A new history of ecclesiastical writers containing an account of the authors of the several books of the Old and New Testament, of the lives and writings of the primitive fathers, an abridgement and catalogue of their works ... also a compendious history of the councils, with chronological tables of the whole / written in French by Lewis Ellies du Pin.

SYNESIUS.

SYNESIUS, originally of Cyrene, a City of Pentapolis, a Platonick Philosopher, and Disciple of the famous Hypatia, having spent part of his Life in worldly Employments, * 1.1 was converted, and chosen Bishop of Ptolemais in the Year 420. He was hardly brought to accept of that Office, which seemed to him to be contrary to that Philosophical Life, wherein he had lived till then: Neither could he resolve to leave his Wife; nor was he yet fully persua∣ded of all the Articles of the Christian Religion. He believed that Souls were created before Bo∣dies, and could not conceive that the World was to have an end: He did not believe the Resurrection of the Dead, as it is believed in the Church; imagining, That what is said in the Scripture, had some mystical, and secret Sence. He urges these Reasons in his 105th. Letter, to prevent their ordaining him Bishop. Baronius thinks, That he did not really hold such Opinions, but that he feigned to have them to avoid the Episcopal Function. But this Conjecture is not at all pro∣bable, because he affirms with an Oath, that he expressed his real Sence: Wherefore it is better to say with the Ancients, that Synesius's Merit, and the need which the Churches of Africa stood in of his Protection in a most difficult time, superseded these Considerations, in hopes that being ordained Bishop, he would submit his Opinions to those of the Church. It is related in the Pratum Spirituale, that when he was Bishop, a very remarkable Thing happened to him; which shews, That he had altered his Opinion, concerning the Resurrection of Bodies. A Heathen Phi∣losopher, one Evagrius, Synesius's old Friend, came to Cyrene. Synesius used all his Endeavours to convert him. After several Sollicitations to that purpose, this Philosopher declared to him at last, That the Resurrection of the Body was one of those Things which he was most displeased with in the Christian Religion. Synesius affirmed, That whatsoever the Christians taught was true, and never left him, till he had Converted, and Baptized him. This Man, sometime after his Baptism, having given Synesius a Summ of Money to distribute to the Poor, demanded a Bond to repay it him again in the next Life. Synesius readily gave him one. The Philosopher kept it, and some time before his Death, commanded his Children to put it into his Coffin. Three Days after, he appeared to Synesius in the Night, and bad him come to his Grave, and take his

Bond, because he was pay'd; and to assure him of it, he had signed a Discharge with his own Hand. Synesius not knowing that his Children had put the Bond in his Coffin, having sent for them, and learned of them how the business had been carried, telling them withal what had happened, went to this Man's Grave, with his Clergy, and the chief Men of the Town, and caused the Coffin to be opened; where they found the Bond, with a Receit newly written in Evagrius's own Hand at the Bottom. The Author of the Pratum Spirituale, relates this History, as having learned it of Leontius of Apamea, who came to Alexandria, in the time of the Patriarch Eulogius, to be Ordained Bishop of Cyrene; adding, That that Man certified, That this Bond was still kept in the Vestry of the Church of Cyrene. This may give some Credit to a Story which would deserve none, were it solely grounded upon the Testimony of the Author of the Pratum Spirituale, who is known to be of no great Authority. How∣ever, Evagrius and Photius affirm, That Synesius was no sooner Ordained Bishop, but he yielded to the Opinion of the Church, concerning the Resurrection.

Synesius's Treatises are Philosophical Discourses, written with great nobleness and loftiness. The Catalogue of them is as follows,

A Discourse of reigning well, spoken in the presence of the Emperor Arcadius about the Year 398. when he was Deputy of his own Province that was wasted by the Barbarians Incursions, to obtain some Succours, and some ••ase of the Emperor. Synesius speaks there of Government with a wonderful freedom, and declaims openly against Courtiers, against the Luxury and Ambition of Princes. He lays down most excellent Instructions for Kings; He shows what are the truly Royal Vertues, and the Qualities of a good Prince. And discovers at last the spring of the Empire's Misfortunes, which was the Credit and Power that was given some time since to the Goths in the Affairs of the Empire. He composed at the same time another Dis∣course directed to P•…•…ius, to whom he sent Astronomical Tables which he had made. This Discourse contains a Commendation of Philosophy, and particularly of Astronomy, with a Description of the Work which he sent.

The Book ••ntituled Dion Prusaeus, begins with the Praises of that great Man, mention'd in Philostratus. There Synesius justifies himself against those that blamed him for applying himself to the Study of Philological Learning, and against such as found fault that the Books he made use of were not very exact. He shews with great Eloquence, That the Study of the fine Learning of Poetry and Rhetorick is of very great Use, and not unworthy of a Philosopher. Afterwards he strongly opposes the second Calumny; proving, That it is sometimes good for the exercise of a Man's Parts to use Copies that are not so very Correct.

The Praise of Baldness, is one of the most Ingenious of all Synesius's Works; and though the Matter seems not to afford much of it self, yet he enlarges and beautifies it with variety of wonderful Reasons and Figures.

The two Books of Providence contain, the History, or rather the Romance of two Brothers, Kings of Egypt, called Osiris and Tytion. It is thought that he describes under those borrow'd Names, the State of the Empire in his time.

In the Book of Dreams, there are several curious Observations upon the Original, Vertue, and Significations of Dreams.

Synesius's Letters are written with inimitable Eloquence, Pureness, and Dexterity: They are full of Historical Passages, Sublime Notions, Fine Railleries, Moral Reflections, and Pious Expressions. There are 155. of them: We shall speak of those only that relate to Religion, and the Church's Affairs, which are but very few.

To this may be referred what he saith in the Fourth Letter of a Shipwrack; He observes, That their Pilot was a Jew, who quitted the Helm on the Saturday's-Eve after Sun-set, and that he could not be perswaded to take it again, what Threatnings soever were used, till the Ship was in an unavoidable Danger of perishing. This Letter is of the beginning of the Year 410.

In the 5th. Letter directed to certain Priests, he Exhorts them to prosecute the Eunomians, and to hinder their Meetings; yet so, that it might appear, that they had no design upon their Estates.

In the 9th. he commends a Letter that was written by Theophilus Bishop of Alexandria.

In the 11th. he declares, How unwilling he was to be made a Bishop, and prays God who called him to that State, to give him strength to discharge the Duties of it with Applause and recommends himself to the Priests and Peoples Prayers both Publick and Private.

In the 12th. he exhorts a Priest and a Bishop called Cyril, to return to the Church from which they had been divided for a time; affirming, That Theophilus, their common Father, had admitted them if he had been alive. This Letter was written after Theophilus's Death, which happened in October 412.

The 13th. is an Epistle written from Alexandria; wherein he assigns the Day to his Clergy when they were to observe the Feast of Easter: The Day there set agrees with the Year 412.

Andronicus Governor of Pentapolis, a cruel Man, exercised several Violences against the Peo∣ple. Synesius, who was of a meek and merciful temper, used all his Endeavours to hinder that Man's Cruelties, and to help those Wretches whom he tormented. Among the rest, he succoured a Man of Quality, Andronicus's Enemy, whom that inexorable Governor persecuted without

any Cause. That charitable Action provok'd him, and made him utter in his Anger these Im∣pious words: That that Unfortunate Man fled to the Church in vain, and that no Man should be taken out of Andronicus's hands, though he held Jesus Christ by the feet. Synesius having heard this Blasphemy, excommunicated him in a Synod held in the Year 411, and with him Thoas, the Chief Minister of all his Cruelties, with his whole Family. After this Excommunication, he pronounced a Discourse against him, which is the 57th. of his Letters. There he describes that Governor's Cruelty; He speaks of his own former Life, and with what reluctancy he accepted the Bishoprick; He bewails the deplorable Condition of his Country, declaring, That he was altogether unfit to manage a Business of that Nature; wherefore he intreats his Brethren, either to choose one in his room, or give him a Collegue that was versed in Business.

In the 58th. Letter, he gives Notice to all Bishops in the Name of the Church of Ptolemais, That an Excommunication was pronounc'd against Andronicus, declaring, That they ought to shut their Church-Doors against him and all his Accomplices; That if any Man receives him, not regarding the Sentence of a small Church, he breaks the Unity of the Church, and that he will have no fellowship with him.

Andronicus struck with that Excommunication, seem'd to be sorry for his Fault, and promised to do Penance. Synesius knowing his humour, did not think fit to admit him; but the other ancienter Bishops were not of that Opinion, and judged that the Excommunication was to be suspended; and that they should forbear sending the Letter that declared him Excommunicated, having taken his word, That thenceforth he should not offer the like Violences. But this Go∣vernor, instead of keeping his Promise, was more Cruel than ever; So that Synesius published the Excommunication that had been pronounced, and wrote to the Bishops to give an Account of the Governor's relapse in the 72d. Letter. He makes another Description of this Governor's Violences in the 79th. But at last this cruel Man received the Punishment of his Cruelties, and was dealt withal as he had dealt with others. Synesius charitably pity'd his Condition, as he observes in the 89th. Letter to Theophilus.

In the 66th. Synesius maliciously asks Theophilus, How he should entertain Alexander, who had been ordained by St. Chrysostom, Bishop of Basinopolis in Bithynia; giving him to understand at the same time, That he approved not of his Behaviour towards those who sided with that holy Patriarch of Constantinople. He readily tells Theophilus, That he reverenc'd his Memory; and, That at least Men ought not to hate an Enemy when he is dead. He adds, That Theophilus himself had writ to Atticus, exhorting him to admit into his Communion those of St. Chryso∣stom's Party. That as for this, Alexander who was born at Cyrene, formerly a Monk, then raised to the Dignity of a Deacon, and a Priest, and at last ordained Bishop of Basinopolis by St. John Chrysostom, that he was withdrawn into his own Country. Synesius durst not admit him to the Communion, nor to partake of the Church's Prayers; but he received him privately into his House, and shewed him much Friendship, it being his Custom so to deal with all guilty Persons. He intreats Theophilus to answer him plainly and clearly, whether he should look upon Alexander as a Bishop, or no? This Letter is of the latter end of the Year 410. or the beginning of 411.

The 57th. to the same Theophilus, contains several remarkable Points of Discipline; shewing the Power of the Bishop of Alexandria over all Egypt. He had appointed Synesius to compose some Disputes among the Bishops of Pentapolis, and in this Letter Synesius gives him an exact account of what he had done. There were in Pentapolis two Villages, Palebiscus and Hidrax, near Libya. Both these had formerly been Subject to the Bishop of Erythra the nearest City. Since that under Orion Bishop of Erythra, an Easie Man; the Inhabitants of both these Villa∣ges had caused a Young Man, Syderius by Name, to be ordained their Bishop, who had served in Valens's Army, that they might have a Man of Courage to protect them; without observing the Formalities requisite in a Legal Ordination, for he was ordained by one only Bishop, and without the Approbation of the Bishop of Alexandria. But this happening when the Heretical Factions were formidable, they forbore the Severity of the Laws: And St. Athanasius caused Syderius to be translated to Ptolemais; but towards the latter end of his Life, he returned to his former Church. After his Death, Palebiscus and Hydrax were reduced to their former depen∣dency upon the Bishop of Erythra; the Inhabitants of those Places being willing, according to the Bishop of Alexandria's Letters, to own Paulus of Erythra, for their Bishop. Since that, Theophilus upon the Information of some particular Men, offered to give them a Bishop, and gave Synesius a Commission to go and ordain him. He being come to the Village, found the People resolved to have no other Bishop but Paul, and could never bring them to consent that he should ordain a particular Bishop. He writ all this to Theophilus, and insinuates; That though the Inhabitants of those Villages were ready to obey, if he would absolutely impose a Bishop upon them; yet it was not convenient to do it.

There was another Business also to be decided at Hydrax. In this Town there was a Castle situate upon an Hill, whereunto belonged a great enclosure, which might have yielded a good income, if they rebuilt the Walls which had been thrown down with an Earthquake. The dispute about it was betwixt Dioscorus Bishop of Dardania, and Paulus of Erythra: The latter to take Possession, consecrated there a Chappel, and alledged, That that place had been long since consecrated. Synesius having examined the case, found that formerly Publick Prayers had been made in that Castle during the Barbarians Incursions. But he thought that this was not

sufficient to make the place Sacred, because that by the same Reason, all others would prove Consecrated places, wherein Publick Prayers, and Holy Mysteries had been celebrated in time of War. As for the Chappel, it was proved that Paul had consecrated it to make himself Master of the Place. Synesius declared, That it was an ill Example, to make use of the Church's Prayers, of the Holy Table, and of the Mystical Veil, to invade another Man's Estate. And so far from looking upon that Chappel as consecrated, he made no Scruple of declaring it to be common.

For, saith he, we are to distinguish Superstition from true Religion. Superstition is a Vice adorned with the Name of Vertue; but Wisdom makes us discover it to be a third sort of Impiety: And so I do not think that there is any Sanctity in a thing unjustly undertaken; neither do I regard the Consecration that is alledged. It is not with Christians as with Hea∣thens. They do not imagine that their God is made to come down with Words and Cere∣monies; They require a pure Heart, and free from Passions: And when Wrath or Anger causes Ministers to act, they do not believe that the Holy Ghost accompanies their Motions.

Paul did not refuse to take away the Chappel, but since Synesius urged to have it done, he pre∣sented a Petition full of Invectives against Dioscorus, but he soon confessed his Fault and begg'd Pardon. Then Dioscorus, who would yield nothing whil'st Paul disputed it, proposed of him∣self to come to an Agreement with Paul about that Castle, and so exchanged it, with some Lands hard by, for some other Lands which Paul gave him in another place, which lay more convenient for him, though of less Value. Synesius gave Theophilus an account of all this, and commended Dioscorus for relieving the Poor of Alexandria.

A Third Business that Synesius had order to compose, was a Quarrel betwixt two private Per∣sons, Jason and Lamponianus; The latter being accused to have Slandered the other, chose rather to confess, than to be convicted, and was required to do Penance, and to separate from the As∣semblies of the Faithful. The People requested that he might be Absolved. Synesius referred the Matter to the Bishop of Alexandria, and only gave order to the Priests to admit him to the Communion of the Church, if he should be in danger of Death: For, saith he, as much as in me lies, I will take Care that no man shall die bound with Ecclesiastical Bonds. He adds, That Absolution should not be granted in case of Necessity, but upon this Condition, That if he Re∣cover, he shall be in the same State as before. Lamponianus was indebted to the Church One hundred forty seven Crowns of the Poor's Money, which he had lost by some Misfortune, which he promised to pay; but required time to Work, that he might get that Summ.

Synesius writ again to Theophilus about some Abuses that were practised in those Parts. Bi∣shops accused one another of Ill Behaviour, rather to make the Governors get Money, than because they had any Grounds for so doing. Synesius prays him to make an Order directed to him, whereby that Abuse might be forbidden; but without reproving any particularly, that it might not appear that he had accused them. He saith, That with such an Order, he would put a stop to that Infamy of Bishops. For, saith he, God forbid that I should say, the Infamy of the Church. He observes, That this will turn to greater Advantage for the Accusers, than for the Accused, because they shall be delivered from a greater Evil, since it is a greater Evil to do injury, than to suffer; because the one comes from our selves, and the other concerns other Men. The last thing which Synesius acquaints Theophilus withal, is concerning certain Bishops, who quitted their Bishopricks without being expelled, to go from Church to Church, to receive there the Honours due to their Character. His Opinion is, That they should not be received, nor Prece∣dency given them; that they might be obliged to return to their Churches. And thus, he thinks, those ought to be dealt withal in Publick; as to what should be done privately, he waits for an Answer to the Letter he writ to Theophilus, concerning Alexander, which is that now mention'd; He concludes this Letter with these very humble words: Pray to God for me, and you shall Pray for a poor for lorn Man who wants all things; and needs help, not daring to address to God for himself; for I perceive that every thing is against me, since I undertook to Minister at the Altar, who am laden with Sins; who was brought up out of the Church, and followed all my life-time a Profession different from this. This Letter is of the Year 411.

In the 76th. Letter Synesius recommends to Theophilus, Antonius, who had been chosen Bishop of Olbiata, a Town of his Province, and was going to Alexandria, to be ordained by Theophilus, according to the Custom of that time.

The 95th was written by Synesius, Seven Months after he was made Bishop; He expresses, with what difficulty he accepted of the Office, and begs of God Grace to discharge it well.

The 105th. is that famous Letter which he writ to his Brother, when he was chosen Bishop of Cyrene; wherein he sets down the Reasons that kept him from being promoted to that Dig∣nity. The rest of the Letters contain nothing that is remarkable touching Religion.

We have but two Homilies of Synesius which are not entire. The First is the beginning of a Homily upon God's Law, of which he understandeth what is said in the 75th. Psalm, In the Hand of the Lord there is a Cup, &c.

The Second is likewise imperfect. It is the Fragment of a Sermon preached upon Easter-Eve. Both these Fragments shew, That Synesius did not excel in this kind so much as he did in others; yet he was Eloquent, and composed Pieces of Rhetorick very well; as appears by his Discourse concerning the Ruine of his Province; And by his Panegyrick upon Anysius, which come after the two Homilies now mentioned; but there is a particular sort of Eloquence neces∣sary for the Pulpit, which he seems not to have had. He had a better genius for Hymns; We

have Ten of his which are very excellent, in which there are some Platonick Principles con∣cerning the Trinity. This Author ascribes much to God's Help, and to the Grace of Jesus Christ, which he requires us to ask by fervent Prayer, that we may be delivered from those Passions and disorderly Desires of Lust, wherewith we are transported. We have lost a Philoso∣phical Work of his, Intituled, Cynegeticks, mentioned in the 153d. Letter.

Synesius's Stile, according to Photius's Judgment, is great and lofty, but something Poetical.

He chiefly excelleth in Narratives and Descriptions. He varies the Matters which he treats of, with long Prefaces, and frequent Digressions. He makes them agreeable by excellent Passages out of Histories and Fables, and by the best Thoughts of the Profane Poets. His Philosophy hath nothing harsh or disgusting. He has found a way to render it pleasant and easie. He seems to have designed only to recreate, when he discovers the main Points of Wisdom. The Reader is brought insensibly to the Knowledge of most Important Truths, when he thought to read only pleasant Relations. He observes in his first Letter, That he writ two sorts of Books, some of the most refined Philosophy, and others Rhetorical Pieces; but that they are easily known to be all written by the same Person, who applies himself sometimes to serious things, and some∣times to pleasant ones.—And indeed, it maintains every where the same Character. His Philosophi∣cal Works are adorned with Rhetorical and Poetical Figures, and his Pieces of Eloquence are sup∣ported with Philosophical Thoughts. He had a thorough Knowledge of Plato's Writings, and from that Fountain, he drew the noblest and the sublimest Notions in the old Philosophy, concerning the Knowledge of the Supream Being, and Principles of Morality. He wrote but little touching our Religion, and he was far from understanding it so well as he did Plato's Philosophy. Yet one may see by his Letters that he was a very Wise, Prudent and good Bishop. He avoided Business as much as he could; but when he was ingaged, he acted very dexterously, and brought every thing to a good issue. His Behaviour was accompanied with great Freedom and Uprightness of Heart. He wanted neither Courage nor meekness, as there was occasion. His endeavours to avoid being a Bishop, and his manner of speaking of himself, show his great Humility. The Year of his Death is not known.

The Book of Dreams was Printed in Greek and Latin, Translated by Ficinus, at Venice in 1497. and at Lyons in 1541. In 1553. Turnebus published most of his Works in Greek. The Letters were Printed in Greek at Venice in 1499. at Basle in 1558. and at Paris in 1605. with Turnebus's Translation. The Hymns were likewise Printed in 1590. with the Poems of St. Gregory Nazi∣anzen, and those of St. Cyril of Alexandria, and Reprinted in 1603. in Latin by Portus. In 1653. Janus Cornarius translated most of Synesius's Works, and his Translation was Printed at Basle in 1560. The Discourse of Government of the same Translation, was Printed by it self at Francfort in 1583.

At last, Petavius having review'd and translated a new all Synesius's Works, caused them to be Printed in Greek and Latin at Paris by Morellus in 1612. With Nicephorus's Notes and Com∣mentary upon the Book of Dreams. This Edition was corrected and augmented in 1640. wherein Synesius's Works are joined with St. Cyril's Catechetical Lectures.

Notes

• * 1.1

  Synesius.