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

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 which is full of folly, and insanity of mind, and of incurable distemper. What do you mean? Does anyone, when he sees a storm at its height, and a violent gale opposing him, and a hurricane raging tempestuously, and the sea full of vast waves, when he ought to anchor his ship, does anyone, I say, at such a moment weigh anchor and put to sea? (2.86) What pilot, or what captain of a ship, was ever so drunk and intoxicated, as, while all the dangers which I have just enumerated were threatening him, to be willing to set sail, lest, if his vessel became water-logged by the sea breaking over it from above, it might be swallowed up with all its crew? For, if he had been inclined to meet with a voyage free from danger, it was in his power to wait for calm weather and a smooth and favourable breeze. (2.87) What would one say, suppose anyone were to see a bear or a lion coming on with violence, and, while he might pacify and tame him, were to provoke him and make him savage, in order to give up himself as an unpitied meal and feast to those ravenous monsters? (2.88) Unless indeed anyone will assert that it is of no use to anyone to oppose the asps and serpents of Egypt, and all the other things which ... destructive poison ... inflict inevitable death on those who are once bitten by them; for that men must be content to use incantations, and so to tame those beasts, and by such means to avoid suffering any evil from them. (2.89) Moreover, are there not certain men who are more savage and more treacherous than boars, or serpents, or asps? whose treacherous and malignant disposition it is impossible to escape otherwise than by gentleness and caresses? Therefore the wise Abraham will offer adoration to the sons of Cheth, and their name being interpreted, means "admiring," because the occasion persuades him to do so. (2.90) For he has not come to this action of adoration because he honours person who, by nature, and by hereditary qualities, and by their own habits, are enemies to reason, and who miserably waste the coinage of the soul, namely instruction, corrupting, and adulterating, and clipping it, but because he fears their present power and their scarcely conquerable strength, and is on his guard not to provoke them, he takes refuge in that great and powerful possession and weapon of virtue, that most excellent place of abode for wise souls, the double cave, which he could not occupy while warring and fighting, but only by acting as a champion and servant of reason. (2.91) What? Do not we also, when we are spending our time in the market-place, frequently wonder at the masters, and also at the beasts of burden? But we wonder at these two classes, with different and not the same feelings. For we look upon the masters with honour, and upon the beasts of burden with fear, lest some injury should be done to us by them. (2.92) And when an opportunity offers, it is a good thing to attack our enemies and put down their power; but when we have no such opportunity, it is better to be quiet; but if we wish to find perfect safety as far as they are concerned, it is advantageous to caress them.