Letters 80–105

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

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Chapter 80

80PG 66

Εἰ καὶ μὴ πάντα ὁ δαίμων ἀφελέσθαι μου δύναται, ἀλλὰ βούλεται ὅσα γε δύναται " Ὅς μ' υἱῶν πολλῶν τε καὶ ἐσθιῶν εὖνιν ἔθηκεν. ᾿Αλλὰ τό γε προαιρεῖσθαι τὰ βέλτιστα, καὶ τίθεσθαι ποῖς ἀδιχουμένοις, οὐκ ἀφαιρήσεται. Μὴ γὰρ δὴ χαὶ «ἧς γνώμης ἡμῶν κατισχύσειε ! Μισῶ μὲν οὖν ἀδικίαν " ἔξεστι γάρ“ χωλύειν δὲ βουλοίμην μὲν, ἀλλὰ καὶ τοῦτο τῶν ἀφαιρεθέντων ἐστὶ, χαὶ οἴχεται χαὶ τοῦτο πρὸ τῶν παιδίων. Πάλαι ποτ' ἦσαν ἄλκιμοι Μιλήσιοι. ἯΝν ὅτε χἀγὼ φίλοις ὄφελος ἦν " χαὶ σύ με ἐχάλεις ἀλλότριον ἀγαθὸν εἰς ἑτέρους δαπανῶντα τὴν παρὰ τῶν μέγα δυναμένων αἰδῶ - καὶ ἧσαν ἐχεῖνσι χεῖρές ἐμαί. Νυνὶ δὲ ἀπάντων ἔρημος ὑπολείπομαι, 'κλὴν εἴ «ἰ σὺ δύνῃ χαὶ γὰρ δὴ χαὶ σὲ μετὰ τῆς ἀρετῆς ἀγαθὸν ἄσυλον ἀριθμῶ. Σὺ μὲν οὖν ἀεὶ χαὶ δύνῃ, καὶ δύναιο χάλλιστα χρωμένη τῷ δύνασθαι. Νίχαιος δὲ χαὶ Φιλόλαος οἱ χαλοὶ κἀγαθοὶ νεανίαι καὶ συγγενεῖς, ὅπως ἐπανέλθοιεν τῶν ἰδέων γενόμενοι χύριοι, πᾶσι μελύτω τοῖς τὰ σὰ τιμῶσι χαὶ ἰδιώταις καὶ ἄρ- Χουσι..

Ei kai mē panta ho daimōn aphelesthai mou dynatai, alla bouletai hosa ge dynatai " Hos m' huiōn pollōn te kai esthiōn eunin ethēken. ᾿Alla to ge proaireisthai ta beltista, kai tithesthai pois adichoumenois, ouk aphairēsetai. Mē gar dē chai «hēs gnōmēs hēmōn katischyseie ! Misō men oun adikian " exesti gar“ chōlyein de bouloimēn men, alla kai touto tōn aphairethentōn esti, chai oichetai chai touto pro tōn paidiōn. Palai pot' ēsan alkimoi Milēsioi. HēNn hote chagō philois ophelos ēn " chai sy me echaleis allotrion agathon eis heterous dapanōnta tēn para tōn mega dynamenōn aidō - kai hēsan echeinsi cheires emai. Nyni de apantōn erēmos hypoleipomai, 'klēn ei «i sy dynę̄ chai gar dē chai se meta tēs aretēs agathon asylon arithmō. Sy men oun aei chai dynę̄, kai dynaio challista chrōmenē tǭ dynasthai. Nichaios de chai Philolaos hoi chaloi kagathoi neaniai kai syngeneis, hopōs epanelthoien tōn ideōn genomenoi chyrioi, pasi melytō tois ta sa timōsi chai idiōtais kai ar- Chousi..

Even if fortune cannot take everything from me, it wishes to take all it can, 'who has bereft me of many good sons'. But my choosing what is best and siding with the wronged it will not take away; may it never prevail over our judgment! I hate injustice, for that I can do; I would like to prevent it too, but this also is among the things taken away, and it is gone before my children. 'Long ago the Milesians were brave.' There was a time when I too was of use to my friends, and you used to call me a good belonging to others, since I spent on others the respect I had from the very powerful; and they were my hands. But now I am left bereft of all, unless you have power; and indeed I count you, together with virtue, a good that cannot be plundered. You, then, always have power, and may you have it, using your power most nobly. As for Nicaeus and Philolaus, fine and good young men and my relatives, let all who honour your wishes, private persons and officials alike, take care that they may return and become masters of their own property.

Notes and citation

Summary: Synesius, powerless after the loss of his sons, asks Hypatia to use her influence for two young relatives seeking to recover their property.

  • Addressed to Hypatia. 'Who has bereft me of many good sons' is Priam's line in Homer, Iliad 22.44; 'Long ago the Milesians were brave' is a proverb (Aristophanes, Wealth 1002).
  • Stray OCR characters before the proverb are removed.

Notes on the original text

  • Digital text corrected (OCR: stray characters): -ι.-. τ - «τος ὧὦν παν παρ Ὁ Ὁ → .

Extrabiblical texts: Homer, Il. 22.44 (Homer, Iliad; quotation)

Cite (SBL): Synesius, Ep. 80 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/80). (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 81

81PG 66

Τίνα μέν τοι, τίνα παρὰ τῶν οἷος αὐτὸς εἶ, προσἧχει θαυμάζεσθαι; Τὸν σώφρονα, τὸν ἐμμελῆ, κὸν παιδείας ἑταῖρον, τὸν προσανέχοντα τῷ Θεῷ χαθάπαξ, τὸν οἷός ἐστι Γερόντιος. "Ἔχεις οὖν τὸν ἄνδρα μετὰ τῆς ἐπιστολῆς, ᾧ χρησάμενος, ἐρεῖς οὐ φαῦλον ἐπαινέτην ἐμέ.

Tina men toi, tina para tōn hoios autos ei, prosēchei thaumazesthai? Ton sōphrona, ton emmelē, kon paideias hetairon, ton prosanechonta tǭ Theǭ chathapax, ton hoios esti Gerontios. "Echeis oun ton andra meta tēs epistolēs, hǭ chrēsamenos, ereis ou phaulon epainetēn eme.

Whom, then, whom is it fitting for men like you to admire? The self-controlled man, the man of good taste, the companion of learning, the man wholly devoted to God: a man such as Gerontius is. You have the man, then, along with the letter; once you have come to know him, you will say I am no poor praiser.

Notes and citation

Summary: Synesius recommends Gerontius as a man of learning and devotion.

Cite (SBL): Synesius, Ep. 81 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/81). (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 82

82PG 66

Οὐχ ὅτι μοι τῶν καιδίων συγγενής ἐστιν ὁ θαυμαστὸς Γερόντιος, συνίστημι τὸν νεανίσχον τῇ φιλίᾳ τῇ σῇ καὶ τοῦτο μὲν γάρ" ἀλλ᾽ ὅτι πρέπων ἐστὶ τοῦ χρυσοῦ Χρύσου τοῖς πρόποις, εἰ δεῖ μέ τι καὶ ψυχρὸν εἰπεῖν χαὶ Γοργιαῖον. Παντὸς μέντοι μᾶλλόν ἐστιν ἀληθὲς εἰπεῖν, σὲ εἶναι ἀπάσης ἀρετῆς εἴσω, καὶ τὸν διδόντα σοι τὴν ἐπιστολὴν, ἀξιώτατον ἀπὸλαύειν σου τῆς συνουσίας.

Ouch hoti moi tōn kaidiōn syngenēs estin ho thaumastos Gerontios, synistēmi ton neanischon tę̄ philią tę̄ sę̄ kai touto men gar" all᾽ hoti prepōn esti tou chrysou Chrysou tois propois, ei dei me ti kai psychron eipein chai Gorgiaion. Pantos mentoi mallon estin alēthes eipein, se einai apasēs aretēs eisō, kai ton didonta soi tēn epistolēn, axiōtaton apolauein sou tēs synousias.

It is not because the admirable Gerontius is a relative of my children that I recommend the young man to your friendship (though that too counts), but because he suits the manners of golden Chrysus, if I may say something frigid and Gorgianic. But it is truer than anything to say that you dwell within every virtue, and that the man who hands you this letter is most worthy to enjoy your company.

Notes and citation

Summary: Synesius recommends Gerontius to Chrysus, punning on his name.

  • The pun is on Chrysus's name (chrysos, 'gold'); 'Gorgianic' refers to the showy style of the sophist Gorgias.

Cite (SBL): Synesius, Ep. 82 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/82). (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 83

83PG 66

λδῆχος ἐπιστολῆς ἀνοιχειότητα χατηγορεῖ τοῦ διακομίζοντος. ᾿Αλλ᾽ ὁ θαυμαστὸς Γερόντιος, οἷδε μὲν ὅσα χἀγώ “ εἰ δὲ μὴ πρὸς τὸ ψεῦδος ἀνοιχείως εἶχε, διηγήσατο ἂν χαὶ ὧν ἠπίστατο πλείονα, τῷ φιλεῖν ἐμὲ, χαὶ τῷ γλῶτταν ἔχειν ἀρχοῦσαν τῇ γνώμῃ. Ὃν ἂν ἴδῃς ἡδέως, εἶδες ὡς ἐγὼ βούλομαι, …

ldēchos epistolēs anoicheiotēta chatēgorei tou diakomizontos. ᾿All᾽ ho thaumastos Gerontios, hoide men hosa chagō “ ei de mē pros to pseudos anoicheiōs eiche, diēgēsato an chai hōn ēpistato pleiona, tǭ philein eme, chai tǭ glōttan echein archousan tę̄ gnōmę̄. Hon an idę̄s hēdeōs, eides hōs egō boulomai, …

The length of a letter is a charge of unfamiliarity against its bearer. But the admirable Gerontius knows all that I know; and if he were not averse to falsehood, he would tell even more than he knows, because he loves me and has a tongue equal to his mind. Whomever you see with pleasure, you have seen as I wish …

Notes and citation

Summary: A short letter commending Gerontius as one who can report all of Synesius's news.

  • The end of the letter was 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): 1118, οἵ ἴὰ πι6 δ᾽ ἴδηι πὶ θοπυπὶ ἈρΡΟ᾽ᾶγ68, ροίθῃ- ΡΓβι δη} θ8ἰτ] [υν6 65, οἱ οοζηδιϊ, φυοπιδἀπιοάμπι → ….

Cite (SBL): Synesius, Ep. 83 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/83). (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 84

84PG 66

Δέδεξο μετὰ τῆς ἐμψύχου καὶ τὴν ἄψυχον ἐπιστο-᾿ λήν " μετὰ τοῦ θαυμαστοῦ Γεροντίου, ταῦτα τὰ γράμματα, νόμῳ τὸ πλέον ἣ τῇ ᾿χρείᾳ. τοῦ προσειπεῖν σε γενόμενα. Ὅτι γὰρ ἡμεῖς συζῶμεν τῇ περὶ σοῦ μνήμὴ» θυρίων ἐπιστολῶν μαχρῷ μεγαλοφωνότερον ὁ νεανίσχος ἂν διηγήσαιτρ.

Dedexo meta tēs empsychou kai tēn apsychon episto-᾿ lēn " meta tou thaumastou Gerontiou, tauta ta grammata, nomǭ to pleon hē tę̄ ᾿chreią. tou proseipein se genomena. Hoti gar hēmeis syzōmen tę̄ peri sou mnēmē» thyriōn epistolōn machrǭ megalophōnoteron ho neanischos an diēgēsaitr.

Receive, with the living letter, the lifeless one too: with the admirable Gerontius, these lines, written more by custom than from need, to greet you. For that we live with the memory of you, the young man will tell far more loudly than letters from outside.

Notes and citation

Summary: A note of greeting sent with Gerontius.

  • Migne's Latin translation at the end of the letter is removed.

Notes on the original text

  • Digital text corrected (OCR: Latin translation column leaked into the Greek): : ' 8.012π|, οὐ οὐτερίο Οοτοηίίο, 4ι88 δὰ (6 βογὶ μθὶ τοσογιδίίοηὸ γίναγα, ταῦ ᾿π|ἰη1118 ΠΠ|6τ}8 ον άθη- 4εξὸ → .

Cite (SBL): Synesius, Ep. 84 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/84). (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 85

85PG 66

Ἐπιστολὴν ἐπέθηχα τῷ θαυμαστῷ Τεροντίῳ πρὸς τὴν ἱεράν σου καὶ τριπόθητον κεφαλὴν, τῆς πρώτης ἐντεύξεως παρέξουσαν πρόφασιν. Τότε μὲν γὰρ αὖτὸν ἴσως δι᾽ ἐμὲ τιμήσεις, μετὰ δὲ τὴν πεῖραν, ἕτερόν «ινα δι᾽ αὐτόν.

Epistolēn epethēcha tǭ thaumastǭ Terontiǭ pros tēn hieran sou kai tripothēton kephalēn, tēs prōtēs enteuxeōs parexousan prophasin. Tote men gar auton isōs di᾽ eme timēseis, meta de tēn peiran, heteron «ina di᾽ auton.

I have entrusted the admirable Gerontius with a letter to your sacred and thrice-longed-for head, to provide a pretext for a first meeting. At first you will perhaps honour him for my sake; but once you have made trial of him, you will honour someone else for his sake.

Notes and citation

Summary: Another short letter introducing Gerontius.

Cite (SBL): Synesius, Ep. 85 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/85). (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 86

86PG 66

ὯὮ δέδωχα τὴν ἐπιστολὴν, ταμίας ἐστὶ καὶ σιτοδότης τοῦ Δαλματῶν τάγματος. Πάντας δ᾽ ἐγὼ νοὺς Δαλμάτας, ἴσα χαὶ τοὺς υἱέας τιμῶ. Δῆμος γάρ εἰσι λαχούσης με πόλεως, Μόνα ἣν ταῦτα μηνύσαι πρὸς σέ. Σὸν δὲ τοῖς ἐμοῖς ὡς φαυτοῦ χρήσασθαι.

HōŌ dedōcha tēn epistolēn, tamias esti kai sitodotēs tou Dalmatōn tagmatos. Pantas d᾽ egō nous Dalmatas, isa chai tous huieas timō. Dēmos gar eisi lachousēs me poleōs, Mona hēn tauta mēnysai pros se. Son de tois emois hōs phautou chrēsasthai.

The man to whom I have given this letter is paymaster and grain-distributor of the Dalmatian unit. I honour all the Dalmatians as much as my own sons, for they are townsfolk of the city that fell to my lot. That was all I had to tell you. It is for you to treat what is mine as your own.

Notes and citation

Summary: Synesius recommends the paymaster of the Dalmatian troops stationed at Ptolemais.

Cite (SBL): Synesius, Ep. 86 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/86). (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 87

87PG 66

Ἡρινὰς ἀπὸ Θράχης ἐπιστολὰς κομισάμενος, ἐνώχλησα τῷ φαχέλῳ τῶν γραμμάτων, εἴπου τις εξη τὸ χλεινὸν ἐπιγεγραμμένη Πυλαιμένους ὄνομα " ὡς οὖχ ἅξιον ἑτέρῳ βιδλίῳ προεντυχεῖν. ᾿Αλλ’ ἦν οὐδὲν οὖδαμοῦ. Εἰ μὲ" οὖν τυγχάνεις ἀποδημῶν, ἀλλ᾽ ἐπανέλθοις ταχέως τε καὶ καλῶς. Εἰ δ' ἐπεδήμεις, ἡνίκα πάντες οἱ γνώριμοι Ζωσέμῳ τὰς ἐπιστολὰς ἐπεδίδοσαν, τοῦτ᾽ ἂν εἴη τὸ παράδοξον, εἴ εἰς ἐγένετο περὶ

Hērinas apo Thrachēs epistolas komisamenos, enōchlēsa tǭ phachelǭ tōn grammatōn, eipou tis exē to chleinon epigegrammenē Pylaimenous onoma " hōs ouch haxion heterǭ bidliǭ proentychein. ᾿All’ ēn ouden oudamou. Ei me" oun tynchaneis apodēmōn, all᾽ epanelthois tacheōs te kai kalōs. Ei d' epedēmeis, hēnika pantes hoi gnōrimoi Zōsemǭ tas epistolas epedidosan, tout᾽ an eiē to paradoxon, ei eis egeneto peri

When I received the spring letters from Thrace, I rummaged through the bundle to see whether one bore the famous name of Pylaemenes as its address, for I did not think it right to read any other paper first. But there was none anywhere. If, then, you happen to be abroad, may you return quickly and well. But if you were at home when all your acquaintances were giving their letters to Zosimus, this would be the strange thing, if … about …

Notes and citation

Summary: Synesius complains that no letter from Pylaemenes came with the spring post from Constantinople.

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

Cite (SBL): Synesius, Ep. 87 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/87). (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 88

88PG 66

Τέως μὲν ἐπράττομεν εὖ. Εἶθ᾽ ὥσπερ ῥεύματος ἀνθυπενεχθέντος, καὶ τὰ χοινὰ λυπεῖ, καὶ τὰ ἴδια. Ζῶ τε γὰρ οὐκ ἰδιώτης ἐν χώρᾳ πολεμονμένῃ " χἀμὲ δεῖ χλάειν ἀεὶ τὴν ἑχάστου συμφοράν ᾿ καὶ τοῦ μηνὸς πολλάκις ἐπὶ τὰς ἐπάλξεις πηδᾷν, ὡς ἐφ᾽ ᾧ γε συστρατεύσομαι μεμισθωμένον, οὐκ ἐφ᾽ ᾧ γε προσεύξομαι. Τριῶν ἀῤῥένων ἕν ἔτι μοι λείπεται. Σὺ δὲ ἐὰν ἐξ οὐρίας πλέῃς, καὶ ζῇς ἡδέως, οὐ πάντα ἡμᾶς ὁ δαίμων λυπεῖ.

Teōs men eprattomen eu. Eith᾽ hōsper rheumatos anthypenechthentos, kai ta choina lypei, kai ta idia. Zō te gar ouk idiōtēs en chōrą polemonmenę̄ " chame dei chlaein aei tēn hechastou symphoran ᾿ kai tou mēnos pollakis epi tas epalxeis pēdąn, hōs eph᾽ hǭ ge systrateusomai memisthōmenon, ouk eph᾽ hǭ ge proseuxomai. Triōn arrhenōn hen eti moi leipetai. Sy de ean ex ourias pleę̄s, kai zę̄s hēdeōs, ou panta hēmas ho daimōn lypei.

For a while we fared well. Then, as if a current had turned back against us, both public and private affairs give me grief. For I live, not as a private person, in a country at war; I must always weep over each man's misfortune, and many times a month leap up onto the battlements, as one hired to fight alongside, not to pray. Of three sons, one is still left to me. But if you are sailing with a fair wind and living pleasantly, fortune is not grieving us in everything.

Notes and citation

Summary: Synesius, bishop in a war-torn land, tells a friend that only one of his three sons survives.

Cite (SBL): Synesius, Ep. 88 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/88). (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 89

89PG 66

Οἴχεται τὸ δίκαιον ἐξ ἀνθρώπων. ᾿Ανδρόνιχος καὶ πρότερον ἠδίκει, καὶ νῦν ἀδικεῖται. Τὸ δὲ τῆς Ἐχχλησίας ἦθος, οἷον ὑψῶσαι μὲν ταπεινὸν, ταπεινῶσαι δὲ ὑψηλόν. Τοῦτον δὴ τὸν ᾿Ανδρόνικον, ἐμίσει μὲν ἐφ᾽ οἷς ἐποίει (διὸ καὶ προήκατο μέχρι τούτων ἐλθεῖν) ἐλεεῖ δὲ νῦν, ἐφ᾽ οἷς ἤδη Φοῖς ὑπὲρ κατάραν ὡμίλησεν" ὅτι καὶ τοὺς νῦν ἐν δυνάμει δι᾽ αὐτὸν ἐλυπήσαμεν. ᾿Αλλὰ δεινὸν, εἰ μηδέποτε μετὰ τῶν εὐημερούντων στησόμεθα, τοῖς δὲ κλῴουειν ἀεὶ: συνδακρύσομεν. Ἡμεῖς τε οὖν ἐνταῦθα στυγνοῦ βήματος αὐτὸν ἔξειλόμεθα, καὶ τἄλλα ἐλάττους αὐτῷ παρὰ πολὺ τὰς συμφορὰς ὑποιήσαμεν. Κἂν ἡ σὴ θεοσέδεια φροντίδος αὐτὸν ἀξιώσῃ, τοῦτο μέγιστον ἐγὼ τεχμήριον δέξο-μαι, τοῦ μὴ παντάκασι τὸν ἄνθρωπον ἀπογνωσθῆναι παρὰ Θεοῦ.

Oichetai to dikaion ex anthrōpōn. ᾿Andronichos kai proteron ēdikei, kai nyn adikeitai. To de tēs Echchlēsias ēthos, hoion hypsōsai men tapeinon, tapeinōsai de hypsēlon. Touton dē ton ᾿Andronikon, emisei men eph᾽ hois epoiei (dio kai proēkato mechri toutōn elthein) eleei de nyn, eph᾽ hois ēdē Phois hyper kataran hōmilēsen" hoti kai tous nyn en dynamei di᾽ auton elypēsamen. ᾿Alla deinon, ei mēdepote meta tōn euēmerountōn stēsometha, tois de klǭouein aei: syndakrysomen. Hēmeis te oun entautha stygnou bēmatos auton exeilometha, kai talla elattous autǭ para poly tas symphoras hypoiēsamen. Kan hē sē theosedeia phrontidos auton axiōsę̄, touto megiston egō techmērion dexo-mai, tou mē pantakasi ton anthrōpon apognōsthēnai para Theou.

Justice has departed from among men. Andronicus formerly did wrong, and now he is wronged. But the character of the Church is such as to exalt the humble and to humble the exalted. This Andronicus she hated for what he did (that is why she cast him off, until he came to this point); but now she pities him for what he has now met with beyond the curse; since for his sake we have even grieved those who are now in power. But it would be dreadful if we never stood with the prosperous and always wept with those who weep. Here, then, we rescued him from a grim tribunal, and in other respects made his misfortunes far smaller. And if your piety thinks him worthy of care, I shall take this as the greatest proof that the man has not been wholly given up by God.

Textual problem in this passage: see the notes.

Luke 1:52 (allusion, medium confidence) · Rom 12:15 (allusion, medium confidence)

Notes and citation

Summary: Synesius tells Theophilus that the fallen governor Andronicus, whom he had excommunicated, now deserves pity, and that he has protected him.

  • Exalting the humble and humbling the exalted recalls Luke 1:52; weeping with those who weep, Rom 12:15.
  • A line of Migne's Latin translation and three marginal variants are removed.

Notes on the original text

  • Digital text corrected (OCR: Latin translation column leaked into the Greek; OCR: marginal variant and Latin translation printed in the text; OCR: marginal variant reading printed in the text): δηΐθα ἴαείοναι, εἰ πιο ῥθΐμιγ ἱηλαείδαν. δυδὲ ἢ) → ; {70. πρότερον μὲν εἴο ἰτϊθυπδιὶ ἀειγαχίπιιβ, ἃς οί ἰπ γοῦθυθ ἰθ- 408 ἴδἃ ἐπὶ ρἱοίδα οὐγα δ. δο᾽ οἰ ἰυάΐμο ἀΐρολ-. 48. νῦν δὲ ἀδ.] → ; [7ρ.. ἔθος] → ; [7}. ὅτε] → .

Cite (SBL): Synesius, Ep. 89 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/89). (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 90

90PG 66

Πάλαι μὲν ἀπραγμονεστέρας ἐποιούμην τὰς πρὸς χοὺς ἑταίρους ἐντεύξεις χαὶ παρὼν καὶ γράφων. "Ἔζων γὰρ ἐπὶ τῶν βιδλίων, τρόπον τινὰ ἀσύνταχτος πάσῃ πόλει καὶ πολιτείᾳ. Νυνὶ δὲ (ἐπέταξε γὰρ ὁ Θεὸς εἰς ἀποδεδειγμένον χωρίον οἰχεῖν, χαὶ αὐτὸν ἔχειν ἐν τῇ πόλει τινὰ τάξιν, χαὶ ζῇν ἐν διηριθμημένοις ἀνθρώποις) βουλοίμην ἂν οὖν ὄφελος εἶναι τοῖς συλλαχοῦσι, καὶ ποιεῖν ἀγαθὸν, ὅ τι δυναίμην, καὶ ἕχαστον ἰδίᾳ, καὶ τὴν πόλιν χοινῇ, ἵν᾽ ὀρῴην τε καὶ ὀρῴμην ἡδέως παρὰ τῶν, ὡς ἂν εἴποι τις, συμπλῶν τοῦ βίου. Εἴ τι τοίνυν Μαρτύριος ὄναιτο τῆς δι᾿ αὐτὸν γενομένης ἐπιστολῆς, ἴσθι μοι χαρισάμενος ἐν ἀνδρὶ συνδιημερεύοντι, καὶ ναὶ μὰ τοὺς λόγους τἀμὰ χαὶ σὰ παι… διχὰ, πολλάχις εἰς τὸ συνεῖναί μοι πολὺ χαὶ τῆς νυχτὸς μέρος ἐπιλαμδάνοντι.

Palai men apragmonesteras epoioumēn tas pros chous hetairous enteuxeis chai parōn kai graphōn. "Ezōn gar epi tōn bidliōn, tropon tina asyntachtos pasę̄ polei kai politeią. Nyni de (epetaxe gar ho Theos eis apodedeigmenon chōrion oichein, chai auton echein en tę̄ polei tina taxin, chai zę̄n en diērithmēmenois anthrōpois) bouloimēn an oun ophelos einai tois syllachousi, kai poiein agathon, ho ti dynaimēn, kai hechaston idią, kai tēn polin choinę̄, hin᾽ orǭēn te kai orǭmēn hēdeōs para tōn, hōs an eipoi tis, symplōn tou biou. Ei ti toinyn Martyrios onaito tēs di᾿ auton genomenēs epistolēs, isthi moi charisamenos en andri syndiēmereuonti, kai nai ma tous logous tama chai sa pai… dicha, pollachis eis to syneinai moi poly chai tēs nychtos meros epilamdanonti.

Formerly I kept my dealings with my friends, whether in person or by letter, more free of business. For I lived among books, in a way enrolled in no city and no state. But now, since God has commanded me to live in an appointed place, to hold some rank myself in the city, and to live among men who are counted, I would like to be of use to those who fell to my lot with me, and to do what good I can, both to each privately and to the city in common, so that I may see and be seen with pleasure by those who are, so to speak, my fellow-voyagers in life. If, then, Martyrius gains anything from the letter written for his sake, know that you have done me a favour in a man who spends his days with me, and, by my eloquence and yours, … who often spends much time with me, taking even part of the night.

Notes and citation

Summary: Synesius explains that as bishop he must now help those of his city, and recommends his companion Martyrius.

  • Lines of Migne's Latin translation that broke into the Greek are removed; a phrase is lost.

Notes on the original text

  • Digital text corrected (OCR: Latin translation column leaked into the Greek): - 85 οιπηΐ φυοδαπιπιούο δἰ οἰν [διὸ Δ ΟΥΓΟηΒ, εἰ δά- Η]ῖοΘ ππίνεγβα εἰν δῖα, αἱ οἱ νάογα οἱ υἱάθγὶ αὖ [15 → … ; Β ξαιιοιιἷβ δοοίΐ8. Ουδγὸ δἱ φιιὰ ἷἱμ τὸ Μανίγεῖο, 4υδηι → .

Cite (SBL): Synesius, Ep. 90 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/90). (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 91

91PG 66

Καχὸν ὁὃ μιχρὸν ἀπολαύσω τῆς ἀγροικίας, τῶν τρόπων λίαν ἀληθεύων διάθεσιν, εὖ ἴσθι ὅτε, χαὶ ἐπὶ τῆς Λιδύων ἐσχατιᾶς.

Kachon hoo michron apolausō tēs agroikias, tōn tropōn lian alētheuōn diathesin, eu isthi hote, chai epi tēs Lidyōn eschatias.

Know well that, even at the farthest edge of Libya, I shall reap the small evil of rusticity, being all too truthful in the disposition of my manners.

Textual problem in this passage: see the notes.

Notes and citation

Summary: A brief, obscure note on Synesius's rustic plain-speaking.

  • The sentence is garbled in the scan text and translated by sense. 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): [7)». τῶν τρόπων " λίαν] → .

Cite (SBL): Synesius, Ep. 91 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/91). (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 92

92PG 66

ὅτι, χαῖτοι πολιτικῆς δυνάμεως ἐραστὴς παρ᾽ ὄντινοῦν τῶν ἐφ᾽ ἑαυτοῦ γενόμενος, ἀπηύξατο πᾶσαν ἀρχὴν, ἐν ἧ τῶν ξένων οὐδὲν ἔμελλον πλέον ἕξειν οἱ γνώριμοι. Σοῦ δὲ ὅτι μὲν ἐπέγνωσαν τὴν ἀρετὴν οἱ καιροὶ, καὶ διὰ σὲ παρῆλθεν εἰς τὴν πολιτείαν ἀρχῆς ὄνομα, καὶ πρᾶγμα καινὸν, ἥσθην μὲν, ὥσπερ εἰχὸς ἑταίρους ἐχ παλαιοῦ. γεγονάτας, τῆς ἱερᾶς γεωμετρίας ἀλλήλοις ἡμᾶς μνηστευσάσης. Ὅτε δὲ ἐν τοῖς βουλευταῖς καὶ τὸν ἐμὸν ἀδελφὸν. ἀξιοῖς" ἀριθμεῖν, ἀλλ᾽ οὐχ ἀπαλείφεις τὴν οἰχίαν ἀπὸ τοῦ πονηροῦ βιδλίου, χᾶν. εἴ τι χατὰ συμφορὰν ἀρχαίαν προειλήφει γενόμενον " τοῦτο δὲ, οὗ κατὰ Θεμιστοχλέα σέ φημι ᾿ ποιξῖν, οὔκε δοχοῦντα τῇ θείᾳ γεωμετρίᾳ. Εὐόπτιον γὰρ ἐν ἀδελφοῖς ἔδει τετάχθαι τοῖς σοῖς, εἰ τὰ τῷ αὐτῷ τὰ αὐτὰ, καὶ ἀλλήλοις εἶναι δεῖ τὰ αὐτά. Εἰ δὲ διὰ τὸν τῶν περιχεχυμένων πραγμάτων ἤχχον τὸ χρεὼν ἠμέληται μέχρι τοῦ νῦν, δεῖξον, ὦ θαυμάσιε " καὶ λαδὼν τὴν ἐπιστολὴν, ἄνες τὴν πενθερὰν αὐτοῦ τῆς ἀτόπου ζημίας, καὶ τὰ μετὰ ταῦτα, καὶ τὰ πκροτοῦ. Καὶ ἀπόδος μοι τὸν ἀδελφόν ὃς εἰ μὲν δι᾿ αὐτὸ τοῦτο ἀποδημεῖ, Θεὸς οἶδε. Πρὸς ἐμὲ δὲ πάνυ παραμυθίας δεόμενον ἐπὶ πολλαῖς, ὧν οὖχ ἀνήχοος εἶ, συμφοραῖς, οὐδὲν ἕτερον προφασίζεται.

hoti, chaitoi politikēs dynameōs erastēs par᾽ ontinoun tōn eph᾽ heautou genomenos, apēuxato pasan archēn, en hē tōn xenōn ouden emellon pleon hexein hoi gnōrimoi. Sou de hoti men epegnōsan tēn aretēn hoi kairoi, kai dia se parēlthen eis tēn politeian archēs onoma, kai pragma kainon, hēsthēn men, hōsper eichos hetairous ech palaiou. gegonatas, tēs hieras geōmetrias allēlois hēmas mnēsteusasēs. Hote de en tois bouleutais kai ton emon adelphon. axiois" arithmein, all᾽ ouch apaleipheis tēn oichian apo tou ponērou bidliou, chan. ei ti chata symphoran archaian proeilēphei genomenon " touto de, hou kata Themistochlea se phēmi ᾿ poixin, ouke dochounta tę̄ theią geōmetrią. Euoption gar en adelphois edei tetachthai tois sois, ei ta tǭ autǭ ta auta, kai allēlois einai dei ta auta. Ei de dia ton tōn perichechymenōn pragmatōn ēchchon to chreōn ēmelētai mechri tou nyn, deixon, ō thaumasie " kai ladōn tēn epistolēn, anes tēn pentheran autou tēs atopou zēmias, kai ta meta tauta, kai ta pkrotou. Kai apodos moi ton adelphon hos ei men di᾿ auto touto apodēmei, Theos oide. Pros eme de pany paramythias deomenon epi pollais, hōn ouch anēchoos ei, symphorais, ouden heteron prophasizetai.

… that, though a lover of political power beyond anyone of his time, he renounced every office in which his acquaintances would have no more than strangers. That the times recognized your virtue, and that through you the name of an office and a new institution came into the state, pleased me, as is natural for friends of long standing, whom sacred geometry betrothed to each other. But that you think fit to count my brother too among the councillors, and do not erase the family from the wicked register, even if something of the kind had happened earlier through an old misfortune: this, I say, you do not do in the manner of Themistocles, nor as seems right to divine geometry. For Euoptius ought to have been ranked among your brothers, if things that are equal to the same thing are also equal to one another. But if the duty has been neglected until now because of the din of the affairs pouring round you, show what you are, admirable friend; take this letter and release his mother-in-law from the absurd penalty, both for the future and for the past. And give me back my brother. Whether it is for this very reason that he is abroad, God knows; but to me, who greatly need consolation in my many misfortunes, of which you are not unaware, he offers no other excuse.

Textual problem in this passage: see the notes.

Notes and citation

Summary: Synesius asks an old fellow-student, now an official, to strike his brother Euoptius's family off the list of those liable for council burdens.

  • The opening concerns Themistocles, who said he would never hold an office in which his friends would have no advantage over strangers (Plutarch, Themistocles 5). 'Things equal to the same thing are equal to one another' is Euclid's first common notion; the friends had studied geometry together (under Hypatia).
  • The beginning of the letter is lost. Lines of Migne's Latin translation and a marginal variant 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): [γρ. ξαυτῷ] → ; ( ἰτπυρετίυπι ἰάπηεπ οπὴμ6 ἀείγοθοϊδυδὶ, ἰὰ 400 κπἰ ιἾ]α → ; Ὁ 6869 ἰπίο᾽ 56 π66880 εδὶ. ἡ οι εἰ αἰξιαεπίίαπι π6 → .

Extrabiblical texts: Plutarch, Them. 5 (Plutarch; allusion)

Cite (SBL): Synesius, Ep. 92 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/92). (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 93

93PG 66

Πρώην οὐκ ἔφθασα τὴν βαρεῖαν ἀχοὴν ἀπὸ τῆς Κυρήνης πυθόμενος " χἀγὼ μὲν διενοούμην ἧ τάχος ἐτὰ τὰ Τεύχειρα παραπέμψαι τὴν ψήρην, ἧκε δέ τις ἀγγέλλων, ὡς ὁ στρατηγὸς ἤδη τὰ μετέωρα τῆς χώ… τῆς προθυμίας ἀμοιδὴν παρὰ τοῦ Θεοῦ, καὶ νῦν, χαὶ εἰς ἔπειτα. Ἐγὼ δὲ αὐτὰ ταῦτα χαὶ νῦν ἐπαινεσόμενος ἔπεμψα, καὶ πευσόμενος ἐν οἷς εἴης " εἴης δὲ ἐν ἅπασιν ἀγαθοῖς. Μέλει μὲν γάρ μᾶι, μέλει χαὶ Πενταπόλεως (πῶς γὰρ οὔ;) τῆς γε μητρίδος, ὡς ἂν Ἱκρῆτες εἴποιεν " οὐχ ἤχεστα δὲ σοῦ, χαὶ τῆς δόξης τῆς σῆς. Ἐφ᾽ ἑκάστῳ γὰρ δὴ τῶν σῶν ἀγαθῶν ἐμοὶ πάντες ἀξιοῦσι. συνήδεσθαι. Ὡς οὖν ἐν οοἱ χρινόμενος, ἄριστε ἀνδρῶν τε χαὶ στρατηγῶν, δίχαιός εἰμε χαὶ εἰδέναι τὰ σά. Ἰωάννην προετρεψάμην ὡς ἐνῆν. ἀγαθὸν εἶνα;, καὶ ἄλλως οὐχ ἄθυμον στρατιώτην, ἐὰν ὁ Θεὸς αὐτῷ τιθῆται. Δὸς αὐτῷ χεῖρα διὰ τὸν ἀδεὰφῦν, ὃς ἀντὶ πολλῶν ὑπουργήσει. Τοῦτο ἐμοὶ μὲν ἄριτὸν δοχεῖ βούλευμα, τῷ τὸς φύσεις εἰδότι τῶν νεα- Β νίσχων, καὶ ὡς ἔχουσι πρὸς ἀλλήλους αἰδοῦς. Εἰ δὲ καὶ σοὶ φανεῖται, χύριον ἔστω. Τῶν. ἑταίρων τοὺς στρατευομένους ἄσπαπαι, Ὁ αὐντροφός μον ταχέως ἐπανηχέτω, καλόν τι. φέρων περὶ πολέμου διήγημα᾽ ὃς χαΐτοι δειλότατος ὧν, ἐθάρσησε τὴν ὁδὸν, τῶν σῶν ὅπλων ἔμπροσθεν ὄντων. Δὸς τῇ Κυρήνῃ τὴν συνωρίδα τῶν ἀδελφῶν " μαχοῦνπαι γὰρ ὑπὲρ τῆς ἐνεγχούσης. τε χαὶ τρεφούσης αὐτούς.

Prōēn ouk ephthasa tēn bareian achoēn apo tēs Kyrēnēs pythomenos " chagō men dienooumēn hē tachos eta ta Teucheira parapempsai tēn psērēn, hēke de tis angellōn, hōs ho stratēgos ēdē ta meteōra tēs chō… tēs prothymias amoidēn para tou Theou, kai nyn, chai eis epeita. Egō de auta tauta chai nyn epainesomenos epempsa, kai peusomenos en hois eiēs " eiēs de en hapasin agathois. Melei men gar mai, melei chai Pentapoleōs (pōs gar ou?) tēs ge mētridos, hōs an Hikrētes eipoien " ouch ēchesta de sou, chai tēs doxēs tēs sēs. Eph᾽ hekastǭ gar dē tōn sōn agathōn emoi pantes axiousi. synēdesthai. Hōs oun en ooi chrinomenos, ariste andrōn te chai stratēgōn, dichaios eime chai eidenai ta sa. Iōannēn proetrepsamēn hōs enēn. agathon eina?, kai allōs ouch athymon stratiōtēn, ean ho Theos autǭ tithētai. Dos autǭ cheira dia ton adeaphyn, hos anti pollōn hypourgēsei. Touto emoi men ariton dochei bouleuma, tǭ tos physeis eidoti tōn nea- B nischōn, kai hōs echousi pros allēlous aidous. Ei de kai soi phaneitai, chyrion estō. Tōn. hetairōn tous strateuomenous aspapai, Ho auntrophos mon tacheōs epanēchetō, kalon ti. pherōn peri polemou diēgēma᾽ hos chaïtoi deilotatos hōn, etharsēse tēn hodon, tōn sōn hoplōn emprosthen ontōn. Dos tę̄ Kyrēnę̄ tēn synōrida tōn adelphōn " machounpai gar hyper tēs enenchousēs. te chai trephousēs autous.

Recently, before I had heard the grievous news from Cyrene, I was intending to send the message to Teuchira as quickly as possible, when someone came announcing that the general already [held] the heights of the country … the reward of your zeal from God, both now and hereafter. I have now sent to praise these very things and to learn how you are; and may you be in all good things. For I care, I care for the Pentapolis too (how could I not?), our 'motherland', as the Cretans would say; and not least for you and your glory. For at each of your successes everyone thinks it right to rejoice with me. Since, then, I am judged in you, best of men and of generals, I have a right to know your affairs. I urged John as best I could to be a good man; and he is in any case no faint-hearted soldier, if God favours him. Give him a hand for his brother's sake, who will serve you in place of many. This seems to me the best plan, since I know the natures of the young men and how much regard they have for each other. If it seems so to you too, let it stand. Greet those of my friends who are serving. Let my foster-brother come back quickly, bringing some fine story of war; though he is most cowardly, he ventured on the road because your arms were in front. Give Cyrene the pair of brothers; for they will fight for the land that bore and nurtures them.

Textual problem in this passage: see the notes.

Notes and citation

Summary: Synesius congratulates a general on a success near Cyrene and recommends to him the brothers John and his brother.

  • 'Motherland, as the Cretans say' recalls Plato, Republic 575d. 'The message' renders a word garbled in the scan (ψήρην).
  • A passage of Migne's Latin translation that broke into the Greek is removed, as is a marginal variant; a few words are lost.

Notes on the original text

  • Digital text corrected (OCR: Latin translation column leaked into the Greek; OCR: marginal variant reading printed in the text): υἱίμδια ἰδπι αἰ! φοπιΐς ργβιηνίυην ἃ θ60, οἱ ἰπ Νὰπι ἰπ ὑποηυοηι βιιο 6588 ἔι0, τι ΐ ΟΠμΠ68 5 ΓΆδ0π|, Π8π| (ΓΙ 58η16 υ1ἱ 88 βαγαγεῖ; πος δἰϊοηιΐ ἰῃἀΐα. Ουοὰ 5ἱ εΠὶ οἰΐαπι υἱθονέϊυν, γί πὶ δβίο. 50τ Γη 8118 4.338 πιθυδβ εἰἰ9 δά πιὸ τοΐραὶ, ρῃγθς!δρᾶιο → … ; [γρ. στρατευσαμένου,Ἶ͵ → .

Extrabiblical texts: Plato, Resp. 575d (Plato (works); allusion)

Cite (SBL): Synesius, Ep. 93 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/93). (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 94

94PG 66

Ὅτι μὲν ἡμᾶς εἴχειν ἡγῇ τοῖς σαυτοῦ προστάγμασιν (οὕτω γὰρ γέγραφας), καλῶς γε ποιεῖς, καὶ δέχαια περὶ ἡμῶν φρονεῖς, καὶ πολλὰ χἀγαθά σοι γένο:τα διὰ τοῦτο, ὡς ἀπέχομέν γε τὴν χάριν, εἰ δή τις ὀφεῖλεται χαὶ νεωτέρῳ παρ᾽ ἀδελφοῦ πρεσδυτέρου τοῦ πείθεσθαι χάρις, ὡς οὖκ ἔγωγε οἶμαι. ᾿Αλλ᾽ ἡμῖν εἰς ἀντίδοσιν ἀρχεῖ, τὸ μὴ ἀγνοεῖσθαι παρὰ σοῦ τὴν ἕνστασιν ἡμῶν, ὅτι μόνῳ σοὶ τῶν ζώντων ἐχχείμεθα. ἴωτι δὲ φὴς εἰδέναι σαφῶς, ὡς δι᾽ εὐχῆς ἄγοι τὰ τῆς φιλίας ἡμῶν Ἰούλιος, τοῦτο δὲ οὐχέτ᾽ ἄξιον ἀποδέχεσθαι. Λίαν γάρ ἐστιν ἀνδρὸς ἀπατωμένου, μὴ ἀπατῶντός γε εἴποιμι. Ὅμοῦ γὰρ ἐγώ τε παρὰ σοῦ γράμματα ἀνεγίνωσχον, καὶ ἕτερός τις τὰ παρ᾽ αὖτοῦ " χαὶ σὺ μὲν ταῦτα φὴς, ἐκεῖνος δὲ τἀναντία " χαὶ ἀνεγνωχέναι χαὶ ἀχηχοέναι λεγόντων, ὅτι διαλέγοιτο περὶ ἡμῶν ἀνεπιτηδείους λόγους. Οὔτ᾽ οὖν ἀπιστεῖν εἶχον ἀνδρὶ καλῷ χἀγαθῷ, καὶ πιστεύων, οὐ μὰ τὸν ὁμόγνιον τὸν ἐμόν τε χαὶ σὸν, οὐ μετενόουν ἐτ᾽ οἷς εὖ πεποιήχειν τὸν ἄνθρωπον, αὑτῇ τῇ προτεραίᾳ σὺν βίᾳ τὸν χατήγορον ἀποτχευάσας, ὃς ἐδίωχεν αὐτὸν ἀσεδείας, ὡς ἀδιχοῦντα τὴν βασιλέως ἑστίαν. Νὴ γὰρ «ἣν ἱεράν σου χεφαλὴν, εἰ μὴ ταῖς συχναῖς πείρα:ς ἀντέσχον, τοῦτο μὲν τῇ τοῦ διχαστοῦ δειλίᾳ μετάνοιαν. ἐπὶ τοιαύτης ὑποθέσεως οὐ προσιεμένου" τοῦτο δὲ «οὔ κατηγοροῦντος ἀπονοίᾳ, προσποιουμένου μὲν τὴν ἀνάγχην, προθυμουμένου δὲ δράσαι τε χαχόν τι χαὶ

Hoti men hēmas eichein hēgę̄ tois sautou prostagmasin (houtō gar gegraphas), kalōs ge poieis, kai dechaia peri hēmōn phroneis, kai polla chagatha soi geno:ta dia touto, hōs apechomen ge tēn charin, ei dē tis opheiletai chai neōterǭ par᾽ adelphou presdyterou tou peithesthai charis, hōs ouk egōge oimai. ᾿All᾽ hēmin eis antidosin archei, to mē agnoeisthai para sou tēn henstasin hēmōn, hoti monǭ soi tōn zōntōn echcheimetha. iōti de phēs eidenai saphōs, hōs di᾽ euchēs agoi ta tēs philias hēmōn Ioulios, touto de ouchet᾽ axion apodechesthai. Lian gar estin andros apatōmenou, mē apatōntos ge eipoimi. Homou gar egō te para sou grammata aneginōschon, kai heteros tis ta par᾽ autou " chai sy men tauta phēs, ekeinos de tanantia " chai anegnōchenai chai achēchoenai legontōn, hoti dialegoito peri hēmōn anepitēdeious logous. Out᾽ oun apistein eichon andri kalǭ chagathǭ, kai pisteuōn, ou ma ton homognion ton emon te chai son, ou metenooun et᾽ hois eu pepoiēchein ton anthrōpon, hautę̄ tę̄ proteraią syn bią ton chatēgoron apotcheuasas, hos ediōchen auton asedeias, hōs adichounta tēn basileōs hestian. Nē gar «hēn hieran sou chephalēn, ei mē tais sychnais peira:s anteschon, touto men tę̄ tou dichastou deilią metanoian. epi toiautēs hypotheseōs ou prosiemenou" touto de «ou katēgorountos aponoią, prospoioumenou men tēn ananchēn, prothymoumenou de drasai te chachon ti chai

That you consider us obedient to your commands (for so you wrote), you do well, and think justly of us; and may many good things come to you for this. We acknowledge the favour, if indeed any favour is owed by an elder brother to a younger for obeying him, which I do not think. But it is return enough for us that you are not ignorant of our resolve: that we are devoted to you alone of the living. But when you say you know clearly that Julius holds our friendship in his prayers, this is no longer worth accepting; for it is all too much the mark of a man deceived, not, I would say, of one deceiving. For at the same moment I was reading the letter from you, and someone else the letter from him; and you say this, he the opposite; and people say they have read and heard that he talks of us in unsuitable terms. Now I could not disbelieve a man of honour; and, believing him, by the god of our kin, mine and yours, I did not regret the good I had done the man, when on the very day before I had by force got rid of the accuser who was prosecuting him for impiety, as having wronged the emperor's hearth. For, by your sacred head, unless I had withstood the frequent attempts, on the one hand the cowardice of the judge, who would not admit a change of mind in a case of this kind, and on the other the desperation of the accuser, who pretended to be under compulsion but was eager to do some harm and …

Notes and citation

Summary: Synesius tells his brother that Julius, whom he saved from a charge of impiety, has been speaking ill of them.

  • Addressed to his elder brother Euoptius. The letter breaks off at the end of the scan text; 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 προστάγμασιν): Οποά ἴὰ πιοηῤαεξῖβ τυΐο ΟὈΡΟΠΊρΟΓΑΓΘ πο5 δγοίέγα- 0 → ; -οὐάδιη ἰΘΠΡΟΓ οἱ ἰ0.88 660 [ἰΠ16 ΓΔ 8 ἰεφοῦαπι, οἱ δὺ → ; οοριγασία οπιπία, ἴδπὶ Ἰορῖ856 4υδην δυιάΐδεο «ιὴ ἀϊ- ἢ → .

Cite (SBL): Synesius, Ep. 94 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/94). (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 95

95PG 66

Ἐγὼ μάρτυρα ποιοῦμαι Θεὸν, ὃν χαὶ φιλοσοφία χαὶ φιλία πρεσδεύει, πολλοὺς μὲν ἂν θανάτους ἀνθ᾽ ἱερωσύνης εἰλόμην. Τοῦ Θεοῦ δὲ ἐπενεγχόντος σύχ ὅπερ ἤἥτουν, ἀλλ᾽ ὅπερ ἐδούλετο, εὔχομαι τὸν γενό-

Egō martyra poioumai Theon, hon chai philosophia chai philia presdeuei, pollous men an thanatous anth᾽ hierōsynēs eilomēn. Tou Theou de epenenchontos sych hoper hēētoun, all᾽ hoper edouleto, euchomai ton geno-

I call to witness God, whom philosophy and friendship alike revere: I would have chosen many deaths instead of the priesthood. But since God brought upon me not what I asked but what he willed, I pray that he who has become …

Notes and citation

Summary: The opening of a letter on Synesius's reluctant acceptance of the episcopate; the rest is lost.

  • The wording repeats Letter 11; the letter breaks off at the end of the scan text.

Topics: Church office

Cite (SBL): Synesius, Ep. 95 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/95). (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 96

96PG 66

Τὴν ἐπιστολὴν ἀναγινώσχων, ἐν ἧ διηγήσω περὶ «ἧς ἀῤῥωστίας, χαὶ ἐφοδήθην ἀρχόμενος, χαὶ παυόμενος ἀνεθάῤῥησα, ᾿Απειλήσας γὰρ χίνδυνον, εὐηγγελίσο) τὰ λῴονα. Βερὶ ὧν δὲ ἤτησας πεμφθῆναι παρ᾽ ἡμῶν ἢ χομιόθῆναι, τὰ δυνατὰ πάντα πάντως ἣ πεμφθήσεται, ἢ κομισθήσεται. Τίνα δὲ αὐτῶν τὰ δυνατὰ, χαὶ τὰ μὴ δυνατὰ, περιττὸν γράφειν. Αὐτὴ γὰρ ἣ … προεξέλθοις πρὶν ἂν ἀλλήλοις ἐντύχωμεν. Εἰ δὲ Θεὺς … Βελτίοσι μὲν γὰρ Συνεσίου ἐντεύξῃ πολλοῖς" φιλοῦσι δὲ μᾶλλον, οὐκ ἂν ἄλλοις ἐντύχοις. Τῷ αὐτῷ. Πῶς οἴει με διψῶντα ταῖς ἡδίσταις ἐπιστολαῖς ἐνδιαχυθῆναι τῇ ψυχῇ; ᾿Αφ᾽ ὧν ἦλθον εἰς πολλαπλασίαν διάθεσιν, καὶ οὐχ εἰς μαχρὰν προσδοχῶ τὴν ᾿Αλεξάνδρειαν ἔχουσαν ἔτι τὴν φίλην χεφαλὴν ὄψεσθαι. Καὶ ἐφ᾽ οἷς γὰρ Σεχοῦνδον εὖ ἐποέησας, ἡμᾶς ἐτίμησας " χαὶ ἐφ᾽ οἷς αὕτω γράφων τιμᾷς, ἐξηρτήσω σαυτοῦ, χαὶ ἐποίησας εἶναι σούς " παρ᾽ ὅσον τῶν χαμαὶ ἐρχομένων ὄντες οὐχ ἐπιγινώσχομεν τὴν ἀξίαν, διπλῇ τιμώμενοι, καὶ τῷ μεγέθει τῶν γραφομένων, χαὶ τῇ σπουδῇ τῶν γενομένων. Τῷ δεσπότῃ μου τῷ Κόμητι γέγραφα μὲν ἤδη πολλάχις " ἐπεὶ δὲ ἐν ταῖς διὰ τοῦ παιδὸς ἐπιστολαῖς αἰτιᾷ μὴ γεγραφότα πρὸς αὐτὸν, ἐπέθηχα χαὶ τῷ δεσπότῃ μου τῷ ἀδελφῷ πρὸς … λει φιλοσοφίας ἔχων φροντίδα, ὅση προσήχει τῷ μετὰ …

Tēn epistolēn anaginōschōn, en hē diēgēsō peri «hēs arrhōstias, chai ephodēthēn archomenos, chai pauomenos anetharrhēsa, ᾿Apeilēsas gar chindynon, euēngeliso) ta lǭona. Beri hōn de ētēsas pemphthēnai par᾽ hēmōn ē chomiothēnai, ta dynata panta pantōs hē pemphthēsetai, ē komisthēsetai. Tina de autōn ta dynata, chai ta mē dynata, peritton graphein. Autē gar hē … proexelthois prin an allēlois entychōmen. Ei de Theus … Beltiosi men gar Synesiou enteuxę̄ pollois" philousi de mallon, ouk an allois entychois. Tǭ autǭ. Pōs oiei me dipsōnta tais hēdistais epistolais endiachythēnai tę̄ psychę̄? ᾿Aph᾽ hōn ēlthon eis pollaplasian diathesin, kai ouch eis machran prosdochō tēn ᾿Alexandreian echousan eti tēn philēn chephalēn opsesthai. Kai eph᾽ hois gar Sechoundon eu epoeēsas, hēmas etimēsas " chai eph᾽ hois hautō graphōn timąs, exērtēsō sautou, chai epoiēsas einai sous " par᾽ hoson tōn chamai erchomenōn ontes ouch epiginōschomen tēn axian, diplę̄ timōmenoi, kai tǭ megethei tōn graphomenōn, chai tę̄ spoudę̄ tōn genomenōn. Tǭ despotę̄ mou tǭ Komēti gegrapha men ēdē pollachis " epei de en tais dia tou paidos epistolais aitią mē gegraphota pros auton, epethēcha chai tǭ despotę̄ mou tǭ adelphǭ pros … lei philosophias echōn phrontida, hosē prosēchei tǭ meta …

Reading the letter in which you told me of your illness, I was frightened as I began and took heart again as I finished; for after threatening danger you announced better news. Of the things you asked to have sent or brought by us, all that are possible will certainly be sent or brought. Which of them are possible and which are not, it is superfluous to write. For … do not set out before we have met each other. And if God …, you will meet many better than Synesius, but none who love you more.

To the same. How do you think I, who was thirsting, let my soul spread out over your most delightful letters? They brought me to a manifold better disposition, and I expect before long to see Alexandria, which still holds the dear head. For by the good you did Secundus you honoured us; and by writing as you do you honour us; you have bound us to yourself and made us yours; so much so that we, who are of those who walk on the ground, do not recognize our own worth, being honoured doubly, both by the greatness of what is written and by the zeal of what was done. To my lord the Count I have written many times already; but since in your letters sent through the boy you blame me for not having written to him, I have entrusted a letter also to my lord brother, … who has as much care for philosophy as befits one who with …

Textual problem in this passage: see the notes.

Notes and citation

Summary: Synesius rejoices at a friend's recovery; a second letter to the same friend thanks him for his kindness to Secundus and his letters.

  • The scan text runs two letters together; the second begins 'To the same' (its Petau number is not given in the text). The second breaks off at the end; Passage 97 may be its continuation.
  • Many lines of Migne's Latin translation that broke into the Greek are removed; gaps are marked '…'.

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 πολλαπλασίαν; OCR: Latin translation column leaked into the Greek, splitting ὄψεσθαι; OCR: Migne's Latin heading 'Eidem' leaked into the Greek): Ουαι ορίδιοἰδεη ἰοβόγοια, ἰπ αὐ φρτίσάΐμοπι ἐχ- ΤῸ βοδίι αν, υἱ ἃ ποδίβ δυὶ τ᾿ δηΐ δυὶ ρορίογαπίυτ, → ; Ὁ τηϊιοπέυν δὐὶ Ῥογίογθηίθε. ῬΟΥΓΟ αυῇδ ἴη Βθδῖγὰ βίη → … ; εἰπιοξ Εἰ υἰϊρδι δἰ φυδηάο πιιυῶ σοπβμείυάἀΐμα ξδυβνησο. → … ; αυδιῃ 97 πο ἰηίεῖ πο υἱάδγίθαδ ὶ δίη αἰϊυὰ θ90Ὸ → ; τίβυπι Γυδγὶϊ, τὰ γ ΓῸ οἰΐδη αὐθοβεῖβ ποβιγὶ γεοογάδγ. → ; Εἴαειι. → ; - θυδιο πιὸ ρυΐδα εἰεἰεὨέοιν δυδνίδδίιηδ8 [641 586 Νιπάσῃ → ; - ΓΗ εδιάϊεδε Εχ αυΐθῦδ υδγῆθ δὺπὶ → ; ιποιΐα «Πεοίαο; πὸ ἰονᾷο ροδὲ ἰθπιροῦθ δρΘΓῸ π|6 → ; - ΑἸαχδιόεῖδπι δπίευπι δάδας ποδὶ μανοηίδιῃ οθριὶ → ; 666 ΥνἱοιΡαπι. Νπὶ νοὶ ἴὰ ἐδ θυειιπάο "686 66 → ; τροτίυ5, 68 τὰ πὶ Βοπογθῖ ἐγ δοὶδεϊ, εἰ φυοὰ δόθο → ; ἰιοπογίδεο δοεὶ ἐδ, τη (ἰδὲ ροηΐέωθ ἀονίπνοίαπι, δὲ → ; ἴυυτὸ το ει, φαδηάοφυϊάοπι ἰνυονὶ ποα γαρεβίθβ. → ; ἰδηίῶ Γαΐ πιορίτπὶ ΒΟ} δθηοθοίαν5, οὔδα ἀυρ! ἰοἷ → ; [ῖ6΄ ΒΟΒΟΡΆΒΝΌΡ, δὲ ΘΟΓΙΙ 402 δεεί Βυηίαν βιαρείϊυ- → ; ἀΐπο, οἱ ὁογυπι 4ι88 (Δοίἃ διπὶ βίυάἀϊο ἃς αἰ! ξοηιΐδ. → ; οιπἶπο πι60 Οἀοπιὶιὶ θοεὶρδὶ φυϊάδαι οἰ ἰϊ85 βξρε; → ; δορὰ ᾳυοπίδι ἴω Πἰπιονὶ5 4186 Ρ6Ρ ρυδΓΌμ πιἰεἰδίΐ, → … ; πιοὸ [γαϊτί [ΠπΠ|6Γὰ5 δὰ δὐπὶ ἀοάϊΐ, ἱποοϊυαν}5 υοδίυθ- → ….

Cite (SBL): Synesius, Ep. 96 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/96). (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 97

97PG 66

… αὶ γέγραφα, μόλις ἀνεχόμενος εἰς διασχευὴν τῶν γραμ- μάτων. Εὖξαι τὰ ἄριστα ἡμῖν, ἅπερ ἂν ὁ Θεὸς ἄριστα δοκιμάσοι. Ἐὰν ἀνααφήλω, ἐπὶ τὴν ᾿Αλεξάνδρειαν

… ai gegrapha, molis anechomenos eis diascheuēn tōn gram- matōn. Euxai ta arista hēmin, haper an ho Theos arista dokimasoi. Ean anaaphēlō, epi tēn ᾿Alexandreian

… I have written, scarcely bearing to arrange the composition of the letter. Pray for the best for us, whatever God may judge best. If I set sail, to Alexandria …

Notes and citation

Summary: A fragment asking for prayers and mentioning a possible journey to Alexandria.

  • A fragment, perhaps the end of the second letter in Passage 96; 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 γραμμάτων): φυδηίμδλ ρδ: θεὲ δύ ᾿δῦδεθ, φυὶ ἀϊνία! ουὐυξύδαι → … ; - Βριβεοϊαγ) που ᾿θὸ ἃ πον ἰπὲῖδ Καιδο. 6θ.. Θδὲ, δὶ οὴ νοῦ Τίιθοίϊπιθ, δοὲ Τιδοιΐηνυπι νο θὲ β → .

Cite (SBL): Synesius, Ep. 97 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/97). (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 98

98PG 66

Καινὸς οὗτος τρόπος ἐπιτηδεύεται. παρ᾽ ἐμοῦ χρείας ἐπιστολῶν. Οὐ γὰρ ἵνα συστήσω τῇ φιλίᾳ τῇ σῇ τὸν ἐπιδιδόντα τὴν ἐπιστολὴν, γέγραφα" ἵνα δέ σοι τὸν ἄνδρα χαρέσωμαι, χέρδος οὗ μικρὸν ἐσόμενον σοί τε χαὶ τῷ μεγάλῳ Διογένει τοῖς σοῖς παιδιχοῖς. Καὶ μὴ χαλέπήνῃς εἰ χέρδος οὐχ ὑμᾶς Θεοτέμῳ, Θεόκιμον.δὲ ὑμῖν εἶναι δοχιμάζω, χαὶ λέγω. ᾿Αλλὰ τοῦτο εἴ γε ποιητὴς ἀνὴρ τῶν νῦν ἐνθεώτατος δυνάμεως δέοιτο᾽ δυνάμεως δὲ δεῖταί τις … ποιητικῆς, ἵνα καὶ τοῖς μετέπειτα δόξῃ, καὶ μηδὲ. τοὺς ἀπόντας λάθῃ. Τὰ γὰρ μεγάλα τῶν ἔργων, ἂν μὴ τύχῃ λόγων χηρύχων, ἀποῤῥεῖ τῆς μνήμης, χαὶ λήθην ἀμπίσχεται, παρ' αὐτὸν μόνον τὸν τοῦ πράττεσθαι χαιρὸν ἐν τοῖς ὁρῶσιν ἀνθήσαντα. Ταύτῃ. οὖν τιμητέον ὑμῖν τὸ ἕρμαιον, καὶ ἀντὶ παντὸς σπουδαστέον, καὶ δίχα τῆς χρείας. Αἰδοῖ. γὰρ μουσῶν τοὺς. ἱερεῖς αὐτῶν ἄξιον περιέπειν, χαὶ μὴ δευτέρους τίσθω καὶ τρίτη τις-αἰτία τῆς παρ᾽ ὑμῶν εἰς τὸν ἄνδρα τιμῆς, Συνέσιος ἀγασθεὶς αὐτοῦ πάντα, ἐφ᾽ οἷς ἂνθρώπους ἄνθρωποι καὶ ἑπαινοῦσι καὶ. μακαρίζουσιν. Ἐῤῥωμένος διαδιῴης πάντων ἕνεχα ἐμοὶ τίμιε. Προσαγορεύουσι τὴν ἱεράν σου διάθεσιν πάντες οὗ τὴν ἡ αὐτὴν ἡμῖν οἰκέαν οἰχοῦντες" ἐξ ἁπάντων δὲ μάλιστα ὁ σὸς Ἰσίων" καὶ ἡμεῖς τοὺς ἅμα σοί" μάλιστα δὲ τὸν ἐμὸν ᾿Αὐράμιον. Τῷ Κόμητί γε δοῦναι, ἃ γέγραφα, αὑτὸς δοχιμάσεις, εἴτε μή.

Kainos houtos tropos epitēdeuetai. par᾽ emou chreias epistolōn. Ou gar hina systēsō tę̄ philią tę̄ sę̄ ton epididonta tēn epistolēn, gegrapha" hina de soi ton andra charesōmai, cherdos hou mikron esomenon soi te chai tǭ megalǭ Diogenei tois sois paidichois. Kai mē chalepēnę̄s ei cherdos ouch hymas Theotemǭ, Theokimon.de hymin einai dochimazō, chai legō. ᾿Alla touto ei ge poiētēs anēr tōn nyn entheōtatos dynameōs deoito᾽ dynameōs de deitai tis … poiētikēs, hina kai tois metepeita doxę̄, kai mēde. tous apontas lathę̄. Ta gar megala tōn ergōn, an mē tychę̄ logōn chērychōn, aporrhei tēs mnēmēs, chai lēthēn ampischetai, par' auton monon ton tou prattesthai chairon en tois horōsin anthēsanta. Tautę̄. oun timēteon hymin to hermaion, kai anti pantos spoudasteon, kai dicha tēs chreias. Aidoi. gar mousōn tous. hiereis autōn axion periepein, chai mē deuterous tisthō kai tritē tis-aitia tēs par᾽ hymōn eis ton andra timēs, Synesios agastheis autou panta, eph᾽ hois anthrōpous anthrōpoi kai hepainousi kai. makarizousin. Errhōmenos diadiǭēs pantōn henecha emoi timie. Prosagoreuousi tēn hieran sou diathesin pantes hou tēn hē autēn hēmin oikean oichountes" ex hapantōn de malista ho sos Isiōn" kai hēmeis tous hama soi" malista de ton emon ᾿Auramion. Tǭ Komēti ge dounai, ha gegrapha, hautos dochimaseis, eite mē.

This is a new way of using letters that I am practising. For I have not written to recommend the bearer of the letter to your friendship, but to make you a present of the man, a gain that will be no small one for you and for the great Diogenes, your darling. And do not be vexed if I judge, and say, that it is not you who are a gain for Theotimus, but Theotimus for you. That would be so if a poet, the most inspired man of our time, needed power; but it is someone who needs power … who needs poetry, so that he may be glorious to those who come after, and not escape the notice of the absent. For great deeds, if they do not meet with words to herald them, flow out of memory and wrap themselves in oblivion, having flourished only at the very moment of their doing, among those who saw them. In this way, then, you should honour the windfall, and be zealous for it above everything, even apart from any need. For out of reverence for the Muses it is right to cherish their priests, and not to rank them second. And there is a third reason for your honouring the man: Synesius admires everything in him for which men praise men and call them blessed. Farewell, and live in health, honoured by me in all things. All who live in the same house with us greet your sacred disposition, and above all your Ision; and we greet those with you, especially my Abramius. Whether to give the Count what I have written, you yourself will judge.

Textual problem in this passage: see the notes.

Notes and citation

Summary: Synesius offers the poet Theotimus as a gift to a powerful friend, since great deeds need poets to make them remembered.

  • Theotimus is the poet of Letter 49. Lines of Migne's Latin translation that broke into the Greek are removed, as is a marginal variant.

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 πράττεσθαι; OCR: Latin translation column leaked into the Greek, splitting σπουδαστέον; OCR: Latin translation column leaked into the Greek, splitting ἀνθρώπους; OCR: marginal variant and Latin translation column leaked into the Greek): [70. τις ἂν} Ἰασγο ἔμυγαπι δοηθο, αἴκεια ὀΐοο. θὅδὰ οο πἰιηΐγωπι π΄ → … ; Ν4 86 Βαβοί,. δἱ οἱ υἱγ [1186 δὲ οπηπίαπι, φυΐ υἱνυὴν → ; μοάϊΐα, ροοίδτυπι ἀἰνὶ πἰθβίηδηδ, οἱ ροθίϊοδ. νί ορυβ. → ; φυϊερίδει μδεὶ, υἱ οἱ μοβίδγίβ {ΠΠθιγὶβ υἱάθωίυμπ, → ; οὐ πὸ δὐβοι μα φυάάθηι εἰι ἱξποίυβ. Εἰοοἶπι ργθεία-ὀ → ; τα. ΒΆ αυθηυ ἰδοίπογα, 5ἱ ογαϊυπί8 ΘΙ'Θ Θ᾽ ἐἀγοαηὶ ργα-ὀ → ; - «οηΐο, 6 πιδπιοῦΐα ὀχοίάπηι, οἱ οδϊἑνίοῃθ δερεὶ υη- → ; ἀμ, ΡΟ ἰά δοίσιη, αὖ βοῦυπίιγ, ἰοπριι5 δρυὰ → ; - ῬΡΙΘΡ θρὲπὶ οδίδμιη; γοδῖδ [θα σοπμπιοάσπι τθα- → ; βοὶ (δοϊομόυπι δὶ, Δ. νοὶ δἶγα. ῃθθουβ αίοπι βυπ- → ; γηο΄ διυάΐο οοπιριθοξεπάυπι. ΝᾺπι ον Μυβᾶγυπι γ- → ; 40Γ6, ηυὶ δὰ ᾿ϊαιίπα Ῥτϊποίρυπι δά μ]δηἋϊ μεγὶε! νθ- → .

Cite (SBL): Synesius, Ep. 98 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/98). (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 99

99PG 66

Οὗτος ἐκεῖνος ὁ πολὺς ἐν τοῖς λόγοις ἡμῶν ᾿᾽Αναστάσιος. Καὶ σὲ δ᾽ ἂν αὐτῷ δείξας, τὸν αὐτὸν ἔπαινον. εἶπον ἂν περὶ σοῦ. Ὥσπερ οὖν ἐν ἐμοὶ συνελθόντες πάλαι, χαὶ τὴν συντυχίαν ἀναγνωρισμὸν ποιησάμενοι, φιλοφρονήσασθέ τε ἀλλήλους, χαὶ χοινῇ σχοστεῖτε πῶςἂν ἀγαθόν τί με ποιήσητε. Σχολὴ δὲ μέγιστον ἀγαθὸν, ἣν εἴποι τις ἂν, ὥσπερ χώραν πάμφορον, ἅπαντα. καλὰ φέρειν τῇ τοῦ φιλοσόφου ψυχῇ. Καρπώσομαι ἃὲ σχολὴν, ἂν τοῦ. συντετάχθαι τῇ πολιτείᾳ. Ῥωμαίων. ἀπαλλαγῆναί μοι γένηται. Τοῦτο δὲ παρέσται, τῆς λειτουργίας ἀνειμένῳ τῆς χαταράτου᾽" ἧς τὸ μὲν ἐπὶ βασιλεῖ, γέγονα ἐχτός - ἐμαυτὸν δ᾽ ἂν. αἰτιασαίμην δικαίως, αἰσχυνθεὶς ὄνασθαι σπουδῆς οἱχείας. ᾿Απολογήσομας τοίνυν αὐτὸς ἐμαυτῷ. Δόξω γὰρ. αὐτουρ--

Houtos ekeinos ho polys en tois logois hēmōn ᾿᾽Anastasios. Kai se d᾽ an autǭ deixas, ton auton epainon. eipon an peri sou. Hōsper oun en emoi synelthontes palai, chai tēn syntychian anagnōrismon poiēsamenoi, philophronēsasthe te allēlous, chai choinę̄ schosteite pōsan agathon ti me poiēsēte. Scholē de megiston agathon, hēn eipoi tis an, hōsper chōran pamphoron, hapanta. kala pherein tę̄ tou philosophou psychę̄. Karpōsomai hae scholēn, an tou. syntetachthai tę̄ politeią. Rhōmaiōn. apallagēnai moi genētai. Touto de parestai, tēs leitourgias aneimenǭ tēs chataratou᾽" hēs to men epi basilei, gegona echtos - emauton d᾽ an. aitiasaimēn dikaiōs, aischyntheis onasthai spoudēs hoicheias. ᾿Apologēsomas toinyn autos emautǭ. Doxō gar. autour--

This is that Anastasius of whom we so often spoke. And if I had shown you to him, I would have spoken the same praise of you. Since, then, you met long ago in me, and have made your encounter a recognition, greet each other warmly, and consider together how you may do me some good. Leisure is the greatest good, which, one might say, like an all-bearing land, bears every fine thing for the soul of the philosopher. I shall reap leisure if I can be released from being enrolled in the service of the Roman state. This will come about if I am freed from the accursed public duty; so far as the emperor is concerned I am already outside it, but I could justly blame myself, if I were ashamed to profit from my own efforts. I shall therefore make my own defence. For I shall seem …

Notes and citation

Summary: Synesius introduces Anastasius to a friend and asks their help in obtaining release from curial duties so that he may have philosophic leisure.

  • 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): ὄυπι θοηὶ πιϊπὶ αἰϊφυΐά οοποὶ αν ροβδίεἰ8. Οὐαὶ Ὁ → .

Cite (SBL): Synesius, Ep. 99 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/99). (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 100

100PG 66

Φρ[υ]χοῦς) ἐπέδωκχέ μοι φέρων ἐπιστολὴν τὸ σὸν ἔπιγεγραμμένην. ὄνομα. Ταύτην ἀνέγνων ἡδέως. ἅμα χαὶ ἀγαμένως. Ὠφείλετο γὰρ τὸ μὲν, τῇ διαθέσευ πῆς ψυχῆς τὸ δὲ, τῷ κάλλει τῆς γλώττης. Καὶ δῆτα παρεσχεύασά σοι θέατρον ἐπὶ Λιδύης Ἑλληνιχὸν, ἐπαγγείλας ἥχειν ἀχροασομένοις ἑλλογίμων γραμμάτων. Καὶ νῦν ἐν ταῖς παρ᾽ ἡμῖν πόλεαιν ὁ Πυλαι… Ἕν τοῦτο ἄτοπον ἐφάνη, καὶ παρὰ δόξαν ἀπήντησε κῷ θεάτρῳ" τὰς Κυνηγετιχὰς ἧτεις τὰς ἐμὰς, ὡς δή τι σπουδαῖον αὐταῖς ἑνόν. “Ἔδοξας οὖν σεσηρὸς ἦθος “παρέχεσθαι, χαὶ εἰρωνείας ἀνάπλεων. Οὐ γὰρ ἠξίουν τῶν παρὰ σφίσι τὸν φαυλότατον εἰπεῖν, ἐξενέγχας τι παίγνιον τῆς παρὰ σοὶ σπουδῆς ἄξιον, Ἐγὼ δὲ τούτου μέν σε παρῃτούμην τῆς εἰρωνείας " ἐδίδασχον δὲ, ὅτι πρὰς τοῖς ἄλλοις, ἅ σοι πάρεστιν ἀγαθὰ, φιλανθρωπότατός κι εἴης, χαὶ τῶν ἐγχωμίων φιλοδωρότατας. Οὔχουν ἐπὶ χαταγέλωτι πεποιῆσθαι τὴν αἴτησιν" ἀλλ᾽ ἵνα ἡδοίμην, τῇ παρὰ τοῦ τοιοῦδε μαρτυρίᾳ τιμώμενος. Γράφε οὖν ὁσάκις ἂν ἐγχωρῇ, χαὶ ἑστία Κυρηναίους τῷ λόγῳ" ὡς οὐδὲν ἄν αὑτοῖς ἥδιον ἀνάγνωσμλ γένοιτο τῶν Πυλαιμένους γραμμάτων, ἤδη χατεσχημένοις ὑπὸ τοῦ δείγματος. Πάντως δὲ συχνοῖς ἐντεύξῃ τοῖς δεῦρο ἀφιχνουμένοις " χαὶ εἰ μηδέσιν ἄλλοις, ἀλλὰ τοῖς ἄρξουσιν ἡμῶν καὶ τὴν ἐλάττω, χαὶ τὴν μείζω, καὶ τὴν Αἰγυπτίων ἀρχήν οὖς οὐχ εἰχὺς ἀγνοεῖσθαι διὰ τὴν ἀχολουθίαν τῶν δανειστῶν. Ἐπεὶ δὲ διαφέρει σοι τἀμὰ εἰδέναι, φιλοσοφοῦμεν, ὦ ὟαθΣ, τὴν ἐρημίαν ἀγαθὴν ἔχοντες συνεργὸν, ἀνθρώπων δὲ οὐδένα. Οὐδ᾽ ἔστιν ὅτου ποτὲ ἐπὶ Λιδύης ἀχῆχοα φωνὴν ἀφιέντος φιλόσοφον, ὅτι μὴ τῆς ἠχοὺς ἀντιφθεγγομένης ἡμῖν. ᾿Αλλὰ κόσμει, φησὶν, ἂν ἔλαχες Σπάρταν. Κἀγώ μοι δοχῶ τὴν εἰμαρμένην ἀγαπήσειν τε χαὶ χοσμήσειν τὴν αὐτὸς ἐμαυτοῦ, ἡγούμενος ἀγώνισμα τοῦτο προκεῖσθαι τῷ βίῳ καὶ βάσανον, εἰ μηδὲ ἀτυχοῦσαν ἀπολιμπάνω φιλοσοφίαν. Ἐμοὶ γὰρ εἰ μηδεὶς ἄλλος μαρτυρεῖ, ἀλλ᾽ αὐτός γε πάντως ὁ θεὸς, οὗ σπέρμα ὁ νοῦς ἐς ἀνθρώπους ἥχει. Δοχῶ δέ μοι καὶ τοὺς ἀστέρας εὐμενῶς ἐνατενίζειν ἑκάστοτε, ὃν ἐν ἡπείρῳ πολλῇ μόνον ὁρῶσι θεωρὸν αὐτῶν σὺν ἐπιστήμῃ γινόμενον. Σύνευξαι τοίνυν ἡμῖν ἐν οἷς ἐσμεν εἶναι" σαυτῷ δὲ ἀπολιπεῖν τὴν …

Phr[y]chous) epedōkche moi pherōn epistolēn to son epigegrammenēn. onoma. Tautēn anegnōn hēdeōs. hama chai agamenōs. Ōpheileto gar to men, tę̄ diatheseu pēs psychēs to de, tǭ kallei tēs glōttēs. Kai dēta parescheuasa soi theatron epi Lidyēs Hellēnichon, epangeilas hēchein achroasomenois hellogimōn grammatōn. Kai nyn en tais par᾽ hēmin poleain ho Pylai… Hen touto atopon ephanē, kai para doxan apēntēse kǭ theatrǭ" tas Kynēgetichas hēteis tas emas, hōs dē ti spoudaion autais henon. “Edoxas oun sesēros ēthos “parechesthai, chai eirōneias anapleōn. Ou gar ēxioun tōn para sphisi ton phaulotaton eipein, exenenchas ti paignion tēs para soi spoudēs axion, Egō de toutou men se parę̄toumēn tēs eirōneias " edidaschon de, hoti pras tois allois, ha soi parestin agatha, philanthrōpotatos ki eiēs, chai tōn enchōmiōn philodōrotatas. Ouchoun epi chatagelōti pepoiēsthai tēn aitēsin" all᾽ hina hēdoimēn, tę̄ para tou toioude martyrią timōmenos. Graphe oun hosakis an enchōrę̄, chai hestia Kyrēnaious tǭ logǭ" hōs ouden an hautois hēdion anagnōsml genoito tōn Pylaimenous grammatōn, ēdē chateschēmenois hypo tou deigmatos. Pantōs de sychnois enteuxę̄ tois deuro aphichnoumenois " chai ei mēdesin allois, alla tois arxousin hēmōn kai tēn elattō, chai tēn meizō, kai tēn Aigyptiōn archēn ous ouch eichys agnoeisthai dia tēn acholouthian tōn daneistōn. Epei de diapherei soi tama eidenai, philosophoumen, ō HyathS, tēn erēmian agathēn echontes synergon, anthrōpōn de oudena. Oud᾽ estin hotou pote epi Lidyēs achēchoa phōnēn aphientos philosophon, hoti mē tēs ēchous antiphthengomenēs hēmin. ᾿Alla kosmei, phēsin, an elaches Spartan. Kagō moi dochō tēn eimarmenēn agapēsein te chai chosmēsein tēn autos emautou, hēgoumenos agōnisma touto prokeisthai tǭ biǭ kai basanon, ei mēde atychousan apolimpanō philosophian. Emoi gar ei mēdeis allos martyrei, all᾽ autos ge pantōs ho theos, hou sperma ho nous es anthrōpous hēchei. Dochō de moi kai tous asteras eumenōs enatenizein hekastote, hon en hēpeirǭ pollę̄ monon horōsi theōron autōn syn epistēmę̄ ginomenon. Syneuxai toinyn hēmin en hois esmen einai" sautǭ de apolipein tēn …

Phrycus handed me a letter bearing your name as its address. I read it with pleasure and also with admiration: the pleasure was owed to the disposition of your soul, the admiration to the beauty of your language. And indeed I prepared for you a Greek theatre in Libya, announcing that people should come to hear distinguished writing. And now in our cities Pylaemenes … One thing seemed strange and met the theatre against expectation: you asked for my 'Hunting' pieces, as though there were something serious in them. You seemed, then, to show a mocking character, full of irony; for they did not think it right that you should call the most trivial of their own things worthy of your seriousness, when you brought forward a mere plaything. But I begged you off from this charge of irony, and taught them that, besides the other goods you have, you are most humane and most generous with praise; so that the request was not made in mockery, but so that I might be pleased, honoured by the testimony of such a man. Write, then, as often as you can, and feast the Cyrenaeans with eloquence; for no reading would be sweeter to them than the letters of Pylaemenes, now that they are captivated by the sample. You will surely meet many of those who come here; if no others, then those who are to govern us, in the lesser office, the greater, and the government of Egypt, whom you are not likely to miss, because of the train of creditors that follows them. And since it matters to you to know my affairs: we pursue philosophy, my admirable friend, with solitude as a good fellow-worker, and no human being. Nor have I ever heard anyone in Libya utter a philosophic word, except the echo answering us back. But 'adorn the Sparta that fell to your lot', he says. And I think I shall love and adorn my own fate, considering that this contest and test is set before my life, whether I do not abandon philosophy even when she is unfortunate. For if no one else bears me witness, God himself certainly does, from whom mind came to men as a seed. And I think the stars too look kindly upon me each time, the only one in a wide continent whom they see becoming their observer with knowledge. Pray with us, then, that we may be content in our circumstances; and for yourself, to leave …

Textual problem in this passage: see the notes.

Notes and citation

Summary: Synesius thanks Pylaemenes for a much-admired letter, promises to send his trivial hunting pieces, and describes his solitary philosophic life in Libya.

  • 'Adorn the Sparta that fell to your lot' is from Euripides' Telephus (fragment 723). The 'Hunting' pieces are lost writings of Synesius.
  • Lines of Migne's Latin translation that broke into the Greek are removed, together with several marginal variants; the end of the letter is lost.

Notes on the original text

  • Digital text corrected (OCR: Latin translation column leaked into the Greek; OCR: marginal variant reading printed in the text): ὧδ πορο δίων; οἰδιπηαῦο Οπθουηι δὲ ἴῃ ΕΙυγα 8ρ6οἰδουϊυαι οοποι οὶ, ὀδηι απ 5 ομηηΐ "5 υἱ δι ΕΤι.ἀΐιδ8 "πο Γὰ5 δυάϊοπάδβ οθηνεηίγοπι. ἐλ πης ΡΥ → … ; [7. ἄρξασιν, ἣ ἄρχουσιν] → ; [Ὀ». ἐμαί] → ; [7}. πάντως γε ὁ θ.] → ; [γ}. ἀτενίζειν) → ; α ἴδ γᾶ 8 δινΐπιὶ ἀ0465, ἰοηξα Βυϊηδηϊββίπιπι 6556, δὶ ἰῃ ΒΘ ἴδῃς 6886 ΡΟ! ἰοΏοη οοιηραγδίδηι, βοά υἱ πιΐ δὲ Ταγυ πὶ ΠΊΘΑΓΙΠ) 5. Δί. Π| ΠΟ886, μιΔ ἱπίθγθδδθ ρι!88, νἱάθος ος π|60 [10 [ὉΓ6 φοηίθηΐϊιδ, πιο 4ι16 ρᾶ-. → ….

Extrabiblical texts: Euripides, fr. 723 (Euripides (plays and fragments); quotation)

Cite (SBL): Synesius, Ep. 100 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/100). (abbreviation not yet checked)

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-synesius-epistulae-100) · 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 102

102PG 66

Συνίστημι τῇ φιλίᾳ χαὶ τῇ προστασίᾳ τῇ σῇ τὸν … αὐξηθέντι, τὰ παρὰ τῆς τύχης οὐχ ἀπαντᾷ χατὰ λό--

Synistēmi tę̄ philią chai tę̄ prostasią tę̄ sę̄ ton … auxēthenti, ta para tēs tychēs ouch apantą chata lo--

I commend to your friendship and your protection the … for whom, having grown up …, the gifts of fortune do not come in proportion …

Notes and citation

Summary: A fragment of a letter of recommendation.

  • Only a few words of the Greek survive among lines of Migne's Latin translation, which are removed.

Notes on the original text

  • Digital text corrected (OCR: Latin translation column leaked into the Greek): Οοιμπιοπὰο δην οἰ βία ραιγοοϊπίοηθε ἔπο οργαβίιπε → ; οἱ δέϊι!ο, ἐοτίυ πα ποαυδίμιᾶπι ρΡῸ ἡπογῖἰ8 γοβροα-ὀ → … .

Cite (SBL): Synesius, Ep. 102 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/102). (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 103

103PG 66

Οὐ μὰ τὸν φζλιον τὸν ἐμόν τε καὶ σὸν, οὐκ ἔγωγε, ὦ Πυχαίμενες, ἀπέσχωψά σου τὴν εἰς τὴν ἐνεγχοῦσαν εὔνοιαν. Οὐχ οὔτως ἄπολίς εἰμί τις, οὐδὲ ἀνἐστιος" ἀλλὰ σὺ κακῶς ἐξεδέξω τὸν νοῦν τῆς ἐπιστλῆς" καὶ κατηγόρηκας ἡμῶν ἅττα οὐκ ἄξιον. Ἐγὼ γὰρ ὅτι μὲν Ἡραχλεΐας ἐρᾷς, καὶ πρόθυμος εἴ ποιεῖν τι τὴν πόλιν ἀγαθὸν, ἐπαινῶ. Τοὺς λόγους δ' ἑποιού … φιλοσοφῶν, ὠφελιμώξεβος ἔσεσθαι τῇ πατρίδι. Πῶς ; Ὅτι τοῦ μὴ μετατεθεῖσθαί τὴν προαίρεσιν, ἡτιάσω τὸ τῆς γνώμης φιλόπαρδτρι. Τοῦτ᾽ οὖν ἀπέσνωψα, καὶ οὐχὶ τὴν εὔνοιαν, ὅτε «αχῶς οἴει προὔργου σοΐ τι ποιήσειν εἰς τὸν χαλὸν τοῦτον ἔρωτα, τὸ προσεδρεύειν ταῖς δίκαις. Καὶ γὰρ … λέγοιμι φιλοσοφίαν ἱκανὴν εἶναι τὰς πόλεις ὁρς … βούλει καὶ τέχνης, καὶ ἐπιστήμης, ὅτ᾽ ἐπὶ πάσαις οὖσα, παρέχεται τὸν ἔχοντα χαὶ ἰδιώτῃ, καὶ οἴκῳ, χαὶ πόλεσιν ὠφελιμώτερον. Οὐ μὴν ἀρκεῖ τὸ καθ᾽ ξαυτὴν ἀγαθόν τι ποιεῖν τοὺς ἀνθρώπους. Ἔχει ψυχῇς, χαὶ οἷον αὐτὸ μόνον τὸ χρώμενον" καιροὶ δ καὶ. τῦχαι φέρουσιν ἄνω χαὶ κάτω τὰ τῶν πόλεων πράγματα. Καὶ νῦν μὲν οὕτως ἔχει, νῦν δ᾽ ἑτέρως, ἀνάγχῃ φύσεως ἧς μετείληφε. Φιλόπολις μὲν οὖν εἰ σύ" τυγχάνω δὲ ὧν χαὶ ἐγώ καὶ σὺ μὲν ἐργάζῃ ῥητορικὴν καὶ συγχωρῶ σοι μὴ ταύτην ἐπιτηδεύειν, ἀλλὰ τὴν ὀρθὴν καὶ γενναίαν, ἣν οὐδὲ Πλάτων, οἶμαι, διαγράφειν πειρᾶται. Ἐγὼ δὲ φιλοσοφίαν τιμῶ τε καὶ τῶν ὅσα ἀνθρώπινα ἀγαθὰ προτιμῶ. Τί οὖν ταύτῃ παρ᾽ ἡμῶν πλέον ταῖς πόλεσιν, εἰ μὴ καὶ βίοι τινὲς ὑπούληθεξεν ἀρχοῦντες ταῖς προαιρέσεσι; Δεῖ μὲν γὰρ ὕλης ἐπιτηδείας " δεῖ

Ou ma ton phzlion ton emon te kai son, ouk egōge, ō Pychaimenes, apeschōpsa sou tēn eis tēn enenchousan eunoian. Ouch outōs apolis eimi tis, oude anestios" alla sy kakōs exedexō ton noun tēs epistlēs" kai katēgorēkas hēmōn hatta ouk axion. Egō gar hoti men Hērachleïas erąs, kai prothymos ei poiein ti tēn polin agathon, epainō. Tous logous d' hepoiou … philosophōn, ōphelimōxebos esesthai tę̄ patridi. Pōs ? Hoti tou mē metatetheisthai tēn proairesin, hētiasō to tēs gnōmēs philopardtri. Tout᾽ oun apesnōpsa, kai ouchi tēn eunoian, hote «achōs oiei prourgou soï ti poiēsein eis ton chalon touton erōta, to prosedreuein tais dikais. Kai gar … legoimi philosophian hikanēn einai tas poleis hors … boulei kai technēs, kai epistēmēs, hot᾽ epi pasais ousa, parechetai ton echonta chai idiōtę̄, kai oikǭ, chai polesin ōphelimōteron. Ou mēn arkei to kath᾽ xautēn agathon ti poiein tous anthrōpous. Echei psychę̄s, chai hoion auto monon to chrōmenon" kairoi d kai. tychai pherousin anō chai katō ta tōn poleōn pragmata. Kai nyn men houtōs echei, nyn d᾽ heterōs, ananchę̄ physeōs hēs meteilēphe. Philopolis men oun ei sy" tynchanō de hōn chai egō kai sy men ergazę̄ rhētorikēn kai synchōrō soi mē tautēn epitēdeuein, alla tēn orthēn kai gennaian, hēn oude Platōn, oimai, diagraphein peiratai. Egō de philosophian timō te kai tōn hosa anthrōpina agatha protimō. Ti oun tautę̄ par᾽ hēmōn pleon tais polesin, ei mē kai bioi tines hypoulēthexen archountes tais proairesesi? Dei men gar hylēs epitēdeias " dei

No, by the god of friendship, mine and yours, I did not, Pylaemenes, mock your goodwill toward the land that bore you. I am not so much a man without a city or a hearth. But you took the meaning of my letter wrongly, and accused us of things that do not deserve it. For that you love Heraclea and are eager to do the city some good, I praise. What I was saying was that by pursuing philosophy you would be of more use to your fatherland. How so? Because you blamed your patriotic disposition for keeping you from changing your choice of life. That is what I mocked, and not your goodwill, since you wrongly think that attending the law courts will do you any good toward this fine love of yours. For I would [not] say that philosophy is sufficient to set cities right … if you wish, both an art and a science, since, being above all others, it makes its possessor more useful to the individual, to the household, and to cities. Yet it is not enough of itself to do men good. For it has only what belongs to the soul, and, as it were, only the one who uses it; but occasions and fortunes carry the affairs of cities up and down. Now they are thus, now otherwise, by the necessity of the nature they share. You, then, are a lover of your city, and so in fact am I. And you practise rhetoric; and I grant you that you should not practise this kind, but the right and noble kind, which not even Plato, I think, attempts to describe. But I honour philosophy and prefer it to all human goods. What more, then, do cities get from us by it, unless certain lives also serve, adequate to their purposes? For there is need of suitable material; there is need …

Textual problem in this passage: see the notes.

Notes and citation

Summary: Synesius assures Pylaemenes that he did not mock his love for Heraclea, but urged that philosophy would make him more useful to it than the law courts.

  • Pylaemenes, a friend from Constantinople, came from Heraclea (Pontica). The 'right and noble' rhetoric recalls Plato's Phaedrus.
  • This letter is badly interleaved with Migne's Latin translation; the Latin is removed by many logged corrections, and a few words are lost. A marginal variant 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; OCR: Latin translation column leaked into the Greek, splitting πάσαις; OCR: Latin translation column leaked into the Greek, splitting πόλεσιν; OCR: Latin translation column leaked into the Greek, splitting ἀνέστιος; OCR: Latin translation column leaked into the Greek, splitting ἐνεγκοῦσαν; OCR: Latin translation column leaked into the Greek, splitting ἐποιούμην; OCR: marginal variant and Latin translation column leaked into the Greek; OCR: marginal variant reading printed in the text): εἰν δίοπι, αυδεὶ ἢν], υἱὲ δαὶ ἱπιρεγαίον, εἰἰδπὶ [οτ- Νὴ ῬῈῪ Ἄιοϊοϊ πε τὲ το 400 ρυπθὶ ἄδην, ΒΟ Ο60, → ; - Β οαυ ἰαιυς. ΝΟὴ [ἃ διιπὶ ἐπορ8 ὑπ δ. δὲ ἰδγα ἀθδὶϊ → ; ον 08. δ6ι μὲ ΠΔ]6 ὀρίβίοἰ δ δοηδιιπὶ ἱπιογργοίδειβ → ; 46, πιεηι6 ἀδ αυΐθυ5 πιϊηΐπιο ορονγίεὑαὶ δοοδδθθιὶ. → ; Νδιὸ αιοά Ηογδοῖδαπι ἃπ|88, εἰ αυοάυθ πιοὶο "θυ → ; - ἀδ 68 οἰνίαἱα πιογογὶ θίυάδβ, ἰλυυο δαυϊάεπι. Αἱ ἰά ἢ → … ; τὰπι 6χ δοίΐοῃα ρδίγθ, φυδαὶ ἐσ μὲ] δορὶ διυποῦτο → ; [7}». μεταθέσθαι[]΄ ἀΐο αἰ }}2ε]6 δἰἰαίαγα. Θυΐπαι ἰοϊ μα 3 ᾿νοιίαπι δου → ; - εἰδὲ, φυοῦ δεπιεπιίαπι πόα ππυΐδ8868, ἐμυ) ἰη → ; ἐείαιδι ΔΙΒΟΓΕΙΙ Οθειδδπ 6586 ἀἰπχίδι!, ἴος ἰδ, βθι → ; φαιΓγίδ οἰονδίοιι, ἰγεϊθὶ, φιοὰ ὁροῦο ρτειίυμι ἤμέι- « → ; τααι (ἰδὲ δὰ ερτεσίυαι ἐδέυπι διμογεῖ ρδισὴα' ΠΟ π668, πὲ → … ; οἱ δδείάμε ᾿ ολακία νοϊυίεγ8. Νδῖρ δἱ ρ]ἰ]οδορ ἦδπι νος → … ; ρ Βοῃ Πη060 ογδίοτί Δ, βοὰ οἱ 38 ὀπνεΐ δγίο βοίδηιίδνο, σ → σ; φέροιο αὐ ῥγθείξ οαημΐυυ8, ὑπ ΠἸυγαπι δυῶν αυὶ → ; ροδδίἀοδι, οἱ ρῥγίναί8β, εἰ (Δπ}}}}}8, δὲ εἰνί μαι θει8 → ; μγειδίδιθ. ΝΌΩ (ἈΠῚ6Ὶ; ΡῈΓ 8686 δινΈ οἰ θἢ8 δαὶ, υἱ → ; δ, ἀἠ06 ἀἰδοϊ μια ἐλου!ϊιδίοβ αυύδπι δυηΐϊ, οἱ διίΐμΐ → ; ἐεοιηραγδίίοπεδ, δο ἰδπηυληι υἱδηἋΐ 504 Υἱβ οἱ δδυὶ → ; Μίαα. Τειηρογυδὶ δυΐθπ) ἃς Ἰογίιπα υἱοἰβαί ἐιΐπ68. → ; δἰξήυα ἄδην τὸδ εἰν ἰδίυαι ἱπιρεϊυπι; οἱ πιοάο. → ; [1}. αὐτός] → ; μὰ εε86, Βιοάο ΦΔΗΐΕΡ μιαῦθηΐ, ργὸ ᾿δίυγῷ, δυῦπε → ; 580τγιϊξ διπὶ, ποοδδείίθι6. Τὰ εἴτα ραῖγ5 αυΐάεπι. → ; Ὁ ἀπιδπδ εδ : 668 ν6ΓῸ ποῃ ποίπυθ ᾿ς ἰάεπὶ ἦρ86 ΒΌΠΙ.. → ; Τα ογαίοτίαδῃν ργοθιοΓί5; ἐρο [6 'π δὰ Θρειρανὶ ποι. → ; εἶπο; φεοὰὶ ἴῃ Ρῥγοίαγα {Π8 οἱ οργαρία ἀϊδεὶρίϊπα,. → ; - αυδῆὶ μος ἰρβα, υὐ ορίπογ, Ρίδίυ ἀδβογίβογο οο- → ; πλῖίι!8 6:1. Εφ0 ΡἸΝΙΟΞΟΡΙ ΐδην 6010, οθείογί 84:16, ἢ 19' → .

Cite (SBL): Synesius, Ep. 103 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/103). (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 104

104PG 66

Ἰοὺς αὐτοὺς ἂν ἴδοις ἐν μὲν εἰρήνῃ θρασεῖς, ἐν δὲ πολέμῳ δειλοὺς, τουτέστιν ἁπανταχοῦ πονηρούς. “Ὥστε μοι’ δοχεῖ ταύτην τις δικαίως εἰδέναι τῷ πολέμῳ χάριν, ὅτι βάσανός ἔστι τοῦ περὶ τὴν χαρδίαν αἷμα … ριωτέρους ἡμῖν ἀποδίδωσιν. Οὐ γὰρ, οἶμαι, τὸ ἀπὸ Ἐπιειχεστέρων τινί. Χθές τοι πάνυ λαμπρῶς συνηγορήχει τῇ παροιμίᾳ, μᾶλλον δὲ τῷ χρησμῷ. Χρησμὸς γὰρ ἄντιχρυς. Τοῦτό γε πάντως οἶσθα, τὸ, Οὑδεὶς κομήτης, ὅστις οὐ ψηνίζεται. Ἡμέρας μὲν γάρ τινας ἑξῆς οἱ πολέμιοι προσηγγὲλλοντο᾽ χἀμοῖί τε ἀπαντητέον ἐδόχει, καὶ Βαλαγρίτας συντεταγμένους ἐξῆγεν ὁ φύλαρχος. Εἶτα φθάσαντες εἰς τὴν πέδινην, περιεμένομεν. Οὐδαμοῦ δὲ φαινομένων, περὶ βουλυτὸν ἀπεχωροῦμεν ἕχαστος οἴκαδε, ὀυνθέμενοι πάλιν ἧξειν εἰς τὴν ὑστεραίαν" ὁ δὲ Φρὺξ Ἰωάννης τέως μὲν ἦν οὐδαμοῦ " οὔχουν ὥστε καὶ φανερὸς εἶναι" φήμας δὲ ὑπέπεμπε, νῦν μὲν ὡς κατεαγὼς εἴη, καὶ διαπρίεται «ὃ σχέλος " νῦν δὲ ὡς τὸ ἄσθμα νοσεῖ" νῦν δὲ ἄλλο τι χαχὸν ἐξαίσιον ἔχει. Τοιοῦτοί τινες ἐφοίτων λογο- “ποιοὶ, ἄλλος ἄλλοθεν ἥχειν φάμενοι, τοῦ μηδὲ σαφὲς εἶναι ποῖ γῆς Ἰωάννης δέδυχεν, ἣ χρύπτεται, Μεταξὺ δ᾽ ἂν διηγούμενοι πρὸς τὴν ἀκαιρίαν τῆς συμφορᾶς ἐσχετλίαζον, ὑπεδάχρυον. Νῦν ἔδει τοῦ γενναίου λήματος νῦν τῶν ἐχείνου χειρῶν. Τὲ ἂν ἐποίησε; τί ἂν ἐγένετο; Καὶ ἐπὶ πᾶσιν, ὦ τοῦ δαίμονος 1 εἰπὼν ἂν ἕχαστος, χαὶ τὼ χεῖρε πατάξας, ἀπηλλάττετο. Ἦσαν δὲ οὗτος τῶν ἐπ᾽ οὐδενὶ χρησίμῳ πάλαι παρατρεφομένων αὐτῷ, χομῆται χαὶ οὗτοι, καὶ οὐδὲν ὑγιὲς, ᾿ Ἁργῶν ἠδ᾽ ἐρίφων ἐπκιδήμιοι ὁρπακτηρες:. ὦ. Καὶ νὴ τοὺς θεοὺς, ἔστιν ὅπου χαὶ γυναιχῶν. Τοιούτοὺς λοχίτας ἐχ πολλοῦ παρεσχεύασται μεθ᾽ ὧν … ναὶ μὲν ἀνὴρ οὐδ᾽ ἐπιχειρεῖ " χαλεπὸν γάρ σοφιστὴς δ᾽ ἐστὶ, καὶ ὡς ἂν δείξειεν ἀνὴρ εἶναι Ἐαρὰ τοὺς ὄντας ἄνδρας, ἄριστα σχέκτεται. ᾿Αλλά μοι δοκεῖ καλῶς αὐτῷ τὸ δαιμόνιον ἀντυπολιτεύσασθαι, Πέμτὴν μὲν γὰρ ἤδη ἐν ταῖς ὅπλοις μάτῃν προελῃγ φοολεμίων “ ὁ δὲ χαὶ παντάπασιν ἀπογνοὺς ἥξειν αὖτοὺς, ὡς οὐχ ἂν τὸ βάθος τῆς χώρας θαῤῥήσοντας, παρῆν, καὶ πάντα εὐθὺς (ἐδ) ἀχοσμίας ἐμπίπλησι. Καὶ ἀσθενείας μὲν οὐκ ἐμέμνητο’ κατεγέλα γέ τοι καὶ ἀνασχομένων ἀχοῦσαι" αὐτὸς δὲ ἥκειν ἔφη πόῤῥωθεν, οὐχ οἶδα ὅθεν. Ἐχεῖ γὰρ εἰς συμμαχίαν παραχεχλῇσθαι" παρ᾽ ὃ καὶ σεσῶσθαι τοὺς ἐπιχαλεσαμένους ἀγρούς. Οὐδὲ γὰρ ἐμδεδληχέναι τοὺς πολεμίους, πρὸς τὴν φήμην τῆς Ἰωάννου παρουσίας … καὶ ἐν βραχεῖ τέχνην τοῦ νιχᾷν παραδώσειν … κατὰ τὸ χέρας πολὺ, τὸ πλαίσιον " ποιῶν ὀνόματα τάξεων, ὧν ἡγνόει τὴν χρείαν. Καί τισιν ἀπὸ τούτου ἔδοξέ τις εἶναι, καὶ τήν γε φύσιν ἐμακάριζον, καὶ … χαιρὸς ἐφόδου χαὶ δὴ πρόσω τῆς ὀρεινῆς χαταδαίτες ὅσον ἐχώρουν αἱ χεφαλαὶ, δρόμῳ πρὸς ἡμᾶς ἔθεον, καὶ σπεύδουσιν εἴσω τῶν ὅπλων γενέσθαι. Πρὶν ὃὲ … χαὶ χαλῶς αὐτῶν ἐχείνων ἀχοῦσαι, λεγόντων ὅτι χαὶ καὶ, ὡς ἐμοὶ δοχεῖν ὑπὸ λιμοῦ στρατηγούμενα " προχειρότατα δ' οὖν ὑπὲρ τῶν ἡμετέρων ἀγαθῶν ἀποθνήσχειν ἐθέλοντα. Ἐπειδὴ δ᾽ οὖν εἶδον χαὶ ὥφθησαν, πρὶν εἴσω βέλους ἐλθεῖν, οἱ μὲν ἀποδάντες, … ζοντο" καί μοι καλῶς ἔχειν ἐδόχει μιμεῖσθαι τοὺς ἄνδρας" χαὶ γὰρ ἄφιππα ἦν. Ὁ δὲ γεννάδας οὐκ … τῶν ἵππων ποιήσειν. Τί οὖν; Παρενεγχὼν βίᾳ τὸ … ἢ βοὴ τὸ χελευστιχὸν ἤχει. Ἐν τούτῳ δὲ οὐχ ἔστι ῥάδιον εἰπεῖν, ὄντινά τις μᾶλλον ἐπήνεσε, πότερον τὸν ἵππον, ἣ τὸν ἱππέα" ὁ μὲν γὰρ ὁμοίως χατὰ πρανῶν, ὁμοίως χατ᾽ ὀρθίων ἐφέρετο, καὶ διὰ τῶν δασέων, καὶ διὰ τῶν ψιλῶν, ῥύμῃ μιᾷ διεπήδα τάφρους, ὑπὲρ τοὺς ὄχθους ἤρετο" ὁ δὲ, διὰ πάντων τῶν χωρίων ἔποχης ἦν, καὶ ἐν οὐδενὶ τῆς καθέδρας ὠλσθησε. Δοχεῖ γάρ μοι καὶ τοῖς πολεμίοις καλὴ θέα γενέσθαι, χαὶ ὡς πολλὰ ἂν εὔξαιντο τοιαῦτα θεάσα-

Ious autous an idois en men eirēnę̄ thraseis, en de polemǭ deilous, toutestin hapantachou ponērous. “Hōste moi’ dochei tautēn tis dikaiōs eidenai tǭ polemǭ charin, hoti basanos esti tou peri tēn chardian haima … riōterous hēmin apodidōsin. Ou gar, oimai, to apo Epieichesterōn tini. Chthes toi pany lamprōs synēgorēchei tę̄ paroimią, mallon de tǭ chrēsmǭ. Chrēsmos gar antichrys. Touto ge pantōs oistha, to, Houdeis komētēs, hostis ou psēnizetai. Hēmeras men gar tinas hexēs hoi polemioi prosēngellonto᾽ chamoii te apantēteon edochei, kai Balagritas syntetagmenous exēgen ho phylarchos. Eita phthasantes eis tēn pedinēn, periemenomen. Oudamou de phainomenōn, peri boulyton apechōroumen hechastos oikade, ounthemenoi palin hēxein eis tēn hysteraian" ho de Phryx Iōannēs teōs men ēn oudamou " ouchoun hōste kai phaneros einai" phēmas de hypepempe, nyn men hōs kateagōs eiē, kai diaprietai «ho schelos " nyn de hōs to asthma nosei" nyn de allo ti chachon exaision echei. Toioutoi tines ephoitōn logo- “poioi, allos allothen hēchein phamenoi, tou mēde saphes einai poi gēs Iōannēs dedychen, hē chryptetai, Metaxy d᾽ an diēgoumenoi pros tēn akairian tēs symphoras eschetliazon, hypedachryon. Nyn edei tou gennaiou lēmatos nyn tōn echeinou cheirōn. Te an epoiēse? ti an egeneto? Kai epi pasin, ō tou daimonos 1 eipōn an hechastos, chai tō cheire pataxas, apēllatteto. Ēsan de houtos tōn ep᾽ oudeni chrēsimǭ palai paratrephomenōn autǭ, chomētai chai houtoi, kai ouden hygies, ᾿ Hargōn ēd᾽ eriphōn epkidēmioi horpaktēres:. ō. Kai nē tous theous, estin hopou chai gynaichōn. Toioutous lochitas ech pollou parescheuastai meth᾽ hōn … nai men anēr oud᾽ epicheirei " chalepon gar sophistēs d᾽ esti, kai hōs an deixeien anēr einai Eara tous ontas andras, arista schektetai. ᾿Alla moi dokei kalōs autǭ to daimonion antypoliteusasthai, Pemtēn men gar ēdē en tais hoplois matę̄n proelę̄g phoolemiōn “ ho de chai pantapasin apognous hēxein autous, hōs ouch an to bathos tēs chōras tharrhēsontas, parēn, kai panta euthys (ed) achosmias empiplēsi. Kai astheneias men ouk ememnēto’ kategela ge toi kai anaschomenōn achousai" autos de hēkein ephē porrhōthen, ouch oida hothen. Echei gar eis symmachian parachechlę̄sthai" par᾽ ho kai sesōsthai tous epichalesamenous agrous. Oude gar emdedlēchenai tous polemious, pros tēn phēmēn tēs Iōannou parousias … kai en brachei technēn tou nichąn paradōsein … kata to cheras poly, to plaision " poiōn onomata taxeōn, hōn hēgnoei tēn chreian. Kai tisin apo toutou edoxe tis einai, kai tēn ge physin emakarizon, kai … chairos ephodou chai dē prosō tēs oreinēs chatadaites hoson echōroun hai chephalai, dromǭ pros hēmas etheon, kai speudousin eisō tōn hoplōn genesthai. Prin hoe … chai chalōs autōn echeinōn achousai, legontōn hoti chai kai, hōs emoi dochein hypo limou stratēgoumena " procheirotata d' oun hyper tōn hēmeterōn agathōn apothnēschein ethelonta. Epeidē d᾽ oun eidon chai hōphthēsan, prin eisō belous elthein, hoi men apodantes, … zonto" kai moi kalōs echein edochei mimeisthai tous andras" chai gar aphippa ēn. Ho de gennadas ouk … tōn hippōn poiēsein. Ti oun? Parenenchōn bią to … ē boē to cheleustichon ēchei. En toutǭ de ouch esti rhadion eipein, ontina tis mallon epēnese, poteron ton hippon, hē ton hippea" ho men gar homoiōs chata pranōn, homoiōs chat᾽ orthiōn ephereto, kai dia tōn daseōn, kai dia tōn psilōn, rhymę̄ mią diepēda taphrous, hyper tous ochthous ēreto" ho de, dia pantōn tōn chōriōn epochēs ēn, kai en oudeni tēs kathedras ōlsthēse. Dochei gar moi kai tois polemiois kalē thea genesthai, chai hōs polla an euxainto toiauta theasa-

You could see the same men bold in peace and cowardly in war, that is to say, wicked everywhere. So it seems to me that one might justly be grateful to war for this, that it is a test of the blood around the heart … and renders them to us … For not, I think, … Yesterday, I tell you, the proverb was most brilliantly borne out, or rather the oracle; for it is plainly an oracle. You surely know this one: 'No long-haired man but is a fop.' For several days in succession the enemy were reported; I thought we must go out to meet them, and the phylarch led out the Balagritae in good order. We reached the plain first and waited. When the enemy nowhere appeared, about the time of unyoking the oxen we each went home, having agreed to come again the next day. Meanwhile John the Phrygian was nowhere, not, at least, so as to be seen; but he kept sending rumours: now that he had broken his leg and it was being sawn off, now that he was ill with asthma, now that he had some other extraordinary ailment. Tale-bearers of this kind kept coming, each claiming to come from a different place, so that it was not even clear in what corner of the earth John had sunk or was hiding. And in the midst of their stories they would complain of the untimeliness of the misfortune and shed tears: 'Now was the time for his noble spirit, now for those hands of his! What would he have done! What would have happened!' And at the end of it all each would say, 'O cruel fortune!', strike his hands together, and go off. These were men he had long kept about him as hangers-on for no useful purpose, long-haired these too and nothing sound in them, 'robbers of lambs and kids among their own people'; and, by the gods, in some places of women too. Such were the comrades he had long prepared for himself, with whom … To be a man he does not even attempt, for that is hard; but he is a sophist, and he considers excellently how he might show himself a man before men who really are men.

But it seems to me that heaven fittingly worked against him. For it was already the fifth time that we had gone out in arms in vain …; and he, despairing altogether that the enemy would come, since they would not dare the depth of the country, appeared, and at once filled everything with disorder. Of illness he made no mention; in fact he laughed at those who had been willing to listen to such talk. He said he had come from far off, I know not where; that he had been called there as an ally, and that this was why the estates which had invoked him had been saved, for the enemy had not even invaded, at the rumour of John's presence … and that in a short time he would hand on an art of victory: … the deep wing, the square, making up names of formations whose use he did not know. And to some he seemed from this to be somebody, and they called his nature blessed … the moment for attack. And indeed, coming down from the mountains, as many as could be seen by their heads, they came toward us at a run and hurried to get within our lines … Before that we could also hear them clearly, saying that, being generalled, as it seemed to me, by hunger, they were most ready to die for our goods. When they saw us and were seen, before coming within bowshot, some of them dismounted … and it seemed to me well to imitate the men, for the ground was unsuited to horses. But the noble fellow would not [get down] from his horse. What then? Wheeling round by force, using every spur, with the whip falling thick, … the shout of command came. And here it is not easy to say whom one would praise more, the horse or the rider. The one was carried alike down slopes and up steep places, through thickets and over bare ground; at one bound he leapt ditches and rose over banks. The other kept his seat over all the terrain, and nowhere slipped from the saddle. It must, I think, have been a fine sight for the enemy too, and they would pray to see many such …

Textual problem in this passage: see the notes.

Notes and citation

Summary: Synesius mocks John the Phrygian, a long-haired braggart who feigned illness while the enemy threatened, talked grandly of tactics, and then fled at full gallop at the first sight of the barbarians.

  • 'No long-haired man but is a fop' is a proverbial line from comedy; 'robbers of lambs and kids among their own people' is Homer, Iliad 24.262. The Balagritae were local troops from Balagrae. The story is told ironically: John's fine horsemanship is shown in his flight.
  • This letter is heavily interleaved with Migne's Latin translation and with a Greek explanatory note on the proverb about Phrygians (Migne's annotation); these are removed by logged corrections, and gaps are marked '…'. The letter breaks off at the end.

Notes on the original text

  • Digital text corrected (OCR: Latin translation column and Migne's Greek note on the proverb leaked into the text; OCR: Latin translation column leaked into the Greek; OCR: Latin translation column leaked into the Greek, splitting καταβάντες; OCR: Latin translation column leaked into the Greek, splitting στρατηγούμενα; OCR: Latin translation column leaked into the Greek, splitting συνηγορήκει; OCR: Latin translation column leaked into the Greek, splitting χρησμός; OCR: Latin translation column leaked into the Greek, splitting ἀγαθῶν; OCR: marginal variant reading printed in the text): - ΤΑ εἶδ ἱβπανοθ, πθ6 88ὲ υδίφυθ ἱππργοθοβ. 8. ζ., « → … ; . Μὰὺδ ἰπ ἡποιπηυδη) τθοἀαβιίογομι ἰηβὶ οί. Πετὶ αυΐ → ; : ἀ6πὶ πιαπήδεκί ργουθγυίυπι ἐΠυἀ ἀρρτουανῖε, νεῖ → ; [γ0. οἴχοι)] → ; εἷαιιοά οπμπΐπο ἴθ πο0586 ἀ6})68 : αυϊάδηι [Δηιὶβαγαίογεβ υ οἱ δ θαπὶ, Δ᾽ υ5 δἰἰαπάδ νὰἐρθὶ, ἐγυρίθᾳια πυ}}}88 - 0 ΡῈΓ ἀ608 ποππιπᾷυθπι οἰΐδπι τυ] 6γο5. Ε)υ8βοῖ ρογίσυ!απι, βί γι 5 86 [ὉΓ118 Υἱἀεθαίαγι ἰάοπι πθὶ ἴιθ8 ἰθςτοριι 556ῖ, ἰΓΡ[ 55: 28 Π| 86 ἰῃ [084Π} 60η- () Ἐξηγεν ὁ φύλαρχος. Βαϊαρτίιἀτιπη ἀυχ { [{Χ}}}} 0 δὲ Φρὺξ ᾿Ιωάννης, Ὑεὶ φυῖα ἰπ- Φρὺξ ἡ᾿μηγεὶς ἀμείνων καὶ ΓΤ ωταροι Ἐπεὶ δοκοῦσιν ἀργότεροι καὶ νωχελέστεροι οἱ Φρύτ υἱνυδι 80 ργκῦοτα τδ συηδίογ ἀυϊάσηι : ἀϊβῥεί!α αδὲ Δ → … ; δυίοηι δα τ ἀνθ τηεοι|0 πε 8, φυΐῃ ἐ08 ἰσγίάοθαὶ, αὐ! 1ἃΔ δυάσίτα βυδιϊυἴβδοηῖ; δ6 νετῸ 6 ἰοηρίσαια → ; εἤετγτοίαν. Ἀορδηίο ἰφί τα ρογίυτῦατο οΘρὶς οαπηΐΔ, → … ; ὑκυἱποθπὰϊ δείαπι ἰγδάϊαγυπὶ ΡΟ Ποοίαν, μας ἰἀαπι!-ὀ → … ; ἄοτα δυσοϊδη)δηδ, ἰῃ (γοηίθπι, ἰῃ ρβαϊδηροιη, εἱ δὰ → ; ΚΟΓΩΙ βιρρίας, οἱ φπδάγαίυπι Οὐ ομραιι ἱηρεπιίπδηβ, → ; ὑφατ!. 886 4υϊθυβάδπι Οὐ εἰ αἰϊᾳυΐβ 6586 νἱδι8 δῖ, → … ; ἱγγυρειοαίδ ἀρρείομαῖ : ἰίδαυθ Ὀγενὶ πιοπίῖθυβ ἀϊ-, → ; τυβιίοο μιαυΐτα, νοοϊίβγδηίε5 φαδηίιπι οαρία ἴογθ- → ; νδηΐ, ουγοι δὲ π05 σοπιοπάοθδηϊ, αἱ πεπιϊηὶ γα → … ; [ἐδιϊπαίοηυθ ε08 δὰ Δγπιδ ποβιγὰ γεθερίιπι μθθογα → ; [γ. δοχεῖ, → ; - Ὑθ α. Ας ρυϊυβαυδαὶ Ρθμιι8 ἰΠἰ06 δάρββα διοβίθπι → ; μι δη(ε8 οχθυἀἴγθπνιδ, πιΐβογοβ Βοπιυποίομεβ πῃ → ; φαυΐε οοπβρίοἴπιι8, 4υΐ αἱ] [ἀπιΐ8 ἀυείυ τορὶ υἱ-ς → ; διτὶβ ορουπάδη)! 6686 ραγδιἰδδίτηὶ. Θμἱ ομπὴ πῸὸ8 → … ; τοπδροχίβδθοηί, ΘοΠθρθο 406 66θθηΐ, ἀπίθαυλπι ἰῃ- → ; ἀεἰαρεὶ 86 δά οογίδβιοπ δορίπροθδηΐ : πιϊμίηαυθ Βο- → … ; δοπογοβιιθ 16 ποαυδῆυδιη 86 ἰῃ δαμίλπὶ ᾿υγὰ ρθοθᾶ-ὀ χέντρῳ παντὶ χρώμενος - καὶ ἡ μάστιξ πυχνή " χαὶ ἰυγυπὶ 6856 ἀΐχ!!, 504 64τοθῖγο οογίδηηθη ἰπἰΐαγυη, → … .

Extrabiblical texts: Homer, Il. 24.262 (Homer, Iliad; quotation)

Cite (SBL): Synesius, Ep. 104 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/104). (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 105

105PG 66

᾿Ανόητος ἂν εἴην, μὴ πολλὴν χάριν εἰδείην Πτολεμαίοις, ὅτ; με τοσούτων ἀξιρῦσιν, ὅσων οὐδὲ αὐτὸς ἐμαντόῤν. ᾿Αλλ᾽ οὐχ εἰ μεγάλα χαρίζονται, τοῦτο προ:ἧκε; σχρπεῖν " ἀλλ᾽ εἰ λαδεῖν ἐμοὶ ὄδννατά, Τὸ γὰρ δικαέῳ μὲν ὄντι τυγχάνειν, ἥδιστον εἰς ἀπάλᾳνσιν ἕρχοραν' ἐριπομένῳ δὲ παραπολὺ τῆς ἀξίας, ἐλπίδα πικρὰν ὑπορμείνει τοῦ μέλλοντος. Οὐ γὰρ νεώτερόν ἔστι τὸ δέας, ἀλλὰ χαὶ λίαν ἀρχαζον, τὸ, μή τ: περ) Θεὸν ἀμα,λακὼν, τιμὼν πρὸς ἀνθρώπων ἐφδύρω, Ἐγὼ δὲ καταμανθάνων ἐμαντὰν, εὐρίσχῳ παντάφασιν ὀνδεέσξερον, ἢ ὡς ἁρμόσαι τῇ τῆς ἱερωαύνης σεμνότητι. Καὶ δῆτα ῥιαλέξομαι “πρὸς σὲ περὶ τῶν τῆς ἀμαυτοῦ ψυχῆς ᾿ινημάτων. Οὐ γὰρ ἔχω πρὸς Ὁ ὄντινα ἄλλρν ἀντὶ τῆς σῇς φίλης, χαὶ συντρόφου μρι χεφαλῆς. Σὲ γὰρ εὐχὰς χαὶ μετέχειν μοι τῶν ἴσων φροντίδων, καὶ νύχτωρ ἀγρυπνεῖν, χαὶ μεθ᾽ ἡμέραν σχοπεῖν, ὅπως ἂν ἀγαθόν τί μοι γένηται, χαὶ ὅπως … εἶναι, ὄν γε πρὸς μὲν παιδιὰν ἅπασαν, ἴσα χαὶ Θεῷ, τὰ πλείῳ δ᾽ ἂν αὐτῶν χαὶ εἰδείης. Μιχρὸν ἀράμενος φορτίον, χαλῶς ἐνεγχεῖν μοι δοχῶ τὸ μέχρι τοῦδε, φιλοσοφίαν. Διὰ δὲ τὸ δόξαί μὴ παντάπασιν αὐτῆς ἁμαρτάνειν, ἐπαινεθεὶς ὑπ᾽ ἐνίων, ἀξιοῦμαι μειζόνων παρὰ τῶν οὐκ εἰδότων κρῖναι ψυχῆς ἐπιτηδειότητα. Φοθοῦμαι δὲ μὴ χαῦνος γενόμενος, καὶ προσιέμενος τὴν τιμὴν, ἀμφοῖν διαμάρτω, τοῦ μὲν ὑπεριδὼν, «οὔ δὲ τῆς ἀξίας οὐχ ἐφιχόμενος. Σχόπε: γὰρ οὕτω. Δύο τούτοις ἑχάστοτε μερίζω τὸν χρύνον, παιδιᾷ, χαὶ σπουδῇ. Καὶ σπουδάζων ἴδιός εἰμι, μάλιστά γε τὰ θεῖα. Καὶ παίζων, χοινότατος. Οἶσθα γὰρ ὡς ὅταν ἀναχύψω τῶν βιδλίων, ἐπιῤῥεπής εἰμι πρὸς ἅπαταν παιδιάν. Πολιτιχῇς δὲ φροντίδος ἀμοιρῶ χαὶ φύσει, χαὶ μελέτῃ. Τὸν δὲ ἱερέα, ἄνδρα δεῖ θεσπέσιον ἀμείλικτον εἶναι χρή " ὃς ἵνα τηρῇ τὴν ὑπόθεσιν, ὑπὸ μυρίων ὀμμάτων φρουρεῖται - ὧν οὐδὲν ἢ μικρὸν ὄφελος, εἰ μή τις εἴη χατεσχευασμένος σύννους τε χαὶ πρὸς ἅπασαν γλυχυθυμίαν ἀνένδοτος. Τὰ δέ γε πρὸς τὸν Θεὸν, οὐχ ἂν ἴδιος, ἀλλὰ χοινότατος εἶτ, νομοδιδάσχαλος ὧν, χαὶ νενομισμένα φθεγγόμενος. Χρὴ δὲ αὐτὸν καὶ πράγματα πράττειν, ὅσα πάντες ἅμα. Τὰ γὰρ ἁπάντων μόνον δεῖ πράττειν, ἣ πάσαις αἰτίαις ἐνέχεσθαι. Πῶς οὖν οὐχ εἴη εὐμεγέθους ψυχῆς καὶ χρατίστης, ἐνέγχαι τοσοῦτον ὄγχον φροντίδων, καὶ μὴ χαταχλύσαι τὸν νοῦν, χαὶ μὴ κατασθεσθεῖσαν ἐν τῇ ψυχῇ περιϊδεῖν τὴν μοῖραν τὴν θείαν, οὕτω παντοδαπῶν ἐπιτηδευμάτων ἀπαγαγόντων αὐτόν; Εὖ οἶδα ὅτι δυνατὸν ἑνίοις τοῦτο " καὶ μαχαρίζξω τὰς φύσεις αὐτῶν, χἀχείνους ἀληθῶς εἶναι ἡγοῦμαι τοὺς θείους ἄνδρας " οὖς τὸ ὁμιλεῖν πάνυ πράγμασιν ἀνθρωπίνοις μὴ ἀποχόπτει τοῦ θείου. ᾿Αλλὰ καὶ αὑτὸν οἶδα εἰς ἄστυ τε χατιόντα, χαὶ ἀπ᾽ ἄστεος ἀνιόντα, καὶ ἐνειλούμενον «οἷς πρὸς τὰ γεώδη μεθέλχουσι, καὶ ἐμπιμπλάμενον χηλῖδος, οὐκ ἂν εἴποι τις ὅσης. Τῷ γὰρ οἰχείους εἶναί μοι καὶ πάλαι μολυσμοὺς, χαὶ τὸ «υχὸν μέρος ἐπιγενόμενον εἰς προσθήχην μέγα συμδάλλεται. Ῥώμη δ᾽ οὐκ ἔστι μοι, χαὶ τἄνδον οὐχ ὑγιῆ, καὶ πρὸς τὸ ἐχτὸς ἀρχεῖν οὐχ οἷός τέ εἶμι, καὶ πολλοῦ δέω τὴν ἐκ τοῦ συνειδότος" φέρειν ἀνίαν. Καὶ ὁσάχις ἄν μέ τις ἔροιτο, λέγειν διαῤῥήδην οὐκ ἀναδθομαι, ὡς τὸν ἱερέα διὰ πάντων. ᾿Ακηλίδωτον εἶναι προσήχει πολλῷ τῷ περιόντι, ὡς καὶ ἑτέρους τῶν μιασμάτων ἐκπλύνοντα. Κἀχεῖνο δεῖ προσεῖναι τοῖς πρὸς τὸν ἀδελφὸν γράμμᾶσι. Πάντως δὲ ἀναγνώσονται συχνοὶ τὴν ἐπιστολήν. Καὶ γὰρ οὐχ ἥκιστα τούτου χάριν αὐτὴν ὑπηγόρευσα, τοῦ πᾶσι χαταφανὲς εἶναι, τὸ πρᾶγμα δεδιώς " ὡς ὃ τι ἂν ἀποδῇ, χαὶ πρὸς Θεοῦ, χαὶ πρὸς ἀνθρώ πὼν ἀναίτιος ὥ, καὶ οὐχ ἥχιστα πρὸς τοῦ πατρὸς Θεοφίλου. Τιθεὶς. γὰρ ἐν μέσῳ τἀμὰ, καὶ διδοὺς ἐξ ἀκάντων αὐτῷ βουλεύσασθαι περὶ ἡμῶν, πῶς ἂν ὑπαίτιος εἴην; Ἐμοὶ τοιγαροῦν ὃ τε Θεὸς, ὅ τε νόμος, ἢ τε ἱερὰ Θεοφίλου χεὶρ, γυναῖχά ἐπιδέδωχε. Ἡροαγορεύω τοίνυν ἅπασι, καὶ μαρτύρομαι, ὡς ἐγὼ ταύτης οὔτε ἀλλοτριώσομαι χαθάπαξ, οὔτε ὡς μοιχὸς αὐτῇ λάθρα συνέσομαι. Τὸ μὲν γὰρ ἥχιστα εὐσεδές " «τὸ δὲ ἥχιστα νόμιμον. ᾿Αλλὰ βουλήσομαί το καὶ εὔξογμαι συχνά μοι πάνυ χαὶ χρηστὰ γενέσθαι παιδία. Ἕν δὴ τοῦτο δεῖ τὸν χύριον τῆς χειροτονίας μὴ ἀγνοῆσαι - μαθέτω δὲ αὐτὰ παρὰ τῶν ἀμφὶ τὸν ἑταῖρον Παῦλον, χαὶ Διονύσιον, οὃς πρεσδευτὰς ἡρῆσθαι παρὰ τοῦ δήμου πυνθάνομαι: Ἐχεῖνο δὲ οὐδὲν δεῖ μαθεῖν αὐτὸν, ἀλλ᾽ ὑπομνησθῇναι " διαλέξομαι δὲ πλείω περὶ αὐτοῦ. Καὶ γὰρ ἂν ἅπαντα τἄλλα μιχρὰ πρὸς ἕν τις ἂν τοῦτο θεῖτο. Χαλεπόν ἐστιν, εἰ μὴ καὶ λίαν ἀδύνατον, εἰς ψυχὴν τὰ δι᾽ ἐπιστήμης εἰς ἀπόδειξιν ἑλθόντα δόγματα σαλευθῇναι. Οἶσθα δ᾽ ὅτι πολλὰ φιλοσοφία τοῖς θρυλλουμένοις τούτοις ἀντιδιατάττετῶι δόγμασιν. ᾿Αμέλει τὴν Ψυχὴν οὐκ ἀξιώσω ποτὲ σώματος ὑστερογενῇ νομίζειν. Τὸν χόσμον οὐ φήσω καὶ τἄλλα μέρη συνδιαφθείρεσθαι. Τὴν χαθωμιλημένὴν ἀνάστασιν ἱερόν τι χαὶ ἀπόῤῥητον ἥγημαι, χαὶ πολλοῦ δέω ταῖς τοῦ πλήθονς ὑπολήψεσιν ὁμολο-γῆσαι. Νοῦς μὲν οὖν φιλόσοφος ἐπόπτης ὧν τἀληθοῦς, συγχωρεῖ τῇ χρείᾳ τοῦ ψεύδεσθαι. ᾿Ανάλογον γάρ ἔστι φῶς πρὸς ἀλήθειαν, χαὶ ὄμμα πρὸς δῆμον. Ἧ οὖν ὀφθαλμὸς εἰς χαχὸν ἂν ἀπολαύσειεν ἀπλήστου φωτὸς χαὶ ἧ τοῖς ὀφθαλμιῶσι τὸ σχότος ὠφελιμώτερον " ταύτῃ καὶ τὸ ψεῦδος ὄφελος εἶναι τίθεμαι δήμῳ, χαὶ βλαδερὸν τὴν ἀλήθειαν τοῖς οὐχ Ἰσχύουσιν ἐνατενίσαι πρὸς τὴν τῶν ὄντων ἐνάργειαν.

᾿Anoētos an eiēn, mē pollēn charin eideiēn Ptolemaiois, hot? me tosoutōn axirysin, hosōn oude autos emantorn. ᾿All᾽ ouch ei megala charizontai, touto pro:hēke? schrpein " all᾽ ei ladein emoi odnnata, To gar dikaeǭ men onti tynchanein, hēdiston eis apaląnsin herchoran' eripomenǭ de parapoly tēs axias, elpida pikran hypormeinei tou mellontos. Ou gar neōteron esti to deas, alla chai lian archazon, to, mē t: per) Theon ama,lakōn, timōn pros anthrōpōn ephdyrō, Egō de katamanthanōn emantan, eurischǭ pantaphasin ondeesxeron, ē hōs harmosai tę̄ tēs hierōaunēs semnotēti. Kai dēta rhialexomai “pros se peri tōn tēs amautou psychēs ᾿inēmatōn. Ou gar echō pros Ho ontina allrn anti tēs sę̄s philēs, chai syntrophou mri chephalēs. Se gar euchas chai metechein moi tōn isōn phrontidōn, kai nychtōr agrypnein, chai meth᾽ hēmeran schopein, hopōs an agathon ti moi genētai, chai hopōs … einai, on ge pros men paidian hapasan, isa chai Theǭ, ta pleiǭ d᾽ an autōn chai eideiēs. Michron aramenos phortion, chalōs enenchein moi dochō to mechri toude, philosophian. Dia de to doxai mē pantapasin autēs hamartanein, epainetheis hyp᾽ eniōn, axioumai meizonōn para tōn ouk eidotōn krinai psychēs epitēdeiotēta. Phothoumai de mē chaunos genomenos, kai prosiemenos tēn timēn, amphoin diamartō, tou men hyperidōn, «ou de tēs axias ouch ephichomenos. Schope: gar houtō. Dyo toutois hechastote merizō ton chrynon, paidią, chai spoudę̄. Kai spoudazōn idios eimi, malista ge ta theia. Kai paizōn, choinotatos. Oistha gar hōs hotan anachypsō tōn bidliōn, epirrhepēs eimi pros hapatan paidian. Politichę̄s de phrontidos amoirō chai physei, chai meletę̄. Ton de hierea, andra dei thespesion ameilikton einai chrē " hos hina tērę̄ tēn hypothesin, hypo myriōn ommatōn phroureitai - hōn ouden ē mikron ophelos, ei mē tis eiē chatescheuasmenos synnous te chai pros hapasan glychythymian anendotos. Ta de ge pros ton Theon, ouch an idios, alla choinotatos eit, nomodidaschalos hōn, chai nenomismena phthengomenos. Chrē de auton kai pragmata prattein, hosa pantes hama. Ta gar hapantōn monon dei prattein, hē pasais aitiais enechesthai. Pōs oun ouch eiē eumegethous psychēs kai chratistēs, enenchai tosouton onchon phrontidōn, kai mē chatachlysai ton noun, chai mē katasthestheisan en tę̄ psychę̄ periïdein tēn moiran tēn theian, houtō pantodapōn epitēdeumatōn apagagontōn auton? Eu oida hoti dynaton heniois touto " kai macharizxō tas physeis autōn, chacheinous alēthōs einai hēgoumai tous theious andras " ous to homilein pany pragmasin anthrōpinois mē apochoptei tou theiou. ᾿Alla kai hauton oida eis asty te chationta, chai ap᾽ asteos anionta, kai eneiloumenon «hois pros ta geōdē methelchousi, kai empimplamenon chēlidos, ouk an eipoi tis hosēs. Tǭ gar oicheious einai moi kai palai molysmous, chai to «ychon meros epigenomenon eis prosthēchēn mega symdalletai. Rhōmē d᾽ ouk esti moi, chai tandon ouch hygiē, kai pros to echtos archein ouch hoios te eimi, kai pollou deō tēn ek tou syneidotos" pherein anian. Kai hosachis an me tis eroito, legein diarrhēdēn ouk anadthomai, hōs ton hierea dia pantōn. ᾿Akēlidōton einai prosēchei pollǭ tǭ perionti, hōs kai heterous tōn miasmatōn ekplynonta. Kacheino dei proseinai tois pros ton adelphon grammasi. Pantōs de anagnōsontai sychnoi tēn epistolēn. Kai gar ouch hēkista toutou charin autēn hypēgoreusa, tou pasi chataphanes einai, to pragma dediōs " hōs ho ti an apodę̄, chai pros Theou, chai pros anthrō pōn anaitios hō, kai ouch hēchista pros tou patros Theophilou. Titheis. gar en mesǭ tama, kai didous ex akantōn autǭ bouleusasthai peri hēmōn, pōs an hypaitios eiēn? Emoi toigaroun ho te Theos, ho te nomos, ē te hiera Theophilou cheir, gynaicha epidedōche. Hēroagoreuō toinyn hapasi, kai martyromai, hōs egō tautēs oute allotriōsomai chathapax, oute hōs moichos autę̄ lathra synesomai. To men gar hēchista eusedes " «to de hēchista nomimon. ᾿Alla boulēsomai to kai euxogmai sychna moi pany chai chrēsta genesthai paidia. Hen dē touto dei ton chyrion tēs cheirotonias mē agnoēsai - mathetō de auta para tōn amphi ton hetairon Paulon, chai Dionysion, hoos presdeutas hērēsthai para tou dēmou pynthanomai: Echeino de ouden dei mathein auton, all᾽ hypomnēsthę̄nai " dialexomai de pleiō peri autou. Kai gar an hapanta talla michra pros hen tis an touto theito. Chalepon estin, ei mē kai lian adynaton, eis psychēn ta di᾽ epistēmēs eis apodeixin helthonta dogmata saleuthę̄nai. Oistha d᾽ hoti polla philosophia tois thrylloumenois toutois antidiatattetōi dogmasin. ᾿Amelei tēn Psychēn ouk axiōsō pote sōmatos hysterogenę̄ nomizein. Ton chosmon ou phēsō kai talla merē syndiaphtheiresthai. Tēn chathōmilēmenēn anastasin hieron ti chai aporrhēton hēgēmai, chai pollou deō tais tou plēthons hypolēpsesin homolo-gēsai. Nous men oun philosophos epoptēs hōn talēthous, synchōrei tę̄ chreią tou pseudesthai. ᾿Analogon gar esti phōs pros alētheian, chai omma pros dēmon. Hē oun ophthalmos eis chachon an apolauseien aplēstou phōtos chai hē tois ophthalmiōsi to schotos ōphelimōteron " tautę̄ kai to pseudos ophelos einai tithemai dēmǭ, chai bladeron tēn alētheian tois ouch Ischyousin enatenisai pros tēn tōn ontōn enargeian.

I would be a fool not to be very grateful to the people of Ptolemais for thinking me worthy of things of which I do not think myself worthy. But what one should consider is not whether they are bestowing great things, but whether it is possible for me to receive them. For when a man is worthy, to obtain honour is most pleasant to enjoy; but when he falls far short of the dignity, it leaves him a bitter expectation of the future. For the fear is not a new one, but very ancient: 'lest, having sinned against God, I win honour from men.' And examining myself, I find myself altogether too deficient to match the majesty of the priesthood. So I will talk with you about the movements of my own soul; for I have no one else to whom I could, in place of your dear head, the companion of my upbringing. It is right that you should share the same cares with me, lie awake at night and consider by day how some good may come to me, and how … to be; I who am inclined to every amusement … and you would know most of these things even better. Having taken up a small burden, I think I have carried it well up to now: philosophy. But because I seemed not to fail in it altogether, and was praised by some, I am thought worthy of greater things by people who do not know how to judge the fitness of a soul. And I fear that, if I grow conceited and accept the honour, I may miss both: neglecting the one and not attaining the dignity of the other. For consider it this way. I always divide my time between these two, amusement and seriousness. When I am serious I keep to myself, especially in divine things; when I am amusing myself, I am the most sociable of men. For you know that when I look up from my books I am inclined to every kind of amusement. In political care I have no part, either by nature or by practice. But the priest must be a godlike man, unbending, who is watched by ten thousand eyes so that he may keep to his role; and they are of little or no use unless a man is constituted grave and proof against every relaxation. In what concerns God he will be not private but most public, since he is a teacher of the law and must utter what is established. And he must also transact business, as much as all the others together; for he alone must do the business of all, or be liable to every charge. How, then, would it not take a great and most excellent soul to bear such a mass of cares without flooding the mind, and without letting the divine portion be quenched in the soul, when so many kinds of pursuits draw him away? I know well that this is possible for some, and I count their natures blessed, and consider them truly divine men, whom much dealing with human affairs does not cut off from the divine. But I know myself: going down into the city and coming up from the city, and wrapped up in the things that drag me toward the earthly, and filled with more stain than anyone could say. For since the defilements of long ago are mine already, any small part added contributes a great deal as an addition. I have no strength; what is within is not sound; I am not able to cope with what is outside; and I am very far from being able to bear the pain of conscience. And as often as anyone asks me, I do not hesitate to say plainly that the priest must be spotless in all things by a wide margin, as one who washes others clean of their defilements.

This too must be added to the letter to my brother. Many people will surely read this letter; for I dictated it not least for this purpose, to make the matter plain to all, fearing as I do, so that whatever comes of it I may be blameless before God and before men, and not least before father Theophilus. For when I set my affairs openly before him and give him everything to deliberate about us, how could I be blamed? To me, then, God and the law and the sacred hand of Theophilus have given a wife. I therefore declare to all and call them to witness that I will neither be wholly separated from her, nor live with her secretly like an adulterer; for the one is not at all pious, the other not at all lawful. But I shall wish and pray to have many good children. This is one thing that the lord of the ordination must not be ignorant of; let him learn it from my friend Paul and from Dionysius, whom I learn the people have chosen as envoys. The other thing he need not learn, but only be reminded of; but I will speak more fully about it, for one would count all the rest small beside this one thing. It is difficult, if not altogether impossible, for doctrines that have entered the soul through knowledge, up to demonstration, to be shaken. And you know that philosophy is opposed to many of these much-talked-of doctrines. Certainly I shall never think it right to consider the soul later-born than the body. I will not say that the world and its other parts perish together. The resurrection that is so much talked of I consider something sacred and ineffable, and I am far from agreeing with the notions of the multitude. A philosophic mind, being a beholder of the truth, makes allowance for the need of falsehood. For as light is to truth, so is the eye to the people. As the eye would be harmed by enjoying unlimited light, and as darkness is more beneficial to those with diseased eyes, so I hold falsehood to be beneficial to the people, and the truth harmful to those who are not strong enough to gaze at the clarity of what is.

Textual problem in this passage: see the notes.

Notes and citation

Summary: Synesius, elected bishop of Ptolemais, tells his brother (and through him Theophilus) why he feels unfit for the office: he loves leisure and amusement, will not give up his wife, and holds philosophical views on the soul, the world, and the resurrection that differ from popular belief.

  • Written ca. 410 and meant to be shown to Theophilus of Alexandria, who was to ordain him. 'Lest, having sinned against God, I win honour from men' is a line of Ibycus quoted by Plato, Phaedrus 242c–d.
  • Synesius's refusal to separate from his wife, and his statements that the soul exists before the body, that the world will not perish, and that the resurrection is 'something sacred and ineffable' not to be taken in the popular sense, together with his view that falsehood is useful to the people, are translated exactly as written; he was nonetheless ordained.
  • A passage of Migne's Latin translation and several marginal variants that broke into the Greek are removed; a few words are lost. The letter breaks off at the end of the scan text. Many OCR slips (e.g. ἀδύνατα printed as ὄδννατά) are translated by sense.

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 ἀπόδειξιν; OCR: marginal variant reading printed in the text): ΒρδαίᾳΓα σοδυθηΐβ; βοὰ 4ιθμ δἰ ᾿α᾽ υθπιοάϊ, ἃ πι6 τι οαἴ, 56 ὲ οῃ ργλτιῖ5 Δ Ια τ08, χ6 ᾳμα τε θέμια ἀΐφηαυβ δὺ [15 εχ βιϊπιου, 4ιιΐ δηΐων ἰθου δῖθπι πα ΐαἱ λά πιαθιἐἰ2πὶ 5ἷῖ οοπιροβίιυδ, οἱ δὰ ηυ}18πὶ νὸ- Β → … ; [7Ρ. ἀπἀγόντων] → ; [γρ. ἐμαυτὸν] → ; γρ. με ἕλκχ.], → ,; [7». τά τε ἔνδον] → ; [70. ἔρηται] → ; Α 5υπὶ 5815, οἱ δι Ἔχί6ΓΠΔ διμοοτα ΠΘΙ6Ο, θη βοαια → ; - Β ηυοὰ εβο δοουιβᾶτὶ πιδρίιο ροβδίμι ἢ ΜΙΝ ἰρίυν οἱ → ; [ψρ. ψεύδους] → ; θοὺ8 ρθε, οἱ ἰοσ, οἱ βᾶογα ΤἬΘΟΡ ΙΝ τηδη08 1χ0-'εδηάσηι; ἃ. ρίαγα 88η6 6ἃ ἐδ τὸ ἀἰδρυῖϊδθο.. Νανε → ; ὦ οοίοτδ οἴηπία. αἱ 4υἷ8 οὐπὶ ΒΟ6 ὕπ0 οοπίυϊεννέ, → .

Extrabiblical texts: Plato, Phdr. 242c-d (Plato (works); quotation)

Topics: Church office, Marriage

Cite (SBL): Synesius, Ep. 105 (PG 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-epistulae/105). (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.