In Praise of Baldness 208–238 (In Praise of Baldness)

Synesius of Cyrene

In Praise of Baldness 208–238

Synesius of Cyrene · In Praise of Baldness · ca. 400-404 · Cyrene · 31 passages

Greek text: Krabinger 1.English: Claude (claude-opus-5-5), public domain (CC0).

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Chapter 208

208Krabinger 1:208

Σκιά δὲ οὐδὲν ἕτερόν ἔτιν, καὶ σκότος" ἑκατέρῳ γὰρ, τῶν ὀνομάτων φωτὸς; ἀπουσία σημαίνεται. ᾿Εγγυτέρω αὶ δὲ προμοῦσι καὶ ἀἁπτομένοις τοῦ πράγματοι, ἴδοι τις ἂν καὶ τὴν νύκτα τὴν 3.) μεγίτην οὖσαν σκιὰν, ἀντιφραττούσῃ: ταῖς ἀκτῖσι τῇς γῆ. ᾿Αλλὰ καὶ μεθ᾽ ὑμέ-. ραν αἱ συνῃηρεφεὶς ὅλαι φωτὸς, ἀμοιροῦσι τῷ λίαν εἶναι κατάσκιοι καὶ κατάκομοι. - Ταντὶ ) μὲν οὖν ὑπὲρ τοῦ θεῖον εἶναι χρῆμα τοῦτο, καὶ τοὶ φανοτάτομ “) ἀνακεῖσθαι τῶν ἐν αἰθέρι θεῶν. Εἰ δὲ καὶ ὑγίεια καλόν" τὸ κάλλιστον μὲν οὖν Ἷ τῶν καλῶν᾽ διά ταύτην ἐγὼ πολλὺς κομήτας ἐπὶ τὸ ξυρὸν ἢ)

Skia de ouden heteron etin, kai skotos" hekaterǭ gar, tōn onomatōn phōtos? apousia sēmainetai. ᾿Engyterō ai de promousi kai haaptomenois tou pragmatoi, idoi tis an kai tēn nykta tēn 3.) megitēn ousan skian, antiphrattousę̄: tais aktisi tę̄s gē. ᾿Alla kai meth᾽ hyme-. ran hai synę̄ērepheis holai phōtos, amoirousi tǭ lian einai kataskioi kai katakomoi. - Tanti ) men oun hyper tou theion einai chrēma touto, kai toi phanotatom “) anakeisthai tōn en aitheri theōn. Ei de kai hygieia kalon" to kalliston men oun Hi tōn kalōn᾽ dia tautēn egō pollys komētas epi to xyron ē)

Shade is nothing other than darkness: each name signifies the absence of light. And for those who come closer and grasp the matter, one may see that night too is the greatest shadow, the earth screening off the rays. Even by day, thickly roofed forests have no share in light, from being too shady and too leafy-haired. So much, then, for this thing's being divine and dedicated to the brightest of the gods in the aether. And if health too is a fine thing — rather the finest of fine things — because of it I see many long-haired men taking refuge in the razor

Notes and citation

Summary: Shade is darkness, as night and thick forests show; baldness belongs to the bright gods, and it is also healthy.

Notes on the original text

Digital text corrected (OCR: Krabinger's apparatus leaked into the text): Βειιεἰλ (νἱὰ, Τπονι. Οαϊεξογτά, ἴα Ἠεϊϊοάυν. Δοιμίορ. Χ. 4. ρ. Ροειι. ποΐποει. Ογ, 01. 1. ρ.. 503.) 594. ἅτε γὰρ τοῖς; καθαρωτάτοις εἰ Ι6π. 1εἰεδεἰὶ, λὰ Ατομίϊος!, 16- καὶ φανωτάτοις (τοοῖο Οοά, Μοη. εἶᾳψᾳ. Ρ' 85. ἀεάὶ κατεσκέαξδε θΔ- 151. φανοτάτοι!) θεῶν, Ἡλίῳ τε εἰϊληῖο πιοῖτο. καὶ Σιελήνῃ, τῆς θυσίας τελουμὲ- → .

Cite (SBL): Synesius, Calv. 208 (Krabinger 1:208; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-phalakras/208). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/synesius-phalakras/208

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Translation: Translated by Claude from the Greek of a re-OCR of Krabinger's edition (Landshut, 1850; corrections logged). No public-domain English translation was available, so each batch was re-read against the Greek.

Chapter 209

209Krabinger 1:209

ὁρῶ καὶ τὸν δρώπακα καταφεύγοντας,; ὡς ἅμα μὲν Ὁ φαλακρού,, ἅμα δὲ ἐξάντει; ἐσομένους τῆς νόσου.. ᾿Αλλ᾽ εἰ μὲν ὀφθαλμία, καὶ κόρυξα, καὶ βάρος ὦτων, καὶ τἄλλα πάντα Ἢ τὰ περὶ αὐτὴν ὄντα ι'πάθῃ τὴν κεδφαλὴν τῷ φορτίῳ τούτῳ συναπαλλάττεται, μέγα ἂν; εἴ) καὶ δ) τοῦτο" πολὺ δὲ μεῖξδον, εἰ καὶ ποσὶ καὶ σπλαγχνοις ἐλυσιτέλησεν. Οὔτοι μὲν οὖν εἰσὶν, οἱ ταῦτα δυευχεῖς, οἱ τοὺς καλουμένους κύκλους ὑπὸ τῶν ἰατρῶν ὑπομένειν ἀναγκαδόμενοι, ὧν ἀρχῇ, καὶ μέσα, καὶ τέλος ὁ δρώπαξ ἰεὶν, “ὃς.) ἀκριβέξερον σιδήρυ ταῖς θρι-." ξὶν ἐπεξέρχεται. αὶ γὰρ' εὐλογον «ἐξ ὑπερκειμένυ χωρίθ, καθάπερ ἐξ ἀκροπόλεως, ἀπὸ τῇς κεφαλὴν ᾽) ἐξηφθαι τῷ παντὶ σώματι τά τε τῶν νόσων καὶ τὰ τῇ! ὑγιείας πείσματα. Οὔκουν "» καὶ ὑγμίαι οὐκ ἴσον μέρος μετέχομεν, ἀλλὰ σὺν θεῷ φάναι τὸ πλέον. “16ἕειε δ᾽ ἂν αὐτὸ τοῦτο αἰνίττεσθαι καὶ τὰ. βρέτα. τὰ ᾿Ασκλυπίεια, καίτοι { ψιλὰ) τριχῶν Αἰγυπτιακῶ;

horō kai ton drōpaka katapheugontas,? hōs hama men Ho phalakrou,, hama de exantei? esomenous tēs nosou.. ᾿All᾽ ei men ophthalmia, kai koryxa, kai baros ōtōn, kai talla panta Ē ta peri autēn onta i'pathę̄ tēn kedphalēn tǭ phortiǭ toutǭ synapallattetai, mega an? ei) kai d) touto" poly de meixdon, ei kai posi kai splanchnois elysitelēsen. Outoi men oun eisin, hoi tauta dyeucheis, hoi tous kaloumenous kyklous hypo tōn iatrōn hypomenein anankadomenoi, hōn archę̄, kai mesa, kai telos ho drōpax iein, “hos.) akribexeron sidēry tais thri-." xin epexerchetai. ai gar' eulogon «ex hyperkeimeny chōrith, kathaper ex akropoleōs, apo tę̄s kephalēn ᾽) exēphthai tǭ panti sōmati ta te tōn nosōn kai ta tę̄! hygieias peismata. Oukoun "» kai hygmiai ouk ison meros metechomen, alla syn theǭ phanai to pleon. “16heeie d᾽ an auto touto ainittesthai kai ta. breta. ta ᾿Asklypieia, kaitoi { psila) trichōn Aigyptiakō?

and the pitch-plaster, to be at once bald and rid of their disease. If eye-inflammation, catarrh, heaviness of the ears and all the other ailments of the head are got rid of together with this burden, that too would be a great thing; much greater if it also benefits feet and bowels. These unfortunates are the men who are compelled to undergo what physicians call "cycles," whose beginning, middle and end is the pitch-plaster, which pursues the hairs more thoroughly than iron. For it is reasonable that from a commanding position, as from an acropolis, the cables both of diseases and of health should be fastened from the head to the whole body. So we bald men do not have an equal share of health, but, with God's leave be it said, the larger. The statues of Asclepius, too, would seem to hint at this very thing, being bare of hair in the Egyptian manner

Notes and citation

Summary: Physicians remove hair to cure diseases of the head and body, since the head governs the body's health; the bald are healthier.

Cite (SBL): Synesius, Calv. 209 (Krabinger 1:209; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-phalakras/209). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/synesius-phalakras/209

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Translation: Translated by Claude from the Greek of a re-OCR of Krabinger's edition (Landshut, 1850; corrections logged). No public-domain English translation was available, so each batch was re-read against the Greek.

Chapter 210

210Krabinger 1:210

διακείμενα. Εϊη γὰρ ἂν εἰς κοινὸν νουθεσία, καὶ παράγγελμα τῶν ἰν ἰατρικῇ τὸ ὑγιεινότατον, καὶ μονονουχὶ λέγειν ἔοικεν, ὡς δέτις ὑγιαίνειν ἐρᾷ, μιμείσθω τὸν ἰατρικῇ: εὑρετὴν καὶ προτάτην. Ἐΐληθεροῦν ᾽) γὰρὶΞ, ὅ πρανίον, καὶ πάσαις ταῖς ὥραις ἐκκείμενον, οὐκ ἂν θαυμάσαις, εἰ ταχέως ἀπεργασθείη σίδηρος ἀντ᾽ ὁξέου" οὕτω δὲ ἔχον, ἁπάσαις ἄν εἴη νόσοις δυρεμβολώτατον. αὶ ὥιπερ τῶν δοράτων τὰ μὲν ἔλεια καὶ τά πεδινὰ χείρω, τὰ δὲ ὄρεια κρείττω" τὴν δὲ αἰτίαν ᾿Ομή- Ιθρου πυνθάνου, καὶ ἀκούσῃ λέγοντος ἀνεμοτρεφῇ γάρ ἔξι καὶ γεγυμνασμένα. Μδὲ γὰρ Χείρωνα τὸν σοφὸν εἰπῇ νόμιξε τῷ Πηλεὶ τὸ δόρυ τεμεῖν, οὐκ ἀπὸ τῶν γειτόνων Τεμπῶν, οὐδ᾽ ἀπὸ τινος; ὄρους ἡ φά-

diakeimena. Eïē gar an eis koinon nouthesia, kai parangelma tōn in iatrikę̄ to hygieinotaton, kai mononouchi legein eoiken, hōs detis hygiainein erą, mimeisthō ton iatrikę̄: heuretēn kai protatēn. Eïlētheroun ᾽) gariX, ho pranion, kai pasais tais hōrais ekkeimenon, ouk an thaumasais, ei tacheōs apergastheiē sidēros ant᾽ hoxeou" houtō de echon, hapasais an eiē nosois dyrembolōtaton. ai hōiper tōn doratōn ta men eleia kai ta pedina cheirō, ta de oreia kreittō" tēn de aitian ᾿Omē- Ithrou pynthanou, kai akousę̄ legontos anemotrephę̄ gar exi kai gegymnasmena. Mde gar Cheirōna ton sophon eipę̄ nomixe tǭ Pēlei to dory temein, ouk apo tōn geitonōn Tempōn, oud᾽ apo tinos? orous hē pha-

as they are. It would be a public admonition and the healthiest of medical precepts, almost saying: whoever wishes to be healthy, let him imitate the inventor and patron of medicine. For a skull warmed by the sun and exposed to all the seasons — you would not wonder if it were quickly turned into iron instead of bone; and being so, it would be the hardest of access for all diseases. And just as among spears those from marshes and plains are worse, and those from mountains better — ask Homer the cause, and you will hear him say that they are "wind-nourished" and trained; for do not think that Chiron the wise cut the spear for Peleus from neighbouring Tempe, or from some mountain gorge

Notes and citation

Summary: A bare skull, hardened by sun and weather, resists disease, as Homer's mountain-grown, wind-nourished spears are the strongest.

"Wind-nourished": Iliad 11.256 and 15.625 (ἀνεμοτρεφής).

Notes on the original text

Digital text corrected (OCR: Krabinger's apparatus leaked into the text): Μοα. 6. εἰ Νίοτοο. ΒΟ. δβθεει. 10. ἴϊὰα Ῥατίθβ8. ἴθυττ. Βδι. Ῥαι. ΔὮ. Βουύ». Νουη. ΒΌΏ. εοτὶ-ὀ Νίοηδοο. ΒΏ. εἰ 2. Εἀ. Ρεῖαν. Βυπι' καί τι, οπιΐθ5. ψιλά, σιοὰ Πε]}. ἰδτὶ ΝΙ66. ο. Εἀὰ. Ταύτῃ. εἰ εἰΐδτι; ἴδυτ. Β. Ῥδγ. ΒΟ. Μοη. Ῥεῖαδν. 2. εἰληθεροῦν, ἐχοερίο Νίοη. Δ. γαὶι. εἰ Μασγο, Δ, ὥοπ δβῆο- ῃ λὰ Ἑ., ἴῃ δοτίρίαπι ἰορίϊων )λεδευηῖϊ, καί ψε τριχῶν Βδθει Τ,8υσ. θεροῦν. Μδτρ. ὠδτί Νοπ, Α. Ἠ8- Α. ἸῺ Βεϊά. τ. τὰ. βυρετοοτί μοί Βοῖ ρ]. θερμαινόμενον. ψιλά: ᾳυοὰ νοραθυΐίαπι φαυτα ἴῃ 20. ἰγκείμενον Ῥωτ. Ἐ. κείμενον Ρ᾽υτί αιΐα. ορα! πιΐβαα ΠΡ τῖβ οπιί!- Βδτ. Ὦ. ἰδίατ, εἰ ρτοουϊ, ἀυ!ίο αχ αἴοεοε- 21. Ουόδὰ οθεταὶ νόσοις ἐπ αι. πιδῖο Βυχοτῖϊ, υποϊἷς ἰοουάοι- τ, πὶ. δ ῤτα ἁπάσαις εὐρρϊονὶϊ, δυτι ἐεπθαΐ;; δι ρβερϊτῖνας οἷ ΠΊ 42. Ὠεοθὶ ατιΐοι ἐπ δῖοι, Α. δεαυοπιίδυο ἱσαβδίατ πθοε856 οκἱ, [ἀθπι Ἰϊθὲτ δὰ ν. ἥλεια ἴῃ τῶβ. ἃ 4πὰτὸ διᾳκεῖσθαι ουπὶ δάνοιίο τ. τ. μάθεῖ ἤδησ ποίδηι: ἐπὸ τὰ ὁι10 ὨῸΠ 80}11π| θοοιεδίίνυτι (τὰ, ἔλοι" τὸ δάσος. Ὠοίῃ πεδεινὰ ΒΔΓΡ. δίιγσ. Γιεχῖς. Χεπορβοπι, Τὶ 1. ως, λίγοντος ἰυϊοτοίαε ἴῃ Μοη. Ῥ. θ84. 84: )» 5εὰ εἰΐδαν ραπἰϊίνυ πὶ αὶ, εἰδί δἀξοίεοαι, νοϊ ΐη ΡΙαὶ. Οου- “ἡ. γιά. 11. ΧΙ.,56. Ὠείη εἰσι εἶν. Ρ. φιῦ. Ὁ: -- Σωκράτης γχγὸ ἐγι 1δυγ. ἃ. Ρδσ. Β. Βατθ. ἡρωτικῶ; διάκειται τῶν καλῶν». --- εἰκεῖ Ῥγο τριχῶν ἽΜοδ. Ἐ᾿ Βαθεὶ τρι- 25. χείρονα Μοῃ. Ο. Μοχ εἰ μὴ χόρ, Ἰιοπι Νίδετπι., ουἵαβ ἴθ τῶρ. " ῃ " 8]. τη. ποτε εἰ τριχῶν. Μοη, Ε. Ὠεΐα πολεῖ ἰά. «Υἱὰ, 1], → .

Extrabiblical texts: Homer, Il. 11.256 (Homer, Iliad; allusion)

Cite (SBL): Synesius, Calv. 210 (Krabinger 1:210; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-phalakras/210). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/synesius-phalakras/210

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-synesius-phalakras-210) · Report an error

Translation: Translated by Claude from the Greek of a re-OCR of Krabinger's edition (Landshut, 1850; corrections logged). No public-domain English translation was available, so each batch was re-read against the Greek.

Chapter 211

211Krabinger 1:211

ραγγο!ς, οὐ λεῖα καὶ μήκιτα φύεται, ἀλλὰ. Πηλίου ἐκ κορυφῇ:, οὗ ταῖς ἐμβολαῖ; τῶν ἀνέμων" ἐξέκειτο, Ταῦτ᾽ ἄρα ξύλον ἀγαθὸν ἦν, ὃ γε καὶ τῇ. διαδοχῇ τοῦ γένους ἐξήρκεσεν" οὕτως ἔχει καὶ περὶ τούτω τὼ δπεφαλὰ, τὴν τε δασεῖαν καὶ τὴν ψιλήν.: Ἢ μὲν ἔλειός ἐξι" σκιατροφεῖται γάρ' ἡ δὲ ὄρειος" ἀνεῖται γὰρ ἅπασι πνεύμασι, καὶ διὰ τοῦτο "αρξιρὰ ἢ μὲν αὕτη, ῥαδινὴ δὲ ἐκείνη. ᾿ς 13. ἜἜξεει δὲ ἢ πεῖραν τοῦ λόγου λαβεῖν ἐκεῖ γενομέ- 1θ0νοις, οὗ συνεῤῥάγῃ τὸ Ἐαμβύσου καὶ Ψαμμιτίχον τρατόπεδον, κατὰ τὴν ἐξ ᾿ἀραβίας εἰς Αἴγυπτον εἰβο- Ὦ λύν ᾽ τούτω ὅ γὰρ ἀλλήλων τότε πειρώμενοι, καὶ τὸν παρόντα καιρὸν ἑκάτεροι τῇ παντὸς εἶναι κρίσιν ἡγούμενοι, μόλις ποτὲ διελύθησαν" γενομένου δὲ ὅ) φό- Ἰόνου πολλοῦ, καὶ τοῦ πάθου; κρείττονος ὄντος, ἢ κατ᾽ ἀναίρεσιν τῶν νεκρῶν, ἄλλο μὲν οὐδὲν οἱ περιγενόμενοι τοὺς ἀποθανόντας ἐποίησαν" ἀναμὶξ δὲ ὄντας τ,

rango!s, ou leia kai mēkita phyetai, alla. Pēliou ek koryphę̄:, hou tais embolai? tōn anemōn" exekeito, Taut᾽ ara xylon agathon ēn, ho ge kai tę̄. diadochę̄ tou genous exērkesen" houtōs echei kai peri toutō tō dpephala, tēn te daseian kai tēn psilēn.: Ē men eleios exi" skiatropheitai gar' hē de oreios" aneitai gar hapasi pneumasi, kai dia touto "arxira ē men hautē, rhadinē de ekeinē. ᾿s 13. EExeei de ē peiran tou logou labein ekei genome- 1th0nois, hou synerrhagę̄ to Eambysou kai Psammitichon tratopedon, kata tēn ex ᾿arabias eis Aigypton eibo- Ō lyn ᾽ toutō ho gar allēlōn tote peirōmenoi, kai ton paronta kairon hekateroi tę̄ pantos einai krisin hēgoumenoi, molis pote dielythēsan" genomenou de ho) pho- Ionou pollou, kai tou pathou? kreittonos ontos, ē kat᾽ anairesin tōn nekrōn, allo men ouden hoi perigenomenoi tous apothanontas epoiēsan" anamix de ontas t,

where smooth and very tall trees grow, but "from the peak of Pelion," where it was exposed to the onsets of the winds. That is why it was good wood, which even lasted through the succession of the family. So it is with these two heads, the hairy and the bare: the one is a marsh-grower, for it is reared in shade; the other is mountain-bred, for it is open to every wind; and for this reason the latter is strong, the former soft. 13. One can test the argument by going to the place where the armies of Cambyses and Psammetichus clashed at the invasion from Arabia into Egypt. For they tested each other then, each side thinking the moment the decision of everything, and were separated only with difficulty; and since there was great slaughter, and the disaster was too great for taking up the dead, the survivors did nothing else for the fallen; but, the dead lying mixed together

Notes and citation

Summary: The bare head is like hardy mountain timber, the hairy one like soft marsh wood; the battlefield of Cambyses and the Egyptians offers proof.

"From the peak of Pelion": Iliad 16.143–144 (Achilles' spear). Herodotus (3.11–12) names the Egyptian king Psammenitus; Synesius writes Psammetichus.

Extrabiblical texts: Homer, Il. 16.143-144 (Homer, Iliad; quotation)

Cite (SBL): Synesius, Calv. 211 (Krabinger 1:211; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-phalakras/211). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/synesius-phalakras/211

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-synesius-phalakras-211) · Report an error

Translation: Translated by Claude from the Greek of a re-OCR of Krabinger's edition (Landshut, 1850; corrections logged). No public-domain English translation was available, so each batch was re-read against the Greek.

Chapter 212

212Krabinger 1:212

ὡς ἕκατο; ἐξύγχανε -πεπτωκὼ; ἐπὶ παρατάξεως, ἀλλήλων ἡδιέκριναν “τπαὶ Ψψὺν εἰσὶ, δύο θημῶνες ὀξέων, ὁ μὲν.“γυπτίων, (ὁ δὲ. Μηδικῶν ὃ). Θαυμάδει τοίνυν ρόδο. τος. τἴσικει γὰρ (ὦ βέλτιςος. ἱμπεπελακέναι ταὶς κεἢ φαλαϊᾷ" τῶν μὲν τὴν ἰσχνότητα καὶ ἀσθένειαν " καὶ γάρ. ἂν ψύήφιδι, φησὶ, διατετραναίῃης βαλών" τῶν δὲ τὸ παχὺ καὶ τερέμνιον" ἀντίτυποι γὰρ ἀπήντων ᾽Ἶ αὐτῷ καὶ σκληραὶ, καὶ οὐδ᾽ ἂν ὅλῃ χερμὰς ἐπ᾿ αὐτὰς ἐξαρκέσειεν, ὥςτε κορύνῃ; ἂν δέοι. Αἰτίαν δέ γέ φασιν, ἐφ᾽ ἣν ἡμεῖς τὴν πεῖραν ἐκαλέσαμεν μάρτυρα, τῶν μὲν τοὺς πίλου;, τῶν δὲ τὴν ὑφ᾽ ἡλίῳ τροφήν. Εἰ δὲ χαχεπὸν μὲν ὁδὸν προελέσθαι διὰ τοσούτων ἐθνῶν ὑπερόριον, οὐχ ὅσιον δὲ οὐδὲ λίθῳ πατάξαι νεκροῦ κεφαλὴν, Ἡροδότῳ δὲ ἀπιςεῖς, οὐκοῦν οἰκέται κἀμοὶ

hōs hekato? exynchane -peptōkō? epi parataxeōs, allēlōn hēdiekrinan “tpai Pspsyn eisi, dyo thēmōnes oxeōn, ho men.“gyptiōn, (ho de. Mēdikōn ho). Thaumadei toinyn rodo. tos. tisikei gar (ō beltisos. himpepelakenai tais keē phalaïą" tōn men tēn ischnotēta kai astheneian " kai gar. an psyēphidi, phēsi, diatetranaię̄ēs balōn" tōn de to pachy kai teremnion" antitypoi gar apēntōn ᾽I autǭ kai sklērai, kai oud᾽ an holę̄ chermas ep᾿ autas exarkeseien, hōste korynę̄? an deoi. Aitian de ge phasin, eph᾽ hēn hēmeis tēn peiran ekalesamen martyra, tōn men tous pilou?, tōn de tēn hyph᾽ hēliǭ trophēn. Ei de chachepon men hodon proelesthai dia tosoutōn ethnōn hyperorion, ouch hosion de oude lithǭ pataxai nekrou kephalēn, Hērodotǭ de apiseis, oukoun oiketai kamoi

as each had happened to fall in the battle line, they sorted them from one another, and there are two heaps of bones, one of Egyptians, the other of Medes. Herodotus, then, marvels — for it seems the excellent man went close to the skulls — at the thinness and weakness of the one kind: you would pierce them, he says, by throwing a pebble; and at the thickness and hardness of the other: they met him resistant and hard, and not even a whole stone would suffice against them, so that one would need a club. The cause, they say — and for this we called the test as a witness — is in the one case the felt caps, in the other being reared under the sun. If it is hard to undertake a journey abroad through so many nations, and not holy to strike a dead man's head with a stone, and you do not trust Herodotus, then my servants

Notes and citation

Summary: Herodotus found the Persian skulls thin from wearing caps and the Egyptian ones hard from going bareheaded in the sun.

Herodotus, Histories 3.12: the Persian skulls are thin, the Egyptian skulls, shaved from childhood and exposed to the sun, are hard.

Notes on the original text

Digital text corrected (OCR: Krabinger's apparatus leaked into the text): Βὶ Α. Υειθα ὧν ἕκαγος εἰ ἐπὶ παρα- εἰ Νῖατο. Α., ἰϊθπὶ ργθεῖ, γρ. τάξεως ἰαιες σετθ. δεῖ Ῥάγ. ἢ), Νίδοτπι. ἴῃ πιρ. Θοττ, ἰάθη ἷπ οἵ Νίατοϊδηοϊΐ Α. ἐμπεπελακέναι. 8.:}π Ρατίω». Πθυττ. Βα. Ρ. συ. Ἰδυτ. Β. ἀδι ἐμπεπυρῳνηκέναι(5ϊ). ΛΒΟΏ. ὕχι. τος. Ἀεϊνά., φυϊ- Βυφουύϊη ᾿ ἰϊοτη ἔδεΐϊαη᾽ Ταύτης. 11. ψηφίδι δατ. Β. Μου. ΒΌΕ. μηδικῶν αι. Ἀεπά. Νίεετπι, ψηφίσι Μοα. Γι δεῖ, τᾶττ. Πῤδων' νὰ] Κ. μηδὼν Ο. Μοχ διὰ τετραναίνγε οὐτ δθῖ6- Μοη. Ε. μήδων, εἰ ἴη περ. γρ. τἰθοο δὰ τηβ. ποϊδίο ἸΝίατο. Α. μηδικῶν ΝΊεδετπ,. [ἀετὰ υἱεῖ τὶ οσουρδνυογδὶ Πομά.; Ροφθὶ νετὸ δοοθηΐυς δα ρτα δια γοοἰὐθρωδότορ Μ θη. ΕΒ. ΜῈΝ Ηὲ- εἷἶϊαα ἴῃ οο ᾿ἰθγο ογᾶθυ8 δεῖ, γοάοῖ, 171. 12. ἰδίᾳυο Σ»εεεεϊίηρ. εἰ Ψαϊεκεη, ΤΟΝ. Ῥ, 11. Ρ. 11. ἁ ἡ οἀ, 8. νγοῖρ ἢ. 12. ἀπάντων Νῖοη. Ε. → .

Extrabiblical texts: Herodotus, Hist. 3.12 (Herodotus, Histories; allusion)

Cite (SBL): Synesius, Calv. 212 (Krabinger 1:212; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-phalakras/212). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/synesius-phalakras/212

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Translation: Translated by Claude from the Greek of a re-OCR of Krabinger's edition (Landshut, 1850; corrections logged). No public-domain English translation was available, so each batch was re-read against the Greek.

Chapter 213

213Krabinger 1:213

καὶ συχνοι ἄλλοις εἰσὶν ἐν ἄξει Σκύθαι. καὶ κυ. θεκῶν ἀνεικοτερ τας κόμα. Τούτοις ἄν τὶς ἐντείνγ" αὖνε δυλον ᾽Ὗ, ᾿ἀπολώλεκεν: Τὸν ἐν θεάτρῳ δὲ ἀνθρὼΣ πον, ὃς πολλὴν καὶ "καλὴν 'παρέχει τῴν δήμῳ" δίατρε 5. βὴν, ἔξει καθ' ἑκάστην ἱερομηνίαν τῷ καταλαβόντι θέᾳν ἢ θεᾶσθαι.. Οὗτος ἔξε 3}) μὲν "τῶν τέχνῃ φαλακρῶν: οὐ τῶν φύσει, βαδίξων᾽ ἐπευτά. κουρεῖα τῆς ἡμέρας πολλάκις -᾿πάρεισι δὲ᾽ εἰς τὸν. δῇμον: ἐπ᾽ αὐτὸς τοῦτος τῆς κεφαλὴς τὴν ῥώμην ἐπιδειξόμενος, ἡ "λἱγδέν τἔτε δεινὸν τῶν δεινῶν" ἀλλὰ καὶ πρὸς πίτταν ἀνὰξέου- θ! σαν παραβάλλεται, καὶ διακυρίττεται δεδιδαγμένῳ, κριῷ, πόῤῥωθεν εὖ μάλα τὸν πίτυλον κατασείοντι" ἐπιλεῖ-, πει δὲ τὰ ΔΙεγαρέων κεράμια, τῇ γενναίᾳ ταύτῃ ΄΄ ᾿ ΠῚ προςρκαταγνύμενα" τέμνεται. δὲ, καὶ κατατέμνεται, καὶ

kai sychnoi allois eisin en axei Skythai. kai ky. thekōn aneikoter tas koma. Toutois an tis enteing" aune dylon ᾽Hy, ᾿apolōleken: Ton en theatrǭ de anthrōS pon, hos pollēn kai "kalēn 'parechei tǭn dēmǭ" diatre 5. bēn, exei kath' hekastēn hieromēnian tǭ katalabonti theąn ē theasthai.. Houtos exe 3}) men "tōn technę̄ phalakrōn: ou tōn physei, badixōn᾽ epeuta. koureia tēs hēmeras pollakis -᾿pareisi de᾽ eis ton. dę̄mon: ep᾽ autos toutos tēs kephalēs tēn rhōmēn epideixomenos, hē "ligden tete deinon tōn deinōn" alla kai pros pittan anaxeou- th! san paraballetai, kai diakyrittetai dedidagmenǭ, kriǭ, porrhōthen eu mala ton pitylon kataseionti" epilei-, pei de ta DIegareōn keramia, tę̄ gennaią tautę̄ ΄΄ ᾿ PI prosrkatagnymena" temnetai. de, kai katatemnetai, kai

and many others in the city are Scythians and wear their hair long in the Scythian way; anyone who strikes one of these has lost a slave. But the man in the theatre who provides the people with much fine entertainment — at every festival anyone who gets a seat can watch him. He is one of the bald by art, not by nature, going to the barbers' shops many times a day; and he comes before the people to show off the strength of his head itself, which suffers nothing from the most terrible things. He even exposes it to boiling pitch, and butts heads with a trained ram that brings its blow down very hard from a long way off; the Megarian jars give out, smashed against this noble head; it is cut and gashed, and

Notes and citation

Summary: Synesius's servants are a test of skulls; a bald showman in the theatre takes blows, boiling pitch and smashed jars on his head.

"Scythians": Gothic slaves.

Cite (SBL): Synesius, Calv. 213 (Krabinger 1:213; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-phalakras/213). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/synesius-phalakras/213

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Translation: Translated by Claude from the Greek of a re-OCR of Krabinger's edition (Landshut, 1850; corrections logged). No public-domain English translation was available, so each batch was re-read against the Greek.

Chapter 214

214Krabinger 1:214

οὐδὲν ὃ τι οὐ τῶν τοῖς ὁρῶσι φρίκην. φερόντων, καὶ γε καὶ προιάλλονται. ) βλαύτῃ, ᾿άττικῇ, ἀκριβέτερον. Τοῦτον ἐγὼ τὸν ἄνδρα θεώμενος, τῇς ἢ) εὐτυχίας ἐμαυτὸν ἐμακάρισα. αὶ γὰρ κἂν ἐγὼ ταῦτα πάντα ᾿δυναίὅ μην" (ἀλλ᾽ οὗτος ἐμοῦ τῇ τόλμῃ περίεει " μᾶλλον δὲ τοῦτον μὲν εἰς τοῦτο τῇς ) τόλμῃς ἡ πενία προήγαγεν" ἐμοὶ δὲ τῇς πείρας οὔτε 3“) δεῖ, μύτε δέοι" ἀλλ᾽ ἕτερον αὐτοῦ τὸ παμμέγεθες ἀγαθὸν, ὃ τῶν εἰρημένων οὐδενὸς ἀπολείπεται. "Αν 'μὲν γὰρ ᾧ τῇς Πινδά- Ἰθρου τυγχάνειν εὐχῆς, καὶ δὴν ἔχωμεν ἀπὸ τῶν οἱκείων, ἐν καλῷ τοῦ θεάτρου καθιξησόμεθα, ἀκροα-

ouden ho ti ou tōn tois horōsi phrikēn. pherontōn, kai ge kai proiallontai. ) blautę̄, ᾿attikę̄, akribeteron. Touton egō ton andra theōmenos, tę̄s ē) eutychias emauton emakarisa. ai gar kan egō tauta panta ᾿dynaio mēn" (all᾽ houtos emou tę̄ tolmę̄ perieei " mallon de touton men eis touto tę̄s ) tolmę̄s hē penia proēgagen" emoi de tę̄s peiras oute 3“) dei, myte deoi" all᾽ heteron autou to pammegethes agathon, ho tōn eirēmenōn oudenos apoleipetai. "An 'men gar hǭ tę̄s Pinda- Ithrou tynchanein euchēs, kai dēn echōmen apo tōn hoikeiōn, en kalǭ tou theatrou kathixēsometha, akroa-

there is nothing that makes onlookers shudder which it does not undergo; and they even strike it hard with an Attic slipper. Watching this man, I counted myself blessed in my good fortune. For I too could do all these things — though he surpasses me in daring; or rather, poverty led him to such daring, while I neither need to make the trial nor, I hope, ever shall. But there is another very great good in it, inferior to none of those mentioned. If we obtain Pindar's prayer and have a living from our own, we shall take a good seat in the theatre as

Notes and citation

Summary: Synesius could match the showman's feats, but his baldness is chiefly a safeguard: if he ever fell into poverty, it would earn him a living.

Cite (SBL): Synesius, Calv. 214 (Krabinger 1:214; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-phalakras/214). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/synesius-phalakras/214

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Translation: Translated by Claude from the Greek of a re-OCR of Krabinger's edition (Landshut, 1850; corrections logged). No public-domain English translation was available, so each batch was re-read against the Greek.

Chapter 215

215Krabinger 1:215

ταὶ τῶν δεικνυμένων καὶ. θεαταί. ἄν «χορηγῆσαι δέῃ. τῇ πόλει, κἂν ἐπιδόσεις. ὁ δῆμος, αἰτῇ, χρησόμεθα μεγαλοπρεπῶς τοῖς ὑπάρχουσι. ’ τοῦ δαιμονίου δὲ ἀντιπνεύσαντο; καὶ τῶν ἀλφίτων. ἐπιλειπόνδιτων" ὃ μηδενὶ τῶν θείων ἀνδρῶν παραγένοιτο " τὸ. γοῦν ἔσχατον ἄπει τῶν κακῶν, ὁ λιμός, οἷς ἅπασιν ἕξεσι θαυματοποιοὶς εἶναι, καὶ μικρὸν ἀπερυθριάσασιν, ἐν τῷ λογείῳ ἀποδοῦναι 'καὶ σχεδιάσαι τέχνὴν θέας ἀδίαν. ΓὍςτις οὖν, ὥςπερ «“]ίων, οἴεται πρέπειν πολὺ μαλλον ἀνδράσιν κα γυναιξὶ τὴν κόμην, πῶς οὐ τοῖς οὖσι ἢ) καὶ τοῖς φανεροῖς τἀναντιώτατα διατάττεται; Ὃ γὰρ τοὺς ἔχοντας ἀσθενεςέρους ποιεῖ, πῶς εὐλογόν ἔτι τῇ τῶν ἰσχυόντων μιοίρᾳ προινέμειν; ᾿Αμέλει ἦ δὲ καὶ φύσει καὶ τ νόλιῳ διώριξαι "«νὁμῳ μὲν, εἰ αὐτε πᾶσι καλὸν ὁ) καὶ κό: μι) τοῖς ἄῤῥεσι, μὴτε πανταχοῦ, μήτ᾽ ἀεὶ τοῖς αὐτοῖς.

tai tōn deiknymenōn kai. theatai. an «chorēgēsai deę̄. tę̄ polei, kan epidoseis. ho dēmos, aitę̄, chrēsometha megaloprepōs tois hyparchousi. ’ tou daimoniou de antipneusanto? kai tōn alphitōn. epileiponditōn" ho mēdeni tōn theiōn andrōn paragenoito " to. goun eschaton apei tōn kakōn, ho limos, hois hapasin hexesi thaumatopoiois einai, kai mikron aperythriasasin, en tǭ logeiǭ apodounai 'kai schediasai technēn theas adian. GOstis oun, hōsper «“]iōn, oietai prepein poly mallon andrasin ka gynaixi tēn komēn, pōs ou tois ousi ē) kai tois phanerois tanantiōtata diatattetai? Ho gar tous echontas astheneserous poiei, pōs eulogon eti tę̄ tōn ischyontōn mioirą proinemein? ᾿Amelei ē de kai physei kai t noliǭ diōrixai "«nomǭ men, ei aute pasi kalon ho) kai ko: mi) tois arrhesi, mēte pantachou, mēt᾽ aei tois autois.

hearers and spectators of what is shown; and if we must pay for a chorus for the city, or the people ask for contributions, we shall use our means magnificently. But if fortune blows contrary and the barley runs out — may that befall none of the divine men! — at least the worst of evils, hunger, will be absent for us, who can all be wonder-workers and, setting aside a little shame, go on the stage and improvise a novel kind of show. Whoever, then, like Dio, thinks long hair much more fitting for men than for women — how does he not order things in the way most contrary to what is and what is plain? For what makes its owners weaker, how is it reasonable to assign to the lot of the strong? Indeed it has been settled by both nature and law: by law, since long hair is not fine for all males, nor everywhere, nor always for the same people.

Notes and citation

Summary: Hair weakens its wearer and so does not suit men; law and nature both show that long hair is not a mark of manhood.

Cite (SBL): Synesius, Calv. 215 (Krabinger 1:215; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-phalakras/215). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/synesius-phalakras/215

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Translation: Translated by Claude from the Greek of a re-OCR of Krabinger's edition (Landshut, 1850; corrections logged). No public-domain English translation was available, so each batch was re-read against the Greek.

Chapter 216

216Krabinger 1:216

“ακεδαιμόνιοι 'γαριμετα΄. Θυρέαν, ᾿Αργεῖοι δὲ΄ πρὸ Θυ- ᾿ρέας. ὅ) ἐκόμησαν υυδυχνὰλ) δὲ τῶν ἐθνῶν οὔτε νῦν,, οὔτε πρότερον" γοναιξὶ. δὲ ἀεὶ. καὶ πάσαις "καὶ πανταχοῦ ἴ) καλὸν : ἱσπουδακέναι περὶ. τὴν ἐπιμίλειαν τῶν ὕ τριχῶν' οὐ γὰρ. ἔξιν., οὔτε γέγονεν, ὅτις ") ὑπέθηκε.. ξυρῷ τὴν κιφαλὴν, ὅτι “μὴ κατ᾽ ἀπαισιὸν τινα καὶ ἀποτρόπαιον συμφοράν᾽ εἰ δὴ τι καὶ τοιοῦτον ὁ χρόνος ἤνεγκεν ἢ ἰγὼ γὰρ οὔτε εἶδον, οὔτε ἤκουσα. ᾽Ομολογεὶ δὲ καὶ 1.) ἡ φύσις τῷ νόμῳ" γυνὴ μὲν γάρ. "Ὁ οὐδεμία τῶν ἐξ αἰῶνος ἀναδέδεικται φαλακρά" καὶ οὐκ ἐρεῖς ὡς οἱ κεκρύφαλοι κρύπτουσιν" αἱ γὰρ κωμῳδίαι καὶ διὰ τούτων ὁρῶσιν 1. εἰ δὲ τριχοῤῥυὴς τις ἐγέ: ψετο; 'νόσον τινά ταύτην νοσεὶ, καὶ δι᾽ ἐλαχίςῃ;ς ἐπιμελείας εἰς τὸ πεφυκὸς ἱπανέρχεται" ἀνδρῶν δὲ, οὺς

“akedaimonioi 'garimeta΄. Thyrean, ᾿Argeioi de΄ pro Thy- ᾿reas. ho) ekomēsan yydychnal) de tōn ethnōn oute nyn,, oute proteron" gonaixi. de aei. kai pasais "kai pantachou i) kalon : hispoudakenai peri. tēn epimileian tōn hy trichōn' ou gar. exin., oute gegonen, hotis ") hypethēke.. xyrǭ tēn kiphalēn, hoti “mē kat᾽ apaision tina kai apotropaion symphoran᾽ ei dē ti kai toiouton ho chronos ēnenken ē igō gar oute eidon, oute ēkousa. ᾽Omologei de kai 1.) hē physis tǭ nomǭ" gynē men gar. "Ho oudemia tōn ex aiōnos anadedeiktai phalakra" kai ouk ereis hōs hoi kekryphaloi kryptousin" hai gar kōmǭdiai kai dia toutōn horōsin 1. ei de trichorrhyēs tis ege: pseto? 'noson tina tautēn nosei, kai di᾽ elachisę̄?s epimeleias eis to pephykos hipanerchetai" andrōn de, ous

The Lacedaemonians wore their hair long after Thyrea, the Argives before Thyrea, and many of the nations neither now nor ever. But for women it is always fine — for all women, and everywhere — to be zealous in caring for their hair; for there is not, nor has there ever been, a woman who put her head under the razor, except in some ill-omened misfortune to be averted — if indeed time has ever brought such a thing, for I have neither seen nor heard of it. And nature agrees with law: no woman of all time has been shown to be bald; and you will not say that their hairnets hide it, for the comedies see even through those. If a woman's hair falls out, she has this as a disease, and with the slightest care she returns to her natural state. But of men — those

Notes and citation

Summary: Custom about men's hair varies, but women always cherish their hair and are never naturally bald; baldness belongs to men.

The Spartans and Argives changed their hair customs after the battle of Thyrea: Herodotus, Histories 1.82.

Extrabiblical texts: Herodotus, Hist. 1.82 (Herodotus, Histories; allusion)

Cite (SBL): Synesius, Calv. 216 (Krabinger 1:216; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-phalakras/216). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/synesius-phalakras/216

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Translation: Translated by Claude from the Greek of a re-OCR of Krabinger's edition (Landshut, 1850; corrections logged). No public-domain English translation was available, so each batch was re-read against the Greek.

Chapter 217

217Krabinger 1:217

καὶ. ἀξιὸν ἄνδρα, καλεῖν,, οὐ ῥᾷδιον εἰπεῖν, ὄξςτις οὐκ ἔφθασεν εἰς τοῦτο τῇς φύσεως, “1: αὐτὸ ἢ «γὰρ τοῦτο |) καὶ δοκεῖ. τέλος εἶναι, τῆς φύσεως, εἰ καὶ μὴ ᾽) πᾶσιν ἐπιτυγχάνεται., "Ὥϊπερ δὲ γεωργῶν παῖδες ἀπὸ τῇς ὁρμῆς δτῶν ὑγιαινόντων φυτῶν συνέντες ᾽.), ὡς εἰς ὀρθὸν, αἵρεσθαι βούλεταί τε καὶ πέφυκεν, ὅσα. μὴ πρὸς τοῦτο παρ᾽ ἑαυτῶν ἐξισχύει, κοντοῖς αὐτὰ καὶ χάραξιν ὑπερείδουσιν" οὕτως,. ἐπὲιδ) πεφύνασιν ἅπαντες, ὧν ἡ φύσις ἀρίτῃ,. παραπλυσίω; ἐμοὶ διακείμενοι, ξυρῷ 1θ0τοὺς οὐχ οὕτως ἔχοντας. ἐπανόρθιωτξου καὶ βοηθυτέον ἂν εἴη. τῇ φύσει. “ακεδαιμονίων μὲν οὖν ἀξιον ἀεμνῆσθαι, πρὸ τῇ Ὁ ἐν Θερμοπύλαις μάχης ἡσκηκότων τὰς τρίχας, ἣν δι᾽ αὐτὸ τοῦτο καλεὶ μεγάλην, ὅτι “ακεδαιμόνιοι πρὸ αὖ" τῇς ἐκτενίσαντο, ὧν οὐδεὶς ἐπὶ τῷ πονηρῷ τούτῳ ση- Μεὶῳ περιεγένετο, Λέγω δὲ, οὐκ ἀναμιμνήσκων τῶν. εἰρημένων, ὅτι τρίχες κἀν Ὦ τοῖς δῶσιν ἕξι νεκρὸν, ἀλλ᾽

kai. axion andra, kalein,, ou rhądion eipein, oxstis ouk ephthasen eis touto tę̄s physeōs, “1: auto ē «gar touto |) kai dokei. telos einai, tēs physeōs, ei kai mē ᾽) pasin epitynchanetai., "Hōïper de geōrgōn paides apo tę̄s hormēs dtōn hygiainontōn phytōn synentes ᾽.), hōs eis orthon, hairesthai bouletai te kai pephyken, hosa. mē pros touto par᾽ heautōn exischyei, kontois auta kai charaxin hypereidousin" houtōs,. epeid) pephynasin hapantes, hōn hē physis aritę̄,. paraplysiō? emoi diakeimenoi, xyrǭ 1th0tous ouch houtōs echontas. epanorthiōtxou kai boēthyteon an eiē. tę̄ physei. “akedaimoniōn men oun axion aemnēsthai, pro tę̄ Ho en Thermopylais machēs hēskēkotōn tas trichas, hēn di᾽ auto touto kalei megalēn, hoti “akedaimonioi pro au" tę̄s ektenisanto, hōn oudeis epi tǭ ponērǭ toutǭ sē- Meiǭ periegeneto, Legō de, ouk anamimnēskōn tōn. eirēmenōn, hoti triches kan Ō tois dōsin hexi nekron, all᾽

whom it is even worth calling men — it is not easy to name one who has not reached this point in his nature. For this very thing seems to be the goal of nature, even if not everyone attains it. Just as farmers' sons, perceiving from the growth of healthy plants that a plant wishes and is made to rise upright, prop up with poles and stakes those that are not strong enough to do so by themselves, so, since all whose nature is best are disposed like me, those who are not must be set right with the razor and nature must be helped. The Lacedaemonians, then, are worth remembering, who dressed their hair before the battle at Thermopylae — which he calls great for this very reason, that the Lacedaemonians combed their hair before it; and not one of them survived that evil omen. I say this not recalling what was said before, that hairs are something dead even in the living, but

Notes and citation

Summary: Baldness is nature's goal for men, to be helped by the razor; the Spartans combed their hair before Thermopylae, and all died.

The Spartans combing their hair before Thermopylae: Herodotus, Histories 7.208–209.

Extrabiblical texts: Herodotus, Hist. 7.208-209 (Herodotus, Histories; allusion)

Cite (SBL): Synesius, Calv. 217 (Krabinger 1:217; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-phalakras/217). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/synesius-phalakras/217

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Translation: Translated by Claude from the Greek of a re-OCR of Krabinger's edition (Landshut, 1850; corrections logged). No public-domain English translation was available, so each batch was re-read against the Greek.

Chapter 218

218Krabinger 1:218

ὅτι τεθνεώτων αὐξουσι" τοῦτο γὰρ ὑπὸ τῶν ἐν Αἰγύπτῳ θεραπευτῶν εἰς πάντας διατεθρύληται, καὶ τις ἐν χρῷ κουρίας ἀποθανὼν, εἰς νέωτα κόμην καὶ πώωγωνα βαθὺν ἤνεγκε. Τούτους μὲν οὖν εἵλκυσεν εἰς τὸν λόγον, οἵ κάλλιςα. τῶν Ἑλλήνων ἀπέθανον" τῶν δὲ τὰ ' καλλίτας τε καὶ μεγίτας ὁ νίκας ἀνῃρημένων, καὶ τιμκωρησαμένων ὑπὲρ τε τούτων αὐτῶν καὶ ὑπὲρ τῆς ἄλλης Ἑλλάδος ὅ) τὸν βάρβαρον ἑκὼν ἐπιλανθάνεται. Μίγω δὲ Μακεδόνας τε καὶ τοὺς ᾿Αλεξάνδρῳ συναναβάν- 10τα, Ἕλληνα, ὧν." οὐκ ἐγίνοντο μόνοι Πακεδαιμόνιοι- Οὗτοι πρὸ τῇς ἐν ᾿Αρβύήλοις ἢ μάχῃ, ὃν δικαιότερον ἄν τις μεγάλην προιαγορεύσειε, πείρᾳ μαθόντες ὅτι πονῃηρὸν τρατιῶταις αἱ τρίχες ὅ, πανδημεὶ ξυράμενοι, μετὰ θεοῦ καὶ τύχης καὶ ἀρετῇς εἰς τὸν ὑπὲρ τῶν ὅλων ἀγῶνα ( 1ὕ συνέστησαν. ᾿Επράχθη δὲ ἀπὸ τοιαύτη! αἰτίας ἡ διαβολὴ τῶν τριχῶν, ὡς ὁ τοῦ “άγου Πτολεμαῖος ξυνέγραψεν, ὃς, ὅτι μὲν παρὴν τοῖς δρωμένοις, ἠπίξατο"

hoti tethneōtōn auxousi" touto gar hypo tōn en Aigyptǭ therapeutōn eis pantas diatethrylētai, kai tis en chrǭ kourias apothanōn, eis neōta komēn kai pōōgōna bathyn ēnenke. Toutous men oun heilkysen eis ton logon, hoi kallisa. tōn Hellēnōn apethanon" tōn de ta ' kallitas te kai megitas ho nikas anę̄rēmenōn, kai timkōrēsamenōn hyper te toutōn autōn kai hyper tēs allēs Hellados ho) ton barbaron hekōn epilanthanetai. Migō de Makedonas te kai tous ᾿Alexandrǭ synanaban- 10ta, Hellēna, hōn." ouk eginonto monoi Pakedaimonioi- Houtoi pro tę̄s en ᾿Arbyēlois ē machę̄, hon dikaioteron an tis megalēn proiagoreuseie, peirą mathontes hoti ponę̄ēron tratiōtais hai triches ho, pandēmei xyramenoi, meta theou kai tychēs kai aretę̄s eis ton hyper tōn holōn agōna ( 1hy synestēsan. ᾿Eprachthē de apo toiautē! aitias hē diabolē tōn trichōn, hōs ho tou “agou Ptolemaios xynegrapsen, hos, hoti men parēn tois drōmenois, ēpixato"

that they grow on the dead. This is spread abroad to everyone by the embalmers in Egypt, and a man who died close-cropped had by the next year produced a head of hair and a deep beard. These men, then, who died most nobly of the Greeks, he dragged into his speech; but those who won the finest and greatest victories and took vengeance on the barbarian for these same men and for the rest of Greece, he willingly forgets. I mean the Macedonians and the Greeks who went up with Alexander — among whom the Lacedaemonians alone were missing. Before the battle at Arbela, which one might more justly call great, these men, having learned by experience that hair is bad for soldiers, shaved in a body and, with God and fortune and valour, joined in the contest for everything. The discrediting of hair came about from the following cause, as Ptolemy son of Lagus wrote, who knew it because he was present at the events;

Notes and citation

Summary: Hair even grows on corpses; Dio cites the doomed Spartans but forgets Alexander's men, who shaved before winning at Arbela.

Notes on the original text

Digital text corrected (OCR: Krabinger's apparatus leaked into the text): Ῥ.- 518. “οἱ. 2. 1. -- 23. εὰ, χης Πευϊηλῖνς εἶπα οαυδὰ οοπὶ. Βοος, τίχνη. → .

Cite (SBL): Synesius, Calv. 218 (Krabinger 1:218; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-phalakras/218). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/synesius-phalakras/218

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Translation: Translated by Claude from the Greek of a re-OCR of Krabinger's edition (Landshut, 1850; corrections logged). No public-domain English translation was available, so each batch was re-read against the Greek.

Chapter 219

219Krabinger 1:219

ὅτι δὲ βασιλεὺς ἦν, ὁπηνίκα συνέγραψεν, οὐκ ἐψεύδετο.. ΐ ᾿Ανὴρ Μακεδὼν κόμην τε ἀνεικὼς εἰς τὸ πε-᾿ ριττὸν καὶ γένειον βαθὺ καθεικὼ; ἐπ᾿ ἄνδρα Πίρσην 5ἰφέρετο" συμφρονήσας δὲ “) ὁ Πέρσης, καίπερ ὧν ἷν δεινῷ, γέῤῥον μὲν ἐκεῖνο ὁ) καὶ ξυςὸν ἀφίησι τῶν χειρῶν, ὡς οὐχ ἱκανὰ ταῦτα τῷ Μῖακεδόνι" ἄττει δὲ ὁμόσε, Ὦ καὶ φθάσαι, εἴσω τῶν τοῦ πολεμίου ὅπλων γενέσθαι, λαμβάνεται τοῦ πώγωνος καὶ τῇς κόμης, κάθ' οὕτω καταβάλλει τρατιώτην ἄμαχον, τριχὶ δίκην ἰχθύος ἐφελκυσάμενος" πεσόντα δὲ ἤδη κατακαΐνει, τὸν ἀκινάκην σπασάμενο,. Εἶδε δή δ) τις καὶ ἕτερος Πέρσης," καὶ μάλα ἄλλος καὶ ἄλλος, καὶ ταχὺ μὲν ἅπαντες ἦσαν ῥιψάσπιδε;, ταχὺ δὲ ἄλλος ἄλλον κομήτην ἀπολαβόντες, ἀνὰ τὸ πεδίον ἐδίωκον" παρύει γὰρ ὥςπερ σύνθημα διὰ τοῦ Πιρσικοῦ «ρατεύματος, ὅτι ἄνδρες οὗτοι θριἔξὶν ἁἀλώσιμοι. Μόνον οὖν, ὡς εἰκὸς, ὅσον φαλακρὸν ἦν τῇ: ᾿Αλεξάνδρου φάλαγγοι!, συντεταγμένον διέμεινεν. ᾽Εν τούτῳ δὲ ὁ βασιλεὺς ἀπορίᾳ συνείχετο, γυλινοῖς ἐξιςάμενος οἷς ὠπλισμένοι; ἦν ἀνυπότατο;, κἂν αἱ-

hoti de basileus ēn, hopēnika synegrapsen, ouk epseudeto.. ï ᾿Anēr Makedōn komēn te aneikōs eis to pe-᾿ ritton kai geneion bathy katheikō? ep᾿ andra Pirsēn 5iphereto" symphronēsas de “) ho Persēs, kaiper hōn hin deinǭ, gerrhon men ekeino ho) kai xyson aphiēsi tōn cheirōn, hōs ouch hikana tauta tǭ Miakedoni" attei de homose, Ō kai phthasai, eisō tōn tou polemiou hoplōn genesthai, lambanetai tou pōgōnos kai tę̄s komēs, kath' houtō kataballei tratiōtēn amachon, trichi dikēn ichthyos ephelkysamenos" pesonta de ēdē katakaïnei, ton akinakēn spasameno,. Eide dē d) tis kai heteros Persēs," kai mala allos kai allos, kai tachy men hapantes ēsan rhipsaspide?, tachy de allos allon komētēn apolabontes, ana to pedion ediōkon" paryei gar hōsper synthēma dia tou Pirsikou «rateumatos, hoti andres houtoi thriexin haalōsimoi. Monon oun, hōs eikos, hoson phalakron ēn tę̄: ᾿Alexandrou phalangoi!, syntetagmenon diemeinen. ᾽En toutǭ de ho basileus aporią syneicheto, gylinois exisamenos hois ōplismenoi? ēn anypotato?, kan hai-

and since he was king when he wrote, he did not lie. A Macedonian, who had let his hair grow to excess and let a deep beard hang down, was charging at a Persian. The Persian kept his head, though in danger: he let go of his wicker shield and spear, as of no use against the Macedonian, rushed to close quarters, and getting first inside the enemy's weapons, seized his beard and hair; and so he threw down an unbeatable soldier, hauling him in by the hair like a fish, and when he had fallen, drew his short sword and killed him. Another Persian saw it, and then another and another, and quickly they all threw away their shields, and quickly each caught a long-haired man and chased him over the plain; for a watchword, as it were, ran through the Persian army that these men could be caught by the hair. Only the bald part of Alexander's phalanx, as was to be expected, stayed in formation. Meanwhile the king was in perplexity, cut off from the arms with which he was unbeatable, and he would have

Notes and citation

Summary: Ptolemy's story: a Persian seized a long-haired Macedonian by the hair and killed him, and soon the Persians were routing every long-haired soldier.

Ptolemy I's history of Alexander is lost; this story is known only from Synesius.

Cite (SBL): Synesius, Calv. 219 (Krabinger 1:219; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-phalakras/219). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/synesius-phalakras/219

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Translation: Translated by Claude from the Greek of a re-OCR of Krabinger's edition (Landshut, 1850; corrections logged). No public-domain English translation was available, so each batch was re-read against the Greek.

Chapter 220

220Krabinger 1:220

σχῤῥῶ; ἀνέλυσεν ἐπὶ Ἀιλικίαρι᾿λέξανδροῤ, πᾶν ἐγένετο τοῖς Ἕλλησι καταγέλατος, τῇ τριχομιαχίᾳ κεκρατημένος" νυνὶ δὲ" μοιρίδιον γὰρ ἦν ἤδη τοῖς Ἡρακλείδαι; τοὺς ᾿᾿χαιμενίδας παραχωρῆσαι τῶν σκήπτρων" ἡταχὺ συνείς τι τοῦ δεινοῦ. κελεύει μὲν ἀνακλητικὸν ἡχῦσαι ταῦ σάλπιγγα ἀπαγαγὼν δὲ ὡς ποῤῥωτάτω, καὶ καθίσάξ ἵν, καλῷ τὸν σρατὸν, ὦ ἱπαφίησιν αὐτῷ.1} τοῦ! κουρέαι. ΠΝ μὲν οὖν δώροις ὑπὸ τοῦ᾿ βασιλέως εἰ ἀναπεισθέντες, 'πανδημεὶ᾿ τοῦ Μακεδόνας ἰξύρησαν. Σ]αρείῳ δὲ ") ν «ῇ. ΡΟ. - ᾽ ο καὶ Πέρσαις οὐκέτι τὸ πράγμα κατ᾽ ἱἐλπίδα; ἰχώρυδε" ζ γὰρ οὔσηι ἔτι λαβηι πρὸς πολὺ καλλίου! ἀγώντοιᾷ τοῖν, ὅπλοις ἐκρίνοντο. ιν ͵.Ἷὺς 11. Ἰόμῃ τοίνυν οὐτε ποιεῖ φοβεροὺς, οὔτε 'δείκνυσιν, εἰ μιή γε.) τῶν βρεφῶν εἰσὶ μορμολύκεια. ᾿Επεὶ τούς γὲ φρατιώτα! “ὁρῶμεν ἐν ᾧ δεῖ τοὺς πολεμίους φοβεῖν, πράνῃ πιρικειμένους ἢ. Τὸ δὲ κράνος οὐδὲν ἀλλ᾽ ἢ,

schrrhō? anelysen epi Ailikiari᾿lexandror, pan egeneto tois Hellēsi katagelatos, tę̄ trichomiachią kekratēmenos" nyni de" moiridion gar ēn ēdē tois Hērakleidai? tous ᾿᾿chaimenidas parachōrēsai tōn skēptrōn" hētachy syneis ti tou deinou. keleuei men anaklētikon hēchysai tau salpinga apagagōn de hōs porrhōtatō, kai kathisax hin, kalǭ ton sraton, ō hipaphiēsin autǭ.1} tou! koureai. PN men oun dōrois hypo tou᾿ basileōs ei anapeisthentes, 'pandēmei᾿ tou Makedonas ixyrēsan. S]areiǭ de ") n «ę̄. RO. - ᾽ o kai Persais ouketi to pragma kat᾽ hielpida? ichōryde" z gar ousēi eti labēi pros poly kalliou! agōntoią toin, hoplois ekrinonto. in ͵.Hiys 11. Iomę̄ toinyn oute poiei phoberous, oute 'deiknysin, ei miē ge.) tōn brephōn eisi mormolykeia. ᾿Epei tous ge phratiōta! “horōmen en hǭ dei tous polemious phobein, pranę̄ pirikeimenous ē. To de kranos ouden all᾽ ē,

withdrawn shamefully to Cilicia, and Alexander would have been a laughing-stock to the Greeks, beaten in a battle of hair. But as it was — for it was already fated that the Achaemenids should yield the sceptre to the Heraclids — he quickly grasped something of the danger, ordered the trumpet to sound the recall, led the army as far off as possible, settled it in a good place, and let the barbers loose on it. These, persuaded by gifts from the king, shaved the Macedonians to a man. For Darius and the Persians things no longer went as they had hoped: there being no longer any hold, the battle was decided by arms on far nobler terms. 14. Hair, then, neither makes men fearsome nor shows them so, unless indeed it is a bugbear for babies. For we see that soldiers, when they need to frighten the enemy, put on helmets; and the helmet is nothing but

Notes and citation

Summary: Alexander had his army shaved and won; hair makes no one fearsome, as the soldiers' helmets show.

Notes on the original text

Digital text corrected (OCR: Krabinger's apparatus leaked into the text): ᾿Ο, Μοκ αἰσχρὸς Νῖατο. Ο. εῖθ τὸ τοῦ δ. βυαφρίοαθαίιν δ᾽ ἀλεβεὶκοιλίας, οοτῖ 8. τῇ. κιλικέας Βαιθ. ἀἶωε 1, ο.. “ς φτριχομαχίᾳ ᾿Ά. τὸ ἀνακλητικὸν βατ. Α. Μοα. → .

Cite (SBL): Synesius, Calv. 220 (Krabinger 1:220; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-phalakras/220). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/synesius-phalakras/220

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Translation: Translated by Claude from the Greek of a re-OCR of Krabinger's edition (Landshut, 1850; corrections logged). No public-domain English translation was available, so each batch was re-read against the Greek.

Chapter 221

221Krabinger 1:221

κατὰ τόνομα καὶ τὸ. πρᾶγμα χαλκοῦν κρανίον ἐείνν αὶ Εἰ δὲ ἵππων θριξὶν ἐνσπευάξονται, οἷς μὶν ὑπῆρξεν ἀμφιέσασθαι κραᾶνος;; ἴσασι περὶ τοῦ σχήματοι" διδακτέ ον δ᾽ ἂν εἴν τοὺς οὐκ εἰδότας, ὡς ὄπισθεν σκευάδονὅται ςοιχηδὸν διοτεθείσαις θριξὶ μεταξὺ τοῦ πίλου καὶ ᾿ τοῦ κράνου;. ᾿Επεὶ. τήν. γε κυρτὴν ἐπιφάνειαν οὐδ᾽ ἂν ἭἬφαιτος. ἐγκρατῆ. τριχῶν ἀπεργάσαιτο' ἔχουσα δὲ ὥπερ ἔχει, φαλάκρας ἀπριβεεάτην εἰκόνα παρέχεται. Ταύτῃ καὶ καταπληκτικωτατὸν ἐξιν ἁπάντων, ὅσα τ:ρατιώταις περίκειται. ᾽Ο γοῦν ᾿Αχιλλεύς ἀναθαρσῆσαι τοὺς Τρῶάρῃγ φησιν, οὐχ ὅτι τῇς κόμῃς οὐχ ὁρῶσιν αἰωρουμένῃν τὴν σόβην' ἀλλὰ πῶς λίγει; -- -- -- οὐ γάρ ἑμῇς κόρυθος λεύσσουσι μέτωπον " "Εγγύθι λαμιπομιένῃη;. ΙΕ] Τὸ γὰρ ἀποείλβον αὐτῇς καὶ λεῖοι", αὐτὸ τοῦτο φαλάκρα τε ἂν εἴν καὶ φόβητρον. Εἰ δὲ ᾿Αχιλλεὺς ἑκόμα" καὶ γὰρ δὴ καὶ τοῦτό φησι" νέος γὰρ ἦν, ὁπη-

kata tonoma kai to. pragma chalkoun kranion eeinn ai Ei de hippōn thrixin enspeuaxontai, hois min hypērxen amphiesasthai kraanos?? isasi peri tou schēmatoi" didakte on d᾽ an ein tous ouk eidotas, hōs opisthen skeuadonotai soichēdon diotetheisais thrixi metaxy tou pilou kai ᾿ tou kranou?. ᾿Epei. tēn. ge kyrtēn epiphaneian oud᾽ an HēĒphaitos. enkratē. trichōn apergasaito' echousa de hōper echei, phalakras apribeeatēn eikona parechetai. Tautę̄ kai kataplēktikōtaton exin hapantōn, hosa t:ratiōtais perikeitai. ᾽O goun ᾿Achilleus anatharsēsai tous Trōarę̄g phēsin, ouch hoti tę̄s komę̄s ouch horōsin aiōroumenę̄n tēn sobēn' alla pōs ligei? -- -- -- ou gar hemę̄s korythos leussousi metōpon " "Engythi lamipomienę̄ē?. IE] To gar apoeilbon autę̄s kai leioi", auto touto phalakra te an ein kai phobētron. Ei de ᾿Achilleus hekoma" kai gar dē kai touto phēsi" neos gar ēn, hopē-

in name and in fact a bronze skull. And if they are decked with horsehair, those who have worn a helmet know about its shape, while those who do not know must be told that the hairs are fitted at the back, set in rows between the felt cap and the helmet. For not even Hephaestus could make the curved surface hold hairs; and as it is, it gives the most exact image of baldness. That is why it is the most terrifying of everything soldiers wear. At any rate, Achilles says the Trojans took courage, not because they did not see the plume of his hair waving — but how does he put it? "For they do not see the front of my helmet shining close by." Its gleaming smoothness is itself baldness and a terror. If Achilles wore his hair long — for he says this too — he was young,

Notes and citation

Summary: The terrifying helmet is a bronze bald head; Homer's Achilles says the Trojans fear the gleam of his helmet, not his hair.

The quotation is Iliad 16.70–71.

Notes on the original text

Digital text corrected (OCR: Krabinger's apparatus leaked into the text): ΑΒΟΡ. γι. οὐδὲν ἀλλ᾽ ν᾽ Πεῖνά. Μοχ ἑωρουμένην Ῥτο αἱωρ. πιδῖα οὐδ. ἀλλ᾽ ἢ ( ΒατΡ. οὐδὲν ἀλλο ωεγῖδῖι Πὰν. Β, ᾿ Π το ]]}. ὁ. «ἀϊιῖ.., 9. λιύσουσι Ρατ. ΑΒΌ. [,ἀυττ. → .

Extrabiblical texts: Homer, Il. 16.70-71 (Homer, Iliad; quotation)

Cite (SBL): Synesius, Calv. 221 (Krabinger 1:221; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-phalakras/221). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/synesius-phalakras/221

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Translation: Translated by Claude from the Greek of a re-OCR of Krabinger's edition (Landshut, 1850; corrections logged). No public-domain English translation was available, so each batch was re-read against the Greek.

Chapter 222

222Krabinger 1:222

νίκα καὶ ὀξύῤῥοπος ἦν εἰς ὀργὴν, οὐδέπω χωρούσῃη: τῇς ἡλικίας οὔτε ψυχῇ:, οὔτε. σώματος τελειότητα. Ἰγέῳ δὲ εἰκὸς ἀναδεῖν καὶ τὴν κεφαλὴν οἶμαι θριξὶ, καὶ θυμῷ τὴν καρδίαν. ᾿Αλλ᾽ ὥιϊπερ ἐκ ἐπαινεῖται δ᾿ ἃ. δ᾽ Αχιλλέα περὶ ψυχὴν ὁ θυμὸς, οὕτως οὐδὲ περὶ σῶμα ἡ κόμῃ τῶν θαυμαςῶν. Ἑαΐτοι συγχωρῶ Θέτιδος ὄντα κράτιτα φῦναι πρὸς ἅπασαν ἀρετὴν," καὶ γνώμην ἀποφαίνομαι περὶ ᾿Αχιλλέως, εἰ περιεγένετο, φαλάκρας τε ἂν αὐτὸν καὶ φιλοσοφίας οὐκ ἀμοιρῇσαι. Καὶ νέος Ιθ0ὦν, ἀμωιγέπως ἰατρικῇ, τε καὶ μουσικὴ: ἥπτετο, καὶ αρὸ; ἃς εἶχε τρίχας, οὕτω δυιχερῶς εἶχεν, ὡς ἱεροῖς ὁσιωθείσας ἡρίοις ἀπάρξασθαι. ᾿Επεί τοι καὶ Σωκράτὴν αὐτὰ ταὐτά φησιν ᾿Δριεόξενος, ὡς φύσει γεγόνει τραχὺς [εἰ] ὀργὴν, καὶ, ὁπότε κρατηθείῃ τῷ πά- Β 1ὅθει, διὰ πάσῃ: ἀσχημοσύνης ἐβάδιδεν, Οὐ μὴν οὐδὲ Σωκράτη: πω τότε φαλακρὸς ἦν, πᾷῖντε καὶ εἴκοσιν

nika kai oxyrrhopos ēn eis orgēn, oudepō chōrousę̄ē: tę̄s hēlikias oute psychę̄:, oute. sōmatos teleiotēta. Igeǭ de eikos anadein kai tēn kephalēn oimai thrixi, kai thymǭ tēn kardian. ᾿All᾽ hōiïper ek epaineitai d᾿ ha. d᾽ Achillea peri psychēn ho thymos, houtōs oude peri sōma hē komę̄ tōn thaumasōn. Heaïtoi synchōrō Thetidos onta kratita phynai pros hapasan aretēn," kai gnōmēn apophainomai peri ᾿Achilleōs, ei periegeneto, phalakras te an auton kai philosophias ouk amoirę̄sai. Kai neos Ith0ōn, amōigepōs iatrikę̄, te kai mousikē: hēpteto, kai aro? has eiche trichas, houtō duicherōs eichen, hōs hierois hosiōtheisas hēriois aparxasthai. ᾿Epei toi kai Sōkratēn auta tauta phēsin ᾿Drieoxenos, hōs physei gegonei trachys [ei] orgēn, kai, hopote kratētheię̄ tǭ pa- B 1hothei, dia pasę̄: aschēmosynēs ebadiden, Ou mēn oude Sōkratē: pō tote phalakros ēn, pąinte kai eikosin

at the time when he was also quick to anger, his age not yet admitting perfection of either soul or body. It is natural, I think, for a young man to crown his head with hair and his heart with anger. But as anger in Achilles' soul is not praised, so neither is hair among the marvels of his body. Yet I grant that, as Thetis's son, he was born the strongest for every virtue, and I declare my opinion about Achilles: had he lived on, he would not have been without a share of baldness and philosophy. Even as a young man he took up medicine and music in some way, and he was so ill-disposed toward the hair he had that he offered it as first-fruits to a sacred tomb. Indeed Aristoxenus says the same of Socrates: that by nature he was harsh in temper, and whenever he was overcome by passion he went to every length of unseemliness. Yet Socrates was not bald then either, being twenty-five

Notes and citation

Summary: Achilles' long hair, like his anger, belonged to his youth; had he lived he would have become bald and a philosopher, as Socrates mellowed with age.

Aristoxenus, Life of Socrates (fragment). Krabinger prints a bracketed εἰ as a word to be deleted; it is left out.

Notes on the original text

Digital text corrected (OCR: Krabinger's apparatus leaked into the text): ἽΜοται. ἰάχης οοπδιδηΐοτ. ἴα 6644. δυτίρίο ἱεροῖς, Β ». ἱερεῖς Νίατο. Ῥοεὶ ὀξύ βῤῥροπος Αθεθὶ ἦν ΔΌ δοάετι Ο. Νίοχ ἠρείοις ἰάετα ἰἰδεε, Υαῖ. 11δτο. - ἀάάϊε ρ]. κενοταφίοις. Ῥαοτ. Β. ἀρ- → .

Cite (SBL): Synesius, Calv. 222 (Krabinger 1:222; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-phalakras/222). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/synesius-phalakras/222

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Translation: Translated by Claude from the Greek of a re-OCR of Krabinger's edition (Landshut, 1850; corrections logged). No public-domain English translation was available, so each batch was re-read against the Greek.

Chapter 223

223Krabinger 1:223

ἔτῃ γεγονὼς, ὁπηνίκα Παρμενίδης καὶ Ζήνων ἧκον ᾿Αθήναδε, ὡς Πλάτων φησὶ 5"), τὰ Παναθήναια θεασόμενοι. ᾿4λλ᾽ εἴ τις ὕξερον ὦ; περὶ χαλεποῦ τοῦ Σωκράτους, ὖ ὡ;, περὶ κομύήτου διελέγετο, πολὺν ἀν οἶμαι τὸν 5λέγοντα παρὰ τοῖς εἰδόσιν ὀφλῇσαι κατάγελων" ὡς; οὗτὸς ἐσιν ὁ τῶν πώποτε πεφιλοσοφῃκότων φαλακρότατός τε ὁμοῦ καὶ πραότατος. ΔΙ δὴ καταδίκαξε κόμην τοῦ ἤρωοις' ἐν ᾧ γὰρ διαλέγῃ περὶ αὐτοῦ, μειράκιον ἦν, οὔπω πρώην ἐξ ἐφήβων γενόμενον, αὶ σὺ μὲν οὐκ ἂν ἔχοις εἰπεῖν, ὅτῳ ποτὲ τεκμηρίῳ χρώαμενος ἀποφαίνῃ περὶ τῶν ᾿Αχιλλέως τριχῶν, ὡς κἂν τὸ γῆρας αὐτοῦ περιέμειναν" ἐγω δὲ, ὡς; οὐκ ἂν περιέμειναν, ἔχω πολλὰ, τὸν πατέρα, τὸν πάππον" εἶδον γὰρ, εἶδον εἰκόνας" τὸ συγγενῇ γεγονέ- 15ναι θεῶν, “᾿Απαξ δὲ εἰρημένον ἀρκεῖ περὶ τοῦ σχήματος; τῶν θεῶν. Τὶ οὖν ὥιπερ ἑρμαίου ) λαβόμενος; ἔ ἔχῃ. -- -- --- ξανθῆ; δὲ κόμης ἕλε Πρλείωνα; "})

etę̄ gegonōs, hopēnika Parmenidēs kai Zēnōn hēkon ᾿Athēnade, hōs Platōn phēsi 5"), ta Panathēnaia theasomenoi. ᾿4ll᾽ ei tis hyxeron ō? peri chalepou tou Sōkratous, y hō?, peri komyētou dielegeto, polyn an oimai ton 5legonta para tois eidosin ophlę̄sai katagelōn" hōs? houtos esin ho tōn pōpote pephilosophę̄kotōn phalakrotatos te homou kai praotatos. DI dē katadikaxe komēn tou ērōois' en hǭ gar dialegę̄ peri autou, meirakion ēn, oupō prōēn ex ephēbōn genomenon, ai sy men ouk an echois eipein, hotǭ pote tekmēriǭ chrōamenos apophainę̄ peri tōn ᾿Achilleōs trichōn, hōs kan to gēras autou periemeinan" egō de, hōs? ouk an periemeinan, echō polla, ton patera, ton pappon" eidon gar, eidon eikonas" to syngenę̄ gegone- 15nai theōn, “᾿Apax de eirēmenon arkei peri tou schēmatos? tōn theōn. Ti oun hōiper hermaiou ) labomenos? e echę̄. -- -- --- xanthē? de komēs hele Prleiōna? "})

years old when Parmenides and Zeno came to Athens, as Plato says, to see the Panathenaea. But if anyone later had spoken of Socrates as harsh, or as long-haired, I think he would have earned much ridicule among those who knew; for he was of all who have ever philosophized at once the baldest and the gentlest. So do not condemn the hero to long hair; for at the time you speak of he was a lad, not long out of the ephebes. You could not say what proof you rely on in declaring that Achilles' hair would have lasted into his old age; but I have many proofs that it would not have lasted: his father, his grandfather — for I have seen, I have seen their images — and his kinship with gods; and what was said once about the shape of the gods is enough. Why, then, do you seize on this as a windfall: "she seized the son of Peleus by his yellow hair"?

Notes and citation

Summary: Socrates grew bald and gentle; Achilles' bald forefathers and divine kin show he too would have gone bald, so Dio's quotation proves nothing.

Plato, Parmenides 127b–c (Socrates' age at the visit of Parmenides and Zeno).

Notes on the original text

Digital text corrected (OCR: Krabinger's apparatus leaked into the text): 4271. Β. εἰ ΤἸιοδεῖοῖ, Ρ. 183. Ε. 26. » Ιδατ, Β. → .

Extrabiblical texts: Plato, Parm. 127b-c (Plato (works); allusion)

Cite (SBL): Synesius, Calv. 223 (Krabinger 1:223; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-phalakras/223). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/synesius-phalakras/223

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Translation: Translated by Claude from the Greek of a re-OCR of Krabinger's edition (Landshut, 1850; corrections logged). No public-domain English translation was available, so each batch was re-read against the Greek.

Chapter 224

224Krabinger 1:224

“Ὅλως; δὲ διά τἴ τεμάχιον" ἐκφέρεις, ᾿ἀλλὰ μὴ πάντα" τὸν εἶχον ἔχκεις ) εἰς μέσον; Οὐκοῦν ἐπεὶ μὴ σὺ ὃ) βούλει, τοῦ παρ᾽ ἡμῶν αὐτὸ γενέσθαι σὺ τὴν ἀνάγκην ἐποίησας. ἤ Σεῦ δ᾽ ὁ) ὄπιθεν, ξανθὴ; δὲ κόμης ἔλε Πηλείωνα. Εὐγε, ὦ Ζίων, ὡς οὐ παρελκούσα; ἀφύρῃσαι συλλαβὰς, ἀλλ' ἑν' αἷς ἅπαν ἕνι τοὐναντίον ᾧ βούλει, ᾽᾿Εντεῦθεν ἐγὼ μαντεύομαι ὃ) κἀν τούτῳ τῇς ἡλικίας ᾿χιλλεῖ Φαλάκρα; μετεῖναι. Ἤκουσα ὅ), φῃσὶν, ἡ θεὸς ὄπι- 10σθὲεν αὐτοῦ, τῆς κόμης ἐλάβετο. ᾿Αλλὰ κἂν ἐμοὺ. τι, ἀλλὰ κἂν αὐτοῦ Σωκράτυ;, κὰν τοῦ γεραϊιτάτου τῶν Ελλήνων ὄπισθεν λάβοιτο’ ἐκεῖ γὰρ ἡμῖν ὑπολείπεται τὰ τῆς ἐπικήρου φύσεως; σύμβολα" οὐ γὰρ οὔτε ᾽ ἀνθρώπινόν ἐσιν, οὔτε δαιμόνιον ἀγαθὸν, ἀλλὰ θείας ἄντικρυς καὶ μοίρας καὶ φύσεως, εἷς τὸ παντελὲς " ἀπηλλάχθαι τῆς πρὸς τὸ θνητὸν κοινωνίας. Ν

“Holōs? de dia ti temachion" ekphereis, ᾿alla mē panta" ton eichon echkeis ) eis meson? Oukoun epei mē sy ho) boulei, tou par᾽ hēmōn auto genesthai sy tēn anankēn epoiēsas. ē Seu d᾽ ho) opithen, xanthē? de komēs ele Pēleiōna. Euge, ō Ziōn, hōs ou parelkousa? aphyrę̄sai syllabas, all' hen' hais hapan heni tounantion hǭ boulei, ᾽᾿Enteuthen egō manteuomai ho) kan toutǭ tę̄s hēlikias ᾿chillei Phalakra? meteinai. Ēkousa ho), phę̄sin, hē theos opi- 10stheen autou, tēs komēs elabeto. ᾿Alla kan emou. ti, alla kan autou Sōkraty?, kan tou geraïitatou tōn Ellēnōn opisthen laboito’ ekei gar hēmin hypoleipetai ta tēs epikērou physeōs? symbola" ou gar oute ᾽ anthrōpinon esin, oute daimonion agathon, alla theias antikrys kai moiras kai physeōs, heis to panteles " apēllachthai tēs pros to thnēton koinōnias. N

And why do you bring out a slice at all, instead of setting the whole line before us? Well then, since you will not, you have made it necessary for it to come from us: "She stood behind him, and seized the son of Peleus by his yellow hair." Bravo, Dio, for cutting off not superfluous syllables but the very ones that contain the whole opposite of what you want! From this I divine that even at that age Achilles had a share of baldness. You heard, he says, that the goddess took hold of his hair from behind. But she could take hold from behind of me, of Socrates himself, of the oldest of the Greeks; for there are left to us the tokens of our perishable nature. To be wholly rid of fellowship with what is mortal is neither a human nor a daemonic good, but plainly belongs to a divine lot and nature.

Notes and citation

Summary: Dio cut the line short: Athena seized Achilles from behind, which proves he was already bald in front.

The full line is Iliad 1.197.

Extrabiblical texts: Homer, Il. 1.197 (Homer, Iliad; quotation)

Cite (SBL): Synesius, Calv. 224 (Krabinger 1:224; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-phalakras/224). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/synesius-phalakras/224

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Translation: Translated by Claude from the Greek of a re-OCR of Krabinger's edition (Landshut, 1850; corrections logged). No public-domain English translation was available, so each batch was re-read against the Greek.

Chapter 225

225Krabinger 1:225

Ἵνα λάβοιτο -τῇν κόμης, ὄπισθεν ἔφῃ,,. ὧρ οὐκ οὔσῃ! Β ἐκ τοῦ προσθίον λαβὴ: “Ὅλως δὲ ἀγαθὸν μὲν.}). ούδεν" ὑπὲρ' φύσεως τῶν" διριχῶν. ἔνι τῷ “]ίωνος λόγῳ. ἙΚαίτοιγε, εἴπερ ἣν. ἐν τῷ πράγματι, Ζίων ἂν ἐξεῦρεν αὐτὸ, καὶ, εἰ σμικρὸν ἦν, “ων ἂν αὐτὸ μέγισον ἔδειξεν, ὃ, καὶ νῦν οὕτω πόῤῥωθεν ἐξευρίσκει μὲν Λακεδαιμονίους οὐδὲν... ὄντας πρὸς ἔπο,' οὔκουν ὅ), ὅσα γε καὶ ἄλλῳ δοκεῖν" Ομήρου δὲ ἐξαψάμενος, ὥπερ δ) ἱερᾶς ἀγκύρας,, ἔχεται μέχρι τελευτῇς τοῦ βιβλίου" οὕτω δὲ ἀδίκως πανὺ καὶ ῥητορικῶ; χρῆται τῷ λόγῳ, ὥςτε νῦν μὲν ἀπέκοψεν, ὥιπερ νόμου, τοῦ εἰχου" ἑτέρωθι δὲ οὐκ ὄντων αὶ είχων δ), ὡς ὄντων, μέρῃ μαρτύρεται. "Ἕκτορος γὰρ 1ὅ ἄντικρυς; καταψεύδεται, μᾶλλον δὲ ᾿Ομήρου τὰ περὶ

Hina laboito -tę̄n komēs, opisthen ephę̄,,. hōr ouk ousę̄! B ek tou prosthion labē: “Holōs de agathon men.}). ouden" hyper' physeōs tōn" dirichōn. eni tǭ “]iōnos logǭ. HeKaitoige, eiper hēn. en tǭ pragmati, Ziōn an exeuren auto, kai, ei smikron ēn, “ōn an auto megison edeixen, ho, kai nyn houtō porrhōthen exeuriskei men Lakedaimonious ouden... ontas pros epo,' oukoun ho), hosa ge kai allǭ dokein" Omērou de exapsamenos, hōper d) hieras ankyras,, echetai mechri teleutę̄s tou bibliou" houtō de adikōs pany kai rhētorikō? chrētai tǭ logǭ, hōste nyn men apekopsen, hōiper nomou, tou eichou" heterōthi de ouk ontōn ai eichōn d), hōs ontōn, merę̄ martyretai. "Hektoros gar 1ho antikrys? katapseudetai, mallon de ᾿Omērou ta peri

"That she might take hold of his hair, she stood behind," since there was no hold in front. In short, there is nothing good said for the nature of hair in Dio's speech. And yet, if there were any good in the thing, Dio would have found it, and if it were small, Dio would have shown it to be the greatest — he who even now goes so far afield to find the Lacedaemonians, who are nothing to the point, at least as anyone else would see it. Fastening on Homer as on a sacred anchor, he holds on to him to the end of the book; and he uses the argument so unjustly and rhetorically that now he has cut off part of a line, as one might cut down a law, and elsewhere he cites as witnesses parts of lines that do not exist as though they existed. For he plainly tells lies about Hector, or rather about Homer, concerning

Notes and citation

Summary: Dio found nothing good to say of hair; he clings to Homer, cutting some lines short and citing others that Homer never wrote.

Notes on the original text

Digital text corrected (OCR: Krabinger's apparatus leaked into the text): οὐἴυτη. θοὰ βοεϊδοπάυπι ροϊΐβ 8. Ῥατιῖο. ἂν οπι. Ῥατ. Ὁ. Ῥτοα. Οοάὰά, δυὰς. Β. Ῥατ. Ο. οἰ αι. χίπιο Νίοη. Ὦ. οἱ Νίβεγσω. εχ" παντελὶς Ῥτο νυΐρ. παντελῶς. μπίδεηι μικρόν. [πα ἸΝίοη. Β. σ ὁτα- → .

Cite (SBL): Synesius, Calv. 225 (Krabinger 1:225; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-phalakras/225). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/synesius-phalakras/225

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Translation: Translated by Claude from the Greek of a re-OCR of Krabinger's edition (Landshut, 1850; corrections logged). No public-domain English translation was available, so each batch was re-read against the Greek.

Chapter 226

226Krabinger 1:226

εἰγὰρ παραδίδοται τὰ περὶ τὴν κουρὰν ὁμοιότατα τοϊπάνὺ σώφροσι διακείμενος, καὶ δείκνυσιν ὁ τἀληθέτατα περὶ τῶν ἡρώων συγγεγραφὼς, ἅτε, οἶμαι, τῶν μὲν συςραδ τιώτης γενόμενος, ἐπὶ δὲ τοὺς ςρατευσάμενος, ὃς αὐτὰ ταῦτά φησι ᾽}) περὶ “Ἑκτορος’ εἶ τε εἰς Ἴλιον 13}))} γέγονας, εὐθὺς εἰριόντι πᾶρ ᾿Ιλιεὺς ἡγεῖται τὴν ἐπὶ τὸν νεὼν τὸν Ἑκτόρειον, οὗ τὸν ἀνδριάντα πρόχειρον' μὲν ἰδεῖν" ἐπέρχεται δὲ τοῖς ἰδοῦσιν εἰπεῖν, ὠς ἐπ᾿ ἐκείνου: κατε- Ὦ Ἰθσκευάσθη τοῦ σχήματος, ὅπερ ἔχων ὠνείδισε τάδελφῷ τὸ κάλλος τὸ ἐπιποίητον, τὴν τῶν τριχῶν ἐπιμέλειαν. “Α' δὲ γέγραφεν ὦ; 'Ομήρῳ περὶ “Ἕκτορος εἰρημένα"

eigar paradidotai ta peri tēn kouran homoiotata toïpany sōphrosi diakeimenos, kai deiknysin ho talēthetata peri tōn hērōōn syngegraphōs, hate, oimai, tōn men sysrad tiōtēs genomenos, epi de tous srateusamenos, hos auta tauta phēsi ᾽}) peri “Hektoros’ ei te eis Ilion 13}))} gegonas, euthys eirionti par ᾿Ilieus hēgeitai tēn epi ton neōn ton Hektoreion, hou ton andrianta procheiron' men idein" eperchetai de tois idousin eipein, ōs ep᾿ ekeinou: kate- Ō Ithskeuasthē tou schēmatos, hoper echōn ōneidise tadelphǭ to kallos to epipoiēton, tēn tōn trichōn epimeleian. “A' de gegraphen ō? 'Omērǭ peri “Hektoros eirēmena"

his hair. For what is handed down about his haircut shows him most like very sober men; and this is shown by the one who wrote most truly about the heroes — since, I suppose, he was a fellow-soldier of some of them and fought against others — who says these very things about Hector: if you have been to Ilium, as soon as you enter, every man of Ilium leads you to the temple of Hector, whose statue is easy to see; and it occurs to those who see it to say that it was made in the very shape in which he reproached his brother for his artificial beauty, the care of his hair. And what he has written as said by Homer about Hector,

Notes and citation

Summary: Hector, whose statue at Ilium shows him close-cropped, rebuked Paris for his cultivated hair, so Dio's claim about Hector's hair is false.

"The one who wrote most truly about the heroes": probably Philostratus's Heroicus, whose informant is the ghost of Protesilaus. Hector reproaches Paris's hair in Iliad 3.54–55.

Notes on the original text

Digital text corrected (OCR: Krabinger's apparatus leaked into the text): ὰ; ΓΔ. δάάίι αἱ.; γ0. οὐ ὃ τ, τῖξ εἀλέι δἰ. ἕκεωρ δυΐετλ συγρατιώτης, καὶ τρατηγός.. Νίοχ παρὰ τ, κι οοττ. 8. Π|. Μ Τρ οὐ Βεμά. Ρεὸ ὁμοιότατα, ᾳυοὰ ἴπ οποθείσυρρ, Νίοι. Α. 5. τὰ, οογσγοχίξ, ᾿γῖδτο. 11. φασὶ οη. ΒΏΌ. φασὶν δι. Α. οχμΐὶρθεὶ ἰδιώματα, ἰἰεααο Β, οἱ Βατδ. Ἵοη. ΟὉ. ἐπ΄ ἰοχῖυ; ἔπ παρ. δυ- → .

Extrabiblical texts: Homer, Il. 3.54-55 (Homer, Iliad; allusion)

Cite (SBL): Synesius, Calv. 226 (Krabinger 1:226; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-phalakras/226). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/synesius-phalakras/226

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Translation: Translated by Claude from the Greek of a re-OCR of Krabinger's edition (Landshut, 1850; corrections logged). No public-domain English translation was available, so each batch was re-read against the Greek.

Chapter 227

227Krabinger 1:227

-- -- -- - --Ἠ Ὴ -- ἀμφὶ δὲ χαῖται, Ἀυάνεαι πεφόρῃντο͵ δὲ ὑχῳ γ,»ν τῷ Ἃ δειξάτω τις, οὗ κεῖται τῶν ᾿Ομήρου βῥαψῳδιῶν, ᾿«λλ' Δ αν}ὲ οὐδ' ἂν Ἴωνα δοκῶ τὸν ῥαψῳδὸν᾿ ἐξευρεῖν, ἐν ᾿ πῶ ῶ; δ᾽ ἄν “Ὄμηρος κομήτην ἐποίησεν, ὃν εἰόγαγεν εἰρ “τὴν ἃ} τς ποίησιν ἑτέρῳ καλλωπιεῇ λοιδορούμενον: Ὅμοιον ἰδ καὶ Φιλέας ᾿Ανδοκίδην ἱεροσυλίας ἐγράψατο, ὥςπερ οὐκ αὐτὸς ὧν ὁ τῇς θεοῦ τὸ Γοργόνειον ") ἐξ, ἀκροπόλεως; ὑφελόμενο. Οὕτως ἔχει σοὶ καὶ πὰ κατὰ τόνδε τὸν ὕρω.

-- -- -- - --Ē Ē -- amphi de chaitai, Auaneai pephorę̄nto͵ de hychǭ g,»n tǭ Ha deixatō tis, hou keitai tōn ᾿Omērou brhapsǭdiōn, ᾿«ll' D an}e oud' an Iōna dokō ton rhapsǭdon᾿ exeurein, en ᾿ pō ō? d᾽ an “Omēros komētēn epoiēsen, hon eiogagen eir “tēn ha} ts poiēsin heterǭ kallōpieę̄ loidoroumenon: Homoion id kai Phileas ᾿Andokidēn hierosylias egrapsato, hōsper ouk autos hōn ho tę̄s theou to Gorgoneion ") ex, akropoleōs? hyphelomeno. Houtōs echei soi kai pa kata tonde ton hyrō.

"… and about him his dark locks were spread," let someone show where it stands in the rhapsodies of Homer. I do not think even Ion the rhapsode could find it. How would Homer have made long-haired a man whom he brought into the poem reviling another as a dandy? It is as when Phileas indicted Andocides for sacrilege, as though he himself were not the man who stole the goddess's Gorgon-head from the Acropolis. So it stands with you, too, regarding this hero.

Notes and citation

Summary: Synesius denies that Homer gave Hector long hair: Hector himself mocked Paris as a dandy.

The line Synesius says cannot be found is close to Iliad 22.401–402 (Hector's corpse); he means that Dio's wording is not Homer's. The story of Phileas and Andocides is otherwise unknown.

Notes on the original text

Digital text corrected (OCR: garbled characters and Krabinger's apparatus at the foot of the page): Ἷε ἘΝῚ,. ΜΕ αρφὴν ΠῚ → .

Cite (SBL): Synesius, Calv. 227 (Krabinger 1:227; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-phalakras/227). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/synesius-phalakras/227

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Translation: Translated by Claude from the Greek of a re-OCR of Krabinger's edition (Landshut, 1850; corrections logged). No public-domain English translation was available, so each batch was re-read against the Greek.

Chapter 228

228Krabinger 1:228

“λε.. 20. Εἰ δὲ γκάρῃ ἔανθὸ, ἦν ὁ ὁ “Μενίλαος; ἀλλ᾽ οὔτι καὶ ἐκομι εὴ γε ἦν, ὅσα γε ἀπὸ τὸ Ἀόγι: «{λλ' οὐδὲ ἱπαίνον. τοῦτο. τριχῶν, ἀλλ᾽, ὥγπερ εἶχεν, ἐδίδαξεν. Οὐ εᾶῤ, ὁδ τι ἂν “Ομηρος ὀνομάσῃ Ἶ, τοῦτο τὴν ᾽φύσεωρ ἰὼ ἐῶν ἐπαινετῶν “ίωνι δὲ ὑπὲρ εὐπορίαε' ε ταὐτὸν. ἐδικὲν εἶναι μνήμῃ τριχῶν καὶ ἐγκώμιον, ὅςτις οὕτω) δ) ἀνδῥείως ἐκέθετο, τὰ μὲν οὐκ ἐνόντα τῇ ποιήσει" προινέ- Β ἀξ; τῶν δὲ ὄντων ἀποτερεῖν αὐτὴν, ὧ,θ᾽, ἵνα πείσῃ λέγων, ὅτι πρέπει πολὺ μᾶλλον ἀνδράσιν ᾿) γυναιξὶν ρας ἄλλως ἐπαινεῖ, βοῶπιν Ἥραν καὶ Θέτιν ἀργυρφπεξαντ! τοῦ “1᾽ιὸς δὲ μάλιτα ἐπαινεῖ τὰς τρίχαι. Ἔξεκέκοπτὸ γὰρ ἴσω, 5") αὐτῷ τὸ βιβλίον ἐπῶν ἀγαθῶν. καὶ: σμχνῶν;, ὁποῖα ταυτί" ἱ' 15.“ ᾿Απόλλωνι ἄνακτι, τὸν ἠύκομο; τέκε “τώ ὃ). ν "Τὸν θὲγ ᾿Αθηναίη; ἐπὶ γούνασιν ἠυκόμοιο. Περὶ δὲ τῆς Ἥρας ἐπιβουλευούση τὸν “17|ὰ κατακοιμί-Ο σαι. ἰώ τὰ τε ἄλλα κομιμωτίφασθαί φ»σι τὴν θεὸν, ἐν "

“le.. 20. Ei de nkarę̄ eantho, ēn ho ho “Menilaos? all᾽ outi kai ekomi eē ge ēn, hosa ge apo to Aogi: «{ll' oude hipainon. touto. trichōn, all᾽, hōgper eichen, edidaxen. Ou ear, hod ti an “Omēros onomasę̄ I, touto tēn ᾽physeōr iō eōn epainetōn “iōni de hyper euporiae' e tauton. ediken einai mnēmę̄ trichōn kai enkōmion, hostis houtō) d) andrheiōs eketheto, ta men ouk enonta tę̄ poiēsei" proine- B ax? tōn de ontōn apoterein autēn, hō,th᾽, hina peisę̄ legōn, hoti prepei poly mallon andrasin ᾿) gynaixin ras allōs epainei, boōpin Hēran kai Thetin argyrphpexant! tou “1᾽ios de malita epainei tas trichai. Exekekopto gar isō, 5") autǭ to biblion epōn agathōn. kai: smchnōn?, hopoia tauti" hi' 15.“ ᾿Apollōni anakti, ton ēukomo? teke “tō ho). n "Ton theg ᾿Athēnaiē? epi gounasin ēukomoio. Peri de tēs Hēras epibouleuousē ton “17|a katakoimi-O sai. iō ta te alla komimōtiphasthai ph»si tēn theon, en "

If Menelaus was "fair" of head, still he was not long-haired, as far as the word goes. Nor is this praise of hair; the poet only told what he was like. For not everything Homer names belongs to the nature of things to be praised; but to Dio, from an abundance of resource, a mention of hair and an encomium seemed the same thing — he who so boldly undertook to add to the poetry what is not in it and to rob it of what is, so as to persuade us, saying that hair befits men much more than women. He says Homer praises the goddesses otherwise, ox-eyed Hera and silver-footed Thetis, but of Zeus praises above all the hair. Perhaps his copy had had many good lines cut out of it, such as these: "to lord Apollo, whom fair-haired Leto bore," and "on the knees of fair-haired Athena." And of Hera, plotting to put Zeus to sleep, he says that among her other adornments the goddess dressed her hair at

Notes and citation

Summary: Homer's epithets for Menelaus describe rather than praise; Dio ignored Homer's many fair-haired goddesses.

Quotations: Iliad 1.36; Iliad 6.92 (also 6.273, 6.303). Hera's toilette: Iliad 14.170–186.

Notes on the original text

Digital text corrected (OCR: Krabinger's apparatus leaked into the text): Ομ ΧΧ.ΟΙ 1.0. ὐκιουϊοιν οταν, Βφμά.- εἱ ἽΜδδεαι, Νίοχ μνημα ΜσαυΟ, Νῖοχ' Ἴνδυτ.. Β. τοήρίε (εἰο) Μοῦ. Ἑ. οὔτονεϊν. δ. 5. οὗτος Νίοη. Ο. Ὠοΐπάο ἂν- [40 λεα: θδυνν.Ῥοτ, ΒΌ. Βεεδ. δρείας Ῥατ. Β. εἰ ΒΔτΙΡ. Νίοαδεσ. εις Βοπά. Μίφοτηι. οὐδ (, ὠςτ᾽ Ῥατ. Β. ο. ΒΔ, Τυπὶ νυΐε. Ὁοίὶα. τούτῳ Ῥτίταο Βεμά: πέσῃ δυτ, Β. Ῥτοχίπιο πρέπει οθτ- Ῥτονῖναο ἰὼν, ἔχὲν"ΝΙό..0.. ΄. ἐμ πρίσει ἴα ΝΜ οται. δι! ἀνομάσοι "νιον ΑυΣ πος “7. φησὶν ὄμηροι τὰς μὲν θηλείας "ὦ ἐρυθ..ὕ; ᾿ ΜᾺ, Α. Ποία ἄλλος Ρεῖδν. “ἦν ὑπο, Εἰκρρία Ὄῃ]ῃΆ ΝΜ Οδϊετυπι νἱὰ. Οδρ. 111, δα.. πὶ. ἐμέν. Μοὶ!. Λ. φέρ ς 8. ἴσως ἴα 1ιυτ. Α. Ροβὶ βιβλίον; ἰηδοτίασι. Ὀ]ιΐασδπι φγοηοτηίπῖε Ρας. Ὁ. Μαεϊίην ὑπὸ ἐπ, ᾳυοὰ [π ᾿Ρήγεαε αύοηαε ΜΙ. ΤΑΝ αὐτῷ ἜὙ θα τι (οτγ. τῷ. ἨΔΡεῖ Μου.. Α. ξαΐθθο., αυυτα, νοτίοσί! οὗ σπαίε- ἥ τίαε Ῥεπιτγίαπι, ἰϊθτθᾳυθ οοπ- 9. ΤΟΣ 56. ἐρῳ εγὼ οοῖὶ Οογπατγίως, τεὰδοπ8 οὗ πια- ἐμ 1518, ΥἹ, 275, ΝοπιΔεμα, ἐετίας ἱπορίαπι. Οείετατα υἱπὸ οἱ Βοὶ ἀθηναίον, γε γι 5, ταν θαρετεοείρίο. ἐπὶρ, υἱ α εἴ εὐ ία Οοδά, ε2.-ὀ 10. κατακοιμῆσαι Ἰνγίοη. Ἑ. ὁ, Ῥω» οοηξυδα 88:5 ςοηείδῖ, Νοετη. Υἱά. 1]. ΧΙΥ. 150. 144. Ὁεΐη ταὐτὸν Μοηδοο, οτωποι οαπὶ οἱ 216. ἐᾷ 4. → .

Extrabiblical texts: Homer, Il. 1.36 (Homer, Iliad; quotation); Homer, Il. 6.92 (Homer, Iliad; quotation)

Cite (SBL): Synesius, Calv. 228 (Krabinger 1:228; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-phalakras/228). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/synesius-phalakras/228

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Translation: Translated by Claude from the Greek of a re-OCR of Krabinger's edition (Landshut, 1850; corrections logged). No public-domain English translation was available, so each batch was re-read against the Greek.

Chapter 229

229Krabinger 1:229

ᾧγε μέλλει καὶ δεήσεσθαι, τοῦ κεεοῦ, "δὲ ἄλλα τε πολλὰ δύνάται, καὶ μέγιστον, ὅτι κλέπτεε τῶν ἐχόντων"}") τὸν νύν. Τότε τοίνυν ἐν ταὐτῷ μυραλοιφῇσαί ων τε ον λέγει, καὶ ὅτι σα τ Ὁ" 5, -παπα.- - -- τῷ.-.ὄ- -ος-- χαέτας. ἮΝ Δ}}} Πεξαμένη, χερσὶ 'πλοκάμους, ἔπλεξε φαεινοὺς, Καλοὺς, ἀμβροσίου, ὁ " αασο τ στον ὃ' καὶ τοῦ πλήθους τῶν ἐγκωμίων. ἄξων. νὐ "Μξιόν γε Ὁ μόν,. εἴπερ ὁ λόχο;ς.. ἐπὶ τὸν Ζία," πολλῶν, ἄν τὰς εἴποι ᾽, τῷ “΄ωνι παρεωραμένων"- μάλλον «δὲ "ἃ καλῶς ἐκεῖνος εἰδὼς, οὐκ εἰδέναι προιεποιήσατο. ᾿Εγὼ δὲ καὶ οἶδα ταυτὶ, καὶ οὐκ ἄγω. γε" [τὰ]: ψευδῆ"): δίὰ τὴν ὑπόθεσιν, οὐδ᾽ ἂν συγχωρήσαϊμι κομήτην εἶναί τινα τῶν οἰκούντων τὸν οὐρανόν. Κοινὸς ὁ λόγος 'περΐ τε ι6τῶν ἀῤῥένων καὶ θηλειῶν. " ὦ; οὐδέν γε τῇς ἐν ἄεροις.. “φροδίτῃ! ὁ ὁ Ζεὺς ἀπκριβέξερος εἰ σφαιρικὴν ἐπιφάνειαν,

hǭge mellei kai deēsesthai, tou keeou, "de alla te polla dynatai, kai megiston, hoti kleptee tōn echontōn"}") ton nyn. Tote toinyn en tautǭ myraloiphę̄sai ōn te on legei, kai hoti sa t Ho" 5, -papa.- - -- tǭ.-.o- -os-- chaetas. ĒN D}}} Pexamenē, chersi 'plokamous, eplexe phaeinous, Kalous, ambrosiou, ho " aaso t ston ho' kai tou plēthous tōn enkōmiōn. axōn. ny "Mxion ge Ho mon,. eiper ho locho?s.. epi ton Zia," pollōn, an tas eipoi ᾽, tǭ “΄ōni pareōramenōn"- mallon «de "ha kalōs ekeinos eidōs, ouk eidenai proiepoiēsato. ᾿Egō de kai oida tauti, kai ouk agō. ge" [ta]: pseudē"): dia tēn hypothesin, oud᾽ an synchōrēsaïmi komētēn einai tina tōn oikountōn ton ouranon. Koinos ho logos 'perï te i6tōn arrhenōn kai thēleiōn. " ō? ouden ge tę̄s en aerois.. “phroditę̄! ho ho Zeus apkribexeros ei sphairikēn epiphaneian,

the very moment when she was about to need the girdle as well, which can do many things, and above all steals the wits of those who have them. Then, he says, she anointed herself with perfume and her hair: "and having combed it with her hands, she braided the shining tresses, fair and ambrosial" … worthy of a great many praises. It would be worth something if the argument were about Zeus, with so many things one might say Dio overlooked — or rather, things he knew well but pretended not to know. But I both know these things and do not bring in falsehoods for the sake of my thesis; nor would I grant that any of those who dwell in heaven has long hair. The argument is the same for males and females; for Zeus is no more exactly a spherical surface than Aphrodite among the stars.

Notes and citation

Summary: Homer praises Hera's hair at length, which Dio passed over; but Synesius will not concede that any heavenly being is long-haired.

The quotation is Iliad 14.175–177. A few words after it are garbled in the OCR.

Extrabiblical texts: Homer, Il. 14.175-177 (Homer, Iliad; quotation)

Cite (SBL): Synesius, Calv. 229 (Krabinger 1:229; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-phalakras/229). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/synesius-phalakras/229

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Translation: Translated by Claude from the Greek of a re-OCR of Krabinger's edition (Landshut, 1850; corrections logged). No public-domain English translation was available, so each batch was re-read against the Greek.

Chapter 230

230Krabinger 1:230

ιβἴρῳται. δὲ ᾿οὕτω καὶ περὶ τοῦ “1ὸς,. ὃν πορωνέδα «ῷ λόγῳ. Δίων ἐπέθηκεν." ὡς ἃ Ομήρῳ τεθεαλόγηται, πὰ -μὲν πολλὰ πρὸς δόξαν ἐεὶν, ὀλίγα δὲ πρὸς ἀλή- 8: θειαν, Ἕν δή τι καὶ τοῦτο πρὸς δόξαν. ἐξὶν, αἱ ῥωνπνύμεναι τρίχερ -ἀπὸ τῇς κεφαλῆς τοῦ “]ιὸς καὶ συγκι- »νὀῦσαι τὸμ:οὐρανὸν, νὃ' τοῖς 'πλήθεσι καὶ "τοῖς ιἀψαλματοποιοῖς συνεχώρησεν. ᾿Ομῴρου τοίνυν καὶ. Δακεδαιπονέων. ἐξῃρημένων, «οὐδὲν «ζει μέρος ὑπολείπεται τῷ λόγῳ τῷ «“7ίωνος,. ᾿εἰλλὰ «καὶ τούτων προφόντων, ὅπερ ἐλέγομεν, ι.οὐκ. ἐσθθ᾽υ. τι «καὶ περὶ φύσεως εἴρηκει. τῶν!" τριχῶν, οὐτ᾽: οἴκοθεν ἐξευρὼν, οὔτε, παρὰ τούὐτών.λαβώῶν.""οὐχ' ὅ. τί. πῷτέ. εἰσιν, εἶπεν" οὐχ ιὁποῖον. ἐδίδα- Καὶ ἕεν' οὐχιω; ἀγαθάμ εἰσιν, οἷς ἂν ὑπάρξωσιν, ἔδειξεν" οὐχ ὦ; κακὸν. οἷλιοῦ πάρεισιν. Ο δὲ λόγος οὗτος αὖτάς υτῶν 'πραγμάτων. τὰξ οὐσίας ἐξητακὼ;, ιφαλάκραν αιὲν. θεῖον: οὐσαγμε ἐξεῦρε, καἱ τοῦ θείου συγγενῇ, καὶ τέλος τῇς φύσεως, καὶ σηκὸν ἄντικρυς ᾧ φρονοῦμεν θεοῦ, ἄλλα μὐρία καὶ περὶ σῶμα καὶ ψυχὴν ἀγὰθὰ καθ' ἕκατον ἐπεξιὼν, ὅπως τε ἔχει, καὶ διὰ τί" ὡς Δροὐδὲν ὅ τί καὶ δίχα λαμιπρᾶς αἰτίας προύνεγκεν 35}. Θρνᾶὶ δὲ πέφηνεν: ἅπαντα τἀναντία "τούτων ὑκάῤχοντα, ᾿ ΩΝ "ἮΝ

ibirǭtai. de ᾿houtō kai peri tou “1os,. hon porōneda «ǭ logǭ. Diōn epethēken." hōs ha Omērǭ tethealogētai, pa -men polla pros doxan eein, oliga de pros alē- 8: theian, Hen dē ti kai touto pros doxan. exin, hai rhōnpnymenai tricher -apo tę̄s kephalēs tou “]ios kai synki- »nousai tom:ouranon, no' tois 'plēthesi kai "tois iapsalmatopoiois synechōrēsen. ᾿Omǭrou toinyn kai. Dakedaiponeōn. exę̄rēmenōn, «ouden «zei meros hypoleipetai tǭ logǭ tǭ «“7iōnos,. ᾿eilla «kai toutōn prophontōn, hoper elegomen, i.ouk. esthth᾽y. ti «kai peri physeōs eirēkei. tōn!" trichōn, out᾽: oikothen exeurōn, oute, para touytōn.labōōn.""ouch' ho. ti. pǭte. eisin, eipen" ouch hiopoion. edida- Kai heen' ouchiō? agatham eisin, hois an hyparxōsin, edeixen" ouch ō? kakon. hoiliou pareisin. O de logos houtos autas ytōn 'pragmatōn. tax ousias exētakō?, iphalakran aien. theion: ousagme exeure, kai tou theiou syngenę̄, kai telos tę̄s physeōs, kai sēkon antikrys hǭ phronoumen theou, alla myria kai peri sōma kai psychēn agatha kath' hekaton epexiōn, hopōs te echei, kai dia ti" hōs Drouden ho ti kai dicha lamipras aitias prounenken 35}. Thrnai de pephēnen: hapanta tanantia "toutōn hykarchonta, ᾿ ŌN "ĒN

Let this be said in the same way about Zeus, whom Dio set on his speech as its crown: that of what Homer has said about the gods much is for opinion and little for truth; and one of the things for opinion is the hair waving from Zeus's head and shaking heaven along with it, which he conceded to the crowds and the reciters. Once Homer and the Lacedaemonians are removed, no part at all is left to Dio's argument. But even if these are granted, as we said, he has said nothing about the nature of hair, neither finding it out himself nor taking it from them: he did not say what hairs are; he did not teach what sort of thing they are; he did not show that they are good for those who have them, or that they are not an evil for those on whom they grow. This speech, on the other hand, examining the very essences of things, has found baldness to be divine, akin to the divine, the goal of nature, and plainly the shrine of God in which we think, going through countless other goods of body and soul one by one, how they are and why, so that it put forward nothing without a brilliant cause. And hair has been shown to have all the opposites of these:

Notes and citation

Summary: Without Homer and the Spartans Dio's speech has nothing left; Synesius's speech has shown baldness divine, natural and good.

Notes on the original text

Digital text corrected (OCR: Krabinger's apparatus leaked into the text): εἴ Ῥοε, Μ ὧς κακῶν, υἱροῖφ ἴῃ ἰοχίω → .

Cite (SBL): Synesius, Calv. 230 (Krabinger 1:230; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-phalakras/230). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/synesius-phalakras/230

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-synesius-phalakras-230) · Report an error

Translation: Translated by Claude from the Greek of a re-OCR of Krabinger's edition (Landshut, 1850; corrections logged). No public-domain English translation was available, so each batch was re-read against the Greek.

Chapter 231

231Krabinger 1:231

αἰλογίᾳ, καὶ δῷα,, καὶ πᾶν, ὅ τι τῇς ἐναντίας τριθεῷ 1.) μερίὶδοιινἐεί.»- Πεφήμασιν,(ἀθέρες τινὲς οὖσαι, τοῦ δώρου ὁ «καὶ πεῤβικαάρκπια,.-παἰϊγνια ιφύσεωρ,. »εὔδρ! ἀφιλοῦε. εἰξανθήμίαται. ἐλ ταν αὐ κ᾽ νιν Ἀἶο ὍΣ ΑΖ, ιν ᾿ς ὅ μι ῥξυνεῆς δὲ οἷαι, κατὰ βμω τε καὶ κατ᾽ ἐπιεό: ᾿δεύμα διελέσθαι τὶ τοῦ ᾿ἄνδρᾶι; οὗς ὅδε τε κἀκεῖνοι ὁ λόγος ἐνεκωμίασεν τ. ᾿Οὐκοῦν ἀπὸ͵ μὲν τῶν φὶ οκόμων εἰσὶν οἱ μοιχοί. Καὶ γὰρ “ὀμηροΐ ἐχόμενον. τοῦ κέρὰ ἀγλαοῦ. τὸν παρθενοπίπαν ἱπόΐησεν, ὡς ἐπὶ ᾿διαφθορᾷ γυναικῶν ἡγλαϊσμίνης τῦν κόμητ' καὶ μοιχὸς ἱθιν αὑτὸς οὗτος" τὰ κράτιτα μὲν οὖν τῶν μοιχῶν᾽ εἰς ὃν ἀπέῤῥιπται τοὔνειδος. Ἔν μὲν δὴ τοῦτο γένος ἐπιβουλότατον, καὶ εἴσω τοῦ τείχους τῶν ὁμοφύλων Χ πολεμτώτατον. Ὁ Ὧν γάρ᾽ ἵνα 'μὴ βιασθεῖεν, προκινδυνεύομεν, τρατευὅμενοι, θυγαείρων λέγω. καὶ γυναικῶν, ταύτας, ἂν οὕτω τύχῃ, μειράκιον, εὐπάρυφον ἄγει λαβὸν᾽ οἷ γῆι: καὶ θαλάττῃ: βούλεται", εἰ δὲ μὴ γῇ: ᾽) θαλάττη, "ἀλλὰ γωνίαι ἢ σκότου... Μαίΐτοι δοριαλώτου μὲν γυναικὸς κἂν ἡ γνώμῃ τῷ γὲγαμηκότι. συμμείνειεν" ὁ δὲ μοιχὸς αὐτὸ τοῦτο ἔσιν, ὃ καὶ πρῶτον". ἰσύλσε τῷς ψυχὴν τοῦ συνῳκῃκότος τὴν εὔνοιαν, ὦντε μὴ" Ἣξ ἡαϊσείας, τἀνδρὶ

ailogią, kai dǭa,, kai pan, ho ti tę̄s enantias tritheǭ 1.) meriidoiineei.»- Pephēmasin,(atheres tines ousai, tou dōrou ho «kai perbikaarkpia,.-paiïgnia iphyseōr,. »eudr! aphiloue. eixanthēmiatai. el tan au k᾽ nin Aio HoS AZ, in ᾿s ho mi rhxyneēs de hoiai, kata bmō te kai kat᾽ epieo: ᾿deuma dielesthai ti tou ᾿andrai? hous hode te kakeinoi ho logos enekōmiasen t. ᾿Oukoun apo͵ men tōn phi okomōn eisin hoi moichoi. Kai gar “omēroï echomenon. tou kera aglaou. ton parthenopipan hipoïēsen, hōs epi ᾿diaphthorą gynaikōn hēglaïsminēs tyn komēt' kai moichos hithin hautos houtos" ta kratita men oun tōn moichōn᾽ eis hon aperrhiptai touneidos. En men dē touto genos epiboulotaton, kai eisō tou teichous tōn homophylōn Ch polemtōtaton. Ho Hōn gar᾽ hina 'mē biastheien, prokindyneuomen, trateuomenoi, thygaeirōn legō. kai gynaikōn, tautas, an houtō tychę̄, meirakion, euparyphon agei labon᾽ hoi gēi: kai thalattę̄: bouletai", ei de mē gę̄: ᾽) thalattē, "alla gōniai ē skotou... Maiïtoi dorialōtou men gynaikos kan hē gnōmę̄ tǭ gegamēkoti. symmeineien" ho de moichos auto touto esin, ho kai prōton". isylse tǭs psychēn tou synǭkę̄kotos tēn eunoian, ōnte mē" Hēx hēaïseias, tandri

irrationality, beasts, and everything that belongs to the opposite column. Hairs have been shown to be husks of the living being, superfluities, playthings of nature … One may also distinguish, by way of life and by pursuit, the men whom his speech and this one praised. From the long-haired come the adulterers. Homer made the ogler of girls "glorious with his horn," as one whose hair is adorned for corrupting women; and this same man is an adulterer — indeed the chief of adulterers, on whom the reproach has been fastened. This is one race, the most treacherous, and the most hostile within the walls of its own people. For those for whose sake we risk our lives in war, so that they may not be violated — I mean daughters and wives — these, it may be, some youth with a fine purple border takes and leads wherever on land and sea he pleases, or, if not over land and sea, into corners and darkness. A wife taken captive in war may still keep her mind with her husband; but the adulterer is precisely the one who first steals the goodwill of the wife's soul from her husband, so that the husband's loss is not by half

Notes and citation

Summary: Hair belongs with the irrational; long-haired men are adulterers, like Homer's Paris, who steal a wife's affection, worse than a captor in war.

"Glorious with his horn" (κέρᾳ ἀγλαέ): Diomedes' insult to Paris, Iliad 11.385. One line of the page is garbled in the OCR.
Synesius's attack on adultery is rhetorical; it is translated as written.

Notes on the original text

Digital text corrected (OCR: Krabinger's apparatus leaked into the text): εὐ } Ῥδγ. Ο. προερνέγκον Βδεν. ᾿κωροτὸ δύξριν εθ(0 Τῦπι ἰὰ 'Ῥασ, προςήνεγκε το}}. ο. εἀϊιῖς., 4... ὭὍ. ἰπνέξβο οτάϊ πὸ βιὰε' γε; → .

Extrabiblical texts: Homer, Il. 11.385 (Homer, Iliad; quotation)

Cite (SBL): Synesius, Calv. 231 (Krabinger 1:231; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-phalakras/231). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/synesius-phalakras/231

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Translation: Translated by Claude from the Greek of a re-OCR of Krabinger's edition (Landshut, 1850; corrections logged). No public-domain English translation was available, so each batch was re-read against the Greek.

Chapter 232

232Krabinger 1:232

'γειγονῖναὶ τὴν τοῦ΄ γοναίου. δημίαν. ἝἰΪκότω; "οὖν "ἔπ “ τοὐτθῖς δ} οἱ μὲν νόμοι τοὺς δημίου!" ὁνλίξουσιντ' οὐ δὲ “πηκυροὶ ") τὰς ᾿Αττικὰ! ῥαφανίδας. φυτεύυσινι “αἰρεὐθύ;, ἐπειδὰν ἁλῷ τι, τιμωρίας ἀπάρχονται. Ἔν μὲν": δη. Βτοῦτο τοιοῦτο γένος, ὃ συχνὰς μὲν οἰκίας ἀνατάτους ἐποίησεν, ὦ ἑνίας δὲ ἤδη καὶ πόλει! καὶ τοῦ ἰσυῤῥ γῆναι τὸ ἠπείρου! ἀλλήλαις, [μ᾽ καὶ διαβῆναι τοῦ Ἕ λληναὶ ἐπὶ τὰ “Πριάμου σκήπερα μοιχεία, γίγονε πρόφασι. ὑΕτερον δὲ, ὃ τούτου πολὺ ᾿χαρόν ἐει, τοὺ τὸν ᾿Α. ἐξαν- Β δρον ἡμῖν. ἀναδείξαντοι, ὅθεν οἱ Ἠλεισθέναι ".) καὶ Τίμαρχοι». καὶ πάντει οἱ πρὰι ἀργύριον τὴν ὥραν 'διατιθέμενοι" καὶ εἰ αὐ πρὸς ἀργύριον δὲ, ἀλλὰ πρὸς ἄλλο ριολιναξον'

'geigoninai tēn tou΄ gonaiou. dēmian. HeiÏkotō? "oun "ep “ toutthis d} hoi men nomoi tous dēmiou!" honlixousint' ou de “pēkyroi ") tas ᾿Attika! rhaphanidas. phyteuysini “aireuthy?, epeidan halǭ ti, timōrias aparchontai. En men": dē. Btouto toiouto genos, ho sychnas men oikias anatatous epoiēsen, ō henias de ēdē kai polei! kai tou isyrrh gēnai to ēpeirou! allēlais, [m᾽ kai diabēnai tou He llēnai epi ta “Priamou skēpera moicheia, gigone prophasi. hyEteron de, ho toutou poly ᾿charon eei, tou ton ᾿A. exan- B dron hēmin. anadeixantoi, hothen hoi Ēleisthenai ".) kai Timarchoi». kai pantei hoi prai argyrion tēn hōran 'diatithemenoi" kai ei au pros argyrion de, alla pros allo riolinaxon'

only. Reasonably, then, for these men the laws arm the executioners, and the wronged husbands plant Attic radishes and, as soon as one is caught, begin the punishment. This, then, is one such race, which has made many houses desolate and some cities too; and adultery became the pretext for continents to clash and for the Greeks to cross over against the sceptre of Priam. Another race, much worse than this, is the one that showed us Alexander, the source of the Cleisthenes and Timarchuses and all who sell their youth for money — and if not for money, for something else,

Notes and citation

Summary: Adultery, the vice of the long-haired, ruins houses and cities and caused the Trojan War; worse still are those who sell themselves.

The "Attic radish" was a humiliating punishment of adulterers (Aristophanes, Clouds 1083). Cleisthenes and Timarchus are proverbial for effeminacy and prostitution (Aristophanes; Aeschines, Against Timarchus).

Notes on the original text

Digital text corrected (OCR: Krabinger's apparatus leaked into the text): ἡΜμβάναν; Ῥέοχ συμ: αό α“ εἶν αὐοὶ Ξ α : Μείνοιεν Ῥατ. Β. εἰ ἃ δ. πιὶ Βοτδι, 11" ἀλλήλοις με, ἀλληλοις; αι σμμένηνν οι Ε. ι.(ἱσν ον 1ἰπ. ἐλλύλαι Δίοετηι. ᾿. Αὐιϊοα!ατη, τῷ» ὁπι, Μοη. ο.. μεῖκολι, αούμόν χ ἴδοι ΝΟ, οὐς᾿. → .

Cite (SBL): Synesius, Calv. 232 (Krabinger 1:232; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-phalakras/232). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/synesius-phalakras/232

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Translation: Translated by Claude from the Greek of a re-OCR of Krabinger's edition (Landshut, 1850; corrections logged). No public-domain English translation was available, so each batch was re-read against the Greek.

Chapter 233

233Krabinger 1:233

τι" καὶ εἰ μὴ πρὸς μηδοτιοῦν, ἀλλὰ διὰ τὴν ἐξάγισον δονήν᾽ καὶ καθάπαξ, οἱ θηλυδρίαὲ,. τριχοπλάξαι, πάντες εἰσίν. ᾿Αλλ᾽ οἱ μὲν ἐπὶ τῶν οἰκημάτων ἄντικρυς οὗτοι" καὶ τοι νικᾷν νομίξδουσιν, ὧν ταύτῃ δμιάλιτα τὸ θῆλυ τοῦ γένους ἐκμιμησόμενοι. ᾿ Ὄρις δὲ λάθρα μὲν ἐστι πονηῃρὸ;, δημοσίᾳ δὲ κἂν ἐξομόσαιτο,. καὶ οὐδὲν ἄλλο παρέχεται γνώρισμα τοῦ θιασώτῃ; εἶναι τῇς. Ἐότυο; " ' ἀλλ᾽ εἰ μόνον ἔν τοῦτο φανείη, περὶ πλείζου τὰς τρίχας. ποιούμενος, ὦ; ἐναλείφειν τε αὐτάς καὶ διατιθέναι κατά. βοσρύχους, εὐθὺς ἅπασι͵ πρόχειρον λέγειν, ὅτι ἄνθρωπας. οὗτος τῇ Χίων θεῷ καὶ, τοῖς ᾿Ιθυφάλλοι;, ὠργίακεν., ᾽Ο μὲν γὰρ Φερεκύδῃ: θοιμάτιον. ἐπηλυγασάμενο;, χρῷ «δῆλον, ἔφῃ, καὶ δᾳκτύλῳ τὴν νόσον ἐδείκνυε 3}}" πασχητιῶν δὲ μειράκιον ταῖς θριξὶ σημαινόμεθα.

ti" kai ei mē pros mēdotioun, alla dia tēn exagison donēn᾽ kai kathapax, hoi thēlydriae,. trichoplaxai, pantes eisin. ᾿All᾽ hoi men epi tōn oikēmatōn antikrys houtoi" kai toi nikąn nomixdousin, hōn tautę̄ dmialita to thēly tou genous ekmimēsomenoi. ᾿ Oris de lathra men esti ponēę̄ro?, dēmosią de kan exomosaito,. kai ouden allo parechetai gnōrisma tou thiasōtę̄? einai tę̄s. Eotyo? " ' all᾽ ei monon en touto phaneiē, peri pleizou tas trichas. poioumenos, ō? enaleiphein te autas kai diatithenai kata. bosrychous, euthys hapasi͵ procheiron legein, hoti anthrōpas. houtos tę̄ Chiōn theǭ kai, tois ᾿Ithyphalloi?, ōrgiaken., ᾽O men gar Pherekydę̄: thoimation. epēlygasameno?, chrǭ «dēlon, ephę̄, kai dąktylǭ tēn noson edeiknye 3}}" paschētiōn de meirakion tais thrixi sēmainometha.

and if for nothing at all, then for a pleasure beyond all purification. In short, the effeminate are all hair-braiders. Those in the brothels are so openly, and they think they excel when they most imitate the female of the race in this. But one who is wicked in secret, and in public would deny it on oath, offers no other mark of being a devotee of Cotys; yet if this one thing appears — that he makes much of his hair, so as to anoint it and arrange it in curls — at once everyone is ready to say that this man has celebrated rites to the Chian goddess and the Ithyphalloi. Pherecydes, wrapping his cloak about him, said "It is plain from the skin," and showed his disease with his finger; but a youth given to passive vice we mark by his hair.

Notes and citation

Summary: The effeminate are all hair-dressers; elaborate curls betray a secret vice, as the skin betrayed Pherecydes' disease.

Cotys (Cotyto) was a Thracian goddess with orgiastic rites. Pherecydes' words: Diogenes Laertius 1.118.

Notes on the original text

Digital text corrected (OCR: Krabinger's apparatus leaked into the text): ΓΤ εἶβπο, πρὸϊ μηδ᾽ ὁτιοῦν, ποῦ τινὶ Νίοη. ΔΒΌ., πρὸς μηδ᾽ ὅτι. οὖν Νίοη. ἢ. βοτέθὶψ τῆς κότυοι. Ατιΐς, Νίοη. Ο. πρὸς μηδ᾽ ὅτι οὖν Βατθ. τοῦ το τὴς εχέϊαι, διΐατ ἑα 8, πρὸς μηδὲν ὁτιοῦν διιία,1. Ροοῖοτ, Μοηπδοεηίο Ὦ.; ἱ ειρθα διὰ τὴν ἐξάγιγον ἡδονὴν : τὸ -- -- τριχοκλάται πάντες εἰσὶν, 10. προχώρὸν Ῥαδσ. δ οἱ γαῖ δυάδι δωΐάας νοοο. ἐξάγισος εἰ πρόχειρος' Βενιὰ.; ο» Μοη. Ε. ἐρο. θηλυδρίας, μ αν μὸν χείρους θετηα, Ῥεοχίπη νεγθα → .

Extrabiblical texts: Pherecydes of Syros, Pherecydes Diog. Laert. 1.118 (Pherecydes of Syros (fragments); allusion)

Cite (SBL): Synesius, Calv. 233 (Krabinger 1:233; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-phalakras/233). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/synesius-phalakras/233

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Translation: Translated by Claude from the Greek of a re-OCR of Krabinger's edition (Landshut, 1850; corrections logged). No public-domain English translation was available, so each batch was re-read against the Greek.

Chapter 234

234Krabinger 1:234

ἐν Εἰ δὲ) καὶ ἡ παροιμία σοφόν" πῶςς δ' οὐχὶ "σοφὸν, περὶ ὧν ᾿Αριςοτέλῃς φησὶν Ὗ, ὅτι παλαιᾶς εἰσὶ 'φε- 'λοσσφίαν ἐν "ταῖς μεγίται; ἀνθρώπων φθοραὶς ἀπο- Ὦ 'λομένης ἐγκαταλείμματα, περισωθέντα διὰ συντομίαν ὃ) "καὶ δεξιότητα; Παροιμία δήπου καὶ τοῦτο, καὶ λόγοὶ ἔχων ἀξίωμα τῇς, ὅθεν κατηνέχθῃ, φιλοσοφίας τὴν ἀρχαιότητα, ὦττε βόειον ἐπιβλέπειν ἀὐεῇ, Πάμπολυ γάρ οἱ πάλαι τῶν νῦν. εἰς ἀλήθειαν εὐτοχώτεροι. “Τίς ὁὖν ποτ᾽ ἐεὶν ἥδε, καὶ τί βούλεται; ο Οὐδεὶς κομήτης, διτις οὐ. Τὸ δὲ ἀκροτελεύτιον αὐτὸς σὺ πρὸς τὴν ἠχὼ τοῦ τριμΐερα..} συνάρμοσον" οὐ γὰρ' ἔγωγε φθέγξομαι τὸ δεῖ

en Ei de) kai hē paroimia sophon" pōss d' ouchi "sophon, peri hōn ᾿Arisotelę̄s phēsin Hy, hoti palaias eisi 'phe- 'lossphian en "tais megitai? anthrōpōn phthorais apo- Ō 'lomenēs enkataleimmata, perisōthenta dia syntomian ho) "kai dexiotēta? Paroimia dēpou kai touto, kai logoi echōn axiōma tę̄s, hothen katēnechthę̄, philosophias tēn archaiotēta, ōtte boeion epiblepein aueę̄, Pampoly gar hoi palai tōn nyn. eis alētheian eutochōteroi. “Tis houn pot᾽ eein hēde, kai ti bouletai? o Oudeis komētēs, ditis ou. To de akroteleution autos sy pros tēn ēchō tou trimïera..} synarmoson" ou gar' egōge phthenxomai to dei

And if the proverb too is wise — and how is it not wise? Of proverbs Aristotle says that they are remnants of an ancient philosophy destroyed in the greatest catastrophes of mankind, preserved through their brevity and cleverness — this too is a proverb, a saying with the dignity of the antiquity of the philosophy from which it came down, so that one should look on it with a solemn face. For the ancients were far luckier than people now at hitting the truth. What, then, is it, and what does it mean? "There is no long-haired man who is not …" — you yourself fit the ending to the echo of the trimeter; for I will not utter the

Notes and citation

Summary: Synesius cites an ancient proverb, "no long-haired man who is not …", leaving the obscene ending for the reader to supply.

Aristotle on proverbs as remnants of ancient philosophy: fragment 13 (Rose), reported by Synesius. The proverb ended with a word for a passive homosexual, which Synesius will not write.

Notes on the original text

Digital text corrected (OCR: Krabinger's apparatus leaked into the text): εοηΐ, ὅγπει. Ἐρ. 116. Ρ. 255. Ὁ. Οεεϊ. δὰ Ὀΐοη. Ομεγεοει, ΟΙγπν Τύυπὶ πασχύήτιον ἸνγΙεοτηΣ. Ρίο. Ρ. 54. μ 5. διὰ τὴν συντομίαν οι. Ο. 64». ΧΧΠῚ 1. "δὲ Μεετιη. 6. Ῥας. ΑΟΌ. Γ,δυτ. ἃ. Νίοη. γέετθα πῶς δ᾽ οὐχὶ σοφὸν «οι. ΔΟΕ. γαι.. ἽΜατο. ΛΟ δὲ τεῖ!. δ. Ο. δθουῦϊ. Ῥτὸ δ᾽ Νίοη. Α. μα- ΜῊΝ " Βεὶ δέ. Οοίοτυπι νεῦρα δὲ οὐχὶ τ. οη. Α. ἴα τς. ΒδΡεὶ αἱ. σοφὸν, περὶ ἴῃ δοάεπι ἰἶΐδτο 4. μίγα. ψι4. Ἴλιοπι. Ἠεΐπει. αττ. »ο ἃ ἰίπεα αἀ ᾿ίπαᾶπι δάϊεοῖ!, Τεοῖι. 1... ΠῚ ρ. 150. 84. «γὰρ Ῥτο. δ᾽ εοεἰὲε Τζδυς. Β. ἐς 8, πότ᾽ Μου. ΒΌ. ς. ἘΔ. Τατ.δἰ, Ατθιοι οἴ ἐτο Ῥτονεγδίοταν πὸ. εἰ Ροῖαν. 1. 2. ποτέ ἐξὶν «σοϊ!δοιίσαοπι φοὐἑάϊεθο νοϊοταπι Μοεττ. ὦ ' Ῥίχιεον ἱεοίαπίατν αι08 τεοεπθοηὶ 0. οὐδεὶς κομητις (6ἰ Μοπ. Ο. ἹΜεπαρίις δὰ Ῥῖορ, Ἰ,δετι. Τ. 11. Αἀάαπιὶ Μοα, Α. Ρασ. Ο. εἰ γι. στ. Υο]. 111. Ρ. 500. «4. Ηδτ]. κἱ παροιμία“ οὐδεὶς κομήτης, δετὶς τῷ» ἱεορίαρ, ὰ τῶρ.; Ψιλοδυφίαι οὐ βεῤῥηὲᾷφ ταθὰ ΦἰΡΑἐϊαο Ητο. Ο...- το οποίανίς ἴδηι Υ. ΟἹ. Βοίιοπαάίης πὰ Ἐπηδρ. Ρ. 420. ἴπ οουἃ, γρ' φοραῖς τιᾶτῃ. ἴωδατ. Α. τοχί Οοἀϊοῖθ Νίοηδο. οτδβυτν ἐδὶ Ῥτὸ κολομένης αι. Ὦλθει ἀποδυῖ βινηΐξιᾳ δαὶ εἰπιΐϊα απ. ΟἹ. λόγουμένης. Ἐεδροχῖϊ ἢ. 1. θγη6-., ἱ ν ὅγπες. Ἐρίδι. 101. Ρ..244., Α. 5118, τποηοηῖς Πιυλπκεηῖο δὰ Τί- δυϊά, νοοσ. κομήτης εἴ ψηνέδω, τλ86. Ῥ- 100. 54., Ῥίαι, Γιε6 6. 111. μοτγαὶ ν. οὐδεὶς" κομήτης Το. Ρ. 611. Β. Οἔ, οἰΐατω «“4πἰείοι, Μ6- Ἡβροεϊοῖ! “Ῥεονετδθ. ΧΥ, 5., υδὶ {δρθγβ, ΧΙ. 8...οὰ. Βταπάΐε φ, Ρτο οοτταρῖο βινιᾳ ἰεέειίδαια δεῖ 254, 38:τ1ρ.: ΒεΚΙκος, εἀ. γο]. βινητιᾳ. ΤΠ. ν. 1014., 8. 8--- 15. εἰ Ρίαι. λόγου" " ἴω Οσίίξα Ρ. 100., Ὁ. δ4ᾳ4. ἐΐοᾳυς - 40ι, τριμέτρου Μου, Β. ίξρου → .

Extrabiblical texts: Aristotle, fr. 13 Rose (Aristotle (works); allusion)

Cite (SBL): Synesius, Calv. 234 (Krabinger 1:234; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-phalakras/234). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/synesius-phalakras/234

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Translation: Translated by Claude from the Greek of a re-OCR of Krabinger's edition (Landshut, 1850; corrections logged). No public-domain English translation was available, so each batch was re-read against the Greek.

Chapter 235

235Krabinger 1:235

νὸν ἐκεῖνο καὶ ᾽) πρᾶγμα καὶ ὄνομα: υΕὼγε, ν ὅκι συνήρμοσα;.. “Πῶ, οὖν, τί σοι φαίνεται», οΒαβαὶ, τῇ: αὶ ἀληθείας" χρησμὸς...) ἄντικρυ.. “19 λῃ.". μὲν υδὴ κιαὶ αὐτόθεν". ἀλλὰ καὶ ὅσους. ἐφέλκεται μάρτυρα,» τούειγτε νῦν χρωμένους. αὐτῇ, καὶ τοὺς ὅσοι προλαβάνκελ λὶλ! ἐχρήσαντο!" τὸ, γὰρ ἀπαθανατίδον τὰς παροιμίας αὐτὸ τοῦτό. τιν, κἡὶ συνέχεια τῶν χρωμιένων; οὐροξφ᾽ ὁὰντῶν ὑπομιμνήσκει τὰ πράγματα" ὁρώμενα: )θιψαριἐπὶ τῶν ἑκάτοτε συμβαινόντων μαρτύρονται ταὶ μαρφυροῦσι τθτοῖς παραδείγμασιν. ἀν πόνο πῶ 0] : ντο... 28. ““ εχ οι ὦ εὖνα "ἀλλὰ καίπερ τούτων ἢ) οὕτως ἰχόντων, “ΤΠ ων θαυμαεὸν. οἷον ὑπὲρ κόμῃς λόγον ἐξήνεγκε. Τὶ οὖν ἔπι, δεῖ Πλάτωνος ἐξελέγχοντο; ἦ, ὁπηνίκα πομμῳκχικὴν. ἄνκιι κρυ; ὁ ῥήτωρ ἀπέφηνε τὴν ῥητορικήν; ἢ σὺ δοκας 1ὅ τοὺς τριχοβάπτα; ἱρασμιωτέρα; ἂν ἀποφῆναι τάς. δρίχρι, ἀνδρὸς Ἕλληνος τ᾿ν φωνὴν ἐπὶ θεάτρου τὸ κτῆμα ψργήἀαντοι; ᾿'Πολλὴν οἶμαι τοὺς ἐν τοῖς Κυηβελεῖοι ὁ ).

non ekeino kai ᾽) pragma kai onoma: yEōge, n hoki synērmosa?.. “Pō, oun, ti soi phainetai», oBabai, tę̄: ai alētheias" chrēsmos...) antikry.. “19 lę̄.". men ydē kiai autothen". alla kai hosous. ephelketai martyra,» toueigte nyn chrōmenous. autę̄, kai tous hosoi prolabankel lil! echrēsanto!" to, gar apathanatidon tas paroimias auto touto. tin, kēi synecheia tōn chrōmienōn? ouroxph᾽ hoantōn hypomimnēskei ta pragmata" horōmena: )thipsariepi tōn hekatote symbainontōn martyrontai tai marphyrousi tthtois paradeigmasin. an pono pō 0] : nto... 28. ““ ech oi ō euna "alla kaiper toutōn ē) houtōs ichontōn, “TP ōn thaumaeon. hoion hyper komę̄s logon exēnenke. Ti oun epi, dei Platōnos exelenchonto? ē, hopēnika pommǭkchikēn. ankii kry? ho rhētōr apephēne tēn rhētorikēn? ē sy dokas 1ho tous trichobapta? hirasmiōtera? an apophēnai tas. drichri, andros Hellēnos t᾿n phōnēn epi theatrou to ktēma psrgēaantoi? ᾿'Pollēn oimai tous en tois Kyēbeleioi ho ).

terrible thing, deed and name. Well done — you have fitted it. What, then, do you think? Bravo! An oracle of truth, plainly. It is … from itself; but consider also how many witnesses it draws: those who use it now and all who used it before. For what makes proverbs immortal is precisely the continuity of those who use them: things seen remind them, and in the events that happen time after time they call to witness and bear witness by examples. … But though this is so, what a wonderful speech Dio produced on behalf of hair! What need is there, then, for Plato to refute him, when the rhetor has plainly shown rhetoric to be a cosmetic art? Or do you think hair-dyers would make hair more lovely, when the voice of a Greek man in a theatre has worked up the possession? Great thanks, I think, the devotees in the Cybeleia

Notes and citation

Summary: The proverb is an oracle of truth confirmed by long use; Dio's speech proves rhetoric a cosmetic art, as Plato said.

Plato, Gorgias 465b–c (rhetoric compared to cosmetics). Several words of this page are garbled in the OCR.

Notes on the original text

Digital text corrected (OCR: Krabinger's apparatus leaked into the text): ρήπῳ Μίοτο. Α. γρ. μέτρον Ῥατ) Ο. π΄. 0.4». ΧΧΙΠ ν" καί λερί ξούδ τωρ. λόγου Νίοη. ΑΟ. Ῥατ. Ο. ιξ εἰ ἰα ὁντὰ Νθοτπι. των ΒδγΡ. Ὠεῖα πρόήνιγοῖ Νοη. → .

Extrabiblical texts: Plato, Gorg. 465b-c (Plato (works); allusion)

Cite (SBL): Synesius, Calv. 235 (Krabinger 1:235; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-phalakras/235). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/synesius-phalakras/235

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Translation: Translated by Claude from the Greek of a re-OCR of Krabinger's edition (Landshut, 1850; corrections logged). No public-domain English translation was available, so each batch was re-read against the Greek.

Chapter 236

236Krabinger 1:236

υ. Ἰοὺ, κανῥαγόταρο ὑπὲρ 'τοῦ 'λόγσυ χάριν᾽ εἰδέναι, «αὶ ἐιδιτη, ἃδύϊοις ιὀφθαλμοῖς ὁρᾷ τὴν τοῦ γέϊτονος, ὧν ἐκά- Ἰξου ἀξδὴμ "κεβάλῃν ὥςπερ μύρῳ τῷ.. λόγῳ κατήντλησε. ᾿Ζηλούσθαιι γὰρ' ἀνάγκῃ τὸ δημοσίᾳ "τιμώμενον ὅ), ὅταν Ὁ πιἀίάλιτα. τύχη δόξαν ἔχων ὁ -τοὺς ἑπαίνους ᾿διατιθέμενο γ. «Θὐτορτἀἐνοούν κἂν αὐξήσειεν 'ἡμῖν. ἐν τῇ" πόλει τὸν -τῶν ἐξωλεεάτων κατάλογον. 'Φαλάλρα δὶ ἄρα Ἴ ποῖα ἄττα γένη) τούτοις ἀντιπαρέχεται; Τίνας ἡμεῖ! ἄνδρας ἀντὶ "μρεχῶν υὲἐπηνέσαμεν; ᾿Αφ᾽ ὧν εἰσὶν ἐν μὲν τοῖρ τεμένεσι τῶν θεῶν ἱερεῖς καὶ προφῆται καὶ δάκοροι" “ἐν' δὲ ᾿τοῖς διδασκαλείοι; διδάσκαλοι καὶ παιδαγωγοί" τερατιωτικῶν δὲ ταγμάτων ἐν ὑγιαίνουσι πράγμασιν οἱ ςρατηγοὶ ἐξ κὰν" οἵ “ταξίαρχοι ἁπανταχοῦ δὲ οἱ πλείω νοῦν Ὁ Φ ᾿ξζε εἰν ὑπὸ τῶν πολλῶν ἀξιούμενοι. Οἶμαι δὲ ἢ) ἐγὼ

y. Iou, kanrhagotaro hyper 'tou 'logsy charin᾽ eidenai, «ai eiditē, hadyïois iophthalmois horą tēn tou geïtonos, hōn eka- Ixou axdēm "kebalę̄n hōsper myrǭ tǭ.. logǭ katēntlēse. ᾿Zēlousthaii gar' anankę̄ to dēmosią "timōmenon ho), hotan Ho piaialita. tychē doxan echōn ho -tous hepainous ᾿diatithemeno g. «Thytortaenooun kan auxēseien 'hēmin. en tę̄" polei ton -tōn exōleeatōn katalogon. 'Phalalra di ara I poia atta genē) toutois antiparechetai? Tinas hēmei! andras anti "mrechōn yeepēnesamen? ᾿Aph᾽ hōn eisin en men toir temenesi tōn theōn hiereis kai prophētai kai dakoroi" “en' de ᾿tois didaskaleioi? didaskaloi kai paidagōgoi" teratiōtikōn de tagmatōn en hygiainousi pragmasin hoi sratēgoi ex kan" hoi “taxiarchoi hapantachou de hoi pleiō noun Ho Ph ᾿xze ein hypo tōn pollōn axioumenoi. Oimai de ē) egō

owe him for the speech, and everyone looks with envious eyes at his neighbour's head, each of which he has drenched with his speech as with perfume. For what is publicly honoured must be imitated, especially when the one who bestows the praises happens to have a reputation. So he might even swell for us the register of the most abandoned in the city. And what kinds of men does baldness furnish against these? What men did we praise instead of hair? Those from whom come, in the precincts of the gods, the priests, prophets and temple-wardens; in the schools, the teachers and tutors; in the military ranks, when things are sound, the generals and the taxiarchs; and everywhere, those whom the many judge to have more mind. And I think

Notes and citation

Summary: Dio's praise will encourage the dissolute; baldness instead supplies priests, teachers, generals and the wise.

Cite (SBL): Synesius, Calv. 236 (Krabinger 1:236; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-phalakras/236). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/synesius-phalakras/236

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Translation: Translated by Claude from the Greek of a re-OCR of Krabinger's edition (Landshut, 1850; corrections logged). No public-domain English translation was available, so each batch was re-read against the Greek.

Chapter 237

237Krabinger 1:237

τηδεύματι. πρέπουσαν". τούτοις. γὰρ ιἂν μέρττιρι ἐκιδῷ μμοιαδῖ χὸν. Κ κίναιδον..}) ἐν πίνακι, γράψαι μεκόμιή ειλ: ἀπρνι λαβὼν. ἀπέχει τοὐπίταγμια " ἂν. δὲ. φιλόαοφοὐκἑπαγὼ γείλῃς 2. ἑάκορον, μέλλει τις ἑσᾶναι ᾽φαλατρὸν ὑκήη σελενος ἐν. τῷ 'πίνακι. Τουτὶ γάριἐτι κοὐπίσημόνι τοῦ ἡ νομείσματοι. Φιλοσόφοις οὖν καὶ ἱερεῦσι καὶ τοῖς σωφρονικοῖς ἅπασι γίνεσιν ἐχαρισάμην τὸν λόγον.), ᾧ τά τε πρὸς τὸ θεῖον εὐσέβηται, τά τε πρὸς ἀνθρώπους εὖ, συμβεβούλευται. κᾶν μὲν ἐξενεχθεὶς εἰς τὸ κοινὸν" εὖὐδοκιλιήσῃ παρὰ τοῖς; πλήθεσιν, ὥρτ᾽ ἤδῃ τοὺς φιλοκόμου; Ὗ αἰσχυνθέντα;, αὐτοὺς μὲν ἐπιτηδεῦσαι μετριωτέραν κου-Β ρὰν καὶ σώφρονα" μακαρίσαι δὲ οἷς ὑπάρχει μηδὲ δεῖσθαι κουρέως, οὐκ ἐμοὶ χάριν ὑπὲρ τούτων ἱεέον" ἀλλ᾽ ἔσω καὶ τοῦτο τῇς ὑποθέσεως, δι᾽ ἣν ὁ φαυλό-

tēdeumati. prepousan". toutois. gar ian merttiri ekidǭ mmoiadi chon. K kinaidon..}) en pinaki, grapsai mekomiē eil: aprni labōn. apechei toupitagmia " an. de. philoaophoukepagō geilę̄s 2. heakoron, mellei tis hesanai ᾽phalatron hykēē selenos en. tǭ 'pinaki. Touti garieti koupisēmoni tou hē nomeismatoi. Philosophois oun kai hiereusi kai tois sōphronikois hapasi ginesin echarisamēn ton logon.), hǭ ta te pros to theion eusebētai, ta te pros anthrōpous eu, symbebouleutai. kan men exenechtheis eis to koinon" euydokiliēsę̄ para tois? plēthesin, hōrt᾽ ēdę̄ tous philokomou? Hy aischynthenta?, autous men epitēdeusai metriōteran kou-B ran kai sōphrona" makarisai de hois hyparchei mēde deisthai koureōs, ouk emoi charin hyper toutōn hieeon" all᾽ esō kai touto tę̄s hypotheseōs, di᾽ hēn ho phaulo-

… fitting the pursuit. For if you commission a painter to paint a cinaedus in a picture, he will take a long-haired model and fulfil the commission; but if you order a philosopher or a temple-warden, he will set up a bald man in the picture. For this is the very stamp of the coin. To philosophers, then, and priests and all the sober kinds of men I have dedicated this speech, in which reverence has been shown toward the divine and good counsel given toward men. And if, published to the public, it wins favour with the many, so that the lovers of long hair, ashamed, adopt a more moderate and sober haircut themselves, and count blessed those who do not even need a barber, the thanks for this need not be given to me; let this too belong to the subject, thanks to which the most worthless

Notes and citation

Summary: Painters portray the vicious with long hair and the wise as bald; Synesius dedicates his speech to philosophers and priests.

The first words of the page are lost in the OCR.

Notes on the original text

Digital text corrected (OCR: Krabinger's apparatus leaked into the text): Ο. Ῥεΐαάδε ἐπιτηδεύμασι Νίοη. εἶς ΒΟΌ. 2. ἐξινεχθ, εἰς ΔῸ 4]. πι. ρεῖ,ή. Μετρ. Μοπδοθηεί Α. δ8- ζ7ᾶ8. οογζθοῖο, Βομά, ἐξενεχθῆ: Ῥοῖ ε]. ἀσελγῇ, μαλακὸν, Βίοη. Ἑ. ο. Μίεοτπηι. ἐξενεχθὺῇ Ῥασς. σοτδά εχ διίάα ν, κίναιδος νἱάεη- Β. οἱ Βα1Ρ. ἴατ 6686 βυτηρίδ. 5. φιλοκόσμους ἸΝῖοπ. Ο, Νεο → .

Cite (SBL): Synesius, Calv. 237 (Krabinger 1:237; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-phalakras/237). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/synesius-phalakras/237

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-synesius-phalakras-237) · Report an error

Translation: Translated by Claude from the Greek of a re-OCR of Krabinger's edition (Landshut, 1850; corrections logged). No public-domain English translation was available, so each batch was re-read against the Greek.

Chapter 238

238Krabinger 1:238

“τατος εἰπεῖν παρὰ τὸν ἄριτον. εἶναί τις ἔδοξεν". εἰ “δὲ μὴν πεϊθωὶλ λέγων, ἐνταῦθά τις ἂν τοὐμὸν αἰτιάσαιτο ς ὅτι μηδὲ. μετὰ τῶν. πραγμάτων ἀντέσχον ψιλῇ. τῇ χαάξ. ρὶτι Φέωνοί. ᾽ Ἐΐη: δὲ τὴς τῶν πολλὼν ὠφελείαϊ᾽ εἵνεκα ὅ καὶ τόμδεν τὸν. λόγον ἀνειλῆῦφθαι ταῖς χερσίν:...

“tatos eipein para ton ariton. einai tis edoxen". ei “de mēn peïthōil legōn, entautha tis an toumon aitiasaito s hoti mēde. meta tōn. pragmatōn anteschon psilę̄. tę̄ chaax. riti Pheōnoi. ᾽ Eïē: de tēs tōn pollōn ōpheleiaï᾽ heineka ho kai tomden ton. logon aneilēuphthai tais chersin:...

of speakers seemed to be someone beside the best. But if I fail to persuade with my words, then one might blame my part in it, that I did not hold out, with the facts on my side, by the bare grace of speech. May this speech too be taken in hand for the benefit of the many.

Notes and citation

Summary: Synesius ends: any credit belongs to his subject, any failure to his own plain speech; may the speech benefit many.

The OCR of these closing lines is damaged; the translation is uncertain.

Notes on the original text

Digital text corrected (OCR: Krabinger's apparatus leaked into the text): ἐδ περὶ ᾿ ἧ ᾿ ᾿, ἕνεκα θατ, ΑΒΟ, Βαῖρ. Νου. δ. 'παρὰ τ. ἂρ. Νίοι. Ε. πιρὶ ΑΟΕ, γαι, Μδτο. Α.ὄ τ. ἄρ. Μ3το, Α. 8. ὠνειλείφθαι Μοπ, Ο, ἐνηλεῖ- ΓΕ" : α φθαι Ἰνίδιο. Ὁ, αληλίφθαι (ε1.) ᾿ δ. τι ὧν Νθετπι, τοὐμὸν τίς ἂν ΒΑΡ, Πείη χερσὶν εἰ οὐττ, χά- Ριατε Ομεν στε αν ρισιν ἷ. ε. Χάρισιν Ῥᾶτ,- Β. {ὺι “ ἜΙ] → .

Cite (SBL): Synesius, Calv. 238 (Krabinger 1:238; trans. Sophia Scriptura, https://sophiascriptura.com/p/synesius-phalakras/238). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/synesius-phalakras/238

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-synesius-phalakras-238) · Report an error

Translation: Translated by Claude from the Greek of a re-OCR of Krabinger's edition (Landshut, 1850; corrections logged). No public-domain English translation was available, so each batch was re-read against the Greek.