062: On Dreams, That Are God-Sent (Part 4)

ON DREAMS, THAT THEY ARE GOD-SENT - Part 4^*

BOOK 2 - Part 1 *Yonge’s title, A Treatise on the Doctrine that Dreams Are Sent from God.

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, having previously been ignorant, so he may instruct us who are also ignorant, concerning these signs, illustrating each separate one of them. Now this third species of dreams exists, whenever in sleep the mind being set in motion by itself, and agitating itself, is filled with frenzy and inspiration, so as to predict future events by a certain prophetic power. (2.2) For the first kind of dreams which we mentioned, was that which proceeded from God as the author of its motion, and, as some invisible manner prompted us what was indistinct to us, but well known to himself. The second kind was when our own intellect was set in motion simultaneously with the soul of the universe, and became filled with divine madness, by means of which it is allowed to prognosticate events which are about to happen; (2.3) and for this reason the interpreter of the sacred will very plainly and clearly speaks of dreams, indicating by this expression the visions which appear according to the first species, as if God, by means of dreams, gave suggestions which were equivalent to distinct and precise oracles. Of the visions according to the second species he speaks neither very clearly nor very obscurely; an instance of which is afforded by the vision which was exhibited of the ladder reaching up to heaven; for this version was an enigmatical one; nevertheless, the meaning was not hidden from those who were able to see with any great acuteness. (2.4) But these visions which are afforded according to the third species of dreams, being less clear than the two former kinds by reason of their having an enigmatical meaning deeply seated and fully coloured, require the science of an interpreter of dreams. At all events all the dreams of this class, which are recorded by the lawgiver, are interpreted by men who are skilled in the aforesaid art. (2.5) Whose dreams then am I here alluding to? Surely every one must see to those of Joseph, and of Pharaoh king of Egypt, and to those which the chief baker and chief butler saw themselves; (2.6) and it may be well at all times to begin our instruction with the first instances. Now the first dreams are those which Joseph beheld, receiving two visions from the two parts of the world, heaven and earth. From the earth the dream about the harvest; and that is as follows, "I thought that we were all binding sheaves in the middle of the field; and my sheaf stood Up." ⁽⁶⁴⁾ [Gen 37:7] (2.7) And the other relates to the circle of the zodiac, and is, "They worshipped me as the sun and the moon and the eleven stars." And the interpretation of the former one, which was delivered with great violence of reproof, is as follows, "Shall you be a king and reign over us? or shall you be a lord and lord it over us?" The interpretation of the second is again full of just indignation, "Shall I, and thy mother, and thy brethren come and fall down upon the ground and worship thee?"

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 rules of that wise architect, allegory, and accurately investigating each particular of the dreams; but first we must mention what it is requisite should be attended to before the dreams. Some persons have extended the nature of good over many things, and others have attributed it to the most excellent Being alone; some again have mixed it with other things, while others have spoken of it as unalloyed. (2.9) Those then who have called only what is honourable good, have preserved this nature free from alloy, and have attributed it only to what is most excellent, namely to the reason that is in us; but those who have mixed it have combined it with three things, the soul, the body, and external circumstances. And they who act thus are persons of a somewhat effeminate and luxurious way of life, being bred up the greater part of their time, from their earliest infancy, in the women’s apartments and among the effeminate race which is found in the women’s apartments. But those who argue differently are men inclined to a harder regimen, being bred up from their boyhood among men, and being themselves men in their minds, embracing what is right in preference to what is pleasant, and devoting themselves to nourishment fit for athletes for the sake of strength and vigour, not of pleasure. (2.10) Moses moreover represents two persons as leaders of these two companies. The leader of the noble and good company is the self-taught and self-instructed Isaac; for he records that he was weaned, not choosing to avail himself at all of tender, and milk-like, and childish, and infantine food, but only of such as was vigorous and perfect, inasmuch as he was formed by nature, from his very infancy, for acts of virtue, and was always in the prime and vigour of youth and energy. But the leader of the company, which yields and which is inclined to softer measures, is Joseph; (2.11) for he does not indeed neglect the virtues of the soul, but he likewise shows anxiety about the stability and permanence of the body, and also desires an abundance of worldly treasures; and it is in strict accordance with natural truth, that he is represented as drawn in different directions, since he proposes to himself many different objects in life; and being attracted by each of them, he is kept in a state of commotion and agitation, without being able to stand firm. (2.12) And his case is not like that of cities, which having made a truce enjoy peace, and yet after a time are again attacked, so as to gain the victory and to be defeated alternately; for at times a great influx of riches and glory coming upon them, subdues all their cares for the body and the soul, but afterwards, being repelled by both these things, they are conquered by the adversary; (2.13) and in the same manner all the pleasures of the body coming upon the soul in a compact array overwhelm and efface all the objects of the intellect one after the other; and then, after a short time, wisdom, changing its course and blowing in the opposite direction with a fresh and violent breeze, causes the stream of the pleasures to slacken, and altogether moderates all the eagerness, and impetuosity, and rivalry of the external senses. (2.14) Such a circle then of never-ending war revolves around the soul, subject as it is to so many changes; for when one enemy has been destroyed, then immediately there springs up another more powerful, after the fashion of the many-headed hydra; for they say, that in the case of this monster, instead of the head which was cut off another sprung up, by which statement they mean to intimate the multiform, and prolific, and almost invincible character of undying wickedness. (2.15) Do not, therefore, answer [...] Joseph [...] ⁽⁶⁵⁾ [There is an hiatus here, and there is a good deal of corruption about the beginning of this book] but know that he is the image of multiform and mixed knowledge. For there appears in him a rational species of continence, which is of the masculine kind, being fashioned in accordance with his father Jacob; (2.16) and also that kind which is devoid of reason is likewise visible, that of the outward sense I mean, being made in the likeness of his maternal race, according to Rachel. There appears in him also the seed of bodily pleasures, which his association with the chief butlers, and chief bakers, and chief cooks has stamped upon him. There is, also visible the seed of vain opinion, on which he mounts as on a chariot by reason of his levity, being puffed up, and elated, and raising himself to a height to the destruction of equality.

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 first of all we must examine the one about the sheaves. "I thought," says he, "that we were all binding sheaves." The expression, "I thought," is clearly that of a person who is not certain, but who is hesitating and supposing with some amount of indistinctness, not of one who sees positively and clearly; (2.18) for it is very natural for persons just awakening out of a deep sleep, and still dozing at it were, to say, "I thought;" but not so for people who are thoroughly awake, and who can see distinctly. (2.19) And the practiser of virtue, Jacob, does not say, "I thought," but his language is, "Behold, a ladder firmly set, the head of which reached up to Heaven." ⁽⁶⁶⁾ [Gen 28:12] And again he says, when "the sheep conceived I saw them with my eyes in my sleep, and behold the he-goats and the rams leapt upon the ewes and upon the she-goats, white, and variegated, and ring-straked, and Speckled." ⁽⁶⁷⁾ [Gen 31:10] (2.20) For it happens of necessity that the sleeping conceptions also of those who think what is honourable and eligible for its own sake and more distinct and more pure, just as their waking actions are also more deserving of approbation.

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." ⁽⁶⁸⁾ [Lev 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," ⁽⁶⁹⁾ [Deu 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; ⁽⁷⁰⁾ [Num 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," ⁽⁷¹⁾ [Num 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." ⁽⁷²⁾ [Gen 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.

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 also a countless host of differences between those who gather and take up the sheaves in their hand, so that it is impossible to mention or even to imagine them all. Still it is not out of place to describe a few of them by way of example, which he too mentioned, when he was recounting his dream. (2.33) For he says to his brethren, "I thought that we were binding up sheaves." Now, of brethren he has ten, who are sons of the same father as himself, and one who is by the same mother; and the name of each individual among them is an emblem of some most necessary thing. Reuben is an emblem of natural acuteness, for he is called "the son who sees," being in so far as he is a son not perfect, but in so far as he is endowed with the faculty of sight and sees acutely, he is naturally well qualified. (2.34) Simeon is an emblem of learning, for his name being interpreted means, "listening." Levi is a symbol of virtuous energies and actions, and of holy ministrations. Judas is an emblem of songs and hymns addressed to God. Issachar, of wages which are given for good work; but perhaps the works themselves are their own perfect reward. Zabulon is a symbol of light, since his name means the departure of night; and when the night departs and leaves us, then of necessity light arises. (2.35) Dan is a symbol of the distinction between, and division of, different things. Gad is an emblem of the invasion of pirates, and of a counter attack made upon them. Asser is a symbol of natural wealth, for his name being interpreted, signifies "a calling blessed," since wealth is accounted a blessed possession. (2.36) Napthali is a symbol of peace, for all things are open and extended by peace, as on the other hand they are closed by war; and his name being interpreted means, "widening," or "that which is opened." Benjamin is an emblem of young and old times; for being interpreted his name means "the son of days," and both young time and old time are measured by days and nights. (2.37) Accordingly, every one of them takes up in his hand what belongs to himself; and having taken it up, binds all the parts together; the man well endowed by nature taking up the parts of dexterity, and perseverance, and memory, of which good natural endowments consist; the man who has learnt well takes up the parts of listening, tranquillity, and attention; the man willing to endeavour takes up courage and a happy confidence which does not shrink from danger; (2.38) the man inclined to gratitude takes up praises, panegyrics, hymns, and blessings, both in speaking and in singing; the man who is eager for wages takes up unhesitating industry, most enduring gratitude, and care, armed with a promptitude which is not to be despised; (2.39) he who pursues light rather than darkness takes up wakefulness and acuteness of sight; the man who is an admirer of the division of and distinction between things takes up wellsharpened reasons so as not to be deceived by things similar to one another as if they were identical, impartiality so as not to be led away by favour, and incorruptibility; (2.40) he who, in something of a piratical fashion, lays ambuscades against those who counterplot against him, takes up deceit, cajolery, trickery, sophistry, pretence, and hypocrisy, which being in their own nature blamable, are nevertheless praised when employed against the enemy; he who studies to be rich in the riches of nature takes up temperance and frugality; he who loves peace takes up obedience to law, a good reputation, freedom from pride, and equality.

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 brother is composed of days and of time, which are the causes of nothing, as if they were the causes of all things. (2.42) But the dreamer and interpreter of dreams himself, for he united both characters, makes a sheaf of empty opinion as of the greatest and most brilliant of possessions and the most useful to life. For which reason it is originally by his dreams, which are things dear to night, that he is made known to the king of the bodily country, and not by any performance of conspicuous actions, which require day for their exhibition. (2.43) After that, he is appointed overseer or governor of all Egypt, and is honoured with the second rank in the kingdom, and made inferior in honour only to the king. All which things are in the eye of wisdom, if that were the judge, more inglorious and more ridiculous than even defeat and dishonour. (2.44) After that he puts on a golden necklace, a most illustrious halter, the circlet and wheel of interminable necessity, not the consequence and regular order of things in life, nor the connection of the affairs of nature as Thamar was; for her ornament was not a necklace, but an armlet. Moreover, he assumes a ring, a royal gift which is no gift, a pledge devoid of good faith, the very contrary gift to that which was given to the same Thamar by Judah the son of the seeing king, Israel; (2.45) for God gives to the soul a seal, a very beautiful gift, to show that he has invested with shape the essence of all things which was previously devoid of shape, and has stamped with a particular character that which previously had no character, and has endowed with form that which had previously no distinctive form, and having perfected the entire world, he has impressed upon it an image and appearance, namely, his own word. (2.46) But Joseph also mounts the second chariot, being puffed up with elation of mind and vain arrogance. And he is regulator of the provisions, laying up and preserving the treasures for the body, and providing it with food from all quarters: and this is a very formidable fortification against the soul. (2.47) Moreover, his deliberate choice of life, and the life which he admires, is testified to in no slight degree by his name; for Joseph, being interpreted, means "addition;" and vain opinion is always adding what is spurious to what is genuine, and what is the property of others to what is one’s own, and what is false to what is true, and what is superfluous to what is adequate, and luxury to what is sufficient to support existence, and pride to life.

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 corn, and the drink plain water from the stream. Moreover, besides this, vain opinion has added to it an infinite number of varieties of cakes, and cheese-cakes, and sweetmeats, and costly and various mixtures of an indescribable multitude of wines, for the enjoyment of pleasure rather than for a participation in necessary food properly prepared. (2.49) Again, the necessary seasonings for eating, are leeks, ⁽⁷³⁾ [Num 11:4] and vegetables, and many fruits of trees, and cheese, and other things of that sort; and if you wish to include carnivorous men, we must, besides, add fish and meat to these items. (2.50) Would it not, then, have been sufficient to broil these things upon the coals, or to roast them at the fire, and then eat them at once, after the fashion of those true heroes of old times? But the epicure is eager not only for such things as these, but he takes vain opinion for his ally, and excites the gluttonous passions which are within him, and seeks out and hunts all about for confectioners and pastrycooks of high reputation in their art. (2.51) And they, bringing forward the different baits for his miserable stomach, which have been invented after long consideration, and preparing all kinds of peculiar flavours, and arranging them in due order, tickle, and allure, and subdue the tongue. Then, immediately they circumvent that foundation of the outward senses, the taste, by means of which the banquet-hunter in a very short time is rendered a slave instead of a free man. (2.52) For who is there who does not know that clothes were originally made as a defence against the injuries which might arise to the body from cold and heat? as the poets say somewhere:-- "Taming the wind in the winter."

(2.53) Who, therefore, thinks of costly purple garments? Who cares about transparent and thin summer robes? Who wishes for a garment delicate as a spider’s web? Who is eager to have embroidered for him apparel flowered over with dyes and brocaded figures, by those who are skilful in sewing and weaving cunning embroidery, and are superior in their handwork to the imitative skill of the painter? Who, I say? Who, but vain opinion.

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, or of men more savage in their nature than even wild beasts. Why is it, then, that we adorn the pavements and floors with costly stones? And why do we travel over Asia, and Africa, and all Europe, and the islands, searching for pillars and capitals, and architraves, and selecting them with reference to their superior beauty? (2.55) And why are we anxious for, and why do we vie with one another in specimens of Doric, and Ionic, and Corinthian sculpture, and in all the refinements which luxurious men have devised in addition to the existing customs, adorning the capitals of their pillars? And why do we furnish our chambers for men and for women with golden ornaments? Is it not all from our being influenced by vain opinion? (2.56) And yet, for sound sleep, the mere ground was sufficient (since, even to the present day, the accounts tell us that the gymnosophists, among the Indians, sleep on the ground in accordance with their ancient customs); and if it were not, at all events a couch made of carefully chosen stones or plain pieces of wood, would be a sufficient bed; (2.57) but now the poles of our ladders are ornamented with ivory feet, and workmen inlay our beds with costly mother-of-pearl and variegated tortoise-shell, at great expense of labour, and money, and time: and some beds are even made of solid silver or solid gold, and inlaid with precious stones, with all kinds of flowery work, and embossed golden ornaments strewed about them, as if for mere display and magnificence, and not for daily use. The contriver of all which is again the same vain opinion. (2.58) Again: why need we seek for more in the way of ointment than the juice pressed out of the fruit of the olive? For that softens the limbs, and relieves the labour of the body, and produces a good condition of the flesh; and if anything has got relaxed or flabby, it binds it again, and makes it firm and solid, and it fills us with vigour and strength of muscle, no less than any other unguent. (2.59) But the pleasant unguents of vain opinion, are set up in opposition to those that are merely useful, on which the perfumers work, and to which vast regions contribute, such as Syria, Babylon, the Indians, and the Scythians; in which nations the origins of all perfumes are found.

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 such a cup our own hands supply, which, if any one brings together and forms into a hollow, applying them closely to his mouth, while another pours in the liquid to be drank, he gets not only a remedy for his thirst, but also a most indescribable pleasure. (2.61) Still, if one were absolutely in need of something else, would not the ivy cup of the agricultural labourer be sufficient? and why should it be requisite to have recourse to the arts of other eminent artists? And what can be the use of providing a countless multitude of gold and silver goblets, it if be not for the gratification of boastful and vain-glorious arrogance, and of vain opinion raising itself to an undue height? (2.62) Again, when men wear crowns, they are not content with fragrant garlands of laurel, or ivy, or violets, or lilies, or roses, or of any three whatever, or of any flower, neglecting all the gifts of God, which he bestows upon us as the various seasons of the year, but they put golden crowns on their heads, which are a very grievous weight, wearing them in the middle of the crowded marketplace without any shame. And what can we think of such men, but that they are slaves of vain opinion, in spite of their asserting themselves not only to be free, but even to be rulers over many other persons? (2.63) The day would fail me if I were to go through all the varieties of human life; and yet, why need I dwell on the subject with prolixity? For who is there who has not heard, or who has not seen, such men as these? Who is there who does not associate with, and who is not familiar with them? So that the sacred scripture has very appropriately named "addition" the enemy of simplicity and the companion of pride; (2.64) for as superfluous shoots do grow on trees, which are a great injury to the genuine useful branches, and which the cultivators destroy and cut out from a prudent foreknowledge of what is necessary: so likewise the life of falsehood and arrogance often grows up by the side of the true life devoid of pride, of which, to this day, no cultivator has been found who has been able to cut away the injurious superfluous growth by the roots. (2.65) Therefore the practisers of wisdom, knowing this in the first instance by the outward sense, and secondly, pursuing it by the mind, cry out loudly and say, "A wicked beast has seized and devoured Joseph." ⁽⁷⁴⁾ [Gen 37:33] (2.66) But does not that most ferocious beast, the various pride which springs up in the life of men living in irregularity and confusion, whose chief workmen are covetousness and unscrupulous cunning, devour every one who comes within his reach? Therefore grief will be added to them, even while they are alive, as though they were dead, since they have a life worthy of lamentation and mourning, since Jacob mourns for Joseph, even while he is alive. (2.67) But Moses will not allow the sacred reasonings about Nadab to be bewailed; ⁽⁷⁵⁾ [Lev 10:6] for they have not been carried off by a savage beast, but have been taken up by unextinguishable violence and imperishable light; because, having discarded all fear and hesitation, they had duly consecrated the fervent and fiery zeal, consuming the flesh, and very easily and vehemently excited towards piety, which is unconnected with creation, but is akin to God, not going up to the altar by the regular steps, for that was forbidden by law, but proceeding rapidly onwards with a favourable gale, and being conducted up even to the threshold of heaven, becoming dissolved into ethereal beams like a whole burnt-offering.

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 parts of generation; that is to say, of things created, or of human pursuits; (2.69) for very often ... to cut off the hand which has laid hold of the privy Parts," ⁽⁷⁶⁾ [Deu 25:12] in the first place, because it has gladly received the pleasure which it ought rather to hate; and, secondly, because it has thought that the faculty of propagating seed was in our own power, and also, because it has attributed to the creature that power which belongs to the Creator. (2.70) Dost thou not see that the earthly mass, Adam, when it lays its hands upon the two trees, dies, because it has preferred the number two to the unit, and because it has admired the creature in preference to the Creator? But do thou go forth beyond the reach of the smoke and the tempest, and flee from the ridiculous pursuits of mortal life as a fearful whirlpool, and do not, as the proverb has it, touch them even with the tip of thy finger. (2.71) And when thou hast girded thyself up for the sacred ministrations, having made broad thy whole hand and thy whole power, then take a firm hold of the speculations of instruction and wisdom; for the command is of this kind, "If a soul brings a gift or a sacrifice, the gift shall be of fine wheaten Flour." ⁽⁷⁷⁾ [Lev 2:1] After that the lawgiver adds: "And when he has taken a full handful of the fine wheaten flour, with the oil, and with all the frankincense, he places the memorial on the altar of sacrifice." (2.72) Is not this a very beautiful and appropriate expression of Moses, to call that soul incorporeal which is about to offer sacrifice, but not to call the double mass which consists of mortality and immortality by any such name? For that which vows the vow--that which is full of gratitude--that which offers such sacrifices as are truly without spot, is one thing only, namely, the soul. (2.73) What then is the offering of the incorporeal soul? What is the fine wheaten flour, a symbol of the mind purified by the suggestions of instruction, which is able to render the friend of education free from all disease, and life free from all reproach? (2.74) From which the priest taking a handful within his whole hand, that is to say, with the whole grasp of his mind, is commanded to offer up the whole soul itself, full of the most unalloyed and pure doctrines, as the most excellent of sacrifices, fat and in good condition, rejoicing in divine light, and redolent of the exhalations which are given forth by justice, and by the other virtues, so as always to enjoy a most fragrant, and delicious, and happy life; for the oil and the frankincense, of which the priest takes a handful with the white meat, contain a figurative assertion of this.

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 the sacred land. "For when," says he, "you come into the land which I give unto you, and when you reap its harvest, you shall bring sheaves as a first fruit of your harvest to the Priest." ⁽⁷⁸⁾ [Lev 23:10] (2.76) And the meaning of this injunction is, when, O mind, you come into the country of virtue, which it is fitting should be offered up to God alone, being a land good for pasture, a land of rich soil, a land which beareth fruit, and when you reap the fruit (either that afforded by the land spontaneously or that which thou hast sown), which has been brought to perfection by the God who gives perfection; carry it not home to thy house; that is to say, do not store it up, and do not attribute to thyself the cause of the crop which has arisen to thee, before thou has offered the first fruits to the Cause of all wealth, and to him who persuaded thee to study the operations which confer riches. (2.77) And it is enjoined that you shall offer the "first fruits of your own harvest;" not of the harvest of the land, in order that we may reap and gather in the harvest for ourselves; dedicating to God all good and nutritious, and beneficial fruits.

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 upright; for in real truth, as spirited horses lift their necks high, so all who are companions of vain opinion place themselves above all things, above all cities, and laws, and national customs, and above all the circumstances which affect each individual of them. (2.79) Then proceeding onwards from being demagogues to being leaders of the people, and overthrowing the things which belong to their neighbours, and setting up and establishing on a solid footing what belongs to themselves, that is to say, all such dispositions as are free and by nature impatient of slavery, they attempt to reduce these also under their power; (2.80) on which account the dreamer adds, "And your sheaves turning towards my sheaf made obeisance unto It." ⁽⁷⁹⁾ [Gen 37:7] For the lover of modesty marvels at and fears the stiffnecked, and the cautious person fears the self-willed man, and he who reverences holiness fears that which is impious both for himself and for others. (2.81) And is not this reasonable? For inasmuch as the good man is a spectator, not only of human life but also of all the things which exist in the world, he knows how many things are accustomed to be caused by necessity, and chance, and opportunity, and violence, and authority; and what numbers of propositions, and what great instances of prosperity proceeding onwards with rapidity towards heaven, the same causes have shaken and overthrown; (2.82) so that he will of necessity take up caution as a shield, as a protection to prevent his suffering any sudden and unexpected evil; for as I imagine what a wall is to a city, that caution is to an individual. (2.83) Do not these men then talk foolishly, are they not mad, who desire to display their inexperience and freedom of speech to kings and tyrants, at times daring to speak and to do things in opposition to their will? Do they not perceive that they have not only put their necks under the yoke like brute beasts, but that they have also surrendered and betrayed their whole bodies and souls likewise, and their wives and their children, and their parents, and all the rest of the numerous kindred and community of their other relations? And is it not lawful for the charioteer, and also for the passenger, with all freedom to spur, and to urge forward, and to check, and to hold back, according as he desires to arrange things, so as to make them greater or smaller. (2.84) Therefore, being pricked with goads, and flogged, and mutilated, and suffering all the cruelties which can be inflicted in an inhuman and pitiless manner before death, all together, they are led away to execution and put to death.

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.

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 say, "Shall you be a king and rule over Us?" ⁽⁸⁰⁾ [Gen 37:8] For they do not see him actually in possession of kingly power, they do not see him as yet kindled like a flame, and shining and blazing in the unlimited fuel, but only smouldering like a spark, dreaming of glory, and not visibly having attained to it; (2.94) for they also suggest favourable hopes to themselves as if they will not be able to be overcome by him; for which reason they say, "Shall you reign over us?" Which is equivalent to saying, Do you expect to be a king over us while we are living, existing, strong, and breathing? Perhaps, indeed, you may make yourself master of such as are weak people, but with respect to us who are strong you will be looked upon us as a subject. (2.95) And, indeed, this is the natural state of the case. For when right reason is powerful in the soul, vain opinion is put down; but when right reason is weak, vain opinion is strong. As long, therefore, as the soul has its own power still safe, and as long as it is not mutilated in any part of it, it may well have confidence to attack and aim its arrows at the pride which resists it, and it may indulge in freedom of speech, saying, "You shall not be a king, you shall not be a lord either over us, or during our lifetime over others; (2.96) but we, with our body-guards and shield-bearers, the offspring of wisdom, will overthrow your attacks and baffle your threats with one single sally of ours. In reference to which circumstances it is said, "They began to hate him because of his dreams and because of his words." (2.97) But are not all the images which pride sets up and worships mere words and dreams, while, on the contrary, those things alone deserve to be called actions and real energies which are referable to correct life and right reason? And the one class are worthy of hatred as being false, and the other class deserve friendship as being full of desirable and lovely truth. (2.98) Let no one, therefore, venture to bring accusations against the virtues of such men, as if they exhibited a specimen of an inhuman and unbrotherly disposition; but let any one who is disposed to do so, learn that it is not a man who is now being judged of, but the disposition which exists in the soul of each individual, which is mad on the subject of glory and arrogant pride; let him embrace these men who have adopted irreconcileable enmity and hatred towards this disposition, and let him never love what is hated by them. (2.99) Knowing thoroughly that such judges are never deceived so as to wander from a sound opinion, but that, having learnt from the beginning to understand who is the true king, namely, the Lord, they indignantly refuse to worship him who deprives God of his honour, and seeks to appropriate it to himself, and who invites his fellow servants to do him service.