A Treatise on the Doctrine that Dreams Are Sent from God.

 I. (1.1) The treatise before this one has contained our opinions on those visions sent from heaven which are classed under the first species in refer

 II. (1.6) Let us then at once begin and consider the first of these points. To me, then, the well appears to be an emblem of knowledge for its nature

 III. (1.14) However, enough of this. The next thing must be to consider why it is that as four wells had been dug by the servants of Abraham and Isaac

 IV. (1.21) All these things, then, we feel: but the heaven has a nature which is incomprehensible, and it has never conveyed to us any distinct indica

 V. But let us now see in what manner that fourth element in us is by nature in such an especial and singular manner incomprehensible. (1.25) There are

 VI. (1.30) Now then is the fourth element which exists within us, the dominant mind, comprehensible to us in the same manner as these other divisions?

 VII. (1.37) Therefore the heaven, which is the archetypal organ of music, appears to have been arranged in a most perfect manner, for no other object

 VIII. (1.41) We will now investigate what comes next, and inquire what Charran is, and why the man who went up from the well came to it. Charran then,

 IX. (1.47) In reference to which fact, also, it appears to me to be that his grandfather also, by name Abraham, so called from his knowledge, would no

 X. (1.52) Therefore, having left the land of the Chaldaeans, Terah is said to have migrated to Charran bringing with him his son Abraham and the rest

 XI. (1.61) We have now, then, explained what Charran is, and why he who left the well of the oath came thither. We must now consider the third point w

 XII. (1.68) These things, then, being defined as a necessary preliminary, when the practiser of virtue comes to Charran, the outward sense, he does no

 XIII. (1.72) And he subsequently alleges a reason why he met the place for, says he, the sun was Set.[Ge 28:11.] Not meaning the sun which appear

 XIV. (1.77) And the sun is also spoken of in many passages of holy writ in a figurative manner. Once as the human mind, which men build up as a City[G

 XV. (1.85) But according to the third signification, when he speaks of the sun, he means the divine word, the model of that sun which moves about thro

 XVI. (1.92) Moreover, it appears that Moses has in other passages also taken the sun as a symbol of the great Cause of all things, of which I seen an

 XVII. (1.102) These things then, and other things of the same kind, may be urged in reply to those assertors of the literal sense of a passage and wh

 XVIII. (1.109) On which account the scripture adds, This is the only covering of his nakedness for what can so becomingly overshadow and conceal th

 XIX. (1.115) We have discussed this subject at this length with no other object except that of teaching that the mind, which is inclined to practice v

 XX. (1.120) Therefore, the scripture says in the next verses, That he took one of the stones of the place and placed it at his head, and slept in tha

 XXI. (1.127) Hitherto I have been uttering the praises of the man devoted to labour and to virtue, as it occurred to me naturally but now we must exa

 XXII. (1.133) Such then may be said, by way of preface, to the discussion of that description of visions which are sent from God. But it is time now t

 XXIII. (1.146) The ladder therefore in the world which is here spoken of in this symbolical manner, was something of this sort. But if we carefully in

 XXIV. (1.153) There is also in this dream another sort of similitude or comparison apparent, which must not be passed over in silence the affairs of

 XXV. (1.157) But the dream also represented the archangel, namely the Lord himself, firmly planted on the ladder for we must imagine that the living

 XXVI. (1.160) But do not fancy that it is an accidental thing here for him to be called in this place the God and Lord of Abraham, but only the God of

 XXVII. (1.166) There are then a countless number of things well worthy of being displayed and demonstrated and among them one which was mentioned a l

 XVIII. (1.173) Having then said: I am the Lord God of Abraham, the father and the God of Isaac, he adds: Be not afraid, very consistently. For how

 XXIX. (1.177) For in thee shall all the nations of the earth be blessed. And this oracle applies to the wise man in respect of himself, and also in

 XXX. (1.179) And it is the greatest of all advantages to a soul engaged in labours and contests, to have for its fellow traveller, God, who penetrates

 XXXI. (1.180) Very admirably therefore is it said in the scripture: I will lead thee back to this land. For it was fitting that the reason should re

 XXXII. (1.184) Very naturally, therefore, was Jacob afraid, and said in a spirit of admiration, how dreadful is this Place.[Ge 28:16.] For, in truth

 XXXIII. (1.189) But enough of this. There is another dream also which belongs to the same class, that one I mean about the spotted flock, which the pe

 XXXIV. (1.193) When, however, he comes into an assembly of friends, he does not begin to speak before he has first accosted each individual among them

 XXXV. (1.201) But we must now examine what power each of these offspring has. Now those which are purely white (dialeukoi) are the most beautiful and

 XXXVI. And the most beautiful and varied work of God, this world, has been created in this its present state of perfection by all-wise knowledge and

 XXXVII. (1.213) These three signs, the white, the variegated, and the ring-straked and speckled, are as yet imperfect in the practiser of virtue, who

 XXXVIII. (1.219) The great high priest of the confession, then, may have now been sufficiently described by us, being stamped with the impressions abo

 XXXIX. (1.224) What reason is there then for our congratulating ourselves on the administration of political affairs as if we were clothed in a garmen

 XL. (1.231) And a proof of this may be found in the oracular answer given by God to the person who asked what name he had, I am that I Am,[Ex 3:14.]

 XLI. (1.238) Why then do we any longer wonder, if God at times assumes the likeness of the angels, as he sometimes assumes even that of men, for the s

 XLII. (1.242) For the pillar is the symbol of three things of standing, of dedication, and of an inscription: now the standing and the inscription ha

 XLIII. (1.249) Very admirably therefore does the practiser of virtue, having learnt by continued study that creation is a thing in its own nature move

 BOOK 2

 I. (2.1) In describing the third species of dreams which are sent from God, we very naturally call on Moses as an ally, in order that as he learnt, ha

 II. (2.8) Let these things be laid down first by way of foundation and on this foundation let us raise up the rest of the building, following the rul

 III. (2.17) Now the character of Joseph is sketched out by the foregoing outlines. But each of his dreams must be investigated with accuracy and firs

 IV. (2.21) But when I hear Jacob relating his dream I marvel at his having fancied that he was binding up the sheaves, and not reaping the corn for t

 V. (2.32) There are, therefore, an infinite number of differences between sheaves, that is to say, between such affairs as support a house. There are

 VI. (2.41) It is of these things, then, that the sheaves of his brethren by the same father are composed and bound up but the sheaf of his uterine br

 VII. (2.48) Consider now what it is which I am here desirous to prove. We are nourished by meat and drink, even though the meat be the most ordinary c

 VIII. (2.54) And, indeed, it is for the same reasons that we had need of houses, requiring them also for protection against the attacks of wild beasts

 IX. (2.60) Again, with respect to drinking what more could man really have need of than the cup of nature wrought with the perfection of art? Now suc

 X. (2.68) Therefore, O thou soul, that art obedient to thy teacher! thou must cut off thine hand and thy power when it begins to take hold of the part

 XI. (2.75) It is on this account that Moses set apart an especial festival for the sheaf however, not for every sheaf, but for that which came from t

 XII. (2.78) But the man who is at the same time initiated in dreams and also an interpreter of dreams, is bold to say that his sheaf rose and stood up

 XIII. (2.85) These are the rewards of unseemly freedom of speech, not of that which is accounted such by right-thinking judges, but of that license wh

 XIV. (2.93) On which account it is even now proper to praise those persons who do not yield to the president of vain opinion but who withstand him and

 XV. (2.100) On which account they say with confidence, Shall you be a king and reign over us? Are you ignorant that we are not independent, but that

 XVI. (2.110) The vision, therefore, which appeared proceeding from the earth, with reference to the sheaves and the interpretation thereof, has now be

 XVII. (2.117) But some persons are full of such exceeding folly, that they are indignant if the whole world does not follow their intentions: for this

 XVIII. (2.123) Moreover, it is only a very short time ago that I knew a man of very high rank, one who was prefect and governor of Egypt, who, after h

 XIX. (2.133) Such men then are classed by us as the very teachers of vain opinion. Let us now in turn look at their followers by themselves. These men

 XX. (2.139) Shall I then, says he, I, that is to say, right reason, come to you? And shall the soul, which is both the mother and nurse of the company

 XXI. (2.145) As these unexpected events, which no one could ever have anticipated, do frequently happen in this manner and overthrow people, so also d

 XXII. (2.150) But, come now, this hunger is lighter evil than thirst, inasmuch as it has love and desire for its comforters but when, through the des

 XXIII. (2.155) We have now, then, spoken with sufficient accuracy about the dreams of vain opinion. Now, the different species of gluttony are convers

 XXIV. (2.164) But it is desirable not to be ignorant that the intoxication which proceeds from the vine does not affect all who indulge in it in a sim

 XXV. (2.169) It would therefore be naturally consistent to consider next that the vine is the symbol of two things: of folly, and of mirth. And each o

 XXVI. (2.172) They then very fairly compare this vine of which we were only able to take a part, to happiness. And one of the ancient prophets bears h

 XXVII. (2.181) I say therefore to him whose occupation is to gratify one description of gluttony, the fondness for drinking, namely to the chief butle

 XXVIII. (2.185) But the high priest of whom we are speaking is a perfect man, the husband of a virgin (a most extraordinary statement), who has never

 XXIX. (2.190) So now one kind of vine, which has been assigned as the portion of cheerfulness, and the intoxication which arises from it, namely unmin

 XXX. (2.196) When, therefore, folly has overshadowed and occupied the whole soul, and when it has left no portion of it unoccupied or free, it not onl

 XXXI. (2.205) Such a description then as I have here given may be applied to the man who is made frantic by the influence of unmixed wines, that he is

 XXXII. (2.215) The dreams, therefore, of those men who divide those things which produce the taste according to every species of food, whether it be m

 XXXIII. (2.223) But there is in the Deity such an excessive degree of stability and firmness, that he gave even to the most excellent natures a share

 XXXIV. (2.228) For, in real truth, whatever is akin or near to God is appropriated by him, becoming steady and stationary by reason of his unchangeabl

 XXXV. (2.234) Moses therefore describes the perfect man as being neither God nor man, but, as I said before, something on the border between uncreated

 XXXVI. (2.237) Since then all steadiness, and stability, and the abiding for ever in the same place unchangeably and immovably, is first of all seen i

 XXXVII. (2.245) Accordingly, one of the followers of Moses, having compared this speech to a river, has said in the Psalms, The river of God was fill

 XXXVIII. (2.250) But that which is called by the Hebrews the city of God is Jerusalem, which name being interpreted means, the sight of peace. So th

 XXXIX. (2.255) And, moreover, he says to the wise Abraham, that he will give him an inheritance of land from the river of Egypt to the great river, t

 XL. (2.261) We have now then said enough on these subjects. But since he not only confesses that he saw in his dream, a standing and a river, but also

 XLI. (2.268) But there are many occasions which are not well suited to silence: and if we go to the language of ordinary prose, of which we may again

 XLII. (2.274) In this way, then, it is most proper both to speak and to be silent. But the wicked adopt an exactly contrary course for they are admir

 XLIII. (2.283) There were, therefore, three persons who uttered atrocious words which were to reach even to heaven these men devoted themselves to st

 XLIV. (2.291) Therefore these ridiculous men giving themselves tragic airs and using inflated language, are accustomed to speak thus: we are they who

 XLV. (2.300) After this who can fairly raise the question why the historian of the scriptures has spoken of the river of Egypt only as having banks an

IV. (2.21) But when I hear Jacob relating his dream I marvel at his having fancied that he was binding up the sheaves, and not reaping the corn; for the one is the task of the lower classes and of servants, but the other is the occupation of the employers, and of men more skilled in agriculture. (2.22) For to be able to distinguish what is necessary from what is mischievous, and what is nutritious from what is not so, and what is genuine from what is spurious, and useful fruit from a worthless root, not only in reference to those things which the land bears, but also in those which the intellect bears, is the work of most perfect virtue. (2.23) Accordingly the holy scripture represents those who see, that is the sons of Israel, as reaping, and what is a most extraordinary thing, as reaping not barley or wheat, but the harvest itself; accordingly the language of Moses is, "When you reap your harvest, you shall not wholly reap the corners of your Harvest."[leviticus 19:9.] (2.24) For he means here that the virtuous man is not merely the judge of things which differ from one another, and that he does not only distinguish the things from which some produce is derived from the produce itself; but that he is able also to distinguish while reaping the harvest, to remove this opinion of his ability to distinguish, and to eradicate a man's own opinion of himself; because he is firmly persuaded, and believes Moses when he affirms that "judgment belongs to God Alone,"[De 1:17.] with whom are the comparisons and distinctions between all things; to whom it is well for a man to confess that he is inferior, a confession more glorious than the most renowned victory. (2.25) Now the reaping a harvest is like cutting a second time what has been cut already; which when some persons fond of novelty applied themselves to they found a circumcision of circumcision, and a purification of purification; [Nu 6:2.] that is to say, they found that the purification of the soul was itself purified, attributing the power of making bright to God, and never fancying that they themselves were competent, without the assistance of the divine wisdom, to wash and cleanse a life which is full of stains. (2.26) Akin to this is the double cave, which is a symbol of the twofold and excellent recollections (the one existing in reference to the creature, and the other to the Creator), in which the virtuous man is bred up, contemplating the things which are in the world, and being also fond of inquiring about the father who made them; (2.27) and it is owing to these twofold recollections, in my opinion, that the double symphony in music, that of the double diapason, was invented. (2.28) For it was necessary that the work and the creator should be made happy in two most perfect melodies, and not both in the same one. For since the excellencies which were to be celebrated by them differed from one another, it followed of necessity that the melodies and symphonies should likewise differ from one another. The combined symphony being assigned to the world, which is a compound creation, composed of many different parts; and the disjoined melody being appropriated to him who, as to his essence, is separated from every creature, namely, to God. (2.29) Moreover, the interpreter of the sacred will again enunciates an opinion friendly to virtue, saying that it is not proper "to thoroughly reap every corner of the harvest field;" remembering the original proposition, according to which he agreed that "the tribute belonged to the Lord,"[Nu 31:28.] to whom the authority and the conformation of these things also belong; (2.30) but he who is uninitiated in reaping boasts, so far as to say, "I thought that I was with the others binding up the sheaves which I had Reaped."[Ge 37:7.] And he does not consider that this is the occupation of servants and unskilled hands, as I have said a little while ago. (2.31) But this word sheaves is an allegorical expression by which affairs are really meant, such as each man takes in hand for the support of his house, in which he hopes to live and dwell for ever.