Page:Dictionary of Christian Biography and Literature (1911).djvu/938

 St. Theodotus and the Seven Virgins of Ancyra. Celtic idolatry in Asia and in Gaul followed precisely the same ritual. Ruinart, Acta Sincera, pp. 67–73; Ceillier, i. 472; ''AA. SS.'' Boll. Aug. iv. 496–498.

[G.T.S.]

Synesius (2), bp. of Ptolemais in the Libyan Pentapolis, early in 5th cent. A treatise by H. Druon, Etudes sur la vie et les œuvres de Synesius (Paris, 1859), gives valuable information respecting the chronological arrangement of Synesius's writings, especially the letters; another by Dr. Volkmann, Synesius von Cyrene (Berlin, 1869), is a well-written treatise, but not so elaborate.

Synesius of Cyrene witnessed the accomplishment of two great events on which the whole course of history for many centuries depended—the ruin of the Roman empire and the complete triumph of Christianity. He was born when the pagan world was mourning the untimely death of the last of the pagan emperors. He died amidst the horrors of the barbarian invasions, when the recent fall of Rome seemed to every portion of the Roman empire a sign of impending ruin.

He was born c. 365 at Cyrene, "a Greek city of ancient fame," but then already in decay, and superseded by Ptolemais as the capital of Pentapolis. He was of good family, inheriting an ample fortune, with considerable estates in the interior of the country. In his early years he served in the army and was passionately fond of field sports. Leaving the army, he commenced his studies at Alexandria, where Hypatia then lectured in philosophy. Through her he became attached to neo-Platonism.

But the great school of Alexandria was not then considered sufficient for any one who aimed at the reputation of a philosopher. To Athens, therefore, Synesius was driven by the remonstrances of his friends. But both with the city and its teachers he was profoundly disappointed. He returned to Pentapolis, determined to divide his time between country pursuits and literature, planting trees, breeding horses, training dogs for hunting, writing poetry, and studying philosophy. From this pleasant life he was called to plead the cause of his native city before the court of Constantinople, arriving there 397, and remaining 3 years. Through the friendship and influence of Aurelian, a distinguished statesman, the leader at that time of what may be called the patriotic party, Synesius was allowed to pronounce before the emperor Arcadius and his court an oration on the nature and duties of kingship. This oration is still extant, but the language is in parts so bold, the invective so personal, as to suggest a doubt whether it was actually delivered, at least in its present form.

Some of the evils which Synesius anticipated were soon realized. The Gothic leader Gainas revolted, and triumphed without difficulty over the effeminate court of Arcadius. Aurelian was sent into banishment, and his supporters in Constantinople exposed to considerable danger. Synesius declared afterwards that he had only escaped the devices of his enemies through warnings sent him in dreams by God. In a few weeks the power of Gainas sank as rapidly as it had risen. Part of his army perished in a popular rising in Constantinople. The rest were destroyed by an army of Huns in the pay of the emperor. Aurelian returned to Constantinople, and for the remainder of Arcadius's reign had great influence at court. Through him Synesius obtained the boon he asked for Cyrene, and was able at length to quit the hateful city.

From his country retreat, and from the city of Cyrene, Synesius kept up a brisk correspondence with his friends in different parts of the world, especially at Alexandria and Constantinople. Some of his letters were to influential friends in behalf of persons in distress. Of the 156 letters still extant, 49 are to his brother Evoptius. They form a pleasant series, full of interesting details.

With the death of Theodosius the last hope of maintaining the grandeur of the Roman empire seemed suddenly to pass. Rome and Milan, Lyons and Arles, fell by turn before Goths and Vandals, leaving many records of suffering, but not one of a heroic struggle for life and liberty. The characteristics of the time are well illustrated by the letters of Synesius. The miseries of the empire did not spare the distant province of Pentapolis. The nomadic tribes of Libya took advantage of the weakness of the Roman government to sweep down upon the fertile land. Their inroads were at first merely predatory incursions. They seem to have begun not long after Synesius's return from Constantinople. At Cyrene, as elsewhere, there were no troops to oppose them. Synesius's spirits rose with the danger. "I at all events," he writes, "will see what manner of men these are who think they have a right to despise Romans. I will fight as one who is ready to die, and I know I shall survive. I am Laconian by descent, and I remember the letter of the rulers to Leonidas—'Let them fight as men who are ready to die, and they will not die.'" Here and there a few displayed the same courage. Things grew worse, till he wrote almost in despair this touching letter to Hypatia: "I am surrounded by the misfortunes of my country, and mourn for her as each day I see the enemy in arms, and men slaughtered like sheep. The air I breathe is tainted by putrefying corpses, and I expect as bad a fate myself, for who can be hopeful when the very sky is darkened by clouds of carnivorous birds? Still, I cling to my country. How can I do otherwise, I who am a Libyan, born in the country, and who have before my eyes the honoured tombs of my ancestors?" Shortly afterwards, owing to the arrival probably of a new general, the Ausurians were repulsed, and Synesius in 403 left for Alexandria, where he married and remained two years. Returning, he found Cerealis governor, under whose rule the predatory incursions of the barbarians became a regular invasion. "He is a man," wrote Synesius to an influential friend at Constantinople, "who sells himself cheaply, who is useless in war, and oppressive in peace." Obviously Synesius thought that, at least in Pentapolis, the country might have been easily protected against the barbarians if there had been any ability in the government or vigour in the people. He was probably right.