Although The Egyptian Tale looks like a retelling of a part of the myth of Isis and Osiris, it is obvious that the two brothers Osiris and Typho represent good and bad government. The story, however, is not just a myth, because the man called Osiris can be identified as Aurelian, praetorian prefect of the Eastern Empire during the reign of Arcadius (r.395-408), and one of Synesius' benefactors. The other people in this ancient roman à clef, however, are less easy to identify, but an attempt is made here.
Synesius, On Providence 1.1
[1.1.1]  The legend is Egyptian. The Egyptians are remarkable for their wisdom. Perhaps, therefore, this, which is only a legend, might signify, enigmatically, something more than a legend, for the very reason that it is Egyptian. And if it is not a legend, but sacred history, in that case it would be all the more worthy to be set forth in writing.
[1.1.2] Osiris and Typho were brothers, and came of the same parents. Now the relationship of souls and that of bodies is not one thing and the same. It does not belong to souls to be born on earth from the same parents, but rather to flow from the same fountain. And the nature of the universe furnishes two kinds, one luminous, and the other indistinct, this last gushing forth from the ground, since its source is somewhere below, and leaping out of the earth’s cavities, if perchance it might so compel the divine law. But the former is suspended from the back of the Heavens; for it is indeed sent down that it may order the earthly lot, but it is enjoined upon it that when descending it should take great care lest,  while it is arranging and ordering disarrangement and disorder, it should itself by propinquity be infected with dishonor and disorder. Now a law of Themisnote[Goddess of Justice.] has been established which announces to souls that, whichever one of them has been acquainted with the furthest confines of existence and has withal kept guard over its nature and remained inviolate, that such a one, I say, should flow back again by way of the selfsame road, and be commingled with its own source, just as it is a necessity of nature that those who have in some way set out from the other part, should be lodged in the abysses that are akin to them.
[1.1.3] Envy and Anger there dwell, and there tribes of other misfortunes
wander about through the gloom in the meadow of infatuation.note[Empedocles, fr.121.]