Letters 22–56

Greek text: PG 66.English: Claude (claude-opus-5-5), public domain (CC0).

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Chapter 22

22PG 66

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.

Hēsthēn. ᾿Alla pōs oiei? Pany men oun apo batheias tēs gnōmēs ēsthēn, mathōn ta chrysa paidia tę̄ tou basileōs phōnę̄, nomǭ soi paidia genomena, malista men, hoti se philō" eina gar an dikaioteron? eith᾽ hoti ponērous anthrōpous misō, hōn tas en schotǭ chai gōniais elpidas hē chrēstē tychē tōn paidiōn Toiouton estin hē Syrōn tryphē " chai syngenōn chai philōn epilēsmonas apodeichnysi. Mēn gar houtosi. pemptos, aph᾽ hou grammasin hēmas ouch hēspasō, kai tauta dousēs soi tēs physeōs ou monon pros chreian, alla kai pros endeixin chai philotimian hypagoreuein epistolas. ᾿All᾽ an autos hygiainę̄s, chai ta chrysa paidia, chai hē kallipais mētēr autōn, hēmin kai touto halis echei.

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.

Textual problem in this passage: see the notes.

Notes and citation

Summary: Synesius congratulates a friend on the imperial legitimation of his children, and teases him for not writing.

  • The 'golden children' were apparently legitimated by imperial rescript, frustrating relatives who hoped to inherit. A clause is lost after 'the good fortune of the children'. A marginal variant (τροφή, 'food') printed in the text is removed.

Notes on the original text

  • Digital text corrected (OCR: marginal variant reading printed in the text): [γρ. τροφὴ] → .

Cite (SBL): Synesius, Ep. 22 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/22). (abbreviation not yet checked)

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Translation: Translated by Claude from the Greek of Migne's Patrologia Graeca (archive.org / library-scan OCR; Migne's Latin and variants removed by logged corrections); no public-domain English translation exists, so each batch was re-read against the Greek.

Chapter 23

23PG 66

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.

Edei mentoi tais tychais tas gnōmas mē synexairesthai, mēde to memnēsthai tōn palai phelōn, elatton hēgeisthai tēs parousēs axias. Sy de hēmōn epilēsmōn egenou chronou sychnou. Chrēn de ouchi, chaitoi sphodras diatheseōs synapsasēs hēmas allēlois.

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.

Notes and citation

Summary: Synesius reproaches a friend raised to high office for forgetting him.

  • Migne's Latin translation, which stands at the beginning and broke into the first sentence, is removed; the opening of the letter may be lost.

Notes on the original text

  • Digital text corrected (OCR: Latin translation column leaked into the Greek; OCR: Latin translation column leaked into the Greek, splitting συνεξαίρεσθαι): Αἰφυΐ οὐπὶ ἰοτίαπα πααυδάυδπι ΘΧ(Ο}}} δηΐπιος → ; υροτγίοθαϊ, Π6ς γοίΐδγιιαι Δι ΟΡ ΠῚ πιο η͵556, 1"ιοἱ ἄυο8 μ8θΓ δὶ, {πὸ γΐ8 ΒυΠΟΓ 5 ἰυΐ8,, δἷς υἱ ρυ}} εἰσ τῖψο, 86 ἰοἰρδύπι ΠΟ 5 γοθι υ8. ᾿ → .

Cite (SBL): Synesius, Ep. 23 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/23). (abbreviation not yet checked)

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Translation: Translated by Claude from the Greek of Migne's Patrologia Graeca (archive.org / library-scan OCR; Migne's Latin and variants removed by logged corrections); no public-domain English translation exists, so each batch was re-read against the Greek.

Chapter 25

25PG 66

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

Emoi men symproeisi tois eniautois chai hē tou philtrou prosthēkē. Sy de ei men homoiōs echōn, ouk ageis scholēn hypo tou tōn pragmatōn ochlou grammasi timąn, hōs eichos, hapax pote, chai ous eichos, chlepsas sauton apo tōn dēmosiōn chronon hoson arkesai pros metron epistolēs, auto touto mēnyson. EI de epiginōscheis alētheuomenēn chata sou tēn hypopsian tēs lēthēs, diorthōsai metanoią, kai sauton hēmin y

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 …

Notes and citation

Summary: Synesius asks a busy official to write, or to admit his forgetfulness and amend it.

  • The letter breaks off at the end of the scan text.

Cite (SBL): Synesius, Ep. 25 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/25). (abbreviation not yet checked)

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Translation: Translated by Claude from the Greek of Migne's Patrologia Graeca (archive.org / library-scan OCR; Migne's Latin and variants removed by logged corrections); no public-domain English translation exists, so each batch was re-read against the Greek.

Chapter 26

26PG 66

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.

All᾽ ei mēte Kyrēnaioi, mēth᾽ hai poleis astygeitonōn apotisousi soi charin axian, anth᾽ hōn ho thaumasios ᾿Anastasios hautais graphei, pantōs ge ē tou Theou soi prosestai charis, hǭ sauton oicheiois tę̄ … ariste philosophōn. Houtō gar emoi se philon chalein, hōsper hypagoreuei ta pragmata.

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.

Notes and citation

Summary: Synesius assures a friend that God will reward his help to Cyrene even if the cities are ungrateful.

  • A line of Migne's Latin translation replaced part of the Greek and is removed; a phrase is lost.

Notes on the original text

  • Digital text corrected (OCR: Latin translation column leaked into the Greek): Α πη ἀδογῖι στγαιῖ8, ουἱ τοῖς Βόηὸ πβογοπεὶ νοϊμίαιο → … .

Cite (SBL): Synesius, Ep. 26 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/26). (abbreviation not yet checked)

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Translation: Translated by Claude from the Greek of Migne's Patrologia Graeca (archive.org / library-scan OCR; Migne's Latin and variants removed by logged corrections); no public-domain English translation exists, so each batch was re-read against the Greek.

Chapter 27

27PG 66

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

Ei de philosophias timąs aretēn, ou monon en tois parousi, chai metaschousin autę̄s, alla kai en tois apousi timēseis. Ho thespesios ᾿Amyntianos ho par᾽ hē min pote tychōn ameinonos lēxeōs, emoi dokei, paresti chai apeinai dochōn. Toutou syngenē sphodra autanepsion, ho par᾽ hymin Sōtērichos adichei. Deixon hoti

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 …

Textual problem in this passage: see the notes.

Notes and citation

Summary: Synesius asks protection for a cousin of the late philosopher Amyntianus against a certain Soterichus.

  • The letter breaks off at the end of the scan text. A marginal variant printed in the text is removed.

Notes on the original text

  • Digital text corrected (OCR: marginal variant reading printed in the text): [γριὑμῖν] → .

Cite (SBL): Synesius, Ep. 27 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/27). (abbreviation not yet checked)

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Translation: Translated by Claude from the Greek of Migne's Patrologia Graeca (archive.org / library-scan OCR; Migne's Latin and variants removed by logged corrections); no public-domain English translation exists, so each batch was re-read against the Greek.

Chapter 28

28PG 66

᾿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.

᾿Aphienai phēsi dein ho Theos ta opheilēmata. Opheile, hod ho men tis daneisma chrysiou" ho de, to douna! dikēn. Kai ho tou lathein oun dikēn hyperidōn, hypēchouse tou Theou.

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.

Matt 6:12 (allusion, medium confidence)

Notes and citation

Summary: Synesius commends remitting a penalty as obedience to God's command to forgive debts.

  • Forgiving debts: Matt 6:12. The last sentence is obscure in the scan text (τοῦ λαθεῖν, 'of escaping notice'); it is translated by sense.

Cite (SBL): Synesius, Ep. 28 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/28). (abbreviation not yet checked)

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Translation: Translated by Claude from the Greek of Migne's Patrologia Graeca (archive.org / library-scan OCR; Migne's Latin and variants removed by logged corrections); no public-domain English translation exists, so each batch was re-read against the Greek.

Chapter 29

29PG 66

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.

Tou par᾽ hēmōn ochlou, kai tōn pragmatōn, autos sy sauton aitiō. Philotimētheis gar pasi genesthai kataphanēs, hoti me dia pasēs ageis timēs, hapasi tois chataponoumenois ep᾽ eme ton dromon aneǭxas. Oisth᾽ oun hopōs poiēseis, ei dei pote pepausthai kame choptomenon hypo pollōn, chai se peri pollōn hyp᾽ emou " ei kai pany deitai metriōn chai philanthrōpōn hyper hou graphō, kai tychein estin axiōtatos, hōs hapantes esasin " apotynchanetō sou mēden hētton, ē ei pamponēros te ēn, kai pamponērōn edeito pragmatōn. Touto te oun, chai hotan aphichōmai para se dēthen aitiasomenos, prostatte tois hypēretais epizygōsai moi chata tou prosōpou tas thyras. “An touto genomenon hoi men idōsin, hoi de tōn idontōn achousōsi, tounteuthen egō te, chai sy batheian eirēnēn axomen, hōs oudeis ge eti tou loipou prosdrameitai moi kai prosanachlausetai. Ei de apodeiliaseis, kai ouch ethelēseis tauta soi tous anthrōpous syngnōnai, anechou pollachis tēs hēmeras agathon ti poiein anthrōpous hichetas sou genomenous di᾽ emou te chai tou Theou. ᾿All᾽ eu oid᾽ hoti ouch apagoreuseis eu poiōn. Ouchoun oude egō, prepousas hypotheseis tę̄ physei sou porizomenos.

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.

Notes and citation

Summary: Synesius jokes that a high official's kindness has made him a magnet for petitioners, and sends another request.

Cite (SBL): Synesius, Ep. 29 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/29). (abbreviation not yet checked)

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Translation: Translated by Claude from the Greek of Migne's Patrologia Graeca (archive.org / library-scan OCR; Migne's Latin and variants removed by logged corrections); no public-domain English translation exists, so each batch was re-read against the Greek.

Chapter 30

30PG 66

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. …

Egō chai sou chēdomai kai toude " sou men hōs mē adikoiēs " toude de, hōs mē adichoito. Ee de chai soi dochei meta tou Platōnos, to adichein tou adikeisthai meizon einai chachon, heoicha soi mallon, hē tǭde charizesthai, deomenos hyper hautou prattomenou dikas hyper hōn ouch exēmarten. …

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. …

Textual problem in this passage: see the notes.

Notes and citation

Summary: Synesius pleads for a man unjustly penalized, citing Plato that doing wrong is worse than suffering it.

  • Plato, Gorgias 469b–c. The rest of the Greek letter is lost in the scan text; only Migne's Latin translation of it was printed in its place, and that is removed.

Notes on the original text

  • Digital text corrected (OCR: Latin translation column leaked into the Greek (the rest of the Greek is lost)): Ὀ65, ΠΟ ἴῃ ΡΓΒΒΘἾθυ.5 50] υπ, 406 ργαά 15, βο ἴπ Φρβθπλθυ5 οἰΐδην ΠΟπογδ 8. Ὀ᾿ ν᾽ ηι18 Αην πηι δι ἀὐτὰ ἀουδι. φίλων αυὶ ταροίογα ἂν 60 ρΟθ"5 60ῃ- Θυοὰ ἰπ ἱπίεγρο!]πὁ ἰ6 θι) λθβίάυυβ, ἰὰ εἰμ 6556 γο] 5868, ΟΠ Π16 Δρυὰ (6 ἰ!) ΠΟΠΟΙΘ ἃ0 ῥγὸἄυαι [Δ0[68, υἱ εἰ 660 ἃ πλυ}115, εἰ ἀὲ μυῖε18 ἴῃ ἃ τὴ 2η08 : 80} [6 γο) οἰδίυτ 1116 Ρ61 ᾿πὰς 86 5] οἱ 'ρβα ραθ8ϊ" πιμ} 8 ἐυ}8 ργθοῖρα, πἰὶ υἱ ον ο5 77 ᾿λυλπὶ ο6- 4}}ξϊ ἅ0 1158 δυάϊονίηξ,, ἀθίῃοθρβ 660 οἱ ἴῃ οἰᾶφιᾶ ἰμ αὐδὴν ἰπ 16 Βοιπΐμαβ νὶ8 διηϊπιδύνεγιογε, [Δ0 τι Εξο οἱ τυ συγᾶπι, οἱ {{Π||8 Βα ῦ 60 : αἱ, π6 ἰπ}ιτἶδπι (Δοἰ85; π6 Δοείρίαὲ, ᾿ΠΠ 08. δαπὶ δὶ οὐη Ρίὰ- ΡΓδοαγὶ, υἱὲ τη γ}}8 16 ὈΓΘΘΠ118 ΟΟΠ ΡΟ !56ῖ., ῬΥῸ Βοιμΐπο5 οὐαὶ θ60 ΘΟ πι ἢ 6. ᾿πιἰΔιϊ0 ΡΟΓΓῸ ὁ0ῃ- ΘΙΠΘΓΆΠῚ, οἷ τ 6δὲ φυἱάδιῃ πεᾳῦδηι.. Νὰπι εἰ πη ]8 πῖυβ δὲ οἱ δἀυοαίυδ; πὲ ΔΒογγομίθηι 80 ἰῃ- → ….

Extrabiblical texts: Plato, Gorg. 469b (Plato (works); allusion)

Cite (SBL): Synesius, Ep. 30 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/30). (abbreviation not yet checked)

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Translation: Translated by Claude from the Greek of Migne's Patrologia Graeca (archive.org / library-scan OCR; Migne's Latin and variants removed by logged corrections); no public-domain English translation exists, so each batch was re-read against the Greek.

Chapter 31

31PG 66

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.

Ei tines eisi psychai tōn poleōn, hōsper oun eiain, ephoroi, theïai te, kai daimonioi, pasas hēgou soi charin eidenai, kai apomemnēsthai tōn agathōn, hōn epi tēs megalēs archēs hapasin ethnesin aitios gegonas. Autas te oun tautas para tous chairous echastous hoiou soi parestanai synēgorous te kai symmachous, chai tou choinou Theou deisthai, genedthai soi prepousas hamoidas tēs endechomenēs echeinou mimēseōs. To gor eu poiein, hen touto monon echousi koinon ergon anthrōpos chai theos. Hē de mimēsis, oicheiōsis esti, kai synaptei pros ho mimeitai to mimoumenon. Diacheiso toinyn hōs apeirgasmenos oicheiōs tǭ Theǭ tę̄ choinōnią tēs euergetikēs proaireseōs, chai syneso glycheiais elpisin, hopoiai tę̄ toiautę̄ tēs psychēs diathesee prosēchousin, ō megaloprepestate monos, hē met᾽ oligōn sy monos dikaiōs chaloumenos " aspazomai dia tēs semnotatēs phōnēs tou patros ton neon Tauron agathas Rhōmaiōn elpidas.

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.

Notes and citation

Summary: Synesius praises a former high official, whose benefactions make him like God, and greets his son Taurus.

  • Addressed to Aurelian, praetorian prefect, whose son was named Taurus. Synesius's Platonic language (the guardian souls of cities, likeness to God through doing good) is translated as written.

Cite (SBL): Synesius, Ep. 31 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/31). (abbreviation not yet checked)

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Translation: Translated by Claude from the Greek of Migne's Patrologia Graeca (archive.org / library-scan OCR; Migne's Latin and variants removed by logged corrections); no public-domain English translation exists, so each batch was re-read against the Greek.

Chapter 32

32PG 66

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

Ho kai tounoma doulos, chai tēn proairesin, on agnoēsas, hōs paidotridēn para tōn Theodōrou chlēronomōn heōnēmai, palai men esti ponēros. Kai gar ephy kai tethraptai chachōs, kai agōgēs ouk apetychen axias tēs physeōs, ech paidos en tē … nyn Lysias an eipen, Exeirgastai, kai telos echei, kai peras aēdias estin. Hermę̄ men gar kai Hērachlei tois palaistras ephorois, oude chata michron prepei" Kotyttoi de, chai tois allois ᾿Attichois chonisalois neōchorei, kai ei dē tines eisi toutou tou chommatos heteroi daimones, hapasin autou melei, chai pantōn autǭ. Dichēn men oun heteran ouch an ladoimi par᾽ autou " apochrōsa gar hē ponēria dichē tǭ ponērǭ. Dochimastheis d᾽ anepitēdeios einai symdioteuein philosophois despotais, hōn oichourountōn aischynē perinostei, echetō tēn echousan auton polin. Ho gar idōn ton pornotritha sodounta dia tēs agoras, en stephanǭ. chai myrois methyonta kai chōmazonta, kai pasēs acholasias empiplamenon, chai hǭdas adonta prepousas tǭ biǭ, epi tous echontas hauton tēn aitian anēgagen. “Hopōs oun auton paradous. tǭ nauklērǭ plein ananchaseis euthy «hēs enenchousēs auton. Echeinē gar an autou chai anaschoito dikaioteron. Pleitō de dedemenos epi tou katastrōmatos " mē gar eis choilēn naun katadaiē. Epei mē thaumasę̄s, ei sychna tōn cheramiōn hēmideę̄ soi poiēseien, Ei de ho plous parateinoito, chai mechri trygos an echrophoito ton anthosmian, kai tous nautas d' an auta tauta poiein anapeiseie. Pros gar tois allois kai pithanōtaton to chachon, eis apolauseis hēgēsasthai. Kai tis houtōs emdrithēs esti tōn misthǭ pleontōn tēn thalattan, hōs mē diachythēnai tou chatharmatos chordachidantos en tę̄ tou potēriou periphorą? Kai alla polla bōmolocheuetai, pros ha dei pephrachthai ton nauchlēron. Ho men oun Odysseus, hina mē hyph᾽ hēdonēs diaphthareiē, tēn Seirēnōn achtēn dedemenos parēmeiden. Houtosi de, hina mē tous pleontas hēdonę̄ diaphtheireien, an echeinoi

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 …

Textual problem in this passage: see the notes.

Notes and citation

Summary: Synesius asks that a debauched slave, unfit for a philosopher's house, be shipped back to his homeland tied on deck.

  • Cotytto was a Thracian goddess of orgiastic rites; the Konisaloi were lewd Attic spirits. The Lysias quotation is unidentified. Odysseus bound to the mast passing the Sirens: Homer, Odyssey 12.
  • Migne's Latin translation and several marginal variants that broke into the Greek are removed; a few words are lost after 'from childhood in', and the letter breaks off at the end.

Notes on the original text

  • Digital text corrected (OCR: Latin translation column leaked into the Greek; OCR: Latin translation column leaked into the Greek, splitting πλέοντας; OCR: marginal variant and Latin translation printed in the text; OCR: marginal variant reading printed in the text): [γΡ. ἀναγωγῆς] → ; ὡαϊϊαυβ οδὲ; 86 δὶ 4υΐ 8}}} βυπὲ Βυ͵υβεθ → … ; ΐ 50. συμθιωτὴς] → ; [70. χαφοτοθδ οἱ ἀπρυδηῖῖ8 οὐγίυπι δίᾳυο οομμαββδηίθηι, Ὁ τάπιπλ.] → ; Α (ἀπε! Π6η88 Υἱῖδὲ Ἑοηδοπίδηραβ οδποηίεπι, ΟΥΐπιθῃ → ; 4υἱ πο] πιϊγαγὶ δἱ ρίυγθβ ἃπιριιογαβ ἀϊπιϊ ἃ εχ → ; - Β δυϊδηίοαι νἱ οεὶ Μυ}18 οἱ 4᾽α βουγγ ον (δοὶϊ, → ; [70. διαφθείρῃ] → .

Extrabiblical texts: Homer, Od. 12.178 (Homer, Odyssey; allusion)

Cite (SBL): Synesius, Ep. 32 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/32). (abbreviation not yet checked)

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Translation: Translated by Claude from the Greek of Migne's Patrologia Graeca (archive.org / library-scan OCR; Migne's Latin and variants removed by logged corrections); no public-domain English translation exists, so each batch was re-read against the Greek.

Chapter 33

33PG 66

χοῦς ἔοιχα πρᾶγμα ποιεῖν " ἃς παρείληφα φωνὰς, ἀντιδίδωμι, τὸν θαυμαστὸν ᾿Αλέξανδρον ἑπαινῶν παρὰ σοῖ.

chous eoicha pragma poiein " has pareilēpha phōnas, antididōmi, ton thaumaston ᾿Alexandron hepainōn para soi.

… I seem to be doing what echoes do: the words I have received I give back, praising the admirable Alexander to you.

Textual problem in this passage: see the notes.

Notes and citation

Summary: Synesius returns a friend's praise of Alexander like an echo.

  • The beginning of the letter is lost in the scan text; the first surviving word is the end of 'echoes'.

Cite (SBL): Synesius, Ep. 33 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/33). (abbreviation not yet checked)

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Translation: Translated by Claude from the Greek of Migne's Patrologia Graeca (archive.org / library-scan OCR; Migne's Latin and variants removed by logged corrections); no public-domain English translation exists, so each batch was re-read against the Greek.

Chapter 34

34PG 66

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.

Thypō tę̄ pronoią melei Rhōmaiōn " alla melēsei pote, chai ouch eis hapan oichourēoousin hoi ta choina sōzein dynamenoi. ᾿Alla tǭ ge rhētori tǭ syntrophǭ kai hē parousa soi dynamis arkei pros d᾽ tynchanei deomenos, ᾿Apolauetō dē nyn men autos monos tautēs epeita meta tōn ethnōn apantōn chacheinēs.

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.

Textual problem in this passage: see the notes.

Notes and citation

Summary: Synesius consoles a statesman out of office and asks his help for a rhetor, his foster-brother.

  • Probably addressed to Aurelian during his exclusion from office. Migne's Latin translation and a marginal variant that broke into the Greek are removed.

Notes on the original text

  • Digital text corrected (OCR: Latin translation column leaked into the Greek; OCR: marginal variant reading printed in the text): (, πιαπεῦυπί, 4υΐ γεπηρυθ οαπὶ δουγαγα ροβθιηϊ. θ6ὰ → ; [γΡ. ὅ τι] → .

Cite (SBL): Synesius, Ep. 34 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/34). (abbreviation not yet checked)

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Translation: Translated by Claude from the Greek of Migne's Patrologia Graeca (archive.org / library-scan OCR; Migne's Latin and variants removed by logged corrections); no public-domain English translation exists, so each batch was re-read against the Greek.

Chapter 35

35PG 66

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

Epitomōtatēn hodon epi to ploutein edadisen ᾿Athanasios. "Egnōchen homose hiteon einai tois apothnēschousi, chai prakteon autous peithou chai bią pan hoti an dynaito. Ouch an oun auton lathoi dēmosios epi diathēchę̄ kchaloumenos, alla syneis alletai

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 …

Notes and citation

Summary: Synesius denounces a certain Athanasius who enriches himself by preying on the dying and their wills.

  • The letter breaks off at the end of the scan text.

Cite (SBL): Synesius, Ep. 35 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/35). (abbreviation not yet checked)

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Translation: Translated by Claude from the Greek of Migne's Patrologia Graeca (archive.org / library-scan OCR; Migne's Latin and variants removed by logged corrections); no public-domain English translation exists, so each batch was re-read against the Greek.

Chapter 36

36PG 66

'Ἐχχαιδεχάτῃ μηνὸς ᾿Αθὺρ, ὁ μαχαρίτης Καστρίχιος αὐτὸ τοῦτο ἐγένετο, φάσμα χαλεπὸν ἰδών τε χαὶ διηγησάμενος. …

'Echchaidechatę̄ mēnos ᾿Athyr, ho macharitēs Kastrichios auto touto egeneto, phasma chalepon idōn te chai diēgēsamenos. …

On the sixteenth of the month Athyr, the late Castricius became just that ['the late'], having seen and described a dreadful apparition. …

Notes and citation

Summary: Synesius reports the death of Castricius after a frightening vision.

  • Only the first sentence of the Greek survives in the scan text; the rest was replaced by Migne's Latin translation, which is removed. The sixteenth of Athyr is 12 November.

Notes on the original text

  • Digital text corrected (OCR: Latin translation column leaked into the Greek (the rest of the Greek is lost)): οοητιθατι) ογδιουΐ νοὶ δὰ δυοσίου 85, 485 ΡῈ Π68 16 πὰς δδὶ, δὰ ἰὰ 5416 6βὶ, 400 ἰ{Π6 ορυβ ἢδθοῖ. ἀπ ΠΣ} τπόῦρο ἙοηΠΙοἰδῖυ8 ἐδῖ. Ἂς ΠΟΙ ἴδ πιὸπη βία. δαπὶ ογιἢ Πυἀ πιο!αβιείοτγοπι οἱ το ατὶἀσπι 55 πὶ), υἱ ΘΟΠΊΠ.ΠΠ6 65561 Ομ υπὶ θοηιπ), οἱ ἢ}|0, αυα δὴ γβοθῃβ ἴῃ βοπδίῃπι Δ80Γρι}5. ἐγ θυϊα τοθρἰθίγαῖυβ ΠΟΙ. Ϊ6. πρροββίί8. Οὐ ογο ἰσίταν δου! γοη θη 6 Πὶ τ)6 518 Ἀ5. θ6ὰ οἱ οὐπῦ θυ γοδπη Οὐ υἱοί οτίδπι (γἱ υπηρ]ὰ- → ….

Cite (SBL): Synesius, Ep. 36 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/36). (abbreviation not yet checked)

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Translation: Translated by Claude from the Greek of Migne's Patrologia Graeca (archive.org / library-scan OCR; Migne's Latin and variants removed by logged corrections); no public-domain English translation exists, so each batch was re-read against the Greek.

Chapter 37

37PG 66

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.

Iōannēs, hon hoti se philei, di' auto touto philō, nosǭ chalepę̄ prosepalaisen. Ēn de hautǭ deinon, ouch ē nosos, alla to sou tēs hieras apeinai chephalēs. Epei kai nyn en tois homoiois esti, Toutǭ de ti chai tritou proson chalepōteran tēn noson poiei. Erą tou ti poiein stratiōtę̄ prepon, chai dytkolōs echei pros tēn ex ananchēs argian.

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.

Notes and citation

Summary: Synesius tells a friend that John, ill and away from him, chafes at his enforced idleness.

Cite (SBL): Synesius, Ep. 37 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/37). (abbreviation not yet checked)

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Translation: Translated by Claude from the Greek of Migne's Patrologia Graeca (archive.org / library-scan OCR; Migne's Latin and variants removed by logged corrections); no public-domain English translation exists, so each batch was re-read against the Greek.

Chapter 38

38PG 66

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.

Hoimai sou tēn thespesian psychēn ep᾽ auto touto chatapemphtheisan, eph᾽ hǭ koinon agathon anthrōpōn B einai, kai charin eidenai tois synistasi tous deomenous dikaiōn, hoti sou prepousas hypotheseis tę̄ physei porizontai. Ou gar hoti syngenēs estin Hērōdēs emos, all᾽ hoti deitai dikaiōn, dia touto soi ton geanischon synistēmi, hostis ech progonōn lamprotatos hōn, chai tēn patrǭan bōlon hypotelē tę̄ synchlētǭ diadexamenos, epeidē gegonen hēgemōn, axioutai syntelein hōsper hoi neodouloi, kai genesthai diplous leitourgos " to men ti dia tēn ousian, to de di᾽ hēn Ērxen archēn.

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.

Notes and citation

Summary: Synesius asks a high official to protect his relative Herodes from being taxed twice.

  • The printed νεόδουλοι ('new slaves') is probably an OCR slip for νεόβουλοι, 'new councillors'; translated so. Senatorial land paid a special tax; Herodes was apparently being charged municipal burdens as well.

Cite (SBL): Synesius, Ep. 38 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/38). (abbreviation not yet checked)

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Translation: Translated by Claude from the Greek of Migne's Patrologia Graeca (archive.org / library-scan OCR; Migne's Latin and variants removed by logged corrections); no public-domain English translation exists, so each batch was re-read against the Greek.

Chapter 39

39PG 66

Ἑλχεῖ με παρὰ σὲ πόθος χαὶ χρεία. Πυνθάνομαι τοίνυν εἰ περιμενεῖς ἥξοντα.

Helchei me para se pothos chai chreia. Pynthanomai toinyn ei perimeneis hēxonta.

Longing and need draw me to you. I ask, then, whether you will wait for my coming.

Textual problem in this passage: see the notes.

Notes and citation

Summary: Synesius asks a friend to wait for his visit.

  • A marginal variant printed in the text is removed.

Notes on the original text

  • Digital text corrected (OCR: marginal variant reading printed in the text): [70. εἴπερ μενεῖς] → .

Cite (SBL): Synesius, Ep. 39 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/39). (abbreviation not yet checked)

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Translation: Translated by Claude from the Greek of Migne's Patrologia Graeca (archive.org / library-scan OCR; Migne's Latin and variants removed by logged corrections); no public-domain English translation exists, so each batch was re-read against the Greek.

Chapter 40

40PG 66

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,

Epempsa soi dōron hippon akchrophnestaton eis hapasan aretēn hippǭ prosēchousan " hǭ chrēsę̄ men en amillais dromōn - chrēsę̄ de hotan epi thēran exangs, chai en agōsi polemichois. Kai hotan chatagę̄s epi tǭ Lithychǭ tropaiǭ pompēn epinichion. Ou gar oida ho ti peus. hē polemistērios. Ei de Nissaiōn hippōn idein estin aeidesteros, ochthōdēs te hōn to kranion,

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, …

Notes and citation

Summary: Synesius sends a fine though ugly horse as a gift.

  • The Nisaean horses of Media were famed for beauty. A line of Migne's Latin translation is removed; the letter breaks off at the end.

Notes on the original text

  • Digital text corrected (OCR: Latin translation column leaked into the Greek): ἰάοποιβ. Ουοὰ εἰ Νίββεβ οαυΐβ ἀοίογπιου οδθί, Ὁ → .

Cite (SBL): Synesius, Ep. 40 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/40). (abbreviation not yet checked)

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Translation: Translated by Claude from the Greek of Migne's Patrologia Graeca (archive.org / library-scan OCR; Migne's Latin and variants removed by logged corrections); no public-domain English translation exists, so each batch was re-read against the Greek.

Chapter 41

41PG 66

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,

Emisthōsamēn soi naun anthrōpōn eugenōn, kai pleontōn tēn thalattan meta pleionos technēs, hē tychēs. Hōs hai ge Karpathiōn holchades phēmēn echousi dianoią chechrę̄sthai, chathaper hai Phaiachōn tōn palai, prin epi tēn nēson echein to daimonion mēnima,

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, …

Notes and citation

Summary: Synesius tells a friend he has hired a reliable Carpathian ship for him.

  • The Phaeacian ships that knew the minds of men, and Poseidon's anger against the Phaeacians: Homer, Odyssey 8.557–563 and 13.125–187. The letter breaks off at the end.

Extrabiblical texts: Homer, Od. 8.557-563 (Homer, Odyssey; allusion)

Cite (SBL): Synesius, Ep. 41 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/41). (abbreviation not yet checked)

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Translation: Translated by Claude from the Greek of Migne's Patrologia Graeca (archive.org / library-scan OCR; Migne's Latin and variants removed by logged corrections); no public-domain English translation exists, so each batch was re-read against the Greek.

Chapter 42

42PG 66

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;

Syngenēs hemos adicheitai " sy de kai philos ei, kai dichaxein elaches. Ek mias oun prosochēs hyparxei soi, kamoi chai tois nomois charisasthai. ᾿Rh panitō toinyn ᾿Asphalios eis to despotēs einai tōn cheramiōn tę̄ tou patros diathēchę̄ prosladōn tēn apophasin, tēs chat- ᾿ēgorias ouch esomenēs empodōn tǭ parauticha tēs achroaseōs. Pote gar dei dichaiodotein, hē ton chronon, en hǭ malista tynchanomen deomenoi tou theou?

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?

Notes and citation

Summary: Synesius asks a judge to give his relative Asphalius a quick hearing and restore his inheritance under his father's will.

  • 'The season when we most need God' is probably Lent or the Easter season.

Cite (SBL): Synesius, Ep. 42 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/42). (abbreviation not yet checked)

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Translation: Translated by Claude from the Greek of Migne's Patrologia Graeca (archive.org / library-scan OCR; Migne's Latin and variants removed by logged corrections); no public-domain English translation exists, so each batch was re-read against the Greek.

Chapter 43

43PG 66

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.

Sōsēnan tis epeisen hē theos, hē logos, hē daimōn, hoti chai para ta chōria ti ginetai tois anthrōpois, eis to tynchanein te chai apotynchanein eumenous tou Theou. Prattōn oun ponērōs par᾽ hēmin, kai tōn patrǭōn achrithōs echchopeis, egnōche plein eis tapi Thrachēs chōria, echei diallagēsomenos pros tēn tychēn. Ei dē soi phila pros tēn daimona, systēson autę̄ ton “neaniskon, chai exeuretō tina poron autǭ chrēmatōn. Rhadion de boulomenę̄. Kai gar ta Nonnou tou Sōsēnan physantos ou chalepōs eis heterous metethēchen. ᾿Apophēnatō dē kai Sōsēnan chlēronomon allotriou patros. Genoito gar an houtōs ex adichias to dikaion.

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.

Notes and citation

Summary: Synesius playfully commends to a friend a young man who, having lost his inheritance, seeks his fortune in Thrace.

  • Fortune (Tyche) is personified as a goddess in jest. Migne's Latin translation that broke into the Greek is removed.

Notes on the original text

  • Digital text corrected (OCR: Latin translation column leaked into the Greek; OCR: Latin translation column leaked into the Greek, splitting τυγχάνειν): Νάνοπὶ (101 οοπάαχὶ μοπιπαπὶ ποῦ! πὶ, Δ. πι8- (Β]ογυπι ΟἸ ΘΓ 35 γί] 0η6 11.385 6858 [ἐγυηΐ, υἱ {129 ΒΟ86 88 ρογβι οὶ: Δαυΐδ, δἷνα Π60}5, δίψα γδαῖίο, → ; Ο θἰνα φοπίι8, ργο οοπάϊιίοηθ Ἰοσογαπι Αἰϊφυϊά Πο → .

Cite (SBL): Synesius, Ep. 43 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/43). (abbreviation not yet checked)

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Translation: Translated by Claude from the Greek of Migne's Patrologia Graeca (archive.org / library-scan OCR; Migne's Latin and variants removed by logged corrections); no public-domain English translation exists, so each batch was re-read against the Greek.

Chapter 44

44PG 66

“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-

“Hōsper allote pollachis epi tōn kairōn egenomēn, soi chrēsimos, kai paremythēsamēn dyschereian tychēs. ta men legōn, ta de poiōn, hōs hechastote hē dynamis hypēgoreuseo, chai nyn peri tōn chatalathontōn se «pragmatōn dochei moi syneisenenchai tina gnōmēn, epeidē mē ergon dynamai. Sythesion gar ou themis, heōs empnei te chai dynatai, mē ouchi panti tropǭ prothymon einai tous philous agathon ti poiein, GAchoue toinyn ha moi kalōs echei dialechthēnai pros se. Ei men theos estin hē phēmē kata tina tōn par᾽ hēmin poiētōn, sy diechrēsō ton macharetēn Aimylion, ou praxas, alla bouleusas ton phonon. kai bardarikon men drama syntheis, ton sphagea de katheis ek tōn sautou lochitōn ton ōmotaton. Legei men gar hē phēmē tauta " pseudesthai de ou themis, ousan hyeon. Ei de Hēsiodos men ouden legei, polla de legetai matēn, chai touto peri sou tōn pollōn estin hen" hōs egōge bouloimēn an" peri elattonos gar poioumai tēn en argyriǭ zēmian, hē tēn en philǭ. Kai nyn an ouch hypaitios hōn achouę̄s kachōs, atycheis men ara, all᾽ ouch adicheis " hōs hōpheles mēde atychein. ᾿All᾽ echeinōs men an soi misos ōpheileto dikaion " houtō de kai eleos, EtTō de moi dokō lian hypo synētheias halōsimos hōn, chacheinōs an tēn men praxin misein - se de homōs eleein. Tou de eleountos esti, boēthein hosē dynamis, chai exeurischein, hothen an oiētai onēsai ti. Ouchoun chath᾽ echate- "ron moi prosēchei symdouleusai soi to phainomenon beltiston. Eoiche de tauton einai sympheron aitiǭ te onti, kai anaitiǭ. 1thi para tous nomous, kai sauton epidos tǭ dikastę̄ meta athroōn tōn lochitōn, ei ti chēdę̄ kacheinōn, Kai ei men eprachthē to deinon, deēdoumenos, prin an diapraxę̄ to para tēs psēphou systēnai dēmiǭ, kai dounai tēn dichēn. En chalǭ soi cheisetai para tois katō dikastēriois, to prokathēramenon apelthein, hetaire Iōannē. Mē logon allōs oiēthę̄s tēn parainesin, mēde prospaizein me nomisę̄s sautǭ. Houtō tēs hieras philosophias onaimēn, chkai proseti tōn paidiōn tōn emautou, hōs ouch an mē philtatǭ soi tynchanonti synedouleusa ti toiouton, ho ge apeuchomai tois echthrois tois emois " chai mē pote hautōn epi noun anadaiē, to challion einai ton adichounta dounai timōrian authaireton. ᾿Alla mēde pausainto eutychountes en hois adichousin, hina pleiō te chronon eien chachoi, kai pasas echei tas dichas opheiloien. Pros se de dia philian chindyneuō ti chai tōn aporrhētōn eipein" hōs anomoion esti en pachei sōmati, kai en eidōlǭ dounai tēn dichēn. Ischyroteron men gar anthrōpou Theos" tou de theiou pantos diachosmon, schia to anthrōpinon. ᾿All᾽ hoper eisin en tais politeiais hoi dēmioi, cheires tōn nomōn, tēn autēn a poinai chreian tę̄ physei tou chosmou parechontai. Dai-

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.

If 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.

Do 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-…

Textual problem in this passage: see the notes.

Notes and citation

Summary: Synesius urges John, rumoured to have arranged the murder of Aemilius, to surrender to justice and, if guilty, to seek his punishment so as to go purified to the judgment below.

  • 'Rumour is a goddess': Hesiod, Works and Days 763–764. The argument that a wrongdoer is better off punished than unpunished follows Plato, Gorgias 472e–479e; 'the image' is the soul's shadowy vehicle, which in Neoplatonic teaching bears punishment after death.
  • Migne's Latin translation and a marginal variant that broke into the Greek are removed. The last sentence is corrupt in the scan text, and the letter breaks off at the end.

Notes on the original text

  • Digital text corrected (OCR: Latin translation column leaked into the Greek; OCR: marginal variant reading printed in the text): χ Οὐπὶ οἱ Δπί68 Β2:ρ6 ἐυ}8. ΠΙ6 ᾿ΘΠΊΡΟΥΙ 8. υ{Π|6αὶ → ; τδρεδίιγ, Αὐήὲ ἰρίτηγ 4188 γθοία δρυὰ (6 ἀϊκρυϊ8δη- Α → ; [γρ. τῷ } → .

Extrabiblical texts: Hesiod, Op. 763-764 (Hesiod, Works and Days; allusion); Plato, Gorg. 472e-479e (Plato (works); allusion)

Cite (SBL): Synesius, Ep. 44 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/44). (abbreviation not yet checked)

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Translation: Translated by Claude from the Greek of Migne's Patrologia Graeca (archive.org / library-scan OCR; Migne's Latin and variants removed by logged corrections); no public-domain English translation exists, so each batch was re-read against the Greek.

Chapter 45

45PG 66

Λυποῦσι τὴν Ἐχχλησίαν ἀλλότριοι πονηροί. Διά- Οηθι χατ᾽ αὐτῶν’ οἱ πάτταλοι γὰρ παττάλοις ἐχ-

Lypousi tēn Echchlēsian allotrioi ponēroi. Dia- Oēthi chat᾽ autōn’ hoi pattaloi gar pattalois ech-

Wicked strangers are troubling the Church. Go out against them; for pegs are knocked out by pegs …

Notes and citation

Summary: Synesius urges action against outsiders troubling the Church, citing the proverb that one peg drives out another.

  • The letter breaks off at the end of the scan text. 'Go out against them' renders a damaged word (Διά-…). The proverb 'a peg is knocked out by a peg' means fighting like with like.

Cite (SBL): Synesius, Ep. 45 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/45). (abbreviation not yet checked)

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-synesius-epistulae-45) · Report an error

Translation: Translated by Claude from the Greek of Migne's Patrologia Graeca (archive.org / library-scan OCR; Migne's Latin and variants removed by logged corrections); no public-domain English translation exists, so each batch was re-read against the Greek.

Chapter 47

47PG 66

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 …

Oude "Amasis men kalos, phylaxamenos epidachrysai tou Polychratous tais symphorais, has esomenas proeideto. ᾿All᾽ hois eutychounti chērycha pem- Pspsas tēn philian apeipato, dēlon epoiēsen hoti chan edakrysen, ei prouladen hē symphora tēn aporrhēsin. Sy de hēmin, heōs men ou prosechoptomen tę̄ tychę̄ synemeinas. Epeita synapēras autę̄. Legei gar ē phēmē dia tōn apo Thrachēs hēkontōn, ouden oute phronein se peri hēmōn, oute legein epieiches. Touto men oun ouch estin holōs philian apeipein, all᾽ echthran aneipein. Ērkei de, eiper ara, to mē synaniasthai" to de kai prosaniasai, porrhō deinōn" chai oute ᾿Amasidos, oute holos anthrōpinon. ᾿Alla soi gar isōs hyper tōn seautou pragmatōn escheptai challion. Poiei to potēteon" monon ei chairōn poieis. Hēmisy gar an eiē kachon, ei chai hois paschō chachōs, hēdys eiēn tois philois. ᾿Arithmei kai Petron orgēn Pentapoleōs, anthrōpon hou technę̄ metionta to lyein tous nomous " kaïtoi kai ton houtō metionta, misō" chai ho Theos synoide, kai ho Dioschouridēs. ᾿All' houtos esti neanichōteros echeinou tandros. ston gar epithymēsei chrēmatos prōton harpasas, kai hyph᾽ heauton poiēsamenos, epeita prattei tēn dichēn. Kan halǭ tę̄ psēphǭ, kratei tę̄ cheiri. Houtōs epoiēse" prōton hērpase cheramion" egrapsato tis auton" ho men ēlenxen " ho de ouch apedōchen, alla kai prosēpeilēse tois dēmiois plēgas. Pros hon nemesēsas egō, chai nomisas ouch einai biōsimon, hopou tines idiōtai cheiras echousi meizous tōn … apophasei boēthēsai tę̄ katastasei tēs politeias. EI gar prouchōrēsen autǭ, pollous an entos olegou Petrous etheasametha" En hǭ charin echō tǭ thaumastǭ Martyriǭ, kai synēganachtēchoti malista, kai prothymotata pantōn hypēretēsanti. ᾿Anth᾽ hōn agathon autou ti genoito para tou theou. Para de ᾿Anthemiou chalōs an echoi to mē chachon ti lathein, ei Petros au ton, hōsper ēpeilēsen, apaitēseien. ᾿All᾽ hina mē genētai touto, deomai pany, deomai sou te autou, chai dia sou tou thaumasiou andros kai philosophou HiTrōïlou, chōlysate ton alētērion anthrōpon tēn dia tōn nomōn epi tous nomous elthein. Emoi chai Pentapoleōs melei, chai tou mē gegonenai philǭ symphoras aition. To de pōs an sychophantēs anachopeiē, ouch emon heurein, alla son, ō pros ta kala pantōn sy poriiooupi …

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.

Count 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 …

Notes and citation

Summary: Synesius reproaches a friend who turned against him in his misfortune, and asks protection for Martyrius, who helped him convict the violent Peter.

  • Amasis of Egypt broke off his friendship with Polycrates of Samos so as not to grieve when Polycrates fell: Herodotus 3.40–43.
  • Anthemius was then praetorian prefect in Constantinople; Troilus was a philosopher of his circle. The letter is addressed to a friend at court.
  • Lines of Migne's Latin translation that broke into the Greek are removed; a few words are lost, and the end of the letter is garbled.

Notes on the original text

  • Digital text corrected (OCR: Latin translation column leaked into the Greek): Νες Απι85]8 αυϊάεπι ργουδπάυθ, ΄υὶ π6 ῬοΟΪγοΓαυταπὶ ἔυΐ686 56, δἱ Γοπυπεδιίοηθαι ᾿ΠΠδπὶ οδἰ δαΐδας α → ; {π|8 γθοθβθίβιί. δὶς εὐΐπι Ὁ ἰϊ5 φαὶ 6 Τγδοῖδ υθπογθ, διηϊοἰιἰδαὶ οδὶ, δά ἰηΐπι οἰ εἶαπι ἀδιυπιίαγο. δι ἷδ → ; οὐδτίαι, φαΐ οἷς διυιθἰαὶ : ἰἐδιΐς μυ706 τοὶ θοιδ θεῖ, → ; εὐίδαι ονϊδδῖον, δὲ ΡῈ 16 δάἀηι δῖ δη ἢ υπὶ ἃς 58 → … ; οίοπ;, πα ἰεφυπὶ δάνογβυδ ἰοβ68 ργαβίἀΐο 86 οοπῆτ- Ὁ → ; ἱπίο! οἷον οδι. Μὰ δυΐϊθπι ποθ 1} ρυὶ ναι ΐπὶ → ….

Extrabiblical texts: Herodotus, Hist. 3.43 (Herodotus, Histories; allusion)

Cite (SBL): Synesius, Ep. 47 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/47). (abbreviation not yet checked)

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Translation: Translated by Claude from the Greek of Migne's Patrologia Graeca (archive.org / library-scan OCR; Migne's Latin and variants removed by logged corrections); no public-domain English translation exists, so each batch was re-read against the Greek.

Chapter 48

48PG 66

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.

Kalōs poieis eis tēn echousan ton basilea polin epanelthōn. Ei gar chan tois ᾿Isaurōn oresin hē agathē soi tychē synēn᾽ all᾽ estin eutychia para ton topon atychestera. Emoi de ti kai idią diapherei, to par᾽ hauta se prattein eu ta basileia, hou diatridōn, kai lēpsę̄ kai pempseis epistolas, to timalphestaton emoi tōn apo thrachēs agōgimōn.

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.

Notes and citation

Summary: Synesius congratulates a friend on his return from Isauria to Constantinople and asks for letters.

  • Migne's Latin heading of the next letter that leaked into the Greek is removed.

Notes on the original text

  • Digital text corrected (OCR: Migne's Latin letter heading leaked into the Greek): Α ἘΡΙΒΤΟΙΑ ΧΗΣ, → .

Cite (SBL): Synesius, Ep. 48 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/48). (abbreviation not yet checked)

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Translation: Translated by Claude from the Greek of Migne's Patrologia Graeca (archive.org / library-scan OCR; Migne's Latin and variants removed by logged corrections); no public-domain English translation exists, so each batch was re-read against the Greek.

Chapter 49

49PG 66

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, …

Pleō chala tēs Simōnidou synousias Hierōn apelausen, ē Simōnidēs Hierōnos. Kai nai ma ton philion ton emon te chai son, oute se pleon emacharisa tēs ᾿Anthemiou tou megalou philias, hē tēs sēs auton echeinon ton megan ᾿Anthemion. ᾿Andri gar echonti dynamin ti chtēma kallion, ē philos ēthos achapēleuton parechomenos? Hoion egō Theotimon oida, tēn praotatēn, kai theophilē chephalēn. ᾿Alla touto men sy Simōnidou pleon poieis. Simōnidēs gar autos hōmologei pros argyrion dialegesthai. Echeino de choinon, hoti chai Simōnidēs Hierōna tę̄ diadochę̄ tou chronou synestēse" kai dia tēs Theotimou poiēseōs, est᾽ an “Hellēnes ōsi, polys ᾿Anthemios en tais tōn logōn diatridais. ᾿Alla ta men Rhōmaiōn echeinos auxoi" sy de echeinou to onoma. Poiētikę̄ gar edōchen ho theos tamieuein tēn heuchleian, hēs to kalon eis se periēchei, …

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 …

Textual problem in this passage: see the notes.

Notes and citation

Summary: Synesius compliments the poet Theotimus on his friendship with the prefect Anthemius, whose fame his poems will spread.

  • Simonides of Ceos lived at the court of Hiero of Syracuse and was known for writing for pay. The letter is addressed to the poet Theotimus, named in the third person.
  • Two marginal variants printed in the text are removed; the end of the letter is lost, replaced in the scan by Migne's Latin translation, which is removed.

Notes on the original text

  • Digital text corrected (OCR: Latin translation column leaked into the Greek; OCR: marginal variant reading printed in the text): [7}. τὰς Σιμων. ποιήσεις] → ; [γρ. ἀποταμιεύειν] → ; Πος δεἶπι ροοιϊο ἃ Π60 ὁοπεδβδυπ) 6βὲ, υἱ φ᾽οτίδπὶ → ….

Cite (SBL): Synesius, Ep. 49 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/49). (abbreviation not yet checked)

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Translation: Translated by Claude from the Greek of Migne's Patrologia Graeca (archive.org / library-scan OCR; Migne's Latin and variants removed by logged corrections); no public-domain English translation exists, so each batch was re-read against the Greek.

Chapter 50

50PG 66

᾿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 …

᾿AApechtone, phēsi tis, Iōannēs Ai- Bylion’ heteros de.tis, tous politeuomenous echthrous ep᾽ autǭ tauta symplasai. To men oun alēthes hoiden hē dichē, kai ho chronos heurēsei. Egō de kaiper adēlou tou pragmatos ontos, oimai dein hapantas hexēs apo- «ropiazesthai" ton men, hoti toioutos estin, hōst᾽ ei chai mē pepoiēken, all᾽ epoiēsen an" kai tois heautou tropois prepousan aitian edexato " tous de kai mē plasantas, hoti syneplasag an" chai pros autōn to encheirēma. Hōs estin ēthos anoicheion hypopsią tini (6 " chan ei synōmotai polloi martyroien, ouden autois estai pleon eis pistin. Hoion ei tis hetairēseōs diōchoi ton Aianta, gelōs an eiē platys. Ho de ᾿Alexandros, ei mē thēlys, alla thēlydrias ge ēn, kai tēn aitian echōrei. Ton Sisyphon de chai ton Odyssea misō. Kai gar ei ti chai legoien alēthes, alla toioutoi ge ēsan, hoioi ta pleiō pseudesthai. Egō de hois atychō, lian eutychō, politōn toioutōn echthrōn kai phę̄lōn steroumenos. Diateteichisthō moi ta pros hapantas. Ouden emoi pros echeinōn oudena. Xenos en xenois biǭēn. Ho tropos hēmas pro tou topou diǭchisen. … Oudyromai de to chleinon edaphos tę̄s Kyrēnēs, ho palai men eichon Karneadai te kai ᾿lristippoi“ nyni hoe Iōannai chai Ioulioi“ meth᾽ hōn ouch euchaïrōs geno. menos, euchairōs apodēmō. Sy hoe alla mēdx graphein eti moi peri tōn echeithen pragmatōn tinos. mēde synistanai tous echontas dichas. Ou gar an epidoiēn emauton eti toutōn tini. ᾿Atychestatos men t᾽ an eiēn, ei tōn men agathōn tēs philtatēs patridos ateroimēn, metechoimi de antilogiōn kai pragmatōn, aphelchontōn me tēs en philosophią rhąstōnēs" kai penian ex apraxias hōs kerdos helomenos, tallotoia kachi …

'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 …

Textual problem in this passage: see the notes.

Notes and citation

Summary: Synesius, on the rumour that John killed Aemilius, renounces both John and his accusers and, disgusted with Cyrene's present leaders, asks to hear no more of its lawsuits.

  • John and the murder of Aemilius are the subject of Letter 44. Ajax, Paris (Alexander), Sisyphus, and Odysseus are examples from Homeric legend. Carneades and Aristippus were philosophers from Cyrene.
  • Lines of Migne's Latin translation that broke into the Greek are removed, together with two marginal variants; a few words are lost, and the letter breaks off at the end.

Notes on the original text

  • Digital text corrected (OCR: Latin translation column leaked into the Greek; OCR: marginal variant reading printed in the text): [7}. ἀπέχτεινε] → ; δοληῃ68, αἰ! ἰδι6, ΦΕαγ ΐυπι οοοἰάϊ!, Δ᾽ 18 γεγο Ὡς → ; (Ο τἱϊ, π6ο ΔΟΒΟΥΓΘΏΙΟΠΙ ἃ 515 πιογῖ δυ8 ἜΓίπιἐπαιϊ ον οπι → ; [γρ. πλεῖα)] → ; βυειϊποαὶ : Βο6 δυίθπι, ταὶ δἰ πίη ΘΟπἢηχογίηι, τπι89 (αἱ ἰὰ σαπιφ ἰπἰπιῖοἶ8. 41.116 δα }οἷ5 σᾶγοο. [- Α → ; (όγοϊαθυπὶ ΠΝ} ΐ δι οὐη ΟΠλΠ ἢ] 0.5 ΘΟΠΜΙΘΓΟΪΙ ΠῚ; Ω66 δου ἀσρίογο,, 4οὦ σαγηθθίια. οἵγε ΒΒ θδηι, οἱ Ατἰβιρρὶ; παπς δοληπὸβ. οἱ δ}, 4 δα σ πὶ ορπὸ βοΡίθ19. φυϊ πὶ διἱ πὰ Π8 6 τὸ αυρ {Π|ς φοτἰτυσ, ηό5. 605 αυ! ΠΠτ Βα Ρα πὶ σοομάδίο. Νοιὶ (δεῖο διΐπι ἰμ ΟΠ οἰ ποῖ πνιβ (Ογθῦι, 5ἱ οἰναγί βθίμηθθ μὰεἷς ὕοπὶθ σάγόγοιη, ἘΞ395:9 σοπιγονογθί γι! πὴ ΝῈΓῸ ἃς ᾿ → … ; ἘτσγενγὰΣ δία μι θρρυίμνηβ; αὶ (μια απ ποσὰ [ἀεἰδηίοα, φυληιυμν δά δ᾽ θοπά τ οἵ δαυδάνν πὸδύ586 [1 ([Ὁπιὸ5. ὁπ π ρηγὶ οἱ θυδν βθ᾽ην ἰΔ}}6}5 ὀχθοθη θη δ5 ἦν ᾿μ δια ΡΠ αγΟ ΓὈΐπηπ5. [818 ᾿ρ58 → ….

Cite (SBL): Synesius, Ep. 50 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/50). (abbreviation not yet checked)

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Translation: Translated by Claude from the Greek of Migne's Patrologia Graeca (archive.org / library-scan OCR; Migne's Latin and variants removed by logged corrections); no public-domain English translation exists, so each batch was re-read against the Greek.

Chapter 51

51PG 66

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. …

Arantes ech Phychountos archomenēs heǭas, deilts hopsias kpǭ kat᾽ Erythran cholpǭ proseschomen' endiatripsantes de, hoson hydōr piein kai hydreusasthai ( pēgal de ep' autēn echdidoasi tēn ēona chatharou, chai hēdistou namatos), epispeudontōn tōn nos: metriǭ men, all᾽ ech prymnēs aei, kai mega ouden eph᾽ hekastēs hēmeras anyein elpisantes, elathomen exēnychotes hoson edei. Kai pemptaioi ton phrychton idontes, hon airousin apo pyrgou tois chkatagomenois synthēma" thatton hē logos apoditha:thentes hēmen en tę̄ nēsǭ tę̄ Pharǭ. Lypra de hē nētos, en ē mēte dasos estin autophyes, mēte karpos, all᾽ hales tines. …

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 …

Textual problem in this passage: see the notes.

Notes and citation

Summary: Synesius describes a quick voyage from Phycus to the island of Pharos at Alexandria.

  • The Pharos beacon is the lighthouse of Alexandria. A word or two is lost after 'with the sailors hurrying us on'; the rest of the letter was replaced in the scan by Migne's Latin translation, which is removed, as is a marginal variant.

Notes on the original text

  • Digital text corrected (OCR: Latin translation column leaked into the Greek (the rest of the Greek is lost); OCR: marginal variant reading printed in the text): [γρ. τῆς ἠϊόνος → ; 5810[28 (ΟΙμρογίδι θη), οἱ {Π|π6γ θέγα ἰδὲ οἱ πα}! δὰ 16 νοσθίο, μιἰ 46 (Γ65 ἂὺϊ 4ἸΔί.0Γ γθθί68 δι}}}0. Ἐρίἰθιοαγυπι ρτοὶ χ 85 ἀγα πηθη 19 68ι Θὰ πὶ ἃ 400 ἴθ), ΄υδη) αὐ πονογὶῖ, ἀϊοδῖ : ραγιΐμ τ ἃ διι μη !0 → ….

Cite (SBL): Synesius, Ep. 51 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/51). (abbreviation not yet checked)

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Translation: Translated by Claude from the Greek of Migne's Patrologia Graeca (archive.org / library-scan OCR; Migne's Latin and variants removed by logged corrections); no public-domain English translation exists, so each batch was re-read against the Greek.

Chapter 52

52PG 66

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.

thrōpos, par᾽ hou moi docheis chai perysin heōnę̄sthai tas anatrētous emthadas. Nyn de phasin auton epi meizon emporeuesthai, chomizonta stolas ᾿Attichourgeis: soï te theristria preponta chai hēmin anadolas eis tē» hōran tou hetous. Prin an oun hapasas phthaseien apodomenos, hē tas tēs kallionos ergasias (hoi gar proentynchanontes, ouch hyper tōn chatopin, all᾽ hyper heautōn dēpouthen axiousi bouleuesthai), eischalei toi ton xenon, chai priō moi treis ē tettaras tōn anatholōn. Pantōs ho ti an hyper tēs timēs chatathę̄, par᾽ emoi soi pollaplasion cheisetai.

… 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.

Textual problem in this passage: see the notes.

Notes and citation

Summary: Synesius asks a woman relative to buy him three or four Attic cloaks from a visiting merchant.

  • The beginning of the letter is lost in the scan text.

Cite (SBL): Synesius, Ep. 52 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/52). (abbreviation not yet checked)

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Translation: Translated by Claude from the Greek of Migne's Patrologia Graeca (archive.org / library-scan OCR; Migne's Latin and variants removed by logged corrections); no public-domain English translation exists, so each batch was re-read against the Greek.

Chapter 53

53PG 66

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.

Ho Mēchos epistolēs anoikeiotēta katēgorei tou diachomezontos. ᾿All᾽ ho thaumastos ᾿Achachios hoide men hosa chagō, erei de chai hōn hoide pleiona, tǭ te sos erastēs einai, kai tēn glōttan echein nichōsan ta pragmata. Hōste tēn epistolēn tǭ nomǭ tou proseipein se pleon, hē tę̄ chreią charizomai. Ty d' apangeilax soi peri tou huiou Dioskouriou, touto men hōs hygiainei" touto d᾽ hōs anaginōschei, chai proscheitai tois bithliois, touto "hēs epistolēs hyparchetō timē. Hēmeis de autǭ symmorian adelphōn pareeschomeththa, prosthentes Hēsychiǭ zeugos adelphōn arrhenōn. Ous eutycheis poiēseien ho Theos, autois chai adelphois, kai goneōn oichǭ, kai loipǭ genei, kai tais patoiois polesin.

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.

Textual problem in this passage: see the notes.

Notes and citation

Summary: Synesius sends news that a boy in his care, Dioscurius, is well and studying, and that Synesius's own twin sons have been born.

  • Hesychius was Synesius's eldest son; the 'pair of boys' are apparently his twin sons. A marginal variant (Dioscorus) and a line of Migne's Latin translation are removed.

Notes on the original text

  • Digital text corrected (OCR: Latin translation column leaked into the Greek; OCR: marginal variant reading printed in the text): [7Ρ. Διοσχορίου] → ; τΞ Α 5γ61}|0 πιβου!ογαπὶ [Γαΐγαμι ρᾶν θἀὐυηδομίε8. Θιο5 → .

Cite (SBL): Synesius, Ep. 53 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/53). (abbreviation not yet checked)

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Translation: Translated by Claude from the Greek of Migne's Patrologia Graeca (archive.org / library-scan OCR; Migne's Latin and variants removed by logged corrections); no public-domain English translation exists, so each batch was re-read against the Greek.

Chapter 54

54PG 66

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.

Sychnoi par᾽ hēmin kai idiōtai chai hiereis, plattomenoi tinas oneirous, ous hautoi chalousin apochalypseis, eoichasin hypar moi dōsein chachon, an mē tachista tas hieras ᾿Athēnas chatalathein moi genētai. tachis an oun entychein soi genoito nauchlērǭ {{piraïchǭ, graphe pros hēmas. Echeise gar enteuxometha kais epistolais. ᾿Onēsomai de ou monon touto tēs epi «has ᾿Athēnas hodou, to tōn parontōn apēllachthai chachōn, alla chai to mēcheti tous echeithen hēchontas epi logois protchynein " hoi mēden hēmōn tōn thnētōn diapheroutin᾽ ouchoun eis synesin ge tōn lristotelous chai Platōnos" anastrephontai de en hēmin, hōsper en hēmionois hēmitheoi, dioti tetheantai tēn ᾿Achadēmian tX kai to Lycheion, chai tēn en ē Zēnōn etilosophei Poichilēn, nyn ouchet᾽ ousan poichilēn. Ho gar anthypatos tas sanidas hypheileto. Hepeita echōlysen autous epi sophią meizon phronein.

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.

Textual problem in this passage: see the notes.

Notes and citation

Summary: Synesius plans to escape local troubles by visiting Athens, if only to stop deferring to those who boast of having studied there.

  • Addressed to his brother. The Academy, the Lyceum, and the Stoa Poikile were the seats of Plato's, Aristotle's, and Zeno's schools. Synesius's scorn for 'revelations' claimed by local people and clergy is translated as written.
  • Two marginal variants printed in the text are removed.

Notes on the original text

  • Digital text corrected (OCR: marginal variant reading printed in the text): [γρ. μὲν ἡμ.} → ; [γρ. ἀφείλετο] → .

Cite (SBL): Synesius, Ep. 54 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/54). (abbreviation not yet checked)

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Translation: Translated by Claude from the Greek of Migne's Patrologia Graeca (archive.org / library-scan OCR; Migne's Latin and variants removed by logged corrections); no public-domain English translation exists, so each batch was re-read against the Greek.

Chapter 55

55PG 66

“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.

“Helysas to prymnēsion. Kagō tas hēmionous estēsa … para tēn zephyritin ēïona, Tēs apēnēs de apothdainontos, ēdē soi to histion ērto, chai chata prymnan ho anemos. ᾿Alla tois te ophthalmois hymas eph᾽ hoson exignounto proupempsa, chai polla tois anemois hyper tēs erōmenēs psychēs dieilegma:, synistas hautois to schaphos, hoti mo! to timalphestaton phortion pepisteuto. Hoi de (ou gar eisin anerastoi tōn chalōn), hypeschonto moi tēn sēn chomidēn te chai anachomidēn. Houtoi men oun agathoi daïmones ontes, ouch an pote zeusainto. Sy de hōsper autōn edeēthēs, enteuthen echeiss porthmeuōn, deēthēti chacheithen enthade. Poly gar an hēdious tote soi paragenointo.

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.

Notes and citation

Summary: Synesius tells a departed friend how he arrived at the shore too late to see him off and commended his ship to the winds.

  • The Zephyrian shore is near Alexandria. Lines of Migne's Latin translation (apparently of the previous letter) that broke into the Greek are removed; a few words are lost.

Notes on the original text

  • Digital text corrected (OCR: Latin translation column leaked into the Greek; OCR: Latin translation column leaked into the Greek, splitting ἀποβαίνοντος): ξλαια, ἀπ [γθίτανν οἱ ρμαγοπίιμν [Δι Πἴα», οἱ το! με βοιηΐα ΄υλη σΟιμ πἰθοοη 65. 415. ᾿ρθὶ Τα ν τ τἰ0Ππ65 Δρρδ δι, νἰ δι! πὶ πλ ἢ} τη] αηὶ Δ] Πτυγὶ νἱ ἱπεϊογὶβ, δὶ μ05. βδευι 10. {Π|6 πὶ ἴυλ5 {10 Γ}8 δεείρίοηνι5. ΝΟΙ 5011) Δ οη ΟΧχ δὰ ρτο[οοιίοηα ἰά αα}}1{1}5 σΟΠΒΟΠΠΔΥ, αἰιοδ ργβοπ θι.5. πη6 μ}4}19 ἘΝ} ἃ πον] 115. π0}}}15 αἀἰδογέροι!,, δὰ δαις υἱὲ Ζόπο ἢ υθυρπαυαίυν: 4υα πὰς ναγὶᾶ 6556 ἀυδίιι. Ῥγοσυηθι} σε ΐμ Δ55 005. δάδι. [ς Οὗ θαρί οἰ ἴλ1}) ΔΓΓΟρΔηζΙΟΓοΣ 605 6556 ὈΓΟ θυ}. → … ; - (, 8. ΖΟρΠΥ ΤΙ Π) {Ππ||5 δάμουϊ;, ουιηαῦς 6 νο σα! → .

Cite (SBL): Synesius, Ep. 55 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/55). (abbreviation not yet checked)

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Translation: Translated by Claude from the Greek of Migne's Patrologia Graeca (archive.org / library-scan OCR; Migne's Latin and variants removed by logged corrections); no public-domain English translation exists, so each batch was re-read against the Greek.

Chapter 56

56PG 66

᾿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.

᾿Adikeis me, ō theia chai hiera chephalē, psychēn haplēn, chai hypo synētheias alōsimon, enseitas men eis to diapherontōs agapąn se te chai tēn adelphidēn, aphelomenos de sautou te chai tēs adelphidēs. Echeinēn men oun echōn, diplēn etheōmēn eichona - kai parēn moi dia tēs neanidos ho theios autēs. Nyn de hapanta ta phila phrouda chai memphomai tę̄ physei, dia tēn ame- «rian tēs eis to adicheisthai rhopēs. Kai ei ti philosophias ophelos, eis arrhenōpoteron anachtēsomai, chai chou loipou sphendamninǭ moi, chai achlinesterǭ synesesthe.

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.

Notes and citation

Summary: Synesius complains to a friend who has left, taking with him his niece, whom Synesius had come to love as a daughter.

  • The rest of the scan text is Migne's Latin translation, which is removed.

Notes on the original text

  • Digital text corrected (OCR: Latin translation column leaked into the Greek): ἀεδοσπίσγοιν, νοΐ) πὶ (ἰν] συ ]λίι ἢ) δγαὶ, οἱ δι ΗΠ ΠΓΟΥΊΠΙ 21}}0Γ᾽5 ΘΟ ροΓί 5 511η1) νοοιοπὸμι ὃς6 Γὸγου 81} μεἾ} δα! μοὶ εἰ αἰ. Εἰτ᾿ 1ἱ αυϊάεαι ξαρῖι (δεϊϊδηι, ἴῃ τιϊγὶ συ πὶ οἱ ἃς [Γλιγ18 Πἰ 1:6 ΔΏΡΟΙΣ πη ρυ ογ8, δι 14Πη161} 808 16 οἱ {ΓἀϊΓ5 {|| ΟΟυ]05 ᾿πη880 γ γα θαι Γῳ τ ἢ 406 ἴη ρα! ρθέγι8 ΡΙἢ]Ποσυρ ἑαΒ αἱ} }145 651, ἐμ Υἱ γι θιῃ πὴ βιδίυπν Θ0η θεπίοενι αὐἀνέγεμηι υ08, ἃ αὐ [286 οἱ [118 μθιϊοιοϊηί; ἸπδπΠΟΥΪἃ ΠΟῚ ἔδπεο : (ΟΓΟ δυίθπὶ Δ85 ΓΑ Γ μη δδρίθαηιξ, οἱ υἱγιυκίβ, εἱ (δου δι18 ἴυ8586, ΠΟΏ πιοάο ΔἸυὰ ἱπιρτίπιϊδ, ρα πρὶ ἷρβα, 4υ ἃ ποῃηυ δ ἴτυν. δὶ οπίτη βοϊ γι 8 μος. βαρ πηι, ναὶ π}4}18 ἐρθὶβ → .

Cite (SBL): Synesius, Ep. 56 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/56). (abbreviation not yet checked)

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Translation: Translated by Claude from the Greek of Migne's Patrologia Graeca (archive.org / library-scan OCR; Migne's Latin and variants removed by logged corrections); no public-domain English translation exists, so each batch was re-read against the Greek.