαν περιποιήσωνται, τοῦ μηχέτι προέσθαι τοῖς χυρίοις αὐτά\" ἡμεῖς δὲ ὑπὲρ χώρας, ὑπὲρ ἱερῶν, ὑπὲρ νόμων, ὑπὲρ κτημάτων, οἷς ἡμᾶς ὁ χρόνος συνηθεστέρους ἐποίησεν, οὐχ ἀφειδήσομεν ἑαυτῶν, ἀλλὰ περιεξόμεθα τῶν ψυχῶν; οὐκ ἄρα δόξομεν ἄνδρες εἶναι. Ἐμοὶ μὲν οὖν ἱτητέον ἐστὶν ἐπ᾽ αὐτοὺς …","t":"Shall we see these wretches willing to die for what belongs to others, whatever plunder they have gathered, so as not to give it back to its owners, while we, for our land, for our sanctuaries, for our laws, for property which time has made familiar to us, will not spare ourselves, but cling to our lives? Then we shall not seem to be men. I, at any rate, must go against them …","f":"Synesius, <i>Ep.</i> 113 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/113)."},"synesius-epistulae/114":{"o":"Εἶτα θαυμάζεις, τοὺς αὐχμεύδεις Φυκχοῦντας οἰκῶν, εἰ ῥιγοῖς, καὶ “ὃ αἷμα ἑξεπονήρευσας; Τοὐναντίον ψέντοι θαυμάζειν ἐχρῆν, εἴ δος τὸ σῶμα »ρεῖττόν ἐστι τῆς αὐτόθι φλογός. ᾿Αλλ᾽ ἔστι σος παρ᾽ ἡμᾷς ἐλθόντυ σὺν τῷ Θεῷ, ῥᾷονι γενέσθαι, ἀπαλλαγέντι λαγέντι δὲ ὕδατος ἁλυχοῦ, καὶ χλιαρσῦ, ναὶ τὸ ὅλον ἑστῶτος ὃ ταυτὸν εἰπεῖν χαὶ νεχροῦ. Τί δὲ καὶ χαλὸν ἐπὶ τὴν ψάμμον τὴν αἰγιαλῖτιν ἀναπεσεῖν, ἦν μόνην ἔχετε διατριδήν; ποῦ γὰρ δὴ χαὶ τραπῆσεσθε; Ἐνθαδὶ δὲ, οἷον μὲν ἔστιν ὑπελθεῖν δένδρου σχιάν. Κἂν δυσαρεστήσῃς, ἔστιν ἀμεῖψαι δένδρον ἐχ δένδρου, καὶ ὅλον ἄλσος ἐξ ἄλσους. Οἷον δὲ τὸ δια- ( θῆναι παραῤῥέον ὑδάτιον; Ὡς ἡδὺ ὁ ζέφυρος ὕποκινῶν ἠρέμα τοὺς κλάδους; ποικίλαι δὲ καὶ ὀρνίθων ᾧδαὶ, χαὶ ἀνθέων χροιαὶ, καὶ λειμῶνος θάμνοι\" τὰ μὲν, γεωργίας ἔργα τὰ δὲ, φύσεως δῶρα\" πάντα εὐώδη \" γῆς ὑγιαινούσης χυμοί, Τὸ δὲ τῶν Νυμφῶν ἄντρον οὐχ ἐπαινέσομαι, Θεοχρίτον γὰρ δεῖ, “Ἔστι δέ τι χαὶ παρὰ ταῦτα.","t":"And then you wonder, living in parched Phycus, that you shiver and have spoiled your blood? On the contrary, one should wonder if your body is a match for the heat there. But you can come to us, with God, and be better, once you are rid of … salty, lukewarm water, and, in a word, stagnant water, which is the same as saying dead. And what is so fine about lying on the beach sand, which is your only pastime? For where else will you turn? Here, how pleasant it is to go under the shade of a tree; and if you are not satisfied, you may change from tree to tree, and from grove to grove. How pleasant to cross the little stream that trickles by! How sweetly the west wind gently stirs the branches! Varied are the songs of the birds, the colours of the flowers, the shrubs of the meadow, some the work of farming, others the gifts of nature; all fragrant, the juices of a healthy earth. The cave of the Nymphs I will not praise; that needs a Theocritus. And there is something besides all this.","f":"Synesius, <i>Ep.</i> 114 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/114)."},"synesius-epistulae/115":{"o":"᾿Αγαθὸν ἀναγκαῖον ἡ ὀλιγοσιτία. Ἣν ἕτερος μὲν ἄν τις καὶ σχώψειε \" σοὶ δὲ οὐ θέμις Ἱπποχράτην αὐχοῦντι, ὃς ἀφορίζων, τὴν ἔγδειαν ἔφη ὑγείας εἶναι μητέρα.","t":"Eating little is a necessary good. Someone else might mock it, but that is not right for you, who boast of Hippocrates, who in his aphorisms said that want is the mother of health.","f":"Synesius, <i>Ep.</i> 115 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/115)."},"synesius-epistulae/116":{"o":"Εἰς ὄρος, ἣ εἰς κῦμα πολυριλοίσδοιο θαλάσσης. Ὅμηρος ἀποδιοπομπεῖται τὰ ἐχ φιλονειχίας χαχά. Φιλοσοφία δὲ οὐδὲ τὴν ἀρχὴν αὐτοῖς δίδωσι πάροδον εἰς ψυχήν. ᾿Αλλ᾽ ἡμεῖς ἀσθενέστεροι μὲν, ἦ ὥστε φελοσοφεῖν, τό γε ἐμὸν μέρος. Οὐ μὴν ἀξιοῦμεν παντάπᾶσι φαυλότερον ἔχειν ἀνθρώπων στρατιωτῶν, ἐφ᾽","t":"'Onto a mountain, or into the wave of the loud-roaring sea': so Homer sends off the evils that come from contention. Philosophy does not even give them entry into the soul at all. But I, for my part, am too weak to be a philosopher; yet we do not think fit to be altogether worse than soldiers, …","f":"Synesius, <i>Ep.</i> 116 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/116)."},"synesius-epistulae/117":{"o":"Εἰ τὸν ἥρωα Μαξιμῖνον οἶσθα \" διέτριψε γὰρ χρόνον ὑπόσυχνον ἐπὶ στρατοπέδου \" πάντως χαὶ ὅτι χρηστὸς ἦν, ἷσθα. Τούτου παῖς, ἐμὸς ἐξανέψιος, ὃς ἐπιδώσει σον τὴν ἐπιστολήν\" ἂν ἕτερος μέν τις ἴσως καὶ διὰ τὴν τύχην τιμήσει\" τῶν γὰρ ἀρξάντων ἐστὶν οὐκ ἀφιλότιμον ἀρχήν. Ὁ δὲ φιλόσοφος Τρωῖλος τἄνδον ὄψεται τοῦ νεανίου, χά» χεῖθεν αὐτὸν ἐπαινόσει. Δῆλον δὲ ὅτι χαὶ συνδιοίσεις «ὰ παρόντα αὐτῷ, Σπαράττεται γὰρ ὑπὸ ἐνδεικτῶν χαχῶς ἐπιφύντων τῇ Κυρήνῃ, δὲ μὴ σύ γε δύσεαι ἀλκήν. Ὃ τι γὰρ ᾿Ανθέμιον, ἥ τινα τῶν ὁμοτίμων αὐτῷ πείσεις ὑπὲρ. ἡμῶν τε καὶ τἀληθοῦς φθέγξωσθαι, τοῦτο σὸν ἔσται πάντως, χαὶ σὺ αἰτίαν ἕξεις τοῦ γενομένου, Δι᾿ ἑνὸς οὖν ἀνδρός τε χαὶ πράγματος, δέομαι, προθυμήθητι τῶν παμπονήρων τούτων ἡμᾶς ἀπαλλάξαι θηρίων. Τὸ γὰρ εὐτυχηθῆναι τὴν πεῖραν τοῖς φθάσασι, πολλοὺς ὁμοίους γενέσθαι προτρέψεται. ","t":"If you know the hero Maximinus (for he spent quite a long time at court), you surely know too that he was a good man. His son, my second cousin, will hand you this letter. Someone else might perhaps honour him even for his fortune, for among those who have governed it is no undistinguished office. But the philosopher Troilus will see into the inner man of the youth, and praise him from there. It is clear that you will also help him bear his present troubles; for he is being torn apart by informers who have grown like a cancer on Cyrene, 'unless you put on your strength'. For whatever you persuade Anthemius, or anyone of his rank, to say on our behalf and on behalf of the truth will surely be yours, and you will have the credit for what is done. Through one man and one case, then, I beg you, be eager to rid us of these utterly wicked beasts. For if the attempt succeeds for those who started it, it will encourage many to become like them.","f":"Synesius, <i>Ep.</i> 117 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/117)."},"synesius-epistulae/119":{"o":"Σὶς Διογένην ὅ «τι ἂν ποιήσῃς, ὧν σοι φύσις ἐστὶν Ἀργάζεσθαι, οὐδὲν καιρὸν ἔσῃ πεποιηγὼς, ἀλλ᾽ ἐποιχοδαμῶν τοῖς ταυτοῦ. Κυρηναῖος γάρ ἐστι, τῆς δι' ὑμᾶς ἔτι πόλεως. Δεῖ δὲ οὐ μόνον ἀθρόους, ἀλλὰ καὶ θιαθ᾽ ὄνα εὐεργετεῖν. Τίνα δέ ἕστον ἐν οἷς φίλων δεήσεφαι Διογένης, οὐις ἐμοῦ γράφοντος ἀναγινώσχειν, ἀλλ᾽ αὐτοῦ λέγοντος ἀχούειν σς δεῖ. Οὐδὲν γὰρ ἂν γένοιτο τοῦ παθόντος ῥητοριχώτερον. Μαρχιανὸν τὸν φιλόσοφον τὸν ἄρξαντα Παφλαγόνων πρόσειπε παρ᾽ ἐμοῦ. Κἄν τι δύνηται\" στοχάζομαι δὲ ὅτι ᾿ δύναται, χωλνσάτω συγγενῆ μου σφόδρα αὐτανέψιον, ἔργον γενέσθαι συχοφαντῶν ἐνδεικτῶν, χοινῶν ἀλαστόρων τῆς χώρας\" ὅν σοι μετὰ τῆς ἐπιστολῆς υἱὸν ἐγχειρίζω, δι᾽ ὄν ὄντες ἀδελφοὶ δύο, τρεῖς","t":"Whatever you do for Diogenes, of the things your nature is to do, you will have done nothing new, but will be building on what is your own. For he is a Cyrenean, of the city that still stands because of you. And one must do good not only to people in a body but also one by one. In what matters Diogenes will need friends, you should not read in my letter but hear from his own telling; for nothing could be more eloquent than the one who has suffered. Greet from me Marcianus the philosopher, who governed the Paphlagonians. And if he can (and I guess that he can), let him prevent a close relative of mine, my first cousin, from becoming the prey of sycophant informers, the common curses of the country; whose son I entrust to you with this letter, because of whom, being two brothers, three …","f":"Synesius, <i>Ep.</i> 119 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/119)."},"synesius-epistulae/12":{"o":"Ἴθε παρὰ τὴν μητέρα τὴν Ἐχχλησίαν, ἀδελφὲ Κύριλλε, ἧς οὐχ ἀπεχόπης, ἀλλ᾽ εἰς καιρὸν ἐχῳρίσθης, ὃς ταῖς τῶν ἁμαρτημάτων ἀξίαις διώρισται. Δοχῶ γὰρ εἰδέναι σαφῶς, ὅτι τοῦτ᾽ ἂν. πάλαι χαὶ ὁ χοινὸς ἡμῶν πατὴρ ὁ τῆς ὁσία: μνήμης ἐποίησεν, εἰ μὴ τὸ χρεὼν ἔφθασε. Τὸ γὰρ ἐν μέτρῳ τάξαι τὴν τιμωρίαν, γνώμης ἦν εὐθὺς ὑπισχνουμένης συγγνώμην. Λὐτὸν οὖν ἐχεῖνον τὸν ὅσιον ἱερέα νόμιζέ σοι δεδωκέναι τὴν χάθοδον, χαὶ πρόσελθε τῷ Θεῷ χαθαρευούσῃ πάθους ψυχῇ, καὶ ἀμνηστίαν ἐχούσῃ καχῶν. ᾿Αλλὰ χαὶ διὰ πάσης εὐφήμου μνήμης ἄγε τὸν ἱερὸν ἐχεῖνον, καὶ θεοφιλῇ Πάντως σοι χαὶ τοῦτο οὐχ ἀποθύμιον.","t":"Go back to your mother the Church, brother Cyril. You were not cut off from her but separated for a season, a season set in proportion to your sins. For I seem to know clearly that our common father of holy memory would long ago have done this too, had death not come first; for to fix the punishment within a measure was the mark of a mind that from the start promised pardon. Consider, then, that it is that holy priest himself who has given you your return, and approach God with a soul pure of passion and holding no memory of wrongs. And keep that holy and God-loving man in all reverent remembrance; this too, surely, is not against your wish.","f":"Synesius, <i>Ep.</i> 12 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/12)."},"synesius-epistulae/120":{"o":"διδόασιν ἀποῤῥοφεῖν, ἵνα τούτῳ συνεπισπάσωνται χαὶ τὸ προαποχείμενον. Βούλομαι δή σοι χἀγὼ φήμας … ἵνα μοι πολλαπλασίους αὐτὰς ἀποδῷς, προσθεὶς εἴ τι πλέον εἰδὼς τυγχάνεις.","t":"… they give them to sip, so that with this they may draw out also what was stored up before. I too want to send you rumours, so that you may give them back to me many times over, adding whatever more you happen to know.","f":"Synesius, <i>Ep.</i> 120 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/120)."},"synesius-epistulae/121":{"o":"Ὀδυσσεὺς ἔπειθε τὸν Πολύφημον διαφεῖναι αὑτὸν ἐχ τοῦ σπηλαίου. [όης γάρ εἶμι, καὶ εἰς καιρὸν ἄν σοι παρεΐίην οὐχ εὐτυχοῦντι τὰ εἰς τὸν θαλάττιον ἔρωτα. ᾿Αλλ᾽ ἐγώ τοι καὶ ἐπῳδὰς οἶδα, χαὶ χαταδέσμους, χαὶ ἐρωτικὰς χατανάγχας, αἷς οὐχ εἰχὸς ἀντισχεῖν οὐδὲ προσδραχὺ τὴν Γαλάτειαν. Μόνον ὑπόστηθι σὺ τὴν θύραν ἀποκινῆσαι \" μᾶλλον δὲ τὸν θυρεὸν τοῦτον. Ἐμοὶ μὲν γὰρ καὶ ἀχρωτήριον εἶναι φαίνεται. Ἐγὼ δὲ ἐπανήξω σο!, θᾶττον ἢ λόγος τὴν ποῖδα χατεργασάμενος. Τί λέγω χατεργασάμενος - ᾿Αὐτὴν ἐχείνην ἀποφανῶ σοι δεῦρο πολλαῖς ἴνγξι γενο- “μένην ἀγώγιμον \" καὶ δεήσεταί σου χαὶ ἀντιδολήσει \" σὺ δὲ ἀχχιῇ καὶ χατειρωνεύσῃ. ᾿Ατὰρ μεταξὺ μὲ τι \"καὶ τοιοῦτον ἔθραξε, μὴ τῶν χωδίων διγράσος ἀηδὴς \"γένηται χόρῃ τρυφώσῃ, καὶ λουομένῃ τῆς ἡμέρας πολλάκις. Καλὸν οὖν εἰ πάντα εὐθετήσας, ἐχχορῆτιον\" ἔτι δὲ χάλλιον, εἰ καὶ στεφάνους παρασχευάτε χαὶ τὰ παιδικὰ ἀναδήσαιο. ᾿Αλλὰ τί διατρίδεις; Οὐχ ἐγχειρεῖς ἤδη τῇ θύρᾳ; Πρὸς οὖν ταῦτα ὁ Πολύφημος ἐξεχάγχασέ τε ὅσον ἠδύνατο μέγιστον, καὶ τὼ χεῖρε ἐχρότησε. Καὶ ὁ μὲν Ὀδυσσεὺς ᾧετο αὐτὸν Ὁ ὑπὸ χαρμονῆς οὐκ ἔχειν ὅ τι ἑαυτῷ χρήσαιτο, κατελπίσαντα τῶν παιδιχῶν περιέσεσθαι. Ὁ δὲ, ὕπο- Ὑενειάσας αὐτὸν, Ὦ Οὔτι, ἔφη\" δριμύτατον μὲν ἀνθρώπιον ἔοιχας εἶναι, χαὶ ἐγχατατετριμμένον ἐν πράγμασιν. \"Αλλο μέντοι τι ποίχιλλε \". ἐνθένδε γὰρ οὐκ ἀποδράσεις. Ὁ μὲν οὖν Ὀδυσσεὺς (ἡδιχεῖτο γὰρ ὄντως) ἔμελλεν ἄρα τῆς πανουργίας ὀνήσεσθαι. ΣΣ δὲ Κύχλωπα μὲν ὄντα τῇ τόλμῃ, Σίσνφον δὲ τοῖς ἔγχειρήμασι δίχη μετῆλθε, χαὶ νόμος καθεῖρξεν, ὧν μὴ ποτε σὺ χαταγελάσειας. Εἰ δὲ δεῖ. πάντως ὑπερέχειν σὲ τῶν νόμιωυν\" ἀλλὰ μὴ ἔγωγε εἴην ὁ παραλύων αὖποὺς, καὶ τὰς θύρας χαταῤῥηγνὺς τοῦ ἐπὶ τοῖς δώσμώταις οἰκήματος. Καὶ γὰρ εἰ μὲν ἦν ἐπὶ τοῖς ἔδρεῦσιν ἣ πολιτεία, τούτους ἔδει τῆς πονηρίας χολαστὰς εἶναι. Ὡς ἔστι γε τὸ δημόσιον ξίφος οὐχ ἥττον, χαθαρτήριον. Οὕτω καὶ τῶν πρόσθεν ἐπευθόμεθα κιέα ἀνδρῶν. Οὕτως ἐποίουν, ἕως ἐδόχει χαλὸν εἶναι τὸν αὐτὸν εὔχεσθαί τε ὑπὲρ τῶν χοινῶν ἀγαθῶν, χαὶ πράττειν ὅπως ἂν παραγένοιτο. Καὶ γὰρ Αἰγύπτιοι, χαὶ Ἑδραίων γένος χρόνον συχνὸν ὑπὸ τῶν ἱερέων ἐδασιλεύθησαν. Ἐπεὶ δὲ διῳχίσθησαν οἱ βίοι, χαὶ ὁ μὲν ἱερὸς, ὁ δὲ ἡγεμονιχὸς ἀπεδείχθῃ, τετάχαται δὲ ἕτεροι μὲν ἐν τοῖς πράγμασιν, ἡμεῖς δὲ ἐν ταῖς εὐχαῖς εἶναι\" οἷς ὃ νόμος ἀπαγορεύει χεῖρα ὀρέγειν τῇ δίκῃ, καὶ ἀποχτιννύναι τὸν πονηρότατον\" πῶς ἄν τις αὐτοῖς ἐπιτρέψειεν ἀνδρὶ πανούργῳ χεῖρα ὁρέξαι χατὰ τῆς δίκης; ᾿Αλλ᾽ ἐγὼ, τό γε εἰς ἐμὲ ἦχον, ἅπαν ποιῶ\" εὔχομαι χαὶ οἴχοι, χαὶ ἐπὶ τῶν χοινῶν ἱερῶν ὑπερσχεῖν τῆς ἀδιχίας τὴν δίχην, χαὶ πονηρίας ἐχχαθαρθῆναι τὴν πόλιν. Τοῦτο δὲ ταυτόν ἐστι τῷ χαχὸν χαχῶς ἀπολωλέναι χαὶ σὲ, χαὶ ἄλλον ὅστις σοι παραπλήσιος, \"Ἕστω δή σοι τοῦτο τεχμήριον, τίς ἂν ἐγενόμην, ἐξόν τι ποιεῖν, ὅς, ἐπειδὴ οὐχ ἕξεστι, χατ-","t":"Odysseus was trying to persuade Polyphemus to let him out of the cave. 'For I am a wizard,' he said, 'and could be of use to you at the right moment, since you are not fortunate in your love for the sea-nymph. I know incantations and binding spells and love-compulsions, which Galatea is not likely to resist even for a short while. Only undertake to move the door, or rather this door-stone; to me it looks like a mountain peak. I will come back to you quicker than words, having worked on the girl. Worked on, do I say? I will show you that very girl brought here by many charms; she will beg you and entreat you, and you will play coy and make fun of her. But meanwhile something of this sort has troubled me: that the smell of the fleeces may be unpleasant to a girl who lives in luxury and bathes many times a day. It would be good, then, to put everything in order and sweep the place out; better still, to prepare garlands and crown your darling. But why do you delay? Why not set your hand to the door already?' At this Polyphemus laughed as loud as he could and clapped his hands. Odysseus thought that he did not know what to do with himself for joy, hoping to win his darling. But Polyphemus chucked him under the chin and said, 'Nobody, you seem to be a very shrewd little fellow, well rubbed in affairs. But embroider something else; from here you will not escape.' Odysseus, then (for he was truly wronged), was going to profit from his villainy after all. But you, a Cyclops in daring and a Sisyphus in your attempts, have been pursued by justice and shut up by the law; may you never laugh at them. If you must in any case be above the laws, at least may I not be the one who sets you free and breaks down the doors of the prison. For if the state were in the hands of the priests, they ought to be the punishers of wickedness, since the public sword is no less a means of purification. So we learn of the famous men of former times. So they did, as long as it seemed good for the same man both to pray for the common good and to act so that it might come about. For both the Egyptians and the Hebrew race were ruled for a long time by priests. But since the two lives have been separated, and the one declared sacred, the other a ruler's, and others are appointed to be in affairs, while we are appointed to be in prayers, we to whom the law forbids to lend a hand to justice and to put to death even the most wicked: how could anyone allow us to lend a hand to a villain against justice? But I, for my part, do everything: I pray both at home and in the common sanctuaries that justice may prevail over injustice and the city be purged of wickedness. And that is the same as you, and anyone else like you, coming to a bad end. Let this be a proof to you of what I would have been if I could do anything, I who, since it is not permitted, …","f":"Synesius, <i>Ep.</i> 121 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/121)."},"synesius-epistulae/122":{"o":"Πολλὰ χἀγαθὰ γένοιτο τοῖς ἱερευσιν Αὐξουμιτῶν, οἵ τῶν στρατιωτῶν καταδεδυχότων ἐν χηραμοῖ; ὁρῶν, καὶ ἀξιούντων τὸ αἷμα φρουρεῖν, οἱ δὲ τὸν ἀγροῖχον λεὼν παραχαλέσαντες, ἀπὸ τῶν ἰερῶν αὐτῶν τὴν εὐθὺ τῶν πολεμίων ἡγήσαντο\" χαὶ προσευξάμενοι, τρόπαιον ἔστησαν ἐν τῇ Μυρσινίτιδι. Φάραγξ δὲ αὕτη προμήχης τε καὶ βαθεῖα, χαὶ ὕλη συνηρεφής᾽ ἀλλ’ ὑπὸ τοῦ μηδὲν τοῖς βαρδάροις ὅπλον πολέμιον ἀπηντηχέναι, χαὶ τὰς δυσχωρίας ἐθάρσησαν. Ἔμελλον δέ που χαὶ μελαμπύγου τεύξεσθαι Φαύστου τοῦ διαχόνου τῶν ἱερῶν. Οὗτός ἐστιν ὁ πρῶτος ὑποστὰς ὁπλίτην γυμνὸς, χαὶ παίσας ἐχ χειρὸς λίθῳ χροταφιαίαν πληγὴν, οὐ βαλὼν, ἀλλ᾽ ὥσπερ πὺξ ἐνθορών. Πεσόντα δὲ ἤδη περιδύσας τὰ ὅπλα, συχνοὺς ἐπ᾽ αὐτῷ χατείργασται. Καὶ ὅστις δὲ ἕτερος ἀνὴρ ἀγαθὸς ἔδοξεν ἐν τῷ τότε, Φαῦστον αἰτιατέον τῶν γενομένων, χαὶ οἷς ἐποίει, χαὶ οἷς παρὰ τὸν χαιρὸν ἐφθέγγετο. Ἐγὼ δὲ καὶ ἅπαντας τοὺς παραγενομένους τῷ ἔργῳ ἥδιστα ἂν στεφανώσαιμι χαὶ ἀναχηρύξαιμι. Πρῶτοι γὰρ ἥψαντο καλῶν ἔργων, δεῖξαι τοῖς χαταπεπληγμένοις, ὅτι μὰ Κορύθαντές εἰσι, μηδὲ τῶν παρὰ τὴν Ῥέαν δαιμόνων, ἀλλ᾽ ἄνθρωποι χαὶ τρω-τοὶ, καὶ θνητοὶ, καθάπερ ἡμεῖς. Εἰ δὲ καὶ ἡμεῖς ἄνδρες γενοίμεθα ἐν τοῖς τοιούτοις, οὐδὲ τὰ δευτερεῖα γένοιτο ἂν ἀφιλότιμα. Τυχὸν δ᾽ ἂν χαὶ πρωτεῖα συγχωρηθείημεν, εἰ “ἢ λοχήσαντες ἐν φάραγγι πεντε…","t":"Many good things befall the priests of the Axomitae! When the soldiers had sunk into holes in the mountains and thought it right to guard their own blood, these priests summoned the country people and led them straight from the churches against the enemy; and having prayed, they set up a trophy in the Myrsinitis. This is a long, deep ravine, thickly wooded; but because no hostile arms had met the barbarians, they had grown bold enough even for difficult ground. And it seems they were to meet a 'black-bottomed' hero in Faustus, the deacon of the church. He was the first to stand up unarmed to a man in armour; he struck him on the temple with a stone held in his hand, not throwing it but leaping on him like a boxer. When the man fell, Faustus stripped him of his arms and with them slew many. And whoever else proved a brave man at that time, Faustus must be credited with what happened, both for what he did and for what he said at the right moment. I would most gladly crown and proclaim all who took part in the deed. For they were the first to set their hand to noble deeds, and to show those who were terrified that the enemy are not Corybantes, nor any of the spirits around Rhea, but men, who can be wounded and are mortal, as we are. And if we too prove men in such things, not even the second prize would be without honour. Perhaps we might even be granted the first, if, lying in ambush in a ravine, fifty …","f":"Synesius, <i>Ep.</i> 122 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/122)."},"synesius-epistulae/123":{"o":"ὧν περ χαταλήθοντ' εἰν ἀΐδαο, ἨΡΗ δ εδηῤῥνεἰθόςθ γο ῥὲ μιβ δῶ ἑταίρου. Ὁμήρῳ μὲν ἐποιήθησαν οἵ στίχοι, ὁ δὲ νοῦς αὐτῶν οὐχ οἶδα εἰ ᾿Αχιλλεῖ περὶ Πατρόκλου μᾶλλον ἄξιος εἰρῆσθαι ἢ ἐμοὶ περὶ σοῦ τῆς φ τάτης τε καὶ εὐεργέτιδος χεφαλῆς. Ὡς ἐγὼ μάρτυρα ποροῦμαι Θεὸν, ὃν φιλοσοφία πρεσδεύει, τῆς ἱερᾶς σου, καὶ γλυχείας ψυχῆς ἐπὶ μέσης καρδίας ἄγαλμα περιφέρω, καὶ ἐμδομδεῖ μου ταῖς ἀκοαῖς ἡ θαυμαστή σου τῶν σοφῶν λόγων ἠχώ. Τῇ πατρίδι δὲ ἐπιδημήσας ἀπὸ τῆς Αἰγύπτου, καὶ δυοῖν. ἐνιαυτῶν ἔπιστολὰς ἅμα ἀνεγνωχὼς, αἰῆϊθθος ὅσον δαχρύων χατἐσπεισα τῶν γραμμάτων. Οὐ γὰρ οἷς ἀπέλαυόν σου διὰ τῶν γεγραμμένων ἡδόμην ἀλλ᾽ ἡνιώμην ἀναφέρῶν ἀπὸ τῶν γεγραμμένων τὴν ἔμψυχόν σου συνουσίαν, οἵου φίλσυ τε ἅμα χαὶ πατρὸς ὄντως ξῶντος ὑπὲρ τῆς πατρίδος ἐθελοντὴς, ἵνα μοι γένοιτο “πάλιν πρόφασις ἀποδημίας, ἿΑρά σέ ποτε ὄψομαι, Πάτες ἀληθῶς γνησιώτατε; ἄρά ποτε τὴν ἱεράν σου χεφα.λὴν περιπτύξομαι; ἄρα μεθέξω τοῦ συνεδρίου, τοῖ διὰ σὲ μακαρίου; Εἰ γὰρ γένοιτό μοι τούτων τυχεῖν ἀποδείξω μηχέτι μῦθον΄ ὄντα τὸν ἐπὶ Αἴσονε τῷ Θετταχῷ λόγον, ὅν φασιν αἱ ποιήσεις’ δὶς ἀνηδήσαι, …","t":"'Even if in the house of Hades they forget the dead, yet even there I shall remember my dear comrade.' The lines were composed by Homer; but I do not know whether their sense was more fitting for Achilles to speak about Patroclus, or for me about you, my dearest and most beneficent head. I call to witness God, whom philosophy reveres, that I carry the image of your sacred and sweet soul in the middle of my heart, and the wonderful echo of your wise words booms in my ears. When I came home to my fatherland from Egypt and read the letters of two years all at once, you cannot imagine how many tears I shed over them. For I did not rejoice in what I enjoyed of you through the writing, but was grieved, as the writing brought back to me your living company, the company of such a friend, and indeed a father, who willingly lives for his fatherland; so that I might again have a pretext for travel. Shall I ever see you, truly most genuine Father? Shall I ever embrace your sacred head? Shall I share again in the gathering made blessed through you? If I am granted these things, I will show that the story of Aeson the Thessalian, whom the poems say grew young twice, is no longer a myth …","f":"Synesius, <i>Ep.</i> 123 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/123)."},"synesius-epistulae/124":{"o":"Εἰ δὲ θανόντων περ καταλήθοντ᾽ εἰν ἀΐδαο. Αὐτὰρ ἐγὼ κἀχεῖθι τῆς φίλης Ὑ πατίας μεμνήσομαι. \"Ἔγωγέ τοι τοῖς πάθεσι τῆς κατρίδος περιεχόμενος, χαὶ δυσχεραίνων αὐτὴν, ἐφ᾽ οἷς ὁρῶ καθημέραν ὅπλα πολέμια, καὶ ἀποσφαττομένους ἀνθρώπους, ὥσπερ ἱδρεῖα, καὶ τὸν ἀέρα διεφθαρμέναν ἕλχων ἀπὸ τῆς σήψεως τῶν σωμάτων, χαὶ αὑτὸς ἕτερα τοιαῦτα παθεῖν προσδοκῶν \" (τίς γὰρ εὔελπις, ἐν ᾧ καὶ τὸ περιέχον ἐστὶ κατηφέστατον, ᾿ κατειλημμένον τῇ σχιᾷ τῶν σαρχοφάγων ὀρνέων;) ἀλλὰ χαὶ ἐπὶ τούτοις φιλοχωρῶν, Τί γὰρ χαὶ πάθω, Λίδυς ὧν, καὶ ἐνταῦθα γενόμενος, χαὶ τῶν πάππων τοὺς τάφους οὔκ ἀτίμους ὁρῶν, Διὰ σέ. μοι δοχῶ μόνην ὑπερόψεσθαι τῇς πατρίδος, χᾷν λάδωμαι σχο- Τῷ ἀδελφῷ. “ Δυστυχοῦμεν, οἷς εὑποροῦμεν πονηραῖς ἀλλήλους ἀγγελίαις ἀμείδεσθαι. Ἰδοὺ γὰρ καὶ Βαττίαν χαὶ ἅλως ἐνέπρησαν, χαὶ γῆν ἐδῃώσαντο, χαὶ γυναῖχας ἠνδραποδίσαντο. ᾿Αῤῥένων δὲ οὐδεμία φειδώ. … ᾿Αλλὰ νῦν, σῖμαι, τὸν ἀριθμὸν ἐλάττους ἴσασιν ὄντες, ἣ ὥστε νέμειν τῇ λείᾳ φύλακας συχνοὺς, καὶ ἀρχεῖν «οἷς λειπομένοις ὡς ἐπὶ αόλεμον εἴ τις ἐπεξίοι. Ἡμῶν δὲ οὐδεὶς ἀγαναχτεῖ\" ἀλλ᾽ οἴχοι χαθήμεθα, μενοι, χαὶ τὸ σιτηρέσιον, χαὶ τὰς ἐν εἰρήνῃ πλεονεξίας διὰ στόματας ἔχομεν\" ὥσπερ τούτοις. διχάζεσθαι δέον, ἀλλ᾽ οὐκ ἐχεένοις ἀμύνεσθαι. Οὐ παυσόμεθα οφλυαροῦντες ς οὗ σωφρονήσομόν ποξε, χαὶ γεωργοὺς ἐχθροῖς, ὑπὲρ παίδων, διτὲρ γυναικῶν. ὑπὲρ χώρας, αἱ δὲ βούλει, χαὶ ὑπὲρ αὐτῶν ςὧν στρατιωτῶν; Καλὸν γὰρ ἐν εἰρήνῃ λαλεῖσθαι ταῦτα, ὡς ἡμεῖς αὐτοὺς τρέφομέν τε χαὶ σώζομεν. Ἐγὼ μὲν οὖν … Καὶ γὰρ λόχους,, καὶ λοχαγοὺς ἐκ τῶν παρόντων ἐποίησα, ᾿Αθροίζεται δέ μοι καὶ ἐν ᾿Ασουσάμαντι πλῆθος συχνόν. Καὶ γὰρ Σοέσταις ἀπαντᾷν  Ἐλπίζω δὲ ἐπειδᾶν πρὸ ὁδοῦ γενώμεθα, χαὶ περιαγγελθῇ νεανιχή τις συστᾶσᾳ περὶ ἐμὲ δύναμις, πολὺ πλείους ἔσεσθαι: τοὺς ἀχλήπους. \"Ἤξουσι γὰρ ἀπανταχόθεν, οἱ βέλτιστοι μὲν, ἐφ᾽ ᾧ μετασχεῖν ἔργου χαλοῦ \" οἱ πονηρότατοι δὲ, …","t":"'Even if in the house of Hades they forget the dead', yet even there I shall remember dear Hypatia. I, at any rate, beset by the sufferings of my fatherland, and vexed with it because every day I see enemy arms and men slaughtered like sacrificial victims, and breathe air corrupted by the rotting of bodies, and expect to suffer the same myself (for who can be hopeful where even the air around is most gloomy, darkened by the shadow of carrion birds?), yet even so I cling to the place. For what am I to do, being a Libyan, born here, and seeing the tombs of my ancestors not without honour? Only for your sake, I think, would I overlook my fatherland, if I could find leisure …\n\nTo his brother. We are unfortunate in that we have only wicked news to exchange with each other. For look: they have burned Battia and the threshing floors, ravaged the land, and enslaved the women; and the males they do not spare at all. … But now, I think, they know they are too few to assign many guards to the booty and still have enough left for war, if anyone should march out against them. Yet none of us is indignant; we sit at home …, and we have on our lips the soldiers' rations and their profits in time of peace, as if we needed to go to law with them, not to defend ourselves against the enemy. Shall we not stop talking nonsense? Shall we not come to our senses at last and arm the farmers against the enemy, for our children, for our wives, for our land, and, if you like, even for the soldiers themselves? For it is fine in peacetime to boast that we feed and save them. I, for my part, … For I have formed companies and captains from those at hand, … and a large number is gathering for me at Asusamas too; for the Soestae are coming to meet us. And I hope that once we are on the road, and the report goes round that a youthful force has gathered about me, many more will come uninvited. For the best men will come from everywhere to share in a noble deed; and the most wicked, …","f":"Synesius, <i>Ep.</i> 124 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/124)."},"synesius-epistulae/125":{"o":"Οἴμοι ! τί δὲ οἴμοι; θνητά τοι πεπόνθαμεν, Ὃ τρίτος γε χαὶ λοιπὸς οἴχεται τῶν νἱέων. ᾿Αλλὰ πό γε δόγμα τὸ περὶ τοῦ μηδὲν εἶναι τῶν οὐχ ἐφ᾽ ἡμῖν ἀγαθὸν, ἣ καχὸν, ἔτι παρ᾽ ἐμοὶ σώζεται. Μᾶλλον δὲ πάλαι μὲν ἣν μάθημα, νυνὶ δὲ γέγονε δόγμα ψυχῆς ἀγγεγυμνασμένη; ταῖς περιστάσεσιν. Ἔδει δὲ ἄρα χαλεπωτέραν μοι γενέσθαι τοῦ πάθους τὴν προσῦολήν᾽ χαὶ διὰ τοῦτο ὁ δαίμων, ᾧ μέλει βλάπτειν τἀμὰ, “προῳχονομήσατο μηδέ σε τὴν φίλην μοι παρεῖναι πχεφαλῆν. ᾿Αλλ ἔλθαις ποτὲ, θαυμάσιε, καὶ τρικόθητε, καὶ φίλων ἀδολώτατε, Μάρτυς εἰρὰ τῷ θαυμαστῷ Μενέλεῳ τῆς περὶ σὲ διαθέσεως. Διὰ «οὔτο “πολλάκις ἡδέως συνδιημέρευσα,, ὅτι σε δι' εὐφήμου … “περὶ τὸν μέγαν ᾿Ασχληπιόδοτον εὐγνώμων ἧν, καὶ εὐχαριστῶν, ὡς ἐπὶ μεγίστοις εὐεργέτῃ διατετέλεχεν. “Ἵν᾽ ἔχωμεν ὕδωρ φυχρὸν, ὑδρίαν ἢ πίθον ἐχ μαρμάραυ ζητῶ, ὅδῳ μείζων, τοσούτῳ κάλλιον. ἹΚείσεται δὲ ἐν ᾿Ασχληπιῷ τῷ ποταμῷ \" παρ᾽ αὐτῷ …","t":"Alas! But why 'alas'? We have suffered what mortals suffer. The third and last of my sons is gone. But the doctrine that nothing outside our control is either good or evil is still kept by me. Rather, long ago it was a lesson learned; now it has become the conviction of a soul exercised by circumstances. It seems the onset of the grief had to be harder for me; and for this reason the spirit whose concern is to harm my affairs arranged beforehand that you, dear head, should not be with me. But may you come some day, admirable, thrice-longed-for, most guileless of friends. The admirable Menelaus is my witness of my disposition toward you; for this reason I often gladly spent the day with him, because he spoke of you in words of praise … he was grateful to the great Asclepiodotus, and has continued thanking him as a benefactor for the greatest favours. So that we may have cold water, I am looking for a jar or a cask of marble: the larger, the better. It will stand in the shrine of Asclepius by the river; beside it …","f":"Synesius, <i>Ep.</i> 125 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/125)."},"synesius-epistulae/127":{"o":"᾿Ασπίδα, 'φρῦνον, ὄφιν\", καὶ περίφευτε, ζῶ κύὴς ἀυσσηθὴν, καὶ ᾿βηφγαὶ Υ ἣ ᾿Αλλὰ μετὰ τὸν ἡμερώτατον χαὶ φιλοσοφώτατεον Πεντάδιον, τὰς πιναχίδας, ἃς ἣ πολιτεία σύνθημ: ποιεῖται τῆς Αἰγυπτίας ἀρχῆς, Εὐθάλιος ὦ Λαδιχεὺς ἔχει λαδών. Οἶσθα τὸν νεανίσκον, ὡς εἰχάζειν ἔξεστιν, ὑπὸ τοὺς αὐτοὺς ἡμῖν χρόνους ἐπὶ στρατοπέδου διαγαγόντα. Καὶ γὰρ οὐχ εἴα λανθάνειν αὐτὸν οὔτε ὁ τρόπος, οὔτε τὸ ἐπώνυμον. Βάλλαντά τινα ἤχουες, οὐ πατρόθεν τῆς σεμνῆς ταύπῆς προσηγορίας χληρονομήσαντα, ἀλλ᾽ αὐτὸν περιποιησάμενον. Ἐπειδὴ γὰρ, οἶμαι, Λνδέας ἄρχων ἀποδειχθεὶς, ὑπὸ τοὺς 'Ρουφίνου καιροὺς, ἦγε χαὶ ἔφερε τὰ Λυδῶν, νεμεσᾷ Ῥουφῖνος, καὶ μέτεισι ζημίᾳ χρυσοῦ λιτρῶν πεντεχαίδεχα.\" τάττει δὲ στρατιώτας ἐχ τῶν ὑπηρετῶν, ὡς ᾧῴετο, τοὺς ἀνδρειοτάτοὺς καὶ εὐνουστάτους, ἐφ᾽ ᾧ σὺν βίᾳ πράξαντας τὸ χρυσίον, ἀναχομίσαι πιστῶς εἰς τὴν τράπεζαν τὴν αὐτοῦ. Τί οὖν πρὸς ταῦτα ὁ Σίσυφος; ᾿Αλλὰ μὴ λίαν ἀπειρόχαλος ὦ, βεδοητῶν βαλαντίων, ἃ τῶν ἵππων Εὐμήλου πολὺ μᾶλλον ἀλλήλοις ἐοικότα κατασχενάσας, τῷ μὲν ἐνέθηχεν ὁδολοὺς ἐκ χαλχοῦ, τῷ δὲ στατῆρας χρυσίου, Καὶ τοῦτο μὲν δείξας, ἐχεῖνο δὲ χρύψας, ὡς ἀπηρέδθμησαν, ὡς ἐζυγοστάτησαν, ὡς χατεσημήναντο τῇ δημοσίᾳ σφραγῖδι τὸ χρυσίον, λανθάνει θάτερον ἀντιθεὶς,, καὶ πέμψας ἀντὶ νῶν στατήρων τοὺς ὁδολούς. Οἱ δὲ ὡμολογήχεσαν ἐν δημοσίοις γράμμασιν ἔχειν καὶ διαχομιεῖν τὸ χρυσίον. Κὰχ τούτον Δάφνις παρὰ ποιμέσι πρῶτος Τοῦτο τὸν Εὐθάλιον ἐπὶ μέγα τύχης ἐξῆρεν. Οὐδενὲ γὰρ ἐπέτρεψεν ὁ γέλως ὑπὲρ τῆς πολιτείας ἀγανακτῆσαι\" ἀλλ᾽ ὡς ἄνδρα παρὰ τοὺς πώποτε θαυματοκοιὸν ἰδεῖν ἐπεθύμησαν. Καὶ ἧχε μετάπεμπτος ὥσπερ διὰ τῶν πόλεων. Κἀγὼ τἀνθρώπιον οἶδα τῶν αυνρίου λαλίστερον. Οὗτος ὅσον οὕπω παραλύσει τῆς ἀρχῆς τὸν ἑταῖρον Πεντάδιον. ἢ)","t":"'Asp, toad, snake' … flee … But after the most gentle and philosophic Pentadius, the tablets which the state makes the token of the Egyptian prefecture have been received and are held by Euthalius of Laodicea. You know the young man, as one may guess, since he spent time at court at the same period as we did; for neither his character nor his nickname let him go unnoticed. You used to hear of a certain 'Ballantas', who did not inherit this august name from his father but acquired it himself. For when, I believe, he had been appointed governor of Lydia in the time of Rufinus, and was plundering the Lydians, Rufinus was indignant and pursued him with a fine of fifteen pounds of gold; and he assigned soldiers from among his attendants, the bravest and most loyal, as he thought, to exact the gold by force and bring it faithfully to his own treasury. What, then, did our Sisyphus do in answer? 'Let me not be too unrefined': the famous purses! He had two made, more like each other than the horses of Eumelus, and into one he put bronze obols, into the other gold staters. He showed the one and hid the other; and when they had counted the gold, weighed it, and sealed it with the public seal, he secretly substituted the other purse, and sent obols in place of the staters. And they had acknowledged in public documents that they had received the gold and would deliver it. 'From that time Daphnis was first among the shepherds.' This raised Euthalius to great fortune. For laughter allowed no one to be indignant on behalf of the state; they wanted instead to see him as a wonder-worker beyond any who had ever lived, and he was summoned and went, as it were, from city to city. I know the little fellow to be more talkative than a cicada. He is just about to relieve my friend Pentadius of his office.","f":"Synesius, <i>Ep.</i> 127 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/127)."},"synesius-epistulae/128":{"o":"Πρὸς ἐπίσκοπον ἐξωσθέντα τῆς ἐπισκοπῆς, ͵, βουληθέντα συνθέσθαι τῷ Ἀρείου ἜΝ ΕΝ ᾿Απέλαδες ὅπερ ἧς, οὐχ ἀπέδαλες. Οὐ γὰρ ὅταν τις τοῦ τῆς ἀσεθείας χωρισθῇ χαταλόγου, τότε καὶ τῶν τῆς εὐσεθδείας ἀπεστέρηται θρόνων\" Αἰγύπτου δὲ περιπτύσσου τὴν ἀλλοτρίωσιν, καὶ νόμιζε καὶ πρὸς σὲ τὸν προφήτην μεγαλοφώνως χεχραγέναι\" Τί","t":"To a bishop driven from his see, who wished to join the party of Arius. You have not lost what you lost. For when someone is separated from the roll of impiety, he is not then deprived of the thrones of piety. Embrace your estrangement from Egypt, and think that the prophet has cried aloud to you too: 'What …","f":"Synesius, <i>Ep.</i> 128 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/128)."},"synesius-epistulae/129":{"o":"Πλάτωνι Σωχράτης πεποίηται προσιὼν μὲν ὀψέ ποτε πρὸς τὰ παιδικὰ, ἀξιῶν δὲ αὐτὰ μὴ θαυμάζειν, εἰ ὥσπερ, φησὶ, μόλις ἢρξάμην, οὕτω καὶ μόλις παυσαίμην. Ἐγὼ δέ μοι δοχῶ ταὐτὸ πεπονθέναι πάθος πρὸς σὲ, καὶ τὴν αὐτὴν δίκαιος εἶναι παραι- «εἴσθαι συγγνώμην, ἐνιαυτὸν ὅλον, οὐχ ἄξιον, οὐδὲ ἀληθὲς εἰπεῖν, ἐπισχὼν, ἀλλὰ μάτην στείλας τὰς ἐπιστολὰς, τῷ πάλιν αὐτὰς εἰς τὰς ἐμὰς χεῖρας ἀναχομισθῆναι\" νῦν οὖν ἀθρόας ἐχπέμπω. “Ἂς οὐ μόνον ὥσπερ φόρων ἐλλείμματα ἀποδιδοὺς μαχρηγορῶ \" ἀλλὰ χαὶ προσενεγχεῖν σοι βούλομαι. Καίτοι, νὴ τὸν φίλιον τὸν ἐμόν τε χαὶ σὸν, ἐπ᾿ αὐτῷ τούτῳ χατέδην ἐπὶ θάλατταν, χαὶ ἱππικὴν, ἵνα στείλω πρὸς ὑμᾶς τοῦτο μὲν, γράμμα, τοῦτο δέ \" ἀλλ' οὐχ ἄξιον ποιεῖσθαι χατάλογον τῶν πεμφθέντων μὲν, ὥστε Πυλαιμένη λαδεῖν\" ἐν ᾿Αλεξανδρείᾳ δὲ ἐκτεθέντων διὰ τὸν δυστυχέστατον ἀπόπλουν. Καί σου μὲν ἕνεχα \" καίτοι τῶν ἐχεῖ φίλων ὁ φιλικώτατός μοι Πυλαιμένης ἐστίν \" ἀλλὰ νὴ τὴν τιμίαν σου διάθεσιν, ῥᾷον ἂν ἤνεγχα, ἣ δι᾽ ἑτέρους συχνοὺς, καὶ μάλιστα διὰ τὸν θαυμάσιον Πρόχλον, καὶ Τρύφωνα. Περὶ ὧν χαὶ μόνων, ὡς προσαγορευόντων με γέγραφας. ᾿Απέστειλα οὖν τῇ μὲν τιμίᾳ σου διαθέσει, χρυσοῦ νομίσματα δέχα, τῷ δὲ ἑταίρῳ Πρόχλῳ, κατὰ τὸν θεσπέσιον Ἡσίοδον, τριτημόρια πλείω τῶν παρ᾽ αὐτοῦ. Ἔχει γὰρ οὕτως \" ᾿Αποδημῶν ἐδεξάμην εἰς τὸν ἀπόπλουν δεῆσαν παρ᾽ αὑτοῦ χρυσίνους ἑξήχοντα. Τούτους γεγραφήχει μὲν ἑδδομήχοντα \" ἀπέστειλα δὲ ὀγδοήχοντα. Ἐγένοντο δ' ἂν ἔτι πολλῷ πλείους, εἰ τὰ πρῶτα πρὸς ὑμᾶς ἐχεχόμιστο γράμματα, χαὶ ἣ ναῦς ἐπ᾽ ἐχείνοις τοῖς τότε φορτίοις. Νῦν δὲ ἐγὼ μὲν, τύχῃ τοὶ χρησάμενος, ἐπὶ τὴν ᾿Αλεξάνδρειαν ἀπεδήμησα\" χαὶ τοῖς ὑμετέροις λιμέσι προσορμιεῖν μην τὸ σχάφος \" τὸ δ' ἐλάνθανεν ἐξώσταις ἀνέμοις ἀπὸ Κρήτης μόλις εἰς τὴν Αἰγυπτίαν ἀποσωθὲν θάλατταν. Ἢ τί ἐχώλυεν ὑμᾶς, ὥσπερ τὰς ἀλεχτορίδας, οὕτω τὰς χερσαίας τρέφειν στρουθούς; ᾿Αποδοθῆναι τοῖς ἐμοῖς τὸ γραμμάτιον παρὰ τοῦ θαυμασιωτάτον Πατρὸς Πρόχλου δίκαιον, τοὺς ὀγδοήχοντα χρυσίνους χομι… “Ἐχαρίσω Κερεαλίῳ, δῶ αὐτοῦ προσειπὼν ἡμᾶς, τὸ λαθεῖν ἡμέρας πέντε πονηρὸν ὄντα. “Ἠλπισαν γάρ τι χρηστὸν αἱ πόλεις παρ᾽ ἀνδρὸς, ὃν οὐχ ἀπηξίωσεν εἰδέναι Σιμπλίχιος. Ὃ δὲ ταχὺ μάλα ἔσχνυνε, σὲ μὲν οὗ (μὴ γάρ ποτε ἐπ᾽ ἄλλῳ τὰ σὰ γένοιτο), ἑαυτὸν δὲ, χαὶ τὴν ἀρχὴν, καὶ ἵνα μὴ διατρίδω, τὰ Ῥωμαίων (δ) πράγματα, ὥνιος ἄνθρωπος ἕλαχίστοῦ (θ5), δόξης ἀμελὴς, ἀπόλεμος, ἂν εἰρήνῃ βαῥὺς, ἧς πρὸς βραχύτατον ἀπολέλαυχεν. Θὺ γὰρ ἐδεήθη χρόνου πρὸς τὸ πάντα ἀνατρέψαι τε καὶ συγχέα!. “Ὥσπερ γὰρ ὄντος νόμον, τὰ τῷν στρατιω τῶν εἶναι τῶν στρατηγῶν, ἃ πάντες εἶχον λαξὼν, ἀντέδωχεν αὐτοῖς ἀστρατίαν, καὶ τὸ μὴ συντετάχθαι, βαδίζειν ἐπιτρέψας, ἧ τις ᾧετο θρέψεσθα;. Ταῦτα τοὺς ἐπιχωρίους πυιῆσας, ἐπεὶ τοὺς ξένους οὖκ ἦν ἀργυρολογεῖν, ᾿ργυρολόγῃσεν αὑτῶν τὰς πόλεις, ἄγων χαὶ μεθιστὰς, οὐχ ἧ λυσιτελέστερον ἦν, ἀλλ᾽ ἧ κερδαλεώτερον. Βαρυνόμεναι γὰρ αὐτῶν τὴν χαθέδραν αἱ πόλεις χρυσίον εἰσέφερον. Τούτων ὀξέως ἤσθοντο Μαχέται, καὶ γέγονε διαδόσιμος ἀπὸ τῶν μιξοδαρθάρων εἰς τοὺς βαρθάρους ἡ φήμη\" ἔπειθ᾽ ὅσα φύ.1λα καὶ ἄνάεδα γίνεται ἦρος. Φεῦ τῆς νεότητος, ἦν ἀπολωλέχαμεν!; Φεῦ τῶν χαρπῶν, οὖς μάτην ἠλπίσαμεν! Ἑσπείραμεν τῷ πολεμίῳ πυρί, Τοῖς πλείοσιν ἡμῶν τὸ πλοντεῖν ἐν βασχήμασιν ἦν, ἐν ἀγελαίαις καμήλοις, ἐν ἴππρις μαι γινάμενος ὑπὸ τοῦ πάθους ἔχφορος. ᾿Αλλὰ σύγγράφω, τῆς ὥρας πολλάχις φρυχτοὺς ὁρῶν, καὶ αὐ- Ἰ) τοὺς ἀνάπτων καὶ αὐτὰς, καὶ αἴρων τοῖς ἄλλοις 6ᾳμεῖα. Κυνηγέσια δὲ ἐχρῖνα τὰ πρόσω, οἷς ἐπ᾽ ἐξουσίας ἐχρώμεθα πρότερον οὐχ ἥχιστα διὰ σὲ, πάντα ἔῤῥει. Καὶ στένομεν μεμνημένοι ἤδης τ᾽ ἐχείνης, νοῦ τ᾽ ἐχείνου χαὶ φρενῶν. καὶ τὴν χώραν ἔχουσι νῦν οἱ πολέμιοι. Ἐγὼ δὲ ὑπὸ … Οὐχ οἷδα εἰ μᾶλλον ᾿Αρχιλόχῳ εἰπεῖν ταῦτα προσἥχοντα ἦν. Κακὸς χαχῶς ἀπόλοιτο Κερεάλιος, εἰ μὴ χαὶ προαπόλωλε τῆς ἀρᾶς \" ὡς ἄξιός γε ἦν ἔργον γεγονέναι τοῦ πρώην χειμῶνος \" ὃς ἐπειδὴ τὴν χώραν εἶδεν ἐν ᾧ κινδύνον χατέστησεν, ἠπίστησε χαθάπαξ τῇ τῇ \" καὶ τὸ χρυσίον ἐνθεὶς διαρμενίοι; ὁλχάσιν, ἐπὶ μετεώρου σαλεύει. Τὰς δὲ ἐπιστολὰς αὐτοῦ παραφέρει χελήτιον᾽ ταῦτα ἃ δὴ χαὶ ποιοῦμεν ἐπιταττούσας, εἴσω τειχῶν εἶναι, μηδένα προπηδᾷν τῶν τάφρων, μηδὲ ὁμόσε χωρεῖν ἀμάχοις ἀνθρώποις ἢ διαμαρτύρεται καθαρὸς αἰτίας εἶναι. Φυλαχὰς δὲ καθιστάναι διδάσχει τῆς νυχτὸς τέτταρας, ὡς ἐν τῷ μὴ χαθεύδεῖν οὐσῶν τῶν ἐλπίδων. \"Ἔοικε γὰρ εἶναι τὰ τοιαῦτα σοφὸς, ἅτε ἐπιτήδειος ἀτυχεῖν ἄνθρωπος. Καί τοί γε ἡμῖν οὐδὲ μετέχειν ἢδουλήθη τῶν συμφορῶν. Οὐ γὰρ παρ᾽ ἔπαλξιν ὥσπερ ἐγὼ Σννέσιος ὁ φιλόσοφος, ἀλλὰ παρὰ χώπην ὁ στρατηγὸς ἴσταται. Εἰ δὴ τῶν ποιημάτων ἐρᾷς ἅπερ ἤτησας καί τοί γε ἡμεῖς οὐδὲν αὑτοῖς σύνισμεν ἀγαθὸν, ὅτι μὴ τὴν ὑπόθεσιν\" σύνἐνξαι Κυρηναίοις μικρὸν ἀπὸ τῶν ὅπλων γενέσθαι. Ὦ; γὰρ νῦν ἔχομεν, οὐκ ἔστιν ἀπὸ χιδωτίων ἐξεράσαι βιόλία. Σ","t":"Plato represents Socrates as coming late to his beloved and asking him not to be surprised if, 'as I was slow to begin, so I may be slow to stop'. I think I have had the same experience with you, and have a right to ask the same pardon. For a whole year I held back (it is neither fitting nor true to say so, for I sent the letters in vain, since they came back into my hands again); now, then, I send them all together. With them I am not only talking at length, as if paying arrears of tribute, but I also want to add something. And yet, by the god of friendship, mine and yours, I went down to the sea, and on horseback, for this very purpose, to send you both a letter and a gift; but it is not worth listing what was sent for Pylaemenes to receive and was put ashore at Alexandria because of that most unlucky voyage. On your account (though of my friends there Pylaemenes is the dearest to me), by your honoured disposition, I would have borne the loss more easily than on account of many others, and especially the admirable Proclus and Tryphon, the only ones whom you wrote of as greeting me. I have sent, then, to your honoured disposition ten gold coins, and to my friend Proclus, in the manner of the divine Hesiod, a third more than I had from him. For it is like this: when I was abroad I received from him, for the voyage home, as I needed it, sixty gold pieces. He had written them down as seventy; I have sent eighty. And there would have been many more, if the first letters had reached you, and the ship with the cargo of that time. But now I, trusting to fortune, went abroad to Alexandria, intending the boat to put in at your harbours; but, without my knowing it, it was driven by off-shore winds from Crete and barely reached safety in the Egyptian sea. Or what prevented you from keeping land ostriches, as you keep hens? It is right that the note should be returned to my people by the most admirable Father Proclus when he receives the eighty gold pieces …\n\n[Next letter, heading lost] You did Cerealius a favour by greeting us through him: namely, that he escaped notice for five days as a wicked man. For the cities hoped for something good from a man whom Simplicius did not disdain to know. But very quickly he disgraced, not you (may your affairs never depend on another), but himself and his office and, not to waste time, the affairs of the Romans: a man to be bought for the smallest price, careless of reputation, unwarlike, oppressive in peace, which he enjoyed only a very short time. For he needed no time to overturn and confound everything. As if there were a law that the soldiers' property belongs to the generals, he took what all of them had and gave them in exchange freedom from service and from enrolment, letting them go wherever each thought he could feed himself. Having done this to the local troops, since he could not extract money from the foreign ones, he extracted it from the cities themselves, moving and transferring garrisons not where it was more useful but where it was more profitable; for the cities, burdened by their garrisons, paid gold to have them removed. The Macetae quickly perceived this, and the report passed from the half-barbarians to the barbarians: 'then they came, as many as the leaves and flowers that grow in spring.' Alas for the youth we have lost! Alas for the crops we hoped for in vain! We sowed for the enemy's fire. For most of us, wealth lay in herds, in camels at pasture, in horses … carried away by my feelings. But I write, often seeing beacons in a single hour, and lighting them myself, and raising signals to the others. Hunting I gave up … which we formerly enjoyed freely, not least because of you; everything is gone. And we groan, remembering that youth, and that mind and spirit; and the enemy now hold the country. I … I do not know whether these words were not more fitting for Archilochus. May Cerealius perish evilly, if he has not perished before the curse; he deserved to be the work of last winter's storm. When he saw the country he had brought into danger, he lost all trust in the land, put his gold on board sailing ships, and rides at anchor out at sea. A light boat brings his letters, which we do indeed obey: they command us to stay within the walls, that no one leap beyond the ditches or engage men who cannot be fought; otherwise he protests that he is free of blame. He teaches us to set four watches in the night, as though our hopes lay in not sleeping. For he seems to be wise in such matters, being a man made for misfortune. And yet he did not even wish to share our misfortunes; for the general does not stand at the battlement, as I, Synesius the philosopher, do, but at the oar. If you love the poems you asked for (though we know of nothing good in them except their subject), pray with the Cyrenaeans that we may have a little respite from arms. For as things now are, it is not possible to dig books out of chests.","f":"Synesius, <i>Ep.</i> 129 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/129)."},"synesius-epistulae/13":{"o":"Πέτρῳ πρεσθυτέρῳ. ξ Θεὸς ἡγείσθω παντὸς ἔργου χαὶ λόγου. Τὸν δὲ διαχομιστὴν τῶν πανηγυριχῶν γραμμάτων, ἃ χαταγγέλλει τὴν χυρίαν τῆς ἑορτῆς ἡμέραν ἕννεακαιδεχάτην τοῦ Φαρμουθὶ μηνὸς, ὡς τῆς ἐπὶ ταύτην ἀγούσης νυχτὸς τὸ ἀναστάσιμον ἐχούσης μυστήριον, τοῦτον χαὶ προσιόντα, χαὶ ἐπανιόντα φιλανθρωπίας ἀπάσης ἀξιώσατε \" καὶ ἀμοιδῇ ζώων ἐφ᾽ ἑχάτερα πέμψατε. Ὅστις ὑπὲρ τοῦ μὴ γενέσθαι ταῖς Ἔχχλησίαις ἑλλυπὲς ἔθος ἀρχαῖον, χαὶ πάτριον, μέσοις ἑαυτὸν τοῖς τῶν πολεμίων ὅπλοις ἐπέδωχεν, ὑποστὰς ᾿ ὁδοιπορῆσαι δι’ ὑπόπτου τῆς χώρας. Ταῦτα καὶ “«είθει τὴν πόλιν ὑπὲρ ἡμῶν εὔχεσθαι. Δεῖ γὰρ αὐτὴν ἐντεῦθεν ἤδη τὴν τῆς ἐφ᾽ ἡμῖν ἀδουλίας αἴσθησιν δέξασθαι, ἥτις ἐχάλεσεν εἰς ἱερωσύνην, οὐχ ᾧ παῤῥησία τίς ἐστι πρὸς Θεὸν ὅλου δήμου διαδάντι προεὐξασθαι\" ἀλλ᾽ ὅστις αὑτὸς ὑπὲρ τοῦ σωθῆναι, δεῖται γενέσθαι δημαίτητος. Ἐπεὶ χαὶ τῆς ἐνθάδε συνόδου \" πλῆθος δὲ συχνῶν ἱερέων \" συντυχία τις ἦν, ἣν ὁ νῦν καιρὸς ἤθροισεν, ἐπιθεμένῳ μοι γράψαι πρὸς ὑμᾶς. ΕἸ δὲ μηδὲν ἔσχον εἰπεῖν, οἴων ἀκούειν εἰώθατε, συγγνώμη μὲν ἐμοὶ τοῦτο, ἔγχλημα δὲ ὑμῖν, ὅτι τὸν οὐχ εἰδότα τὰ λόγια τοῦ Θεοῦ τῶν εἰδότων ἀνθείλεσθε.","t":"To Peter the presbyter. Let God lead every work and word. The bearer of the festal letters, which announce that the principal day of the feast is the nineteenth of the month Pharmuthi, since the night leading into it holds the mystery of the resurrection: show him every kindness both coming and going, and send him on his way in each direction with relays of animals. For, so that an ancient and ancestral custom might not fail the churches, he gave himself into the very midst of the enemies' weapons, undertaking to travel through dangerous country. Persuade the city also to pray for us. For it must now begin to feel its own ill-advisedness concerning us, since it called to the priesthood not one who has freedom of speech before God to pray for a whole people, but one who himself needs the people's prayers to be saved. Since there was also a meeting of the synod here (a multitude of many priests), which the present season had gathered, when I set myself to write to you … And if I had nothing to say of the kind you are accustomed to hear, this is excusable in me, but it is a charge against you, because you chose one who does not know the oracles of God in place of those who do.","f":"Synesius, <i>Ep.</i> 13 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/13)."},"synesius-epistulae/130":{"o":"Τοὺς γεωμετριχοὺς ὄρους ἀληθεστάτους ἡγοῦ, ὅτε 1ε καὶ ταῖς ἄλλαις ἐπιστήμαις ὑπάρχει σεμνύνεσθαι, χἂν χαταμιχρὸν εἰς τὰς ἀποδείξεις αὐτῶν ἐκ γεονμετρίας τι συμπορίδσωνται. Ἔστι δήπου τις ἐν αὐτοῖς ἀόγος ἀξιῶν τὰ τῷ αὐτῷ τὰ αὐτὰ, καὶ ἀλλήλοις εἶναι δεῖν τὰ αὐτά. Ἐμοὶ δή σε μὲν ὁ τρόπος ἐποίησε φίλοθ᾽ τὸν δὲ θαυμάσιον Διογένη, χαὶ ἡ φύσις “ἄμφω δὲ ἑνός ἔστε φίλοι. Δεῖ δὴ καὶ ἀλλήλων ὑμᾶς ἐξηρτῆσθαι, καθάπερ ἐμοῦ τοῦ μέσου. Συνάπτω τοιγαροῦν. ὑμᾶς ἀλλήλοις διὰ τῆς ἐπιστολῆς, μεθ᾽ ἧς ἑαυτὸν μὲν ἐπιδώσει τῇ φιλίᾳ τῆς σῆς σεμνοπρεπείας ὁ θαυμάσιος Διογένης\" ἀντιλήψεται δὲ, εὖ οἶδ᾽ ὅτι, τὸν ἐμὸν Πυλαιμένη. Καλῶν γὰρ ἐμὸν, οὔτε αἰσχύνειν, οὔτε αἰσχύνεσθαι φήσαιμ᾽ ἂν ἔγωγε. Ὅτι δὲ διὰ σοῦ καὶ τοὺς ἄλλους ἕξει τοὺς ἐμὲ ἀγαπῶντας φῇλους, ὅσοις δὲ δύναμίς ἔστι, χαὶ χρησίμους, οὐχ ἂν δίχαιος εἴην, εἰ ἀμφιδάλλοιμι\" δεῖ δὲ αὐτῷ φίλων χρησίμων, εἴπερ τῳ πώποτε. Τὰ γὰρ χατ᾽ αὐτὸν, ὡς ἐν βραχντάτοις, οὕτως ἔχει - Νέος ἐστὶν ἀπλοῦς χαὶ γενναῖος, θυμοειδὴς, χαὶ πρᾷος, οἵους ὁ Πλάτων ἀξιοῖ τῆς ἑαυτοῦ πόλοως τοὺς φύλαχας εἶναι. Ἐστράτευταί γέ τοι καὶ οὗτος χομιδῇ μειράχιον ὦν. ΓΆρτι δὲ ἐξ ἐφήδων ἦρξε παρ᾽ ἡμῖν τὴν τῶν στρατευμάτων ἀρχὴν, παραδαλλόμενος ἐπὶ βασχάνων μαρτύρων. Τοιοῦτοι γὰρ οἱ πολῖται πρὸς ἅπαν τὸ εὐτυχοῦν\" ἀλλ᾽ οὗτος ἑαυτὸν παρέσχε χαὶ φθόνου χρείττω.","t":"Consider the definitions of geometry most true, since the other sciences too may pride themselves when they borrow something from geometry, however little, for their proofs. There is among them a principle that things equal to the same thing must also be equal to one another. Now character has made you my friend, and nature the admirable Diogenes; and you are both friends of one man. You must, then, be attached to each other also, as through me in the middle. So I join you to each other through this letter, with which the admirable Diogenes will give himself to the friendship of your reverence; and he will, I know well, take hold of my Pylaemenes; for in calling you mine I would say I neither bring shame nor feel it. That through you he will also gain the other friends who love me, and those who have power will be useful to him too, I would be unjust to doubt; and he needs useful friends, if anyone ever did. His affairs, as briefly as possible, are these. He is young, simple and noble, spirited and gentle, such as Plato wants the guardians of his city to be. He served in the army while still quite a lad; and just out of the ranks of the ephebes he held the command of the troops among us, being compared before envious witnesses (for such are our citizens toward every success); but he proved himself superior even to envy.","f":"Synesius, <i>Ep.</i> 130 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/130)."},"synesius-epistulae/131":{"o":"Τὸ μὲν τὰς γυναῖχας βοᾷν χαὶ στερνοτυπεῖσθα:, γελθέντων πολεμίων, ἧττον ἂν δόξειε δεινόν\" καΐτοι χαὶ τοῦτο δεινὸν ὁ Πλάτων οἴεται, τὸ μηδὲ ὥσπερ «πὰς ὄρνεις ἐθέλειν ἀμυνομένας ὑπὲρ τῶν νεοττῶν πρὸς ὁτιοῦν τῶν ἀλκιμωτάτων ἀνθίστασθαι \" ἀλλὰ δόξαν,χαταχεῖν τοῦ τῶν ἀνθρώπων γένους, ὅτι πάντων θηρίων ἀτολμότατον γέγονε. Τὸ δὲ χαΐ σε ταὐτὰ ἐχείναις πλημμελεῖν, καὶ νύχτωρ ἐχδειματιῦσθαι, χαὶ διανίστασθαι, καὶ βοᾷν παρ᾽ αὐτὴν τοῦ φρουρίου τὴν θύραν ἑστάναι βάρδαρον\" τοιαῦτα γὰρ \"τις ἀπήγγειλε περὶ σοῦ \" πῶς ἔτι ταῦτα οἱστά χἂν ἀλλοίως ἔοιχεν εἶναι, ἐμὸν ἀδελφὸν ὄντα, ἔπειτα ὃει- Ὁ λὸν εἶναι; \"Ἔγωγέ τοι παρανατειλάσης εὐθὺς ἡμέρας ἐξιππασάμενος, ὡς ἀνυστὸν ποῤῥωτάτω, καὶ ὠσὶ χαὶ ὀφθαλμοῖς τὰ κατὰ τοὺς ἀπελάτας τούτους ἅπαντα « πολυπραγμονῶ. Οὐδὲ γὰρ ἄξιον καλεῖν αὐτοὺς πολεμίους, ἀλλὰ λῃστὰς ἣ λωποδύτας, ἢ τι τοιοῦτον ὄνομα μιχροπρεπέστατον, οἱ μηδένα τῶν ἐῤῥωμένως ἐπι-. φερομένων ὑφίστανται, ἀλλὰ μόνους τοὺς χαταπλῆγας ἀποσφάττουσιν, ὥσπερ ἱερεῖα, χαὶ περιδύουσι. Νύ-","t":"That the women should cry out and beat their breasts when the enemy are reported might seem less dreadful; and yet Plato thinks even this dreadful, that they will not even, like birds fighting for their young, stand up to any of the most valiant beasts, but bring on the human race the reputation of being the most cowardly of all creatures. But that you too should make the same mistakes as they, and be terrified at night, and jump up and shout that a barbarian is standing at the very door of the fort (for someone reported such things about you): how can this be borne any longer? Things ought to be otherwise, if you are my brother; and then to be a coward? I, as soon as day breaks, ride out as far as I can, and with ears and eyes inquire into everything about these raiders. For it is not even worth calling them enemies, but robbers or clothes-snatchers or some such most petty name; they stand up to no one who attacks them vigorously, but slaughter only the terrified, like sacrificial victims, and strip them. At night …","f":"Synesius, <i>Ep.</i> 131 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/131)."},"synesius-epistulae/132":{"o":"Χθὲς καὶ πρώην ἐπὶ τῶν ἔναγχος ὑπάτων, ὧν ἅτερός ἐστιν ᾿Αρισταίνετος “ τὸν σάμην ἐπιστολὴν, τὸ σὸν τῆς ἱερᾶς κεφαλῆς ἐπιγεγραμμένην ὄνομα. Τεχμαίρομαι δὲ αὐτὴν εἶναι παμπάλαιον, τῷ τε θριπηδέστατον γεγονέναι, καὶ τῷ συγχεχῦσθαι τὰ πλείονα τῶν γραμμάτων. Ἐγὼ δὲ ἠξίουν μὴ χαθάπερ δασμόν τινα ἐτήσιον, τὴν ἐπιστολὴν πέμπεσθαι, μηδὲ ἕνα ποιεῖσθαι διαχομιστὴν μόνον τὸν φίλτατον Σύρογ. Ὀὔτω γὰρ συμθαίνει τὸ μηδὲ νεαροῖς, ἀλλ᾽ ἑώλοις αὐτοῖς περιτυγχάνειν. \"Ὥσπερ οὖν ἐγὼ, καὶ αὐτὸς οὕτω ποίει. Οὐδεὶς βασιλέως ἀγγελιαφόρος δημοσίαν ἵππον ἀμεῖἔων ἕξεισι τῆς πόχεως, ᾧ μὴ τὰ πρὸς τὴν σὴν λογιότηταὰ μέρος γίνεται τοῦ χατόπιν φορτίου. Εἰ μὲν οὖν ἀποδιδόασιν ἢ πάντες, ἢ τινες αὐτῶν, πολλὰ χἀγαθὰ «κοῖς ἀποδιδοῦσι γένοιτο, χρηστοῖς οὖσιν\" εἰ ἃ μὴ, καὶ ταύτῃ σὺ σοφώτερος, ἀπιστῶν οἷς ἄξιον. ᾿Αλλ᾽ ἵνα μηδὲ ἡμεῖς μάτην κόπτωμεν τὸν ὑπογραφέα, τὰς οὐκ ἀποδοθησομένας ἐπιστολὰς ὑπαγορεύοντες, μαθεῖν ἀξιῶ. Μεθαρμοσόμεθα γὰρ τοῦ λοιποῦ, καὶ μόνῳ πιστεύσω τῷ Πέτρῳ. Ταύτην γέ τοι τὴν ἐπιστολὴν Πέτρον οἶμαι διαχομιεῖν, παρὰ μέσης λαθόντα τῆς ἱερᾶς χειρός. Στέλλω γὰρ αὐτὴν ἀπὸ Πενταπόλεως ἐγὼ πρὸς τὴν διδάσχαλον τὴν χοινῆν. Αὕτη δὲ ὅτῳ βούλεται δώσει \" βουλήσεται δὲ, εὖ οἶδ᾽ ὅτι, τῷ γνωριμωτάτῳ παρασχεῖν. Καὶ γὰρ οὐδ' ἴσμεν, ὦ φίτατε καὶ θαυμάσιε, εἰ καὶ πάλιν ἔξεστι προσειπεῖν ἡμᾶς ἀλλήλους. Καχίᾳ γὰρ στρατηγῶν, ἀμαχεὶ γέγονε τῶν πολεμίων ἡ χώρα, καὶ μόνοι ζῶμεν ὅσοι τὰ ἐρυμνὰ χατειλήφαμεν, τῶν ἐν τοῖς πεδίοις κατειλημμένων, ὥσπερ ἱερείων ἀπεσφαγμένων. Δέδιμεν δὲ τὴν προσεδρείαν αὐτῶν, μὴ χρονία γενο» μένη δίψει παραστήσηται τὰ πολλὰ τῶν φρουρίων. Ταύτῃ καὶ τοῖς ἀντεγχλήμασι τοῖς περὶ τῶν δώρων οὖκ ἀπεχρινάμην. Οὐ γάρ μοι σχολὴ, πρός τινι μηχανῇ τὸν νοῦν ἔχοντι. Κατασχευάζομαι γὰρ ς ὡς ἂν ἀπὸ τῶν πύργων. ἐκηδολώτατα πέμποιμεν ἀξιόλογα λίθων βάρη. Ἅμα δὲ καὶ ἐνδίδωμί σοι πέμπειν μοι δῶρα. Δεῖ γὰρ εἴκειν Ὄλυμπίῳ Συνέσιον \" μὴ μέντοι τρυφῶντα δῶρα. Καὶ γὰρ χαὶ τότε τὴν τρυφὴν ἐμεμψάμην τῶν καταλυμά» των τοῦ συσσιτίου \" ἀλλ᾽ ἔστω στρατιωτιχὰ, τόξα καὶ βέλη, μετὰ τῶν στυραχίων μέντοι τὰ βέλη. Τόξα μὲν οὖν καὶ ἑτέρωθεν ὠνησαίμην, καὶ τὰ ὄντα ἀναχτησαίμην \" βέλη δὲ οὐ ῥάδιόγ ἔστι πορίσασθαι, οὔχουν ὥστε χαὶ ἐπιτήδεια. Τὰ γὰρ Αἰγύπτια ταῦτα τοῖς Ταύτῃ καὶ σφάλλεται παρ᾽ ἑαντῶν. Ἔοικε γὰρ τοῖς ἐχ πρώτης ἀφετηρίας ἐμποδιζομένοις τε, καὶ προσχόπτουσι, Τὰ παρ᾽ ὑμῖν δὲ, εὐμήκη τέ ἐστι, χαὶ ὅπερ τὸ πᾶν ἐστιν εἰς εὐθυπορίαν τῆς πτήσεος. Ταῦτά μοι πέμπειν \" χαὶ χαλινοὺς ἵππων ἀγαθοὺς εἰς χρῆσιν \" ἐπεὶ καὶ τὸν ἵππον τὸν Ἰταλὸν, ὃν ἐπήνεσας τῇ γλώττῃ τῇ καλῇ, σφόδρα ἂν εἶδον ἡδέως \" ἐπειδὴ χαὶ πατέρα πώλων ἀγαθῶν ἡμῖν αὐτὸν ὑπισχνοῦ. Οὐ μὴν ἀλλὰ καὶ χάτω που τῆς ἐπιστολῆς, μετὰ τὴν ὑπογραφὴν εὗρον, ὅτι μένειν ἐδέησε τὸν","t":"Yesterday and the day before, under the recent consuls, one of whom is Aristaenetus, I received a letter bearing the name of your sacred head. I judge it to be very old, both because it has become thoroughly worm-eaten and because most of the letters are blurred. I would ask you not to send a letter once a year like a tribute, nor to make the dearest Syrus your only bearer; for so it comes about that we receive the letters not fresh but stale. Do as I do: no imperial courier changing a public horse leaves the city without letters for your eloquence forming part of the load behind him. If all of them, or some, deliver them, many good things befall those who deliver, for they are honest men; if not, in this too you are wiser, distrusting those who deserve it. But so that we may not tire the secretary in vain by dictating letters that will not be delivered, I ask to be told; for we will make other arrangements in future, and I shall trust Peter alone. This letter, at least, I think Peter will carry, having received it through the sacred hand. For I am sending it from the Pentapolis to our common teacher, and she will give it to whomever she wishes; and she will wish, I know well, to give it to the best known. For we do not even know, dearest and admirable friend, whether we may greet each other again. For through the wickedness of the generals the country has passed to the enemy without a battle, and only those of us live who have occupied the strongholds, while those caught in the plains have been slaughtered like sacrificial victims. And we fear their siege, lest, if it lasts long, it reduce many of the forts by thirst. That is why I have not answered your counter-charges about the gifts; for I have no leisure, my mind being on a certain engine. I am constructing one by which we may hurl stones of considerable weight from the towers as far as possible. At the same time I give you leave to send me gifts; for Synesius must yield to Olympius; but not luxurious gifts. For even then I found fault with the luxury of the lodgings at our common mess; let them be military: bows and arrows, and the arrows with their shafts. Bows I could buy elsewhere, and repair those I have; but arrows are not easy to get, at least not serviceable ones. For these Egyptian ones … and so they fail of themselves; they are like runners who are hampered and stumble at the very start. But yours are of good length, and have what is everything for a straight course of flight. Send me these, and good horse-bridles for use; for I would also very gladly see the Italian horse you praised with your fine tongue, since you promise him to us as the sire of good foals. But below in your letter, after the signature, I found that it was necessary to wait …","f":"Synesius, <i>Ep.</i> 132 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/132)."},"synesius-epistulae/133":{"o":"Ἐδεξάμην τὴν ἐπιστολὴν, ἐν ἧ πάλιν ἐμέμψω τὴν «αὐχην, ὡς οὐδὲν κερὶ σοῦ βεδουλευμένην φιλανθρωπότερον. Μὴ σύ ζε, ὦ φῇτατε ἑταίρων. Οὐ γὰρ ἄξιον ἐγκαλεῖν, ἀλλὰ παραμυθεῖσθαι. “Ἕξεστι δὲ ὄντι τοιούτῳ, ἧχειν πρὸς ἡμᾶς \" ἀδελφὸν εὑρήσεις οἶχον. Οὐ πλουτοῦμεν, ὦ γαθὲ, ἀλλὰ τὰ παρόντα ἀρκεῖ χαὶ Πυλαιμένει χἀμοί. Εἰ δὲ χαὶ σὺ παρέσῃ, τνχὸν καὶ -«Δλουτήσομεν. ᾿Απὸ τῶν ἴσων ἀφορμῶν ἕτεροι πλείω τῶν μετρίων ἔχουσιν \" ἐγὼ δὲ χαχὸς οἰχονόμος. ᾿Αλλὰ τέως ἀντέχει καὶ πρὸς τὴν ἀχριδεστάτην ἀμέλειαν τὰ πατρῷα, ἃ δὴ δύναται βόσχειν φιλόσοφον. Μὴ τὰ τυχόντα ἡγοῦ προσλαδόντα καὶ πρόνοιαν. Ταῦτα περὶ τούτων, καὶ, μὴ ἄλλως ποίει \" εἰ μή τι μεταξὺ βέλτιον πέπραχας, καὶ πάλιν διανοῇ τὴν Ἡράχλειαν ἀνιστάναι χειμένην. Ἑπιστολὰς οὐ γέγραφα πρὸς οὗς εἴωθα, διὰ τὸν χαιρόν \" ἀλλὰ πρώην ἅπασι γέἐδροτο. … ἐστιν ὁ Διογένης ἐμός. Εἰ μὲν οὖν ἐπέτυχέ σου ζητῶν (ἐζήτησε γὰρ οἶδ᾽ ὅτι), καὶ δὴ τὸν φάχελλον ἐπιδέδωκεν. Οὐ τζὰρ ἐπεγέγραπτο. ΕἸ δὲ μὴ, ναύχληρον αἴτει δεῖξαί σοι τὸν νεανίσχον, χαὶ χομισάμενος τὰς ἐπιστολὰς, αὐτὸς ἅπασι δίδου. Εἰσὶ δὲ οὖς περὶ πλείὅτου ποιοῦμαι παρ᾽ ἐμοῦ προσειρῇσθαι\" ὁ πατὴρ Πρόκλος \" Τρύφων ὁ παρ' ἡμῖν ἄρξας \" Σιμπλίκιος χαὶ ἀνὴρ, καὶ ἄρχων ἀγαθὸς, καὶ φίλος ἐμός. Ἐπιδοὺς αὑτῷ τὴν ἐπιστολὴν, ἐν ᾧ πάρεστι χρόνῳ, χρῆσαι «ἀνδρί. Καλὸν γὰρ καὶ συσχολάσαι στρατιώτῃ ποιη- «χῷ, Στρουθοὺς μεγάλας ἀπὸ τῶν ἐν εἰρήνῃ χυνηγεσίων εἴχομεν. ᾿Αλλ᾽ οὐκ ἦν αὐτὰς στέλλειν ἐπὶ θάλαύταν, διὰ τῶν ὅπλων τῶν πολεμίων, οὐδὲ ἄλλο τι τῶν παρὰ τὰς ἀχνὰς ὄντων ἐξῆν ἐνθεῖναι τοῖς πλοίοις. Οἶνος οὖν μόνος ἐστὶ τὸ φορτίον. Ἐλαίου δὲ οὐ μὰ τὴν τιμίαν σου χεφαλὴν, οὐδὲ κύαθον ἀγώγιμον ἔχου- ὃ σιν \" οὔκουν ὅσα γε καὶ ἐμὲ εἰδέναι. Τοσάδε οὖν οἴνου ξεσοία λάδε. Λήψῃ δὲ, ἐπιδοὺς τὸ πρὸς Ἰούλιον πρόσταγμα. Πρόσχειται δὺ τῇ δπιστολῇ, τοῦ μὴ διακεσεῖν ἕνεχα. Καὶ τῷ πατρὶ Πρόχλῳ γεγράφηχα, καὶ ταῦτα πέπομφα. Δεξάσθω χαὶ τὴν ἐπιστολὴν παρὰ σοῦ, καὶ τὸν οἶνον παρὰ τοῦ Ἰουλίου. Τρύφωνι τῷ χρυσῷ (δεῖ γάρ τι χαὶ ἐν τούτοις ψυχρὸν εἰπεῖν χαὶ Γοργιαῖον), Τρύφωνι τὰ δῶρα παρεσχευάσαμεν, ὁπὸν σιλφίου πολύν. Βάττου γὰρ ἀχούεις αὐτὸ δήπου \" καὶ χρόχον ἄριστον. ᾿Αγαθὸν γὰρ ἡ Κυρήνη χαὶ … τοῦτον ἐχτρέφει. Οὐ μὴν ἐξεγένετο πέμπειν, τό γε νῦν ἔχον. ᾿Αλλ’ ἐχπέμψομεν ἂν εἰς ἑτέραν ναῦν, ὅταν … καὶ ὑμῖν μετ᾽ αὐτοῦ μὲν τὰς στρουθοὺς, καταμόνας","t":"I received the letter in which you again blamed fortune, as having planned nothing kinder concerning you. Do not, dearest of companions; it is not right to accuse her, but to console. Since you are so placed, you can come to us; you will find a brother's house. We are not rich, my good friend, but what we have suffices for Pylaemenes as well as for me; and if you come, perhaps we shall even become rich. From equal resources others have more than a moderate fortune; but I am a bad manager. Still, my patrimony holds out even against the most thorough neglect, and it is able to feed a philosopher. Do not think it the same thing when forethought is added. So much on this; and do not do otherwise, unless in the meantime you have done something better and intend once again to raise up fallen Heraclea. I have not written letters to those I usually write to, because of the times; but recently I gave letters for all … Diogenes is mine. If, then, he found you in his search (for he searched, I know), he has handed over the bundle, for it was not addressed. If not, ask the ship's captain to show you the young man, take the letters, and give them to everyone yourself. There are some whom I particularly want greeted from me: father Proclus; Tryphon, who governed here; and Simplicius, a man and a good governor, and my friend. When you have given him the letter, make use of the man while he is there; for it is good to share leisure with a soldier who is a poet. We had large ostriches from our peacetime hunting; but it was not possible to send them to the sea through the enemy's arms, nor to put anything else on board of what is near the shore. So wine is the only cargo. Of oil, by your honoured head, they carry not even a ladle, at least so far as I know. Take, then, so many measures of wine; you will get them by handing over the order to Julius. It is attached to the letter, so that it may not go astray. I have also written to father Proclus and sent him the same. Let him receive the letter from you and the wine from Julius. For golden Tryphon (for one must say something frigid and Gorgianic in this too), for Tryphon we have prepared gifts: plenty of silphium juice (you have heard, I suppose, of the silphium of Battus) and the best saffron; for Cyrene is good at producing this too. … It was not possible to send them for the present; but we shall send them in another ship, when … and to you, along with it, the ostriches separately …","f":"Synesius, <i>Ep.</i> 133 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/133)."},"synesius-epistulae/134":{"o":"Ποιμένιος οὗτος ὁ τὴν ἐπιστολήν σοι διδοὺς ἑστά)η πρὸς ἡμᾶς ὑπὸ τοῦ μικρῷ πρότερον δυναστεύσάντος ᾿Αρταδαζάχου, ἐπὶ ταῖς οὐσίαις ἀπάσαις, ὧν ἐν τοῖς τῆἧδε τόποις ἐγεγόνει χύριος. ᾿Αλλ᾽ ἐν ὑποθέσει τοιαύτῃ πρᾷον ἑαυτὸν παρέσχε χαὶ μετριώτατον. Καί τίς ἕτερος οὕτως ἐχρήσατο τῷ καιρῷ; Ποιμενέν δὲ οὐδεὶς Λιδύων τὴν τότε δύναμιν ἐδαρύνετο. Μέγα. τεχμήριον \" λυπεῖ τὰς πόλεις ἀναχωρῶν. Σὺ δέ μοι τὸν","t":"This Poemenius, who gives you the letter, was sent to us by Artabazacus, who held power here a little earlier, to take charge of all the estates in these parts of which he had become master. But in such a position he showed himself gentle and most moderate. And who else has used such an opportunity so? Yet no Libyan found Poemenius's power at that time burdensome. A great proof of it: he grieves the cities by leaving. You, then, for my sake …","f":"Synesius, <i>Ep.</i> 134 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/134)."},"synesius-epistulae/135":{"o":"Ὀναίμην τῶν ᾿Αθηνῶν, ὁπόσα βούλει\" ὡσ μοι δοχῶ πλεῖν ἢ παλαιστῇ, καὶ δαχτύλῳ γεγονέναι … σοφώτερος. Ἔξεστι δὲ χαὶ αὐτόθεν τῆς θείας σοφίας … καὶ Κηφισιάσι, καὶ Φαληροῖ. Καὶ καχὸς χαχῶς ἐ … ἔχουσιν αἱ νῦν ᾿Αθῆναι σεμνὸν, ἀλλ᾽ ἣ τὰ χλεινὰ τῶν … γμένου τὸ δέρμα λείπεται, γνώρισμα τοῦ πάλαι ποτὲ … καὶ τὸ Λύχειον, καὶ νὴ Δία τὴν ποικίλην στοὰν, τὴν … οὖσαν ποικίλην. Ὁ γὰρ ἀνθύπατος τὰς σανίδας ἀφε… αἱ δὲ ᾿Αθῆναι, πάλαι μὲν ἦν ἡ πόλις ἐστία σοφῶν. Τὸ δὲ νῦν ἔχον, σεμνύνουσιν αὐτὰς οἱ μέλι-τουργοί. Ταῦτ᾽ ἄρα χαὶ ἡ ξυνωρὶς τῶν σοφῶν Πλουταρχείων, οἵτινες οὐ τῇ φήμῃ τῶν λόγων ἀγείρουσιν ἐν τοῖς θεάτροις τοὺς νέους, ἀλλὰ","t":"May I have as much profit from Athens as you wish! For I think I have become wiser by a palm and a finger. … And it is possible, from there, to [learn] of divine wisdom … and at Cephisia and Phalerum. And may [the ship's captain who brought me here] perish evilly … present-day Athens has nothing august except the famous names of … the skin is left, a token of the creature that once was … and the Lyceum, and, by Zeus, the Painted Stoa, … no longer painted; for the proconsul took away the panels. … As for Athens, long ago the city was the hearth of the wise; but now it is the beekeepers who make it famous. So it is with that pair of Plutarchean sophists, who gather the young in the theatres not by the fame of their words but …","f":"Synesius, <i>Ep.</i> 135 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/135)."},"synesius-epistulae/136":{"o":"Εἰ τῆς Ὀδυσσέως πλάνης χέρδος ἔφησεν Ὅμηρος, πολλῶν ἀνθρώπων ἰδεῖν τε ἄστεα, χαὶ γνῶναι τὸν νόον \" χαὶ ταῦτα τῆς προσσρμίσεως αὐτῷ γενομένης οὐ πρὸς ἄνδρας χαρίεντας, ἀλλὰ πρὸς Λαιστρυγόνας, καὶ Κύχλωπας ἦ που θαυμαστῶς ἂν ἡ ποίησις ὕμνησε τὴν ἐμήν τε χαὶ σὴν ἀποδημίαν, παρασχοῦσαν ἣμῖν εἰς πεῖραν ἐλθεῖν τῶν καὶ διὰ φήμης ἀπιστουμένων. Αὐτόπται γάρ τοι καὶ αὐτἥχοοι γεγόναμεν τῆς γνησίας χαθηγεμόνος τῶν φιλοσοφίας ὀργίων. Εἰ δὲ χαὶ ἀνθρωπιχαὶ χρεῖαι τοὺς χοινωνήσαντας διαθέσει συνδέουσιν \" ἡμᾶς χατὰ τὸν νοῦν τῶν ἐν ἡμῖν τὸ ἄριστον συγγενομένους θεῖος ἀπαιτεῖ νόμος τἀλλήλων τιμᾷν. Ἐγὼ μὲν οὖν χαὶ τῆς σωματιχῆς συνηθείας ἀπολε- Β λαυχὼς, ὁρᾷν τε ἀπόντα δοχῶ, τὸ ἐναποτεθὲν ἀπὸ τῆς διαθέσεως εἶδος προχειριζομένης τῆς μνήμης, καὶ ἐμδομδεῖ μου ταῖς ἀχοαῖς ἡ θαυμαστῶς γλυχεῖα τῶν ἱερῶν σου λογίων ἠχώ. Σὺ δὲ ἡμῖν εἴπερ οὐχ οὕτως ἔχεις, ἀδιχεῖς \" εἰ δὲ ἔχεις, οὐ μέγα ποιεῖς, ᾿Αποδίδως γὰρ διαθέσεως ὄφλημα. Ὅταν δὲ πρὸς τὴν ἐν φιλοσοφίᾳ χοινωνίαν ἀπίδω, καὶ φιλοσοφίαν ἐχείνην περὶ ἧς πολλὰ συγχεχύφαμεν “ ἐνταῦθα ἤδη τοῦ λογισμοῦ γινόμενος, Θεῷ βραδευτῇ τὴν συντυχίαν ἡ μῶν ἀνατίθημι. Οὐ γὰρ ἂν ἀπ' ἐλάττονος ἢ θείας αἰτίας Συνέσιος, ὁ τὸ πρᾶγμα ἧκχιστα δηβοπιεύων, καὶ πλείστοις μὲν συνὼν, ἐπ᾽ ἀνθρωπικαῖς δὲ χοινωνίαις τὰς ᾿συνουσίας ποιούμενος, φιλοσοφίαν δὲ ἐν ἀῤῥήτων ἀῤῥητοτάτοις ἔχων, οὕτω προχείρως ἐμαυτόν τε, καὶ τὰ ἐμαυτοῦ χτήματα ἀνεχάλυψα ἀνδρὶ χαταδραχὺ δόντι μοι καὶ λαθόντι τὸν λόγον. Ἐπεὶ δ᾽ οὖν γέγονέ τις οὗτος, πρὸς ὃν ἐξωρχησάμην πὰ τέως ἀνέκπυστα, καὶ τῆς σοφῆς τοῦ Πρωτέως ἐπελαθόμην τέχνης \" οὐ γὰρ ἄλλη τις ἦν, ἣ συνεῖναι τοῖς ἀνθρώποις οὐ θείως, ἀλλὰ πολιτιχῶς - ἐπεὶ γέγονε τοῦτο, οὐ προθεμένης μοι τῆς γνώμης, ἀλλ᾽ ἀκατασχεύαστον ἄφνω παρελθὸν, ἐγὼ Θεὸν ἡγεμόνα τοῦ παραδόξου λογίζομαι, παρ᾽ οὗ τέλος αἰτήσομεν τῶν δι᾽ αὐτὸν ἡργμένων. Καὶ δοίη μετ᾽ ἀλλήλων φιλοσοφεῖν. Εἰ δὲ μὴ τοῦτο, πάντως φιλοσοφεῖν. Ὡς ἔγωγε ἑνόντας μοί τινας τῇ ψυχῇ λόγους περὶ τῆς ὑποθέσεως;, ἣν ἐπραγματευόμεθα, καταχέαι μὲν ὠδίνω τῆς ἐπιστολῇς \" οὐ μὴν τοῦτο ποιήσω. Σοὶ γὰρ … ἂν κατὰ Θεὸν γένοιτο συγγενέσθαι χαὶ ἡμῖν περὶ τούτων, χαὶ πολλοῖς ἄμεινον εἰδόσιν. Ἐμοὶ δὲ οὐ χαλῶς ἔχει γραμματείῳ πιστεύειν τὰ τοιάδε. Τὸ γὰρ τῆς ἐπιστολῆς πρᾶγμα οὐχ ἐχέμυθον - ἀλλὰ φύσιν ἔχει τῷ περιτυχόντι προσδιαλέγεσθας. “Ἑῤῥωσο, χαὶ φιλοσόφει, χαὶ διατέλει τὸ ἐν ἡμῖν ἀναχεχωσμένον ὄμμα ἀνορύττων. Τὸ γάρ τοι βιοῦν ὀρθῶς, ἅτε ὃν οἶμαι προοίμιον τοῦ φρονεῖν, ὑπὸ τῶν ἀρχαίων καὶ φρονίμων ἀνδρῶν σπουδάζεσθαι χατεδείχθη. Μὴ χὰδὲ … ἡ θεσπεσία φωνή. Οἱ πολλοὶ δὲ οὐ διὰ τὸ φρονεῖν, ἀλλ᾽ αὐτὸ δι᾽ αὐτὸ, χαὶ τελειότητα ἀνθρωπίνην ἥγηνται τὸ βιοῦν ὀρθῶς \" τὴν ὁδὸν οὐχ ὁδὸν, ἀλλ᾽ ἐφ᾽ ὃ δεῖ δι' αὐτῆς φθάσαι νομίζοντες, χαχῶς φρονοῦντες. Σωφροσύνη γὰρ ἄλογος, γαὶ ἀποχὴ χρεωδαισίας πολλὴ παρὰ πολλοῖς ἀλότοις εἴδεσιν ἐνδέδοται παρὰ τῆς φύσεως. ᾿Αλλ᾽ οὐκ ἐπαινοῦμεν οὔτε χορώνην, οὔτ᾽ ἄλλο τι τῶν εὑραμένων φυσικὴν ἀρετὴν, ὅτι φρονήσεως ἔρημα. Ἢ δὲ χατὰ νοῦν ζωὴ, τέλος ἀνθρώπου. Ταύτην μετίωμεν \" θεόθεν τε αὲτοῦντες θεῖα φρονεῖν, καὶ αὐτοὶ, τὸν δυνατὸν τρόπον, πὸ φρονεῖν ἀπανταχόθεν συλλέγοντες. … Τῷ αὐτῷ. “Ἤχουσά τοῦ τῶν δεινῶν λέγειν ἀνδρὸς ἑπαινοῦντὸς χρείαν ἐπιστολῆς \" χαὶ τοῦτ᾽ αὐτὸ τῶν πολλῶν, χαὶ θαυμαστῶν λόγων σοφιστὴς ὑπόθεσιν ἐπεποίητο. Ἔχορηγεῖτο δὲ αὐτῆς τὸ ἐγχώμιον πολλαχῇ μὲν καὶ ἄλλῃ, μάλιστα δὲ ἀπὸ τοῦ δύνασθαι τὴν ἐπιστολὴν ἐρώτων οὖκ εὐτυχούντων εἶναι παραμυθίαν, παρ-ἐχομένην ἐν ἀπουσίᾳ σωμάτων φαντασίαν τῆς παρουσίας, καὶ τῷ δοχεῖν προσδιαλέγεσθαι, ψυχῆς ἐχπιμπλᾶσαν τὸ ἐφιέμενον. Ταῦτα οὖν ἀνύμνει τὸν εὑρετὴν τῶν γραμμάτων \" χαὶ ἀνθρώπου μὲν ὀὐδενὸς ἠξίου, Θεοῦ δὲ εἰς ἀνθρώπους εἶναι τὴν δόσιν. Ἐγὼ μὲν οὖν ἀπολαύω τῆς ἱερᾶς τῆσδε ποῦ Θεοῦ χάριτος, χαὶ πρὸς ὃν ἔδει λαλεῖν, εἰ μὴ δύναμαι λαλεῖν, ἀλλ᾽ ἐπειδὴ γράφειν δύναμαι, θαμὰ τοῦτο ποιῶ \" χαὶ χατὰ τὸ ἐνδεχόμενον σύνειμι, χαὶ ἀπολαύω τῶν ἐμῶν παιδικῶν. Αὐτὸς δὲ, εἰ μὴ κικρὸν εἰπεῖν, συνδιέστησας χαὶ τῷ τόπῳ τὴν γνώμην, Κἂν μὴ παύσῃ σαυτὸν ἀφέλχων τῶν ἀδολώτατα καὶ ἀσχήνως ἡγαπηχότων, ἐμιμήσω τὰς χελιδόνας, αἵ ταῖς τῶν ἀνθρώπων οἷον φιλίαις ἐνοιχίζονται μὲν μετὰ τοῦ φθέγγεσθαι, σιωπῶσαι δὲ ἐξοικίζονται, Ταῦτα πρὸς ἄνθρωπον ἔτι, χαὶ ἀνθρωπικὰ τὰ ἐγχλήματα. Εἰ δὲ ἧνωσας διὰ φιλοσοφίας τὰ δεῦρο διεστῶτα, καὶ φίλον μὲν τὸ καλὸν, χαλὸν δὲ τὸ αὐτό“ τοῦτο δὲ ἕν ὃν τοῦ νοῦ λέγοντος ἤχουσας \" οὐκέτι χρένομεν ὑπεροψίαν τὴν πρὸς ἡμᾶς σιωπὴν, ἀλλὰ αυνηδόμεθα. φιλοσοφοῦντι, καὶ παραιτουμένῳ μὲν τὸ μιχροπρεπεύεσθαι, συνόντι δὲ τῷ παρὰ σοὶ κρείττονι, τοῖς ἐν ἡμῖν κρείττοσιν. Ἑἴης τοιοῦτος, ἀνδρῶν ἄριστε, καὶ ἐμοὶ τριπόθητε ὄντως ἀδελφέ.","t":"If Homer said that the gain of Odysseus's wandering was 'to see the cities of many men and learn their mind', and that though he put in not among cultivated men but among Laestrygonians and Cyclopes, surely poetry would have sung wonderfully of my journey and yours, which let us experience things that are disbelieved even when reported. For we have been eyewitnesses and hearers of the genuine guide to the mysteries of philosophy. And if human needs bind in affection those who have shared them, a divine law requires us, who have come together in mind, the best thing in us, to honour each other. I, then, having also enjoyed your bodily company, seem to see you though you are absent, as memory brings forward the image laid up by affection; and the wonderfully sweet echo of your sacred words booms in my ears. If you are not so disposed toward us, you do wrong; if you are, you do nothing great, for you are paying a debt of affection. But when I look to our fellowship in philosophy, and to that philosophy over which we pored so much together, then, as I reach this reasoning, I attribute our meeting to God as its arbiter. For it was from no lesser cause than a divine one that Synesius, who least of all makes the thing public, who is with very many people but keeps his meetings with them to human fellowship, and holds philosophy among the most ineffable of ineffable things, so readily uncovered himself and his treasures to a man who had given and received speech with him only briefly. Since, then, there has come to be one to whom I divulged what had till then been kept unpublished, and forgot the wise art of Proteus (for it was nothing else than to be with men not in a divine but in a civil fashion); since this has happened, not by my design but suddenly and unprepared, I reckon God the guide of the paradox, and we will ask him for the completion of what was begun through him. May he grant us to pursue philosophy together; if not that, at any rate to pursue philosophy. For my part, I am in labour to pour into this letter some thoughts in my soul about the subject we were treating; but I will not do it. For to you … may it be granted, God willing, to meet and talk with us about these things, and with many who know better. It is not right for me to trust such things to writing; for a letter is not discreet, but by nature talks to whoever comes upon it. Farewell; pursue philosophy, and keep digging up the eye that is buried in us. For living rightly, being, I think, the prelude to wisdom, was shown to be pursued earnestly by the ancient and wise men … as the divine voice says. But the many hold living rightly to be desirable not for the sake of wisdom but in itself, and the perfection of man; they think the road is not a road but the goal one must reach by it, and they think wrongly. For irrational self-control and much abstinence from meats have been given by nature to many irrational kinds. But we do not praise the crow, or any other creature that has found a natural virtue, because they are void of wisdom. The life according to mind is the end of man. Let us pursue this, asking from God to think divine things, and ourselves gathering wisdom from every side as far as we can …\n\nTo the same. I heard one of the clever speakers praising the use of letters; a sophist had made this the subject of many admirable speeches. Its praise was supplied from many sources, but above all from this, that a letter can be the consolation of loves that are not fortunate, giving, in the absence of bodies, an image of presence, and, by seeming to converse, satisfying the longing of the soul. So he sang the praises of the inventor of letters, and judged the gift worthy not of any man but of God to men. I enjoy this sacred grace of God, and with the one I ought to talk with, if I cannot talk, since I can write, I do this often; and so I am with him as far as possible and enjoy my beloved. But you yourself, if it is not petty to say so, have separated your mind along with the place. And if you do not stop withdrawing yourself from those who have loved you most guilelessly and honourably, you will have imitated the swallows, which settle into men's friendships, as it were, with singing, but leave them in silence. This is still said as to a man, and the complaints are human ones. But if through philosophy you have united what here below stands apart, and have heard the mind say that the friend is the beautiful, and the beautiful the same, and this is one, then we no longer judge your silence toward us to be contempt, but rejoice with you as one who pursues philosophy, refusing pettiness, and keeping company, with what is better in you, with what is better in us. May you be such, best of men, and truly my thrice-longed-for brother.","f":"Synesius, <i>Ep.</i> 136 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/136)."},"synesius-epistulae/137":{"o":"Εἰ τοσοῦτόν ἐστι χέντρον πειθοῦς δ\" τοῖς γράμμασιν\" εἰ τοσοῦτον αἱ τῶν ἡθῶν εἰχόνες τῆς ζώσης τοῖς ἀναγινώσχουσιν, ἧπου πρᾶγμα ἄμαχον ἂν εἴη τὸ αὐτοπροσώπως αὐτῶν ἑπαφήσασθαι. Ἐμέ γέ τοι χαὶ παρὼν μὲν ἤρεις τῇ γλυχείᾳ Σειρῆνι τῶν λόγων. Οὐ μὴν αἰσχυνθείην ἀληθῆ λέγων, ὡς ἡδίων ἂν ἢ δευ» πέρα μοι πεῖρα γένοιτο. Οὐ γὰρ ἂν γένοιτο ἀγαθοῦ παρόντος, ὥσπερ ἀπόντος, τῷ πεπειραμένῳ συναἴσθησις. Τοῦ μὲν γὰρ, ἢ συνέχεια τῆς ἀπολαύσεως, κλέπτει τῆς εὐφροσύνης τὴν αἴσθησιν\" ὁ δὲ, κατὰ μιχρὸν χωρισθεὶς τῶν ἡδέων, εὐθὺς ἔχει χεντοῦσαν ἐχ παραλλήλου τὴν μνήμην, οἵων ἄρα ὄντως δθρεν σχεται. Ἔλθοις οὖν, φιλτάτη χεφαλὴ, καὶ ἀλλήλοις Β ἐπὶ φιλοσοφίᾳ συγγενοίμεθα, τοῖ; ἐνηργμένοις πρέποντα ἐποιχοδομοῦντες, ἵν᾽ ἐχ τελέων πέλεον ἐχφανῇ κάλλος, ἀλλὰ μὴ χολοδόν. Εἰ δὲ, ὅπερ ᾿ἀπεύχεσθαι δίκαιον, ἀλλήλων διαμάρτοιμεν, δῆλον ὡς τοὐμόν ἐστι τὸ βλαπτόμενον. Σοὶ μὲν γὰρ εὐτυχούσης ἐνθάδε καὶ βελτίους, καὶ ὅμοιοι. Ἢ δὲ πατρὶς, ὅτι μὲν πατρὶς, ἐμοὶ τίμιον. Πρὸς δὲ φιλοσοφίαν, οὐχ οἶδ᾽ ὄντινα τρόπον ἀπεσχληχότως ἔχει. \"Ἔστιν οὖν οὐκ ἀδεὲς ἀδοηθήτῳ μένειν, οὐχ ὄντος τοῦ συγχορυδαν- “ιῶντος, Εἰ δὲ δὴ καὶ δοίημεν εἶναί τινας. … πρὸς ποῖον ἄλλο πυρεῖον παρατριδεὶς, μετὰ τὴν ἱεράν σου ψυχὴν, ἀποτέχοιμι τοῦ νοῦ φωτοειδὲς ἔγγονον; Τίς οὕτως οἷος σφοδρῶς σπινθῆρα χεχρυμμένον, καὶ ἀγαπῶντα λανθάνειν μηχαναῖς ἁπάσαις ἐχχαλέσασθαι, χαὶ ἐξάψαι, χαὶ πῦρ λαμπρὸν ἀναδεῖξαι; Θεὸς οὖν ἀμφοῖν ἀποῦσί τε καὶ συνοῦσι παρείη\" Θεοῦ δὲ παρόντος, ἅπαν ἄπορον πόριμον. “Εῤῥωσο, χαὶ φιλοσόφει, χαὶ τὸ ἐν σαυτῷ θεῖον ἄναγε ἐπὶ τὸ πρωτόγονον θεῖον. Καλὸν ἀνὰ πᾶσαν ἐμὴν ἐπιστηλὴν, τοῦτο παρ᾽ ἐμοῦ τῇ τιμίᾳ σοῦ δια» θέσει λέγειν, ὅ φασι τὸν Πλωτῖνον εἰπεῖν τοῖς παραγενομένοις, ἀναλύοντα τὴν ψυχὴν ἀπὸ τοῦ σώματος. …","t":"If there is such a goad of persuasion even in letters, if images of character have such power over readers, surely it would be an irresistible thing to touch them in person. Me, at any rate, you won over even when present by the sweet Siren of your words. Yet I would not be ashamed to say truly that a second experience would be sweeter to me. For one who has experienced a good does not perceive it when it is present as he does when it is absent. In the one case the continuity of enjoyment steals away the perception of the delight; but he who is separated a little from what is sweet at once has memory alongside, goading him, of what he truly had. Come, then, dearest head, and let us meet each other in philosophy, building what befits what has been begun, so that a beauty perfect from perfect parts may appear, and not a mutilated one. But if, as it is right to pray against, we should miss each other, it is clear that the harm is mine. For you, while things go well there, have companions both better and like yourself. My fatherland, because it is my fatherland, is precious to me; but toward philosophy it is, I do not know how, hardened. So it is not without fear that I remain without help, with no one to sing with me like a lark. And even if we grant that there are some …, against what other kindling, after your sacred soul, could I strike myself, to bring forth the shining offspring of the mind? Who is so able vigorously to call forth a hidden spark that loves to escape notice, by every device, and to kindle it and show a bright fire? May God, then, be present to us both, absent and together; and when God is present, every impossibility becomes possible. Farewell; pursue philosophy, and lead the divine in you up to the first-born divine. It is good, in every letter of mine, to say this from me to your honoured disposition, the words they say Plotinus spoke to those present as he was releasing his soul from the body …","f":"Synesius, <i>Ep.</i> 137 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/137)."},"synesius-epistulae/138":{"o":"Τῶν ἐρώτων οἱ μὲν χαμαὶ ἐρχομένας καὶ ἀνθρωπιχὰς τὰς ἀρχὰς ἔχοντες, ἀπεχθεῖς τέ εἰσι, καὶ ἐξίτηλοι, τῇ παρουσίᾳ μόνῃ καὶ μόλις μετρούμενοι. υἷς δὲ ὁ ἐφεστὼς βραδεύει Θεὸς, χατὰ τὴν θεσπεσίαν Πλάτωνος φωνὴν, συντήξας τῇ τέχνῃ, χαὶ ἕνα ἄμφω ποιήσας τοὺς ἀντερῶντας, οὗτοι χαὶ χρόνου, καὶ τόποὺ φύσιν ἐλέγχουσιν. Οὐδὲν γὰρ ἐμποδὼν ψυχαῖς ἐφιεμέναις ἀλλήλων ἀῤῥήτοις συνόδοις ὁμόσε χωρεῖν καὶ συμπλέχεσθαι, Ἐχεῖθέν ποθεν ἡρτῆσθαι δεῖ τὸ ἡμέτερον, εἰ μὴ τὰ φιλοσοφίας τροφεῖα μέλλοιμεν αἰσχύνειν, αἴσθησιν ἀγαπῶντες, καὶ ὅταν αὑτὴ μὴ … ὑπὸ σωμάτων θυροχοπῆται, ψυχῆς παρουσίαν οὐ προσιέμενοι, Τί οὖν ποτνιᾷ, καὶ ταῖς ἐπιστολαῖς τῶν δαχρύων ἐγχεῖς; Εἰ μὲν γὰρ ἡμᾶς ἐλεῶν, ὅτι μῆπω φιλοσοφοῦμεν, χαὶ ταῦτα δοχοῦντες, καὶ λέγοντες, ἐπιγινώσχω τοῦ θρήνου τὴν ἀλήθειαν. Εἰ δ᾽ ὅτι τὴν συνουσίαν ἡμῶν ἠδίκησεν ἀγνώμων ἡ τύχη \" (τοῦτο γάρ σοι τῶν ἐπιστολῶν τὸ βούλημα \") θῆλυ χαὶ παιδαριῶδες τὸ ταῦτα ἀγαπᾷν, ἐφ᾽ ὧν δύναται βλάπτειν ὁ δαίμων τὰ τέλη τῶν προαιρέσεων. Ἔγὼ δὲ τὴν ἱερὰν κεφαλὴν, Ἑρχουλιανὸν ἠξίουν ἄνω βλέπειν, καὶ ὅλον εἶναι θεωρὸν τῶν ὄντων, καὶ τῆς τῶν θνητῶν ἀρχῆς τὰς ἀρετὰς διαδάντα, καὶ πάλαι τὰς ἀπεστραμμένας καὶ χοσμούσας τὰ δεῦρο. Καὶ ὡς πρὸς τοιοῦτόν μοι τῆς ἐπιστολῆς τὸ πρόσρημα πο.1λὰ φρογεῖν\" οὐ χαίρειν, οὐδὲ εὖ πράττειν, τὸ μετριώτερον. Ἐπιστατεῖ γὰρ πράξεσι νοῦς ἐλάττων, οὐχ ὃν ἠξίουν ἀναχεχῶσθαι παρὰ σοί. Περὶ οὗ σοι χαὶ πάμπολλα διὰ δύο τῶν πρώτων ἐπιστολῶν διελέχθην\" ὧν οὐδεμίαν οἱ λαθόντες ἐπιδεδώχασιν. Ἐπεί το: πέμπτην ταύτην ἐχπέμπω τὴν ἐπιστολήν. ᾿Αλλ᾽ εἴθε μὴ χαὶ ταύτην μάτην, γένοιτο δ᾽ ἂν οὐ μάτην, εἰ πρῶτον μὲν ἐπιδοθείη. Τὸ δὲ ἐπὶ τούτῳ, χαὶ τούτον σεμνότερον, μεταθεῖναι τὴν τοῦ σώματος ἰσχὺν ἐπὶ τὴν τῆς ψυχῆἧς ἀνδρίαν, οὐ τὴν ἐκ τῆς πρώτης, καὶ περιγείου τετραχτύος τῶν ἀρετῶν\" ἀλλ᾽ ἐπὶ τὴν ἀνάλογον ἐν οὖν αὐτῆς, ὅταν μηδὲν τῶν ἀνθρωπίνων θαυμάξῃς. Κἂν μήπω σοι σαφὴς ἡ διαίρεσις ἧ τοῦ λελεγμένου, τίνες ἀρχεγονώτεραι, καὶ τίνες αἱ πολλοσταὶ τῶν ἀρετῶν \" τὸ ἐπὶ μηδενὶ χλάειν, ἀλλὰ πάντων τῶν τἧδε ἐν δίχῃ καταφρονεῖν, ὅταν σοι παραγένηται, τοῦτο ἔστω σοι χανὼν, χαὶ χριτήριον τῶν πρώτων τῆς τεύξεως, ἵνα σοι καὶ παρ᾽ ἡμῶν τὸ πολλὰ φρονεῖν, ἐν ταῖς ἐπιστολαῖς ἐπανέλθῃ. Ἐῤῥωμένως διαδιῴης, φιλοσοφίας εὐθυμίαν πρυτανευούσης ἀχύμονα, δὲἀπάθειαν αὐτὴν, αἱ μέσαι δὲ ἕξεις εἰς μετριοπάθειαν ἴστανται, τὴν ἀπειροπάθειαν, καὶ τὸ εὐτα πεΐνωτον ποῦ χώρας τάξομεν; ἄρ᾽ οὐχὶ πόῤῥω φιλοσοφίας, ἧς μύστην γενέσθαι σε χατηυξάμεθα; μὴ δῆτα, ὦ πάντῶν ἐμοὶ προσφιλέστατε \" ἀλλ᾽ ἀῤῥενωπότερον ἡ μὲν τὸν φίλον ἀποδείκνυε. “Ἅπασά μου ἧ Ὁ οἰκία κατεδεήθη προσειπεῖν σε ὑπὲρ αὐτῆς. Προσεἰρησο οὖν παρὰ πάντων, ἑκάστου μονονοὺχ ἔγχέαντος τὴν ψυχὴν τῇ προσρήσει. Καὶ αὐτὸς ὑπὲρ ἡμῶν τὸν ἱπποτοξότην πρόσειπε, παραχαλῶ.","t":"Of loves, those which have their beginnings on the ground and are human are hateful and fleeting, measured only by presence, and that barely. But those which the presiding God arbitrates, in the divine words of Plato, fusing them by his art and making the two lovers one, refute the nature of time and place. For nothing prevents souls longing for each other from coming together in ineffable meetings and being entwined. It is from there that our love must hang, unless we are to shame the nurture of philosophy by loving sense perception, and … knocked at the door by bodies, not admitting the presence of soul. Why, then, do you lament, and pour tears into your letters? If it is out of pity for us, because we do not yet pursue philosophy, though we seem to and say we do, I recognize the truth of the lament. But if it is because senseless fortune has wronged our companionship (for this is the drift of your letters), it is womanish and childish to love things in which a spirit can harm the ends of our choices. But I asked that sacred head, Herculian, to look upward and be wholly a beholder of the things that are, having passed beyond the virtues of the starting-point of mortals, those turned long ago toward adorning things here below. And so to such a man the address of my letter is 'think much': not 'rejoice', nor 'fare well', which is more modest. For a lesser mind presides over actions, not the one I wished to dig up in you; about which I discussed a great deal with you in the first two letters, neither of which those who received them delivered. Indeed this is the fifth letter I am sending. May it not be in vain too; and it would not be in vain if first it were delivered, and then, more august than this, if you transferred the strength of the body to the courage of the soul: not to that of the first and earthly tetrad of the virtues, but to its analogue in the mind, when you admire nothing human. And even if the distinction in what has been said is not yet clear to you, which virtues are more primal and which are the lowest, let this be your rule and test of having attained the first: not to weep over anything, but justly to despise all things here, when that comes to you; so that 'think much' may return to you in our letters. May you live in health, with philosophy presiding over a waveless cheerfulness … apathy itself, while the middle states stop at moderation of the passions; where shall we place inexperience of passion and readiness to be humbled? Is it not far from philosophy, into whose mysteries we prayed you would be initiated? Not so, dearest of all to me; show your friend to be more manly. All my household has begged me to greet you on its behalf. Be greeted, then, by all, each one all but pouring out his soul into the greeting. And greet the mounted archer for us, I beg you.","f":"Synesius, <i>Ep.</i> 138 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/138)."},"synesius-epistulae/139":{"o":"Μὴ θαυμάσης εἰ διαχομιστῇ δυοῖν ἐπιστολῶν ἑνὶ χρῶμαι. ᾿Αλλὰ πρῶτον μὲν αἰσθάνου δίχας ὑπέχων ἐγχλήματος ἀχαίρον, χαὶ ἐμφοροῦ τῆς ἀδολεσχίας ἡμῶν εἶτα καὶ χρείαν ἑτέραν ἐθέλω μοι πληρῶσαι πὰ δεύτερα γράμματα. Αἰτῶ γὰρ τὸ ἐν ἰάμδοις ἐχεῖνο συνταγμάτιον, δι᾽ οὗ πρὸς τὴν ψυχὴν ὁ γεγραφὼς διαλέγεται. Ἐπεὶ τότε μὲν ᾧμην ἀπὸ τῆς μνήμῆς αὐτὸ συναθροίσειν. Νῦν δὲ κινδυνεύει τὸ ἀντ᾽ ἐχείνου μὴδὲν εἶναι πρὸς ἐχεῖνο. ᾿Αλλ᾽ ἂν ἐπιτρέψω τὸ γράφειν, γνώμῃ μᾶλλον ἢ μνήμῃ χρήσομαι. Καὶ ἴσως μὲν χεῖρον, ἴσως δὲ καὶ βέλτιον, Οὐ μὴν δεῖ «ἰχτειν δὶς τὸν αὐτὸν τόχον, ἐξὸν ἔχειν τὸ τετεγμένον. ᾿Αντίγραφον οὖν τῆς τετράδος ἀπόστειλον, πρὸς αὖ- «ἷς τῆς ψυχῆς, ἣν χοσμεῖν βούλεται τὸ βιδλίον\" ἀλλ᾽ ὕπως τάχιστά τε χαὶ ἀσφαλῶς. Τοῦτο δέ ἐστιν, εἰ διὰ τῶν ταχέως καὶ πάντως ἀποδωσόντων ποιήσεις. Τῷ γὰρ παρὰ θάτερον διαμαρτεῖν, πάντως οὐ ποιήσεις χἂν σχολαιότερον ἀποστείλῃς, ὑστερήσει γάρ μου τῆς παρουτίας, χἂν δῷς τῷ μὴ πάντως δώσοντι.","t":"Do not be surprised if I use one bearer for two letters. First, feel that you are paying the penalty for an untimely complaint, and take your fill of our garrulity; then, I also want the second letter to meet another need of mine. I ask for that little composition in iambics, in which the writer converses with his soul. At the time I thought I could put it together again from memory; but now there is a danger that the substitute would be nothing compared with it. If I let myself write it, I shall be using judgment rather than memory, perhaps for the worse, perhaps for the better. But one ought not to give birth twice to the same offspring, when one can have the one already born. Send me, then, a copy of the quire, for the sake of the very soul which the book wishes to adorn; but as quickly and as safely as possible. That is, if you do it through people who will deliver it quickly and surely. For if you fail in either, you will not have done it at all: if you send it more slowly, it will arrive after I have come; and if you give it to someone who will not surely deliver it, …","f":"Synesius, <i>Ep.</i> 139 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/139)."},"synesius-epistulae/14":{"o":"Οὕτως ἀμύνουσι γονεῦσι παῖδες. ᾿Απέχω τὴν χαριν. Καρνᾶς ἱκέτης μου γέγονεν, οὗ τὴν ἱχεσίαν ὁ Θεὸς αἰδεσιμωτέραν ἐποίησε. Ποῦ γὰρ ἱερέως εἰς ἰδίαν ὑπόθεσιν περιιδεῖν ἀγώγιμον ἄνθρωπον ἐν μι νηστίμοις ἡμέραις; Ὅστις οὖν ἦγεν αὐτὸν, οὐκ ἀφῆχεν, ἀλλ᾽ ἀφῃρέθη τὸν ἄνθρωπον. \"Ἂν οὖν ὑπὲρ. τοῦ βεδιάσθαι αοἱ δῷ δίχην, περιέστημεν ἡμεῖς εἰς τὸ τοῖς μὲν ἠδιχηχόσι γενέσθαι φιλάνθριοποι, αὑτοὺς δὲ τοὺς οὐδὲν ἀδιχοῦντας ἠδικηκέναι. ᾿","t":"So do children defend their parents! I have my thanks. Carnas has become my suppliant, and God made his supplication the more to be respected. For where [would it be right] for a priest, for a private grievance of his own, to look on while a man was being led off under arrest on one of the fast days? So the man who was leading him off did not let him go; he was deprived of him. If, then, he is to pay the penalty for having been overpowered, we shall have come round to being kind to those who did wrong, and to having wronged those who did no wrong at all.","f":"Synesius, <i>Ep.</i> 14 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/14)."},"synesius-epistulae/140":{"o":"Τὸν μὲν Ὀδυσσέα διὰ τῆς ἐπιστολῆς ἐπέγνων, πολλῶν ἐπαναγόντων ἐπὶ τὴν μνήμην τοῦ ἦρωος\" πὸν δὲ Πρωτέα ἢγνάησα. Σὲ μὲν γὰρ ὄντα τοιόνδε, … χαὶ ἡμιθέων ψαύειν οὐκ ἀπειχός, Ἐγὼ δὲ ἄλλο μέν σοφός\" κατὰ δὲ τὸ Δελφιχὸν γράμμα, ἐμαυτὸν ἐγνωχὼς, χαταδιχάζω πενίαν τῆς φύσεως, χαὶ ἀπογινώσχω τὴν εἰς ἥρωας οἰχειότητα᾽ πλὴν ὅσον μιμητὴς εἶναι τῆς ἐχεμυθίας ηὐξάμην, ἣν καὶ αὐτὴν σύ μοι συνέχεας χατὰ τὸν ἐχ Σπάρτης Μενέλεων. “Ὥστε χινδυνεύεις συνωρίδι προσήχειν ἡρώων, οὐκ Ὀδυσσεῖ μόνῳ. Ταῦτα μὲν ταύτῃ. Τὴν δὲ ἀνεκιτηδειότητα τοῦ γράφειν μεμψάμενος, οὐχ εἶ δίκαιος ἀπαιτεῖν πλῆθος ἀνιασόντων γραμμάτων \" διὸ συνἐστειλα τῆς ἐπιστολῆς τὸ μῆχος, ἵνα μὴ πόνος ἧ πλείων ἀναγινώσχοντι πλείονα, ᾽᾿Ἐῤῥωμένος, εὐθύμως διαδιῴης, φιλοσοφίᾳ χρώμενος εἰς τὸ θεῖον ποδηγετούσῃ, ἀξιάγαστε\" τὸν θαυμάσιον χόμητα πρόσεἰπε, πρὸς ὃν αὐτοπροσώπως ποιεῖσθαι προσρήσεις … ἑαυτοῖς οὐχ ἐπετρέψαμεν. Τὸ γὰρ ἐκ τῆς ποιήσεως, … πολέμου μὲν γὰρ καὶ στάσεως ἄρχεσθαι, διχαιοῖ τὸν γέον' φιλοφροσύνης δὲ τὸν πρεσδύτερον. Καίτοι παρ᾽ …","t":"Odysseus I recognized in your letter, for many things brought the hero back to memory; but Proteus I did not recognize. For you, being such a man … 'and it is not unfitting to touch the demigods'. I am not wise in anything else; but in keeping with the Delphic inscription, having come to know myself, I condemn the poverty of my nature and renounce any kinship with heroes, except that I prayed to imitate their discretion, which you too confounded for me, like Menelaus from Sparta. So you are in danger of belonging to a pair of heroes, not to Odysseus alone. So much for that. Since you complained of my unfitness for writing, you have no right to demand a multitude of letters that will only annoy you; so I have shortened this one, so that there may not be more toil for one who reads more. Farewell, and live cheerfully, using philosophy as your guide to the divine, admirable friend. Greet the admirable Count, to whom we did not allow ourselves to send greetings in person … For the saying from poetry holds that it is right for the younger to begin war and strife, but the elder friendliness. And yet …","f":"Synesius, <i>Ep.</i> 140 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/140)."},"synesius-epistulae/142":{"o":"Οὐκ ἐμπεδοῖς τὰ ὡμολογημένα πρὸς ἡμᾶς, ὦ φιλότης, μὴ ἔκπυστα ποιεῖν τὰ ἄξια χρύπτεσθαι. Ὡς ἐγώ τινων ἤχουσα τῶν ἀφιχομένων παρὰ σοῦ, οἱ χαὶ λέξεων ἐνίων μεμνημένοι, τὴν διάνοιαν ἥτουν αὑτοῖς παρ᾽ ἡμῶν ἀναχαλύπτεσθαι. ᾿Αλλ ἡμεῖς τὸν ἡμέτερον «ρόπον, καὶ πρὸς αὐτοὺς οὔτε μετεποιήθημεν τῶν συγγραμμάτων, οὔτ᾽ ἐπιγινώσχειν αὐτὰ ἔφαμεν. Δεῖ δὴ σοι νουθεσίας οὐχέθ᾽ ἡμετέρας, ὦ φῇ χεφαλῆ\" μικρὰ γὰρ, ἢ ὥστε σε πείθειν\" τὴν δὲ Λύσιδος τοῦ Πυθαγορείου πρὸς Ἵππαρχον ἐπιστολὴν ἐπιζήτησον, χἄν που περιτύχῃς, ἐμοὶ χάρισαι τὸ πολλάκις ἐπελθεῖν. Τάχ᾽ ἂν ἰσχυρά σοι γένοιτο μετάνοια τῆς οὗ (οὕτω γάρ πως ὁ Δύσις ὑποδωρίσας λέγει\") μεγάης εἰς ἀνθρώπους ἦρξε τῶν θείων καταφρονήσεως. Ἐπεί τοι συγγεγονὼς ἐγώ τισιν οἶδα, χαὶ πάλαι μὲν, ἀτάρ τοι καὶ ἔναγχος, ἀνθρώποις, οἵ διὰ τὸ προάλως … ὅπερ ἧσαν, ἰδιώταις εἶναι, καὶ φύσης ἐμπλησθέντες, ἐμδλυναν θεσπέσια δόγματα, μεταποιήσει διδασχαλίας, ὧν οὐχ εὐτύχησαν μάθησιν. Καὶ μέντοι καὶ τοὺς θαυμασομένους τρεῖς τινας, ἢ τέτταρας, οὐδὲν ἀποδέοντας βαναύσους εἶναι, τό γε χατὰ ψυχὰς, ἀνηρτήσαντο, μηδὲ διὰ τῶν προπαιδευμάτων ἐνίους ἡἠγμένους. Δεινὸν γὰρ ἡ δοξοσοφία, χαὶ ἀπατηλὸν, ἐν οὐχ εἰδόσιν οὐδὲν ἀναδυομένη, χαὶ πάντα ἀπεριοχέπτως τολμῶσα. Τί γὰρ ἂν ἀμαθίας γένοιτο θαῤχὼν χηφῆσιν, οὔτε ἐπαΐουσιν λόγων, οὔτε ἐφιεμένοις, μισήσας τὸ φῦλον, οὐχ ἑτέραν αἰτίαν εὑρίσκω τῆς «τροφῆς αὐτῶν, ἣ τὸ ἀναγώγως, καὶ πρὸ ὥρας ἡἠξιῶ- Ὁ σθαι τὴν ἀρχὴν, ἴσως ὑφ᾽ ἑτέρων ὁμοίων, ὡς οἷόν τε πολυτελῶν ἀχροάσεων. Ταῦτά τοι χαὶ προμηθέστερος φύλαξ αὐτός τέ εἰμι, καί σε παραχαλῶ τῶν φιλοσοφίας ὀργίων εἶναι. Ὅτι μὲν γὰρ Ἑρχουλιανῷ πρέποντα ταῦτα, ἐγὼ γινώσχω᾽ δεῖ δέ σε, εἴπερ αὐτῇ φιλοσοφίᾳ γνησίως προσελήλυθας, ἀφίστασθαι χοινωνίας τῆς πρὸς τοὺς ἀποστρόφους αὑτῆς, χαὶ νοθεύοντας τῇ μεταποιήσει τὸ ὑπέρσεμνον αὐτῆς. Τὸν ἔφορόν σοι φιλίας Θεὸν, μὴ ἐξενέγχῃς πρός τινας τὴν ἐπιστολήν, Εἰ γὰρ ποιήσαις, οἱ τῆς χαχίας χαραχτῆρες ἕξουσι λυπουμένους τοὺς ἐπιγινώσχοντας παρ᾽ ἑαντοῖς, ἢ τοῖς αὐτῶν φῇλοις τὰ εἰρημένα αὐμδολά.","t":"You are not keeping our agreement, my friend, not to make public what deserves to be hidden. For I heard from some who came from you, who remembered certain expressions and asked us to uncover their meaning for them. But we, after our manner, neither claimed the writings before them nor said that we recognized them. You need no longer an admonition from us, dear head, for ours is too small to persuade you; but seek out the letter of Lysis the Pythagorean to Hipparchus, and if you find it anywhere, do me the favour of reading it often. Perhaps you would come to a strong repentance for that which, as Lysis says in his Doric way, 'began great contempt for divine things among men'. For I myself have associated with some, both long ago and recently, men who through rashly hearing … what they were, laymen; and, filled with conceit, they blunted divine doctrines by pretending to teach what they had never had the good fortune to learn. And indeed they attached to themselves admirers, three or four, no less vulgar in soul, some of them not even led through the preliminary studies. For conceit of wisdom is a terrible and deceptive thing: it rises up among those who know nothing, and dares everything without circumspection. For what could be bolder than ignorance … among drones, who neither understand words nor desire them; hating the tribe, I find no other cause of their rearing than that they were thought worthy of the first principle without guidance and before their time, perhaps by others like themselves, at very costly lectures. For this reason I am myself a more careful guardian of the mysteries of philosophy, and I urge you to be one too. That this befits Herculian, I know; but if you have genuinely come to philosophy herself, you must stand aloof from fellowship with those who turn away from her and make a bastard of her supreme majesty by their pretension. By God, the overseer of friendship, do not take this letter out to anyone. For if you do, the marks of their wickedness will grieve those who recognize in themselves or in their friends the tokens of what is said.","f":"Synesius, <i>Ep.</i> 142 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/142)."},"synesius-epistulae/143":{"o":"Φοιδάμων ὁ τὴν ἐπιστολὴν ἐπιδοὺς, καὶ ἀνὴρ ἐστιν ἀγαθὸς, χαὶ φίλος, χαὶ ἀδικεῖται. Διὰ πάντα οὖν αὐτῷ συλλαδέσθαι δίχαιος εἶ, καὶ δι᾽ ἡμᾶς, καὶ διὰ τὸν τρόπον, χαὶ διὰ τὴν περίστασιν. Τοῦτο μὲν οὔτω γενέσθω’ χαὶ γὰρ ἔοιχε σφόδρα πιστεῦσαι τῇ πρὸς ἀλλήλους ἡμῶν εὐνοίᾳ, Σοῦ γὰρ δεόμενος, ἐπ᾿ ἐμὲ χατέφυγε, τεθαῤῥηχώς, ὅτι δι᾽ ἐμοῦ, σοῦ τεύξεται. Καὶ ὑπεσχόμην αὐτῷ τὸν Ἐρχουλιανὸν, διὰ Συνεσίου\" τὸ δὲ νιχᾷν τοὺς λυποῦντας, δι’ Ἑρχουλιανοῦ τῆς ἱερᾶς χαὶ τιμίας χεφαλῆς. Περὶ τοῦ χόμητος ἐγεγράφεις δι᾽ Οὐρσικίνου \" λέγω δὲ τοῦ τυχόντος ἀρχῆς τῶν ἐν τῇ πατρίδι στρατιωτῶν καὶ ἥτεις συνθήματα παρ᾽ ἡμῶν, τοῦ γενέσθαι, παρὰ τῶν δυναμένων τοῦτο ποιεῖν σῶν φίλων, γράμματα πρός τε αὐτὸν, καὶ πρὸς τὸν ὁρδινάριον ἄρχοντα. Τὴν μὲν οὖν προαίρεσιν ἀπεδεχόμην καὶ τότε\" τὸ δὲ ἔργον, ὡς παρέλχον, ἢρνούμην, γυμνὸν ἐμαυτὸν εἰς φιλοσοφίαν ἱστάς. Νῦν δὲ ἀδιχούμενοι φίλοι, καὶ ἰδιῶται, χαὶ στρατιῶται, βιάζονταί με βούλεσθαι …","t":"Phoebammon, who hands you this letter, is a good man and a friend, and he is being wronged. On every count, then, you ought to help him: for our sake, for his character, and for his circumstances. Let this be done; for he seems to have trusted greatly in our goodwill toward each other. Needing you, he took refuge with me, confident that through me he would obtain your help. And I promised him Herculian through Synesius, and victory over those who trouble him through Herculian, that sacred and honoured head. About the Count you wrote through Ursicinus (I mean the one who obtained command of the soldiers in my fatherland), and you asked for tokens from us, so that letters might be written by those of your friends who are able to do this, to him and to the ordinary governor. I welcomed your intention then, but declined the deed as superfluous, setting myself bare for philosophy. But now friends who are being wronged, private persons and soldiers, compel me to wish …","f":"Synesius, <i>Ep.</i> 143 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/143)."},"synesius-epistulae/144":{"o":"Οἰχέτης ἐμὸς ἐδραπέτευσεν, οὐ τῶν πατρῴων τῶν ἐμῶν, οὐδὲ τῶν ἄλλως συντραφέντων ἐμοΐ. ᾿Αγωγῆς γὰρ ἐλευθερίου μετασχόντες, χαὶ μ'χροῦ δέω λέγειν ἐν ὁμοτίμοις ἀγόμενοι, φιλοῦσιν ὡς αἱρετὸν ἄρχοντα μᾶλλον, ἣ δεδίασιν ὡς νόμῳ δεσπότην\" ἀλλ᾽ ὁ Φιλόρωμος (τοῦτο γὰρ ὄνομα τῷ δραπέτῃ) τῇς ἀδελφιδῆς μου τῆς ᾿Αμελίου θυγατρὸς οἰχέτης ὧν, ἐμὸς γίνεται δι᾽ ἐχείνης. Τραφεὶς δὲ ἐχμελὴς χαὶ ἀνάγωγος, φιλόσοφον χαὶ Λαχωνιχὴν ἐπιστασίαν οὐχ ἤνεγχε \" χαὶ νῦν ἀντ᾽ ἐμοῦ δεσπότην εὑράμενος ᾿Αλεξανδρέα, περινοστεῖ μετ᾽ ἐχείνου τὴν Αἴγυπτον. ἹΑρποχρατίων τίς ἐστι τῶν Ἡραχλειανοῦ δορυφόρων, τάξιν ἔχων τῷ\" βοηθῷ βοηθεῖν. Ἡ γὰρ σουδα … Τούτῳ σύνεστιν ὁ Φιλόρωμος. Κἀγὼ, τό γ᾽ ἐμὸν, εἴασα ἂν χαίρειν αὐτόν. Ποῦ γὰρ εὔλογον τὸν μὲν χείρω τῶν βελτιόνων μὴ δεῖσθαι, τοὺς δὲ βελτίονας ὁμολογοῦντας εἶναι, δεῖσθαι τοῦ χείρονος; ᾿Αλλ᾽ ἡ δέσποινα τοῦ χαχοδαίμονος οὔπω πείθεται πάνυ φιλοσοφεῖν, ὥστε καταφρονεῖν τῶν οὐχ ἀντεχομένων, χαὶ χατεδεήθη πολλὰ σταλῆναι τοὺς ἐπανάξοντας αὖ» τόν. Ὑπέστη δὲ τὴν ὑπερεσίαν αὐθαίρετος ὁ σύσχηνος ἡμῶν ᾿Δειθαλὴς, ὃν ἐγὼ Θεῷ τε ἡγεμόνι θαῤῥῶν ἔστειλα, καὶ ἀνθρωπίνην ἐπιχουρίαν ὑποσχόμενος τὴν παρὰ σοῦ. Εἴη σοι τὴν ἐπιστολὴν ἐπιδοθῆναι\" τὰ δὲ ἐντεῦθεν, ἐπειδὴ παρείληφας τὴν ὑπόθεσιν, Θεῷ, χαὶ αὐτῷ σοι, καὶ ᾿Αειθαλεῖ μελήσει.","t":"A servant of mine has run away: not one of my ancestral servants, nor of those otherwise brought up with me. For those, having shared a free upbringing and being treated, I might almost say, as equals, love me as a chosen ruler rather than fear me as a master by law. But Philoromus (that is the runaway's name), being a servant of my niece, the daughter of Amelius, becomes mine through her. Brought up careless and undisciplined, he could not bear a philosophic and Spartan supervision; and now, having found an Alexandrian master in place of me, he goes about Egypt with him. Harpocration is one of Herculian's guardsmen, holding the rank of assistant to the assistant. … Philoromus is with this man. I, for my part, would have said goodbye to him. For where is it reasonable that the worse should not need the better, and the better, who admit that they are better, should need the worse? But the wretch's mistress is not yet persuaded to be so much a philosopher as to despise those who do not cling to her, and she begged hard that men be sent to bring him back. Our tent-mate Aeithales undertook the service of his own accord, and I have sent him, trusting in God as guide and promising him human help from you. May the letter be delivered to you; what follows, since you have taken up the matter, will be the care of God, of yourself, and of Aeithales.","f":"Synesius, <i>Ep.</i> 144 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/144)."},"synesius-epistulae/145":{"o":"Ἐπιθυμήσας ἀῤῥενῶσαι τὴν ἱεράν σου ψυχὴν τῷ δι ἐπιστολῶν ἐπιπλῆξαι τῷ σφοδρῷ τῆς εἰς τὴν","t":"Wishing to make your sacred soul more manly by rebuking, in letters, the vehemence of your … toward …","f":"Synesius, <i>Ep.</i> 145 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/145)."},"synesius-epistulae/146":{"o":"Οἵμαί σε καὶ πρὸ εὐχῆς εὖ πράττειν, ὅς γε ἀφεὶς τοὺς ἀνθρώπους ἡμᾶς, Συστάσεως, πολλῷ πρότερον. … καὶ ταῖς χθονίαις ἔἐγκαλινδουμένοις φροντίσιν, αὐτὸς ὑπὲρ ταύτας στήσας σαυτὸν, ἀνεχώρησας ἔτι δεῦρο ὧν, καὶ μακαρίας ἤἥψω ζωῆς\" εἰ μὴ φῇος ὧν Γάνος, ἐν τῷ λέγειν, χαὶ διαγγέλλειν τὰ σὰ πρὸς ἡμᾶς οἵεται δεῖν τι καὶ ψεύδεσθαι. Δεινὸν γὰρ ἡ εὔνοια χλέ- Ψψαι τὴν ἀλήθειαν. Οὗτος οὖν ὁ Γάνος ἐπεφήμισέ σοι τὸν μονήρη βίον καὶ πρόφασιν τῆς εἰς τὴν πόλιν εἰσόδου βιδλία, καὶ τὸν νοῦν αὑτῶν, ὅσος εἰς θεολογίαν συντείνει \" καὶ φαιὸν τριδώνιον ἀμπέχεσθαί σέ φησιν. Οὐδὲν μὲν ἣν μεῖον, εἰ καὶ λευχὸν ἦν. ΤῈ γὰρ φανοτάτῃ φύσει μᾶλλον ἀναχείμενον εἴη τὸ ἐν τοῖς αἰσθητοῖς χαθαρὸν, καὶ φωτοειδέστερον. Ε δὲ καὶ τὸ μέλαν ἐπήνεσας, ἐπειδὴ ζήλῳ τινῶν προλαδόντων ἐποίησας, ἐπαινῶ πᾶν τὸ ἐπὶ τῷ θείῳ γινόμενον. Τὸ γὰρ οὗ χάριν γίνεται, δίδωσι κατορθοῦν τῷ ποιοῦντι, καὶ ἡ προαίρεαις ἔχει τὴν ἀρετήν. Ἡμεῖς μὲν οὖν σος συνηδόμεθα, σχεδιάσαντι τὸ τέλος, ὅπερ ἡμεῖς πάλαι σὺν πόνῳ μόλις θυροχοποῦμεν. Σὺ δὲ ἡμῖν σύνενξαι, φθάσαι ποτὲ χαὶ αὐτοῖς, χαὶ εὑρέσθαι τι χέρδος ἀπὸ τῆς ἐν φιλοσοφίᾳ μερίμνης, ἵνα μὴ τηνάλως ὧμεν χατατετριφότες πρὸς τοῖς βιδλίοις τὸν βίον. Ἐῤῥωμένως εὐδαιμονῶν διαδιῴης, θαυμάσιε. ","t":"I think you are faring well beyond what one could pray for, you who have left us men … rolling about in earthly cares, have set yourself above them, withdrawn while still here below, and taken hold of the blessed life; unless Ganus, being a friend, thinks that in telling and reporting your affairs to us he must lie a little; for goodwill is apt to steal the truth. This Ganus, then, ascribed to you the solitary life, and said that your pretext for coming into the city is books, and their meaning so far as it bears on theology; and he says you wear a grey cloak. Nothing would be lost if it were white; for what is pure among sensible things would rather be dedicated to the most luminous nature, and is more like light. But if you have also approved the dark one, since you did it in emulation of some who went before you, I approve everything that is done for the sake of the divine. For the purpose for which a thing is done grants success to the doer, and the choice carries the virtue. We, then, rejoice with you, who have reached at a stroke the goal at whose door we have long been knocking with toil and barely. Pray with us that we too may arrive one day, and find some gain from our labour in philosophy, so that we may not have worn away our life over books to no purpose. Live in health and happiness, admirable friend.","f":"Synesius, <i>Ep.</i> 146 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/146)."},"synesius-epistulae/147":{"o":"᾿Απέλιπον τὴν τάξιν τῶν φόρων. Τί γὰρ ἦν ποιεῖν, οὐδενὸς Ἑλλήνων τῶν τὴν Αἰδύην ἐἑπῳχηχότεον θέλοντος εἰς τὴν παρ᾽ ἡμᾶς θάλατταν ἐχπέμπειν ὀλχάδας; Καὶ σὲ δὲ ἀφίημι τῆς συνιάξεως. Οὐδὲ γὰρ Σύροις ἐπιμελὲς χαταέρειν εἰς τὰ Κυρηναίων ἐπένεια. Λάθοι δ᾽ ἄν με τοῦτό ποτε χαὶ γενόμενον. Οὐ γάρ εἰμι γείτων θαλάττης, οὐδ᾽ ἑλλιμενίζω συχνά\" ἀλλ᾽ ἀνῴχισμαι πρὸς νότον ἄνεμον, Κυρηναίων ἔσχατος \" χαὶ γείτονες ἡμῖν εἰσιν, οἵους Ὀδυσσεὺς χατὰ τὴν 1θάχὴν τὸ πηδάλιον ἔχων ἐζήτει, μῆνιν Ποσειδῶνος ἐκ τοῦ χρησμοῦ παραιτούμενος, οὗ οὐκ ἴσασι θάλασσαν Ἀγέρες, οὐδὲ θ' ἅλεσσι μεμιγμένον εἶδαρ ὅδουσιν. ᾿Αλλὰ μὴ λόγον ἄλλως οἰηθῇς, τὸ μηδὲ μέχρις ἁλῶν τοὺς δεῦρο κεχρῆσθαι θαλάττῃ \" μήτε μὴν ἄναλτα διὰ τοῦτο κατεσθίειν ἡγοῦ τὰ χρέα τε, χαὶ τὰ πέμματα. Εἰσὶ νὴ τὴν ἱερὰν Ἑστίαν, εἰσὶν ἠπειρῶται καρ᾽ ἡμῖν ἅλες, ἀπέχοντες πρὸς νότον ἔλαττον ἢ πρὸς ἀπαρχτίαν ἡ θάλαττα, Τούτους Ἄμμωνος καλοῦμεν «τοὺς ἅλας. Πέτρα δὲ αὑτοὺς φαφαρὰ καὶ τρὲφει, χαὶ χρύπτει’ ἦν ὅταν ἀφέλῃς ἐπιδεδλημένην ὥτπερ ἐφελχίδα, ῥᾳστώνη πολλὴ χαὶ χερσὶ καὶ σχαλίσιν ἀροῦν τὸ βάθος. Τὸ δὲ ἀναχωννύμενον ὅλες εἴ … Οὗ γὰρ σφᾶς ἐκ νυχτὸς ἐγείρει κῦμ' ἐπιθρῶσκον πελάγους\" ἀλλ' ἵππων χρεμετισμοὶ, χαὶ μηχάζον πρώτης δὲ ἀχτῖνος ἑἐπιδαλούσης, τῶν μελιττῶν ὁ βόμξος, εἰς ἡδονῆς λόγον οὐδεμιᾷ παραχωρῶν μουσιχῇ. Μήτοι σοι δοχοῦμεν ἐχδιηγεῖσβαι τὰς ᾿Αγχεμάχου, τοιοῦτον οἰχοῦντες ἀγρὸν, πόδῥω πόλεως, καὶ ὁδῶν, καὶ ἐμπορίας, καὶ τρόπων ποιχῆων; Ἣμῖν γάρ ἔστι σχολὴ μὲν φιλοσοφεῖν, ἀσχολία δὲ χαχουργεῖν. Σύνοδοι δὲ πᾶσαι πᾶσιν ἕταιριχαὶ, χρωμένων ἀλλήλοις ἐπὶ γεωργίαν, ἐπὶ ποίμνας, ἐπὶ ποιμένας, ἐπὶ θήραν ὧν ἡ γῆ φέρει πανποδαπῆν. Οὐδὲ γὰρ νόμος ἡ μὲν, οὔτ᾽ αὐτοῖς οὔθ᾽ ἴπποις, ἀνιδρωτὶ σῖτον αἱρεῖσθαι. ᾿Αριστῶμεν δὲ ἐπ᾽ … καὶ τῷ Νέστορι χίρνησιν Ἑχαμήδην. Μετὰ τὸν χόπὸν ἰσχυρὸν ὁ χυχεὼν τῆς θερινῆς ὥρας ἀλέξημα. Καὶ μήν ἐστιν ἡμῖν χαὶ πύρινα πέμματα \" καὶ τρωχτὰ ἀχροδρύων, τὰ μὲν, ἥμερα, τὰ δ᾽ ἄγρια, πάντα ἐγχώρια, γῆς ἀρίστης χυμοὶ, καὶ χηρία μελιττῶν, καὶ γάλα ἐξ αἰγῶν. Οὐ γὰρ νομίζομεν βοῦς ἀμέλγειν. Ποιεῖ δὲ οὐχ ἐλάττω τὴν ἀφθονίαν ἐν ταῖς τραπέζαις, χαὶ ἧ διὰ τῶν χυνῶν καὶ τῶν ἵππων θήρα\" ἣν οὐκ οἶδα πῶς οὐ προσεῖπεν Ὅμηρος κυδιάνειραν, οὐδὲ ἀριπρεπέας ἔφη τοὺς ἄνδρας ἐν αὐτῇ γίγνεσθαι\" τὴν δὲ ἀγορὰν ἐγχωμίῳ τοιούτῳ τετέμηχεν, ἀνθρώπια παρεχομένην ἀναιδῆ, χαὶ παμπόνηρα, χαὶ οὐδὲν ὑγιές \" ἀλλὰ λοίδορα, χαὶ χαχοῤῥαφεῖν εἷδότα: Ἕφ' οἷς χαὶ γελῶμεν ἡμεῖς, ὅταν ποτὲ ἡμῖν Β ὁμόῤῥοφα γένηται. Φρίττουσι γάρ τοι πρὸς τὰ ἐχ τῶν χαμίνων χρέα τὰ θήρεια. Καὶ τί λέγω τὰ θήρεια; Φαρμάχου γ᾽ ἂν θᾶττον, ἣ τούτων καρ᾽ ἡμῖν γεύσαιντο. Ζητοῦσι δὲ οἶνον μὲν τὸν λεπτότατον, μέλι δὲ τὸ παχύτατον, χαὶ ἔλαιον μὲν τὸ χουφότατον, «πυρὸν δὲ τὸν βαρύτατον \" χαὶ πατρίδας αὐτῶν ὑμνοῦσι, Κύπρον καὶ Ὑμηττόν τινα, καὶ Φοινίχην, χαὶ βάρδαρον. Ἡμῖν δὲ ἡ χώρα, καὶ εἰ χαθ᾽ ἕν ἑκάστης ἡττᾶται τῆς τὸ ἄχρον φερούσης, τοῖς λοιποῖς ἑχάστην νιχᾷ. Καὶ τοῦτ᾽ ἔστι τὸ ἐχ δευτέρων πρωτεῖον, ὃ καὶ Πηλεὺς χαὶ Θεμιστοχλῇῆς εὑράμενοι, πάντα πάντων ἄριστοι τοῖς Ἕλλησιν ἐχηρύχθησαν. Εὲ δὲ δὴ χαὶ δοίημεν τὸ δεῦρο μέλι χεῖρον εἶναι πρὸς τὸ Ὑμήττεῖον. ᾿Αλλὰ τοιοῦτόν ἐστιν, οἵου παρόντος, οὐδὲν δεῖν τοῦ ξένου χυμοῦ. Ἔλαιον μέντοι σαφῶς τὸ ἡμεδαπὸν ἄριστον, ἣν μὴ κχρίνωσιν οἱ διεφθορότες τὴν δίαιταν. Ἐχεῖνοι μὲν γὰρ αὑτὸ ζυγοστατοῦσι, ῥοπῇ τὴν ἀρετὴν ἐξετάζοντες, χαὶ τὸ μειαγωγοῦν ἐν πλεονεχτήματος μοίρᾳ λογίζονται. Ἡμῖν δὲ οὐ χαλχεύοντα: μὲν ἐπὶ τοὔλαιον τάλαντα\" φα-μὲν δὲ, εἴπερ αὐτὸ δέοι ποιεῖν, φύσιν εἶναι τὸ πλέον ἕλχον τιμᾷν. ᾿Αμέλει τὸ θαυμαστὸν αὐτοῖς καὶ ὥνιον ἔλαιον ἐν ταῖς θρυαλλίσιν, ὑπ᾽ οὐδενείας ἀσθεγεῖ θρέψαι φλόγα. Τὸ δὲ αὐτόχθον, ὑπὸ γενναιότητος πυρκαϊὰν ὅλην ἀνίστησι, κἀτ᾽ ἐπειδὰν λύχνου δέοι, χειροποίητον ἡμέραν ποιεῖ. ᾿Αγαθὸν δὲ λιπῆναι μᾶζαν\" ἀγαθὸν δὲ σωμασχοῦσι τρέψαι νεῦρα. Ἡμῖν δὲ καὶ τὸ μουσιχῆς χρῆμα ἐπιχώριον ὡς οὐδὲν ἄλλο, καὶ Ὁ ποιμενικὸν λιτὸν καὶ αὐτόσχευον, εὔφημόν τε καὶ ἄῤῥεν ἐπιειχῶς, οὐχ ἀνάξιον τοὺς ἐν τῇ Πλάτωνος πόλει παῖδας ἐχτρέφειν. Ὡς οὐ λογίζεται τοῦτο, οὐδὲ ἀρετὴν ἔχει παμφανῶς ἡρμόσθαι ᾿ τῷ δὲ ἁπλῷ κῶν χορδῶν, συμδαίνουσιν οἱ προσάδοντες, Οὐ γὰρ ἐπιτίθενται τρυφώσαις ὑποθέσεσιν \" ἀλλ᾽ ἔστιν ἡμῖν καλόν τι χρῆμα ᾧδῇς, ἔπαινος ἐνόρχου χριοῦ, καὶ ὁ μείουρος κύων ἐγχωμίον τυγχάνει, ὅτι, οἶμαι, δίχαιός ἐστι, τὰς ὑαίνας οὐχ ὀῤῥωξδῶν, καὶ λαρυγγίζων τοὺς λύχους. Καὶ ὁ χυνηγέτης οὐχ ἤχιστα ᾧδὴ γίνε-","t":"I have left the ranks of the tribute-payers. For what was I to do, when none of the Greeks who live in Libya is willing to send merchantmen to our sea? And I release you from the contribution too; for neither do the Syrians care to put in at the Cyrenaean coasts. And even if that did happen, I would not notice it. For I am no neighbour of the sea, nor do I often frequent harbours; I have moved away toward the south wind, the farthest of the Cyrenaeans; and our neighbours are such as Odysseus was seeking when he went about holding his oar, to appease the wrath of Poseidon as the oracle bade, men 'who do not know the sea, nor eat food mixed with salt'. But do not think it idle talk that people here do not use the sea even for salt; nor think that for this reason they eat their meat and cakes unsalted. By sacred Hestia, there are inland salts among us, lying farther to the south than the sea lies to the north. These we call the salts of Ammon. A crumbly rock both nourishes and hides them; when you remove what lies over it like a scab, it is very easy to plough the depth with hands and hoes. What is dug up … 'For no wave of the sea leaping up wakes them in the night', but the neighing of horses and the bleating of flocks; and when the first ray strikes, the humming of the bees, which yields to no music in the account of pleasure. Do I seem to you to be describing the estates of Anchemachus, living as we do in such a countryside, far from the city, from roads, from trade, and from varied manners? With us there is leisure to pursue philosophy, but no leisure to do evil. All gatherings are among companions, who use each other's help for farming, for flocks, for shepherds, for hunting the manifold creatures the earth bears. For it is not the custom with us, either for ourselves or for our horses, to take food without sweat. We breakfast … and the kykeon that Hecamede mixes for Nestor. After toil, the kykeon is a strong remedy in the summer season. We also have wheaten cakes, and fruits to nibble, some cultivated and some wild, all of the country, juices of the best soil; and honeycombs, and goats' milk, for we do not think it right to milk cows. Hunting with dogs and horses also makes no less abundance on our tables; I do not know how Homer did not call it 'glorious to men', nor say that men become distinguished in it, while he honoured the assembly with such praise, which provides shameless and utterly wicked little men, with nothing sound in them, abusive and skilled in stitching mischief. We laugh at them whenever they come to share our table; for they shudder at game meat roasted in the ovens. And why do I say game? They would taste poison sooner than taste these with us. They look for the thinnest wine and the thickest honey, the lightest oil and the heaviest wheat; and they sing the praises of the native lands of these, Cyprus and some Hymettus, and Phoenicia, and the barbarian country. But our land, even if in each single thing it is beaten by the land that bears the top prize for it, beats each of them in all the rest. And this is the first prize won from second places, by which Peleus and Themistocles too were proclaimed the best of all among the Greeks. Even if we grant that the honey here is inferior to that of Hymettus, still it is such that, when it is at hand, there is no need of the foreign juice. Our oil, however, is plainly the best, unless those with corrupted diets are the judges. For they weigh it, testing its quality by weight, and count lightness as an advantage. We forge no scales for oil; but we say that, if it must be done, it is the nature that draws more down that should be honoured. Certainly their admired and purchased oil, in the wicks, feeds a weak flame through its nothingness; but ours, through its nobility, raises up a whole bonfire, and when a lamp is needed, makes a hand-made day. It is good for enriching barley-cake, good for nourishing the sinews of those who train their bodies. Music too is native to us as nothing else is, a shepherd's music, simple and home-made, auspicious and fittingly manly, not unworthy to bring up the children in Plato's city. For it is not reckoned by intricacy, nor does its excellence lie in being elaborately tuned; with the simple instrument of strings the singers keep time. For they do not set themselves to luxurious themes; we have a fine thing in song: the praise of the ram with all his parts, and the dock-tailed dog receives an encomium, because, I think, he is just, not fearing hyenas and throttling wolves. And the huntsman not least becomes the subject of song …","f":"Synesius, <i>Ep.</i> 147 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/147)."},"synesius-epistulae/148":{"o":"Ἡμῖν ἀεὶ καὶ ἀπὼν ἐπιδημεῖς τῇ μνήμῃ. Καὶ γὰρ οὐδ᾽ ἂν εἰ πάνυ βουληθείημεν, ἐπιλαθέσθαι δυνάμεθα «ἧς γλυχυτάτης σου ψυχῆς, χαὶ τῶν ἀδολωτάτων ἠθῶν, ἀδελφὲ διὰ πάντα θαυμάσιε. Ὡς οὐδὲν ἂν ἐν ἡμῖν γένοιτο τῆς περὶ σὲ μνήμης ἱερώτερον, ἣ τὸ πάλιν περιπτύξασθαι τὴν σεθασμίαν σου χεφαλὴν \" ὃ δοίη ποτὲ Θεὸς, χαὶ ἤδοιμέν σε, χαὶ ἀχούσαιμέν σου τῆς ἠδίστης τῶν λόγων ἠχοῦς. Ἧσας δὲ ἡμᾶς χαὶ οἷς ἀπέστειλας, ἅπαντα γὰρ ἐχομισάμεθα. Πλέον δὲ ἡνίασας ἡμᾶς τῷ λογισμῷ, τῷ, ποίου τένος ἑταίρου ζῶντος ζῶντες στεροίμεθα. Ἔλθοι δή ποτε χαὶ συν- «τυχίας χαιρὸς, καὶ εὐτυχήσαιμι τοῦτο παρὰ Θεοῦ.","t":"You are always present among us in memory, even when absent. For even if we wished it very much, we could not forget your sweetest soul and most guileless character, brother admirable in all things. Nothing could be holier to us than the memory of you, except to embrace your venerable head again; which may God grant some day, and may we see you, and hear the sweetest echo of your words. You pleased us also with what you sent; for we received everything. But you grieved us more by making us reckon what a friend we, though alive, are deprived of while he lives. May the moment of meeting come at last, and may I obtain this from God.","f":"Synesius, <i>Ep.</i> 148 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/148)."},"synesius-epistulae/149":{"o":"Οὐδὲ τὴν σην Ἡράχλειαν ἀνήχοον οἶμαι γεγονέναι τοῦ παρ᾽ ἡμῖν φιλοσοφήσαντος ᾿Αλεξάνδρου, ἀνδρὸς ἁπανταχοῦ διαδάντος μετὰ δόξης. Κωρφὸς ἀνὴρ, ὃς Ἡρακλεῖ στόμα μὴ παραδάλιῃ. Τούτου παῖς, ἐμὸς ἀνεψιὸς, ἐπιδώσει σοι τὴν ἐπιστολὴν, τὸν πατρῷον δῆλον ὑπεισελθὼν, οὐ διὰ τῆς στολῇς, ἀλλὰ διὰ τῆς γνώμης. Στέλλεται οὖν ἐπὶ ποαὐτῶν τὴν πατρίδα. Θεοῦ δὲ ἔδει δήπου χαὶ Ἧραχλέους \" οὐ μὴν ἀλλὰ καὶ Ἰόλεω συμμάχου χαὶ παραστάτου. Οὐχοῦν τὸν μὲν Θεὸν ἑαυτῷ ποριεῖται τὸν ἐνόντα τρόπον, χαὶ προσχλινεῖ βίου τε ἀρετῇ καὶ γνώμης εὐσεδείᾳ \" τὴν δὲ σὴν φιλίαν, ἀντὶ τῆς Ἰόλεω μνηστεύομεν ἡμεῖς αὐτῷ διὰ τῆς ἐπιστολῆς. Συνέσῃ δὲ τοσαῦτα αὐτῷ, ὅσα ἡμῖν. Κἂν χρήσῃ τῇ φιλίᾳ τοῦ νεανίσχου, πάντως ἐρεῖς οὐ φαῦλον ἐπαινέτην ἐμέ.","t":"I think that your Heraclea too has not failed to hear of Alexander, who practised philosophy among us, a man who travelled everywhere with glory. 'Deaf is the man who does not lend his voice to Heracles.' His son, my cousin, will hand you this letter; he has plainly stepped into his father's place, not by his dress but by his mind. He is being sent on behalf of his fatherland itself. He needed, of course, God and Heracles; but also Iolaus, as ally and helper. God he will win for himself in the way that is possible, and incline to himself by virtue of life and piety of mind; your friendship, in place of Iolaus's, we woo for him through this letter. You will be to him all that you are to us. And if you make use of the young man's friendship, you will certainly say that I am no poor praiser.","f":"Synesius, <i>Ep.</i> 149 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/149)."},"synesius-epistulae/15":{"o":"Οὕτω πάνυ πέπραγα πονήρως, ὥστε ὑδροσχοπίου μοι δεῖ. ἙἘπίταξον αὐτὸ χαλχευθῆναί τε καὶ λήν ἐστι χυλινδριχὸς, αὐλοῦ καὶ σχῆμα καὶ μέγεθος ἔχων. Οὗτος ἐπί τινος εὐθείας δέχεται τὰς χατατομὰς, αἷς τῶν ὑδάτων τὴν ῥοπὴν ἐξετάζομεν. Ἐπιπωματίζει γὰρ αὐτὸν ἐκ θατέρου χῶνος χατὰ θέσιν ἴσην ἐγχείμενος, ὡς εἶναι χοινὴν βάσιν ἀμφοῖν τοῦ χώνου τε καὶ τοῦ σωλῆνος. Αὐτὸ δὴ τοῦτό ἐστιν τὸ βαρύλλιον. Ὅταν οὖν εἰς ὕδωρ χαθῇς τὸν αὐλὸν, ὀρθὰς ἐστήξει, καὶ παρέξει σοὶ τὰς χατα τομὰς ἀριθμεῖν \" αἱ δὲ τῆς ῥοπῆς εἰσι γνωρίσματα.","t":"I am faring so very badly that I need a hydroscope. Have one cast in bronze for me and … It is a cylindrical tube, with the shape and size of a flute. Along one straight line it bears the notches by which we test the weight of waters. It is closed at one end by a cone set on at an equal position, so that the cone and the tube have a common base. This is precisely what is called the baryllium. Whenever you let the tube down into water, it will stand upright and allow you to count the notches; and these are the indications of the weight.","f":"Synesius, <i>Ep.</i> 15 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/15)."},"synesius-epistulae/150":{"o":"Αρά μοι μενεῖς φιλόσοφος; ἾΆρα ψυχὴ, τὸ σπέρμα τὸ θεῖον; Φοδοῦμαι τὸν χρόνον τὸν ἀπὸ γενέσεως. Πλεῖον φοδοῦμαι τὴν ὁμιλίαν τῆς ἀγορὰς, τὸ ἐνειλινδεῖσθαι συχναῖς ἤδη τύχαις χαὶ πράξεσι, μὴ μολύνῃ τὸν ἁγιώτατον νεὼν, τὸν νοῦν σου τὸν ἱερὸν, ὃν ἐγὼ μετ᾽ ὀλίγων ἀξιώτατὸν ἡγοῦμαι δοχέα θεοῦ. Καὶ οἶδα μέν … ποι συνεργιάσαι σοι τὰ φιλοσυφίας εὐχὴν ποτε ποιησάμενος. Ἐπεὶ δ᾽ οὖν χρείττων ὁ τῆς πατρίδος ἔρως ἐγένετο, ηὐξάμην ὅπου ποτὲ γῆς εἴης, φιλοσοφίαν ἐργάζεσθαΐ σε χατὰ δύναμιν. Τοιγαροῦν ἀσπάζομαι τὴν φίλην χεφαλὴν, χαὶ πάνυ πολλάχις ἀσπάζομαι τὴν φίλην κεφαλὴν, καὶ σιγῶν, χαὶ λέγων, καὶ γρά» φων, χαὶ μὴ γράφων.","t":"Will you remain a philosopher for me? Will the soul, the divine seed, remain? I fear the time that has passed since birth. I fear still more the dealings of the market-place, and being rolled about among frequent fortunes and affairs, lest they defile the most holy temple, your sacred mind, which I, with few others, consider a most worthy receptacle of God. And I know … having once made a prayer to work at philosophy together with you. But since love of your fatherland proved stronger, I prayed that wherever on earth you might be, you would cultivate philosophy as far as you could. Therefore I greet that dear head, and very often greet that dear head, both in silence and in speech, both in writing and without writing.","f":"Synesius, <i>Ep.</i> 150 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/150)."},"synesius-epistulae/151":{"o":"Οἴου με περιπτύσσεσθαι Πνλαιμένην, αὐτὴν τὴν ψυχὴν, αὐτῇ τῇ ψυχῇ. ᾿Απορῶ λόγων οἷς ἐκχέοιτο ὅσον ἐστὶ τῆς γνώμης μον τὸ βουλόμενον: μᾶλλον δὲ οὐδὲ αὐτό μου τὸ πάθος, ὃ τί ποτέ ἔστι τὸ περὶ σέ μου τῆς ψυχῆς ἐξευρίσχω. Ἐγένετο δέ «ἰς ἀνὴρ δεινὸς τὰ ἐρωτιχὰ, Πλάτων ὁ ᾿Αρέστωνος ᾿Αθηναῖος, εὔπορος εὑρεῖν, εὔχολος εἰπεῖν ἐραστοῦ φύσιν, χαὶ δὴ; καὶ ὅ τι αὐτῷ γενέσθαι περὶ τὰ παιδικὰ βούλεται\" καὶ ὑπὲρ ἐμοῦ τοίνυν ἐξευρηχώς τε ἔστιο, χκαὶ εἰρηχώς. Βούμλοιτ᾽ ἂν οὖν, φησὶ, Ἡςαίστου τέχνῃ συντακχῆγαί τε καὶ συμφυῆγαι, καὶ ὃν ἄμτρω γενέσθαι.","t":"Imagine me embracing Pylaemenes: the very soul with the very soul. I am at a loss for words in which to pour out all that my mind wishes; or rather, I cannot even find out what this feeling of my soul toward you is. But there was a man skilled in the things of love, Plato son of Ariston, of Athens, resourceful in finding and ready in expressing the nature of a lover and what he wishes to happen to him with regard to his beloved; and he has found it and said it on my behalf too. He would wish, he says, to be fused and grown together by the art of Hephaestus, and to become one from two.","f":"Synesius, <i>Ep.</i> 151 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/151)."},"synesius-epistulae/152":{"o":"γυ ἕτους ἡμῖν ἀφιχνεῖται παρὰ σοῦ γράμματα, ὥσπερ τῶν ὡρῶν χαὶ τοῦτο φερουσῶν. Ἐμοὶ μὲν οὖν ἴσως καρπὸς ἡδίων οὗτος, ἢ ὃν ἐχτρέφουσι μηνῶν χύχλοι, καὶ γεωργοί. Σὺ δὲ οὐχ ἂν εἰκότα ποιοέης. τῆς ἐπὶ τούτοις ἡμᾶς εὐφροσύνης ἀποστερῶν. ᾿Αλλὰ μετάθου τὴν γνώμην, καὶ ποίησον ἡμῖν τὸ γοῦν τῆτες …","t":"Once a year letters come to us from you, as if the seasons brought this too. To me, perhaps, this fruit is sweeter than what the circling months and the farmers bring forth. But you would not act fairly in depriving us of the joy they give. Change your mind, then, and this year at least make for us …","f":"Synesius, <i>Ep.</i> 152 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/152)."},"synesius-epistulae/153":{"o":"ῆτες ἐξήνεγχα δύο βιδλία, τὸ μὲν, ὑπὸ τοῦ Θεοῦ χινηθείς : τὸ δὲ, ὑπὸ λοιδορίας ἀνθρώπων. Καὶ γὰρ τῶν ἐν λευχοῖς ἔνιοι τρίδωσι, καὶ τῶν ἐν φαιοῖς, ἔφασάν με παρανομεῖν εἰς φιλοσοφίαν, ἑπαῖοντα χάλλους ἐν λέξεσι, χαὶ ῥυθμοῦ, καὶ περὶ Ὁμήρου τι λέγειν ἀξιοῦντα, καὶ τῶν ἐν ταῖς ῥητορείαις σχημάτων ὡς δὴ τὸν φιλόσοφον μισολόγον εἶναι προσήκειν, καὶ μόνα περιεργάζεσθαι τὰ δαιμόνια πράγματα. Καὶ αὐτοὶ μὲν θεωροὶ τοῦ νοητοῦ γεγονότες ἐμὲ δὲ οὐ θέμις, διότι νέμω τινὰ σχολὴν ἐχ τοῦ βίου τῷ καὶ τὴν γλώτταν καθήρασθαι, χαὶ τὴν γνώμὴν ἡδίω γενέσθαι. Ἐνῆγε γὰρ αὐτοὺς εἰς τὸ καταδιχάσαι μου πρὸς μόνην παιδιὰν ἐπιτήδειον εἶναι, τὸ «ὰς Κυνηγετιχὰς ἐχ τῆς οἰχίας οὐχ οἶδ᾽ ὅπως διαῤῥυείσας, σπουδασθῆναι διαφερόντως ὑπὸ νεανίσχων ἐνίων, οἷς Ἑλληνισμοῦ τε χαὶ χάριτος ἔμελε’ καί αἰνα τῶν ἐχ ποιητιχῆς ἐπιμελῶς ἔχοντα, χαὶ παραδειχνύντα τι τῆς ἀρχαίας χειρός - ὅπερ ἐπὶ τῶν ἀνδριάντων λέγειν εἰώθαμεν. ᾿Δλλ᾽ ἐκείνων οἱ μὲν, ἀμαθίας ἡγουμένης τοῦ θράσους, προχειρότατοι πάντῶν εἰσὶ περὶ τοῦ Θεοῦ διαλέγεσθαι: \" οἷς ἂν ἐντύχῃς, εὐθὺς ἀχούσῃ τινὰ περὶ τῶν ἀσυλλογίστων συλλογισμῶν\" καὶ μὴ δεομένων ἑπαντλοῦσι τῶν λόγων, ἰδίᾳ κι δοχῶ μοι διαφέρον αὐτοῖς. ᾿Απὸ γὰρ τούτων ἐν ταῖς πόλεσιν οἱ δημοδιδάσχαλοι γίνονται, ὁ ταὐτόν ἐστι καὶ τὸ κέρας τῆς ᾿Αμαλθείας, ᾧ οὗτοί γε δεῖν οἴονται χρῆσθαι. Ἑπιγινώσχεις, οἶμαι, τὸ φῦλον τοῦτο τὸ ῥᾷδιον, ὃ διαδάλλει γενναίαν ὑπόθεσιν. Οὗτοί με μαθητιᾷν ἑαυτοῖς ἀξιοῦσι, χαί φασιν ἀποφανεῖν ἐντὸς ὀλίγου τὰ περὶ Θεοῦ παντολμότατον, ἡμέρας ἑξῆς καὶ νύχτας ἀγορεύειν δυνάμενον. Ἔτερο: δὲ οἱ κάλλιον ἡσθημένοι, παραπολὺ τούτων εἰσὶ χαχοδαιμονέστεροι σοφισταί\" χαὶ βούλοιντο μὲν ἂν ἐπὶ τοῖς αὐτοῖς εὐδοχιμεῖν᾽ ἀλλ᾽ εὐτυχοῦσι τὸ μηδὲ τοῦτο δύνασθαι. Καὶ οἶσθά τινας ἐν λογιστηρίοις ἀποδύντας, ἣ πάντως ἀπὸ μιᾶς γέ του συμφορᾶς ἀναπεισθέντας ἐν μεσημθρίᾳ τοῦ βίου φιλοσοφεῖν, ἀπὸ μόνου τοῦ τοὺς θεοὺς ἀπομόσαι, χαὶ κατομόσαι Πλατωνιχῶς \" οὖς φθάσειεν ἂν ἡ σχιὰ φθεγξαμένη τι τῶν δεόντων. Δεινὴ δὲ ὅμως ἡ προσποίησις. Ἢ τε γὰρ ὀφρὺς, βαθαὶ τῆς ἀνατάσεως εἰς ὅσον ἧρται\" χαὶ ἡ χεὶρ ὑπερείδει τὸ γένειον. Τά τε ἄλλα σεμνοπροσωποῦσιν ὑπὲρ τὰς Ξενοχράτους εἰχόνας. Οἵ γε καὶ νομοθθετεῖν ἡμῖν ἀξιοῦσιν ἅττα σφίσι λυσιτελέστατα, μηδένα μηδὲν ἀγαθὸν εἰδότα φανερὸν εἶναι\" ἡγούμενοῖ σφῶν αὐτῶν ἔλεγχον, εἴτις φιλόσοφος εἶναι δοχῶν, ἐπιστήσεται φθέγγεσθαι. Αὐτοὶ γὰρ ἂν ὑπὸ τῇ προσποιήσει λαθεῖν, καὶ δόξαι τἄνδοθεν εἶναι σοφίας ἀνάπλεω. Ἄμφω με τούτω τὼ γένη διαδεθδλήκατον, ὡς ἐπὶ τοῖς οὐδενὸς ἀξίοις ἑσπουδαχότα - τὸ μὲν, ὅτι μὴ ταὐτὰ φλυαρῶ΄ τὸ δὲ, ὅτι μὴ στόμα συγχλείσας ἔχω, καὶ τὸν βοῦν τὸν ἐχεῖνον ἐπὶ τῆς γλώττης τίθεμαι. Ἐπὶ τούτοις συνετέθη τὸ σύγγραμμα,, χαὶ ἀπήντησε τῶν μὲν τῇ φωνῇ, τῶν δὲ τῇ σιγῇ. Προῆκται μὲν γὰρ ὡς ἐπὶ τούτονς αὐτοὺς τοὺς ἀφώνους τε χαὶ βασχάγους, (πῶς οἴει μετ᾽ εὐπρεποῦς τοῦ σχήματος.) οὐ μὴν ἀλλ᾽ ἐξεῦρεν, ὡς ἂν χἀχείνους συνεφελκχύσαιτο. Καὶ βούλεται μὲν πολυμαθείας οὐχ ἧττον ἐπίδειξις, ἣ ἐγχώμιον εἶναι, οὐ γὰρ ἐξωμοσάμην τὰς αἰτίας\" ἀλλ᾽ ἵν᾽ ἔτι μᾶλλον ἀνιῷντο, συχνὰ καὶ πεφιλοτέμημαι. Προϊὸν δὲ βίων αἱρέσεις ἐξετάζειν, ἐπαινεῖ τὴν φιλοσοφίαν, ὡς φιλοσοφωτάτην αἱρέσεων, ἣν ποίαν τινὰ νομίζειν εἶναι χρὴ, τοῦ βιδλίου πυνθάνου. Τελευτῶν δὲ, χαὶ ὑπὲρ τῶν κιδωτίων ἀπολελόγηται, δχόντῶν τινὰ χαὶ τούτων αἰτίαν, ἀδιόρθωτα κρύπτειν β8ιδλία, Οὐ γὰρ οὐδὲ τῶν τοιούτων οἱ τελχῖνες ἀπέσχοντο. Εἰ δὲ ἕκαστον ἐν τάξει τῇ προσηχούσῃ, χαὶ πάντα σὺν ὥρᾳ, καὶ ἀφορμαὶ δίκαιαι τῶν ἑχασταχοῦ προχεχειρισμένων\" χαὶ εἰ μερίζεται μὲν πλείοσι χεφαλαίοις κατὰ τὸ θεσπέσιον γράμμα., τὸν Φαΐδρον, ὃν περὶ πάντων ὁμοῦ τῶν εἰδῶν τοῦ χαλοῦ Πλάτων ἐξήνεγχε\" μεμηχάνηται δὲ ἄπαντα συνεύειν εἰς ἕν τὸ προχεέμενον\" χαὶ εἴ που γέγονε πίστις ὑφέρπουσα τὸ ὑπτιάσαν διήγημα χαὶ εἰ προῆλθεν, ὡς ἐν τοιούτοις, ἀπόδειξις ἐχ τῆς πίστεως\" χαὶ εἰ τὸ δι᾽ ἄλλο γενόμενον\" ταῦτα μὲν τέχνης ἂν εἴη δῶρα χαὶ φύσεως. Ὅστις δὲ οὐχ ἀγύμναστος ἐπιφωράσαι τι χαὶ πρόσωπον θεῖον ὑπὸ φαυλοτέρῳ χρυπτόμενον σχήματι \" ὥσπερ ἐποίουν ᾿Αθήνῃσιν οἱ δημιουργοὶ, ᾿Αφροδίτην χαὶ Χάριτας χαὶ τοιαῦτα κάλλη θεῶν ἀγάλμασι Σειληνῶν χαὶ Σατύρων ἀμπίσχοντες: τοῦτον οὐ λήσεται τὸ γράμμα, Ὑπὸ τῇ προσποιήσει τοῦ παρέλχειν ἑτέρους λανθάνοόντα, χαὶ τῷ λίαν εἰχῆ, καὶ ὡς ἂν δόξειεν ἀφελῶς ἐγχατεσπάρθαιν τῷ λόγῳ. Τῶν μὲν γὰρ ἐκ τῆς σεληνιαχῆς αἰτίας ἀποψύξεων οἱ νοσοῦντες ἐπιληψέαν αἱσθάνονται μόνον’ τῶν δὲ χατὰ νοῦν ἐπιθδολῶν μόνον δέχονται τὰς ἐχλάμψεις, οἷς ὑγιαίνουσι τὸ νοερὸν ὄμμα φῶς ἀνάπτει συγγενὲς ὁ Θεὸς, ὃ τοῖς τε νοεροῖς τοῦ νοεῖν, καὶ τοῖς νοητοῖς αἴτιον τοῦ νοεῖσθαι\" χαθάπερ τὸ τῇδε φῶς ὄψιν συνάπτει τῷ χρώματι, χἂν ἀφέλῃς, παρόντος, ἡ πρὸς αὐτὸ δύναμις ἀνενέργητος. Ὑπὲρ δὴ τούτων ἁπάντων σε χρίνουσαν περιμενοῦμεν. Κἂν μὲν Ψηφίσῃ προσοιστέον εἶνα:, ῥήτοροιν ἅμα καὶ φι… ὀνήσει\" πάντως γε, εἰ μὴ παρὰ σοῦ τῆς δυναμένης χρίνειν διαγεγράψεται. Εἰ δὲ μὴ φανεῖταί σοι τῆς τῶν Ἑλλήνων ἀχοῆς ἄξιον, καὶ σὺ δὲ δήπου μετ᾽ ᾿Αριστοτέλους πρὸ τοῦ φίλου τὴν ἀλήθειαν θήτῃ, πυκνὸν χαὶ βαθὺ φχότος ἐπηλυγάσεται, χαὶ λήσεται τοὺς ἀνθρώπους λεγόμενον. Ταῦτα μὲν περὶ τούτου. Θάτερον δὲ ὁ Θεὸς χαὶ ἐπέταξε χαὶ ἀνέχρινεν, ὃ τῇ φανταστιχῇ φύσει χαριστήριον ἀνατέθειται. \"Ἔσχεπται δὲ ἐν αὐτῷ περὶ τῆς εἰδωλιχῇς ἁπάσης ψυχῆς, καὶ ἕτερα ἅττα προχεχείρισται δόγὙματα τῶν οὔπω φιλοσοφηθέντων Ἕλλησι. Καὶ τέ ἄν τις ἀπομηχύνοι περὶ αὐτοῦ; ἀλλ᾽ ἐξείργασται μὲν ἐπὶ μιᾶς ἅπαν νυχτὸς, μᾶλλον δὲ λειψάνου νυχτὸς, ἣ καὶ τὴν ὄψιν ἥνεγχε τὴν περὶ τοῦ δεῖν αὐτὸ συγγεἈγράφθαι. Ἔστι δὲ οὗ τῶν λόγων, δίς που χαὶ τρὶς, ὥσπερ τις ἕτερος ὧν, ἐμαυτοῦ γέγονα μετὰ τῶν παρὄντων ἀχροατῆς\" καὶ νῦν ὁσάχις ἂν ἐπίω τὸ σύγγράμμα, θαυμαστή τις περὶ ἐμὲ διάθεσις γίνεται, καί τις ὀμφή με θεία περιχεῖται χατὰ τὴν ποίησιν. Εὶ δὲ μὴ μόνον τὸ πάθος ἐμοῦ, χαὶ περὶ ἕτερον δ᾽ ἂν ταῦτα γένοιτο, σὺ χαὶ τοῦτο μηνύσεις, Σὺ γὰρ δὴ μετ᾽ ἐμὲ πρώτη τῶν Ἑλλήνων ἐντεύξῃ. Ταῦτα τῶν τέως ἀνεχδότων ἀπέστειλα. Καὶ ἵνα τέλειος ἀριθμὸς ἧ, προσέθηχα τὸν περὶ τοῦ δώρου, πάλαι γένομένον ἐν τῷ καιρῷ τῆς πρεσδείας πρὸς ἄνδρα παρὰ βασιλεῖ παραδυναστεύοντα' χαί τι τοῦ λόγου τε καὶ τοῦ δώρου Πεντάπε ὥνατο. ","t":"This year I have produced two books: one moved by God, the other by the abuse of men. For some of those in white cloaks and some of those in dark ones said that I transgress against philosophy because I care for beauty and rhythm in diction and think it right to say something about Homer and about the figures used in oratory; as though the philosopher ought to be a hater of letters and busy himself only with divine matters. They themselves, of course, have become beholders of the intelligible; but it is not lawful for me, because I allot some leisure from life to purifying my tongue and making my mind more pleasant. What led them to condemn me as fit only for play was that my 'Hunting' pieces, having somehow slipped out of the house, were eagerly studied by some young men who care for Greek style and grace; and certain carefully made pieces of poetry, showing something of the ancient hand, as we say of statues. But of those critics, some, with ignorance leading their boldness, are the readiest of all to talk about God; whenever you meet them, you will at once hear something about inconclusive syllogisms; and they pour out their words on those who do not need them, for their own advantage, I think. For it is from these that the public teachers in the cities come, which is the same to them as the horn of Amalthea, and they think they must use it. You recognize, I think, this facile tribe, which brings a noble subject into disrepute. These men think I should become their disciple, and say they will make me within a short time most daring in speaking about God, able to harangue day and night on end. Others, better educated, are far more wretched sophists than these; they would like to win fame in the same things, but they are fortunate in not being able even to do that. And you know some who stripped for the contest in counting-houses, or were persuaded by some single misfortune to take up philosophy in the midday of life, on the sole qualification of swearing off the gods and swearing by them in the Platonic manner; a shadow would be quicker than they to utter anything needful. Yet the pretension is formidable. Their eyebrow, oh, how high it is raised! and the hand props up the chin. And in other respects they put on a more solemn face than the statues of Xenocrates. They even think fit to lay down for us the law that is most profitable to themselves: that no one who knows anything good should make it plain; for they consider it a refutation of themselves if anyone who seems to be a philosopher should know how to speak. For they would escape notice under their pretension and seem to be full of wisdom within. Both these kinds have slandered me as having spent my zeal on worthless things: the one because I do not talk the same nonsense as they; the other because I do not keep my mouth shut and put 'the ox on my tongue'. For these reasons the treatise was composed, and it meets the one with speech and the other with silence. It is put forward as against these very ones, the voiceless and envious (with how seemly a form, you may imagine); but it has found a way to drag the others along with them. It aims to be no less a display of learning than an encomium (for I have not abjured the charges); and so that they may be annoyed still more, I have been lavish in it too. Going on to examine the choices of life, it praises philosophy as the most philosophic of choices; what kind of philosophy one should think it to be, ask the book. At the end it also defends the chests, which also have some reason for hiding uncorrected books; for not even from such things have the Telchines held off. If each part stands in its proper order, and all is in season, and the starting-points of what is treated in each place are just; and if it is divided into several heads, like that divine writing, the Phaedrus, which Plato produced on all the forms of the beautiful together, yet contrived so that all converge on the one subject; and if anywhere a proof has crept in under a relaxed narrative, and, as in such writings, a demonstration has come forth from the proof; and if what arose for another purpose also serves: these would be gifts of art and of nature. But whoever is not untrained in detecting a divine face hidden under a meaner form (as the craftsmen at Athens used to do, wrapping Aphrodite and the Graces and such divine beauties in statues of Silenuses and Satyrs), him the writing will not escape: under the pretence of digression it escapes others, being scattered through the discourse seemingly at random and naïvely. For of the chills caused by the moon, only the sick feel the epilepsy; and only those receive the illuminations of the intuitions of the mind whose healthy intellectual eye God kindles with a kindred light, which is the cause to minds of their understanding and to intelligibles of their being understood; just as the light here joins sight to colour, and if you take it away, though both are present, the power directed to it is inactive. On all these matters we shall await your judgment. And if you vote that it should be put before orators and philosophers alike, … it will be of profit, in any case, unless it is struck out by you, who are able to judge. But if it does not seem to you worthy of the ears of the Greeks, and you, with Aristotle, place truth before a friend, a thick and deep darkness will cover it, and it will pass unspoken among men. So much on this. The other book God both commanded and approved, and it has been dedicated as a thank-offering to the imaginative nature. In it the whole imaginal soul is examined, and certain other doctrines are put forward which have not yet been treated by the Greeks in philosophy. And why should one lengthen the account of it? It was completed entirely in one night, or rather in the remnant of a night, which also brought the vision that it should be written. There are places in the discourse, twice or three times, where I became, as though I were someone else, a hearer of myself together with those present; and now, as often as I go over the treatise, a wonderful disposition comes upon me, and a divine voice pours round me, as the poets say. Whether this is my experience alone, or whether it might happen to another as well, you will tell me; for you will be the first of the Greeks after me to read it. These, of the works not yet published, I have sent you. And so that the number may be perfect, I have added the speech on the gift, made long ago at the time of the embassy, to a man holding power beside the emperor; and the Pentapolis profited somewhat from both the speech and the gift.","f":"Synesius, <i>Ep.</i> 153 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/153)."},"synesius-epistulae/154":{"o":"Πάνυ σαφῶς δι᾽ αὑτῶν χαταμεμαθηχὼς τῶν ἔργων τὴν σὴν θαυμασίαν κεφαλὴν χαίρονσάν τε φιλανθρωπίᾳ, καὶ τοῖς δεομένοις χεῖρα βουλομένην ὀρέγειν' ἐπ᾿ αὑτὸ δὴ τοῦτο παρακαλῶ, ἵππων εἰς πεδίον, τοῦτο δὴ τὸ τοῦ λόγον, προτρέπειν ἡγούμενος. Καί σοι πλέον ἢ πρότερον, ὦ φίλη χεφαλὴ, νῦν τὴν φιλανθρωπίαν ἐπιδεικτέον, ὅσῳ χαὶ τὸ πρόσωπον ἐλεεινότερόν ἐστι νῦν τὸ εὖ πεισόμενον. Γυνή τε γάρ ἐστιν αὕτη, καὶ γυνὴ δυστυχήσασα χηρείαν' εἶτα σὺν ὀρφανῷ παιδίῳ πα» βθοῦσα, ἃ πέπονθεν. Ὅστις δέ ἐστιν ὁ ταύτην ἀδιχήκ σας, καὶ ὃ τι, καὶ ὅπως, αὐτὴ διδάξει τὴν σὴν χαλοκαγαθίαν. Ὅρα τοίνυν, ὦ θαυμάσιε, ὅπως ἐπαμυνεῖς τῇ γυναιχὶ, χαὶ διὰ τὸ καλῶς ἔχον, χαὶ διὰ τὸ σοὶ πρέπον, καὶ δι᾽ ἐμέ. Μεθέξω γὰρ ἕτι αοἱ χἀγὼ τῶν εἰς αὑτὴν γινομένων, συγγενίδα τε οὖσαν ἐμὴν, χαὶ τεθραμμένην ὑπὸ μητρὶ χοσμίᾳ σωφρόνως παρ᾽ ἡμῖν.","t":"Having learned very clearly from your deeds themselves that your admirable head rejoices in kindness and is willing to stretch out a hand to those in need, I appeal to you for this very thing, thinking I am urging horses onto the plain, as the saying goes. And you must show your kindness now more than before, dear head, inasmuch as the person who is to be benefited is now more pitiable. For she is a woman, and a woman who has suffered widowhood, and then, with an orphaned child, has suffered what she has suffered. Who it is that has wronged her, and in what, and how, she herself will tell your nobility. See to it, then, admirable friend, that you defend the woman, both because it is right, and because it befits you, and for my sake. For I too shall share in what is done for her, since she is my kinswoman, and was brought up modestly among us by a decent mother.","f":"Synesius, <i>Ep.</i> 154 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/154)."},"synesius-epistulae/155":{"o":"Τὰ δίχαια χρήζει αυμμάχων, καὶ γίνοιντ᾽ ἂν οἱ βοηθοῦντες αὐτοῖς εὐδαίμονες, τοῖς ὀρθῶς ἔχουσι … τε ἀμύνοντα καὶ τέχνῃ. Τὸ μὲν οὖν ἐμὸν, ἅπασιν εὖ πριεῖν, οἷς ἂν δύνωμαι. Δίδου δὲ αὐτὸς ἀφορμάς. ","t":"Just causes need allies, and those who help them would be happy, defending what is right … and by skill. My part is to do good to all whom I can. You yourself provide the occasions.","f":"Synesius, <i>Ep.</i> 155 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/155)."},"synesius-epistulae/156":{"o":"Συνεσίου ἐπιστολὴ (93\") πρός τινα τῶν ἑταίρων ἐπισκοπὴν ἐκ μαχρόθεν αἰτήσαγτα, μετὰ τὴν. τῶν ἐπισκόπων ἀποκατάστασιν. Τὸ σοφώτατον γράμμα, τὸ μάλα μὲν ἐμμελὲς, μάλφ δὲ βραχὺ, ἀλλὰ χαὶ μάλα λιγὺ, ὃ δὴ τοι ὁ θαυμαστός σοι νοῦς ἀπέτεχεν, ἡμῖν χομισθὲν ὥνησέ τε τὰ μέγιστα, χαὶ ἧσεν ἅμα διπλῇ \" τῷ τε πρὸς ἀρίστου χαὶ κομιδῇ τῶν ἐπαινετῶν ἑταίρου, καὶ τῷ μετὰ συχνῆς ὅτι δημιουργηθῆναι τῆς χάριτος. Οὐ μὴν δ᾽ ἀλλὰ χαὶ πρὸς ἄλλο τι μεῖζον ἠρέθισέ που χαὶ τολμηρότερον, ὃ τάχ᾽ ἂν, εἰ μὴ πόθος δήπουθεν παρελθὼν, ἅτ᾽ εὖ ἔχων χαὶ τὰ πόῤῥω διεστῶτα συνάπτειν, καὶ τὰ πρὸς ἄλληλα ἐναντίως ἔχοντα πολλάχις συμφέρειν, συγγνώμὴν τῷ πράγματι παραιτήσοιτο μετὰ τῶν νεμεσᾶσθαι δικαίων οὗ πολλῷ δεήσει τοῦ ἡμᾶς στῆσαι. Πρὸς τοῖον, ἴσως ἐρεῖς\" τὸ πρὸς τηλιχοῦτον ἄνδρα, μούσαις, οὐχ οἶδ᾽ εἴ τις, τετελεσμένον (ὃν ἂν ἰδὼν Δημοσθένης, μεθ᾽ ἡμῶν εἴπεν, Ἑρμοῦ λογίου τύπον εἰς ἀνθρώποὺς ἥχειν) γλῶτταν ὡς ὁρᾷς ἀντιδοῦναι τὴν ἡμετέρᾶν, τὴν πάλαι μὲν οὐδ᾽ ἄχρῳ λιχανῷ τοῦ κρείττονος μετασχοῦσαν, νῦν δὲ χαὶ λίαν ἡγροιχισμένην, ἢ μόγις ἂν οἷδε καὶ τὴν σχάφην σχάφην λέγειν. Κοινοῦμαι γάρ σοι καὶ πάθος ἐχεμυθούμενον ἰδίως ἐμοὶ καὶ νῦν μᾶλλον οὕτω κινδυνεῦον χύριον ὡς εἵμαρτο γίγνεσθαι. Τοῦτό σοι καὶ ταλανίζειν ἡμᾶς αὐτοὺς, ἀλλ᾽ οὖχ εὑδαιμονίζειν πεῖθον, οἷς οὐδὲ συμμίξαι τῳ γέγονε βελτίστης ὄντι μοίρας ὁποίῳ σοὶ (ἵνα ἡμῶν τι τοῦ βαρδάρου μέρους ἐντεῦθεν τυχὸν ἀποσμιλευθείη, χαὶ οὕτω τοῦ μαχροῦ γράσου τὰ ἡμῶν ἐκσταίη χατὰ βραχὺ) νῦν ὅτι μὴ χατὰ χαιρόν σοι τὸ ζητούμενον ἀνεφάνη, μᾶλλον τοῦ προτέρου ταλανίζειν παρέχεται. Ὁ γὰρ ἔλαιον, σύ τε ἀξιοῖς, χἀγὼ βούλομαι, ἢ τοῦτ᾽ εἰπεῖν, δι᾽ εὐχῆς εἶχον, πρὸς τοιοῦτόν τινα διαδῇναι, χατὰ χώραν μεμενηχὸς, ὡς ἡ τῶν πραγμάτων ἔδωχε φύσις, ἐπὶ τὰ πρὸς χρείαν κατέστη. Τοίνυν οὐδ᾽ ἐλαία τις ἔστιν ἐνοφθαλμισμάτων ἐστερημένη (ἀνάσχου γάρ μοῦ χαὶ μικρὸν τῇ κοινῇ γλώττῃ χαρισαμένου ) ἐφ᾽ ἧπερ ἂν ὁ ἡδὺς φίλος ἐγχεντριασθείη. Πεπλήρωταε γὰρ ἑχάστη, καὶ χαρποδοτεῖν ὡς οἷόν τε ἤδη ἀπάρχεται. Καὶ ταῦτα μὲν δὴ ταῦτα\" τ᾽ ἄλλα δὲ καὶ ὁ καρὼν δῆλα θήσει\" καὶ ὅπως ἅπερ ἤτησας οὐχ ἔσχε χαιρὸν, τάχ᾽ ἄν σοι διατρανάσαιτο. ἝἜῤῥωσο, καὶ εὐθύμει φιλοσοφίας ἁπάσης ἀντιποιούμενος. ΟΜΙΛΔΙΑ ΔΑ’ (ἡ. (95.) Οὐ θήσομαι τὴν πανήγυριν ἄφωνον, ἀλλὰ οὐδὲ μέντοι πολύφωνον, τῇ μὲν φωνῇ τιμῶν τὸν Θεόν\" τῷ δὲ ταχὺ πεπαῦσθαι, τῇ πανηγύρει χαριζόμενος. ᾿Αλλ᾽ ὅπως ἔσῃ πανηγυριστῆς ἄξιος τοῦ Θεοῦ, μὴ πόθει τράπεζαν, ἀπὸ τῆς νηστίμου τὴν μέθυσον. Στέψον τῷ Θεῷ κρατῆρα νέφοντος χράματος. Ὁ Θεὸς ἡμῶν σοφία χαὶ λόγος ἐστί. Κρατὴρ ὁ παραχινῶν τὸ φρονοῦν, ὁ ταράττων τὸ λογιζόμενον, οὐδὲν προσήχει τῷ λόγῳ. Ἔστιν ἄνεσις πρέπουσα θεῷ ᾿ καὶ ἔστιν ἄνεσις πρέπουσα δαίμοσιν. ᾿Αγαλιλιᾶσθε τῷ Κυρίῳ ἐν φόδῳ. Ὅταν εὐωχῇ, φησὶ, μέμνησο τοῦ Θεοῦ. Τότε γὰρ ὁ πολὺς εἰς ἁμαρτίαν ὄλισθος γίνεται. \"Ὅταν εὐτροφῇ σώμα περὶ σάρχωσιν, ἀποστρέφει ψυχὴν περὶ φρόνησιν. Ποτήριον ἐν χειρὶ Κυρίου, οἴγου ἀχράτου πλῆρες κεράσματος. Καὶ ἔκλινεν ἐκ τούτου εἰς τοῦτο, πλὴν ὁ τρυγίας αὐτοῦ οὐκ ἐξεκενγώθη. Ἐχείνου πίε τοῦ ποτηρίου, χαὶ γέγονας ἄξιος τοῦ συμποσίου τοῦ νυμφίον. ᾿Αριστοποιόν ἔστιν ἐχεῖνο τὸ ποτήριον, οἴνου πλῆρες, ὅγε καὶ μνησθευθὲν, εἰς νοῦν ἡμᾶς ἀξιοῖ διεγείρεσθαι. Καὶ δὴ σαφὴς αὐτόθεν ὁ λόγος, ἀλλ᾽ οὐ πολλοῦ πολλὰ δεῖται τοῦ νοῦ. Ποτήρῖον ἐν οἴνῳ ἀχράτῳ πλῆρες χεράσματος, Καὶ ὄκχ.ῖεψὲν ἐκ τούτου εἰς τοῦτο. Εἰ μὲν ἀχράτου, πῶς πλῇρες χεράσματος; Εἰ δὲ ἕν, πῶς ἔκλινεν ἐχ τούτου εἰς τοῦτο; Παντάπατιν ἀτόποις ἔοιχε τὰ λεγόμενα \" οὐ μὴν «ἀγε νοούμενα. Οὐδὲν μέλει τῷ Θεῷ θεοφορήτουλέξεως. Πνεῦμα θεῖον ὑπερορᾷ μικρολογίαν συγγραφιχήν. Σὺ δὲ βούλει τὴν ἐν τῇ διαφωνίᾳ συμφωνίαν θεάσασθαι; περὶ ποίου ποτηρίον, φησίν; Ὃν τοῖς ἀνθρώποις θεόθεν προποθέντα λόγον ἔχομεν παρὰ τοῦ θεοῦ, ἐν Παλαιᾷ Διαθήχῃ χαὶ Νέᾳ. Τούτῳ γὰρ ἀρδεύεται ψυχὴ τῷ ποτῷ. Ὅτι μὲν λόγος ἐστὶν, ἄκρατός ἐστιν ἐχάτερος. Κιρνᾶται γὰρ καὶ διττὸς ὥν. Ἕν γὰρ τὸ ἐξ ἀμφοῖν ουνιστάμενον, τελείωσις γνώσεως. Ἡ μὲν Παλαιὰ τὴν ὑπόσχεσιν ἔσχεν\" ἡ δὲ Νέα τὸν ἀπόστολον ξξήνεγχε \" τὸ δὲ, Ἔκλινεν ἐκ τούτου εἰς τοῦτο, τὴν διαδοχὴν τῶν διδασχάλων αἰνίττεται, τοῦ νόμου τοῦ Μωσαϊχοῦ καὶ τοῦ Κυριαχοῦ\" χαὶ τὸ ποτήριον ἕν. Ἔν γὰρ ἔπνευσε Πνεῦμα, καὶ εἰς προφήτην, χαὶ εἰς ἀπόστολον. Καὶ χατὰ τοὺς ἀγαθοὺς ζωγράφους, πάλαι μὲν ἐσκιαγράφησεν, ἔπειτα μέντοι διηχρίδωσε τὰ μέλη τῆς γνώσεως\" Πι1ὴ» ὁ τρυγίας αὐτοῦ οὐκ … ΟΜΙ͂ΛΙΑ Β΄. Νὺξ ἱερὰ (θθ4, φῶς ἐνεγχοῦσα τοῖς χατη ραμένοις ὅσον οὐδεὶς ἡμέραν ἔλαμψεν ἥλιος\" οὐδὲ γὰρ οὐδ᾽ ὅσιον ἐξετασθῆναι τῷ Δημιουργῷ, χἂν τὸ κάλλεετον ἐπὶ γῆς. ᾿Αλλ᾽ οὐδὲ δημιούργημα ἐχεῖνο τὸ φῶς, ὃ φωτίζει ψυχὰς, καὶ τὸν αἰσθητὸν ἐφώτισεν ἥλιον. Ὁμολογίᾳ τῆς παρούσης μαχαριούσης μαχαριότητος. Ἂν οὕτω διαμείνητε, εὐζηλωτοτέραν \" ὑμῖν τὴν παροὖσαν ἐπὶ τοῦ παρόντος, χἂν μὴ διὰ βίου, τηρήσετε. Νῦν μὲν ἕχαστος ὑμῶν ἄγγελος ἐν τῇ πόλει περινοστεῖ. Νῦν ἡγεῖσθε περὶ ὑμῶν εἶναι τὸ λεγόμενον, ἐπὶ γῆς ὄντες, καὶ ἐν οὐρανῷ τὸ πολίτευμα ἔχοντες. Φοδήθητε τῆς ἀξίας ἀποπεσεῖν \" δυσέχνιπτον τὰ μετὰ χάθαρσιν μόλυσμα. … Ἐδουλεύσαντό τι (θ5) Αεοντοπολῖται τῆς ἑαυτῶν φύσεως ἡμερώτερον \" ἀλλήλων ἀφέμενοι, τοὺς γείτονας παρανόμων ἐγράψαντο. Ἐπεὶ μέχρι χθὲς χαὶ πρώην ἀδελφοί τε ἐπ᾽ ἀδελφοῖς, χαὶ παῖς ἐπὶ πατρὶ, χαὶ πατὴρ ἐπὶ τῷ γένει παῤεχάλει τὸν δήμιον. Τάχα δὲ οὐδὲ τὸ νῦν ἐγχειρούμενον, καταλυόντων ἐπὶ τὴν ἀλληλοφονίαν τὴν πάτριον ᾿ ἀλλ᾽ ἰδίᾳ μὲν ἔχαστος ἐπὶ «ὃν ἴδιον φέρεται \" χοινῇ δὲ ἡ πόλις ἐπὶ τοὺς οὐχ εὐτυχῶς ἀστυγείτονας. Οὐ γὰρ ἀνεχτὸν αὐτοῖς, εἰ μὴ καὶ δημοσίᾳ τὸ σχῆμα τῆς πόλεως χατηγοριχὸν εἴη, καὶ συχοφάντου χώραν ὑπεισελεύσεται\" ἀλλ᾽ ἡμῖν γε εἰς τὸ μηδὲν ἀδιχεῖν, αὑτὰ τὰ χατηγορημένα σαρεῖς Γεωργεῖν δὲ ἡμεῖς, οὐχ ἀγορεύειν δίχας ἐμάθομεν. Τί ποτ᾽ οὖν ἀποδεδειγμένων αὐτοῖς πάλαι χαὶ πρόε παλαι τῶν προσηχόντων μέσων ὑπερθδαίνειν ἀξιοῦσι, χαὶ ἐφ᾽ ἡμᾶς ἔρχονται τοὺς ὑπὲρ αὐτοὺς καιομένους; διψηροτέροις τε οὖσι, χαὶ ἠδικημένοις παρὰ τῆς θέσεως, ἀπεμπολοῦαι ἀεὶ τὸ περιγιγνόμενον; Ἐπειδὴ τῆτες οὐ περιγέγονεν ἀργύριον, ἀξιοῦσιν αὐτὸ γενέσθαι τὰς ἡμετέρας συμφοράς Εἷς τοῦτο τείνουσι αἱ πρώην γραφαὶ, καὶ σχοπὸς αὐτοῖς τῶν ψηφισμάτων οὐχ ἕτερος. Ὁμολογοῦσι δή τι καὶ δεύτερον, ὃ παρὰ πρώτων ἡμῶν καὶ μόνων ἄξιον εἰρῆσθαι, παραστατικὸν ὃν τῆς ἀδιχωτάτης αὐτῶν ἐγχειρήσεως. Πόῤῥωθεν γὰρ αὑτοὶ χρηπῖδα τῇ συχοφαντίᾳ βαλλόμενοι ὑπὲρ ἀδείας τοῦ τοῖς μὴ προσήχουσιν ὕδασι χρήσασθαι, τῷ σεμνῷ","t":"A letter of Synesius to one of his companions who asked from afar for a bishopric, after the restoration of the bishops. Your most wise letter, very harmonious, very short, yet very clear, which your admirable mind brought forth, did us the greatest good when it arrived, and pleased us doubly: because it came from the best and most praiseworthy of friends, and because it was crafted with abundant grace. Yet it also stirred me to something greater and bolder, for which, perhaps, unless longing had come in (being apt to join things far apart and often to reconcile things contrary to each other), I would have to ask pardon along with those who are rightly indignant; it will need little to set us on our feet. 'Toward what?' you may say. Toward giving in return, as you see, our tongue to such a man, initiated in the Muses as I know not who else (on seeing whom Demosthenes would have said with us that an image of Hermes, god of eloquence, had come among men): our tongue, which long ago did not share in the better even with the tip of a finger, and now has become altogether rustic, and scarcely knows how to call a spade a spade. For I share with you a feeling kept secret, peculiar to me, which is now more likely to become decisive, as it was fated. This persuades you to pity us rather than call us happy, since it has not befallen us to mingle with anyone of the best lot, such as you (so that something of our barbarous part might be chiselled away from us, and thus our affairs might be rid, little by little, of their long grime); and now, since what you sought has not appeared in season, it gives more reason for pity than before. For the olive which you think fit, and I wish, or rather had in prayer, to pass over to such a man, having stayed where it was, as the nature of things allowed, has been put to its uses. So there is no olive now lacking grafts (bear with me if I indulge the common tongue a little) onto which my sweet friend might be grafted; for each is filled, and is already beginning to bear fruit as best it can. So much for that; the rest the present time will make plain, and perhaps it will show you clearly how what you asked had no season. Farewell, and be of good cheer, laying claim to all philosophy.\n\n[Homily 1] I will not leave the festival without a voice, nor yet with many words: by my voice honouring God, by stopping quickly gratifying the festival. But so that you may be a festival-keeper worthy of God, do not long for a drunken table after the fast. Crown for God a bowl of a sober mixture. Our God is Wisdom and Word. A bowl that unsettles thought and troubles reason has nothing to do with the Word. There is a relaxation fitting to God, and there is a relaxation fitting to demons. 'Rejoice in the Lord with fear.' Whenever you feast, it says, remember God; for that is when the great slide into sin happens. When the body is well fed as to flesh, it turns the soul away from understanding. 'A cup in the hand of the Lord, of unmixed wine, full of mixture; and he poured from this into that; but its dregs were not emptied.' Drink of that cup, and you have become worthy of the Bridegroom's banquet. That cup is the maker of the best; it is full of wine which, even when remembered, calls us to rouse ourselves to understanding. The saying is clear in itself, but it needs much understanding. 'A cup of unmixed wine, full of mixture; and he poured from this into that.' If unmixed, how full of mixture? And if it is one, how did he pour from this into that? What is said seems altogether absurd, but not when it is understood. God cares nothing for the diction of the inspired; the divine Spirit disregards the pettiness of writers. Would you see the harmony within the discord? Of what cup, then, does it speak? Of the Word which we have from God, offered to men from God, in the Old Testament and the New. For with this drink the soul is watered. Since each is Word, each is unmixed; yet it is mixed, being twofold. For what is composed of both is one: the perfection of knowledge. The Old held the promise; the New brought forth the one sent; and 'he poured from this into that' hints at the succession of teachers, of the law of Moses and of the Lord's law; and the cup is one. For one Spirit breathed into prophet and apostle. And, like good painters, he first sketched in outline, and then finished in detail the members of knowledge. 'But its dregs were not …' …\n\n[Homily 2] Holy night, bringing to the newly initiated a light such as no sun has ever shone by day; for it is not even holy to compare the Creator with the fairest thing on earth. But that light which enlightens souls, and which enlightened the visible sun, is not a created thing either. By the confession of the present blessedness … If you so remain, you will keep the present blessedness, more enviable, for the present, if not for life. Now each of you goes about the city as an angel. Now consider that it is said of you, 'being on earth, and having your citizenship in heaven'. Fear to fall from your dignity; defilement after cleansing is hard to wash out …\n\n[A further piece, heading lost] The people of Leontopolis have resolved on something gentler than their own nature: leaving off from each other, they have indicted their neighbours for illegality. For until yesterday and the day before, brothers against brothers, son against father, and father against his family called in the executioner. Perhaps not even what is now attempted means that they are giving up their ancestral mutual slaughter; but privately each goes after his own, and in common the city goes after its unfortunate neighbours. For they cannot bear it unless the character of the city is accusatory even in public, and it enters into the place of a sycophant. But for us, as regards doing no wrong, the very charges make it clear … We learned to farm, not to plead lawsuits. Why, then, when the proper boundaries have long since been shown to them, do they think fit to overstep them, and come against us who are scorched above them, who are thirstier and wronged by our position, and always sell off our surplus? Since this year no money came in to them, they think fit that our misfortunes should provide it. This is what their recent indictments aim at, and their decrees have no other object. They admit a second thing as well, which is worth being said by us first and alone, as it shows their most unjust undertaking. For long ago they laid a foundation for their sycophancy, on behalf of license to use waters that did not belong to them, to the venerable …","f":"Synesius, <i>Ep.</i> 156 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/156)."},"synesius-epistulae/16":{"o":"γουσα χομίσαιο, μῆτερ, καὶ ἀδελφὴ, χαὶ διδάσχαλς, χαὶ διὰ πάντων τούτων εὐεργετιχή χαὶ ἅπαν ὃ τι πίμιον χαὶ πρᾶγμᾳ, χαὶ ἄναμα. Ἐμοὶ δὲ τὰ τῆς σων ματιχῇς ἀσθενείας ψυχικῆς αἰτίας ἐξῆπται. Κατὰ μικρόν με δαπανᾷ τῶν παιδίων τῶν ἀπελθόντων ἣ μνήμη, Μέχρις ἐκχείνωυ ζῇν ἄξιον Συνέσιον, μέχρις ἣν ἄπειρος τῶν τοῦ βίου χαχῶν. Εἶτα ὥσπερ ῥεῦμα ἐπισχεθὲν, ἀθρόον ἐῤῥύη. καὶ μετέδαλεν ἡ γλυκύτης τοῦ βίου. Παυσαίμην ἣ ζῶν, ἣ μεμνημένος τῶν υἱέων τοῦ τάφου. Σὺ δὲ αὐτή τε ὑγιαίνοις, καὶ ἄσπασαι τοὺς μαχαρίους ἑταίρους, ἀπὸ τοῦ πατρὸς Θεοτέχνου χαὶ ἀπὸ τοῦ ἀδελφοῦ ᾿Αθανααίου ἀρξαμένη, πάντας ἑξῆς χαὶ εἴ τις αὐτοῖς προσγέγονεν, ὡς εἶναί σοι χαταθύμιος - ἐμὲ δὲ ξεΐ χάριν ὀφείλειν αὐτῷ, διότι σοι χαταθύμιός ἔστι\" χἀχεῖνον ὡς φίλον φίλτατον ἄσπᾳσαι παρ᾽ ἐμοῦ. Τῶν ἐμῶν εἴ τί σοι μέλει, χαλῶς ποιεῖς \" χαὶ εἰ μὴ μέλλει. οὐδὲ ἐμοὶ τούτου μέλει,","t":"… may you receive, mother, sister, teacher, and in all these things benefactress, and all that is honoured both in fact and in name. As for me, my bodily weakness depends on a cause in the soul. The memory of my children who have departed is consuming me little by little. Synesius was worth living only so long as he had no experience of the evils of life. Then, like a stream held back, they burst on me all at once, and the sweetness of life was changed. May I cease either to live or to remember the tomb of my sons! But may you yourself be well; and greet the blessed companions, beginning with father Theotecnus and brother Athanasius, all of them in order; and if anyone has been added to them so as to be dear to you, I must owe him thanks because he is dear to you; greet him too from me as a dearest friend. If you care at all for my affairs, you do well; and if you do not care, I do not care about that either.","f":"Synesius, <i>Ep.</i> 16 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/16)."},"synesius-epistulae/17":{"o":"Πολλὰ κἀγαθὰ γένοιτο τῷ δεῖνι, δι᾽ εὖὃ-","t":"Many good things befall so-and-so, through whom …","f":"Synesius, <i>Ep.</i> 17 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/17)."},"synesius-epistulae/18":{"o":"Ὁ δεῖνα βουλευτὴς μέν ἐστι πόλεως, ἐν ἧ τοὺς παῖδας ἐγεννησάμην. Τρόπον οὖν τινα πάντας ᾿Αλεξανδρέας ὡς πολίτας ὑφ᾽ ἡμῶν τιμᾶσθαι καὶ ὁρᾶσθαι προσήχει. Τῷ δὲ ὑπάρχει συγγενεῖ τε εἶναι τοῦ μαχαρίτου Θεοδώρου υφόδρα διὰ μνήμης ἡμῖν ἀνδρὸς γενομένου, καὶ μηξῆν μηδὲ] ἀμελεῖσθαι [ἀξίῳ] παρὰ τῶν τῇδε τὰ πρῶτα ἐχόντων ἕν τῷ πολιτεύεσθαι. Οὗτοί μοι προσήγαγόν τε αὐτὸν, χρυσίον ὡς ὑμᾶς νομὴν στραγράμμασι πρὸς ὑμᾶς παραπέμψαι, ἡγούμενοι πάντα καλῶς ἕξειν αὐτῷ, τυχόντι τοῦ παρ᾽ ἐμοῦ σοί τε καὶ τῷ δεῖνι συστῆναι. Ἐγὼ μὲν οὖν ὅπερ ἤτησαν ἔδωχα᾿ εἰ δὲ μὴ μάτην, ὑμεῖς δείξετε.","t":"So-and-so is a councillor of the city in which I begot my children. In a way, then, all Alexandrians ought to be honoured and looked after by us as fellow citizens. But this man has the further claim of being a relative of the blessed Theodore, a man of whom we keep a very warm memory, and who … deserves not to be neglected by those who hold the first place here in public life. These men brought him to me, [asking me] to send him on to you with letters, … thinking that all would go well for him if he obtained from me an introduction to you and to so-and-so. I, then, have given what they asked; whether not in vain, you will show.","f":"Synesius, <i>Ep.</i> 18 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/18)."},"synesius-epistulae/19":{"o":"Οὐχ ἐν αἰτίᾳ μοι δοχῶ πεποιῆσθαι τὴν χοινωνίαν «ἧς ἐπιστολῆς. ᾿Αλλ᾽ εἰ διῴχισα γράμμασι τοὺς συνημμένους τῇ γνώμῃ, τοῦτο ἂν ἦν τὸ ὑπαίτιον. Προσείρησθε δὴ, θαυμάσιοι\" χαὶ τὸν ἐπιδιδόντα τὴν ἐπιστολὴν, ὃς ἐπὶ χρυσίου διαχομιδῇ πρὸς ὑμᾶς ἐστάλη δημοσίαν ὁδὸν, θάλψατε τὸν ἐνόντα ’ τρόπον, ἐπειδὴ μοι παρὰ παντὸς συνέστη τοῦ βουλευτηρίου. Καὶ βουλοίμην μὲν ἀγαθοῦ τινος αἴτιος αὐτῷ γενέσθαι\" οὐ μὴν οἶδα ὅτι μᾶλλον ὑμῶν ἑτέροις μέλειν ἄξιον ἡμῶν τε καὶ ὧν ἂν ἡμεῖς ἐπιδάλλω-","t":"I do not think I am to blame for making this a joint letter; it would be blameworthy if I separated by letters those joined in mind. Greetings, then, admirable friends. The man who hands you the letter, who has been sent to you on the public road to convey gold, cherish in whatever way you can, since he was recommended to me by the whole council. And I would like to become the cause of some good to him; yet I do not know that it is more fitting for others than for you to care for us and for those we take up …","f":"Synesius, <i>Ep.</i> 19 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/19)."},"synesius-epistulae/2":{"o":"᾿Αφοδία μεγίστη, τὸ φοδεῖσθαι τους νόμους. Σὺ δὲ. αὐτοὺς ἠσχύνθης ἀεὶ φανῆναι φοδούμενος. Τοιγαροῦν δέδιθι τοὺς ἐχθροὺς, χαὶ μετὰ τούτων τοὺς δικαστὰς, ἂν μὴ χλέπτωσι \" χἂν χλέπτωσι μὲν, μὴ σὺ δὲ ἧς ὁ τὰ πλείω διδοὺς, οὐδὲν ἧττον εὐλαθητέον. Ὀργίζονται γὰρ ὑπὲρ τῶν νόμων,","t":"The greatest freedom from fear is to fear the laws. But you were always ashamed to be seen fearing them. Therefore fear your enemies, and with them the judges, if they do not steal; and even if they do steal, unless you are the one who gives more, you must be no less on your guard. For they grow angry on behalf of the laws, …","f":"Synesius, <i>Ep.</i> 2 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/2)."},"synesius-epistulae/20":{"o":"Ἕως ἔτι περιῆν ὁ μακαρίτης Θεόδωρος, χοινὸς μὲν ἦν ἀπάντων Πενταπολιτῶν πρόξενος\" διαφερόντως δὲ τοὺς ἡμετέρους γονέας ἐξήρτητο, τῇ τε εἰς ἅπαντα σπουδῇ, καὶ τῇ τῆς γλώττης εὐστομίᾳ χαὶ χόριτι, Τῶν οὖν παρ᾽ ἐχείνου πολλῶν χαὶ ἡδίστων … εἰς ᾿Αμμώνιον τὸν ἀνεψιὸν τὴν χάριν ἀπομνημονεύσωμεν. Ἐγὼ μὲν οὖν τοὐμὸν μέρος ἀπέτισα. Τί δὲ ἦν ἀπόντος ἔργον, ἣ τοῖς παροῦσι τὸν ἄνδρα συστῆσαι; Τὸ δὲ μὴ βαρεῖαν αὐτῷ τὴν αὐτόθι γενέσθαι διατριδὴν, ὑμέτερον ἔργον.","t":"While the blessed Theodore was still alive, he was the common patron of all the people of the Pentapolis, but he was attached especially to our parents, through his zeal in everything and the eloquence and grace of his tongue. For the many and most pleasant favours from him, then, … let us repay our gratitude to Ammonius his nephew. I, for my part, have paid my share. What could one who is absent do, but recommend the man to those who are present? That his stay there should not be burdensome to him is your task.","f":"Synesius, <i>Ep.</i> 20 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/20)."},"synesius-epistulae/21":{"o":"Εἰ τοῦ Θεοδώρου μνήμη παρὰ τῇ σεμνοπρεπεὶφ τῇ σῇ, πῶς δὲ οὐ μέλλει; Χᾶρισαι τοῖς εἰς τὸν ἀπελθόντα καθήχουσι, τὴν εἰς τὸν ἀνεψιὸν ἐχείνου τιμήν. Καὶ γὰρ ἄνδρα ἀγαθὸν εὖ πεποιηχὼς ἔσῃ, χαὶ τῷ τῆς μεγάλης ᾿Αλεξανδρεία; βουλευτηρίῳ χαρισάμενος\" ὡς ἀθρόοι γενόμενοι προσαγηόχασιν ἐμοὶ τὸν ἄνδρα, καὶ ἐδεήθησαν ὄνασθαί τι τῶν ἡμετέρων γραμμάτων. Τὸ μὲν οὖν δοῦνα: τὰς ἐπιστολὰς, ἡμέτερον ἦν\" τὸ δὲ εἰς ὄνησιν αὑτῷ γενέσθαι, παρ᾽ ὑμῶν ἐπιζητεῖται,","t":"If Theodore's memory lives with your reverence (and how should it not?), grant to those who are bound to the departed the honour shown to his nephew. For you will have done good to a good man and gratified the council of great Alexandria, since they came in a body and brought the man to me, and asked that he might profit somewhat from our letters. To give the letters was our part; that they should be of benefit to him is sought from you.","f":"Synesius, <i>Ep.</i> 21 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/21)."},"synesius-epistulae/22":{"o":"Ἥσθην. ᾿Αλλὰ πῶς οἴει; Πάνυ μὲν οὖν ἀπὸ βαθείας τῆς γνώμης ἤσθην, μαθὼν τὰ χρυσᾶ παιδία τῇ τοῦ βασιλέως φωνῇ, νόμῳ σοι παιδία γενόμενα, μάλιστα μὲν, ὅτι σε φιλῶ\" είνα γὰρ ἂν δικαιότερον; εἶθ᾽ ὅτι πονηροὺς ἀνθρώπους μισῶ, ὧν τὰς ἐν σχότῳ χαὶ γωνίαις ἐλπίδας ἡ χρηστὴ τύχη τῶν παιδίων Τοιοῦτόν ἐστιν ἡ Σύρων τῤυφή \" χαὶ συγγενῶν χαὶ φίλων ἐπιλήσμονας ἀποδείχνυσι. Μὴν γὰρ οὑτοσὶ. πέμπτος, ἀφ᾽ οὗ γράμμασιν ἡμᾶς οὐχ ἡσπάσω, καὶ ταῦτα δούσης σοὶ τῆς φύσεως οὐ μόνον πρὸς χρείαν, ἀλλὰ καὶ πρὸς ἔνδειξιν χαὶ φιλοτιμίαν ὑπαγορεύειν ἐπιστολάς. ᾿Αλλ᾽ ἂν αὐτὸς ὑγιαίνῃς, χαὶ τὰ χρυσᾶ παιδία, χαὶ ἡ καλλίπαις μήτηρ αὐτῶν, ἡμῖν καὶ τοῦτο ἅλις ἔχει.","t":"I was pleased. But how much, do you think? Very much indeed, from the depth of my heart, I was pleased to learn that the golden children have become your children by law through the emperor's word: most of all because I love you (what could be more just?); then because I hate wicked men, whose hopes, nursed in darkness and in corners, the good fortune of the children … Such is the luxury of the Syrians: it makes people forget relatives and friends. For this is the fifth month since you greeted us by letter, and that though nature has given you the gift of dictating letters not only for need but also for display and ambition. But if you yourself are well, and the golden children, and their mother of fair children, this too is enough for us.","f":"Synesius, <i>Ep.</i> 22 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/22)."},"synesius-epistulae/23":{"o":"Ἔδει μέντοι ταῖς τύχαις τὰς γνώμας μὴ συνεξαίρεσθαι, μηδὲ τὸ μεμνῆσθαι τῶν πάλαι φἕλων, ἔλαττον ἡγεῖσθαι τῆς παρούσης ἀξίας. Σὺ δὲ ἡμῶν ἐπιλήσμων ἐγένου χρόνου συχνοῦ. Χρῆν δὲ οὐχὶ, χαίτοι σφοδρᾶς διαθέσεως συναψάσης ἡμᾶς ἀλλήλοις.","t":"Minds, however, ought not to be lifted up along with fortunes, nor ought one to think the remembrance of old friends of less account than one's present rank. But you have forgotten us for a long time. It ought not to be so, since a strong affection joined us to one another.","f":"Synesius, <i>Ep.</i> 23 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/23)."},"synesius-epistulae/25":{"o":"Ἐμοὶ μὲν συμπρόεισι τοῖς ἐνιαυτοῖς χαὶ ἡ τοῦ φίλτρου προσθήκη. Σὺ δὲ εἰ μὲν ὁμοίως ἔχων, οὐκ ἄγεις σχολὴν ὑπὸ τοῦ τῶν πραγμάτων ὄχλου γράμμᾶσι τιμᾷν, ὡς εἰχὸς, ἅπαξ ποτὲ, χαὶ οὖς εἰχὸς, χλέψας σαυτὸν ἀπὸ τῶν δημοσίων χρόνον ὅσον ἀρκέσαι πρὸς μέτρον ἐπιστολῆς, αὐτὸ τοῦτο μήνυσον. ΕἸ δὲ ἐπιγινώσχεις ἀληθευομένην χατὰ σοῦ τὴν ὑποψίαν τῆς λήθης, διόρθωσαι μετανοίᾳ, καὶ σαυτὸν ἡμῖν ῦ","t":"With me the increase of affection keeps pace with the years. As for you, if you feel the same but have no leisure, because of the crowd of business, to honour us with letters as is fitting, even once, and those whom it is fitting, stealing yourself from public affairs for as long as it takes to write a letter, let us know just that. But if you recognize that the suspicion of forgetfulness against you is true, correct it by a change of mind, and [give] yourself back to us …","f":"Synesius, <i>Ep.</i> 25 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/25)."},"synesius-epistulae/26":{"o":"Ἀλλ᾽ εἰ μήτε Κυρηναῖοι, μήθ᾽ αἱ πόλεις ἀστυγειτόνων ἀποτίσουσί σοι χάριν ἀξίαν, ἀνθ᾽ ὧν ὁ θαυμάσιος ᾿Αναστάσιος αὑταῖς γράφει, πάντως γε ἢ τοῦ Θεοῦ σοι προσέσται χάρις, ᾧ σαυτὸν οἰχειοῖς τῇ … ἄριστε φιλοσόφων. Οὕτω γὰρ ἐμοί σε φίλον χαλεῖν, ὥσπερ ὑπαγορεύει τὰ πράγματα.","t":"But if neither the people of Cyrene nor the cities of their neighbours repay you worthy thanks for what the admirable Anastasius writes to them, at any rate the gratitude of God will be yours, to whom you make yourself akin by … best of philosophers. For so I may call you, my friend, as the facts dictate.","f":"Synesius, <i>Ep.</i> 26 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/26)."},"synesius-epistulae/27":{"o":"Εἰ δὲ φιλοσοφίας τιμᾷς ἀρετὴν, οὐ μόνον ἐν τοῖς παροῦσι, χαὶ μετασχοῦσιν αὐτῇς, ἀλλὰ καὶ ἐν τοῖς ἀποῦσι τιμήσεις. Ὁ θεσπέσιος ᾿Αμυντιανὸς ὁ παρ᾽ ἡ μῖν ποτε τυχὼν ἀμείνονος λήξεως, ἐμοὶ δοκεῖ, πάρεστι χαὶ ἀπεῖναι δοχῶν. Τούτου συγγενῆ σφόδρα αὐτανέψιον, ὁ παρ᾽ ὑμῖν Σωτήριχος ἀδιχεῖ. Δεῖξον ὅτι","t":"If you honour the virtue of philosophy, you will honour it not only in those who are present and share in it, but also in the absent. The divine Amyntianus, who was once among us and has obtained a better lot, is present, it seems to me, even while he seems absent. A close relative of his, his first cousin, is being wronged by Soterichus there among you. Show that …","f":"Synesius, <i>Ep.</i> 27 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/27)."},"synesius-epistulae/28":{"o":"᾿Αφιέναι φησὶ δεῖν ὁ Θεὸς τὰ ὀφειλήματα. Ὀφείλε, ὃδ ὁ μὲν τις δάνεισμα χρυσίου\" ὁ δὲ, τὸ δοῦνα! δίκην. Καὶ ὁ τοῦ λαθεῖν οὖν δίκην ὑπεριδὼν, ὑπἥχουσε τοῦ Θεοῦ.","t":"God says that debts must be forgiven. One person owes a loan of gold; another owes the paying of a penalty. So the man who has let go the penalty owed for an offence that went unnoticed has obeyed God.","f":"Synesius, <i>Ep.</i> 28 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/28)."},"synesius-epistulae/29":{"o":"Τοῦ παρ᾽ ἡμῶν ὄχλου, καὶ τῶν πραγμάτων, αὐτὸς σὺ σαυτὸν αἰτιῶ. Φιλοτιμηθεὶς γὰρ πᾶσι γενέσθαι καταφανὴς, ὅτι με διὰ πάσης ἄγεις τιμῆς, ἅπασι τοῖς χαταπονουμένοις ἐπ᾽ ἐμὲ τὸν δρόμον ἀνέῳξας. Οἴσθ᾽ οὖν ὅπως ποιήσεις, εἰ δεῖ ποτε πεπαῦσθαι κἀμὲ χοπτόμενον ὑπὸ πολλῶν, χαὶ σὲ περὶ πολλῶν ὑπ᾽ ἐμοῦ \" εἰ καὶ πάνυ δεῖται μετρίων χαὶ φιλανθρώπων ὑπὲρ οὗ γράφω, καὶ τυχεῖν ἐστιν ἀξιώτατος, ὡς ἅπαντες ἔσασιν \" ἀποτυγχανέτω σοῦ μηδὲν ἧττον, ἢ εἰ παμπόνηρός τε ἦν, καὶ παμπονήρων ἐδεῖτο πραγμάτων. Τοῦτό τε οὖν, χαὶ ὅταν ἀφίχωμαι παρὰ σὲ δῆθεν αἰτιασόμενος, πρόσταττε τοῖς ὑπηρέταις ἐπιζυγῶσαί μοι χατὰ τοῦ προσώπου τὰς θύρας. “Ἂν τοῦτο γενόμενον οἱ μὲν ἴδωσιν, οἱ δὲ τῶν ἰδόντων ἀχούσωσι, τοὐντεῦθεν ἐγώ τε, χαὶ σὺ βαθεῖαν εἰρήνην ἄξομεν, ὡς οὐδείς γε ἔτι τοῦ λοιποῦ προσδραμεῖταί μοι καὶ προσαναχλαύσεται. Εἰ δὲ ἀποδειλιάσεις, καὶ οὐχ ἐθελήσεις ταῦτά σοι τοὺς ἀνθρώπους συγγνῶναι, ἀνέχου πολλάχις τῆς ἡμέρας ἀγαθόν τι ποιεῖν ἀνθρώπους ἱχέτας σου γενομένους δι᾽ ἐμοῦ τε χαὶ τοῦ Θεοῦ. ᾿Αλλ᾽ εὖ οἶδ᾽ ὅτι οὐχ ἀπαγορεύσεις εὖ ποιῶν. Οὔχουν οὐδὲ ἐγὼ, πρεπούσας ὑποθέσεις τῇ φύσει σου ποριζόμενος.","t":"For the crowd of people and the business that come from me, blame yourself. In your ambition to make it plain to everyone that you hold me in every honour, you opened the road to me for all the oppressed. Do you know, then, what you will do, if there is ever to be an end both of my being pestered by many and of your being pestered by me about many things? Although the man for whom I am writing asks only for moderate and humane things, and is most worthy to obtain them, as everyone knows, let him fail to obtain anything from you, no less than if he were utterly wicked and asked for utterly wicked things. Do this, and when I come to you, supposedly to complain, order your servants to bolt the doors in my face. If some see this happen and others hear of it from those who saw it, from then on you and I will enjoy a deep peace, since no one will any longer run to me and weep before me. But if you lose heart, and are unwilling to have people forgive you for this, then put up with doing some good many times a day to people who have become your suppliants through me and through God. But I know well that you will not grow weary of doing good; nor, then, shall I, as I supply you with occasions that suit your nature.","f":"Synesius, <i>Ep.</i> 29 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/29)."},"synesius-epistulae/3":{"o":"Τρίτη μὲν ἣν Αἰσχίνῃ χειμένῳ \" ἡ δὲ ἀδελφιδῇ τότε πρῶτον ἧχεν ἐπὶ τὸν τάφον. Οὐ γὰρ, οἶμαι, νομίζεται νυμφευτρίαις βαδίζειν ἐπ᾽ ἐχφορὰν . ᾿Αλλ᾽ ἐν φοινιχίδι χαὶ τότε, χαὶ διαφανὴς ὁ χεχρύφελος, καὶ χρυσία, καὶ λίθους ἐξήρτητό τε χαὶ περι“ ἐχειτο, ἵνα μὴ τῷ νυμφίῳ σύμθολος ἀπαίσιος γένηΚαθεζομένη γοῦν ἐπ᾽ ἀμφιχεράδυσὶ αὶ τῷ χαθ᾽ ἑαυτὸν βίῳ γενόμενος \" ἀλλ᾽ ὑπὲρ εὐγενείας ἣ Κέχροπος τὴν θυγατριδῆν ὁ θεῖος Ἡρώδης, καὶ θυρωρὸς, εἰς Σωσίας τε χαὶ Τιθίους\" ἀπέδοτο. Πλὴν εἰ μή τι λέγουσιν, ὅποι καὶ τὸν γυμφίαν ἡμῖν τῆς ἐν φήμῃ Λαΐῖδος, Ἡ γὰρ Λαῖς, ἔφη τις ἤδη λοἐχ Σικελίας ἑωνημένον ᾿ ὅθεν ἡ. χαλλίπαις ἡ τεχοῦσα, τὸν περιδόητον. Καὶ αὐτὴ πάλαι μὲν ἑἐκαλλαχεύετο ναυχλήρῳ δεσπότῃ \" ἔπειτα μέντοι ῥήτορι, χαὶ τούτῳ δεσπότῃ τρίτῳ μετ᾽ ἐχείνους ὁμοδούλῳ \" χαὶ λάθρα τῇ πόλει\" ἔπειτα λαμπρῶς τῇ πόλει, χαὶ προῦστη τῆς τέχνης. Ἧς ἐπειδὴ τὴν ἐργασίαν ὑπὸ χαλαρᾷ ῥντίδι κατέλυσε, τὰς ἐν ἡλιχίᾳ παιδοτριθεῖ, χαὶ τοῖς ξένοις ἀντιχαθίστησιν. Ὁ γὰρ υἱὸς ὁ ῥήτωρ, ἀφεξσθαξ φησι τῆς ἀνάγχης τοῦ νόμου, μητέρα τρέφειν ἑταίβᾶν. Ἄπαγε τοῦ νόμου. Τοῖς γὰρ οὕτω γεγονόσιν, ἀποδέδειχται μὲν ἢ μήτηρ, ὁ δὲ λοιπὸς τῶν γονέων, ἀμφισθητήσιμος. Ὅσον οὖν ἀμφοτέροις παρὰ τῶν εὖ γεγονότων ὀφείλεται, τοῦτο πᾶν ἥχειν ἔδει παρὰ τῶν ἀπατόρων εἰς τὰς μητέρας.","t":"It was the third day that Aeschines had lain dead, and his niece then came to the tomb for the first time; for it is not customary, I think, for brides to go to a funeral. Yet even then she was in crimson, with a transparent hair-net, and hung about with gold and stones … she lay, so that it might not become an ill-omen for the bridegroom … Sitting, then, on … … … in his own life … but on behalf of good birth … the granddaughter of Cecrops her uncle Herodes, a doorkeeper too, sold off to men named Sosias and Tibius. Unless they say something … whence also the bridegroom for us of the famous Lais. For 'Lais', someone has already said, '… bought from Sicily', whence came the mother of fair children, the far-famed one. She herself was long ago the concubine of a shipowner who was her master; then of a rhetor, and he too a master, the third after those, a fellow slave; first secretly to the city, then openly to the city; and she presided over the trade. Since she gave up the practice of it under a slack wrinkle, she trains the girls in their prime and sets them up for the strangers. For her son the rhetor says he is released from the compulsion of the law to support a mother who is a courtesan. Away with such law! For with those born in this way the mother is proven, but the other parent is disputed. Whatever, then, the well-born owe to both parents, all of it should come from the fatherless to their mothers.","f":"Synesius, <i>Ep.</i> 3 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/3)."},"synesius-epistulae/30":{"o":"Ἐγὼ χαὶ σοῦ χήδομαι καὶ τοῦδε \" σοῦ μὲν ὡς μὴ ἀδικοίης \" τοῦδε δὲ, ὡς μὴ ἀδιχοῖτο. Εὲ δὲ χαὶ σοὶ δοχεῖ μετὰ τοῦ Πλάτωνος, τὸ ἀδιχεῖν τοῦ ἀδικεῖσθαι μεῖζον εἶναι χαχὸν, ἕοιχά σοι μᾶλλον, ἣ τῷδε χαρίζεσθαι, δεόμενος ὑπὲρ αὑτοῦ πραττομένου δίκας ὑπὲρ ὧν οὐχ ἐξήμαρτεν. …","t":"I care both for you and for this man: for you, that you may not do wrong; for him, that he may not be wronged. And if you too think, with Plato, that doing wrong is a greater evil than suffering wrong, it seems that I am doing you rather than him a favour when I plead on behalf of a man who is being made to pay a penalty for things in which he did no wrong. …","f":"Synesius, <i>Ep.</i> 30 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/30)."},"synesius-epistulae/31":{"o":"Εἴ τινές εἰσι ψυχαὶ τῶν πόλεων, ὥσπερ οὖν εἰαὶν, ἔφοροι, θεϊαί τε, καὶ δαιμόνιοι, πάσας ἡγοῦ σοι χάριν εἰδέναι, καὶ ἀπομεμνῆσθαι τῶν ἀγαθῶν, ὧν ἐπὶ τῆς μεγάλης ἀρχῆς ἅπασιν ἔθνεσιν αἴτιος γέγονας. Αὐτάς τε οὖν τἀύτας παρὰ τοὺς χαιροὺς ἐχάστους οἵου σοι παρεστάναι συνηγόρους τε καὶ συμμάχους, χαὶ τοῦ χοινοῦ Θεοῦ δεῖσθαι, γενέδθαι σοι πρεπούσας ἁμοιδὰς τῆς ἐνδεχομένης ἐχείνου μιμήσεως. Τὸ γὸρ εὖ ποιεῖν, ἕν τοῦτο μόνον ἔχουσι κοινὸν ἔργον ἄνθρωπος χαὶ θεός. Ἡ δὲ μίμησις, οἰχείωσίς ἐστι, καὶ συνάπτει πρὸς ὃ μιμεῖται τὸ μιμούμενον. Διάχεισο τοίνυν ὡς ἀπειργασμένος οἰχείως τῷ Θεῷ τῇ χοινωνίᾳ τῆς εὐεργετικῆς προαιρέσεως, χαὶ σύνεσο γλυχείαις ἐλπίσιν, ὁποῖαι τῇ τοιαύτῃ τῆς ψυχῆς διαθέσεε προσήχουσιν, ὦ μεγαλοπρεπέστατε μόνος, ἣ μετ᾽ ὀλίγων σὺ μόνος δικαίως χαλούμενος \" ἀσπάζομαι διὰ τἧς σεμνοτάτης φωνῆς τοῦ πατρὸς τὸν νέον Ταῦρον ἀγαθὰς Ῥωμαίων ἐλπίδας.","t":"If cities have souls as their overseers, divine and spiritual beings (and indeed they have), consider that all of them are grateful to you and remember the benefits of which you were the cause for all the provinces during your great office. Believe that these very souls stand beside you at every critical moment as your advocates and allies, and pray to the common God that fitting rewards may come to you for imitating him as far as it is possible. For doing good is the one work that man and God have in common; and imitation is a making-akin, and joins the imitator to what it imitates. Be disposed, then, as one made akin to God by sharing his beneficent purpose, and live with sweet hopes such as befit such a disposition of soul, most magnificent sir, you who alone, or with few others, are justly given that title. Through the most revered voice of the father, I greet the young Taurus, the good hope of the Romans.","f":"Synesius, <i>Ep.</i> 31 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/31)."},"synesius-epistulae/32":{"o":"Ὃ καὶ τοὔνομα δοῦλος, χαὶ τὴν προαίρεσιν, ὄν ἀγνοήσας, ὡς παιδοτρίδην παρὰ τῶν Θεοδώρου χληρονόμων ἑώνημαι, πάλαι μέν ἐστι πονηρός. Καὶ γὰρ ἔφυ καὶ τέθραπται χαχῶς, καὶ ἀγωγῆς οὐκ ἀπέτυχεν ἀξίας τῆς φύσεως, ἐχ παιδὸς ἐν τη … νῦν Λυσίας ἂν εἶπεν, Ἐξείργασται, καὶ τέλος ἔχει, καὶ πέρας ἀηδίας ἐστίν. Ἑρμῇ μὲν γὰρ καὶ Ἥραχλεῖ τοῖς παλαίστρας ἐφόροις, οὐδὲ χατὰ μιχρὸν πρέπει\" Κοτυττοῖ δὲ, χαὶ τοῖς ἄλλοις ᾿Αττιχοῖς χονισάλοις νεωχορεῖ, καὶ εἰ δή τινές εἰσι τούτου τοῦ χόμματος ἕτεροι δαίμονες, ἅπασιν αὐτοῦ μέλει, χαὶ πάντῶν αὐτῷ. Δίχην μὲν οὖν ἑτέραν οὖχ ἂν λάδοιμι παρ᾽ αὐτοῦ \" ἀποχρῶσα γὰρ ἣ πονηρία δίχη τῷ πονηρῷ. Δοχιμασθεὶς δ᾽ ἀνεπιτήδειος εἶναι συμδιοτεύειν φιλοσόφοις δεσπόταις, ὧν οἰχουρούντων αἰσχύνη περινοστεῖ, ἐχέτω τὴν ἔχουσαν αὐτὸν πόλιν. Ὁ γὰρ ἰδὼν τὸν πορνότριθα σοδοῦντα διὰ τῆς ἀγορᾶς, ἐν στεφάνῳ. χαὶ μύροις μεθύοντα καὶ χωμάζοντα, καὶ πάσης ἀχολασίας ἐμπιπλάμενον, χαὶ ᾧδὰς ἄδοντα πρεπούσας τῷ βίῳ, ἐπὶ τοὺς ἔχοντας αὑτὸν τὴν αἰτίαν ἀνήγαγεν. “Ὅπως οὖν αὐτὸν παραδοὺς. τῷ ναυκλήρῳ πλεῖν ἀναγχάσεις εὐθὺ «ἧς ἐνεγχούσης αὐτόν. Ἐχείνη γὰρ ἂν αὐτοῦ χαὶ ἀνάσχοιτο δικαιότερον. Πλείτω δὲ δεδεμένος ἐπὶ τοῦ καταστρώματος \" μὴ γὰρ εἰς χοίλην ναῦν καταδαίη. Ἐπεὶ μὴ θαυμάσῃς, εἰ συχνὰ τῶν χεραμίων ἡμιδεῇ σοι ποιήσειεν, Εἰ δὲ ὁ πλοῦς παρατείνοιτο, χαὶ μέχρι τρυγὸς ἂν ἐχροφοῖτο τὸν ἀνθοσμίαν, καὶ τοὺς ναύτας δ' ἂν αὐτὰ ταῦτα ποιεῖν ἀναπείσειε. Πρὸς γὰρ τοῖς ἄλλοις καὶ πιθανώτατον τὸ χαχὸν, εἰς ἀπολαύσεις ἡγήσασθαι. Καὶ τίς οὕτως ἐμδριθής ἐστι τῶν μισθῷ πλεόντων τὴν θάλατταν, ὡς μὴ διαχυθῆναι τοῦ χαθάρματος χορδαχίδαντος ἐν τῇ τοῦ ποτηρίου περιφορᾷ; Καὶ ἄλλα πολλὰ βωμολοχεύεται, πρὸς ἃ δεῖ πεφράχθαι τὸν ναύχληρον. Ὃ μὲν οὖν Ὀδυσσεὺς, ἵνα μὴ ὑφ᾽ ἡδονῆς διαφθαρείη, τὴν Σειρήνων ἀχτὴν δεδεμένος παρήμειδεν. Οὑτοσὶ δὲ, ἵνα μὴ τοὺς πλέοντας ἡδονῇ διαφθείρειεν, ἂν ἐχεῖνοι","t":"The fellow who is a slave both by name and by choice, whom I bought in ignorance from the heirs of Theodore as a wrestling-trainer, has long been wicked. For he was born and bred badly, and he did not miss an upbringing worthy of his nature, from childhood in … Now, as Lysias would have said, he is finished, complete, the very limit of disgust. To Hermes and Heracles, the overseers of the wrestling-school, he is not in the least suited; but he is temple-warden to Cotytto and the other Attic Konisaloi, and if there are any other spirits of that stamp, he cares for all of them and they all care for him. Other punishment I would not take from him; for wickedness is punishment enough for the wicked. But since he has proved unfit to live with masters who are philosophers, in whose house, while they keep at home, shame goes about, let the city that has him keep him. For whoever saw the brothel-haunter strutting through the market-place in a garland, drunk with perfumes and revelling and filled with every licentiousness, and singing songs suited to his way of life, laid the blame on those who own him. See to it, then, that you hand him over to the ship's captain and compel him to sail straight to the land that bore him; for she would more justly put up with him. Let him sail bound on the deck, and not go down into the hold; otherwise do not be surprised if he leaves many of the jars half empty for you; and if the voyage were prolonged, he would sup the fragrant wine down to the dregs and persuade the sailors to do the very same. For besides everything else, the mischief is most persuasive at leading the way to pleasures. And who of those who sail the sea for pay is so grave as not to dissolve in laughter when the scum dances the cordax as the cup goes round? He plays many other buffooneries, against which the captain must be fortified. Odysseus, so as not to be ruined by pleasure, passed the Sirens' shore bound; this fellow, so that he may not ruin those on board with pleasure, … if they …","f":"Synesius, <i>Ep.</i> 32 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/32)."},"synesius-epistulae/33":{"o":"χοῦς ἔοιχα πρᾶγμα ποιεῖν \" ἃς παρείληφα φωνὰς, ἀντιδίδωμι, τὸν θαυμαστὸν ᾿Αλέξανδρον ἑπαινῶν παρὰ σοῖ.","t":"… I seem to be doing what echoes do: the words I have received I give back, praising the admirable Alexander to you.","f":"Synesius, <i>Ep.</i> 33 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/33)."},"synesius-epistulae/34":{"o":"Θύπω τῇ προνοίᾳ μέλει Ῥωμαίων \" ἀλλὰ μελήσει ποτὲ, χαὶ οὐχ εἰς ἅπαν οἰχουρήοουσιν οἱ τὰ χοινὰ σώζειν δυνάμενοι. ᾿Αλλὰ τῷ γε ῥήτορι τῷ συντρόφῳ καὶ ἡ παροῦσά σοι δύναμις ἀρκεῖ πρὸς δ᾽  τυγχάνει δεόμενος, ᾿Απολαυέτω δὴ νῦν μὲν αὐτὸς μόνος ταύτης ἔπειτα μετὰ τῶν ἐθνῶν ἀπάντων χἀχείνης.","t":"Providence does not yet care for the Romans; but it will care some day, and those able to save the commonwealth will not keep at home for ever. Yet for the rhetor, your foster-brother, even the power you now have is enough for whatever he happens to need. Let him enjoy it, then: now this power, by himself alone; later, together with all the provinces, that other power too.","f":"Synesius, <i>Ep.</i> 34 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/34)."},"synesius-epistulae/35":{"o":"Ἐπιτομωτάτην ὁδὸν ἐπὶ τὸ πλουτεῖν ἐδάδισεν ᾿Αθανάσιος. \"Ἔγνωχεν ὁμόσε ἱτέον εἶναι τοῖς ἀποθνήσχουσι, χαὶ πρακτέον αὐτοὺς πειθοῦ χαὶ βίᾳ πᾶν ὅτι ἂν δύναιτο. Οὐχ ἂν οὖν αὐτὸν λάθοι δημόσιος ἐπὶ διαθήχῃ κχαλούμενος, ἀλλὰ συνεὶς ἄλλεται","t":"Athanasius has taken the shortest road to wealth. He has decided that he must close in on the dying and extract from them, by persuasion and by force, whatever he can. No public notary summoned to a will could escape his notice; he understands at once and leaps …","f":"Synesius, <i>Ep.</i> 35 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/35)."},"synesius-epistulae/36":{"o":"'Ἐχχαιδεχάτῃ μηνὸς ᾿Αθὺρ, ὁ μαχαρίτης Καστρίχιος αὐτὸ τοῦτο ἐγένετο, φάσμα χαλεπὸν ἰδών τε χαὶ διηγησάμενος. …","t":"On the sixteenth of the month Athyr, the late Castricius became just that ['the late'], having seen and described a dreadful apparition. …","f":"Synesius, <i>Ep.</i> 36 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/36)."},"synesius-epistulae/37":{"o":"Ἰωάννης, ὅν ὅτι σε φιλεῖ, δι' αὐτὸ τοῦτο φιλῶ, νόσῳ χαλεπῇ προσεπάλαισεν. Ἦν δὲ αὑτῷ δεινὸν, οὐχ ἢ νόσος, ἀλλὰ τὸ σοῦ τῆς ἱερᾶς ἀπεῖναι χεφαλῆς. Ἐπεὶ καὶ νῦν ἐν τοῖς ὁμοίοις ἐστί, Τούτῳ δέ τι χαὶ τρίτου προσὸν χαλεπωτέραν τὴν νόσον ποιεῖ. Ἐρᾷ τοῦ τι ποιεῖν στρατιώτῃ πρέπον, χαὶ δυτκόλως ἔχει πρὸς τὴν ἐξ ἀνάγχης ἀργίαν.","t":"John, whom I love for the very reason that he loves you, has been wrestling with a severe illness. Yet what was dreadful for him was not the illness, but being away from your sacred head; for even now he is in the same state. And a third thing, added to these, makes the illness harder: he longs to do something befitting a soldier, and he chafes at the idleness forced on him.","f":"Synesius, <i>Ep.</i> 37 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/37)."},"synesius-epistulae/38":{"o":"Οἷμαί σου τὴν θεσπεσίαν ψυχὴν ἐπ᾽ αὐτὸ τοῦτο χαταπεμφθεῖσαν, ἐφ᾽ ᾧ κοινὸν ἀγαθὸν ἀνθρώπων Β εἶναι, καὶ χάριν εἰδέναι τοῖς συνιστᾶσι τοὺς δεομένους δικαίων, ὅτι σου πρεπούσας ὑποθέσεις τῇ φύσει πορίζονται. Οὐ γὰρ ὅτι συγγενῆς ἐστιν Ἡρώδης ἐμὸς, ἀλλ᾽ ὅτι δεῖται δικαίων, διὰ τοῦτό σοι τὸν γεανίσχον συνίστημι, ὅστις ἐχ προγόνων λαμπρότατος ὧν, χαὶ τὴν πατρῴαν βῶλον ὑποτελῆ τῇ συγχλήτῳ διαδεξάμενος, ἐπειδὴ γέγονεν ἡγεμὼν, ἀξιοῦται συντελεῖν ὥσπερ οἱ νεόδουλοι, καὶ γενέσθαι διπλοῦς λειτουργός \" τὸ μέν τι διὰ τὴν οὐσίαν, τὸ δὲ δι᾽ ἣν Ἦρξεν ἀρχήν.","t":"I think your divine soul was sent down for this very purpose, to be a common good for mankind, and to be grateful to those who recommend people in need of justice, because they supply you with occasions that suit your nature. It is not because Herodes is my relative, but because he needs justice, that I recommend the young man to you. He comes of a most illustrious family, and inherited his father's land subject to the senatorial tax; yet since he became a governor, he is required to pay like newly enrolled councillors, and to become a double contributor: in one respect because of his property, in another because of the office he held.","f":"Synesius, <i>Ep.</i> 38 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/38)."},"synesius-epistulae/39":{"o":"Ἑλχεῖ με παρὰ σὲ πόθος χαὶ χρεία. Πυνθάνομαι τοίνυν εἰ περιμενεῖς ἥξοντα.","t":"Longing and need draw me to you. I ask, then, whether you will wait for my coming.","f":"Synesius, <i>Ep.</i> 39 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/39)."},"synesius-epistulae/4":{"o":"Λύσαντες ἐχ Βενδιδείου πρὸ δείλης ἑῴας, μόλις ὑπὲρ μεσοῦσαν ἡμέραν, τὸν Φάριον Μύρμηχα παρηλλάξαμεν, δίς που καὶ τρὶς ἐνσχεθείσης τῆς νεὼς τῷ τοῦ λιμένος ἐδάφει. Εὐθὺς μὲν οὖν χαὶ τοῦτο χαχὸς οἰωνὸς ἐδόχει, καὶ σοφὸν ἦν ἀποβῆναι νεὼς, ἐχ πρώτης ἀφετηρίας οὐχ εὐτυχοῦς. ᾿Αλλὰ φυγεῖν παρ᾽ ὑμῖν ἔγχλημα δειλίας ἡσχύνθημεν - χαὶ διὰ τοῦτο, Οὔπω ἔτ᾽ ἔσχεν ὑποτρέσαι οὐδ' ἀναδῦγναι. ὥστε χἄν τι συμδῇ, δι᾽ ὑμᾶς ἀπολούμεθα. Καίτοι τί δεινὸν ἦν, ὑμᾶς τε γελᾷν, χαὶ ἡμᾶς ἕξω χινδύνων ἑστάναι. ᾿Αλλὰ τῷ Ἐπιμηθεῖ, φασὶ, Τὸ μὲν μέλειν οὖν ἦν, τὸ μεταμέλειν δ' ἐνὴν \" ὥσπερ ἡμῖν, Τότε γὰρ ἐξὸν σώζεσθαι, νῦν πρὸς ἐράμοις ἀχταῖς συναυλίαν ὀλοφυρόμεθα, χαὶ πρὸς ᾿Αλεξάνδρειαν ὁρῶντες, ὡς οἷόν τε, χαὶ πρὸς τὴν μητέρα Κυρήνην ὧν. τὴν μὲν ἔχοντες ἀπελέπομεν, τὴν δὲ εὑρεῖν οὐ δυνάμεθα, ἰδόντες τε χαὶ παθύντες, ἃ μηδὲ ὄναρ ἠλπίσαμεν. ΓἌχουε γὰρ, ἵνα μηδὲ σὺ πάνυ χαίρειν σχολάζῃς \" χαὶ πρᾶτον. ὅπως ἡμῖν εἶχε τὰ τοῦ πληρώματος. Ὁ μὲν ναύχληρος ἐθανάτα χατά… καὶ τὴν γῆν, καὶ τὴν θάλατταν ὑποπτεύετε, Οὖχ, ἣν γέ τις αὐταῖς χρῷτο καλῶς, ὦ λῷστε ᾿Αμάραντε, πρὸς αὐτὸνξφην. Ἡμῖν δὲ οὐδὲ Ταφοσίριδος ἔδει\" ζῇν γὰρ ἔδει\" καὶ νῦν τοῦ πελάγους τί δεῖ: ᾽Δλλὰ πλέωμεν, ἔφην, εὐθὺ Πενταπόλεως, ἀπέχοντες τῆς γῆς, ὅσον μέτριον, ἵν᾽ εἴ τι χαὶ χαλεπόν\" οἷα δὴ τὸ θαλάττης, ἄδηλον δὲ δήπου χαὶ ἔστι, χαὶ παρ' ὑμῖν λέγεται - λιμήν τις ἡμᾶς ἐκ τοῦ σχεδὸν ὑποδέξοιτο. Οὔχουν ἔπειθον λέγων “ ἀλλ᾽ ἐξεχεχώφει τὸ χάθαρμα, ἕως ἄνεμος ἀπαρχτίας ἐπαράσσει πολὺς, χῦμα ἐλαύνων ὑψηλὸν καὶ τραχύ. Οὗτος ἄφνω προσπεσὼν, τὸ ἱστίον ἔμπαλιν ὥθησε, καὶ τὰ χυρτὰ χοῖλα πεποίηχεν. Ἡ δὲ ναῦς ἐγγὺς ἦλθεν ἐπὶ πρύμναν ἀνατετράφθαι. Μᾶλις δ᾽ οὖν αὐτὴν κατεστήσαμεν, Καὶ ὁ βαρύστονος Αμάραντος, Τοιοῦτον, ἔφη, τὸ τέχνῃ ναυτίλλεσθαι. προσδέχεσθαι γὰρ αὐτὸς πάλαι τὸν ἐκ πελάγου; ἄνεμῶν, καὶ διὰ τοῦτο μετέωρος πλεῖν. Κατιέναι γὰρ νῦν ἐγκάρσιος, ἐνδιδόντος τοῦ διαστήματος προστιθέναι τῷ αἥχει. Τοῦτον δὲ εἶνᾶι τὸν πλοῦν τὸν ἡμέτερον, οὐχ ἂν, εἴ γε παρὰ τὰς ἀχτὰς ἐπλέομεν. Προσαναπεπλάσθαι γὰρ ἂν τῇ γῇ. Καὶ ἡμεῖς ἀπεδεχόμεθα λέγοντος, ἕως ἡμέρα τε ἦν, καὶ τὰ δεινὰ οὔπω παρῆν' Ἤρξατο γὰρ δὴ μετὰ τῆς νυχτὸς, ἀεὶ προϊόντος ἐπὶ μεῖζον τοῦ κλύδωνος. ᾿ Ἡμέρα μὲν οὖν ἦν, ἥντινα ἄγουσιν οἱ Ἵουδαΐοι Παρασκευὴν \" τὴν δὲ νύχτα τῇ μετ᾽ αὐτὴν ἡμέρᾳ λογίζονται, καθ᾽ ἣν οὐδενὶ θέμις ἐστὶν ἐνεργὸν ἔχεν τὴν χεῖρα, ἀλλὰ τιμῶντες διαφερόντως αὐτὴν, ἄγουσιν ( ἀπραξίαν. Μεθῆχεν οὖν ἐκ τῶν χειρῶν ὁ χυδερνήτης τὸ πηδάλιον, ἐπειδὴ τὸν ἥλιον εἴχασεν ἀπολελοιπέναι τὴν γῆν \" καὶ καταδαλὼν ἑαυτὸν, Πατεῖν παρεῖχε τῷ θέλοντι ναυτίλων Ἡμεῖς δὲ τὴν μὲν οὖσαν αἰτίαν οὐχ εὐθὺς ἐπὶ γοῦν ἐδαλλόμεθα\" ἀπόγνωσιν δὲ τὸ πρᾶγμα οἱόμενοι, προῦἐσχάτας ἐλπίδας. Καὶ γὰρ δὴ καὶ ἐπεῖχον αἱ τριχυμίαι, τοῦ πελάγους καὶ πρὸς ἑαυτὸ στασιάσαντος, Γίνεται δὲ τοῦτο, ὅταν μὴ τῷ λήξαντι πνεύματι χαὶ τὰ παρ᾽ ἑαυτοῦ συναναπαύσηται κύματα\" ἀλλ᾽ ἰσχύον ἔχοντα τὸ ἐνδόσιμον τῆς χινήσεως, ὑπαντιάζη τῇ τὸν Ἔδει γάρ μοι χαὶ φλεγμαινόντων ὀνομάτων, ἵνα μὴ τὰ μεγάλα κακὰ σμικροπρεπέστερον διηγήσωμαι. Τοῖς οὖν ἐν τῷ τοιῷδε πλέουσιν ἀπὸ λεπτοῦ, φασὶ, μίτου τὸ ζῇν ἠρτῆσθαι. Εἰ δὲ καὶ ὁ κυδερνήτης νομο\" διδάσκαλος εἴη, τίνα δεῖ ψυχὴν ἔχειν; Ἐπεὶ δ᾽ οὖν συνήχαμεν τὸν νοῦν τῆς ἀπολείψεως τῶν πηδαλίων (δεομένων γὰρ ἡμῶν σῴζειν ἐκ τῶν ἐνόντων τὴν ναῦν, τὸ βιδλίον ὑ πανεγίνωσχε) πειθοῦς ἀπογνόντες, ἀνάγχην ἤδη προσήγομεν᾽ καί τις στρατιώτης γεν\" ἠπείλησε τἀνθρώπῳ τὴν χεφαλὴν ἀποχόψειν, εἰ μὴ ἀντιλήψοιτο τοῦ σκάφους. Ὁ δὲ αὐτόχρημα Μαχχαθδαῖος οἷος ἦν ἐγχαρτερῇσαι τῷ δόγματι. Μεσούσης δὲ ἤδη τῆς νυχτὸς, ἀναπείθεται παρ᾽ ἑαυτοῦ πρὸς τῇ χαθέδρᾳ γενέσθαι. Νῦν γὰρ, φησὶν, ὁ νόμος ἐφίησιν ἐπειδὴ νῦν σαφῶς τὸν ὑπὲρ τῆς ψυχῆς θέομεν. Πρὸς τοῦτο αἴρεται θόρυδος ἐξ ἀρχῆς, ἀνδρῶν οἰμωγὴ, γυναιχῶν ἦν, ὡς αὐτίκα ἂν παραγράψων τοὺς δανειστάς. Ἐμὲ δὲ ἐν τοῖς δεινοῖς, ὄμνυμί σοι θεὸν ὄν φιλοσοφία πρεσδεύει, τὸ Ὁμηριχὸν ἔθραττεν ἐχεῖνο, μὴ ἄρα ἀληθὲς εἴη, τὸν καθ᾽ ὕδατος θάνατον ὄλεθρον εἶναι καὶ αὑτῆς τῆς ψυχῆς. Λέγει γὰρ ἔστιν ὅπου τῶν ἐπῶν “ Αἴας δ' ἐξαπόδλω.λϊεγν, ἐπεὶ πίεν ἁλμυρὸν ὕδωρ. τὸν ἐν θαλάττῃ θάνατον ἀχριδεστάτην ἀπώλε:αν εἶναι τιθέμενος. Οὐδένα γοῦν ἄλλον ἐξαπολῳλέναι φησὶν, ἀλλ᾽ ἕχαστος ἀποθνήσχων, ἄϊδός δ' ἐδεδήκει. Ταῦτ᾽ ἄρα χαὶ ἐν δυοῖν νεχύαιν ὁ μιχρὸς Αἴας οὐδαμοῦ τοῦ δράματος εἰσενήνεχται, ὡς τῆς ψυχῆς οὐχ οὔσης ἐν ἄδου \" χαὶ ᾿Αχιλλεὺς, ἀνὴρ εὐψυχότατός τε χαὶ φιλοχινδυνότατος, ἀποδειλιᾷ πρὸς τὸν ἐν ὕδατι θάνατον, ὅν γε καὶ λευγαλέον χαλεῖ. Τούτους ἑλίττων τοὺς λογισμοὺς, ὁρῶ τοὺς στραμένος ἐμάνθανον παρ᾽ αὐτῶν, ὡς χαλὸν ἐπὶ τοῦ χαταστρώματο: ὄντας ἔτι πρὸς τὸν ἀέρα τὴν Ψυχὴν ἐρυγεῖν, ἀλλὰ μὴ πρὸς χῦμα χανόντας. Τούτους αὐ- «οφυεῖς Ὁμηρίδας ἐνόμιτα, καὶ ἐθέμην τῷ δόγματι. Εἶτα κηρύττει τις ἐξαρτᾶσθαι χρυσίον, οἷς ἐστι \" καὶ οἷς ἦν, ἐξήρτητο, καὶ χρυσίον, καὶ ὅ τι ἄξιον χρυσίου. Καὶ αἱ γυναῖχες αὐταί τε ἐσχευάξοντο, χαὶ τοῖς δεονὸν τοῦτο ποιεῖν, νοῦν δὲ ἔχει τοιοῦτον. Φέρειν δεῖ τιμὴν ἐντάφιον τὸν ἐχ ναυαγίου νεχρόν. Ὁ γὰρ προσμὴ οὐχὶ μικρόν τι μέρος ἀποδάσασθαι τῷ χαρισαμένῳ τὸ πολλαπλάσιον. Καὶ οἱ μὲν ἦσαν πρὸς τούτοις. … πὴν παραχαταθήχην τοῦ ξένου ἔχλαιον. Ὡς οἶδεν ὁ Ξένιος, οὐχ εἰ τεθνηξοίμην, ἀλλ᾽ εἰ ὁ Θρὰξ ἀποστερήσοιτο, τῶν χρημάτων ἕνεχεν ᾿ ὃν χαὶ ἀποθανὼν ἂν ἐσχυνόμην. Ἐνταῦθα μέν γε τὸ ἐξαπολωλέναι χέρδος ἦν, χαὶ συναπολωλέναι, χαὶ ἀποδράσαι\" τὴν αἴσθησιν. … Ὃ δὲ ἑποίει παρὰ πόδας τὸν χίνδυνον, οὐχ ἕτερον ἧν, ἀλλ᾽ ὅτι πᾶσιν ἱστίοις ἡ ναῦς ἐφέρετο. Ὑποτεμέσθαι ὃὲ οὐκ ἦν. ᾿Αλλὰ πολλάκις ἐπιχειρήσαντες τοῖς χαχαὶ ὑφώρμει δέος οὐχ ἔλαττον, εἰ καὶ διαγενοέμεθα ἐχ τοῦ χλύδωνος, οὕτως ἔχοντας ἐν νυχτὶ πελάζειν τῇ γῇ. Φθάνει δὲ ἡμέρα, χαὶ ὁρῶμεν τὸν ἥλιον, ὡς οὐχ οἶδα εἴ ποτε ἥδιον, Τὸ δὲ πνεῦμα ῥᾷον ἐγίνετο «ἔς ἀλέας ἐπιδιδούσης, χαὶ ἡ δρόσος ἐξισταμένη παρεἶχε ἡμῖν χεχρῆσθαι τοῖς χαλωδίοις,, χαὶ τὸ ἱστίον μεταχειρίζεσθαι. Ὑπαλλάττειν μὲν οὖν ἔστέον ἔτερὸν νόθον οὐκ εἴχομεν “ ἠνεχυρίαστο γάρ. ᾿Ὰνελαμόάνομεν δὲ αὐτὸ, χαθάπερ τῶν χιτώνων τοὺ; χόλπους \" καὶ πρὶν ὥρας εἶναι τέτταρας, ἀποδαένομεν σαντες, ἐν ἐσχατιᾷ τινὶ πανερήμῳ \" καὶ οὔτε πόλιν, οὔτε ἀγρὸν ἐχούσῃ γείτονα. σταδίους ἑχατόν ποὺ πρὸς τοῖς τριάχοντα κατόπιν ἀγροῦ. Ἢ μὲν οὖν ναῦς ἐδάλευεν ἐπὶ μετεώρου \" λιμὴν γὰρ ὃ τόπος οὐχ ἦν, χαὶ ἐσάχευεν ἐπ’ ἀγχύρας μιᾶς. Ἢ ἑτέρα δὲ ἀπημπόλητο᾽ τρίτην γὰρ ἄγκυραν ᾿Αμάραντος οὐχ ἐχτήσατο. … Ἡμεῖς δὲ, ἐπειδὴ τῆς φιλτάτης ἡψάμεθά γῆς, περιδάλλομεν, ὥσπερ ἔμψυχον οὖσαν μητέρα χεὶ ἀποθύσαντες ὕμνους τῷ Θεῷ χαριστηρίους, ὥσπερ εἰώθειμεν, προσεθήχαμεν αὐτοῖς χαὶ τὴν ἔναγχος τύχην, ἀφ᾽ ἧς παρὰ δόξαν ἐσώθημεν, δύο ἑξῆς ἐπιμείναντες ἡμέρας, ἕως ἂν ἀφυδρίσῃ τὸ πέλαγος. Ἐπεὶ δὲ ἄπορον ἦν ὁδῷ χρήσασθαι, μηδενὸς ἀνθρώταυν ὑρὼμένου, πάλιν ἐπετολμήσαμεν τῇ θαλάσσῃ \" καὶ ἄραν. τες εὐθὺς ἀρχομένης ἡμέρας, ἐπλέομεν ἐκ πρύμνης ἀνόμῳ πᾶδαν αὐτὴν χαὶ τὴν ἐπιγενομένην ἡμέραν\" ἧς ἢδηληγούσῃης, τὸ πνεῦμα ἀπέλιπεν ἡμᾶς, καὶ ἡμεῖς ἠνιάθημεν. Ἐμέλλομεν δὲ ἄρα ποθήσειν γαλήνην. Ἦν μὲν οὖν τρισχκαιδεχάτη φθίνοντος. Ἐπῃω\" συνδραμεῖσθαι τῆς τε συνόδου τῶν ἀστέρων, καὶ τῶν πολυθρυλλήτων τυχαίων ἃ μηδείς ποτε, φασὶ. πλέων ἐθάρσησε,, χαὶ δέον ἡμᾶς ἑλλιμενίζειν, οἱ δ᾽ ἐλελήθειμεν αὖθις ἀναδεδραμηχότες ἐπὶ τὸ πέλαγος. Ἢ δὲ στάσις, ἤρξατο μὲν ἀπὸ τῶν ἀρχτιχῶν πνευμάτων ᾿\" χαὶ ὗσέ γε πολλὰ χκανὰ τὴν συνοδιχὴν νύχτα. “Ὥπειτα ἠχόσμει τὰ πνεύματα, χαὶ ἡ θάλασσα χνχεὼν ἐγεγόνει. Τὰ δὲ περὶ ἡμᾶς, οἷα εἰχὴς ἦν ἐν τοῖς τοιούτοις, ἵνα μὴ πάθη παραπλήσια δὶς ἀφηγώμεθα, ἐν οἷς ἦν, ὥνησέ τι τὸ μέγεθος τοῦ χειμῶνος \" τὸ τὴν ναῦν. Εἶτα κατεαγὸς μέσον, ἐγγὺς μὲν ἦλθεν ἀπολέσαι πάντας ἡμᾶς. Ἐπεὶ δὲ οὐχ ἀπολώλεχεν, αὐτὸ δὴ τοῦτο χαὶ περιέσωσεν. Οὐ γὰρ ἦν ἄλλως ἐνέγκαι τὴν βίαν τοῦ πνεύματος. Πάλιν δὲ δυσπειθὲς ἣν τὸ ἱστίον, χαὶ οὐχ εὔτροχον εἰς καθαέρεσιν. Οὕτως οὖν παρὰ δόξαν ἀποφορτισάμενοι τὴν ἀπληστίαν τῆς βιαίας φορᾶς, ἡμέραν ἑξῆς καὶ νύχτα ἠνέχθημεν. Ἧς ἤδη περὶ δευτέραν οὔσης ὀρνίθων ῴδὴν, ἐλάθομὲν ἐγχρίψαντες ἀχαρῇ πέτρᾳ προδεδλημένῃ τῆς γῆς ὅσον εἶναι βραχεῖαν χεῤῥόνησον. Βοῆς δὲ γενομένης, ἐπειδὴ τις παρηγγύησεν αὐτῇ γῇ πελάσαι, θροῦς ἤρθη πολὺς, καὶ ἥχιστα ξύμφωνος\" τῶν μὲν ναντῶν πεφρικότων, ἡμῶν δὲ ἐξ ἀπειρίας τὼ χεῖρε ἐπικρο» τούντων, χαὶ περιδαλλόντων ἀλλήλους, χαὶ οὐχ ἐχόν- “ων ὅπως χρησόμεθα τῷ πλήθε: τῆς χαρᾶς. Ἐλέγετο δὲ ὁ μέγιστος αὐτὸς εἶναι τῶν περιστάντων ἡμᾶς κινδύνων. Ἤδη ὃὲ ὑποφαινομένης ἡμέρας, κατασείει … χειρὶ τόπονς ὑπόπτους, χαὶ ἑνέρους οὗς ἔδει θαῤῥῇσω,. Καὶ τέλος μόνος ἦλθεν ἐπὶ χελητίου δισχάλμου\" ὅπερ ἐξάψας τοῦ πλοίου, μεταχειρίζεται τὸ πηδάλιον. Ὁ δὲ Σύρος ἄσμενος ἐξέστη τῆς προεδρίας. ᾿Αναλύσας δὲ σταδίους οὐ πλείους, ἣ πεντήχοντα, ρίον οἶμαι χαλοῦσιν αὐτό), χαὶ ἡμᾶς ἐπὶ τῆς ἠϊόνος ἀπεδίθασε, σωτὴρ χαὶ δαίμων ἀγαθὸς ἀποχαλούμενος. Καὶ μετὰ μιχρὸν ἑτέραν ὁλχάδα εἰσήλασε, καὶ μάλα ἄλλην, καὶ πρὶν ἑσπέραν εἶναι, πέντε γεγόναμεν ὑπὸ τοῦ θεσπεσίου πρερδύπον περισωθεῖσαι φορτίδες, πρᾶγμα ἐναντιώτατον πῷ Ναυπλίῳ ποιοῦντος. Καὶ γὰρ οὐχ ὁμοίως ἐκεῖνος ποὺς ἀπὸ τοῦ χειμῶνος ἐδείξατο. Ἑς δὲ τὴν ὑστεἄδην οἱ ἦρε … ἡμᾶς Ἦσαν ἀπὸ ᾿Αλεξανδρείας ἡμέραν. Καὶ νῦν ὁλόχληρός ἐσμεν στόλος, ἐν νεωρίῳ μιχρῷ. Ἐπεὶ δὲ ἡμῖν ἤδῃ καὶ τὰ ἐφόδια κατεδήδοτο. Οὐ γὰρ ὄντες ἐθάδες ἀτυχεῖν, οὐδ᾽ ἐλπίσαντες ὑπερήμεροι γενέσθαι, “μέτριά γε ἐνετιθέμεθα, χαὶ οὐδὲ τούτοις μετρίως ἐχρώμεθα. ὁ δὲ πρεσδύτης καὶ τοῦτο ἠκέσατο, διδοὺς μὲν οὐδέν\" οὐ γὰρ οὐδ' ὅμοιος ἦν ἔχοντι \" δείξας δὲ πέτρας, ἐν αἷς ἄριστον ἔφη χαὶ δεῖπνον ἑκάστης ἡμέρᾳς γεχρύφθαι τοῖς βουλομένοις πονεῖν, Ἐντεῦθεν ἰχθυώμενοι, ζῶμεν ἡμέραν ἑδδόμην ἤδη\" οἱ μὲν ἐνροῦντες \" τὰ δὲ μειράχια ἐπὶ χωδίοις εὐτυχεῖ χαὶ ἰούλοις, Ἐγὼ δὲ χαὶ ὁ θρησχευτὴς ὁ Ῥωμαῖος, ἐπὶ ταῖς λεπάσι ῥωννύμεθα. Ἡ δὲ λεπὰς, ὄσττρεόν ἐστι χοῖλον, ὅπερ ἐπειδὰν λάδηται πέτρας, ἀπισχυρίξεται. Τὰ μὲν οὖν πρῶτα, γλίσχρως ἐζῶμεν ἀπὸ τῆς θήρα:, περιεχόμενος ἕχαστος ὅτου καὶ λάθοιτο᾽ ἐδίδου δὲ δῶρα οὐδεὶς οὐδενί. Νῦν δὲ ἐν ἀφθονωτέροις ἅπαντες, ἀπὸ τοιᾶσδε αἰτίας\" Αἱ γυναῖχες «αἷς γυναιξὶν, αἱ Λίδυσσαι ταῖς πλεούσαις, βούλοιντο μὲν ἂν χαὶ τὸ τῶν ὀρνίθων γάλα παρασχεῖν \" παρ’ ἐχουσι γοῦν ὅσα αὐταῖς ἀῆο τε φέρει χαὶ γῆ, τυροὺς, … ὠὰ ἀλεχτόρεια, \"Ἤδη δέ τις καὶ ὠτίδα ἔδωχεν, Αὗται δὴ καταχομίζουσιν ἐπὶ τὴν ναῦν τὰ δῶρα' αἱ δὲ δεχόμεναι χοινοῦνται τοῖς βουλομένοις. Οἱ δὲ ἡμῖν ἤδη τὰ ἀπὸ τῆς θήρας δωροῦνται \" χαὶ ἤχει τις ἄλλο; ἐπ᾽ ἄλλῳ, παῖς ἐπ᾽ ἀνδρὶ, καὶ ἀνὴρ ἐπὶ παιδὶ, φέρων ἀεί τί μοι ξένιον \" ὁ μὲν γχιστρωμένον ἰχθύδιον, ὁ δὲ ἄλλος ἄλλο τι \" πάντως ἕν γέ τι ἀγαθὸν, ὧν φέρουσι πέτραι, ᾿'Εμοὶ γὰρ οὐχ ἔστι βουλομένῳ τὰ παρὰ τῶν γυναιχῶν δέχεσθαι, σὴν χάριν καὶ τοῦτο, ἵνα μὴ «ἰς ἐχεχειρία μοι πρὸς αὐτὰς γένηται, χᾷτα ἐπειδὰν ἐξόμνυσθαι δέῃ, διαποροίην ἀρνούμενος. Ἐπεί τί γε ἐχώλυε τὸ ἐπὶ τοῖς ἐπιτηδείοις τρυφᾷν. Οὕτω πολλὰ πολλαχόθεν συῤῥεῖ. Σὺ μὲν οὖν ἀρετὴν λογιῇ τὴν φιλοφροσύνην τῶν ἐγχωρίων, ἣν εἰς τὰς ἐπιξενουμένας ἐνδείχνυνται. τὸ δὲ ἑτεροῖζόν ἔστιν, οἷον ἄξιον εἶναι: καὶ διηγήσασθαι, καὶ ταῦτα ἐπὶ τῆς νῦν ἐμοὶ παρούσης σχολῆς. Μήνιμα 'Άφρο: δίτης, ὡς εἰχάσαι, κατέχει τὴν χώραν. Δυστυχοῦσι γοῦν ὅπερ αἱ Λήμνιαι αὗται γὰρ ὑπερμαζῶσι, χαὶ ἀσυμμέτρως ἔχουσι τῶν στέρνων, ὥστε τὰ βρέφη μὴ διὰ μάλης, ἀλλὰ δι᾽ ὥμων σπᾷν τῆς θηλῆς ἀναδεθημένης. Εὲ μή τις εἴποι τὸν ἍΔμμωνα, χαὶ τὴν Ἄμμωνος γῆν, οὐ μᾶλλον εἶναι μηλοτρόφον ἧ χουροτρόφον ἀγαθήν \" ἀνεῖναι δὲ τὴν φύσιν ἀνθρώποις ὁμοίως καὶ χτήνεσι δαψιλεστέρας καὶ ἀδροτέρας τὰς “οὔ γάλαχτος πίδαχας, χαὶ εἰς τοῦτο δεῖν ἀδροτέρων οὐθάτων τε καὶ θυλάχων. Μανθάνουσαι δὴ παρὰ τῶν ὑπερόριον, ὅτι μὴ πᾶν τὸ θῆλυ τοιοῦτόν ἔστιν, ἀπιστοῦτι᾽ χαὶ ἐπειδὰν λάδωνται γυναιχὸς ξένης, φιλοφρονοῦνται, καὶ πάντα δρῶσιν, ἕς τ᾽ ἂν τὰς ἀγχάλας διερευνήσωνται. Ἡ ἰδοῦσα λέγει πρὸς ἄλλην, χαὶ χαλοῦσιν ἀλλήλας, ὥσπερ οἱ Κίκονες. Αἱ δὲ συμζοιπτῶσιν ἐπὶ τὴν θέαν, καὶ ἐπὶ τούτῳ δωροφοροῦσιν. Ἡμῖν δὲ ἣν χαὶ τῶν ἐκ Πόντου θεραπαινίδιον, ὃ συνελθοῦσαι τέχνη χαὶ φύσις, ὑπὲρ τοὺς μύρμηχα;","t":"Having cast off from Bendideum before the twilight of dawn, we barely passed the Pharian Myrmex after midday, the ship having grounded two or three times on the floor of the harbour. At once this too seemed a bad omen, and it would have been wise to leave a ship whose very first start was unlucky. But we were ashamed to incur among you the charge of cowardice, and for that reason 'it was no longer possible to shrink back or to withdraw'; so that if anything happens, it is because of you that we shall perish. And yet what harm would there have been in your laughing and our standing out of danger? But as they say of Epimetheus, 'to take thought was not his, but to regret was in him'; so with us. For then it was possible to be saved; now on desolate shores we lament in chorus, looking toward Alexandria as far as we can, and toward our mother Cyrene: the one we left though we had it, the other we cannot reach, having seen and suffered things we did not hope for even in a dream. Listen, then, so that you may not have too much leisure for rejoicing; and first, how matters stood with our crew. The shipowner was longing to die because of … [lost in the scan] …\n\n'… [why do] you suspect both the land and the sea?' 'Not if one uses them well, my good Amarantus,' I said to him. 'We had no need even of Taphosiris; for we had to live; and now what need is there of the open sea? Let us sail', I said, 'straight for the Pentapolis, keeping off the land a moderate distance, so that if anything hard should happen (as is the way of the sea, which is uncertain, as it surely is and as is said among you too), some harbour may receive us from close at hand.' I did not persuade him by saying this; the scoundrel had made himself deaf, until a strong north wind struck, driving a high and rough sea. Falling on us suddenly, it drove the sail backward and turned its bulges hollow, and the ship came near to being upended by the stern. With difficulty we righted her, and the deep-groaning Amarantus said, 'This is what it is to sail by art! For I had long been expecting the wind from the open sea, and therefore I was sailing far out. For now we can run across the wind, since the open water gives us room to yield to the swell. Such a course as ours would not have been possible if we had been sailing along the shore; for we would have been dashed against the land.' And we accepted what he said, as long as it was day and the dangers had not yet come. For they began with the night, the surge growing ever greater.\n\nIt was the day which the Jews keep as the Preparation; and they reckon the night with the following day, on which it is not lawful for anyone to have his hand at work, but honouring it exceptionally they keep it in idleness. So the helmsman let the rudder go out of his hands, once he guessed that the sun had left the earth, and, throwing himself down, let any sailor who wished trample on him. We at first did not grasp the real cause; thinking it despair, we [begged him not to abandon] the last hopes. For indeed the great waves were bearing down, the sea being at strife even with itself. This happens when the waves do not fall still together with the wind that has ceased, but, still having a strong impulse of motion, meet head-on … For I need even inflamed words, so as not to narrate great evils too meanly. Those who sail in such conditions, they say, have their life hanging by a slender thread. But if the helmsman is also a teacher of the law, what spirit must one have? When we understood the meaning of his abandoning the rudder (for when we begged him to save the ship by what means he had, he kept reading his book), giving up on persuasion, we now applied compulsion; and one soldier … threatened to cut off the fellow's head unless he took hold of the vessel. But he, a very Maccabee, was ready to persist in his doctrine. When it was already midnight, he is persuaded by himself to take his seat at the helm. 'For now', he says, 'the law permits it, since now we are clearly running for our life.' At this a tumult arises afresh, men groaning, women [shrieking] … as though about to write off his creditors at once. As for me, in the midst of the terrors (I swear to you by the God whom philosophy reveres), that Homeric saying troubled me, lest it be true that death by water is the destruction of the soul itself. For he says somewhere in his verses, 'and Ajax utterly perished, when he had drunk the salt water', counting death at sea the most complete destruction. At any rate he says that no one else 'utterly perished', but each one, dying, 'went down to Hades'. That is why in both the descents to the dead the lesser Ajax nowhere appears in the drama, as though his soul were not in Hades; and Achilles, a man most stout-hearted and most fond of danger, shrinks from death in water, which he even calls 'miserable'. Turning over these reasonings, I see the soldiers [with drawn swords]; I learned from them that it was good, while still on deck, to breathe out one's soul into the air, and not into a wave with open mouth. These I considered genuine Homerids, and I joined their doctrine. Then someone proclaims that those who have gold should hang it on themselves; and those who had it hung on themselves gold and whatever was worth gold. And the women adorned themselves, and [gave cords] to the others … to do this; but it has this meaning: the corpse from a shipwreck must carry the price of its burial. For he who [finds it] … would not [grudge] a small part to the one who has given him many times more. They were busy with these things. … I wept for the deposit of my host. As the god of hospitality knows, it was not whether I should die, but whether the Thracian would be robbed, that troubled me, for the sake of the money; before him I would have been ashamed even in death. Here indeed to perish utterly would have been a gain: to perish with the rest, and to escape all awareness. …\n\nWhat brought the danger close was nothing other than that the ship was being carried under full sail, and it was not possible to shorten sail. But though we often attempted it with the ropes, … a fear no smaller lay in wait: that even if we came through the surge, we should approach land in that state at night. But day comes first, and we see the sun, I do not know if ever more gladly. The wind grew easier as the warmth increased, and the dew, departing, let us use the ropes and handle the sail. To change it, we had no other spare one, for it had been pawned. We gathered it in as one gathers up the folds of tunics; and before four hours had passed, we who [had expected death] disembark in a remote and utterly desolate spot, which had neither city nor farm for a neighbour, some hundred and thirty stades from a farm. The ship rode in the open, for the place was no harbour, and lay on one anchor; the second had been sold, and a third anchor Amarantus had never acquired. …\n\nWe, when we touched the dearest earth, embraced it as though it were a living mother; and offering hymns of thanksgiving to God, as we used to do, we added to them also the fortune just past, through which we had been saved beyond hope; and we stayed there two days in succession, until the sea should calm. But since there was no way to travel by land, with no human being in sight, we again ventured on the sea; and setting out right at the beginning of day, we sailed with the wind astern that whole day and the next. As that was ending, the wind left us, and we were vexed; but we were to long for a calm, as it turned out. It was the thirteenth of the waning month; and it was likely that there would coincide the conjunction of the stars and those notorious days, during which, they say, no one sailing ever felt confident; and although we ought to have been lying in harbour, we had unawares run back out to sea. The commotion began with the northern winds, and it rained heavily during the night of the conjunction. Then the winds ran riot, and the sea had become a stirred-up brew. Our state was such as is likely in such events (not to narrate similar sufferings twice); in it the very size of the storm did us some good: … the ship. Then the yard, broken in the middle, came near to destroying us all; but since it did not destroy us, this very thing saved us; for otherwise it was not possible to bear the violence of the wind. For the sail again was stubborn and would not run freely to be lowered. So, having beyond expectation relieved ourselves of the insatiable violence of the drive, we were carried a day and a night in succession. When it was already about the second cock-crow, we unawares struck against a rugged rock jutting out from the land so as to form a short peninsula. A shout went up, since someone passed the word that we were near the land itself, and a great din arose, not at all in harmony: the sailors shuddering, while we, from inexperience, were clapping our hands and embracing one another, not knowing how to cope with the fullness of our joy. Yet this was said to be the greatest of the dangers that surrounded us. When day was already breaking, someone waves his hand … the suspect places, and others in which we might take heart. At last he came alone in a little two-oared boat; tying it to the ship, he takes the rudder in hand, and the Syrian gladly gave up the chief seat. Having gone no more than fifty stades (… I think they call the place), he set us down on the beach, and was hailed as saviour and good genius. A little later he brought in another merchantman, and then another, and before evening five cargo ships had been saved by the divine old man, a deed most contrary to that of Nauplius; for he did not, as that man did, show [false fires] in the storm. On the next day … us. They were from Alexandria … And now we are an entire fleet in a small dockyard.\n\nBut since our provisions were by now eaten up (for being unaccustomed to misfortune, and not expecting to be overdue, we had put on board only moderate supplies, and did not use even these moderately), the old man remedied this too, giving us nothing, for he was not like one who had anything; but he showed us rocks in which, he said, breakfast and dinner for each day lay hidden for those willing to work. Fishing from there, we have now been living for a seventh day: the men …, the lads feasting on gudgeons and rainbow wrasses; I and the Roman devotee are strengthened by limpets. The limpet is a hollow shellfish which, once it takes hold of a rock, clings with all its strength. At first we lived meagrely from the hunt, each one holding on to whatever he had caught, and no one gave a gift to anyone. But now all are in greater plenty, for the following reason. The women, Libyan women to the women on board, would gladly provide even birds' milk; at any rate they give what the air and the land bear: cheeses, … hens' eggs; one woman even gave a bustard. These women bring the gifts down to the ship, and those who receive them share with anyone who wishes. And these now present us with the catch of their hunting; and one comes after another, a boy after a man and a man after a boy, always bringing me some gift of hospitality, one a little fish caught on a hook, another something else; in any case some good thing of the kind the rocks bear. For I am not willing to accept what comes from the women, and this too for your sake, so that no truce may be made between me and them, and then, when I have to swear it off, I be at a loss in denying it. Otherwise, what prevented us from living in luxury on the necessities? So much flows in from many sides. You, then, will count the friendliness of the natives, which they show to the women who are their guests, as a virtue; but the other matter is strange, worth narrating, especially at the leisure I now have. The wrath of Aphrodite, so one would guess, holds the country; for they suffer what the women of Lemnos suffered. They have huge breasts, out of all proportion to the chest, so that the babies suck the nipple not under the arm but over the shoulder, the breast being thrown back. Unless one should say that Ammon and the land of Ammon is no better a nurse of flocks than of children, and that nature has granted to humans and beasts alike more abundant and richer springs of milk, and for this there is need of richer udders and paps. Learning from outsiders that not every female is made like this, they disbelieve it; and whenever they lay hold of a foreign woman, they treat her kindly and do everything until they have searched her bosom. The one who has seen tells another, and they call one another, like the Cicones; and they run together to the sight, and bring gifts for it. Now we had among us a little slave-girl from Pontus, in whom art and nature together [had made a waist] slimmer than the ants' …","f":"Synesius, <i>Ep.</i> 4 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/4)."},"synesius-epistulae/40":{"o":"Ἔπεμψά σοι δῶρον ἵππον ἀκχροφνέστατον εἰς ἅπασαν ἀρετὴν ἵππῳ προσήχουσαν \" ᾧ χρήσῃ μὲν ἐν ἀμίλλαις δρόμων - χρήσῃ δὲ ὅταν ἐπὶ θήραν ἐξάγγς, χαὶ ἐν ἀγῶσι πολεμιχοῖς. Καὶ ὅταν χατάγῃς ἐπὶ τῷ Λιθυχῷ τροπαίῳ πομπὴν ἐπινίχιον. Οὐ γὰρ οἶδα ὃ τι πεὺς. ἣ πολεμιστήριος. Εἰ δὲ Νισσαίων ἵππων ἰδεῖν ἔστιν ἀειδέστερος, ὀχθώδης τε ὧν τὸ κρανίον,","t":"I have sent you as a gift a horse most excellently endowed for every quality that befits a horse: you will use him in races, use him when you go out hunting, and in the contests of war; and when you lead the victory procession for the Libyan trophy. For I do not know whether he is better for the procession or for war. And if he is uglier to look at than the Nisaean horses, having a lumpy skull, …","f":"Synesius, <i>Ep.</i> 40 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/40)."},"synesius-epistulae/41":{"o":"Ἐμισθωσάμην σοι ναῦν ἀνθρώπων εὐγενῶν, καὶ πλεόντων τὴν θάλατταν μετὰ πλείονος τέχνης, ἣ τύχης. Ὡς αἵ γε Καρπαθίων ὁλχάδες φήμην ἔχουσι διανοίᾳ χεχρῇσθαι, χαθάπερ αἱ Φαιάχων τῶν πάλαι, πρὶν ἐπὶ τὴν νῆσον ἔχειν τὸ δαιμόνιον μήνιμα,","t":"I have hired for you a ship of well-born men, who sail the sea with more skill than luck. For the merchantmen of the Carpathians have a reputation for being endowed with intelligence, like those of the Phaeacians of old, before the divine wrath came upon the island, …","f":"Synesius, <i>Ep.</i> 41 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/41)."},"synesius-epistulae/42":{"o":"Συγγενὴς ἑμὸς ἀδιχεῖται \" σὺ δὲ καὶ φίλος εἶ, και διχάξειν ἔλαχες. Ἐκ μιᾶς οὖν προσοχῆς ὑπάρξει σοι, κἀμοὶ χαὶ τοῖς νόμοις χαρίσασθαι. ᾿Ῥ πανίτω τοίνυν ᾿Ασφάλιος εἰς τὸ δεσπότης εἶναι τῶν χεραμίων τῇ τοῦ πατρὸς διαθήχῃ προσλαδὼν τὴν ἀπόφασιν, τῆς χατ- ᾿ηγορίας οὐχ ἐσομένης ἐμποδὼν τῷ παραυτίχα τῆς ἀχροάσεως. Πότε γὰρ δεῖ διχαιοδοτεῖν, ἣ τὸν χρόνον, ἐν ᾧ μάλιστα τυγχάνομεν δεόμενοι τοῦ θεοῦ;","t":"A relative of mine is being wronged; and you are both a friend and the one appointed to judge. By one act of attention, then, you can oblige both me and the laws. Let Asphalius, then, return to being master of the jars, receiving the sentence in accordance with his father's will, and let the accusation not stand in the way of an immediate hearing. For when ought justice to be given, if not at the season when we most need God?","f":"Synesius, <i>Ep.</i> 42 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/42)."},"synesius-epistulae/43":{"o":"Σωσηνᾶν τις ἔπεισεν ἣ θεὸς, ἣ λόγος, ἣ δαίμων, ὅτι χαὶ παρὰ τὰ χωρία τι γίνεται τοῖς ἀνθρώποις, εἰς τὸ τυγχάνειν τε χαὶ ἀποτυγχάνειν εὐμενοῦς τοῦ Θεοῦ. Πράττων οὖν πονήρως παρ᾽ ἡμῖν, καὶ τῶν πατρῴων ἀχριθῶς ἐχχοπεὶς, ἔγνωχε πλεῖν εἰς τἀπὶ Θράχης χωρία, ἐχεῖ διαλλαγησόμενος πρὸς τὴν τύχην. Εἰ δὴ σοι φίλα πρὸς τὴν δαίμονα, σύστησον αὐτῇ τὸν “νεανίσκον, χαὶ ἐξευρέτω τινὰ πόρον αὐτῷ χρημάτων. Ῥάδιον δὲ βουλομένῃ. Καὶ γὰρ τὰ Νόννου τοῦ Σωσηνᾶν φύσαντος οὐ χαλεπῶς εἰς ἑτέρους μετέθηχεν. ᾿Αποφηνάτω δὴ καὶ Σωσηνᾶν χληρονόμον ἀλλοτρίου πατρός. Γένοιτο γὰρ ἂν οὕτως ἐξ ἀδιχίας τὸ δίκαιον.","t":"Some god, or reason, or spirit has persuaded Sosenas that … even according to places something befalls people, as regards finding or missing God's favour. Faring badly among us, and utterly cut off from his patrimony, he has decided to sail to the regions of Thrace, to make it up with Fortune there. If, then, you are on friendly terms with the goddess, commend the young man to her, and let her find him some source of money. It is easy if she wishes; for she transferred the estate of Nonnus, Sosenas's father, to others without difficulty. Let her, then, declare Sosenas heir of another man's father. So justice would come out of injustice.","f":"Synesius, <i>Ep.</i> 43 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/43)."},"synesius-epistulae/44":{"o":"“Ὥσπερ ἄλλοτε πολλάχις ἐπὶ τῶν καιρῶν ἐγενόμην, σοὶ χρήσιμος, καὶ παρεμυθησάμην δυσχέρειαν τύχης. τὰ μὲν λέγων, τὰ δὲ ποιῶν, ὡς ἑχάστοτε ἡ δύναμις ὑπηγόρευσεο, χαὶ νῦν περὶ τῶν χαταλαθόντων σε «πραγμάτων δοχεῖ μοι συνεισενέγχαι τινὰ γνώμην, ἐπειδὴ μὴ ἔργον δύναμαι. Συθέσιον γὰρ οὐ θέμις, ἕως ἐμπνεῖ τε χαὶ δύναται, μὴ οὐχὶ παντὶ τρόπῳ πρόθυμον εἶναι τοὺς φίλους ἀγαθόν τι ποιεῖν, ΓἌχουε τοίνυν ἅ μοι καλῶς ἔχει διαλεχθῆναι πρὸς σέ. Εἰ μὲν θεός ἐστιν ἡ φήμη κατά τινα τῶν παρ᾽ ἡμῖν ποιητῶν, σὺ διεχρήσω τὸν μαχαρέτην Αἰμύλιον, οὐ πράξας, ἀλλὰ βουλεύσας τὸν φόνον. καὶ βαρδαρικὸν μὲν δρᾶμα συνθεὶς, τὸν σφαγέα δὲ καθεὶς ἐκ τῶν σαυτοῦ λοχιτῶν τὸν ὠμότατον. Λέγει μὲν γὰρ ἣ φήμη ταῦτα \" ψεύδεσθαι δὲ οὐ θέμις, οὖσαν ὕεόν. Εἰ δὲ Ἡσίοδος μὲν οὐδὲν λέγει, πολλὰ δὲ λέγεται μάτην, χαὶ τοῦτο περι σοῦ τῶν πολλῶν ἐστιν ἕν\" ὡς ἔγωγε βουλοίμην ἄν\" περὶ ἐλάττονος γὰρ ποιοῦμαι τὴν ἐν ἀργυρίῳ ζημίαν, ἣ τὴν ἐν φίλῳ. Καὶ νῦν ἂν οὐχ ὑπαίτιος ὧν ἀχούῃς καχῶς, ἀτυχεῖς μὲν ἄρα, ἀλλ᾽ οὐχ ἀδιχεῖς \" ὡς ὥφελες μηδὲ ἀτυχεῖν. ᾿Αλλ᾽ ἐχείνως μὲν ἄν σοι μῖσος ὠφείλετο δίκαιον \" οὕτω δὲ καὶ ἔλεος, ἘτΤὼ δέ μοι δοκῶ λίαν ὑπὸ συνηθείας ἁλώσιμος ὧν, χἀχείνως ἂν τὴν μὲν πρᾶξιν μισεῖν - σὲ δὲ ὅμως ἐλεεῖν. Τοῦ δὲ ἐλεοῦντός ἐστι, βοηθεῖν ὅση δύναμις, χαὶ ἐξευρίσχεῖν, ὅθεν ἂν οἴηται ὀνῆσαί τι. Οὐχοῦν χαθ᾽ ἐχάτε- \"ρόν μοι προσήχει συμδουλεῦσαί σοι τὸ φαινόμενον βέλτιστον. Ἔοιχε δὲ ταὐτὸν εἶναι συμφέρον αἰτίῳ τε ὄντι, καὶ ἀναιτίῳ. 1θι παρὰ τοὺς νόμους, καὶ σαυτὸν ἐπίδος τῷ δικαστῇ μετὰ ἀθρόων τῶν λοχιτῶν, εἶ τι χήδῃ κἀχείνων, Καὶ εἰ μὲν ἐπράχθη τὸ δεινὸν, δεήδούμενος, πρὶν ἂν διαπράξῃ τὸ παρὰ τῆς ψήφου συστῆναι δημίῳ, καὶ δοῦναι τὴν δίχην. Ἔν χαλῷ σοι χείσεται παρὰ τοῖς κάτω δικαστηρίοις, τὸ προκαθηράμενον ἀπελθεῖν, ἑταῖρε Ἰωάννη. Μὴ λόγον ἄλλως οἰηθῇς τὴν παραίνεσιν, μηδὲ προσπαίζειν με νομίσῃς σαυτῷ. Οὕτω τῆς ἱερᾶς φιλοσοφίας ὀναίμην, χκαὶ προσέτι τῶν παιδίων τῶν ἐμαυτοῦ, ὡς οὐχ ἂν μὴ φιλτάτῳ σοι τυγχάνοντι συνεδούλευσά τι τοιοῦτον, ὅ γε ἀπεύχομαι τοῖς ἐχθροῖς τοῖς ἐμοῖς \" χαὶ μή ποτε αὑτῶν ἐπὶ νοῦν ἀναδαίη, τὸ χάλλιον εἶναι τὸν ἀδιχοῦντα δοῦναι τιμωρίαν αὐθαίρετον. ᾿Αλλὰ μηδὲ παύσαιντο εὐτυχοῦντες ἐν οἷς ἀδιχοῦσιν, ἵνα πλείω τε χρόνον εἶεν χαχοὶ, καὶ πάσας ἐχεῖ τὰς δίχας ὀφείλοιεν. Πρὸς σὲ δὲ διὰ φιλίαν χινδυνεύω τι χαὶ τῶν ἀποῤῥήτων εἰπεῖν\" ὡς ἀνόμοιόν ἐστι ἐν παχεῖ σώμάτι, καὶ ἐν εἰδώλῳ δοῦναι τὴν δίχην. Ἰσχυρότερον μὲν γὰρ ἀνθρώπου Θεός\" τοῦ δὲ θείου παντὸς διάχόσμον, σχιὰ τὸ ἀνθρώπινον. ᾿Αλλ᾽ ὅπερ εἰσὶν ἐν ταῖς πολιτείαις οἱ δήμιοι, χεῖρες τῶν νόμων, τὴν αὐτὴν α ποιναὶ χρείαν τῇ φύσει τοῦ χόσμου παρέχονται. Δαί-","t":"As on many other occasions I have been useful to you in critical times, and consoled you in the harshness of fortune, partly by words and partly by deeds, as my power suggested each time, so now too, concerning the affairs that have overtaken you, I think I should contribute some advice, since I cannot contribute action. For it is not right for Synesius, as long as he breathes and is able, not to be eager in every way to do his friends some good. Hear, then, what I think it right to say to you.\n\nIf Rumour is a goddess, as one of our poets says, you killed the late Aemilius, not by doing the murder but by planning it: you composed a barbarous drama and sent in as the slayer the most savage of your own soldiers. For Rumour says this; and it is not lawful for her to lie, since she is a goddess. But if Hesiod says nothing to the point, and many things are said for nothing, then this too, about you, is one of those many things; as I at least would wish, for I make less account of a loss in money than of a loss in a friend. And now, if you are not guilty of what you are accused of, you are unfortunate, it seems, but not unjust; would that you were not even unfortunate. In the first case hatred would justly be owed to you; in this case, pity as well. But I think that I, being too easily captured by long acquaintance, would even in the first case hate the deed and yet pity you. And it belongs to one who pities to help as far as he can, and to find out where he thinks he may be of some use. In either case, then, it befits me to advise you what seems best. And the same course seems to be advantageous to you whether you are guilty or not guilty. Go before the laws, and give yourself up to the judge together with all your soldiers, if you care at all for them too. And if the terrible deed was done, keep pleading until you obtain from the verdict that you be handed to the executioner and pay the penalty. It will stand you in good stead before the courts below to depart purified beforehand, comrade John.\n\nDo not think this exhortation idle talk, nor imagine that I am mocking you. So may I have profit from sacred philosophy, and from my own children besides, as I would not have given such advice to you, who are dearest to me, if it were a thing I wish only on my enemies. May it never enter their minds that it is better for the wrongdoer to pay a penalty he chooses himself; rather, may they never cease prospering in their wrongdoing, so that they may be wicked for a longer time and owe all their penalties there. But to you, out of friendship, I venture to tell something of the secret doctrines: how different it is to pay the penalty in the gross body and in the image. For God is stronger than man, and the human is a shadow of the whole divine order. But just as in states the executioners are the hands of the laws, so the Avengers render the same service to the nature of the universe. Dai-…","f":"Synesius, <i>Ep.</i> 44 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/44)."},"synesius-epistulae/45":{"o":"Λυποῦσι τὴν Ἐχχλησίαν ἀλλότριοι πονηροί. Διά- Οηθι χατ᾽ αὐτῶν’ οἱ πάτταλοι γὰρ παττάλοις ἐχ-","t":"Wicked strangers are troubling the Church. Go out against them; for pegs are knocked out by pegs …","f":"Synesius, <i>Ep.</i> 45 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/45)."},"synesius-epistulae/47":{"o":"Οὐδὲ \"Ἄμασις μὲν καλὸς, φυλαξάμενος ἐπιδαχρῦσαι τοῦ Πολυχράτους ταῖς συμφοραῖς, ἃς ἐσομένας προείδετο. ᾿Αλλ᾽ οἷς εὐτυχοῦντι χήρυχα πέμ- Ψψας τὴν φιλίαν ἀπείπατο, δῆλον ἐποίησεν ὅτι χἂν ἐδάκρυσεν, εἰ προὔλαδεν ἡ συμφορὰ τὴν ἀπόῤῥησιν. Σὺ δὲ ἡμῖν, ἕως μὲν οὐ προσεχόπτομεν τῇ τύχῃ συνέμεινας. Ἔπειτα συναπῆρας αὐτῇ. Λέγει γὰρ ἢ φήμη διὰ τῶν ἀπὸ Θράχης ἡκόντων, οὐδὲν οὔτε φρονεῖν σε περὶ ἡμῶν, οὔτε λέγειν ἐπιειχές. Τοῦτο μὲν οὖν οὐχ ἔστιν ὅλως φιλίαν ἀπειπεῖν, ἀλλ᾽ ἔχθραν ἀνειπεῖν. Ἤρκει δὲ, εἴπερ ἄρα, τὸ μὴ συνανιᾶσθαι\" τὸ δὲ καὶ προσανιάσαι, πόῤῥω δεινῶν\" χαὶ οὔτε ᾿Αμάσιδος, οὔτε ὅλος ἀνθρώπινον. ᾿Αλλὰ σοὶ γὰρ ἴσως ὑπὲρ τῶν σεαυτοῦ πραγμάτων ἔσχεπται χάλλιον. Ποίει τὸ ποτήτέον\" μόνον εἰ χαίρων ποιεῖς. Ἥμισυ γὰρ ἂν εἴη καχὸν, εἰ χαὶ οἷς πάσχω χαχῶς, ἡδὺς εἴην τοῖς φίλοις. ᾿Αρίθμει καὶ Πέτρον ὀργὴν Πενταπόλεως, ἄνθρωπὸν οὗ τέχνῃ μετιόντα τὸ λύειν τοὺς νόμους \" καΐτοι καὶ τὸν οὕτω μετιόντα, μισῶ\" χαὶ ὁ Θεὸς σύνοιδε, καὶ ὁ Διοσχουρίδης. ᾿Αλλ' οὗτός ἐστι νεανιχώτερος ἐχείνου τἀνδρός. στον γὰρ ἐπιθυμήσει χρήματος πρῶτον ἁρπάσας, καὶ ὑφ᾽ ἑαυτὸν ποιησάμενος, ἔπειτα πράττει τὴν δίχην. Κἂν ἁλῷ τῇ ψήφῳ, κρατεῖ τῇ χειρί. Οὕτως ἐποίησε\" πρῶτον ἥρπασε χεράμιον\" ἐγράψατό τις αὐτόν\" ὁ μὲν ἤλεγξεν \" ὁ δὲ οὐχ ἀπέδωχεν, ἀλλὰ καὶ προσηπείλησε τοῖς δημίοις πληγάς. Πρὸς ὃν νεμεσήσας ἐγὼ, χαὶ νομίσας οὐχ εἶναι βιώσιμον, ὅπου τινὲς ἰδιῶται χεῖρας ἔχουσι μείζους τῶν … ἀποφάσει βοηθῆσαι τῇ καταστάσει τῆς πολιτείας. ἘῚ γὰρ προὐχώρησεν αὐτῷ, πολλοὺς ἂν ἐντὸς ὀλέγου Πέτρους ἐθεασάμεθα\" Ἔν ᾧ χάριν ἔχω τῷ θαυμαστῷ Μαρτυρίῳ, καὶ συνηγαναχτηχότι μάλιστα, καὶ προθυμότατα πάντων ὑπηρετήσαντι. ᾿Ανθ᾽ ὧν ἀγαθὸν αὐτοῦ τι γένοιτο παρὰ τοῦ θεοῦ. Παρὰ δὲ ᾿Ανθεμίου χαλῶς ἂν ἔχοι τὸ μὴ χαχόν τι λαθεῖν, εἰ Πέτρος αὖ τὸν, ὥσπερ ἠπείλησεν, ἀπαιτήσειεν. ᾿Αλλ᾽ ἵνα μὴ γένηται τοῦτο, δέομαι πάνυ, δέομαι σοῦ τε αὐτοῦ, χαὶ διὰ σοῦ τοῦ θαυμασίου ἀνδρὸς καὶ φιλοσόφου ἹΤρωΐλου, χωλύσατε τὸν ἀλητήριον ἄνθρωπον τὴν διὰ τῶν νόμων ἐπὶ τοὺς νόμους ἐλθεῖν. Ἐμοὶ χαὶ Πενταπόλεως μέλει, χαὶ τοῦ μὴ γεγονέναι φίλῳ συμφορᾶς αἴτιον. Τὸ δὲ πῶς ἂν συχοφάντης ἀναχοπείη, οὐχ ἐμὸν εὑρεῖν, ἀλλὰ σὸν, ὦ πρὸς τὰ καλὰ πάντων σὺ ποριἰοουπι …","t":"Not even Amasis acted nobly when he took care not to weep over the misfortunes of Polycrates, which he foresaw would come. But by sending a herald to renounce friendship while Polycrates was prospering, he made it plain that he would have wept if the misfortune had come before the renunciation. But you stayed with us as long as we did not collide with fortune; then you sailed off along with her. For rumour says, through those who come from Thrace, that you neither think nor say anything kind about us. This is not simply to renounce friendship, but to proclaim enmity. It would have been enough, if anything, not to share our grief; but to add grief besides is far gone in cruelty, and like neither Amasis nor anything human. But perhaps you have considered your own interests better. Do what you must; only, I hope you do it with pleasure; for it would be half the evil if, by what I suffer badly, I were at least pleasing to my friends.\n\nCount Peter also, the wrath of the Pentapolis, a man who sets about undoing the laws not by any art; and yet I hate even the man who sets about it in that way, as God knows, and Dioscurides. But this one is more headstrong than that man. Whatever property he desires he first seizes and brings under his control, and then he goes to law. And if he is convicted by the vote, he prevails by his hand. So he did here: first he seized a jar; someone indicted him; the man proved his case; Peter did not give it back, and even threatened the public officers with blows. I was indignant at him, and thought life not worth living where some private persons have hands stronger than the [laws] …, [and resolved] by the sentence to come to the help of the constitution of the state. For if he had succeeded, we would soon have seen many Peters. In this I am grateful to the admirable Martyrius, who shared my indignation most and served me most eagerly of all; for this may some good come to him from God. But it would be well that he suffer no harm from Anthemius, if Peter should demand him, as he threatened. That this may not happen, I beg very earnestly, I beg you yourself and, through you, that admirable man and philosopher Troilus: prevent the vagabond from coming against the laws by means of the laws. I care for the Pentapolis, and also for not having become the cause of misfortune to a friend. How a sycophant might be checked is not for me to find but for you, who of all men are most resourceful for good ends …","f":"Synesius, <i>Ep.</i> 47 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/47)."},"synesius-epistulae/48":{"o":"Καλῶς ποιεῖς εἰς τὴν ἔχουσαν τὸν βασιλέα πόλιν ἐπανελθών. Εἰ γὰρ χἂν τοῖς ᾿Ισαύρων ὄρεσιν ἡ ἀγαθὴ σοι τύχη συνῆν᾽ ἀλλ᾽ ἔστιν εὐτυχία παρὰ τὸν τόπον ἀτυχεστέρα. Ἐμοὶ δέ τι καὶ ἰδίᾳ διαφέρει, τὸ παρ᾽ αὑτά σε πράττειν εὖ τὰ βασίλεια, οὗ διατρίδων, καὶ λήψῃ καὶ πέμψεις ἐπιστολὰς, τὸ τιμαλφέστατον ἐμοὶ τῶν ἀπὸ θράχης ἀγωγίμων.","t":"You do well to return to the city that holds the emperor. For good fortune was with you even in the mountains of the Isaurians; but there is a good fortune made less fortunate by the place. And to me in particular it matters that you should prosper at the palace itself, where, staying, you will both receive and send letters, the most precious to me of all the goods that come from Thrace.","f":"Synesius, <i>Ep.</i> 48 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/48)."},"synesius-epistulae/49":{"o":"Πλέω χαλὰ τῆς Σιμωνίδου συνουσίας Ἱέρων ἀπἔλαυσεν, ἢ Σιμωνίδης Ἱέρωνος. Καὶ ναὶ μὰ τὸν φίλιον τὸν ἐμόν τε χαὶ σὸν, οὔτε σε πλέον ἐμαχάρισα τῆς ᾿Ανθεμίου τοῦ μεγάλου φιλίας, ἣ τῆς σῆς αὐτὸν ἐχεῖνον τὸν μέγαν ᾿Ανθέμιον. ᾿Ανδρὶ γὰρ ἔχοντι δύναμιν τί χτῆμα κάλλιον, ἢ φίλος ἦθος ἀχαπήλευτον παρἐχόμενος; Οἷον ἐγὼ Θεότιμον οἶδα, τὴν πραοτάτην, καὶ θεοφιλῆ χεφαλήν. ᾿Αλλὰ τοῦτο μὲν σὺ Σιμωνίδου πλέον ποιεῖς. Σιμωνίδης γὰρ αὐτὸς ὡμολόγει πρὸς ἀργύριον διαλέγεσθαι. Ἐχεῖνο δὲ χοινὸν, ὅτι χαὶ Σιμωνίδης Ἱέρωνα τῇ διαδοχῇ τοῦ χρόνου συνέστησε\" καὶ διὰ τῆς Θεοτίμου ποιήσεως, ἔστ᾽ ἂν “Ἕλληνες ὦσι, πολὺς ᾿Ανθέμιος ἐν ταῖς τῶν λόγων διατριδαῖς. ᾿Αλλὰ τὰ μὲν Ῥωμαίων ἐχεῖνος αὔξοι\" σὺ δὲ ἐχείνου τὸ ὄνομα. Ποιητικῇ γὰρ ἔδωχεν ὁ θεὸς ταμιεύειν τὴν εὕχλειαν, ἧς τὸ καλὸν εἰς σὲ περιήχει, …","t":"Hiero enjoyed more good things from the company of Simonides than Simonides from Hiero. And yes, by the god of friendship, mine and yours, I have not counted you more blessed in the friendship of the great Anthemius than that great Anthemius himself in yours. For to a man who has power, what possession is finer than a friend who offers a character not for sale? Such I know Theotimus to be, that gentlest and God-beloved head. In this, indeed, you do more than Simonides; for Simonides himself admitted that he conversed for money. But this is common to both: as Simonides commended Hiero to the succession of the ages, so through the poetry of Theotimus, as long as there are Greeks, Anthemius will be much spoken of in the schools of letters. Let him, then, increase the fortunes of the Romans, and you his name. For God has given to poetry the stewardship of glory, whose beauty has come round to you …","f":"Synesius, <i>Ep.</i> 49 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/49)."},"synesius-epistulae/5":{"o":"Ἀγαθὸν πεποιθέναι ἐπὶ Κύριον, ἣ πεποιθέναι ἐπ’ ἄνθρωπον. ᾿Αλλὰ τοὺς ἐχ τῆς ἀθεωτάτης αἱρέσεως Εὐνομίου πυνθάνομαι Κυντιανὸν ὄνομα, καὶ τὴν ἐπὶ στρασαμένους, μοιχᾶσθαι πάλιν τὴν Ἐχχλησίαν χαὶ ψευξοδιδασχάλους τινὰς ἐφιστάναι, παγίδα ταῖς τῶν ἀκεραιοἐπ’ αὐτὸ τοῦτο, χαταπεπλεύχασιν ἄγοντες. Ἡ γὰρ δίχη, πρόσχημα τῆς ἀσεδείας ἐστί\" μᾶλλον δὲ ἀγὼν ὑπὲρ ἀσεδείας. Οὗτοι τοίνυν οἱ νόθοι πρεσδύτεροι, οἱ νεῆλυδες ἀπόστολοι τοῦ διαδόλον τε χαὶ Κυντιανοῦ, μὴ μὴ λάθωσιν ὑμᾶς τῷ σίτῳ τὸ ζιζάνιον παρασπείροντες. Κατάδηλοι πᾶσίν εἰσιν αἱ τούτων χαταφυγαί. “ἴστε τίνες ἀγροὶ δέξαιντ᾽ ἂν αὐτούς \" ἴστε τίνες οἱκίαι τοῖ; λῃσταῖς ἀνεῴγασι, Μετέλθετε τοὺς φῶρας","t":"'It is better to trust in the Lord than to trust in man.' But I learn that men of the most godless heresy of Eunomius, … Quintianus by name, and … have come, again to commit adultery against the Church and to set up certain false teachers, a snare for the souls of the simple; … for this very purpose they have sailed down here, bringing … For the lawsuit is a pretext for impiety, or rather a contest on behalf of impiety. These bastard presbyters, then, these newly arrived apostles of the devil and of Quintianus, must not escape your notice as they sow the tares among the wheat. Their hiding places are plain to all. You know which estates would receive them; you know which houses stand open to the robbers. Pursue the thieves …","f":"Synesius, <i>Ep.</i> 5 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/5)."},"synesius-epistulae/50":{"o":"᾿ΑἈπέχτονε, φησί τις, Ἰωάννης Αἰ- Βύλιον’ ἕτερος δέ.τις, τοὺς πολιτευομένους ἐχθροὺς ἐπ᾽ αὐτῷ ταῦτα συμπλάσαι. Τὸ μὲν οὖν ἀληθὲς οἷδεν ἡ δίχη, καὶ ὁ χρόνος εὑρήσει. Ἐγὼ δὲ καίπερ ἀδήλου τοῦ πράγματος ὄντος, οἶμαι δεῖν ἅπαντας ἑξῆς ἀπο- «ροπιάζεσθαι\" τὸν μὲν, ὅτι τοιοῦτός ἔστιν, ὥστ᾽ εἰ χαὶ μὴ πεποίηκεν, ἀλλ᾽ ἐποίησεν ἄν\" καὶ τοῖς ἑαυτοῦ τρόποις πρέπουσαν αἰτίαν ἐδέξατο \" τοὺς δὲ καὶ μὴ πλάσαντας, ὅτι συνέπλασαγ ἄν\" χαὶ πρὸς αὐτῶν τὸ ἐγχείρημα. Ὡς ἔστιν ἦθος ἀνοίχειον ὑποψίᾳ τινί (6 \" χἂν εἰ συνωμόται πολλοὶ μαρτυροῖεν, οὐδὲν αὐτοῖς ἔσται πλέον εἰς πίστιν. Οἷον εἴ τις ἑταιρήσεως διώχοι τὸν Αἴαντα, γέλως ἂν εἴη πλατύς. Ὁ δὲ ᾿Αλέξανδρος, εἰ μὴ θῆλυς, ἀλλὰ θηλυδρίας γε ἦν, καὶ τὴν αἰτίαν ἐχώρει. Τὸν Σίσυφον δὲ χαὶ τὸν Ὀδυσσέα μισῶ. Καὶ γὰρ εἴ τι χαὶ λέγοιεν ἀληθὲς, ἀλλὰ τοιοῦτοί γε ἦσαν, οἷοι τὰ πλείω ψεύδεσθαι. Ἐγὼ δὲ οἷς ἀτυχῶ, λίαν εὐτυχῶ, πολιτῶν τοιούτων ἐχθρῶν καὶ φῇλων στερούμενος. Διατετειχίσθω μοι τὰ πρὸς ἅπαντας. Οὐδὲν ἐμοὶ πρὸς ἐχείνων οὐδένα. Ξένος ἐν ξένοις βιῴην. Ὃ τρόπος ἡμᾶς πρὸ τοῦ τόπου διῴχισεν. … Ὀυδύρομαι δὲ τὸ χλεινὸν ἔδαφος τῇς Κυρήνης, ὃ πάλαι μὲν εἶχον Καρνεάδαι τε καὶ ᾿λρίστιπποι“ νυνὶ ὃὲ Ἰωάνναι χαὶ Ἰούλιοι“ μεθ᾽ ὧν οὐχ εὐχαΐρως γενό. μενος, εὐχαίρως ἀποδημῶ. Σὺ ὃὲ ἀλλὰ μηδξ γράφειν ἔτι μοι περὶ τῶν ἐχεῖθεν πραγμάτων τινός. μηδὲ συνιστάναι τοὺς ἔχοντας δίχας. Οὐ γὰρ ἂν ἐπιδοίην ἐμαυτὸν ἔτι τούτων τινί. ᾿Ατυχέστατος μέν τ᾽ ἂν εἴην, εἰ τῶν μὲν ἀγαθῶν τῆς φιλτάτης πατρίδος ατεροίμην, μετέχοιμι δὲ ἀντιλογιῶν καὶ πραγμάτων, ἀφελχόντων με τῆς ἐν φιλοσοφίᾳ ῥᾳστώνης\" καὶ πενίαν ἐξ ἀπραξίας ὡς κέρδος ἑλόμενος, τἀλλότοια καχὶ …","t":"'John has killed Aemilius,' says one; another says that John's political enemies fabricated this against him. The truth justice knows, and time will discover. But I, though the matter is unclear, think one should renounce all of them alike: him, because he is the sort of man who, even if he did not do it, would have done it, and has incurred an accusation fitting his character; and them, even if they did not fabricate it, because they would have fabricated it, and the attempt is just like them. For there is a kind of character to which a certain suspicion is foreign, and even if many conspirators testified, they would gain nothing toward belief. For example, if someone prosecuted Ajax for prostitution, there would be a broad laugh. But Alexander, if not a woman, was at least effeminate, and the charge suited him. Sisyphus and Odysseus I hate; for even if they should say something true, they were such men as to lie most of the time. As for me, in my misfortunes I am very fortunate, being deprived of such citizens, both as enemies and as friends. Let a wall be built between me and all of them; I have nothing to do with any of them. May I live a stranger among strangers. My character separated us before the place did. … I mourn the famous soil of Cyrene, which once was held by men like Carneades and Aristippus, but now by Johns and Juliuses; having lived with them unseasonably, I go abroad seasonably. And you, do not write to me any longer about any affairs there, nor recommend people who have lawsuits; for I would no longer give myself to any of them. I would be most unfortunate if I were deprived of the good things of my dearest fatherland, but shared in its disputes and affairs, which drag me away from the ease of philosophy; and if, having chosen poverty from inaction as a gain, [I should take on] other people's troubles …","f":"Synesius, <i>Ep.</i> 50 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/50)."},"synesius-epistulae/51":{"o":"Άραντες ἐχ Φυχοῦντος ἀρχομένης ἑῴας, δείλτς ὁψίας κπῷ κατ᾽ Ἐρυθρὰν χόλπῳ προσέσχομεν' ἔνδιατρίψαντες δὲ, ὅσον ὕδωρ πιεῖν καὶ ὑδρεύσασθαι ( πηγαλ δὲ ἐπ' αὐτὴν ἐχδιδόασι τὴν ἠόνα χαθαροῦ, χαὶ ἡδίστου νάματος), ἐπισπευδόντων τῶν νος: μετρίῳ μὲν, ἀλλ᾽ ἐχ πρύμνης ἀεὶ, καὶ μέγα οὐδὲν ἐφ᾽ ἑκάστης ἡμέρας ἀνύειν ἐλπίσαντες, ἐλάθομεν ἐξηνυχότες ὅσον ἔδει. Καὶ πεμπταῖοι τὸν φρυχτὸν ἰδόντες, ὃν αἴρουσιν ἀπὸ πύργου τοῖς χκαταγομένοις σύνθημα\" θᾶττον ἣ λόγος ἀποδιθα:θέντες ἧμεν ἐν τῇ νήσῳ τῇ Φάρῳ. Λυπρὰ δὲ ἡ νῆτος, ἐν ἦ μήτε δάσος ἐστὶν αὐτοφυὲς, μὴτε καρπὸς, ἀλλ᾽ ἅλες τινές. …","t":"Setting out from Phycus at the beginning of dawn, we put in late in the afternoon at the gulf by Erythra; and having stayed only long enough to drink and to take on water (springs of pure and very sweet water issue onto the beach itself), with the sailors hurrying us on, … with a moderate wind but always astern, and not hoping to accomplish much on any one day, we found that we had covered all that was needed without noticing it. On the fifth day we saw the beacon which they raise from the tower as a signal for ships putting in, and quicker than words we had disembarked and were on the island of Pharos. It is a wretched island, with neither natural woodland nor fruit, but only some salt …","f":"Synesius, <i>Ep.</i> 51 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/51)."},"synesius-epistulae/52":{"o":"θρωπος, παρ᾽ οὗ μοι δοχεῖς χαὶ πέρυσιν ἑωνῇσθαι τὰς ἀνατρήτους ἐμθάδας. Νῦν δέ φασιν αὐτὸν ἐπὶ μεῖζον ἐμπορεύεσθαι, χομίζοντα στολὰς ᾿Αττιχουργεῖς: σοΐ τε θερίστρια πρέποντα χαὶ ἡμῖν ἀναδολὰς εἰς τὴ» ὥραν τοῦ ἕτους. Πρὶν ἂν οὖν ἁπάσας φθάσειεν ἀποδόμενος, ἣ τὰς τῆς καλλίονος ἐργασίας (οἱ γὰρ προἐντυγχάνοντες, οὐχ ὑπὲρ τῶν χατόπιν, ἀλλ᾽ ὑπὲρ ἑαυτῶν δήπουθεν ἀξιοῦσι βουλεύεσθαι), εἰσχάλει τοι τὸν ξένον, χαὶ πρίω μοι τρεῖς ἢ τέτταρας τῶν ἀναθολῶν. Πάντως ὅ τι ἂν ὑπὲρ τῆς τιμῆς χατάθῃ, παρ᾽ ἐμοί σοι πολλαπλάσιον χείσεται.","t":"… the man from whom, I think, you bought the openwork shoes last year too. Now they say he is trading on a larger scale, bringing garments of Attic make: summer dresses that would suit you, and cloaks for us for the season of the year. Before he manages to sell them all, or at least those of finer workmanship (for those who come across him first naturally think it right to look after themselves, not those who come behind), invite the stranger in and buy me three or four of the cloaks. Whatever you lay out for the price will certainly be repaid you many times over by me.","f":"Synesius, <i>Ep.</i> 52 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/52)."},"synesius-epistulae/53":{"o":"Ὁ Μῆχος ἐπιστολῆς ἀνοικειότητα κατηγορεῖ τοῦ διαχομέζοντος. ᾿Αλλ᾽ ὁ θαυμαστὸς ᾿Αχάχιος οἷδε μὲν ὅσα χἀγὼ, ἐρεῖ δὲ χαὶ ὧν οἷδε πλείονα, τῷ τε σὸς ἐραστὴς εἶναι, καὶ τὴν γλῶτταν ἔχειν νιχῶσαν τὰ πράγματα. Ὥστε τὴν ἐπιστολὴν τῷ νόμῳ τοῦ προσειπεῖν σε πλέον, ἣ τῇ χρείᾳ χαρίζομαι. Τὺ δ' ἀπαγγεῖλαξ σοι περὶ τοῦ υἱοῦ Διοσκουρίου, τοῦτο μὲν ὡς ὑγιαίνει\" τοῦτο δ᾽ ὡς ἀναγινώσχει, χαὶ πρόσχειται τοῖς βιθλίοις, τοῦτο \"ἧς ἐπιστολῆς ὑπαρχέτω τιμή. Ἡμεῖς δὲ αὐτῷ συμμορίαν ἀδελφῶν παρεἐσχόμεθθα, προσθέντες Ἡσυχίῳ ζεῦγος ἀδελφῶν ἀῤῥένων. Οὖς εὐτυχεῖς ποιήσειεν ὁ Θεὸς, αὐτοῖς χαὶ ἀδελφοῖς, καὶ γονέων οἴχῳ, καὶ λοιπῷ γένει, καὶ ταῖς πατοίοις πόλεσιν.","t":"The length of a letter is a charge of unfamiliarity against the one who carries it. But the admirable Acacius knows all that I know, and will tell even more than he knows, both because he is your devoted friend and because he has a tongue that outdoes the facts. So I make this letter a gift to the custom of greeting you rather than to any need. Yet to report to you about your son Dioscurius, that he is well, and that he reads and applies himself to books: let this be the honour of the letter. We have given him a company of brothers, adding to Hesychius a pair of boys, brothers. May God make them fortunate, both for themselves and for their brothers, for their parents' house and the rest of the family, and for their ancestral cities.","f":"Synesius, <i>Ep.</i> 53 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/53)."},"synesius-epistulae/54":{"o":"Συχνοὶ παρ᾽ ἡμῖν καὶ ἰδιῶται χαὶ ἱερεῖς, πλαττόμενοί τινας ὀνείρους, οὺς αὑτοὶ χαλοῦσιν ἀποχαλύψεις, ἐοίχασιν ὕπαρ μοι δώσειν χαχὸν, ἂν μὴ τάχιστὰ τὰς ἱερὰς ᾿Αθήνας χαταλαθεῖν μοι γένηται. τάχις ἂν οὖν ἐντυχεῖν σοι γένοιτο ναυχλήρῳ {{πιραϊχῷ, γράφε πρὸς ἡμᾶς. Ἐχεῖσε γὰρ ἐντευξόμεθα καῖς ἐπιστολαῖς. ᾿Ονήσομαι δὲ οὐ μόνον τοῦτο τῆς ἐπὶ «ἃς ᾿Αθήνας ὁδοῦ, τὸ τῶν παρόντων ἀπηλλάχθαι χαχῶν, ἀλλὰ χαὶ τὸ μηχέτι τοὺς ἐχεῖθεν ἥχοντας ἐπὶ λόγοις προτχυνεῖν \" οἱ μηδὲν ἡμῶν τῶν θνητῶν διαφέρουτιν᾽ οὔχουν εἰς σύνεσίν γε τῶν λριστοτέλους χαὶ Πλάτωνος\" ἀναστρέφονται δὲ ἐν ἡμῖν, ὥσπερ ἐν ἡμιόνοις ἡμίθεοι, διότι τεθέανται τὴν ᾿Αχαδημίαν τΞ καὶ τὸ Λύχειον, χαὶ τὴν ἐν ἦ Ζήνων ἐτιλοσόφει Ποιχίλην, νῦν οὐχέτ᾽ οὖσαν ποιχίλην. Ὁ γὰρ ἀνθύπατος τὰς σανίδας ὑφείλετο. Ἕπειτα ἐχώλυσεν αὐτοὺς ἐπὶ σοφίᾳ μεῖζον φρονεῖν.","t":"Many people here, both laymen and priests, fashioning certain dreams which they themselves call revelations, are likely, it seems, to do me real harm unless I manage to reach sacred Athens as soon as possible. If, then, you happen to meet a ship's captain from the Piraeus, write to us; for we shall receive letters there. I shall gain from the journey to Athens not only release from the present evils, but also no longer having to bow down for their learning before those who come from there. They differ in no way from us ordinary mortals, at least not in understanding Aristotle and Plato; yet they go about among us like demigods among mules, because they have seen the Academy and the Lyceum, and the Poikile, the Painted Porch in which Zeno taught philosophy, which is no longer painted: for the proconsul took away the panels, and so put a stop to their thinking too highly of their wisdom.","f":"Synesius, <i>Ep.</i> 54 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/54)."},"synesius-epistulae/55":{"o":"“Ἕλυσας τὸ πρυμνήσιον. Κἀγὼ τὰς ἡμιόνους ἔστησα … παρὰ τὴν ζεφυρῖτιν ἢϊόνα, Τῆς ἀπήνης δὲ ἀποθδαίνοντος, ἤδη σοι τὸ ἱστίον ἦρτο, χαὶ χατὰ πρύμναν ὁ ἄνεμος. ᾿Αλλὰ τοῖς τε ὀφθαλμοῖς ὑμᾶς ἐφ᾽ ὅσον ἐξἰγνοῦντο προῦπεμψα, χαὶ πολλὰ τοῖς ἀνέμοις ὑπὲρ τῆς ἐρωμένης ψυχῆς διείλεγμα:, συνιστὰς αὑτοῖς τὸ σχάφος, ὅτι μο! τὸ τιμαλφέστατον φορτίον πεπίστευτο. Οἱ δὲ (οὐ γάρ εἰσιν ἀνέραστοι τῶν χαλῶν), ὑπέσχοντό μοι τὴν σὴν χομιδήν τε χαὶ ἀναχομιδὴν. Οὗτοι μὲν οὖν ἀγαθοὶ δαΐμονες ὄντες, οὐχ ἄν ποτε ζεύσαιντο. Σὺ δὲ ὥσπερ αὐτῶν ἐδεήθης, ἐντεῦθεν ἐχεῖσς πορθμεύων, δεήθητι χἀχεῖθεν ἐνθάδε. Πολὺ γὰρ ἂν ἡδίους τότε σοι παραγένοιντο.","t":"You had loosed the stern-cable, and I halted the mules … by the Zephyrian shore. As I got down from the carriage, your sail was already hoisted and the wind astern. But I escorted you with my eyes as far as they could follow, and I said much to the winds on behalf of a beloved soul, commending the boat to them, because the most precious cargo had been entrusted to it. And they, since they are not without love of what is beautiful, promised me your passage there and back. These, being good spirits, would never lie. But as you asked them to carry you from here to there, ask them also to carry you from there to here; for they would come to you much more gladly then.","f":"Synesius, <i>Ep.</i> 55 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/55)."},"synesius-epistulae/56":{"o":"᾿Αδικεῖς με, ὦ θεία χαὶ ἱερὰ χεφαλὴ, ψυχὴν ἁπλῆν, χαὶ ὑπὸ συνηθείας ἀλώσιμον, ἐνσείτας μὲν εἰς τὸ διαφερόντως ἀγαπᾷν σέ τε χαὶ τὴν ἀδελφιδῆν, ἀφελόμενος δὲ σαυτοῦ τε χαὶ τῆς ἀδελφιδῆς. Ἐχείνην μὲν οὖν ἔχων, διπλῆν ἐθεώμην εἰχόνα - καὶ παρῆν μοι διὰ τῆς νεάνιδος ὁ θεῖος αὐτῆς. Νῦν δὲ ἅπαντα τὰ φίλα φροῦδα χαὶ μέμφομαι τῇ φύσει, διὰ τὴν ἀμε- «ρίαν τῆς εἰς τὸ ἀδιχεῖσθαι ῥοπῆς. Καὶ εἴ τι φιλοσοφίας ὄφελος, εἰς ἀῤῥενωπότερον ἀναχτήσομαι, χαὶ χοῦ λοιποῦ σφενδαμνίνῳ μοι, χαὶ ἀχλινεστέρῳ συνἐσεσθε. ","t":"You wrong me, divine and sacred head. My soul is simple and easily captured by familiarity; you shook it into loving you and your niece exceptionally, and then took from me both yourself and your niece. While I had her, I beheld a double image, and through the young woman her uncle was present to me. But now everything dear is gone, and I blame my nature for its excessive proneness to being hurt. And if philosophy is of any use, I shall recover myself into something more manly, and from now on you will have to do with one made of maple, and less easily bent.","f":"Synesius, <i>Ep.</i> 56 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/56)."},"synesius-epistulae/57":{"o":"Αἱ καχοποιοὶ δυνάμεις ἐν χόσμῳ, συντελοῦσι μὲν τῇ χρείᾳ τῆς προνοίας\" χολάζουσι γὰρ τοὺς ἀξίους κολάζεσθαι\" εἰσὶ δὲ ὅμως θεομισεῖς τε χαὶ ἀποτρόπαιοι. « Ἐγερῶ γὰρ, » φησὶν, ε ἔθνος ἐφ᾽ ὑμᾶς, » ἀφ᾽ οὗ πείσεσθε τόσα χαὶ τόσα. Καὶ τελευτῶν, αὐτοῖς ἐχείνοις, οἷς ἐπιστρατεύει, φησὶν ἐπεξελεύσεσθαι, ὅτε παραλαθόντες ὑμᾶς οὐχ ἠλέησαν, οὐδὲ ἀνθρωπίνως ἐχρήσαντο. Αὐτὰς μὲν γὰρ οὐχ ἐξεμελέτησα τὰς ἱερὰς συλλαδάς. Διιχυρίζομαι δὲ, ὡς ἔστιν οὗ τῶν βιδλίων ὁ Θεὸς ταῦτα λέγων πεποίηται. Καὶ οὖκ εἶπε μὲν οὕτως, οὐχ ἐποίησε δέ, ᾿Αλλὰ Βαδυλώνιος βασιλεὺς Ἱερουσαλὴμ μὲν τὴν πόλιν χατέσχαψε, τὸ δὲ ἔθνος ἠνδραποδίσατο. Ὃ δὲ αὐτὸς οὗτος οὐχ Β εἰς μαχρὰν ἐμεμήνει\" καὶ γέγονε δίχῃ Θεοῦ ἐξερημωθῆναι τὴν πόλιν, ὡς εἰ καὶ γέγονεν ἐν τῷ τόπῳ πόλις, ἀπιστηθῆναι. ἾΑρα τολμητέον ἔρεσθαι Θεόν; Διὰ τί σὺ μὲν ἀνίστης ἄνδρας ἐπὶ τοὺς ἡμαρτηχότα; σοι τιμωρούς \" ὅταν δὲ ὑπηρετήσωσι τῷ θείῳ βουλήματι, καὶ γένωνται δήμιοι τούτοις, ἐφ᾽ οὃς χαταπέμπονται, δέον ἐχτῖσαι χάριν τῆς ὑπουργίας, τότε δὴ μάλιστα καὶ κολάζονται; ᾿Αλλ᾽ ἧ χεχίνηχεν ἡμᾶς εἰς ἀπόχρισιν ὧν αὐτοῦ πυνθανόμεθα; Ἐπειδὴ γὰρ βεθλαμμένου τῇδε τοῦ θείου νόμου, παρῆλθεν εἰς ἀνθρώπους καχά\" τὰ δὲ καχοποιὰ, διαφερόντως χαχά \" περιουσίᾳ γὰρ φύσεως καὶ δραστήρια γίνονται \" ἐπεὶ δ᾽ οὖν ἅπαξ γέγονε τὰ καχά' τῆς θείας σοφίας καὶ ἀρετῆς χαὶ δυνάμεως ἔργον ἐστὶν, οὐ μόνον τὸ ἀγαθοποιεῖν. Φύσις γὰρ, ὡς εἰπεῖν, αὕτη Θεοῦ, ὡς τοῦ πυρὸς τὸ θερμαίνειν, καὶ τοῦ φωτὸς τὸ φωτίζειν\" ἀλλὰ χἀχεῖνο μάλιστα, τὸ διὰ χαχῶν ἐπινοηθέντων πρός τινων, ἀγαθόν τι χαὶ χρηστὸν τέλος ἀποτελεῖν, καὶ ὠφελίμως τοῖς δοχοῦσι φαύλοις χρῆσθαι. Καὶ γὰρ σοφίας ἐστὶν εὐμηχάνον, χαὶ τοῖς χαχοῖς ἐν δέοντι χρήσασθαι. Ὅταν οὖν δεῖται χολαστῶν, χρῆται νῦν μὲν ἀγελάρχαις ἀχρίδων δαίμοσι\" νῦν δὲ ὧν ἔργα λοιμοί\" καὶ νῦν μὲν ἔθνει βαρδάρων' νῦν δὲ ἄρχοντι πονηρῷ᾽ καὶ χαθάπαξ εἰπεῖν, ταῖς ἐπιτηδείοις εἰς τὸ ποιῆσαι χαχὰ δημοσίαις φύσεσι. Μισεῖ δ᾽ ὅμως αὐτὰς, ὅτι πρὸς τοῦτο γεγόνασιν ἐπιτήδειοι. Οὐ γὰρ ἐποίησεν ὁ Θεὸς ὄργανα συμφορῶν, ἀλλ᾽ ὑφ᾽ ἑαυτῶν εἰς τοῦτο ταχθεῖσιν ἑτοίμως ἐχρήσατο. Καὶ διότι πρὸς τοῦτο σὺ γέγονας χρήσιμος, αὐτὸ τοῦτό ἐστιν, ὃ χαὶ παντάκασιν ἀποχόπτει Θεοῦ. Οὕτω καὶ σχεῦος τὸ μὲν ἄτιμον, τὸ δὲ εἰμιόν ἐστί τε καὶ νομίζεται. Κρίνεται γὰρ ἑχάτερον πρὸς ἥντινα χρείαν παρέχεται. Τράπεζα μὲν, … τὴν διδασκαλίαν τῶν περὶ ἐμὲ πραγμάτων ποιήσωμαι. Καὶ γὰρ πρὸς τὰ μετὰ ταῦτά μοι χαλῶς ἔχει τούτων ὑμᾶς ἀχροατάς μοι γενέσθαι. Ἐμοὶ παιδόθεν παρέστη θεῖον ἀγαθὸν εἶναι, σχολὴ χαὶ τοῦ ζῇν εὐμάρεια “ τοῦθ᾽, ὃ ταῖς θείαις φύσεσι προσήκειν τις ἔφη\" αὐτὸ τοῦτ᾽ εἶναι, τὸ τὸν νοῦν ἐχτρέφειν. χαὶ συνιστᾷν τῷ Θεῷ τὸν ἔχοντά τε αὐτὴν καὶ καρπούμενον. Ὅσα δὴ παισίν ἐστιν ἣ γίνεται πράγματα, τούτων ἐλάχιστον ἐγὼ μετέσχον, χαὶ ὅσα μειραχίοις, καὶ ὅσα νέοις. Καὶ εἰς ἄνδρα παραγγεῦλας, οὐδέν τι παιδαρίου πρὸς ἀπραγμοσύνην παρήλλαξα\" ἀλλ᾽ ὥσπερ ἐν πανηγύρει σεμνῇ διεξάγων τὸν βίον, διὰ πάσης ἡλιχίας Ὦεων καὶ ἀχύμαντον τῆς ψυχῆς ἐτήρησα τὴν διάθεσιν. Οὐ μὴν διὰ τοῦτο ἀνθρώποις ἀσυντελῆ με πεποίηχεν ὁ Θεὸς, ἀλλὰ πολλάχις ἡμῖν χαὶ ἰδιῶται καὶ πόλεις εἰς δέον ἐχρήσαντο. Ἐδίδου γὰρ ὁ θεὸς δύνασθαί τε τὰ μέ. γίιστα, καὶ τὰ χάλλιστα βούλεσθαι. Τούτων οὐδὲν ἐμὲ φιλοσοφίας ἀφεῖλχεν, οὐδὲ τὴν εὐδαίμονά μοι σχολὴν ὑπετέμνετο. Τὸ γὰρ ὠθισμῷ, καὶ μόχθῳ, χαὶ μόλις ποιεῖν, τοῦτό ἐστιν ὃ δαπανᾷ τὸν χρόνον, χαὶ τὴν ψυχὴν ἐμδαπτίζει μερίμναις πραγμάτων. “Ὅτῳ δὲ εἰπεῖν μόνον χαθήχει, ἡ πειθὼ δὲ ἕπεται, χαὶ ὁ λόγος ἀνυσιμώτατός ἐστι παρὰ τοῖς ἀχούουσι, τίς φειδὼ ῥημάτων, ἵνα δυστυχίας τις ἐλευθερωθῇ; Τίμιον ζῶον ὁ ἄνθρωπος᾽ τέμιον γὰρ, εἰ δι᾽ αὐτὸν ἐσταυρώθη Χριστός. Ἐμοὶ δὲ τὸ πείθειν ἀνθρώπους εἰς τὸν μέχρι τοῦ παρόντος ἐνιαυτὸν, τάχα μὲν θεῖος χλῆρος ἐγένετο. τάχα δὲ μόλις πραγμάτων ἁπτόμενος, ἐπετύγχανον. Νῦν γὰρ δὴ τὸ πρᾶγμα ἔοιχεν ἐξεληλέγχθαι, μετὰ πολλῶν, ἅτινα σαφῶς ἦν τοῦ Θεοῦ, καὶ τοῦτ᾽ ἀνετίθουν αὐτῷ καὶ ἕζων μετ᾽ ἀγαθῶν τῶν ἐλπίδων, ὥσπερ ἐν ἱερῷ περιδόλῳ τῷ χόσμῳ, ζῶον ἄφετον, ἀνειμένον, εὐχῇ, καὶ βίδλῳ, καὶ θήρᾳ μερίζων τὸν βίον ἵνα γὰρ ὑγιαίνῃ φνχή τε καὶ σῶμα, τὸ μέν τι δεῖ πονεῖν, τὸ δὲ αἰτεῖν τὸν Θεόν. Μετὰ τοιαύτης εὑμαρείας εἴλκυσα τοὺς ἐνιαυτοὺς τοὺς μέχρι τῆς ἱερωσύνης αἱρέσεως \" πρὸς ἦν ἐγὼ παρὰ τοὺς πώποτε δειλότατος γέγονα. Μαρτύρουαι τὸν ἐπὶ πᾶσι … λυπεῖσθαι. Πάθος εὐθὺς ἐν φυχῇ, καὶ ποιχιλία φροντίδων, -χαὶ εἰδωλοποιία πραγμάτων, χαὶ μαχρὰν ὃ Θεός. Εἰ δαιμόνων εἰσὶ προσδολαὶ τὰ γινόμενα δε᾽ ᾿Ανδρονίχου, πᾶν ἐποίησαν ὅσον ἐδούλοντο. Οὐχέτι τῆς συνήθους ἐν εὐχαῖς γλυχυθυμίας ἡσθόμην \" ἀλλὰ τὸ μὲν σχῆμα, εὐχῆς ἐγὼ δὲ χαὶ περιηνέχθην ἁπανταχοῦ τῶν πραγμάτων, ὀργῇ, καὶ λύπῃ, καὶ πᾶσι πάθεσι μεριζόμενος. Καίτοι διὰ νοῦ τῷ Θεῷ συγγινόμεθα. Γλῶττα δὲ ἀνθρώποις τὰ πρὸς ἀνθρώτοὺς ὑπηρετεῖ, ΕΓ τοίνυν ἐν εὐχαῖς ἀπροσεξίαν ἠτύχηχα, καὶ παραπόδας ἡ πεῖρα\" τἧς γέ τοῖ τοῦ βίου μεταδολῆς οὐ ταύτῃ μόνον εἰς καχὸν ἀπολέλαυχα, ἐξ ἀπραξίας εὑράμενος νος, νεχρὸν ἐπεῖδον, οὗ προαποθανεῖν ηὐχόμην. Οὕτω. πιχροῖς ἡμᾶς ἡ πόλις ἐπιδατηρίοις ἐξένισεν. Ὡς ἅμα … οἷς ἀνθρώποις τὰ πράγματα νῦν μὲν ἄνω, νῦν δὲ χάτω χωρεῖ, χαὶ ῥοῦς ἥχει φέρων ἀθρόα πολλὰ, νῦν μὲν αἴσια, νῦν δὲ ἀπαίσια. ᾿Αλλ᾽ ἐπειδή μοι συνέπεσεν ἀπσδαλεῖν τῶν παιδίων τὸ φίλτατον, χἂν εἰργατάμην αὐτός τι δεινὸν ἐμαντόν \" οὕτως ἑαλώχειν τοῦ πάθους. Ἔγωγέ τοι τὰ μὲν ἄλλα ἄῤῥην εἰμὶ (λέγω δὲ ἐν εἰδόσι), χαὶ τὰ πολλὰ δοῦλος τοῦ λόγου \" συνηθείας δὲ οὕτω τοι ἥττων, ὡς ταύτῃ χρατεῖν τὴν ἀλογέαν ποῦ λόγον. Οὔχουν οὐδὲ τοῖς ἔχ φιλοσοφία,, δόγμασι τοῦ παρόντος πάθους ἐχράτησα. ᾿Αλλ᾽ ᾿Ανδρόνιχος ἀντιπεριήγαγε, χαὶ πρὸς ταῖς χοιναζς συμφοραῖς τὸν νοῦν ἔχειν ἐποίησε. ᾿ Και γεγόνασί μοι συμφοραὶ παραμυθίαι τῶν συμφορῶν, πρὸς ἑαυτὰς ἀνθέλχουσαι, καὶ πάθει πάθος ἐχχρούουσαι. Συνεπιτίθεται δή μοι τῇ πιχρᾷ τῶν παρόντων αἰσθήσει μνήμη τῶν παρελθόντων ἀγαθῶν, ἐξ οἴων ἄρα ἐν οἷοις γεγόναμεν. Καὶ ζῶ πονήρως, ἅμα πάντων ἀφῃρημένος. Τὸ μὲν οὖν μέγιστον τῶν χαχῶν, ὅ μοι καὶ δύσελπιν εἶναι τὸν βίον ποιεῖ, οὐχ εἰωθὼς ἀποτυγχάνειν ἐν ἰχεσίαις Θεοῦ, νῦν πρῶτον οἶδα μάτην εὐξάμενος. Εἶτα τὴν μὲν οἰχίαν χαχῶς πράττουσαν ὁρῶ, τὴν δὲ πατρίδα δυστυχοῦσαν οἰκεῖν ἀναγκάζομαι. Πᾶσι δὲ ἐχχείμενος, ἐφ᾽ ᾧ προσαναχλάεσθαι, καὶ τὰ κατ᾽ αὐτὸν ἔχαστον ὀλοφύρεσθαι, ἔλεον αὐτοὺς ἀνόνητον ἐλεῶ. Καὶ πρόσεστι τὸ αἰσχύνεσθαι, ὅτι πολέτην ἄνδρα χρησάμενον συμφοραῖς, καὶ χλαπέντα χρυσίον δημόσιον, ἀπαιτήσας ὑπὲρ στατῆρας μυρίους, ἔγνωχεν, ἀναδολὴν μὴ διδοὺς, ἀποχτεῖναι μένοις τῷ δήμῳ διὰ τῆς μάτην ἐπιχειρήσεως. Ὃ νοῦ μέγεθος ἔχοντος ἦν χαὶ πρὸ πείρας ποιῆσαι νυνὶ δὲ περιεμείναμεν ὑμᾶς ἐχ τῶν πραγμάτων συμψήφους ποιήσασθαι, ὅτι πολιτιχὴν ἀρετὴν ἱερωσύνῃ συνάπτειν, τὸ χλώθειν ἐστὶ τὰ ἀσύγχλχωστα. Ὃ πάλαι χρόνος ἤνεγχε τοὺς αὐτοὺς ἱερέας τε χαὶ χριτάς. Καὶ γὰρ Αἰγύπτιοι, χαὶ τὸ Ἑδραίων ἔθνος, χρόνον συχνὸν ὑπὸ τῶν ἱερέων ἐδασιλεύθη αν. Εἶτ᾽ ἐπειδή μοι δοχεῖ τὸ θεῖον ἔργον ἀνθρωπίνως ἐπράττετο, διῴχισεν ὁ Θεὸς τοὺς βίους\" χαὶ ὁ μὲν ἱερὸς, ὁ δὲ ἡγεμονικὸς ἀπεδείχθη. Τοὺς μὲν γὰρ εἷς ὕλην ἐπέστρεψε, τοὺς δὲ συνέταξεν ἑαυτῷ. Τετάχαται δὲ οἱ μὲν ἐν τοῖς πράγμασιν\" ἡμεῖς δὲ ἐν ταῖς εὐχαῖς εἶναι. Τὸ δὲ καλὸν ἀπαιτεῖ παρ᾽ ἀμφοῖν ὁ Θεός. Τί οὖν ἐπανάγεις; τί δὲ συνάπτειν πειρᾷ τὰ χεχωρίσμένα παρὰ τοῦ Θεοῦ; Ὃς οὐδὲ διοιχεῖν ἡμᾶς, ἀλλὰ παραδιοιχεῖν ἀξιοῖς. Οὗ τί γένοιτ᾽ ἂν ἀθλιώτερον; Προστάτου σοι δεῖ; Βάδιζε παρὰ τὸν ἐπιτροπεύοντα τῶν νόμων τῆς πολιτείας. Τοῦ Θεοῦ σοί τι δεῖ; Ἴθι παρὰ τὸν ἱερέα τῆς πόλεως. Οὐχ ὡς ἐνταῦθ᾽ ἑνὸν τὸ πάντως ἐπιτυχεῖν\" ἀλλ᾽ ὡς ἐγὼ προθυμηθήσομαι. Ἂν δ᾽ ἐπιτρέπῃ τις ἠρεμεῖν, τάχα ποτὲ καὶ δυνῆσομαι\" ἅμα γὰρ ἀποστρέφεται τὴν ὕλην, καὶ πρὸς Θεὸν ἐπιστρέφεται. θεωρία τέλος ἐστὶν ἱερωσύνης μὴ Ψευδομένης τὸ ὄνομα\" θεωρία δὲ χαὶ πρᾶξις οὐχ ἀξιοῦσι συγγίνεσθαι. Ὁρμὴ μὲν γὰρ κίνησις πράξεων\" οὐδεμία δὲ ἀπαθής. ᾿Αλλὰ δεῖ χενὴν εἶναι παθῶν τὴν ψυχὴν τὴν μέλλουσαν ἔσεσθαι δοχεῖον Θεοῦ. Μὴ χαθαρῷ γὰρ, φησὶ, χαθαροῦ ἐφάπτεσθαι, μὴ οὐ θεμιτὸν ἧ. Σχοϊάσατα καὶ γγῶτε ὅτι ἐγώ εἰμι ὁ Θεός. Σχολῆς δεῖ τῷ μετὰ φιλοσοφίας ἱερατεύοντι. Οὐ χαταδιχάζω τῶν ἐπισχόπων τοὺς ἐν τοῖς πράγμασιν\" ἀλλ᾽ ἐμαντὸν εἰδὼς μόλις εἰς θάτερον ἐξιχνούμενον, ἄγαμαι τῶν δυναμένων ἑχάτερα. Ἐμοὶ δύναμις οὖχ ἔστι δυσὶ χυρίοις δουλεύειν. Εἰ δ᾽ εἰσί τινες, οἵ μηδ᾽ ἀπὸ τῆς συγχαταδάσεως βλάπτονται, δύναιντο ἂν καὶ ἱερᾶσθαι, καὶ πόλεων προστατεῖν. ᾿Αχτὶς ἡλίου χἂν ὁμιλήσῃ βορδόρῳ, μένει χαθαρὰ χαὶ ἀμόλυντος \" ἐγὼ δὲ ταὐτὸ τοῦτο παθὼν, πηγῶν χαὶ θαλάττης δεήσομαι. Καὶ εἰ δυνατὸν ἣν ἀγγέλῳ πλεῖ[ο᾽ν ἢ τριάχοντα ἐνιαυτοὺς συνανθρωπεύσαντι μηδὲν ἀπολαῦσαι τῶν τῆς ὕλης καχῶν εἰς προσπάθειαν, τί δεῖ χαταθῆναι τὸν Υἱὸν τοῦ Θεοῦ; ᾿Αλλ᾽ ἔστι περιουσία δυνάμεως, ὁμιλοῦντα τοῖς χείροσι μένειν ἐπὶ τῆς φύσεως, καὶ μηδένα τρόπον παθαίνεσθαι. Τοῦτο Θεοῦ μὲν ὕμνος ἐστίν' ἀνθρώπῳ δὲ παραίτησις γίνεται διευλαδουμένῳψ τῆς φύσεως αὐτοῦ τὴν ἀσθένειαν. Κατὰ τούτους ὑμῖν ἐγὼ τοὺς ὄρους συνέσομαι. Οὐ μὴν τό γε κρίνειν χαιροὺς ἐμαυτὸν ἀφαιρήσομαι, ὡς ὅταν ἐξῇ κατιόντα μὴ κατιέναι, τουτέστι διὰ τῆς τυχούσης ἐπιστροφῆς ἀγαθόν τι μέγα ποιεῖν. Οὕτω καὶ ὁ Θεὸς πολιτεύεται. Τὸ προσπετηκένα: δέ ἐστι τὸ δεινὸν, οὗ μήτε Θεοῦ φύσις ἀνέχεται, μήτε ὅστις ἑαυτὸν ἀπευθύνει πρὸς τὸν Θεόν. Εἰ γέγονα χρημάτων, ἢ χτημάτων ἐπιμελὴς, εἰ σύνιστέ μοι λογισμοὺς δεχομένῳ τῆς καθ᾽ ἡμέραν, ἣ τῆς χατ᾽ ἔτος δαπάνης, εἶτα ἐν τοῖς ὑμετέροις τοῦ χρόνου φείδομαι, ἀλαζών εἰμι, καὶ οὐχ ἀξιῶ συγγινώσκεσθαι. Εἰ δὲ ἀμελήσας τῶν οἴχοι πρότερον, τῇ κατὰ νοῦν ἐνεργείᾳ συνέταξα τὴν ζωὴν, τί δεινὸν εἰ τῶν ἴσων ὑμᾶς ἀξιῶ; ᾿Αλλ᾽ ἐπεὶ τούτοις ὑμᾶς οὐκ ἀρέσχομεν, ὡς ὄντων ἑτέρων, οὗ δύνανται χατὰ ταὐτὸν ἐν ἀμφοῖν εὖ διαγίνεσθαι, ἕξεστι βουλεύσασθαι «πὸ λῷον τῇ τε πόλει χαὶ ταῖς Ἐχχλησίαις, χἀμοί. Οὐχ ἐξομοῦμαι τὴν ἱερωσύνην’ μήποτε δυνηθείη ποσοῦτον ᾿Ανδρόνιχος. ᾿Αλλ᾽ ὥσπερ οὐδὲ φιλόσοφος ἐγενόμην δημόσιος, οὐδὲ θεατροσχοπίαις ἐπεθέμην ᾿ οὐδὲ διδασχαλεῖον ἤνοιξα. Καὶ οὐδὲν ἧττον ἦν τε χαὶ εἴην φιλόσοφος Οὕτως οὐδὲ ἱερεὺς δημόσιος εἶναι βούλομαι. Οὐχ ἅπας ἅπαντα δύναται. Ἐγὼ συγγενόμενος ἐμαυτῷ, καὶ διὰ νοῦ τῷ Θεῷ, χκαταδὰς ἀπὸ θεωρίας, δύναμαι συνουσίας οὐκ ἀχρήστους ποιεῖσθαι πρὸς ἕνα καὶ δύο\" καὶ οὐδὲ τού- «οὺς ἀγελαίους, ἀλλ᾽ εἴ τινες εἶεν ἣ φύσεως λαχόντες, ἣ ἀγωγῆς εὐτυχήσαντες, ὥστε νοῦν τεθαυμακέναι πρὸ σώματος. ᾿Αλλὰ καὶ διὰ πολλοῦ πραγμάτων ἁπτόμενος μετὰ τῆς ἐμαυτοῦ ῥᾳστώνης, γενοίμην ἂν … τῷ καιρῷ χρήσιμος. Καταχωννύμενος δὲ ὑπ᾽ αὐτῶν, … ἁμαυτοῦ τε ἐπιλήσμων εἰμὶ, καὶ τῶν πραγμάτων ζημίαν ποιῶ. Οὐ γὰρ ἔστι μισοῦντα χαλῶς τι ποιεῖν. ᾿Αλλ᾽ ὁ μὴ πάσῃ τῇ γνώμῃ δεδογμένα ποιῷν, ἄθυμος ἔρχεται πρὸς τὴν πρᾶξιν, ἧς προστῆναι δεῖ. Ὅστις δὲ πρὸς. μὲν σχολὴν ἀνοιχείως ἔχει, καὶ οὐχ ἔστιν ὅπως τῷ σχολάζοντι χρήσαιτο, αὑτὸ δὲ τὸ πᾶν ὅπερ ἐστὶ δημοφελέστατος ἄνθρωπος, πολυχωροτάτη ψυχὴ ταῖς ἁπάντων ἀρχοῦσα φροντίσιν. \"Ὅστις ἐπειδὴ πέφυχεν οὕτω καὶ βούλεται, ὁ τοιοῦ τος χἂν χάριν εἰδείη ταῖς ἑλχούσαις αὐτὸν ἐφ᾽ ἑαυτὰς περιστάσεσιν. Ὑποθέσεις γὰρ αὐτοῦ τῇ φύσει χαρίζονται, καὶ μέγιστον εἰς τὸ χατορθοῦν ἐφόδιον ἡ φιλία τοῦ πράγματος. Ἕξαιρετέος οὖν ἅπασιν ὑμῖν ὁ λυσιτελέστατος ἄνθρωπος, χαὶ αὐθαιφετέος ἡμῶν, οἵ μόνοι μόλις σωζόμεθα. Τί χεχράτατε; Οὐ διότι μήπω γέγονεν, ἄξιόν ἐστι μηδὲ νῦν γενέσθαι; Πολλὰ τῶν δεόντων ὁ χρόνος ἐξεῦρε χαὶ διωρθώσατο. Οὐχ ἅπαντα πρὸς παράδειγμα γίνεται. Καὶ τῶν γενομένων ἕκαστον ἀρχὴν ἔσχε\" καὶ πρὶν γενέσθαι μήπω γενόμενον ἦν. ᾿Ἀξιώτερόν ἐστι προτιμηθῆναι τῆς συνηθείας τὸ χρήσιμον. Ἡμεῖς ἀρχὴν δῶμεν ἔθει βελτίονι. ᾿Ανθαιρετέος οὖν ἡμῶν, ἣ μεθ᾽ ἡμῶν αἱρετέος, πάντως δὲ αἱρετέος … ὁ ἄνθρωπος. Ὅστις ἂν ἣ, πάντως ἐμοῦ τὰ πολετιχὰ  ]μακρῷ φανεῖται σοφώτερος, χαὶ δυνήσεται τὰ δύστηνα ταῦτ᾽ ἀνθρώπια ὑπὲρ ὑμῶν ἐξομιλεῖν καὶ μεταχειρῖζεσθαι. Οὐχοῦν εἰ μήπω δοχεῖ, τοῦτο μὲν εἰσαῦθις ἀναθώμεθα. Ἐξέσται γὰρ ὑπὲρ αὗτοῦ καταμόνας χαὶ μετ᾽ ἀλλήλων βουλεύσασθαι. Νυνὶ δὲ … Νον οἷς τὸ συνέδριον μετῆλθε τὴν ᾿Ανδρονίκου μανίαν, …","t":"The evil-working powers in the world serve the needs of providence, for they punish those who deserve punishment; yet they are hated by God and to be shunned. 'For I will raise up', he says, 'a nation against you', from which you will suffer such and such things. And at the end he says that he will go out against those very ones whom he sends against them, because, when they took you over, they showed no pity and did not treat you humanely. I have not learned the sacred syllables by heart; but I affirm that there is a place in the books where God is represented as saying this. And he did not say it so and then not do it. The Babylonian king razed the city of Jerusalem and enslaved the nation; and this same king before long went mad, and it came about by the justice of God that his city was so desolated that one would not believe there had ever been a city on the spot. Must one dare to ask God: 'Why do you raise up men as avengers against those who have sinned against you, and then, when they have served the divine will and become executioners of those against whom they were sent, and ought to receive thanks for their service, it is then above all that they are punished?' But has he moved us to the answer to what we ask him? Since the divine law was damaged here below, evils passed over to mankind; and evil-working things are evil in a special degree, for by the abundance of their nature they also become active. Since, then, evils have once come into being, it is the work of the divine wisdom and virtue and power not only to do good (for that is, so to speak, God's nature, as heating is the nature of fire and giving light the nature of light), but also, and above all, by means of evils devised by some, to bring about a good and useful end, and to make profitable use of what seem worthless things. For it belongs to a resourceful wisdom to use even evils when needed. So whenever he needs punishers, he uses now the spirits that lead the swarms of locusts, now those whose works are plagues, now a nation of barbarians, now a wicked ruler, and, in a word, natures fit for doing public harm. Yet he hates them all the same, because they have become fit for this. For God did not make instruments of calamity; but he readily used those who had ranked themselves for this. And that you have become useful for this purpose is the very thing that cuts you off completely from God. So also, of vessels, one is dishonourable and another honourable, both in fact and in reputation; for each is judged by the use it serves. A table, … I will give an account of my own affairs; for with a view to what follows it is well that you should hear these things from me.\n\nFrom childhood it seemed to me a divine good to have leisure and ease of life: that which someone said belongs to divine natures, namely to nourish the mind and commend to God the one who has it and enjoys its fruit. Of the business that belongs to boys I had the smallest share, and of that of lads and young men. And when I came to manhood I differed in no way from a child in freedom from affairs; but, as if passing my life at a solemn festival, I kept the disposition of my soul gracious and calm through every age. Yet God did not for this reason make me useless to men; often private persons and cities alike made use of us when needed. For God granted me both to be able to do the greatest things and to will the finest. None of these things dragged me away from philosophy or cut short my happy leisure. For to act with jostling and toil and difficulty is what consumes time and drowns the soul in the cares of business; but when one has only to speak, and persuasion follows, and the word is most effective with the hearers, why spare words, so that someone may be freed from misfortune? Man is a precious creature; precious indeed, if Christ was crucified for him. And for me, to persuade men up to the present year was perhaps a divine lot; perhaps it was because I touched affairs only barely that I succeeded. For now the matter seems to have been put to the test. Along with many things that were clearly God's, I attributed this too to him, and I lived with good hopes, as in a sacred precinct, the world, a consecrated animal let loose to roam, dividing my life between prayer, books, and hunting; for, that soul and body may be healthy, one must toil for the one and ask God for the other. In such ease I drew out the years until the choice for the priesthood, before which I proved the greatest coward of all men who ever lived. I call to witness the God who is over all … to be grieved. At once there was passion in my soul, a medley of cares, an image-making of affairs, and God far away. If what is happening through Andronicus is an assault of demons, they have done all they wished. I no longer felt the sweetness I used to have in prayer; there was the outward form of prayer, but I was carried around everywhere among affairs, divided by anger and grief and every passion. Yet it is through the mind that we are with God; the tongue serves men in what concerns men. If, then, I have suffered inattention in prayer, the proof is at hand. Yet not in this alone have I reaped evil from the change of life; having found … I saw dead the one before whom I prayed to die. With such bitter landing-feasts did the city entertain us! As … human affairs go now up, now down, and a stream comes bringing many things at once, now auspicious, now inauspicious. But when it befell me to lose the dearest of my children, I would have done some dreadful thing to myself, so completely was I overcome by the passion. In other respects I am manly (I speak among those who know), and in most things a servant of reason; but I am so much weaker than familiarity that here the unreasoning prevails over reason. So I did not master the present passion even by the doctrines of philosophy. But Andronicus turned me round the other way, and made me keep my mind on the common misfortunes; and misfortunes have become consolations for misfortunes, drawing me toward themselves and knocking out passion by passion. Then, with the bitter perception of the present, comes the memory of past goods: from what to what we have come. And I live wretchedly, deprived of everything at once. The greatest of the evils, which also makes my life hopeless, is this: I was not accustomed to fail in my supplications to God, and now for the first time I know that I have prayed in vain. Then I see my house faring badly, and I am compelled to live in a fatherland in misfortune. Exposed to all, so that they may weep on me and each lament his own lot, I pity them with a useless pity. And there is shame besides: a fellow citizen, a man who had met with misfortunes and had public gold stolen from him, he [Andronicus] pressed for more than ten thousand staters, and, granting no delay, resolved to kill him … the people, through his vain attempt. A man of great mind would have done this even before experience; but we waited until the facts made you share our vote that to join political virtue to the priesthood is to spin together things that cannot be spun together.\n\nThe ancient time brought forth the same men as priests and judges; for both the Egyptians and the Hebrew nation were ruled for a long time by priests. Then, since, it seems to me, the divine work was being done in a human way, God separated the two lives: the one was declared sacred, the other a ruler's. For he turned the one kind of men toward matter, and ranked the others with himself; the one are ranked to be in affairs, we to be in prayers. And God requires what is good from both. Why, then, do you bring things back? Why do you try to join what God has separated? You who think fit not to administer us but to misadminister us. What could be more wretched than that? Do you need a protector? Go to the one who has charge of the laws of the state. Do you need something of God? Go to the priest of the city. Not that it is wholly possible to succeed here, but that I will be eager. If someone allows me to be at rest, perhaps I shall be able some day; for in one and the same act one turns away from matter and turns toward God. Contemplation is the end of a priesthood that does not belie its name; and contemplation and action do not consent to be together. For impulse is the movement of actions, and no impulse is free of passion; but the soul that is to become a receptacle of God must be empty of passions. 'For it is not lawful', he says, 'for the impure to touch the pure.' 'Be still, and know that I am God.' He who serves as priest together with philosophy needs leisure. I do not condemn those bishops who are engaged in affairs; but, knowing myself barely equal to one of the two, I admire those who are able for both. I have not the power to serve two masters. If there are some who are not harmed even by such condescension, they could both serve as priests and preside over cities. A ray of the sun, even if it touches mud, remains clean and undefiled; but if I suffered the same, I should need springs and the sea. And if it were possible for an angel, living as a man among men for more than thirty years, to take on nothing of the evils of matter by attachment to them, why should the Son of God have had to come down? But it is a superabundance of power to consort with lower things and remain in one's own nature, and to be affected in no way. This is a hymn to God; for a man it becomes a plea for excuse, as he reverently guards against the weakness of his own nature. On these terms I will be with you. … I shall not, however, deprive myself of judging occasions, so that whenever I can descend with profit, I do not refuse to descend, that is, to do some great good by an occasional turning to affairs. So God too governs. But to be stuck fast is the dreadful thing, which neither God's nature tolerates nor anyone who directs himself toward God. If I have been careful of money or possessions, if you know me as one who receives accounts of daily or yearly expenses, and then I am sparing of my time in your affairs, I am an impostor, and I ask no pardon. But if, having neglected my own household first, I ranked my life with the activity of the mind, what is strange if I ask the same of you? But since we do not please you in this, there being others who can do well in both at the same time, you may deliberate about what is better for the city and the churches and for me. I will not abjure the priesthood; may Andronicus never have so much power! But just as I did not become a public philosopher, nor set myself to playing to the theatre, nor opened a school, and nonetheless was and may be a philosopher, so I do not wish to be a public priest either. Not everyone can do everything. Having been alone with myself, and through the mind with God, and coming down from contemplation, I can hold conversations not without use with one or two; and not with men of the herd, but with any who, by the lot of nature or the good fortune of upbringing, have come to admire mind above body. And touching affairs at long intervals, with my own ease, I could be … useful at the right time. But buried under them, … I forget myself and do harm to the affairs. For it is not possible to do anything well while hating it. He who does not do what he has resolved with his whole mind comes dispirited to the action over which he must preside. But one who is a stranger to leisure, and could make no use of leisure, but is all that a man most useful to the people is, a soul most capacious, sufficient for the cares of all; one who is so formed and so wills: such a man would even be grateful for the circumstances that draw him to themselves. For they grant occasions to his nature, and the greatest provision for success is love of the work. Such a most profitable man, then, must be chosen by all of you, and chosen by us of our own accord, who alone are barely saved. What holds you back? Because it has not yet been done, is it right that it should not be done now? Time has found out and corrected many needed things. Not everything happens according to precedent; each thing that has happened had a beginning, and before it happened it had not yet happened. It is more right that the useful should be preferred to custom. Let us give a beginning to a better custom. He must, then, be chosen in place of us, or along with us, but in any case chosen, … the man. Whoever he is, he will certainly appear far wiser than I in political matters, and will be able to deal with these wretched little men on your behalf and to handle them. So if it does not yet seem good, let us put this off until another time; for it will be possible to deliberate about it alone and with one another. But now … since the council has gone after the madness of Andronicus, …","f":"Synesius, <i>Ep.</i> 57 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/57)."},"synesius-epistulae/58":{"o":"᾿Ανδρόνιχον τὸν Βερονιχέα, τὸν χαχῇ Πενταπόλεως μοίρᾳ καὶ φύντα, χαὶ τραφέντα, χαὶ αὐξηθέντα, καὶ τὴν ἀρχὴν τῆς ἐνεγχούσης αὐτὸν ὠνησάμενον, μῆτε ἡγείσθω τις, μήτε καλείτω Χριστιανόν\" ἀλλ᾽ ὡς ἀλιτήριος ὧν τοῦ Θεοῦ, πάσης Ἐχχλησίας ἀπεληλάσθῳ πανέστιο;, Οὐ διότι γέγονε Πενταπόλεως ἐσχάτη πληγὴ, μετὰ σεισμὸν, μετὰ ἀκρίδα, μετὰ λιμὸν, μετὰ πῦρ, μετὰ πόλεμον, ἐπ» ἐξελθὼν ἀκριδῶς τοῖς ἐχείνων ἐγχαταλείμμασιν, ἄτοπα χολαστηρίων ὀργάνων γένη χαὶ σχήματα πρῶπὸς εἰς τὴν χώραν εἰσενεγχὼν (εἴη δὲ εἰπεῖν, ὅτι χαὶ μόνος χρησάμενος, δαχτυλήθραν, Ὁ χαὶ ὠτάγραν, καὶ χειλοστρόφιον\" ὧν οἱ᾽ προλαδόντες τὴν πεῖράν τε χαὶ τὴν θέαν, χαὶ τῷ πολέμῳ προαπολόμενοι. παρὰ τῶν καχῶς περισωθέντων ἐμαχαρίσθησαν - ἀλλ᾽ ὅτι πρῶτος παρ᾽ ἡμῖν χαὶ μόνος ἔργῳ καὶ λόγῳ τὸν Χριστὸν ἐδλασφήμησεν\" ἔργῳ μὲν, ἀφ' οὗ τῇ θύρᾳ τῆς ἐχχλῃσίας προσεπαττάλευσεν ἑαυτοῦ διατάγματα \" τοῖς μὲν ὑπ᾽ αὐτοῦ παρανομουμένοις, τῆς ἀσύλου τρσπέζης ἀποχλείων τὴν ἱκετείαν\" ἀνατεινόμενος δὲ τοῖς ἱερεῦσι ποῦ Θεοῦ ταῦτα, ἃ χἂν Φάλαρις ὁ ᾿Ακραγαντῖνος, χἂν Κεφρὴν ὁ Αἰγύπτιος, χἂᾶν Σενναχηρεὶμ ὁ Βαδυλώνιος ὥχνησεν, ὁ πέμψας εἰς Ἱερουσαλὴμ τοὺς ὀνειδιοῦντας Ἐζεχίᾳ καὶ τῷ Θεῷ. Ἐχείνην ἐγὼ τὴν ἡμέραν ἐνηνοχέναι φημὶ τὸν δεύτερον σταυρὸν τοῦ Θεοῦ. Ἐπὶ γὰρ ὀνειδισμῷ τοῦ Χριστοῦ τὸ λοίδορον ἐχεῖνο βιδλίον ἀπὸ τῆς ἱερᾶς θύρας ἐχρέματο. Καὶ ταῦτα ἐπεῖδεν ἥλιος, καὶ ἀνέγνωσαν ἄνθρωποι \" οὐ Τιδερίου Κλαυδίου τῆς πολιτείας ἐπιτροπεύοντος, ἀφ᾽ οὗ Πιλάτος ἐπὶ τὴν Ἰουδαίων ἡγεμονίαν ἐστάλη\" ἀλλὰ τῆς εὐσεδοῦς Θεοδοτίου γενεᾶς.τὰ σχῆπτρα Ῥωμαίων ἐχούσης, ἀφ᾽ ἧς ἔλαθεν ᾿Ανδρόνιχος ἑαυτῷ μνηστεύσας ἀρχὴν, ὑπὸ τῷ Πιλάτου φρονήματι. Γέλως ἦν τοῖς παριοῦσι τῶν ἑτεροδόξαν","t":"Andronicus of Berenice, who was born, raised, and grew up to the evil fate of the Pentapolis, and who bought the governorship of the land that bore him: let no one consider him a Christian or call him one, but as one accursed by God let him be driven out of every church, with all his household. Not because he has become the last plague of the Pentapolis, after earthquake, after locust, after famine, after fire, after war, coming upon what they had left and going over it thoroughly; the first to bring into the country strange kinds and shapes of instruments of torture (and let it be said that he alone has used them): the finger-press, the ear-trap, the lip-twister; so that those who escaped the experience and the sight of them by dying first in the war were called blessed by those who survived to a wretched fate. No, but because he was the first and only one among us to blaspheme Christ in deed and in word: in deed, from the time when he nailed his own decrees to the door of the church, shutting off from those whom he treated unlawfully the right of supplication at the inviolable table, and threatening the priests of God with things from which even Phalaris of Acragas, or Chephren the Egyptian, or Sennacherib the Babylonian would have shrunk, he who sent to Jerusalem the men who reproached Hezekiah and God. That day, I say, bore a second cross of God; for that insulting placard hung from the sacred door to the reproach of Christ. And the sun looked on these things, and men read them; not when Tiberius Claudius governed the state, under whom Pilate was sent to govern the Jews, but while the pious house of Theodosius holds the sceptres of the Romans, from whom Andronicus secretly courted office for himself, with the mind of a Pilate. It was a laughingstock to those of other faiths who passed by …","f":"Synesius, <i>Ep.</i> 58 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/58)."},"synesius-epistulae/59":{"o":"ὯΩ δέδωχα τὴν ἐπιστολὴν, εἰ χαὶ φιλόσοφός ἔστι τὴν ψυχὴν, ἀλλὰ ῥήτωρ τὴν τέχνην. Ἕως μὲν οὖν ᾿Ανύσιός τε παρῆν, χαὶ Πεντάπολις ἦν, ἔτι παρ᾽ ἡμῖν ταύτην εἰργάζετο. Ἐπεὶ δὲ ὁ μετὰ σὲ χρόνος τοῖς πολεμίοις ἡμᾶς ἀποδόμενος, διχῶν εἰρήνὴν ἐποίησεν, ἔγνωχε πλεῖν εἰς ἑτέραν ἀγορὰν, ὅπου λῶττα ὥνιος, τὸ ῥητόρων ἀγώγιμον, τὸν ῥήτορα Ὑνώριμον ποιεῖ. Μνήστευσον αὐτῷ φιλίαν ἀνδρὸς λαχόντος ἄρχειν ἐθνῶν’ καὶ, ναὶ μὰ τὸν φίλιον τὸν Β ἐμόν τε χαὶ σὸν, ὃν αἰτήσεις τὴν χάριν, εἴσεταί σοι τὴν χάριν, ὅταν ἐπανήχῃ μετὰ τὴν πεῖραν.","t":"The man to whom I have given this letter, though a philosopher in soul, is a rhetor by profession. As long as Anysius was here and the Pentapolis still existed, he practised it among us. But since the time after you, having sold us to the enemy, has made peace from lawsuits, he has decided to sail to another market, where the tongue is for sale, the rhetors' merchandise, and makes the rhetor known. Win for him the friendship of a man who has been appointed to govern provinces; and, yes, by the god of friendship, mine and yours, the man of whom you ask the favour will thank you for it when he comes back after making trial of him.","f":"Synesius, <i>Ep.</i> 59 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/59)."},"synesius-epistulae/6":{"o":"Ὁ δὲ Καρνᾶς ἔτι μέλλει, καὶ οὔθ᾽ ἐχὼν, οὔθ᾽ ὑπ᾽ ἀνάγχης γίνεται δίχαιος. Χρὴ δὲ ἥἧχειν αὐτὸν ἵνα εἰδῶμεν ὅ τι καὶ λέγει, καὶ οἴςτισιν ὀφθαλμοῖς ἡμᾶς ἀντιδλέψεται, παρ᾽ ὧν ἠξίωσς χαὶ Ὁ ἀχόντων, ὃν χέχλοφεν ἵππον ὠνήσασθαι, ἵνα μὴ σστρατιώτῃς, φησὶν, ἄνιππας ἧ. Προτείνει δὲ χομιδῇ σμιχρὸν ἀργύριον, καὶ μὴ ἀποδιδομένοις οὐχ ἀποδίδωσιν \" ἀλλ᾽ οἴεται σὺν δίχῃ τὸν ἵππον ἔχειν \" χαὶ ταῦτα οὐκ ὧν ᾿Αγαθοχλῆς, ἣ Διονύσιος, οἷς αἱ κυραννίδες ἐπέτρεπον οὕτω πάνν πονηροῖς εἶναι\" ἀλλὰ Καρνᾶς ὁ Καπφαροδίτης, ὃν οὐ χαλεπὸν ἐπαναγαγεῖν εἰς τοὺς νόμους. ᾽Αν οὖν διάγῃ τις αὑτὸν ὡς σὲ, μηδὲ ἡμεῖς ἀγνσήσωμεν,, ἵνα τοὺς χατὰ πρόσ-","t":"Carnas is still putting it off, and becomes just neither willingly nor under compulsion. He must come, so that we may know what he has to say, and with what eyes he will look us in the face, from whom … against their will, the horse he stole, to buy it, 'so that', as he says, 'a soldier may not be without a horse'. He offers quite a small sum of silver, and when they will not sell he does not give the horse back, but thinks he holds it justly; and this though he is no Agathocles or Dionysius, whom their tyrannies permitted to be so very wicked, but Carnas from Kapharodis, whom it is not hard to bring back under the laws. If, then, anyone brings him over to you, let us not be ignorant of it either, so that those who …","f":"Synesius, <i>Ep.</i> 6 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/6)."},"synesius-epistulae/60":{"o":"ἫΝ γράψωμαί σε φιλίας ἀδιχουμένης, καὶ θεοῦ, καὶ θείων ἀνδρῶν διχαζόντων, ἀπάσαις αἱρήσω. Τίς γὰρ παρενθήχη σοι γέγονα τῆς πρὸς τὸν ἀδελφὸν δυσμενείας; Ἐπειδὴ γὰρ ἐχεῖνος, οὐδ᾽ ἐμοὶ δοκοῦν, Ἐπολιτεύετο χατὰ Σαδδατίου τῷ μαχαρίτῃ Φάῳ, σὺ δὲ αὐτὸν λέγων οὐχ ἔπειθες, ἔτρεψας ἐπ᾽ ἐμὲ τὴν ὀργὴν, καὶ ἐποίεις χαχὸν ὅσον ἠδύνω \" χἀγὼ (τότε γὰρ ἐξῆν) ἐδεξάμην τὴν πρόκλησιν τῆς διαφορᾶς. Νυνὶ δὲ οὔτε ἔξεστιν, οὔτε βούλομαι. Ἢ τε γὰρ ἡλικία χαλῶς ποιοῦσα μαραίνει μοι τὸ φιλότιμον - χαὶ. ἱεροὶ, φασὶ, νόμοι χωλύουσιν. ἽἍΔμα δὲ ὑπομιμνήσχομαι χαὶ χοινῶν τροφῶν, χαὶ παιδείας, καὶ τῆς ἐν Κυρήνῃ διατριδῆς. “Ἃ χρὴ νομίσαι τῶν Σαδδατίου δικῶν ἰσχυρότερα. ΓΆρχου δὴ φιλίας ἀγαθοῦ πράγματος“ χαὶ χαῖρε παρ᾽ ἐμοῦ, ζημίαν ἡγουμένου τὸν χρόνον, ὃν ἐσιώπησα \". πῶς οἴει χαὶ τότε δαχνόμενος; ᾿Αλλ᾽ ἐνεχαρτέρουν, ὡς οἷόν τε. Τουρῦτόν ἐστι τὸ διαφιλοτιμεῖσθαι χαχόν.","t":"If I indict you for wronged friendship, with God and godly men as judges, you will be convicted by every vote. For what sort of appendage did I become to your hostility toward my brother? Since he, not with my approval, was acting against Sabbatius on behalf of the late Phaus, and you could not persuade him by talking to him, you turned your anger on me and did me all the harm you could; and I, since it was then permitted, accepted the challenge to quarrel. But now it is neither permitted, nor do I wish it. For my age, happily, is withering my love of contention, and sacred laws, they say, forbid it. At the same time I remember our common upbringing and education, and the time we spent at Cyrene, which one ought to think stronger than Sabbatius's lawsuits. Begin, then, a good thing, friendship; and receive a greeting from me, who count as loss the time I have kept silent. How stung do you think I was even then? But I held out as well as I could. Such an evil is contentiousness.","f":"Synesius, <i>Ep.</i> 60 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/60)."},"synesius-epistulae/61":{"o":"Δάπιδα μεγάλην τῶν Αἰγυπτίων, οὐχ οἵαν ὕποδεδλῆσθαι στρωμνῇ, ἀλλ᾽ οἷαν αὐτὴν εἶναι χαὶ μόνην στρωμνὴν, ᾿Αστέριος ὁ ταχυγράφος ἰδὼν, ἤτησε παρ᾽ ἡμῶν, ὁπηνίχα με πρὸ τῶν μεγάλων ἀρχείων ἕδει χαθεύδειν. Ταύτην ὑπεσχόμην ἐξιὼν ἀπολείψειν αὐτῷ δῶρον. Οὐ γὰρ ἦν πρὸς τὴν Θρᾳχῶν χιόνα παραδαλλόμενον τοιαῦτα χαρίζεσθαι. Νῦν οὖν ἐχπέμπω\" τότε γὰρ οὗ χατέλιπον\" σὺ δὲ δώσεις αὐτῷ, μετὰ τῆς ἀπολογίας, ἧς αὐτὸς ἔσῃ μάρτυς, ἂν ὑπομνησθῇς τῶν χαιρῶν, καὶ προτοῦ, καθ᾽ οὖς ἀνεχώρουν ποῦ ἄστεος, ἔσειεν ὁ Θεὸς τῆς ἡμέρας πολλάκις \" καὶ","t":"Asterius the shorthand-writer saw a large Egyptian rug, not one to be laid under bedding but one that is itself the whole bedding, and asked us for it at the time when I had to sleep in front of the great government offices. I promised to leave it to him as a gift when I departed; for, compared with the Thracian snow, it was not possible to give such things away. Now, then, I send it, since I did not leave it then; and you will give it to him, together with the apology, of which you yourself will be witness, if you recall the times, and before that, when I was withdrawing from the city, God shook the earth many times a day; and …","f":"Synesius, <i>Ep.</i> 61 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/61)."},"synesius-epistulae/62":{"o":"Μισθὸς ἀρετῆς ἔπαινος, ὅν εἰσφέρομεν Μαρχελλίνῳ τῷ λαμπροτάτῳ \" νῦν ὅτε πέπαυται τῆς ἀρχῆς\" νῦν ὅτε σχολάζει κολαχείας ἀπάσης ὑπόνοια \" ὅστις παραλαθδὼν πολεμουμένας τὰς πόλεις, ἔξωθεν μὲν, ὑπὸ πλήθους χαὶ μανίας βαρδαριχῇς, ἔνδοθεν δὲ, πὸ στρατιωτιχῇς ἀταξίας χαὶ τῇ“ τῶν ταξιαρχῶν πλεονεξίας, ὥσπερ Θεὸς ἐξκιφανεὶς, μάχῃ μὲν μιᾷ τοὺς πολεμίους, ἐπιμελείᾳ δὲ χαθημερινῇ τοὺς ὑπηχόους σωφρονεστέρους ἐποίησε, καὶ παρεσχεύασεν ἀπ᾽ ἀμφοῖν τῶν δεινῶν εἰρήνην ταῖς τόλεσιν. Ὑπερεῖδε χερδῶν, ἃ δοχεῖν εἶναι νόμιμα πεποίηχεν ἡ συνήθεια. Οὐκ ἐπεδούλευσε πλούτῳ “ πενίαν οὐχ ὕδρισε, τὰ πρὸς θεὸν εὑσεδὴς, τὰ πρὸς πολιτευομένους δίχαιος, τὰ πρὸς δεομένους φιλάνθρωπος. Διὰ τοῦτο φιλόσοφος ἱερεὺς ἐπαινῶν αὐτὸν οὐκ αἰσχύνεται παρ᾽ ᾧ μηδεὶς εὕρετο μαρτυρίαν χάριτι δεδεχασμένην. Παρεῖναι μὲν οὖν ὑμῖν καὶ τὸ δεχαστήριον ἑδουλόμεθα - καὶ χοινῇ, καὶ χαθ᾽ ἕνα Πτελεμαίων ἕχαστος, ἀντεισηνέγχαμεν αὐτῷ τὸν δυνατὸν, εἰ μὴ τὸν δίκαιον ἔρανον \" ὅτι λόγος ἔργου παραπολὺ τῆς ἴσης ἐστί, Πάντως ἂν ἐγὼ χαὶ τότε τοῦ χοινοῦ προηγόρευσα. Ἐπεὶ δὲ τυγχάνει ὧν ὑπερόριος, ἐν γράμμασιν αὐτῷ τὴν μαρτυρίαν κατατιθέμεθα, οὐχ ἐνοχληθέντες, ἀλλ᾽","t":"Praise is the wage of virtue, and we bring it to the most illustrious Marcellinus now that he has laid down his office, now that every suspicion of flattery is at rest. He took over cities that were at war: from without, through the multitude and madness of the barbarians; from within, through the disorder of the soldiers and the greed of their officers. Like a god appearing, he made the enemy more sober by one battle, and his subjects by daily care, and obtained for the cities peace from both terrors. He disdained gains which custom has made seem lawful. He did not plot against wealth; he did not insult poverty; he was devout toward God, just toward the citizens, humane toward the needy. Therefore a priest who is a philosopher is not ashamed to praise him, with whom no one ever found testimony corrupted by favour. We would have wished the court to be present among you, and that jointly and singly each of the people of Ptolemais might have made him a return, the possible, if not the just one, since word falls far short of deed. I would certainly have spoken then for the community. But since he happens to be abroad, we set down our testimony in a letter, not being pressed to it, but …","f":"Synesius, <i>Ep.</i> 62 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/62)."},"synesius-epistulae/63":{"o":"Χρῆσθαι δεῖ ταῖς τῶν δυνατῶν φιλίαις, οὗ χαταχρῆσθαι.","t":"One must use the friendships of the powerful, not abuse them.","f":"Synesius, <i>Ep.</i> 63 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/63)."},"synesius-epistulae/64":{"o":"Μὴ αἴτει μεγάλα, ἵνα μὴ δνοῖν θάτερον, ἣ τυγχάνων λυπῇς, ἢ μὴ τυγχάνων λυπῇ.","t":"Do not ask for great things, so that one of two things may not happen: either you cause pain by obtaining them, or you suffer pain by not obtaining them.","f":"Synesius, <i>Ep.</i> 64 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/64)."},"synesius-epistulae/65":{"o":"Ἄμφω τοὺς Διονυσίους ἀπέστειλα, ἵνα τῶν βιδλίων τὸ μὲν ἧς εἰληφὼς, τὸ δ᾽ ἀπειληφώς.","t":"I have sent both Dionysiuses, so that of the books you may have the one as received and the other as received back.","f":"Synesius, <i>Ep.</i> 65 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/65)."},"synesius-epistulae/67":{"o":"Πεῦσίν τινα πυθέσθαι σου προελόμενος, ὑπὲρ οὗ ἀπὸ βουλῆς Κυρηναῖος, ἔτι μειράχιον ὧν, εἰς μοναδικὸν βίον ἐτέλεσς. Τῇ δὲ ἡλικίᾳ συμπροϊούσης τῆς μοναδιχῆς τῆς χατὰ τὸν βίον ἐνστάσεως, ἠξιώθη μὲν ἐχχλησιαστιχῆς διαχονίας “ ἠξιώθη δὲ τοῦ πρεσδύτερος εἶναι. Κατὰ δέ τινα χρείαν ἐπὶ στρατοπέδου Ὁ γενόμενος, καὶ Ἰωάννῃ τῷ μαχαρίτῃ συστάς \" τιμάσθω γὰρ παρ᾽ ἡμῶν ἡ μνήμη τοῦ τελευτήσαντος, ὅτι πᾶσα δυσμένεια τῷ βίῳ τούτῳ συναποτίθεται \" «ούτῳ συστὰς, πρὶν μὲν στασιασθῆναι τὰς Ἐχχλησίας, ὑπὸ τῶν ἐχείνου χειρῶν ἐπίσχοπος ἀνεδείχθη τῆς Βιθυνῶν Βασινουπόλεως. Συμδάσης δὲ τῆς διαφοῥᾶς, διέμεινε τῷ χειροτονήσαντι φίλος, χαὶ γέγονε τῶν ἐχείνου στασιωτῶν. Ἐπεὶ δὲ ἡ συνοδιχὴ γνώμη Τί δ' ἂν διηγοίμην εἰδότι, μᾶλλον δὲ αὐτῷ διῳχηχότι τὰ περὶ τὰς γενομένας διαλλαγάς; Ἕπεΐ τι καὶ βιδλίον ἀνέγνων σοφὸν, ὃ πρὸς τὸν μαχάριον, ἐμοὶ δοχεῖν, ᾿Αττιχὸν ἔγραφες, ἐνάγων αὐτὸν τῇ καταδοχῇ τῶν ἀνδρῶν. Τὰ μὲν δὴ μέχρι τούτου ᾿Αδεξάνδρῳ πρὸς τοὺς συναποστάτας χοινά. Ἴδιον δὲ, ἢ μετ᾽ ὀλίγων, ὅτι τουτὶ μὲν ὅτος ἤδη τρίτον ἐξήχει, μετὰ τὴν ἀμνηστίαν χαὶ τὰς διαλλαγάς \" ὁ δὲ οὐχ ἐδάδισε τὴν εὐθὺ Βιθυνίας, οὐδὲ τῆς λαχούσης αὐτὸν καθέδρας ἑλάδετο \" μένει δὲ παρ᾽ ἡμῖν, ὥσπερ μηδὲν αὐτῷ διαφέρον, ἂν καί τις ὡς ἰδιώτῃ προσφέρηται. Ἐγὼ μὲν οὖν οὔτε πόῤῥωθεν ἐνετράφην τοῖς νόμοις τοῖς ἱεροῖς, οὔτε ἤδη μοι χαθήχει πολλὰ μεμαθηχέναι πέρυσιν οὕπω Ὑεγονότι τοῦ καταλόγου. Αἰσθόμενος δὲ γέροντας ἐνίους, οὐδ᾽ αὐτοὺς μέν τι σαφὲς εἰδέναι προσποιουμένους, ἀποδεδειλιαχότας δὲ, μὴ λάθωσι πρός τινα χανόνα τῆς Ἐχκχλησίας προσχόψαντες, καὶ διὰ τοῦτο καὶ ὑπὲρ ἀσαφοῦς ὑπονοίας ἀτιμίαν σαφῇ τοῦ ξένου κατασχεδάσαντας \" οἵ μηδὲ χοινῆς στέγης ἠνέσχοντο᾽ οὔτε ἐμεμψάμην, οὔτε ἐμιμησάμην αὐτούς. Οἶσθα οὖν ὅπως ἐποίησα, Πάτερ σεδασμιώτατε; Ἐχχλησίᾳ μὲν οὐχ ἐδεξάμην αὐτὸν, οὐδὲ τραπέζης ἱερᾶς ἔχοινώνησα᾽ οἶχοι δὲ ἴσα χαὶ τοῖς ἀναιτίοις ἐτίμησα \" ὅστις ὁ τρόπος χαὶ ἐπὶ τῶν ἐπιχωρίων οὐμός. Ὅταν «ἰς αὐτῶν ἐφέστιος ἡμῖν γένηται, παντὶ παντὸς ἔργου χαὶ λόγου τιμὴν ἔχοντος ἐξιστάμεθα, φλυαρεῖν ἡγούμενοι τοὺς δυσχεραίνοντας, ὅτι τὰ μητρῷα τῆς πόλεως καταδάλλομεν δίκαια. Καίτοι διὰ τοῦτο τὰς ἁπάντων φροντίδας κατωμαδὸν ἀράμενος φέρω, καὶ μόνος ὑπὲρ τῆς ἀπάντων ἀσχολοῦμαι σχολῆς. ᾿Αλλ᾽ ἂν χαλῷ μοι χείσεται παρὰ τῷ θεῷ, πλεονεχτεῖν μὲν πόνοις, μειονεχτεῖν δὲ τιμῶν. Καὶ τὸν ᾿Αλέξανδρον δὲ τοῦτον, ὅταν μὲν εἰς ἐχχλησίαν προΐω,, βουλοίμην μὲν ἂν μηδαμόθεν τῆς ἀγορᾶς ἰδεῖν \" συμδὰν δὲ ἰδεῖν, ἑτέρωσέ ποι τρέπω τοὺς ὀφθαλμοὺς, καὶ εὐθὺς ἐπανθεῖ μοι χατὰ τῆς παρειᾶς ἐρύθημα. Ὑπερδάντα δὲ τὴν οἰκείαν αὐλὴν, καὶ γενόμενον ὁμωρόφιον, ἅπασι τοῖς εἰχόσι τιμῶ. Τί δήποτ᾽ οὖν ἀσύμφωνός εἰμι πρὸς ἐμαυτὸν ἰδίᾳ καὶ δημοσίᾳ, ἐν οὐδετέρῳ τῶν καιρῶν δεδογμένα ποιῶν; ᾿Αλλὰ τὸ μὲν εἴχω τῷ νόμῳ, τὸ δὲ τῇ φύσει χαρίζομαι, … μὴν τὴν φύσιν, εἴ τι σαφὲς ἠπιστάμην ὑπὲρ τοῦ νόμου. Αὐτὸ δὴ τοῦτό ἐστι τὸ ἐρώτημα, πρὸς ὃ δεῖ τὴν αὐθεντίαν τῆς εὐαγγελικῆς διαδοχῆς ἀποχρίνασθαι ἁπλῶς καὶ σαφῶς, χαὶ ὥσπερ πυνθάνομαι, ᾿Αλέξανδρον ἐπίσχοπον χρὴ νομίζειν, ἣ μή; Τῷ αὑτῷ. Ἐγὼ καὶ βούλομαι, χαὶ ἀνάγχη μοι θεία, νόμον ἡγεῖσθαι πᾶν ὅ τι ἂν ἐχεῖνος ὁ θρόνος θεσπίσῃ. Διὰ τοῦτο καὶ πένθιμον ἀσχολίαν παρὰᾶιτησάμενος, καὶ νοσοχομούμενον ἔτι τὸ σῶμα πρὸς τοὺς πόνους ἐχθιασάμενος. καὶ διοδεύσας τὴν ὕποπτον, ὡς ἀνὕποπτον, ἣν διετείχισεν ὅπλα πολέμια, γέγονα χατὰ Παλαίδισχάν τε καὶ Ὕδραχα. Κῶμαι δὲ αὗται Πενταπόλεως, καὶ τῆς διψηρᾶς Λιδύης αὐτὰ τὰ μεθόρια. Ἐν αἷς τόν τε δῆμον ἐχχλησιάσας, χαὶ γράμματα, τὰ μὲν ἀναγνοὺς, τὰ δὲ ἀποδούς (τὰ μὲν γὰρ ἦν πρὸς αὐτοὺς, τὰ δὲ περὶ αὐτῶν πρὸς ἐμέ)\" χαὶ λόγους διεξελθὼν ἐπιτηδείους εἰς ἀρχαιρεσίαν εἰς τὸ χαὶ πεῖσαι, χαὶ, εἰ προχωροίη, βιάσασθαι προθέσθαι τὴν περὶ ἐπισχόπου σχέψιν, οὐχ ἐξενέχησα τοῦ δήμου τὴν περὶ τὸν εὐλαδέστατον Παῦλον σπουδήν. ᾿Αξιῶ πιστεύεσθαι παρὰ πατρός\" οὐκ ἦν μοι βουλομένῳ μάτην δεδραμηχέναι. Πολλὰ τιμῶντέ με τῷ δήμῳ προσέχοψα \" τοὺς φανερωτάτους αὐτῶν, εἴ τις ἀνέχραγε μεῖζον, εἴ τις εὑράμενος χρηπῖδα,, χαὶ ἐπαναδὰς αὐτῇ, καὶ προήγορος ἠξίωσεν εἶναι, χαὶ λόγον ἀπέτεινεν, ὡς ὠνίους, ὡς συνωμότας, ὑπηρεπῶν χεροὶ παραδιδοὺς, ἐχχυλισθῆναι τῆς ἐκχλησίας ὠθουμένους προσέταξα. Συγχεθέντα δὲ αὖθις χαὶ πολλάκις ἀναλαδών τε καὶ χαταστήσας τὸν δῆμον, διὰ πάσης ἦλθον ἐν λόγοις ὁδοῦ, τὸν ἀρχιερατιχὸν ἐχεῖνον θρόνον ἀποσεμνύνων, χαὶ πείθων ὅτι διὰ τῆς εἰς ὑμᾶς ἀθετήσεως καὶ τιμῆς, ὁ Θεὸς ἀθετεῖται δὴ καὶ τιμᾶται. Οἱ δὲ, εὐφήμῳ τε φωνῇ τὸ μαχάριον ὄνομα τῆς σῆς θεοσεδείας ἐπεχαλέσαντο, καὶ πεσόνπες ἱχέτευον, ὡς πρὸς παρόντα τὰς ἐχόοήσεις. χαὶ πὰς δλοφύρσεις ποιούμενοι. Τὸ μὲν οὖν τῶν ἀνδρῶν, εἰ καὶ πέρα προσδοχίας, ἀλλ᾽ ἔλαττον ἦν αἱ δὲ γυναῖχες, πρᾶγμα δυσμεταχείριστον, χεῖρας αἴρουσαι, βρέφη προτείνουσαι, καὶ μύουσα!: τοὺς ὀφθαλμοὺς, ἵνα μὴ εἰς ἔρημον τοῦ συνήθους προστάτου τὸν θρόνον ἐνατενίσειαν, μιχρὸν ἐδέησαν τοὺς τάναν- “ἴα πολιτευομένους ἡμᾶς, εἰς πάθος παραπλήσιον … ἡ χούσαμεν, εἰ μήτε ἐν ᾿Αλεξανδρείᾳ χατέστη, μὴτε παρὰ τριῶν ἐνθάδε, χαὶ εἰ τὸ σύνθημα τῆς χειροτονίας ἐχεῖθεν ἐδέδοτο. όνον γάρ φασι δὴ τὰν μαχάριον Φίλωνα θαρσῆῇσαι τὴν τοῦ συνιερέως ἀνάῤῥησιν. Φίλων ἐγένετο Κυρηναῖος ἔτι παλαιότερος, ὁ τοῦ νεωτέρου θεῖός τε χαὶ ὁμώνυμος \" τὰ μὲν ὁποῖον ἂν γένοιτο παίδευμα τοῦ Χριστοῦ \" τὰ δὲ εἰς τὸ ἄρχειν χαὶ ἄρχεσθαι, θαῤῥαλεώτερος μᾶλλον, ἣ νομιμώτερος. … χαὶ ἐν ἄστει διέγνωστο, Καὶ συνέτυχε γὰρ οὕτως, ὥστε παρ᾽ ὀλίγους ἅπαντα; ἐπισχόπους ἐν τῇ Πτολεμαῖδι τότε συνδεδραμηχέναι κατὰ τινὰ σχέψιν πολιτιχήν. ᾿Αχροώμενοι δὲ, τὴν μὲν πρᾶξιν ἐμίσουν - τὴν δὲ μετάθεσιν ὥχνουν. ᾿Εγὼ δὲ τὴν δεισιδαιμονίαν ἀξιῶ διαστέλλειν ἀπὸ τῆς εὐσεδείας. χαχία γάρ ἐστιν ἀρετῆς προσωπεῖον περιχειμένη \" ἣν φιλοσοφία τὸ τρίτον οὖσαν τῆς ἀθεῖας εἶδος ἐφὦρασεν. Οὐδὲν οὖν ἱερὸν, οὐδὲ ὅσιυν ἥγημαι, τὸ μὴ δικαίως τε, καὶ ὁσίως γενόμενον. Οὔχοὐν ἐπήει μοι πεφριχέναι τὴν λεγομένην χαθίδρυσιν. Οὐ γάρ ἐστι τὰ Χριστιανῶν, ὡς ἐπάναγχες εἶναι ταῖς τελεστιχαῖς ὕλαις τε, χαὶ φωναῖς, ὥσπερ ὁλχαῖς τισὶν φυσικαῖς, ἀχολουθῇσαι τὸ θεῖον \" ὅπερ ἂν πάθοι πνεῦμα ἐγχόσμιον \" ἀλλ᾽ ὥστε παρεῖναι ταῖς ἀπαθέσι χαὶ τἀϊς οἰχείαις τῷ Θεῷ διαθέσεσιν. “Ὅπου δὲ Β ὀργὴ καὶ θυμὸς ἄγνωμον, καὶ δύσερι πάθος, ἡγεῖται τῆς πράξεως, πῶς ἐχεῖ τὸ Πνεῦμα τὸ ἅγιον παραγίνεται, ὧν ἐπεισελθόντων, κἂν συμδῇ προενῳχηχὸς, ἐξοιχίζεται; Ἐγὼ μὲν οὖν εἶχον ὡς ἀποφανούμενος τὴν μετάθεσιν “ ὁ δὲ καὶ ἐξηλέγχετο, χαὶ πρότερον ὑποσχόμενος, αὐτὴν ὄρχου τὴν ὑπόσχετὴν ἀπόφασιν ἀπεδίδρασχον \" ἀλλ᾽ ἐχεῖνον αὑτὸν ἀπἔφαινον ἑαυτῷ διχαστὴν, χαὶ τὸν οἰχεῖον ὅρον ἐχδιδάὄοντος, ἐπειδὴ τῆς ἐχχλησιαστιχῆς ἕνεχα σχέψεως αὐτόθι παρεγενόμην, ἐδέησεν ἐπιδαλεῖν τὰς ὄψεις τῷ τόπῳ, καὶ ἐπιδιαγνῶναι τὰ τῇς ὑποθέσεως. Καὶ πάλιν παρῆν ὄμιλος ἐπισχόπων ἐκ τῆς περιοιχίδος, ἄλλου χατ᾽ ἄλλην χρείαν συνειλεγμένων \" ἐφ᾽ ὧν ἁπάντων, χἀμοῦ, οἵ τε ὅροι διεδείχνυντο τὴν τῶν Δαρδανίτου μερίδα σαφῶς ἀποτεμνόμενοι, καὶ μαρτυρία γερόντων, χαὶ συγκαταθέσεις τῶν τέως ἀντιλεγόντω, τὸν εὐλαδέστατον Διόσχορον τοῦ χωρίον δεσπότην ἀπἐφηναν. Ἐγχειμένου δὲ τοῦ ἀδελφοῦ Διοσχόρου, γέγονεν ἀνάγχη καὶ τὸ γραμματεῖον τὸ λοίδορον εἰς χοινὸν ἅπασιν ἀναγνωσθῆναι, ὃ πρὸς τὴν ἁγιότητα τὴν σὴν ὁ εὐλαδέστατος Παῦλος ἐπεποίητο ἐν ἐπιστολῆς εἴδει χωμῳδίαν ἐπὶ τὸν ἀδελφὸν ἀνασεσυρμένην καὶ πλεμμελῆ, ἀφ᾽ ἧς αἰσχύνεσθαι περιῆν οὐ τῷ καχῶς ἀχούσαντι, τῷ δὲ χαχῶς ἀγορεύσαντι. ᾿Αλλ᾽ ἔστιν ἄρα χαὶ τοῦτο δεύτερον ἀγαθὸν, τὸ εἸσχύνεσθαι. Τὸ μὲν γὰρ ἀναμάρτητον, θείας ἄντιχρύς ἐστι χαὶ μοίρας καὶ φύσεως \" τὸ δὲ ἐπὶ τοῖς οὐχ εὖ γενομένοις ἐρύθημα, σωφροσύνης τις ἂν ἀπεφήνατο. ἽΛπερ ὑποστὰς ἐπὶ τοῦ παρόντος πράγματος ἀπέφηνε τὴν ἐξ οἰχείας γνώμης μετάνοιαν. γὰρ ὁμολογῆῇσαί τε ἀμαρτεῖν, χαὶ φανῆναι τὴν αἱσχρὰν λύπην τὴν ὡς ἐπὶ χακχοῖς αὐθαιρέτοις λυπούμενον, πάντας ἡμᾶς εὔνους αὐτῷ, χαὶ συνδιατιθεμένους παρέσχετο. Καὶ τὸ μὲν ἡμέτερον οὐ θαυμαστόν. ἮἈλλ᾽ ὁ εὐλαδέστατος ἐπίσχοπος Διόσχορος, ἐπειδὴ τὸν τέως διαφιλοτιμούμενον ταπεινότερον ἐθεάσατο, τῇ ψήφῳ κρατῶν, ἡττήθη τῇ γνώμῃ, καὶ γέγονεν ἐπὶ τῷ εὐλαδεστάτῳ Παύλῳ, ποιεῖν ὁπότερα βούλοιτο, χατασχεῖν, ἣ παραδοῦναι τὸν λόφον, τοῦ θαυμαστοῦ Διοσχόρου πολλαῖς ἐνδόντος αἱρέσεσιν, ὧν οὐδεμιᾶς ἂν ἀχοὴν πρὸ τῆς ἐχείνου μετανοίας ἣνέσχετο. Καὶ γὰρ ἀποδόσθαι μόνον τὸν λόφον, καὶ ἀμοιδὴν δοῦναι πᾶν ἅμα τὸ χτῆμα, καὶ ἄλλα πολλὰ προσεξεῦρεν, ἐπιδαψιλευόμενος αὐτῷ πόρους, ἀφ᾽ ὧν ἄν τις προλήψει χαρίσαιτο. Ὁ δὲ ταῦτα μὲν ὥκνει \" ἠξίου δὲ ὑπεισελθεῖν αὐτὸς τὴν εἰς τὸν ἀδελφὸν Διόσχκορον γενομένην ὠνὴν, καὶ ἐπὶ τοῖς αὑτοῖς ἀντιχαταστῆναι δεσπότης τοῦ χτήματος. Ἐγένετο πρὸς τῷ λόφῳ, καὶ τῶν ἀμπελώνων καὶ τῶν ἐλαιὦνων ἐγχρατής. Τῷ δὲ ἡ μεγαλοφροσύνη κτῆμα ἀντὶ χτήματος, μεῖζον ἀντ᾽ ἐλάττονος περιγέγονε\" χοινὸν ἀμφοῖω ἀγαθὸν, ἡ φιλαδελφία, χαὶ τὸ εἴσω γενέσθαι τῶν νόμων εὐαγγελιχῶν, οἷ συνεχτιχωτάτην τῶν ἐντολῶν τὴν ἀγαπητιχὴν διάθεσιν ἀπεφήναντο. Ἕν τοῦτο μόνον ἔδει μνήμης ἀξιῶσαε μηνύσαντα τῶν ἀδελφῶν τὰς συμόθάσεις, καὶ τὴν ὁμόνοιαν\" τἀν μέσῳ δὲ παραλιπεῖν, εἴ τις ἐπίσχοπος ὧν ἥλω τι πταίσας. “Ἃ γὰρ οὐχ ἔδει πεπρᾶχθαι, ταῦτα χαλῶς ἔχει διδόναι τῇ λήθῃ. ᾿Αλλ᾽ ἵνα μὴ πάντα ἐχ πάντων ὁ ἀδελφὸς Διόσχορος ἀποτυγχάνῃ, ταῖς αἰτὴἀεσιν αὐτοῦ δέδωχα, τὰ πᾶσιν ἀχριδῶς ἐπεξελθεῖν, ἵνα μηδὲν ἀγνοήσειεν ἣ σὴ θεοσέδεια\" ἣν οὐ παρὰ φαῦλον, ἀλλ᾽ ἀντὶ παντὸς ἐποιςῖτο πεισθῆναι διὰ τῶν ἀποδάντων. ὅτι μὴ ἐπ’ ἀδίκοις ἐφιλονείχησε. Κἀγὼ τὸν ἄνδρα τά τε ἄλλα ἐπαινῶ \" πάνυ γάρ μοι πρὸς τρόπου καὶ τῆς εἰς τὸν θρόνον ἐχεῖνον αἰδοῦς ὑπεράγαμαι. Καὶ ναὶ μὰ τὴν φίλην σον χαὶ σεδασμίαν χεφαλὴν, πολλὴν οἶμαι χάριν ὀφείλειν αὐτῷ τοὺς ἐν Ἄλεξανδρείᾳ συμπτώχους, ὧν τοὺς ἀγροὺς ἐχπονεῖ, ταχὺ πανταχοῖ γινόμενος, καὶ ἐξ ἀπόρων φόρους ἐχλέγων, καὶ τοῖς καιροῖς παριστάμενος. Τὰ μὲν περὶ τὴν τῶν ἐπισχόπων στάσιν οὕτως ἐχώρησεν. Καρποῦνται δὲ τὰς τιμὰς, ἐχεῖ περινοστοῦγτες, ὅπου … χερδαλεώτερον. Ἐμοὶ δὲ δοχεῖ, πάτερ σεδασιιώτατε, χρῆναι τούτοις, ὅσοι τὰς οἰχείας Ἐχχλησίας ἀπείπαντο, πᾶσαν Ἐχχλησίαν ἀπείπασθαι\" καὶ πρὶν ἂν ἀπελθόντες ἐχεῖ χαταστήσονται, μηδἕνα δέχεσθαι θυσιαστηρίῳ, μηδ᾽ εἰς προεδρίαν χαλεῖν\" ἀλλὰ περιορᾷν ἀγελαίους ἐν ταῖς δημοτιχαῖς χαθέδραις, ὅταν εἰς ἐχχλησίαν ἐ μδάλλωσι. Ταχὺ γὰρ ἂν ἐπανέλθοιεν, εἰ περὶ τῆς τιμῆς χινδυγεύοιεν, ἧς ἀξιοῦσιν ἀπολαύειν ἁπανταχοῦ μᾶλλον, ἢ οὗ προσήχει\" δέξαιντο γὰρ ἐχεῖ μᾶλλον ἢ μηδαμοῦ. Καὶ δημοσίᾳ μὲν, οὕτω προσοιστέον αὖτοῖς, ὡς ἄντιχρυς ἰδιώταις, ἂν καὶ τῷ σεμνοτάτῳ σου θρόνῳ συνδοχῇ. Ἰδίᾳ δὲ, καὶ κατ᾽ οἶχον, εἰσόμεθα πῶς, ὅταν ἤχῃ παρὰ τῆς φῆς θεοσεδείας ἀπόχρισις ἐχείνης τῆς πεύσεως, ἣν πρώτην ἡρώτησα περὶ ᾿Αλεξάνδρου Κυρηναίου μὲν ἀνδρὸς πὸ γένος, ἱερατευσαμένου δὲ ἐν τινὶ πόλει τῶν Βιθυγῶν \" ἧς ἐχπὲσὼν κατὰ δὴ τινα στάσιν, ἐξὸν ἐπανελθεῖν, οὐχ ἐπάνεισιν \" ἀλλ᾽ ἡμῖν ἐπιχωριάζει. Περὶ τούτου γέγραφα πρὸς τὴν σὴν ἁγιότητα, πᾶσιν ἀχριὀῶς ἐπεξελθὼν τοῖς περὶ αὑτὸν γενομέναις, χαὶ γνώμὴν αἰτῶν οὗ ταχτέον τὸν ἄνδρα. Ἐπεὶ δὲ οὐδὲν ἥκει μοι περὶ τοὐτὼν ἀντίγραφον, ἀμφίδολος ὧν, πότερον διαπέπτωχεν ἢ διεχομίσθη τὰ γράμματα μέχρι τῆς μακαρίας σου κεφαλῆς, διείλεγμαι περὶ τούτου πρὸς τὸν θαυμαστὸν Διόσχορον τὸν ἐπίσχοπον, καὶ τοῖς ταχυηγράφοις τὰ ἀντίτυπα δοῦγαι τῶν τότε γραφέντων ἐπέταξα, ἵνα εἰ μὴ τυγχάνεις δεξάμενος τὴν ἕπεστολὴν, ἔχοις παραναγνοὺς αἰτῆσαέ τε, καὶ πρὸς ἐμὲ διαπέμψασθαι τὰ ἀμοιδαῖα. Ἐπὶ πᾶσιν εὔχον περὶ ἐμοῦ \" περὶ καταλελειμμένου γὰρ εὔξῃ, χαὶ τοῖς πᾶσιν ἐρήμου, καὶ δεομένου συνεργείας τοιαύτης, ὡς αὐτὰς ὀχνῶ περὶ ἐμαυτοῦ φθέγξασθαι πρὸς Θεόν. ἽΛπαντα γὰρ εἰς τοὐναντίον μοι περιίσταταις διὰ ῥυψοκίνδυνον τόλμαν, ὅτι ἄνθρωπος ἐν ἀμαρνος, θυσιαστηρίων ἡψάμην Θεοῦ,","t":"[Letter 66] I have chosen to put a question to you about a man who, being of a Cyrenean council family, while still a youth was initiated into the monastic life. As the earnestness of his monastic life advanced with his age, he was deemed worthy of the church's ministry, and deemed worthy of being a presbyter. Having come to the court on some business, and having been introduced to the blessed John (for let the memory of the departed be honoured by us, since all enmity is laid aside with this life), introduced to him, I say, before the churches were divided by faction, he was appointed by his hands bishop of Basinopolis in Bithynia. When the dispute arose, he remained a friend of the one who had ordained him and became one of his partisans. But when the synodal decision … Why should I narrate to one who knows, or rather who himself managed, the business of the reconciliations that took place? For I also read a wise book which you wrote, I think, to the blessed Atticus, urging him to receive these men. Up to this point Alexander's case is common to his fellow seceders. Peculiar to him, or shared with few, is this: it is now the third year since the amnesty and the reconciliations, and he has not gone straight to Bithynia, nor taken up the see allotted to him, but stays among us, as if it made no difference to him even if someone treats him as a layman. Now I was not brought up from early on in the sacred laws, nor is it to be expected that I should have learned much, since last year I was not yet on the roll of the clergy. But I perceived that some of the elders, who did not themselves claim to know anything clearly, had taken fright lest they unwittingly offend against some canon of the Church, and for this reason, on an unclear suspicion, had poured clear dishonour on the stranger; they would not even share a roof with him. I neither blamed them nor imitated them. Do you know what I did, most revered Father? I did not receive him in church, nor did I share the sacred table with him; but at home I honoured him equally with those who are blameless, which is my way also with the local people. Whenever one of them becomes my guest, we give way to him in every deed and word that carries honour, thinking those who are vexed to be talking nonsense when they say that we are throwing away the city's maternal rights. Yet for this reason I carry the cares of all upon my shoulders, and alone am busy for the leisure of all. But it will stand me in good stead before God to have the larger share of toils and the smaller share of honours. As for this Alexander, when I go out to church I would wish not to see him anywhere in the market-place; and if I happen to see him, I turn my eyes somewhere else, and at once a blush blooms on my cheek. But when he has crossed into my own courtyard and come under my roof, I honour him with every fitting attention. Why, then, am I at odds with myself in private and in public, doing in neither case what I have resolved? But in the one I yield to the law, in the other I indulge nature; [and I would not indulge] nature, if I knew anything clear about the law. This, then, is the very question to which the authority of the evangelical succession must answer simply and clearly, just as I ask it: must Alexander be considered a bishop, or not?\n\n[Letter 67] To the same. I both wish, and am under divine necessity, to consider as law whatever that throne decrees. For this reason I excused myself from an occupation of mourning, forced a body still under care to its labours, and, traversing as if it were safe the dangerous country which enemy arms had walled off, I came to Palaebisca and Hydrax. These are villages of the Pentapolis, on the very borders of thirsty Libya. There I assembled the people, read some letters and delivered others (some were addressed to them, others to me concerning them), and went through arguments suited to an election, to persuade them and, if it went forward, to compel them to take up the question of a bishop; but I did not overcome the people's zeal for the most pious Paul. I ask to be believed by a father: it was not my wish to have run in vain. Though they honour me highly, I offended the people in many ways. The most conspicuous of them, if anyone shouted louder, if anyone found a platform, climbed on it, claimed to be spokesman, and drew out a speech, I handed over to the attendants' hands as bribed men, as conspirators, and ordered them to be thrust out and bundled out of the church. When the people were thrown into confusion, I took them in hand and calmed them again and again, and went down every road of argument, magnifying that archiepiscopal throne and persuading them that through slighting and honouring you, God himself is slighted and honoured. But they invoked the blessed name of your piety with reverent voice, and falling down they made supplication, uttering their cries and laments as to one present. The men's part, though beyond expectation, was the lesser; but the women, a thing hard to deal with, raising their hands, holding out their infants, and closing their eyes so as not to gaze on a throne bereft of its accustomed protector, very nearly drove us, who were acting against them, into a like passion … we heard from those present that he was installed neither at Alexandria nor by three bishops here, nor whether the token of ordination had been given from there. For they say that only the blessed Philo dared to proclaim a fellow-priest. Philo of Cyrene was the elder, the uncle and namesake of the younger; in other respects he was such as a disciple of Christ might be, but in ruling and being ruled he was more bold than law-abiding. … and it became known in the city. For it so happened that nearly all the bishops had then gathered at Ptolemais for some civic deliberation. When they heard of it, they hated the act but shrank from reversing it.\n\nI think it right to distinguish superstition from piety; for superstition is vice wearing the mask of virtue, which philosophy has detected as the third form of godlessness. So I have not considered anything sacred or holy that was not done justly and holily. Accordingly it did not occur to me to shudder at the so-called consecration. For the things of Christians are not such that the divine must of necessity follow the initiatory materials and words, as though drawn by natural attractions (which is what might happen to a spirit within the cosmos), but such that it is present in dispositions free from passion and akin to God. Where anger and senseless wrath and contentious passion lead the action, how is the Holy Spirit present there, which is driven out when these come in, even if it happened to dwell there before? I was ready, then, to declare the consecration annulled. But he [Paul] was being refuted, and having earlier promised … the promised declaration under oath …; and I appointed him judge of himself, and when he set out his own boundary, since I had come there for the purpose of an ecclesiastical inquiry, it was necessary to look over the place and examine the facts of the case further. And again a company of bishops from the neighbouring district was present, gathered for various needs. Before them all, and me, the boundary-stones were pointed out, clearly cutting off the portion of the Dardanites, and the testimony of elders and the consent of those who had till then disputed it declared the most pious Dioscorus owner of the property. Since brother Dioscorus pressed for it, it became necessary also to read out to all in common the insulting document which the most pious Paul had composed to your holiness, a comedy in the form of a letter, unrestrained and offensive, against the brother; from it shame came not to the one ill spoken of but to the one who spoke ill. But this too, it seems, is a second good: to feel shame. For to be without sin belongs plainly to a divine lot and nature; but a blush at what was not well done one would declare a mark of self-control. Undergoing this in the present affair, he showed a repentance that came from his own judgment. For by confessing that he had sinned, and by being seen to grieve with a shamed grief as for evils freely chosen, he made us all well-disposed to him and sympathetic. Our part is nothing to wonder at; but the most pious bishop Dioscorus, when he saw the man who had been contending so hotly humbled, prevailed by the vote but was overcome in his mind, and it was left to the most pious Paul to do whichever he wished, to keep or to give up the hill, the admirable Dioscorus offering many choices, none of which Paul would have endured to hear before his repentance. For he proposed selling the hill alone, or giving the whole estate together in exchange, and found many other ways besides, lavishly providing means by which one might be won over. Paul shrank from these, but asked to step into the purchase made by brother Dioscorus and, on the same terms, to become owner of the property in his place. So, besides the hill, he became master of the vineyards and the olive groves. To Dioscorus, his magnanimity has come as property for property, a greater for a lesser; common to both is the good of brotherly love, and their having come within the laws of the gospel, which declared the disposition of love the most binding of the commandments. This one thing alone ought to have been thought worth recording: to report the agreements and the concord of the brothers, and to leave out what came between, if a bishop was caught in some stumble; for what ought not to have been done is well given over to forgetfulness. But so that brother Dioscorus might not fail in every respect, I yielded to his requests to go through everything exactly, so that your piety might be ignorant of nothing; for he counted it not a trifle but everything to persuade you, through the outcome, that he did not contend for unjust ends. And I praise the man in other respects too, for he is very much to my liking, and I greatly admire his reverence toward that throne. And yes, by your dear and venerable head, I think that the poor in Alexandria owe him great thanks, whose fields he works, being quickly everywhere, collecting revenues where there seemed no means, and standing by at critical moments. So went the matter of the dispute between the bishops.\n\nThey reap honours by roaming about where … it is more profitable. It seems to me, most revered father, that those who have renounced their own churches should be refused by every church; and until they go back and settle there, no one should receive them at the altar nor call them to the seat of honour, but should overlook them as men of the crowd in the people's seats, whenever they come into church. For they would quickly return if they ran a risk concerning the honour which they think fit to enjoy anywhere rather than where it belongs; for they would accept it there rather than nowhere. In public, then, they should be treated plainly as laymen, if your most venerable throne also agrees. In private and at home, we shall know how, when the answer comes from your piety to that question which I first asked about Alexander, a man Cyrenean by birth, who served as priest in a city of the Bithynians; having been driven out of it in some faction, though he is free to return, he does not return, but lives among us. About him I wrote to your holiness, going through exactly everything that had happened concerning him, and asking for a decision on where the man is to be ranked. But since no reply has come to me about this, being in doubt whether the letter miscarried or was delivered to your blessed head, I have spoken about it with the admirable bishop Dioscorus, and ordered the shorthand-writers to give him copies of what was then written, so that if you happen not to have received the letter, you may read the copy, ask, and send me the answer. Above all, pray for me; for you will be praying for one abandoned and deserted by all, and in need of such help that I shrink from uttering the prayers for myself to God. For everything turns out the opposite for me, because of my reckless daring, in that I, a man in sin, laid hands on the altars of God, …","f":"Synesius, <i>Ep.</i> 67 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/67)."},"synesius-epistulae/68":{"o":"ὯὮ δέδωκα τὴν ἐπιστολὴν, στέλλεται μὲν ἑπὶ πρᾶξιν, ἣν οὐχ ὅσιον ἐμοὶ διηγήσασθαι. Ὅτι δὲ ἀρετὴν","t":"The man to whom I have given this letter is setting out on a business which it is not holy for me to describe. But that virtue …","f":"Synesius, <i>Ep.</i> 68 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/68)."},"synesius-epistulae/69":{"o":"Μᾶλει γάρ σοι, μέλει καὶ Πενταπόλεως. Οὐκοῦν ἐν» «εὐξῃ μὲν ταῖς δημοσίαις ἐπιστολαῖς. Ὅτι δὲ χαχὰ πλείω καὶ μείζω γέγονεν, ἣ φοδεῖ τὰ γράμματα, λέὕοντος ἀχούσῃ τοῦ διαχομιστοῦ. Στέλλεται μὲν γὰρ ἐπὶ συμμαχίαν, ὡς ἐχεῖθεν αἰτήσων. Τὰ δὲ τῶν πολεμίων οὐδὲ τὴν ἔξοδον αὐτοῦ περιέμεινεν \" ἀλλ᾽ ἔφθασαν ἐχχυθέντες ἀθρόον κατὰ τῆς χώρας. Πάντα οἴχεται “ πάντα ἀνήρηται᾽ αἱ πόλεις ἔτι λοιπαὶ, τὸ μέχρις οὗ γράφω, λοιπαξ\" τὸ δὲ εἰς τὴν ἐπιοῦσαν, Θεὸς οἶδε. Πρὸς ταῦτα εὐχῶν δεῖ τῶν σῶν, εὐχῶν λέγω τῶν ἐθάδων δυσωπεῖν τὸν Θεόν. Ὡς ἐγὼ πολλάχις ἤδη καὶ τὰ ἴδια, χαὶ τὰ χοινὰ μάτην ηὐξάμὴν. Τί λέγω μάτην; Εἰς τοὐναντίον μοι περιἔσταται. Τοιοῦτόν εἰσιν αἱ ἁμαρτίαι βαρεῖαί τε χαὶ “πολλαί.","t":"For you care, you care for the Pentapolis too. You will read the public letters. But that the evils have become more and greater than the letters lead you to fear, you will hear from the bearer, who will tell you. For he is being sent to ask for military aid from there. But the enemy did not even wait for his departure; they poured over the country in a mass before he could go. Everything is lost, everything destroyed. The cities still remain, up to the moment I write, they remain; as for tomorrow, God knows. Against all this your prayers are needed, your accustomed prayers, I mean, to move God. For I have prayed many times already, both for my own affairs and for the common ones, in vain. Why do I say in vain? It has turned out the opposite for me. So heavy and so many are my sins.","f":"Synesius, <i>Ep.</i> 69 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/69)."},"synesius-epistulae/7":{"o":"Πῶς δοχεῖτε, δέδηγμαι τὴν καρδίαν, ἔχδεδομένου λόγου κατὰ τὴν πόλιν, ὅτι δεινῇ τινι, χαὶ πέρα δεινον; Ἔπειτα πέφηνεν ὁ λόγος ψευδής \" χαὶ οἶμαι παμπόνηρος ἄνθρωπος προφάσεως εἰλημμένος, τοῦ τῆς ὀφθαλμίας ὀνόματος, ἦρεν ἐπὶ μέγα τὴν φήμην, καὶ ἐτραγῴδησε. Τράποιτὸ μὲν οὖν εἰς ἐχεῖνον αὐτὸν, ἅττα ὑμῶν χατεὐὠεύσατο τῷ δὲ Θεῷ χάρις, ὅτι παρέσχεν ἡμῖν ἀχοῦσαι χαλλίονα. Χρὴ δὲ μὴ, τὸ λεγόμενον, ἄστροις τὰ χαθ᾽ ὑμᾶς σημαίνεσθαι - μηδ᾽ ὅ τι λέγει φήμη πυνθάνεσθαι\" ἀλλὰ μάλιστα μὲν ἔχειν συνόντας, εἰ δὲ μὴ γράμμασιν ὑμετέροις ἐντυγχάνειν, χαὶ παρ᾽ ὑμῶν τὰ περὶ ὑμῶν εἰδέναι. ᾿Αλλ᾽ ὑμεῖς ἡμῶν λίαν ἀμελεῖτε, ὥσπερ ἴσως ὁ Θεὸς βούλεται.","t":"How deeply do you think my heart was stung when a report spread through the city that [you had been struck by] some terrible disease, and worse than terrible? Then the report proved false; and I think some utterly wicked man, seizing on the name of an eye inflammation as a pretext, blew the rumour up and made a tragedy of it. May whatever lies he told about you recoil on his own head; but thanks be to God, who has let us hear better news. One ought not, as the saying goes, to have your affairs signalled to us by the stars, nor to find out what rumour says, but best of all to have you with us; if not, to read your letters and know your news from you. But you neglect us too much, as perhaps God wills.","f":"Synesius, <i>Ep.</i> 7 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/7)."},"synesius-epistulae/70":{"o":"Πέρυσιν οὐχ ἧχει μοι γράμματα παρὰ τῆς ἱερᾶς σου χειρός. Ἡρίθμησα καὶ τοῦτο μετὰ τῶν συντυχόντων μοι κατ᾽ ἐχεῖνο καιροῦ δυσχερῶν. Πολλὰ γὰρ ἐπὶ πολλῶν ἐγὼ πέρυσιν ἡνιάθην \" ἀλλὰ καὶ ὁ τῆτες χειμὼν, ὅ τί μοι λοιπὸν ἦν εἰς τὴν ψυχαγωγίαν ἀφείλετο τὸ παιδίον. Εἵμαρτο γὰρ ἄρα, συνόντι μὲν ὑμῖν, εὐτυχεῖν\" ἀπόντι δὲ, χαλεποῦ πειρᾶσθαι τοῦ δαίμονος. Γενέσθω δή τις παραμυθία, τὸ δέξασθαι τῆς πατρικῆς σου χεφαλῆς γράμματα, τὸ τιμαλφέοστατον τῶν ἀπὸ Θράχης ἀγώγιμον.","t":"Last year no letter came to me from your sacred hand. I counted this too among the hardships that befell me at that time. For I was grieved by many things last year; and this year's winter took away what was left me for my comfort, my child. It was fated, it seems, that while I was with you I should be fortunate, and when I was away, I should experience a harsh fortune. Let there be some consolation, then: to receive letters from your fatherly head, the most precious of the goods that come from Thrace.","f":"Synesius, <i>Ep.</i> 70 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/70)."},"synesius-epistulae/71":{"o":"Διττοὶ λόγοι λέγονται περὶ σοῦ. Τοιγαροῦν ὁμοῦ μὲν ἐπὶ ῬΘράχης, ὁμοῦ δὲ εἰς Ἰσαύρους γράφω, τοῦ περιτυχεῖν αε πάντως μιᾷ γέ τινι τῶν ἐπιστολῶν. Ὑπόθεσις δὲ ἀμφοῖν, ἀσπάσασθαι τὴν φιλτάτην χεφαλὴν, Πυλαιμένη τὸν φιλόσοφον. Τοῦτο ἢ γάρ ἐστι κἂν βούληται, χἂν μὴ βούληται. Οὐ γὰρ μήποτε κατισχύσῃ τοῦ πεφυχότος, οὐδ᾽ οὐ μὴ σδέσῃ τὸν σπινθῆρα τοῦ θείου πυρός \" ἀλλ᾽ ἀνάψει ποτὲ, τῆς μοχθηρᾶς ἀγωγῆς ὑτεράνω γενόμενος.","t":"Two stories are told about you. Therefore I am writing both to Thrace and to Isauria, so as to reach you at any rate with one of the letters. The purpose of both is to greet a dearest head, Pylaemenes the philosopher. For that is what he is, whether he wishes it or not. For bad training will never overpower nature, nor will it quench the spark of the divine fire; he will kindle it one day, once he has risen above his wretched upbringing.","f":"Synesius, <i>Ep.</i> 71 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/71)."},"synesius-epistulae/72":{"o":"πῆς αὐτῆς πειραθήτω, Πρώην, οὕταυ πάνυ πρώην, … ἥμαρτεν εἰς Θεόν \" ἐξύδρισεν εἰς ἀνθρώπους \" ἐφ᾽ οἷς ἀποχλείσαντες αὐτῷ τὴν παρ᾽ ἡμῖν ἐχχλησίαν, ὑπηγορεύσαμεν πρὸς τὴν ὑμετέραν ἀδελφότητα γράμματα, τὴν ἐπ᾽ αὑτῷ γνώμην μηνύοντα. Τούτων ἔφθασε τὴν ἀποστολὴν, ἱχετείαν προσποιησάμενος, καὶ μετάνοιαν ὑποσχόμενος, ἣν ἅπαντες ἠξίουν με δέχεσθαι, πλὴν ἐμοῦ. Ἐγὼ γὰρ ἐδόχουν σαφῶς κατανενοηχέναι τὸν ἄνθρωπον, πάντα ῥάδιον εἰπεῖν χαὶ ποιῆσαι \" καὶ προσεδεχόμην τε, καὶ προῦλεγον, ὡς ἐχ τῆς τυχούσης αἰτίας εἰς τὴν φύσιν ἐπἀνελεύσεται \" ὅν γε εἰχὸς ἀτολμότερον ἔσεσθαι προσχεχυφότα ταῖς Ἐχχλησίαις πολὺ μᾶλλον, ἣ εἰ μηδὲν ὕποπτον αὐτῷ χατελείπετο. Διὰ ταῦτα μὲν οἷος ἦν ἑγχαρτερῆσαι τῷ δόγματι, ὡς ἅμα τά᾽ τε πρὸς Θεὸν εὐσεδέστερον βουλευσάμενος, καὶ τὰ πρὸς τοὺς Β πολίτας ὠφελιμώτερον. ᾿Αλλ᾽ ἱταμὸν γὰρ ἀντισχέϊν ἕνα πολλοῖς, παλαιοτέροις νεώτερον, προσδεδαπανηχόσι τὸν βίον ἱερωσύνῃ τὸν οὔπω πέρυσιν ἡμμὲνον τοῦ πράγματος. εἶξα δεομένοις, μήπω περιπέμψαι τὰ γράμματα, δέξασθαι δὲ ἐπὶ ῥητοῖς, ἐφ᾽ ᾧ μηκέτι μανεῖται χατὰ τῶν ὁμοτίμων \" ἐφ᾽ ᾧ νοῦν ἀντὶ πάθους τοῦ βίου προστήσεται. Κἂν μὲν, ἔφην, εἴσω μένῃς τῶν ὄρων, οὖς ἔθου, νῦν τε ὑπερευξόμεθά σου τἧς ἁμαρτίας, χαὶ τοῦ λοιποῦ συνευξόμεθα \" ἀναδυσαμένῳ δὲ τὰ τῆς ὁμολογίας ἣ δίχη μένει. καὶ εἰς νον, ὅσον ἐλέγξαι σου τὸν τρόπον ἀνεπανόρθωτον. Ἔδοξε ταῦτα, καὶ πεῖραν αὐτός τε ἔφη δώσειν, καὶ ἡμᾶς λήψεσθαι. Δέδωχε, χαὶ εἰλήφαμεν. Ἔπεδαψιλεύσατο ταῖς ὑποθέσεσι τῆς ἀποχηρύξεως. Οὕπω τότε δήμευσις ἐτετόλμητο᾽ οὔπω τότε φόνος ἔνεχεχείρητο. Πόσοι διὰ τούτων ἀλῆται; πόσοι τῶν πρώην ἔτι χτηματιχῶν διὰ τοῦτον πτωχεύουσιν. ᾿Αλλὰ μικρὰ ταῦτα πρὸς τὸν εὖ μὲν γεγονότα Μάγνον, καχῶς δὲ ἀπολόμενον. Κεῖται παῖς ἀνδρὸς λαμπροτάτου, ἅπασι τοῖς οὖσι λελειτουργηχὼς τῇ πόλει, τοῦ πρὸς ἕτερον φθόνου γεγονὼς παρανάλωμα. Ἡτεῖτο χρυσίον, ὃ μὴ διδοὺς ἐτύπτετο \" καὶ διδοὺς, ὅτι πόρον. ἐξεῦρεν, ἐτύπτετο. Τί γάρ; Θὐ τοῖς αὐτοῦ φίλοις, ἀλλὰ τῷ στρατηγῷ τὸν ἀγρὸν ἀπέδοτο. Δαχρύω μὲν ἐγὼ χαὶ τὴν καρανομηθεῖσαν νεότητα, καὶ τὰς ἐπ᾿ αὐτῇ ματαίας ἐλπίδας τῆς πόλεως. ᾿Αλλὰ τῆς ἐχείνου νεότητος, τὰ “ἧς μητρὸς γῆρας ἐλεεινότερον, ὅτι δυοῖν ἀῤῥένων, … ὁ μὲν οἴχεται φυγὰς δι᾽ ᾿Ανδρόνιχον, καὶ οὐδὲ οἶδεν οἷ γῆς τὸν δὲ οἶδεν οὗ γῆς χατορώρυχε. Φεῦ τῶν νόμων τῶν συναδιχουμένων, παρ᾽ οὃς ἄρχουσι τῆς ἑαυτῶν παρ᾽ οὃς ἐπ᾽ ἀρχῇ δανείζονται χρήματα. Τούτων μὲν οὖν ἑτέρους ἐπιμελητὰς ὁ Θεὸς εἶναι βούλεται \" ἡμῖν δὲ ἀπόχρη χαθαρεύειν ἐν χαθαροξς, ἐὰν ἄρα δυνώμεθα μένειν εἴσω τῶν περιδόλων τῶν ἱερῶν, ἀποχλείειν τε τοῖς ἐναγέσι τὰ παναγέστατα.","t":"… let him experience the same. Recently, very recently, … he sinned against God and committed outrage against men; … for which we shut the church here against him and dictated letters to your brotherhood announcing our judgment upon him. He forestalled their dispatch by feigning supplication and promising repentance, which all thought I should accept, except me. For I thought I had clearly understood the man, for whom it is easy to say and do anything; and I expected, and said beforehand, that on any pretext that came along he would go back to his nature, though it was likely that he would be less daring once he had bowed before the churches than if nothing were left to make him suspect. For these reasons I was ready to hold to my resolution, as having taken counsel both more piously toward God and more usefully for the citizens. But it is rash for one man to resist many, a younger man his elders, one who last year had not yet touched the office men who had spent their lives in the priesthood. I yielded to their requests, not to send round the letters yet, but to receive him on stated terms: that he would no longer rage against men of his own rank, and that he would set reason instead of passion over his life. 'And if', I said, 'you stay within the bounds you have set yourself, we shall now pray for your sin, and from now on pray with you; but if you go back on the terms of your confession, the sentence remains, … enough to prove your character incorrigible.' This was agreed; he said he would give proof of himself, and that we should have it. He has given it, and we have had it. He has furnished abundant grounds for the sentence of excommunication. At that time confiscation had not yet been dared; at that time murder had not yet been attempted. How many are vagrants because of these things? How many of those formerly men of property are beggars because of this man? But these are small things compared with Magnus, well born and wretchedly destroyed. There lies the son of a most illustrious man, who had performed every public service for the city with all he had, a casualty of envy aimed at another. Gold was demanded of him; when he did not give it, he was beaten; and when he gave it, he was beaten because he had found the means. Why? Because he sold his field not to his tormentor's friends but to the general. I weep for the youth so lawlessly treated, and for the vain hopes the city had in him. But more pitiable than his youth is his mother's old age, because of her two sons … one is gone, an exile because of Andronicus, and she does not even know in what land he is; the other she knows in what land she has buried him. Alas for the laws, wronged along with us, against which men govern their own native province, against which they borrow money to obtain office! God wills that others should have charge of these things; for us it is enough to keep pure among the pure, if we can remain within the sacred precincts, and to shut the most holy things against the accursed.","f":"Synesius, <i>Ep.</i> 72 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/72)."},"synesius-epistulae/73":{"o":"Σὺ γὰρ δὴ καὶ φιλόσοφος εἶ, καὶ φιλάνθρωκος. Σοί με δεῖ προσαναχλαύσασθαι τὰς τῆς ἐνεγχούσης συμφορᾶς\" ἣν τιμήσεις μὲν, διὰ πολίτην φιλόσοφον \" ἐλεήσεις δὲ, διὰ τὸ τῆς σαντοῦ φύσεως ἥμερον \" δι᾽ ἀμφότερα δὲ πεσοῦσαν ἀνορθῶσαι πειράσῃ. Δύνασαι δὲ, ἐπειδὴ σώζειν τὰς πόλεις ᾿Ανθέμεος, καὶ φύσιν ἔχει, χαὶ τύχην, χαὶ τέχνην. ᾧ πολλῶν ὑπαρξάντων εἰς τοῦτο παρὰ Θεοῦ, τὸ μέγιστον ἀγαθὸν οἱ φίλοι, χαὶ τούτων Τρωῖλος τὸ μέγιστον. Ὅπως οὖν μὴ μόνον τὰς ὄψεις ἐπιδαλεῖς, ἀλλὰ χαὶ τὸν νοῦν πάνυ σφόδρα προσέξεις τοῖς γράμμᾶσιν, ὧν ἐγὼ πολλὰ χατέσπεισα δάχρυα. Τί γὰρ δὴ Φοινίχων μὲν οὐχ ἄρχουσι Φοίνικες, οὐδὲ Α Κοιλοσύρων Κοιλόσυροι, Αἰγύπτιοι δὲ πάσης μᾶλ- Β λον, ἣ τῆς ἑαυτῶν, Λίδυες δὲ μόνοι τῆς ἑαυτῶν; ἣ μόνοι Λίδυές εἰσιν ἀνδρειότατοι, καὶ χωρεῖν ὁμόσε τοῖς νόμοις ἐγνώχασιν; Ὧν ὅτε πλείω χαὶ φοδερώτερα τοῖς παραδαίνουσι γέγονε τἀπιτίμια, τότε μᾶλλον αὐτοῖς αἱ πονηραὶ φύσεις ἐνεχυδίστησαν. Ἔδει μὲν ἄρδην ἀνῃρῆσθαι τὴν πρὸς Κυρήνῃ Πεντάπολιν \" ὁ δὲ λιμὸς χαὶ ὁ πόλεμος οὕπω πᾶν ὅσον ἔδει χατήνυσαν, ἀλλὰ διατρίδουσι, χαὶ χατὰ μιχρὸν ἀπολλύουσιν. Οὐχοῦν τὸ λεῖπον εἰς τὸ ταχὺ χατειργάσθαι προσεξευρήχαμεν. Καίτοι τοῦτ᾽ ἔστιν, ὃ τὸ παπόλεως. Πατέρων αὐτὸ καὶ πάππων ἡχούσαμεν, ὅτι φθερεῖ τὰ Λιδύων ἡγεμόνων κακότης. Αὐτὸ γὰρ τοῦτό ἐστι τοῦ χρησμοῦ τὸ τεμάχιον. ᾿Αλλ᾽ εἰ ὴ καὶ πέπρωται τοῦτο, ἀαδολήν τινα τοῦ χαχοῦ μηχανήσασθε, Καὶ γὰρ ἡ τῶν ἰατρῶν τέχνη, τὸ μὲν ἀποθανεῖν ἄνθρωπον, ἐπειδὴ φύσις ἐστὶν, οὐ χαθ» ἀπαξ χωλύει\" ἐμποιεῖ δέ τινα διατριδὴν τῷ χρεών. Ὅμοιόν τι αἰτοῦμεν καὶ παρὰ τῆς τέχνης τῆς ἀρχικῆς \"βοηθησάτω τῇ φύσει κατὰ τῆς νόσον\" μὴ μέντο: χατασπευδέτω τὸν ὄλεθρον. Μὴ, δέομαι, μὴ γένοιτο, τῶν ᾿Ανθεμίου τοῦ μεγάλου χαιρῶν, ἐπαρχίαν Ῥωμαϊχὴν ἐχ μέσης ἀνῃρῆσθαι τῆς διοιχήσεως. Εἰπὲ πρὸς αὐτὸν, εἰπὲ πρὸς τῶν λόγων οὐ σὺ χαταπεμφθῆναι τὸν νόμον γέγονας αἴτιος, ἐπὶ τοῖς πάλαι τὸν πρόσφατον, ὃς ἀνατείνεται πολλὰ χαὶ χαλεπὰ τοῖς μνηστεύουσι τὴν τῆς ἐνεγχούσης ἀρχὴν; Πῶς οὖν οὐ νεμεσᾷς τοῖς φιλοτιμουμένοις ἐπὶ σοῦ διαῤῥηγνύναι τὰ σὰ πολιτεύματα; Εἰ μὲν οὖν οὐ λανθάνουσιν, Ὁ ἀδιχεῖς \" εἰ ὃξ λανθάνονσιν, ἀμελεῖς. Χρῆν δὲ οὐχὶ … τὸν ἄνδρα τὸν ἡγεμονικώτατον ἀλλ᾽ ἑνὶ τούτῳ μάλιστα προσέχειν τὸν νοῦν, τοὺς ὑπάρξοντας ὡς βε)τίστους αἱρεῖσθαι. Θεία γὰρ αὕτη χαὶ μεγαλοπρεπὴς ἡ πρόνοια, πρὸς ἢ δαπανᾶται φροντὶς εἰς ἐχλογὴν ἀνδρὸς ἀγαθοῦ. ᾿Αλλ᾽ ἐν τούτῳ ὑἡάρ ἔστιν ἔθνους ὁλοχλήρου πεποιῆσθαι φροντίδα. Τούτων οὖν εὐθὺς ἀπεγνωχέναι προσήχει τῶν ἐναλλομένων τοῖς νόμοις, παρ᾽ οὗς ἄρχουσι τῆς ἑαυτῶν. Παρ᾽ οὖς ἐφ' ἡμῖν, ὥσπερ ἐπὶ κτήμασι, δανείζονται χρήματα. Στήσατε τὸ ἀγνοοῦντας, ἀγνοουμένους, ταῖς φύσεσιν, οὐ τοῖς περὶ ἕκαστον πάθεσι τὰ πράγματα κρίνοντας. Ὡς «ὰ νῦν, ταῦτα \" χαταπλεῖ δεσπότης ὁ πρώην ἀνειπολιτευόμενος, καὶ τὴν ἐν πολιτείᾳ διαφορὰν ἀπὸ τοῦ βήματος ἀγωνίζεται. Ὅσα δὲ ἄλλα παραθλαστάνει χαχά \" συχοφαντεῖται συμπόσια, χαὶ γυναικὶ δίδοται χάρις, ἡ τοῦ πολίτου συμφορά\" χαὶ χατήγορος ἐχχέλευστος “ ὃς δ᾽ ἂν μὴ γράψηται παρανόμων, ἑάλωκεν, εἰ μὴ χαὶ πρὶν ἁλῶνὰι τὰ τῶν ἑαλωχότων ὑπέμεινεν. Ἐθεασάμεθα δεσμώτην ἀπὸ τούτου γενόμενον, ὅτε μὴ τὸν ἄρτι παυσάμενον τῆς ἀρίστης ἀρχῆς ἐπὶ χλοπῇ δημοσίων ἐδίωχε. Μᾶλλον δὲ τοῦτον οὐδὲ τεθεάμεθα, ἄλλ᾽ ἀπείρητο προσιέναι καθάπερ τοῖς ἔἕνατέσιν, ἢ τοῖς βασιλέως ἐχθροῖς, ἕως διεπράξαντο πᾶν ὅσον ἐδούλοντο \" Χαὶ τὸν ἥλιον ἐἶδεν ἐπὶ ῥητοῖς ἄνθρωπος, ἐφ᾽ ᾧ Γεννάδιον ἔγραψεν. ᾿Αλλ᾽ ἦγε ἡμετέρα Πεν- «ἄπολις Γενναδίου μὲν τοῦ Σύρου πολλὰ ἐπὶ πολλῶν ὥνατο\" καὶ τὸ βέγίστον, ὅτι χαὶ λόγῳ καὶ πειθοῖ … πων τε, χαὶ ὀνομαστοτάτων ἐπὶ σχληρότητι πλείονα χρήματα ταῖς δημοσίαις ψήφοις εἰσενεγχών. Ἐφ᾽ οἷς οὐδεὶς ἐδάχρυσεν ἐφ᾽ οἷς οὐδεὶς ἀ πέδοτο τὸν ἀγρόν. Ἐχείνην ἄν τις εἰσφορὰν εὐσεδῇ δικαίως ἐχάλεσεν, ἣν οὐχ ὕδρις ἢ μάστιξ ἡνάγκασε. Τὰ δὲ περὶ τῶν πολιτῶν, φεῦ τῆς μνήμης τῶν παυσαμένων\" φεῦ τῆς “«ἱείρας τῶν ὁρωμένων. Οὐδὲν Φὖν ἀξιοῦμεν χαινὸν, ἀλλ᾽ ὑπὲρ τῶν νόμων ᾿Ανθέμιον ἱχεξεύομεν᾽ ὑπὲρ τῶν νόμων τὸν τούτων φύλαχα \" ὧν ἄξιον μὲν αἰδεῖσθαι τὴν ἀρχαιότητα, Νόμου γὰρ δὴ καὶ τοῦτο σεμνότης. ΕἸ δὲ τῷ δοχεῖ, τῶν διαταγμάτων τὰ νεώτερα, τὴν ὡς ἂν εἴποι τις ἔμψυχον ἔτι βασιλείαν ἐπιγραφόμενα.","t":"For you are both a philosopher and a lover of mankind. To you I must lament the misfortunes of my native land, which you will honour for the sake of a philosopher who is its citizen, and pity because of the gentleness of your own nature; and for both reasons you will try to raise it from its fall. And you can, since Anthemius has the nature, the fortune, and the skill to save cities; and of the many means God has given him for this, the greatest good is his friends, and of these Troilus is the greatest. See to it, then, that you not only cast your eyes over this letter, but apply your mind to it very earnestly; I shed many tears over it. For why is it that Phoenicians do not govern Phoenicians, nor Coele-Syrians Coele-Syria, and Egyptians govern any province rather than their own, but Libyans alone govern their own? Or are the Libyans alone the bravest of men, resolved to come to close quarters with the laws? Yet when the penalties for transgressors of the laws became more numerous and more fearful, then all the more did wicked natures grow bold against them. The Pentapolis near Cyrene was bound, it seems, to be destroyed utterly; and famine and war have not yet accomplished all that was required, but they linger and destroy us little by little. So we have found in addition the means of finishing off quickly what is left. And yet this is what … of the city: we heard it from our fathers and grandfathers, that the wickedness of the governors would destroy the Libyans' state. This is the very fragment of the oracle. But if this too is fated, contrive some delay of the evil. For the art of physicians does not altogether prevent a man from dying, since that is nature; but it creates some delay for fate. We ask something similar of the art of government: let it help nature against the disease, and not hasten the destruction. Let it not, I beg, let it not happen in the times of the great Anthemius that a Roman province is removed from the middle of the empire's administration. Say to him, say, by the god of eloquence: were you not the cause of the law being sent down, a recent one on top of the old ones, which threatens many harsh penalties against those who court the governorship of their native land? How, then, are you not indignant with those who are ambitious to break your enactments in your own time? If they do not escape your notice, you do wrong; if they do escape it, you are negligent. It ought not to be so. … the man most fit to govern; but to attend above all to this one thing: to choose as governors the best men available. For this is a divine and magnificent providence, on which care is spent in the selection of a good man; for in this, care is taken of a whole nation. These men, then, who leap upon the laws, should be rejected at once: against the laws they govern their own province; against the laws they borrow money on us, as on property. Appoint men who do not know us and whom we do not know, who judge affairs by their nature, not by their feelings toward each person. As things are now, a former political opponent sails in as master, and fights out from the tribunal his quarrel from civic life. And what other evils sprout up beside! Dinner parties are made the subject of false charges; a citizen's ruin is given as a favour to a woman; the accuser acts under orders; and whoever does not bring a charge of illegality is himself convicted, if indeed he has not suffered the lot of the convicted even before conviction. We saw a man put in chains by him, because he would not prosecute for theft of public funds the man who had just laid down a most excellent governorship. Or rather we did not even see him, for access to him was forbidden, as to the accursed or the emperor's enemies, until they had accomplished all they wished; and the man saw the sun again on terms, on condition that he indicted Gennadius. Yet our Pentapolis profited much from Gennadius the Syrian, in many ways; and the greatest is that by word and persuasion … he brought more money into the public treasury than those most notorious for harshness. Over it no one wept, for it no one sold his field. That contribution one could justly call pious, which no insult or whip compelled. But as for the citizens' present state, alas for the memory of those who have gone, alas for the experience of those we now see! We ask, then, for nothing new: we supplicate Anthemius on behalf of the laws, the guardian of the laws on their behalf, whose antiquity it is right to respect, for this too is part of the majesty of law; or, if anyone prefers, on behalf of the newer decrees, which bear the name, so to say, of a reign still living.","f":"Synesius, <i>Ep.</i> 73 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/73)."},"synesius-epistulae/74":{"o":"\"ἘἜπεμψά σοι τὸν λόγον ᾿Αττιχουργῆ, τῆς αἀκοιδοῦς ἐργασίας. “Ὃν ἂν μὲν ἐπαινέσῃ Πυλαιμένης ἡ ἄριτιχωτάτη τῶν ἀκοῶν, αὐτὸ τοῦτο τῇ διαδοχῇ τοῦ χρό-","t":"I have sent you the speech, of Attic make and exact workmanship. If Pylaemenes, the most critical of ears, praises it, this very fact [will commend it] to the succession of time …","f":"Synesius, <i>Ep.</i> 74 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/74)."},"synesius-epistulae/75":{"o":"Τοὐπίγραμμά σου τὸ χλεινόν. Πῶς γὰρ οὐ Τῆς χρυσῆς εἰχὼν ἣ Κύπριδος. ἣ Στρατονίχης \" ἐπίστασαι πάντως, ὅτι χαὶ εἰς ἐμὴν ἀδελφὴν ἐποιήθη παρ᾽ ἐμοῦ τότε, παρὰ τοῦ στίχου μαθών. Ταύτῃ τῇ φιλτάτῃ μου τῶν ἀδελφῶν, ἣν χαὶ τῆς εἰχόνος Ἀξίωσα, καὶ τοῦ στίχου, θεοδόσιος ὁ βασιλέως ὑπασπιστὴς σύνοιχος, ἕνεχα μὲν τοῦ χρόνου, χαὶ τῆς ἐν στρατείᾳ προσεδρίας, χἂν ἐπροστάτησε πάλαι αἱ δὲ σπομδαὶ πλέον δύνανται τῶν ἐνιαυτῶν. Ταύτῃ τε οὖν ὄφελος αὐτῷ γενοῦ, χἂν ταῖς δίχαις, εἴ τινες εἶεν αὐτῷ πρὸς ᾿Ανθέμιον \" ὀνάσθω δέ τι τοῦ μεγάλου Νιχάν-","t":"That famous epigram of yours: how could I not know it? 'The image of golden Cypris, or of Stratonice.' You surely know that it was adapted by me at the time for my sister too, having learned it from the verse. This dearest of my sisters, whom I honoured with both the image and the verse, has as her husband Theodosius, a guardsman of the emperor, who by reason of his years and his service in the army would long ago have been promoted; but zeal counts for more than years. Be of help to him in this, then, and in any lawsuits he may have before Anthemius; and let him profit somewhat from the great Nican[der] …","f":"Synesius, <i>Ep.</i> 75 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/75)."},"synesius-epistulae/76":{"o":"Ὀλδιάταις (οὗτοι δὲ δῆμός εἰσι χωμήτης). ἐδέησεν αἱρέσεως ἐπισκόπου, τοῦ μαχαριωτάτου πατρὸς ᾿Αθάμᾶντο; τῷ μαχρῷ βίῳ τὴν ἱερωσύνην συγκαταλύσαντος. Ἑπεκχαλέσαντο δὴ χἀμὲ, χοινωνὸν αὐτοῖς γενέσθαι τοῦ σχέμματος. Καὶ συνήσθην μὲν ἀνδράσιν ἐχ πολλῶν χαὶ πάντων ἀγαθῶν ποιουμένοις τὴν αἵρεσιν \" πολὺ δὲ πλέον ᾿Αντωνίῳ συνήσθην τῆς γαλοχαγαθίας, ὅτι χαὶ καλῶν ἔδοξεν εἶναι χαλλίων. Ἐπὶ γὰρ τοῦτον ἡ πάνδημος ψῆφος ἠνέχθη. Προστεθέντων δὲ χαὶ δυοῖν εὐλαδεστάτων ἐπισχόπων τῇ γνώμῃ τοῦ πλήθους, οἷς συνετέθραπτο, χαὶ ὧν τῇ θατέρου χειρὶ πρεσθύτερος ἀπεδέδειχτο \" ἐτύγχανον μὲν οὐδ᾽ αὐτὸς ἀγνοῶν πάνυ τὸν ᾿Αντώνιον, ἀλλὰ δι᾽ ὅσων αὐτὸν ἔγνων λόγων καὶ πράξεων, διὰ τοσούτων ἐπήνεσα \" προσθεὶς δὲ οἷς ἠπιστάμην καλοῖς, ἅπερ ἤχρυσα, φέρω κἀγὼ τὴν ἐμαυτοῦ ψῆφον ἐπὶ τὸν ἄνδρα. Καὶ Ὑένοιτ᾽ ἄν μοι βουλομένῳ χοινωνὸν αὐτὸν εἰς τὴν ὁμότιμον ἱερωσύνην προσδέξασθαι. Ἑνὸς οὖν ἔτι δεῖ, τοῦ χυριωτάτου μέντοι, τῆς ἱερᾶς σου χειρός, Τούτοῦ μὲν Ὀλδιάταις δεῖ\" ἐμοὶ δὲ εὐχῶν.","t":"The Olbiatae (they are a village community) needed to elect a bishop, since the most blessed father Athamas had brought his priesthood to an end together with his long life. They called me in to share in the deliberation. I rejoiced with men who were making their choice among many, and all of them good; but I rejoiced much more with Antonius for his nobility, in that he was judged finer than the fine; for the vote of the whole people went to him. Two most pious bishops also added their judgment to that of the multitude: he had been brought up with them, and by the hand of one of them he had been made presbyter. I myself was not wholly unacquainted with Antonius, but praised him for as many words and deeds as I knew him by; and adding to the good things I knew what I had heard, I too bring my vote for the man. And I would gladly receive him as a partner in the priesthood of equal rank. One thing, then, is still needed, the most decisive: your sacred hand. The Olbiatae need this; I need your prayers.","f":"Synesius, <i>Ep.</i> 76 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/76)."},"synesius-epistulae/77":{"o":"Οὐχ ἐθέλει περιμένειν ἄλληλα, τὸ φὼς χαὶ. τὸ σχότος \" ἀλλὰ νόμῳ φύσεως περιίσταται. Ἐπανελθόντες ἀπὸ τῆς σῆς πομπῆς, ᾿Ανδρόνι… Τῷ αὐτῷ. Οὐδὲν ἂν γένοιτο Πενταπόλει λυσιτελέστερον τοῦ τοὺς ἀγαθοὺς χαὶ ἄνδρας χαὶ στρατιώτας Οὐννιγάρδας προτετιμῆσθαι ' πάντων στρατιωτῶν, οὐ τῶν ἐγχωρίων λεγομένων μόνον, ἀλλὰ καὶ ὅσοι πώποτε κατὰ συμμαχίαν εἰς τούσδε τοὺς τόπους ἀφίκοντο. Ἐχεῖνοι μὲν γὰρ οὐδεπώποτε πολλαπλάσιοι ἐλάττοσι τῶν πολεμίων μετὰ τοῦ θαῤῥεῖν συνηνέχθησαν᾽ οὗτοι δὲ δὶς ἤδη χαὶ τρὶς πρὸς ἄνὄρας ὑπὲρ χιλίους τὸν ἀριθμὸν, μόνοι τετταράχοντα μετὰ τοῦ Θεοῦ καὶ σοῦ στρατηγοῦ παρετάξαντο, χαὶ νίχας τὰς μεγίστας καὶ χαλλίστας ἀνείλοντο. Τῶν δὲ εἰς ὄψιν αὐτοῖς ἐλθόντων βαρδάρων τοὺς μὲν ἀπολωλεχότες, τοὺς δὲ ἀπεληλαχότες, τά τε μετέωρα τῆς χώρας ἔτι περινοστοῦσι, χαὶ τὰς εἰσδολὰς τῶν πολεμίων φυλάττουσιν, ὥσπερ σχύλαχες αὐλῆς προπηδῆσαντες, ἐφ᾽ ᾧ θηρίον οὐχ ἐναλεῖται τῇ ποίμνῃ. ᾿Αλλ᾽ ἡμεῖς αἰσχυνόμεθα τοὺς ἀριστέας, ἐν αὐτοῖς τοῖς ὑπὲρ ἡμῶν ἱδρῶσι δαχρύοντας. Οἷα γὰρ καὶ γεγράφασι πρὸς ἡμᾶς, ἐγὼ μὲν οὐχ ἀπαθῶς ἀναγινωσχομένων ἀχήχοα \" ἀξιῶ δὲ μηδὲ σὲ τὴν ἱχεσίαν αὑτῶν παρἰδεῖν. Δέονται γὰρ δὴ σοῦ μὲν δι᾽ ἡμῶν, βασιλέως δὲ διὰ σοῦ δέησιν, ἦν εἰχὸς ἡμᾶς ἦν, ἐχείνων σιωπώντῶν, ποιήσασθαι, μὴ χαταλεγῆναι τοὺς ἄνδρας ἀριθμοῖς. ἐγχωρίοις. ᾿Αχρεῖοι γὰρ ἂν ἑαυτοῖς τε καὶ ἡμῖν γένοιντο, τῶν βασιλιχῶν δωρεῶν ἀφῃρημένοι, εἰ μήτεϊππων ἕξουσι διαδοχὴν, μὴτε ὅπλων παρασχευὴν, μήτε δαπάνην ἀγωνισταῖς ἀνδράσιν ἀρχοῦσαν. Μὴ σύ γε, ὦ μετ᾽ αὐτῶν ἀριστεῦ, μὴ περιίδῃς τοὺς στρατιώτας εἰς ἀτιμοτέραν τάξιν χωροῦντας \" ἀλλ᾽ οὗτοί τε μενόντων ἄσυλοι τῶν γερῶν ἐν βεδαίῳ τῆς πρότερον ἀξίας. Ὃ γένοιτ᾽ ἂν, εἰ διὰ τῆς σῆς ἀναφορᾶς ὁ φιλανθρωπότατος ἡμῶν βασιλεὺς μάθοι, πόσὸν ὄφελος ἐγένοντο Πενταπόλει \" καὶ δεήθητι βασιλέως ὑπὲρ ἡμῶν, ἐν τοῖς σαυτοῦ γράμμασ: δέησιν ἑτέραν, ἄνδρας ἑχατὸν ἑξήχοντα τοῖς τετταράχηντα τούτοις προστεθῆναι. Μετὰ τοῦ Θεοῦ, τίς οὖχ ἂν ἀποφήναιτο διαχοσίους Οὐννιγάρδας, χαὶ Ὑνώμην καὶ χεῖρα τούτοις παραπλησίους, ὧν οὐχ ἥκιστα ἐπαινοῦμεν τὸ πρᾶον τῆς γνώμης, σοῦ στραττὸν ᾿Ασυριανὸν πόλεμον; Καὶ τί δεῖ χαταλόγων πολλῶν, χαὶ τῆς φοιτώσης κατ᾽ ἐνιαυτὸν δαπάνης τοῖς ἐνθάδε στρατεύυασι; Χειρῶν δεῖ τῷ πολέμῳ, χαὶ οὐχ ὀνομάτων πολλῶν.","t":"Light and darkness will not wait for each other, but alternate by a law of nature. On returning from escorting you, Andronicus … \n\n[Letter 78] To the same. Nothing could be more profitable to the Pentapolis than that the Unnigardae, good men and good soldiers, should be preferred to all soldiers: not only to those called native, but also to all who have ever come to these parts as allies. For those never ventured with confidence to engage a smaller number of the enemy, though they were many times more numerous; but these, only forty, with God and you as general, have now two and three times drawn up against men numbering over a thousand, and have won the greatest and finest victories. Of the barbarians who came within their sight they destroyed some and drove off others, and they still range over the high ground of the country and guard the enemy's points of invasion, like yard dogs that have leapt out in front so that no wild beast may spring upon the flock. But we are ashamed to see the champions weeping in the very sweat they shed for us. For what they have written to us I did not hear read without emotion; and I ask you too not to overlook their supplication. They ask of you through us, and of the emperor through you, a request which it would have been fitting for us to make even if they were silent: that the men should not be enrolled in the local units. For they would become useless to themselves and to us, deprived of the imperial gifts, if they have neither remounts of horses, nor supply of arms, nor pay sufficient for fighting men. Do not, you who are a champion together with them, overlook the soldiers being put into a less honoured rank; but let them remain secure in their privileges, firmly in their former dignity. This would happen if through your report our most humane emperor learned how great a benefit they have been to the Pentapolis. And ask the emperor on our behalf, in your own letter, a further request: that a hundred and sixty men be added to these forty. With God, who would not declare that two hundred Unnigardae, like these in spirit and in hand (and we praise not least the gentleness of their temper), would … with you as general the Ausurian war? And what need is there of many enlistment rolls, and of the yearly expense paid to the soldiers here? War needs hands, not many names.","f":"Synesius, <i>Ep.</i> 77 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/77)."},"synesius-epistulae/78":{"o":"Οὐδὲν ἐγὼ γέγονα χρήσιμος Εὐαγρίῳ τῷ πρεσθυτέρῳ \" οὐδὲ γὰρ οὐδ᾽ ἑτέρῳ τινὶ τῶν ἀδιχουμένων. ἤΆρχει γὰρ παρ᾽ ἡμῖν ὁ Βεῤῥονιχεὺς ᾿Ανδρόνιχος, ἀποφρὰς ἄνθρωπος, παλαμναίαν ἔχων χαὶ γνώμην. καὶ γλῶτταν. Ὃς εἰ μὲν ἐμοῦ καταφρονεῖ, πρᾶγμα οὐδέν\" ἀλλ᾽ αἰσχύνεσθαί μοι δοχεῖ χαὶ τὰ θεῖα … ᾧ προσαναχλάεσθαι, χαὶ τὰ κατ᾽ αὐτὸν ἕκαστον ὁλο… φῶνα τῶν καχῶν, δι᾽ ὃν οὐδὲ ἀχαρῇ χαρποῦμαι τὴν σύντροφόν μοι σχολήν. ᾿Αλλ᾽ ἐμὰ δεῖ μηδὲν ὄφελος ὄντα μηδενὶ, πάντων προσιόντων, χαὶ τὴν ἀσθένειαν ἡμῶν διελεγχόντων, ἀνέχεσθαι. Πρὸς ταῦτα δέομαι, σπάνν σφόδρα δέομαι ἀμφοῖν μὲν ὑμῶν, διαφερόντως δὲ σοῦ τῆς φίλης μοι χεφαλῆς, ἀδελφὲ ᾿Αναστάσιε \" σὺ γὰρ δὴ φήμην ἔχεις προστατεῖν ἀνδρὸς λυσσοῶντος \" εἴ τίς σοι δύναμις πάρεστιν ὑπὲρ Συνεσίου γὰρ μᾶλλον, ἣ ὑπὲρ ᾿Ανδρονίχου διχαιότερος ἂν εἴης αὐτῇ χρώμενος \" ἀπάλλαξον κατηφείας Πτολεμαῖδα τὴν λαχοῦσάν με πόλιν, οὐχ ἐμοῦ γ᾽ ἐθέλοντος \" οἶδεν ὁ πάντα ὁρῶν ὀφθαλμὸς τοῦ Θεοῦ. Οὐκ οἶδα ὑπὲρ τίνων ἐχτίνω τοσαύτας δίχας \" χαὶ εἴ τῳ, φησὶ, θεῶν Β ἐπίφθονοι πρότερον ἦμεν, ἀποχρώντως τετιμωρήμεθα. ᾿Αλλὰ ταύτην γε τὴν φωνὴν ἄξιον εἰπεῖν καὶ ὑπὲρ Μαξιμίνου, καὶ ὑπὲρ Κλεινίου, οὺς ἐμοὶ δοχεῖν ἂν καὶ ὅστις ὠμότατος δαιμόνων ἠλέησεν. Ἐξῃρήσθων τοῦ λόγου Θόας τε χαὶ ᾿Ανδρόνιχος, οἱ μόνοι δαιμόνων ἀμείλιχτοι. …","t":"I have been of no use to Evagrius the presbyter, nor indeed to any other of those who are wronged. For Andronicus of Berenice governs among us, an abominable man, with a murderous mind and tongue. If he despises me, it is no matter; but he seems to me to … the things of God as well … to weep on me, and each to lament his own lot … of evils, because of whom I cannot enjoy, even out of season, the leisure that has been my companion from youth. But I, who am of no use to anyone, must put up with everyone coming to me and exposing our weakness. Therefore I beg, very earnestly I beg both of you, but especially you, my dear head, brother Anastasius (for you have the reputation of protecting a raving man): if you have any power (and you would be more just in using it for Synesius than for Andronicus), free Ptolemais from its dejection, the city allotted to me not by my own wish, as God's all-seeing eye knows. I do not know for what I am paying such penalties; 'and if we were hateful to any of the gods before,' he says, 'we have been punished enough.' But it is right to say this also on behalf of Maximinus and Clinias, whom, it seems to me, even the cruellest of spirits would have pitied. Let Thoas and Andronicus be excepted from the saying, the only implacable spirits …","f":"Synesius, <i>Ep.</i> 78 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/78)."},"synesius-epistulae/79":{"o":"᾿Εγὼ μὲν οἷος ἣν τῷ πατριχῷ προστάγματι χαὶ χεῖρα καὶ γνώμην δπηρέτιν εἰσενεγχεῖν \" ἀλλ᾽ οὐχ ἂν, ( οἶμαι, κάλλιον ᾿Αμπέλιος ἐσχέψατο περὶ τῶν ἑαυτῷ λυσιτελούντων, ἣ Νίχαιος ὑπὲρ τοῦ τῶς ἀλλοτριωθείη τῶν ἑαυτοῦ. Οὔτε γὰρ ἐφ᾽ οἷς πρότερον ἄπτιρεν οἶδα χαλῶς \" οὔτ᾽ ἐπὶ τίςιν ἐπανῆλθεν \" οὔτ᾽ ἐπὶ τίσιν αὖθις ἀποδημεῖ. Πῶς γὰρ, ὃν οὔτ᾽ εἶδον, οὔτε περὶ αὑτοῦ τι σαφὲς ἀπηγγέλλετο\" ἀλλὰ τὴν ἐπιστολὴν τῆς ἱερᾶς σου χειρὸς ἕτερός τις ἐχόμισε, καὶ ταύττιν ᾿ἀντήτησεν, ὡς ἤδη Νικαίου λύσαντος τὸ πρυμνήσιον: Καὶ οὐχ ἐγὼ μὲν οὐχ εἶδον αὑτόν\" ὁ δ' ἡγεμὼν εἶδεν, ἢ ἤχουσεν. ᾿Αλλὰ χἀχεῖνος οὔτ᾽ εἶδεν, οὔτ᾽ ἤχουδε. Πῶς οὖν ἔστι Νίχαιον νιχᾷν ὑπερόριον ἐν ἀγρῷ διαιτώμενον ᾿ ἀλλ᾽ ἀντὶ τούτου πολλὰ χἀγαθὰ, καὶ ὅσα φέρουσιν ὥραι τοῖς γεωργοῖς ἔχοντα; Πλείω δ' ἂν ἦν, εἰ χαὶ τῶν μητρῴων ἐχράτησε.","t":"I was ready to place both hand and mind at the service of your fatherly command. But Ampelius did not, I think, take better thought for his own advantage than Nicaeus did for how he might be estranged from his own property. For I do not know well on what terms he left before, nor on what terms he came back, nor why he is going abroad again. How could I, when I neither saw him nor was anything clear reported about him? Someone else brought the letter from your sacred hand and asked for this one in reply, as Nicaeus had already loosed his stern-cable. And it is not that I did not see him while the governor saw or heard him; he too neither saw nor heard him. How, then, can one win for Nicaeus, when he is abroad, living on a farm? Yet in return he has many good things, all that the seasons bring to farmers; and he would have more, if he had also got possession of his mother's estate.","f":"Synesius, <i>Ep.</i> 79 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/79)."},"synesius-epistulae/8":{"o":"Οὐ μὴ ἐρεῖς ὡς ἔλαθεν ὑμᾶς ὁ διαχομιατὴς τῶν πανηγυριχῶν γραμμάτων. ᾿Αλλ᾽ ἰδόντες παρεωράχατε, χαὶ οὐχ ἔδοξεν ὑμῖν ἄξιον εἶναι τὸν ἀδελφὸν ἐν μνήμῃ ποιήσασθαι, καὶ ἐπιθεῖναι πρὸς αὐτὸν γράμμα, μηνύον ὅπως ἔχετε, χαὶ ἐν τίσιν ἑστέ. Ἐμοὶ γὰρ οὐχ ἀμελές ἔστιν εἰδέναι τὰ περὶ ὑμῶν. Ἀλλ᾽ ἐπείπερ ἐν ἅπασι λυποῦμαι τοῖς ἐμαυτοῦ, βουλοίμην ἂν ἐν τοῖς ὑμετέροις εὐφραίνεσθαι. Ὑμεῖς δὲ χαὶ ταύτης με τῆς παραμυθίας ἀφήρησθε. Χρῆν δὲ οὐχί, Καὶ γὰρ εἰ μὴ γεγόνειμεν ἀπὸ τῶν αὐτῶν, … τροφαὶ χοιναὶ, καὶ παιδεῖαι χοιναί \" χαὶ τί γὰρ οὐχὶ χοινόν; Πάντα διὰ πάντων ἡμᾶς ἀλλήλοις φχείωσεν. ᾿Αλλὰ γάρ ἔστιν, ὥσπερ λέγεται, δυσημερία πρᾶγμα δεινόν“ χαὶ ὅταν ἧχῃ τινὶ χρόνος ἀντίξους, ἐνταῦθα κά τε ἄλλα πάντα, χαὶ ἀδελφῶν γνῶμαι, καὶ φίλων ἐλέγχονται. Ἐμοὶ δὲ ἀποχρῆσει καὶ παρ᾽ ἑτέρων “πυνθάνεσθαι τὰ περὶ ὑμῶν. Μόνον ὁ Θεὸς ἀγαθῶν εἴη νομεύς. Τοιούτου γὰρ ἐρῶμεν ὑπὲρ ὑμῶν ἀχροάμᾶτος. Βαθύ σε γῆρας χαὶ λιπαρὸν περιμείνειεν, ἁγιώτατε καὶ σοφώτατε. Τά τε γὰρ ἄλλα τῷ βίῳ χέρδος ἂν … εἴης σωζόμενος, χαὶ μεγίστη προσθήχη τῷ διδασχαλείῳ τοῦ Χριστοῦ γίνεται ὁ τῶν πανηγυριχῶν βι- Θλίων ἀριθμὸς τοῖς ἐνιαυτοῖς συναυξανόμενος. Ὡς ὃ γε τῆτες χαταπεμφθεὶς λόγος, καὶ ἧσε τὰς πόλεις, χαὶ ὥνησε, τὸ μὲν τῷ μεγέθει τῶν νοημάτων, τὸ δὲ κῶν ὀνομάτων τῇ χάριτι.","t":"You will surely not say that the bearer of the festal letters escaped your notice. No: you saw him and overlooked him, and you did not think it worth while to remember your brother and add a letter to him telling how you are and in what circumstances you are. For to me it is no matter of indifference to know your news. And since I am grieved in all my own affairs, I would like to rejoice in yours; but you have deprived me even of this consolation. It ought not to be so. For even if we were not born of the same parents, … our upbringing was common and our education common; and what indeed was not common? Everything through everything has bound us to one another. But, as is said, ill fortune is a terrible thing; and whenever an adverse time comes upon someone, then everything else is tested, and the minds of brothers and of friends. It will be enough for me to learn your news even from others. Only may God be the shepherd of good things for you; for such is the news we long to hear about you.\n\n[Letter 9] May a deep and sleek old age await you, most holy and most wise. For in other respects your being preserved would be a gain to life, … and the greatest addition to the school of Christ is the number of the festal books growing with the years. For the discourse sent down this year both delighted the cities and benefited them, the one by the greatness of its thoughts, the other by the grace of its words.","f":"Synesius, <i>Ep.</i> 8 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/8)."},"synesius-epistulae/80":{"o":"Εἰ καὶ μὴ πάντα ὁ δαίμων ἀφελέσθαι μου δύναται, ἀλλὰ βούλεται ὅσα γε δύναται \" Ὅς μ' υἱῶν πολλῶν τε καὶ ἐσθιῶν εὖνιν ἔθηκεν. ᾿Αλλὰ τό γε προαιρεῖσθαι τὰ βέλτιστα, καὶ τίθεσθαι ποῖς ἀδιχουμένοις, οὐκ ἀφαιρήσεται. Μὴ γὰρ δὴ χαὶ «ἧς γνώμης ἡμῶν κατισχύσειε ! Μισῶ μὲν οὖν ἀδικίαν \" ἔξεστι γάρ“ χωλύειν δὲ βουλοίμην μὲν, ἀλλὰ καὶ τοῦτο τῶν ἀφαιρεθέντων ἐστὶ, χαὶ οἴχεται χαὶ τοῦτο πρὸ τῶν παιδίων. Πάλαι ποτ' ἦσαν ἄλκιμοι Μιλήσιοι. ἯΝν ὅτε χἀγὼ φίλοις ὄφελος ἦν \" χαὶ σύ με ἐχάλεις ἀλλότριον ἀγαθὸν εἰς ἑτέρους δαπανῶντα τὴν παρὰ τῶν μέγα δυναμένων αἰδῶ - καὶ ἧσαν ἐχεῖνσι χεῖρές ἐμαί. Νυνὶ δὲ ἀπάντων ἔρημος ὑπολείπομαι, 'κλὴν εἴ «ἰ σὺ δύνῃ χαὶ γὰρ δὴ χαὶ σὲ μετὰ τῆς ἀρετῆς ἀγαθὸν ἄσυλον ἀριθμῶ. Σὺ μὲν οὖν ἀεὶ χαὶ δύνῃ, καὶ δύναιο χάλλιστα χρωμένη τῷ δύνασθαι. Νίχαιος δὲ χαὶ Φιλόλαος οἱ χαλοὶ κἀγαθοὶ νεανίαι καὶ συγγενεῖς, ὅπως ἐπανέλθοιεν τῶν ἰδέων γενόμενοι χύριοι, πᾶσι μελύτω τοῖς τὰ σὰ τιμῶσι χαὶ ἰδιώταις καὶ ἄρ- Χουσι..","t":"Even if fortune cannot take everything from me, it wishes to take all it can, 'who has bereft me of many good sons'. But my choosing what is best and siding with the wronged it will not take away; may it never prevail over our judgment! I hate injustice, for that I can do; I would like to prevent it too, but this also is among the things taken away, and it is gone before my children. 'Long ago the Milesians were brave.' There was a time when I too was of use to my friends, and you used to call me a good belonging to others, since I spent on others the respect I had from the very powerful; and they were my hands. But now I am left bereft of all, unless you have power; and indeed I count you, together with virtue, a good that cannot be plundered. You, then, always have power, and may you have it, using your power most nobly. As for Nicaeus and Philolaus, fine and good young men and my relatives, let all who honour your wishes, private persons and officials alike, take care that they may return and become masters of their own property.","f":"Synesius, <i>Ep.</i> 80 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/80)."},"synesius-epistulae/81":{"o":"Τίνα μέν τοι, τίνα παρὰ τῶν οἷος αὐτὸς εἶ, προσἧχει θαυμάζεσθαι; Τὸν σώφρονα, τὸν ἐμμελῆ, κὸν παιδείας ἑταῖρον, τὸν προσανέχοντα τῷ Θεῷ χαθάπαξ, τὸν οἷός ἐστι Γερόντιος. \"Ἔχεις οὖν τὸν ἄνδρα μετὰ τῆς ἐπιστολῆς, ᾧ χρησάμενος, ἐρεῖς οὐ φαῦλον ἐπαινέτην ἐμέ.","t":"Whom, then, whom is it fitting for men like you to admire? The self-controlled man, the man of good taste, the companion of learning, the man wholly devoted to God: a man such as Gerontius is. You have the man, then, along with the letter; once you have come to know him, you will say I am no poor praiser.","f":"Synesius, <i>Ep.</i> 81 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/81)."},"synesius-epistulae/82":{"o":"Οὐχ ὅτι μοι τῶν καιδίων συγγενής ἐστιν ὁ θαυμαστὸς Γερόντιος, συνίστημι τὸν νεανίσχον τῇ φιλίᾳ τῇ σῇ καὶ τοῦτο μὲν γάρ\" ἀλλ᾽ ὅτι πρέπων ἐστὶ τοῦ χρυσοῦ Χρύσου τοῖς πρόποις, εἰ δεῖ μέ τι καὶ ψυχρὸν εἰπεῖν χαὶ Γοργιαῖον. Παντὸς μέντοι μᾶλλόν ἐστιν ἀληθὲς εἰπεῖν, σὲ εἶναι ἀπάσης ἀρετῆς εἴσω, καὶ τὸν διδόντα σοι τὴν ἐπιστολὴν, ἀξιώτατον ἀπὸλαύειν σου τῆς συνουσίας.","t":"It is not because the admirable Gerontius is a relative of my children that I recommend the young man to your friendship (though that too counts), but because he suits the manners of golden Chrysus, if I may say something frigid and Gorgianic. But it is truer than anything to say that you dwell within every virtue, and that the man who hands you this letter is most worthy to enjoy your company.","f":"Synesius, <i>Ep.</i> 82 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/82)."},"synesius-epistulae/83":{"o":"λδῆχος ἐπιστολῆς ἀνοιχειότητα χατηγορεῖ τοῦ διακομίζοντος. ᾿Αλλ᾽ ὁ θαυμαστὸς Γερόντιος, οἷδε μὲν ὅσα χἀγώ “ εἰ δὲ μὴ πρὸς τὸ ψεῦδος ἀνοιχείως εἶχε, διηγήσατο ἂν χαὶ ὧν ἠπίστατο πλείονα, τῷ φιλεῖν ἐμὲ, χαὶ τῷ γλῶτταν ἔχειν ἀρχοῦσαν τῇ γνώμῃ. Ὃν ἂν ἴδῃς ἡδέως, εἶδες ὡς ἐγὼ βούλομαι, …","t":"The length of a letter is a charge of unfamiliarity against its bearer. But the admirable Gerontius knows all that I know; and if he were not averse to falsehood, he would tell even more than he knows, because he loves me and has a tongue equal to his mind. Whomever you see with pleasure, you have seen as I wish …","f":"Synesius, <i>Ep.</i> 83 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/83)."},"synesius-epistulae/84":{"o":"Δέδεξο μετὰ τῆς ἐμψύχου καὶ τὴν ἄψυχον ἐπιστο-᾿ λήν \" μετὰ τοῦ θαυμαστοῦ Γεροντίου, ταῦτα τὰ γράμματα, νόμῳ τὸ πλέον ἣ τῇ ᾿χρείᾳ. τοῦ προσειπεῖν σε γενόμενα. Ὅτι γὰρ ἡμεῖς συζῶμεν τῇ περὶ σοῦ μνήμὴ» θυρίων ἐπιστολῶν μαχρῷ μεγαλοφωνότερον ὁ νεανίσχος ἂν διηγήσαιτρ. ","t":"Receive, with the living letter, the lifeless one too: with the admirable Gerontius, these lines, written more by custom than from need, to greet you. For that we live with the memory of you, the young man will tell far more loudly than letters from outside.","f":"Synesius, <i>Ep.</i> 84 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/84)."},"synesius-epistulae/85":{"o":"Ἐπιστολὴν ἐπέθηχα τῷ θαυμαστῷ Τεροντίῳ πρὸς τὴν ἱεράν σου καὶ τριπόθητον κεφαλὴν, τῆς πρώτης ἐντεύξεως παρέξουσαν πρόφασιν. Τότε μὲν γὰρ αὖτὸν ἴσως δι᾽ ἐμὲ τιμήσεις, μετὰ δὲ τὴν πεῖραν, ἕτερόν «ινα δι᾽ αὐτόν.","t":"I have entrusted the admirable Gerontius with a letter to your sacred and thrice-longed-for head, to provide a pretext for a first meeting. At first you will perhaps honour him for my sake; but once you have made trial of him, you will honour someone else for his sake.","f":"Synesius, <i>Ep.</i> 85 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/85)."},"synesius-epistulae/86":{"o":"ὯὮ δέδωχα τὴν ἐπιστολὴν, ταμίας ἐστὶ καὶ σιτοδότης τοῦ Δαλματῶν τάγματος. Πάντας δ᾽ ἐγὼ νοὺς Δαλμάτας, ἴσα χαὶ τοὺς υἱέας τιμῶ. Δῆμος γάρ εἰσι λαχούσης με πόλεως, Μόνα ἣν ταῦτα μηνύσαι πρὸς σέ. Σὸν δὲ τοῖς ἐμοῖς ὡς φαυτοῦ χρήσασθαι.","t":"The man to whom I have given this letter is paymaster and grain-distributor of the Dalmatian unit. I honour all the Dalmatians as much as my own sons, for they are townsfolk of the city that fell to my lot. That was all I had to tell you. It is for you to treat what is mine as your own.","f":"Synesius, <i>Ep.</i> 86 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/86)."},"synesius-epistulae/87":{"o":"Ἡρινὰς ἀπὸ Θράχης ἐπιστολὰς κομισάμενος, ἐνώχλησα τῷ φαχέλῳ τῶν γραμμάτων, εἴπου τις εξη τὸ χλεινὸν ἐπιγεγραμμένη Πυλαιμένους ὄνομα \" ὡς οὖχ ἅξιον ἑτέρῳ βιδλίῳ προεντυχεῖν. ᾿Αλλ’ ἦν οὐδὲν οὖδαμοῦ. Εἰ μὲ\" οὖν τυγχάνεις ἀποδημῶν, ἀλλ᾽ ἐπανέλθοις ταχέως τε καὶ καλῶς. Εἰ δ' ἐπεδήμεις, ἡνίκα πάντες οἱ γνώριμοι Ζωσέμῳ τὰς ἐπιστολὰς ἐπεδίδοσαν, τοῦτ᾽ ἂν εἴη τὸ παράδοξον, εἴ εἰς ἐγένετο περὶ","t":"When I received the spring letters from Thrace, I rummaged through the bundle to see whether one bore the famous name of Pylaemenes as its address, for I did not think it right to read any other paper first. But there was none anywhere. If, then, you happen to be abroad, may you return quickly and well. But if you were at home when all your acquaintances were giving their letters to Zosimus, this would be the strange thing, if … about …","f":"Synesius, <i>Ep.</i> 87 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/87)."},"synesius-epistulae/88":{"o":"Τέως μὲν ἐπράττομεν εὖ. Εἶθ᾽ ὥσπερ ῥεύματος ἀνθυπενεχθέντος, καὶ τὰ χοινὰ λυπεῖ, καὶ τὰ ἴδια. Ζῶ τε γὰρ οὐκ ἰδιώτης ἐν χώρᾳ πολεμονμένῃ \" χἀμὲ δεῖ χλάειν ἀεὶ τὴν ἑχάστου συμφοράν ᾿ καὶ τοῦ μηνὸς πολλάκις ἐπὶ τὰς ἐπάλξεις πηδᾷν, ὡς ἐφ᾽ ᾧ γε συστρατεύσομαι μεμισθωμένον, οὐκ ἐφ᾽ ᾧ γε προσεύξομαι. Τριῶν ἀῤῥένων ἕν ἔτι μοι λείπεται. Σὺ δὲ ἐὰν ἐξ οὐρίας πλέῃς, καὶ ζῇς ἡδέως, οὐ πάντα ἡμᾶς ὁ δαίμων λυπεῖ.","t":"For a while we fared well. Then, as if a current had turned back against us, both public and private affairs give me grief. For I live, not as a private person, in a country at war; I must always weep over each man's misfortune, and many times a month leap up onto the battlements, as one hired to fight alongside, not to pray. Of three sons, one is still left to me. But if you are sailing with a fair wind and living pleasantly, fortune is not grieving us in everything.","f":"Synesius, <i>Ep.</i> 88 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/88)."},"synesius-epistulae/89":{"o":"Οἴχεται τὸ δίκαιον ἐξ ἀνθρώπων. ᾿Ανδρόνιχος καὶ πρότερον ἠδίκει, καὶ νῦν ἀδικεῖται. Τὸ δὲ τῆς Ἐχχλησίας ἦθος, οἷον ὑψῶσαι μὲν ταπεινὸν, ταπεινῶσαι δὲ ὑψηλόν. Τοῦτον δὴ τὸν ᾿Ανδρόνικον, ἐμίσει μὲν ἐφ᾽ οἷς ἐποίει (διὸ καὶ προήκατο μέχρι τούτων ἐλθεῖν) ἐλεεῖ δὲ νῦν, ἐφ᾽ οἷς ἤδη Φοῖς ὑπὲρ κατάραν ὡμίλησεν\" ὅτι καὶ τοὺς νῦν ἐν δυνάμει δι᾽ αὐτὸν ἐλυπήσαμεν. ᾿Αλλὰ δεινὸν, εἰ μηδέποτε μετὰ τῶν εὐημερούντων στησόμεθα, τοῖς δὲ κλῴουειν ἀεὶ: συνδακρύσομεν. Ἡμεῖς τε οὖν ἐνταῦθα στυγνοῦ βήματος αὐτὸν ἔξειλόμεθα, καὶ τἄλλα ἐλάττους αὐτῷ παρὰ πολὺ τὰς συμφορὰς ὑποιήσαμεν. Κἂν ἡ σὴ θεοσέδεια φροντίδος αὐτὸν ἀξιώσῃ, τοῦτο μέγιστον ἐγὼ τεχμήριον δέξο-μαι, τοῦ μὴ παντάκασι τὸν ἄνθρωπον ἀπογνωσθῆναι παρὰ Θεοῦ.","t":"Justice has departed from among men. Andronicus formerly did wrong, and now he is wronged. But the character of the Church is such as to exalt the humble and to humble the exalted. This Andronicus she hated for what he did (that is why she cast him off, until he came to this point); but now she pities him for what he has now met with beyond the curse; since for his sake we have even grieved those who are now in power. But it would be dreadful if we never stood with the prosperous and always wept with those who weep. Here, then, we rescued him from a grim tribunal, and in other respects made his misfortunes far smaller. And if your piety thinks him worthy of care, I shall take this as the greatest proof that the man has not been wholly given up by God.","f":"Synesius, <i>Ep.</i> 89 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/89)."},"synesius-epistulae/9":{"o":"Αὐτὴν σε, χαὶ διὰ σοῦ τοὺς μαχαριωτάτους ἕταίρους ἀσπάζομαι, δέσποινα μακαρία, πάλαι μὲν ἂν ἐγκαλέσας ἐφ᾽ οἷς οὐχ ἀξιοῦμαι γραμμάτων \" νῦν δὲ οἶδα παρεωραμένος ὑφ᾽ ἁπάντων ὑμῶν, ἐφ᾽ οἷς ἀδιχῶ μὲν οὐδὲν, ἀτυχῶ δὲ πολλὰ, καὶ ὅσα ἄνθρωπος ἀτυχῆσαι δύναται. ᾿Αλλ᾽ εἴπερ εἶχον ἐντυγχάνειν ὑμετέραις ἐπιστολαῖς, καὶ μανθάνειν ἐν οἷς διατρίὅετε (πάντως δὲ ἐν ἀμείνοσίν ἔστε, χαὶ χαλλίονος πειρᾶσθε τοῦ δαέμονος) ἐξ ἡμισείας ἂν ἔπραττον πογήρως, ἐν ὑμῖν εὐτυχῶν. Νυνὶ δὲ ἕν τι καὶ τοῦτο «ὧν χαλεπῶν ἔστιν, ἃ με χατείληφεν. ᾿Απεστέρημαι μετὰ τῶν παιδίων, χαὶ τῶν φίλων, χαὶ τῆς παρὰ πάντων εὐνοίας\" χαὶ τὸ μέγιστον, τῆς θειοτάτης σου ψυχῇς, ἣν ἐγὼ μόνην ἐμαυτῷ ἐμμένειν ἤλπισα χρείττω καὶ δαιμονίας ἐπηρείας, χαὶ τῶν ἐξ εἶμαρμένης ῥευμάτων.","t":"[Letter 10] I greet you yourself, blessed lady, and through you your most blessed companions. Long ago I would have complained that I am not thought worthy of letters; but now I know that I am overlooked by all of you, because, though I do no wrong, I am unfortunate in many things, indeed in as many as a man can be. But if I could read your letters and learn how you are spending your time (surely you are in better circumstances and are finding fortune kinder), I would be only half unhappy, being happy in you. But now this too is one of the hardships that have overtaken me. Besides my children, I have been deprived of my friends and of the goodwill of all; and, greatest of all, of your most divine soul, which alone I had hoped would remain to me, stronger than the spite of fortune and the currents of fate.","f":"Synesius, <i>Ep.</i> 9 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/9)."},"synesius-epistulae/90":{"o":"Πάλαι μὲν ἀπραγμονεστέρας ἐποιούμην τὰς πρὸς χοὺς ἑταίρους ἐντεύξεις χαὶ παρὼν καὶ γράφων. \"Ἔζων γὰρ ἐπὶ τῶν βιδλίων, τρόπον τινὰ ἀσύνταχτος πάσῃ πόλει καὶ πολιτείᾳ. Νυνὶ δὲ (ἐπέταξε γὰρ ὁ Θεὸς εἰς ἀποδεδειγμένον χωρίον οἰχεῖν, χαὶ αὐτὸν ἔχειν ἐν τῇ πόλει τινὰ τάξιν, χαὶ ζῇν ἐν διηριθμημένοις ἀνθρώποις) βουλοίμην ἂν οὖν ὄφελος εἶναι τοῖς συλλαχοῦσι, καὶ ποιεῖν ἀγαθὸν, ὅ τι δυναίμην, καὶ ἕχαστον ἰδίᾳ, καὶ τὴν πόλιν χοινῇ, ἵν᾽ ὀρῴην τε καὶ ὀρῴμην ἡδέως παρὰ τῶν, ὡς ἂν εἴποι τις, συμπλῶν τοῦ βίου. Εἴ τι τοίνυν Μαρτύριος ὄναιτο τῆς δι᾿ αὐτὸν γενομένης ἐπιστολῆς, ἴσθι μοι χαρισάμενος ἐν ἀνδρὶ συνδιημερεύοντι, καὶ ναὶ μὰ τοὺς λόγους τἀμὰ χαὶ σὰ παι… διχὰ, πολλάχις εἰς τὸ συνεῖναί μοι πολὺ χαὶ τῆς νυχτὸς μέρος ἐπιλαμδάνοντι.","t":"Formerly I kept my dealings with my friends, whether in person or by letter, more free of business. For I lived among books, in a way enrolled in no city and no state. But now, since God has commanded me to live in an appointed place, to hold some rank myself in the city, and to live among men who are counted, I would like to be of use to those who fell to my lot with me, and to do what good I can, both to each privately and to the city in common, so that I may see and be seen with pleasure by those who are, so to speak, my fellow-voyagers in life. If, then, Martyrius gains anything from the letter written for his sake, know that you have done me a favour in a man who spends his days with me, and, by my eloquence and yours, … who often spends much time with me, taking even part of the night.","f":"Synesius, <i>Ep.</i> 90 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/90)."},"synesius-epistulae/91":{"o":"Καχὸν ὁὃ μιχρὸν ἀπολαύσω τῆς ἀγροικίας, τῶν τρόπων λίαν ἀληθεύων διάθεσιν, εὖ ἴσθι ὅτε, χαὶ ἐπὶ τῆς Λιδύων ἐσχατιᾶς.","t":"Know well that, even at the farthest edge of Libya, I shall reap the small evil of rusticity, being all too truthful in the disposition of my manners.","f":"Synesius, <i>Ep.</i> 91 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/91)."},"synesius-epistulae/92":{"o":"ὅτι, χαῖτοι πολιτικῆς δυνάμεως ἐραστὴς παρ᾽ ὄντινοῦν τῶν ἐφ᾽ ἑαυτοῦ γενόμενος, ἀπηύξατο πᾶσαν ἀρχὴν, ἐν ἧ τῶν ξένων οὐδὲν ἔμελλον πλέον ἕξειν οἱ γνώριμοι. Σοῦ δὲ ὅτι μὲν ἐπέγνωσαν τὴν ἀρετὴν οἱ καιροὶ, καὶ διὰ σὲ παρῆλθεν εἰς τὴν πολιτείαν ἀρχῆς ὄνομα, καὶ πρᾶγμα καινὸν, ἥσθην μὲν, ὥσπερ εἰχὸς ἑταίρους ἐχ παλαιοῦ. γεγονάτας, τῆς ἱερᾶς γεωμετρίας ἀλλήλοις ἡμᾶς μνηστευσάσης. Ὅτε δὲ ἐν τοῖς βουλευταῖς καὶ τὸν ἐμὸν ἀδελφὸν. ἀξιοῖς\" ἀριθμεῖν, ἀλλ᾽ οὐχ ἀπαλείφεις τὴν οἰχίαν ἀπὸ τοῦ πονηροῦ βιδλίου, χᾶν. εἴ τι χατὰ συμφορὰν ἀρχαίαν προειλήφει γενόμενον \" τοῦτο δὲ, οὗ κατὰ Θεμιστοχλέα σέ φημι ᾿ ποιξῖν, οὔκε δοχοῦντα τῇ θείᾳ γεωμετρίᾳ. Εὐόπτιον γὰρ ἐν ἀδελφοῖς ἔδει τετάχθαι τοῖς σοῖς, εἰ τὰ τῷ αὐτῷ τὰ αὐτὰ, καὶ ἀλλήλοις εἶναι δεῖ τὰ αὐτά. Εἰ δὲ διὰ τὸν τῶν περιχεχυμένων πραγμάτων ἤχχον τὸ χρεὼν ἠμέληται μέχρι τοῦ νῦν, δεῖξον, ὦ θαυμάσιε \" καὶ λαδὼν τὴν ἐπιστολὴν, ἄνες τὴν πενθερὰν αὐτοῦ τῆς ἀτόπου ζημίας, καὶ τὰ μετὰ ταῦτα, καὶ τὰ πκροτοῦ. Καὶ ἀπόδος μοι τὸν ἀδελφόν ὃς εἰ μὲν δι᾿ αὐτὸ τοῦτο ἀποδημεῖ, Θεὸς οἶδε. Πρὸς ἐμὲ δὲ πάνυ παραμυθίας δεόμενον ἐπὶ πολλαῖς, ὧν οὖχ ἀνήχοος εἶ, συμφοραῖς, οὐδὲν ἕτερον προφασίζεται.","t":"… that, though a lover of political power beyond anyone of his time, he renounced every office in which his acquaintances would have no more than strangers. That the times recognized your virtue, and that through you the name of an office and a new institution came into the state, pleased me, as is natural for friends of long standing, whom sacred geometry betrothed to each other. But that you think fit to count my brother too among the councillors, and do not erase the family from the wicked register, even if something of the kind had happened earlier through an old misfortune: this, I say, you do not do in the manner of Themistocles, nor as seems right to divine geometry. For Euoptius ought to have been ranked among your brothers, if things that are equal to the same thing are also equal to one another. But if the duty has been neglected until now because of the din of the affairs pouring round you, show what you are, admirable friend; take this letter and release his mother-in-law from the absurd penalty, both for the future and for the past. And give me back my brother. Whether it is for this very reason that he is abroad, God knows; but to me, who greatly need consolation in my many misfortunes, of which you are not unaware, he offers no other excuse.","f":"Synesius, <i>Ep.</i> 92 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/92)."},"synesius-epistulae/93":{"o":"Πρώην οὐκ ἔφθασα τὴν βαρεῖαν ἀχοὴν ἀπὸ τῆς Κυρήνης πυθόμενος \" χἀγὼ μὲν διενοούμην ἧ τάχος ἐτὰ τὰ Τεύχειρα παραπέμψαι τὴν ψήρην, ἧκε δέ τις ἀγγέλλων, ὡς ὁ στρατηγὸς ἤδη τὰ μετέωρα τῆς χώ… τῆς προθυμίας ἀμοιδὴν παρὰ τοῦ Θεοῦ, καὶ νῦν, χαὶ εἰς ἔπειτα. Ἐγὼ δὲ αὐτὰ ταῦτα χαὶ νῦν ἐπαινεσόμενος ἔπεμψα, καὶ πευσόμενος ἐν οἷς εἴης \" εἴης δὲ ἐν ἅπασιν ἀγαθοῖς. Μέλει μὲν γάρ μᾶι, μέλει χαὶ Πενταπόλεως (πῶς γὰρ οὔ;) τῆς γε μητρίδος, ὡς ἂν Ἱκρῆτες εἴποιεν \" οὐχ ἤχεστα δὲ σοῦ, χαὶ τῆς δόξης τῆς σῆς. Ἐφ᾽ ἑκάστῳ γὰρ δὴ τῶν σῶν ἀγαθῶν ἐμοὶ πάντες ἀξιοῦσι. συνήδεσθαι. Ὡς οὖν ἐν οοἱ χρινόμενος, ἄριστε ἀνδρῶν τε χαὶ στρατηγῶν, δίχαιός εἰμε χαὶ εἰδέναι τὰ σά. Ἰωάννην προετρεψάμην ὡς ἐνῆν. ἀγαθὸν εἶνα;, καὶ ἄλλως οὐχ ἄθυμον στρατιώτην, ἐὰν ὁ Θεὸς αὐτῷ τιθῆται. Δὸς αὐτῷ χεῖρα διὰ τὸν ἀδεὰφῦν, ὃς ἀντὶ πολλῶν ὑπουργήσει. Τοῦτο ἐμοὶ μὲν ἄριτὸν δοχεῖ βούλευμα, τῷ τὸς φύσεις εἰδότι τῶν νεα- Β νίσχων, καὶ ὡς ἔχουσι πρὸς ἀλλήλους αἰδοῦς. Εἰ δὲ καὶ σοὶ φανεῖται, χύριον ἔστω. Τῶν. ἑταίρων τοὺς στρατευομένους ἄσπαπαι, Ὁ αὐντροφός μον ταχέως ἐπανηχέτω, καλόν τι. φέρων περὶ πολέμου διήγημα᾽ ὃς χαΐτοι δειλότατος ὧν, ἐθάρσησε τὴν ὁδὸν, τῶν σῶν ὅπλων ἔμπροσθεν ὄντων. Δὸς τῇ Κυρήνῃ τὴν συνωρίδα τῶν ἀδελφῶν \" μαχοῦνπαι γὰρ ὑπὲρ τῆς ἐνεγχούσης. τε χαὶ τρεφούσης αὐτούς.","t":"Recently, before I had heard the grievous news from Cyrene, I was intending to send the message to Teuchira as quickly as possible, when someone came announcing that the general already [held] the heights of the country … the reward of your zeal from God, both now and hereafter. I have now sent to praise these very things and to learn how you are; and may you be in all good things. For I care, I care for the Pentapolis too (how could I not?), our 'motherland', as the Cretans would say; and not least for you and your glory. For at each of your successes everyone thinks it right to rejoice with me. Since, then, I am judged in you, best of men and of generals, I have a right to know your affairs. I urged John as best I could to be a good man; and he is in any case no faint-hearted soldier, if God favours him. Give him a hand for his brother's sake, who will serve you in place of many. This seems to me the best plan, since I know the natures of the young men and how much regard they have for each other. If it seems so to you too, let it stand. Greet those of my friends who are serving. Let my foster-brother come back quickly, bringing some fine story of war; though he is most cowardly, he ventured on the road because your arms were in front. Give Cyrene the pair of brothers; for they will fight for the land that bore and nurtures them.","f":"Synesius, <i>Ep.</i> 93 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/93)."},"synesius-epistulae/94":{"o":"Ὅτι μὲν ἡμᾶς εἴχειν ἡγῇ τοῖς σαυτοῦ προστάγμασιν (οὕτω γὰρ γέγραφας), καλῶς γε ποιεῖς, καὶ δέχαια περὶ ἡμῶν φρονεῖς, καὶ πολλὰ χἀγαθά σοι γένο:τα διὰ τοῦτο, ὡς ἀπέχομέν γε τὴν χάριν, εἰ δή τις ὀφεῖλεται χαὶ νεωτέρῳ παρ᾽ ἀδελφοῦ πρεσδυτέρου τοῦ πείθεσθαι χάρις, ὡς οὖκ ἔγωγε οἶμαι. ᾿Αλλ᾽ ἡμῖν εἰς ἀντίδοσιν ἀρχεῖ, τὸ μὴ ἀγνοεῖσθαι παρὰ σοῦ τὴν ἕνστασιν ἡμῶν, ὅτι μόνῳ σοὶ τῶν ζώντων ἐχχείμεθα. ἴωτι δὲ φὴς εἰδέναι σαφῶς, ὡς δι᾽ εὐχῆς ἄγοι τὰ τῆς φιλίας ἡμῶν Ἰούλιος, τοῦτο δὲ οὐχέτ᾽ ἄξιον ἀποδέχεσθαι. Λίαν γάρ ἐστιν ἀνδρὸς ἀπατωμένου, μὴ ἀπατῶντός γε εἴποιμι. Ὅμοῦ γὰρ ἐγώ τε παρὰ σοῦ γράμματα ἀνεγίνωσχον, καὶ ἕτερός τις τὰ παρ᾽ αὖτοῦ \" χαὶ σὺ μὲν ταῦτα φὴς, ἐκεῖνος δὲ τἀναντία \" χαὶ ἀνεγνωχέναι χαὶ ἀχηχοέναι λεγόντων, ὅτι διαλέγοιτο περὶ ἡμῶν ἀνεπιτηδείους λόγους. Οὔτ᾽ οὖν ἀπιστεῖν εἶχον ἀνδρὶ καλῷ χἀγαθῷ, καὶ πιστεύων, οὐ μὰ τὸν ὁμόγνιον τὸν ἐμόν τε χαὶ σὸν, οὐ μετενόουν ἐτ᾽ οἷς εὖ πεποιήχειν τὸν ἄνθρωπον, αὑτῇ τῇ προτεραίᾳ σὺν βίᾳ τὸν χατήγορον ἀποτχευάσας, ὃς ἐδίωχεν αὐτὸν ἀσεδείας, ὡς ἀδιχοῦντα τὴν βασιλέως ἑστίαν. Νὴ γὰρ «ἣν ἱεράν σου χεφαλὴν, εἰ μὴ ταῖς συχναῖς πείρα:ς ἀντέσχον, τοῦτο μὲν τῇ τοῦ διχαστοῦ δειλίᾳ μετάνοιαν. ἐπὶ τοιαύτης ὑποθέσεως οὐ προσιεμένου\" τοῦτο δὲ «οὔ κατηγοροῦντος ἀπονοίᾳ, προσποιουμένου μὲν τὴν ἀνάγχην, προθυμουμένου δὲ δράσαι τε χαχόν τι χαὶ","t":"That you consider us obedient to your commands (for so you wrote), you do well, and think justly of us; and may many good things come to you for this. We acknowledge the favour, if indeed any favour is owed by an elder brother to a younger for obeying him, which I do not think. But it is return enough for us that you are not ignorant of our resolve: that we are devoted to you alone of the living. But when you say you know clearly that Julius holds our friendship in his prayers, this is no longer worth accepting; for it is all too much the mark of a man deceived, not, I would say, of one deceiving. For at the same moment I was reading the letter from you, and someone else the letter from him; and you say this, he the opposite; and people say they have read and heard that he talks of us in unsuitable terms. Now I could not disbelieve a man of honour; and, believing him, by the god of our kin, mine and yours, I did not regret the good I had done the man, when on the very day before I had by force got rid of the accuser who was prosecuting him for impiety, as having wronged the emperor's hearth. For, by your sacred head, unless I had withstood the frequent attempts, on the one hand the cowardice of the judge, who would not admit a change of mind in a case of this kind, and on the other the desperation of the accuser, who pretended to be under compulsion but was eager to do some harm and …","f":"Synesius, <i>Ep.</i> 94 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/94)."},"synesius-epistulae/95":{"o":"Ἐγὼ μάρτυρα ποιοῦμαι Θεὸν, ὃν χαὶ φιλοσοφία χαὶ φιλία πρεσδεύει, πολλοὺς μὲν ἂν θανάτους ἀνθ᾽ ἱερωσύνης εἰλόμην. Τοῦ Θεοῦ δὲ ἐπενεγχόντος σύχ ὅπερ ἤἥτουν, ἀλλ᾽ ὅπερ ἐδούλετο, εὔχομαι τὸν γενό-","t":"I call to witness God, whom philosophy and friendship alike revere: I would have chosen many deaths instead of the priesthood. But since God brought upon me not what I asked but what he willed, I pray that he who has become …","f":"Synesius, <i>Ep.</i> 95 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/95)."},"synesius-epistulae/96":{"o":"Τὴν ἐπιστολὴν ἀναγινώσχων, ἐν ἧ διηγήσω περὶ «ἧς ἀῤῥωστίας, χαὶ ἐφοδήθην ἀρχόμενος, χαὶ παυόμενος ἀνεθάῤῥησα, ᾿Απειλήσας γὰρ χίνδυνον, εὐηγγελίσο) τὰ λῴονα. Βερὶ ὧν δὲ ἤτησας πεμφθῆναι παρ᾽ ἡμῶν ἢ χομιόθῆναι, τὰ δυνατὰ πάντα πάντως ἣ πεμφθήσεται, ἢ κομισθήσεται. Τίνα δὲ αὐτῶν τὰ δυνατὰ, χαὶ τὰ μὴ δυνατὰ, περιττὸν γράφειν. Αὐτὴ γὰρ ἣ … προεξέλθοις πρὶν ἂν ἀλλήλοις ἐντύχωμεν. Εἰ δὲ Θεὺς … Βελτίοσι μὲν γὰρ Συνεσίου ἐντεύξῃ πολλοῖς\" φιλοῦσι δὲ μᾶλλον, οὐκ ἂν ἄλλοις ἐντύχοις. Τῷ αὐτῷ. Πῶς οἴει με διψῶντα ταῖς ἡδίσταις ἐπιστολαῖς ἐνδιαχυθῆναι τῇ ψυχῇ; ᾿Αφ᾽ ὧν ἦλθον εἰς πολλαπλασίαν διάθεσιν, καὶ οὐχ εἰς μαχρὰν προσδοχῶ τὴν ᾿Αλεξάνδρειαν ἔχουσαν ἔτι τὴν φίλην χεφαλὴν ὄψεσθαι. Καὶ ἐφ᾽ οἷς γὰρ Σεχοῦνδον εὖ ἐποέησας, ἡμᾶς ἐτίμησας \" χαὶ ἐφ᾽ οἷς αὕτω γράφων τιμᾷς, ἐξηρτήσω σαυτοῦ, χαὶ ἐποίησας εἶναι σούς \" παρ᾽ ὅσον τῶν χαμαὶ ἐρχομένων ὄντες οὐχ ἐπιγινώσχομεν τὴν ἀξίαν, διπλῇ τιμώμενοι, καὶ τῷ μεγέθει τῶν γραφομένων, χαὶ τῇ σπουδῇ τῶν γενομένων. Τῷ δεσπότῃ μου τῷ Κόμητι γέγραφα μὲν ἤδη πολλάχις \" ἐπεὶ δὲ ἐν ταῖς διὰ τοῦ παιδὸς ἐπιστολαῖς αἰτιᾷ μὴ γεγραφότα πρὸς αὐτὸν, ἐπέθηχα χαὶ τῷ δεσπότῃ μου τῷ ἀδελφῷ πρὸς … λει φιλοσοφίας ἔχων φροντίδα, ὅση προσήχει τῷ μετὰ …","t":"Reading the letter in which you told me of your illness, I was frightened as I began and took heart again as I finished; for after threatening danger you announced better news. Of the things you asked to have sent or brought by us, all that are possible will certainly be sent or brought. Which of them are possible and which are not, it is superfluous to write. For … do not set out before we have met each other. And if God …, you will meet many better than Synesius, but none who love you more.\n\nTo the same. How do you think I, who was thirsting, let my soul spread out over your most delightful letters? They brought me to a manifold better disposition, and I expect before long to see Alexandria, which still holds the dear head. For by the good you did Secundus you honoured us; and by writing as you do you honour us; you have bound us to yourself and made us yours; so much so that we, who are of those who walk on the ground, do not recognize our own worth, being honoured doubly, both by the greatness of what is written and by the zeal of what was done. To my lord the Count I have written many times already; but since in your letters sent through the boy you blame me for not having written to him, I have entrusted a letter also to my lord brother, … who has as much care for philosophy as befits one who with …","f":"Synesius, <i>Ep.</i> 96 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/96)."},"synesius-epistulae/97":{"o":"… αὶ γέγραφα, μόλις ἀνεχόμενος εἰς διασχευὴν τῶν γραμ- μάτων. Εὖξαι τὰ ἄριστα ἡμῖν, ἅπερ ἂν ὁ Θεὸς ἄριστα δοκιμάσοι. Ἐὰν ἀνααφήλω, ἐπὶ τὴν ᾿Αλεξάνδρειαν","t":"… I have written, scarcely bearing to arrange the composition of the letter. Pray for the best for us, whatever God may judge best. If I set sail, to Alexandria …","f":"Synesius, <i>Ep.</i> 97 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/97)."},"synesius-epistulae/98":{"o":"Καινὸς οὗτος τρόπος ἐπιτηδεύεται. παρ᾽ ἐμοῦ χρείας ἐπιστολῶν. Οὐ γὰρ ἵνα συστήσω τῇ φιλίᾳ τῇ σῇ τὸν ἐπιδιδόντα τὴν ἐπιστολὴν, γέγραφα\" ἵνα δέ σοι τὸν ἄνδρα χαρέσωμαι, χέρδος οὗ μικρὸν ἐσόμενον σοί τε χαὶ τῷ μεγάλῳ Διογένει τοῖς σοῖς παιδιχοῖς. Καὶ μὴ χαλέπήνῃς εἰ χέρδος οὐχ ὑμᾶς Θεοτέμῳ, Θεόκιμον.δὲ ὑμῖν εἶναι δοχιμάζω, χαὶ λέγω. ᾿Αλλὰ τοῦτο εἴ γε ποιητὴς ἀνὴρ τῶν νῦν ἐνθεώτατος δυνάμεως δέοιτο᾽ δυνάμεως δὲ δεῖταί τις … ποιητικῆς, ἵνα καὶ τοῖς μετέπειτα δόξῃ, καὶ μηδὲ. τοὺς ἀπόντας λάθῃ. Τὰ γὰρ μεγάλα τῶν ἔργων, ἂν μὴ τύχῃ λόγων χηρύχων, ἀποῤῥεῖ τῆς μνήμης, χαὶ λήθην ἀμπίσχεται, παρ' αὐτὸν μόνον τὸν τοῦ πράττεσθαι χαιρὸν ἐν τοῖς ὁρῶσιν ἀνθήσαντα. Ταύτῃ. οὖν τιμητέον ὑμῖν τὸ ἕρμαιον, καὶ ἀντὶ παντὸς σπουδαστέον, καὶ δίχα τῆς χρείας. Αἰδοῖ. γὰρ μουσῶν τοὺς. ἱερεῖς αὐτῶν ἄξιον περιέπειν, χαὶ μὴ δευτέρους τίσθω καὶ τρίτη τις-αἰτία τῆς παρ᾽ ὑμῶν εἰς τὸν ἄνδρα τιμῆς, Συνέσιος ἀγασθεὶς αὐτοῦ πάντα, ἐφ᾽ οἷς ἂνθρώπους ἄνθρωποι καὶ ἑπαινοῦσι καὶ. μακαρίζουσιν. Ἐῤῥωμένος διαδιῴης πάντων ἕνεχα ἐμοὶ τίμιε. Προσαγορεύουσι τὴν ἱεράν σου διάθεσιν πάντες οὗ τὴν ἡ αὐτὴν ἡμῖν οἰκέαν οἰχοῦντες\" ἐξ ἁπάντων δὲ μάλιστα ὁ σὸς Ἰσίων\" καὶ ἡμεῖς τοὺς ἅμα σοί\" μάλιστα δὲ τὸν ἐμὸν ᾿Αὐράμιον. Τῷ Κόμητί γε δοῦναι, ἃ γέγραφα, αὑτὸς δοχιμάσεις, εἴτε μή.","t":"This is a new way of using letters that I am practising. For I have not written to recommend the bearer of the letter to your friendship, but to make you a present of the man, a gain that will be no small one for you and for the great Diogenes, your darling. And do not be vexed if I judge, and say, that it is not you who are a gain for Theotimus, but Theotimus for you. That would be so if a poet, the most inspired man of our time, needed power; but it is someone who needs power … who needs poetry, so that he may be glorious to those who come after, and not escape the notice of the absent. For great deeds, if they do not meet with words to herald them, flow out of memory and wrap themselves in oblivion, having flourished only at the very moment of their doing, among those who saw them. In this way, then, you should honour the windfall, and be zealous for it above everything, even apart from any need. For out of reverence for the Muses it is right to cherish their priests, and not to rank them second. And there is a third reason for your honouring the man: Synesius admires everything in him for which men praise men and call them blessed. Farewell, and live in health, honoured by me in all things. All who live in the same house with us greet your sacred disposition, and above all your Ision; and we greet those with you, especially my Abramius. Whether to give the Count what I have written, you yourself will judge.","f":"Synesius, <i>Ep.</i> 98 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/98)."},"synesius-epistulae/99":{"o":"Οὗτος ἐκεῖνος ὁ πολὺς ἐν τοῖς λόγοις ἡμῶν ᾿᾽Αναστάσιος. Καὶ σὲ δ᾽ ἂν αὐτῷ δείξας, τὸν αὐτὸν ἔπαινον. εἶπον ἂν περὶ σοῦ. Ὥσπερ οὖν ἐν ἐμοὶ συνελθόντες πάλαι, χαὶ τὴν συντυχίαν ἀναγνωρισμὸν ποιησάμενοι, φιλοφρονήσασθέ τε ἀλλήλους, χαὶ χοινῇ σχοστεῖτε πῶςἂν ἀγαθόν τί με ποιήσητε. Σχολὴ δὲ μέγιστον ἀγαθὸν, ἣν εἴποι τις ἂν, ὥσπερ χώραν πάμφορον, ἅπαντα. καλὰ φέρειν τῇ τοῦ φιλοσόφου ψυχῇ. Καρπώσομαι ἃὲ σχολὴν, ἂν τοῦ. συντετάχθαι τῇ πολιτείᾳ. Ῥωμαίων. ἀπαλλαγῆναί μοι γένηται. Τοῦτο δὲ παρέσται, τῆς λειτουργίας ἀνειμένῳ τῆς χαταράτου᾽\" ἧς τὸ μὲν ἐπὶ βασιλεῖ, γέγονα ἐχτός - ἐμαυτὸν δ᾽ ἂν. αἰτιασαίμην δικαίως, αἰσχυνθεὶς ὄνασθαι σπουδῆς οἱχείας. ᾿Απολογήσομας τοίνυν αὐτὸς ἐμαυτῷ. Δόξω γὰρ. αὐτουρ--","t":"This is that Anastasius of whom we so often spoke. And if I had shown you to him, I would have spoken the same praise of you. Since, then, you met long ago in me, and have made your encounter a recognition, greet each other warmly, and consider together how you may do me some good. Leisure is the greatest good, which, one might say, like an all-bearing land, bears every fine thing for the soul of the philosopher. I shall reap leisure if I can be released from being enrolled in the service of the Roman state. This will come about if I am freed from the accursed public duty; so far as the emperor is concerned I am already outside it, but I could justly blame myself, if I were ashamed to profit from my own efforts. I shall therefore make my own defence. For I shall seem …","f":"Synesius, <i>Ep.</i> 99 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/99)."}}