064: On Dreams, That Are God-Sent (Part 6)
ON DREAMS, THAT THEY ARE GOD-SENT - Part 6*
BOOK 2 - Part 3 *
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 a drunken, and foolish, and irremediable evil. We must now, in turn, investigate the character of the glutton, who is akin to the drunkard, and who is a sworn companion of all kinds of voracity and greediness, labouring, without any restraint, at the artificial gratification of his appetite. (2.206) And yet it does not require a great deal of care to arrive at his true character; for the dream which was seen is a representation of his likeness very closely resembling him; and when we have accurately examined him, let us look upon him as we would upon a representation in a mirror; (2.207) for "I thought," said the chief cook, "that I had three baskets of fine wheaten loaves upon my head." Now, using the word "head" in an allegorical manner, we mean by it the dominant part of the soul, that is, the mind, and we say that everything rests or depends upon that; for he once exclaimed concerning it, "All these things were in my charge." (2.208) Therefore when he had completed the preparation of these things which he had devised against the miserable belly, he displayed himself also, and, like a foolish man as he was, he was not ashamed to be weighed down with so great a burden, namely, the weight of three baskets; that is to say, with three portions of time. (2.209) For those who advocate the cause of pleasure affirm that it consists of three times, of the memory of past delights, and of the enjoyment of those that are present, and of the hope of what are to come; (2.210) so that the three baskets are likened unto the three portions of time, and the cakes upon the baskets to those circumstances which are suitable to each of the portions; to the recollection of past joys, to the enjoyment of present pleasures, to the hope of future delights. And he who carries all these things is likened unto the lover of pleasure, who has filled his faithless table, a table destitute of all hospitable and friendly salt, not with one kind of luxury only, but with almost every description and species of intemperance; (2.211) and this is enjoyed by king Pharaoh alone, as if he were sitting at a public banquet, and devoting himself to a dispersion, and scattering, and defeat, and destruction of temperance; for the name Pharaoh, being interpreted, means "dispersion." And it is magnificent and royal piece of conduct in him not to exult in the specious advantages of wisdom, but to pride himself on those pursuits of profligacy which it is unseemly to mention, wrecking himself on insatiable appetite and gluttony, and effeminacy of life. (2.212) Therefore the birds, that is to say, the chances which never could have been anticipated by conjecture, coming from outward quarters and hovering around him, will attack and kindle every thing like fire, and will destroy every thing with their all-devouring power, so that there is not a single fragment left to the bearer of the baskets for his enjoyment though he had hoped to proceed with his inventions and contrivances, for ever and ever carrying them on in a safe place, so that they could never be taken from him. (2.213) And thanks be to God who giveth the victory and who renders the labours of the man who is a slave to his passions, though ever so carefully carried out, still unproductive and useless, sending down winged natures in an invisible manner for their destruction and overthrow. Therefore, the mind, being deprived of those things which it had made for itself, having, as it were, its neck cut through, will be found headless and lifeless, and like those who are fixed to a cross, nailed as it were to the tree of hopeless and helpless ignorance. (2.214) For as long as none of these things come upon one which arrive suddenly and unexpectedly, then those acts which are directed to the enjoyment of pleasure appear to be successful; but when such evils descend upon them unexpectedly, they are overthrown, and their maker is destroyed with them.
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 meat or drink, and such as is not necessary but superfluous, and sought only by the intemperate, have been sufficiently explained. But those of Pharaoh, who appears to exercise sovereignty over these men and over all the powers of the soul, must now be investigated if we would proceed in order and consistently with our plan. (2.216) Pharaoh says, "In my dream I thought that I was standing by the bank of a river, and seven oxen came up as it were out of the river, of eminent plumpness in their flesh, and beautiful to the view, and fed in the green marsh; and behold, seven other oxen came up out of the river after them, evil to look at and ill-favoured, and lean in their flesh, such that I never saw any leaner in all Egypt; (2.217) and the lean and ill-favoured oxen devoured the seven former oxen which were beautiful, and picked out, and they entered into their stomachs, and still their appearance remained illfavoured, as I have described it at first. (2.218) And when I had awoke I fell asleep again; and again I saw in my dream, and as it were seven ears of corn grew up on one stalk, full and beautiful. And seven other ears of corn also came up, lean and wind-beaten, close to them, and these last seven ears did swallow up the seven beautiful and full Ears." (96) [Gen 41:17] (2.219) You see now the preface of the lover of self who being easily moved, and changeable, and fickle, both in his body and soul, says, "I thought that I was standing," and did not consider that unchangeableness and steadiness belong to God alone, and to him who is dear to God. (2.220) And the most evident proof of the unchangeable power which exists in him is this world, which is always in the same place and in the same condition. And if the world is immovable how can the Creator of it be any thing but firm? In the second place the sacred scriptures are likewise most infallible witnesses; (2.221) for it is said in them, where the words are put into the mouth of God, "I stand here and there, before you were dwelling upon the rock, (97) [Exo 17:6] which is an expression equivalent to, Thus am I who am visible to you, and am here: and I am there and everywhere, filling all places, standing and abiding in the same condition, being unchangeable, before you or any one of the objects of creation had any existence, being beheld upon the highest and most ancient authority of power, from which the creation of all existing things was shed forth, and the stream of wisdom flowed; (2.222) "for I am he who brought the stream of water out of the solid Rock," (98) [Deu 8:15] is said in another place. And Moses also bears witness to the immutability of the Deity, where he says, "I saw the place where the God of Israel Stood;" (99) [Exo 24:10] intimating enigmatically that he is not given to change by speaking here of his standing, and of his being firmly established.
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 of his durability as his most excellent possession: and presently afterwards he, the most ancient author of all things, namely God, says that he is about to erect firmly his covenant full of grace (and that means his law and his word) in the soul of the just man as on a solid foundation, which shall be an image in the likeness of God, when he says to Noah, "I will establish my covenant with Thee." (100) [Gen 9:10] (2.224) And besides this, he also indicates two other things, one that justice is in no respect different from the covenant of God, the other that other beings bestow gifts which are different from the persons who receive them; but God gives not only those gifts, but he gives also the very persons who receive them to themselves, for he has given me to myself, and every living being has he given to himself; for the expression, "I will establish my covenant with thee," is equivalent to, I will give thee to thyself. (2.225) And all those who are truly lovers of God desire eagerly to escape from the storm of multiplied affairs and business in which there is always tempestuous weather, and rough sea, and confusion, and to anchor in the calm and safe untroubled haven of virtue. (2.226) Do you not see what is said about the wise Abraham who "is standing before the Lord?" (101) [Gen 18:22] For when was it likely that the mind would be able to stand, no longer inclining to different sides like the balance in a scale, except when it is opposite to God, beholding him and being beheld by him? (2.227) For perfect absence of motion comes to it in two ways, either from beholding him with whom nothing can be compared, because he is not attracted by anything resembling himself, or from being beheld by him, because ... which he considered worthy, the ruler has assigned to himself alone as the most excellent of beings. And indeed a divine admonition was given in the following terms to Moses: "Stand thou here with Me," (102) [Deu 5:31] by which injunction both these things appear to be intimated, first, the fact that the good man is not moved, and secondly, the universal stability of the living God.
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 unchangeableness; and the mind, being at rest, well knows how great a blessing rest is, and admiring, its own beauty, it conceives that either it is assigned to God alone as his, or else to that intermediate nature which is between the mortal and the immortal race; (2.229) at all events, it says, "And I stood in the midst between the Lord and You," (103) [Deu 10:10] not meaning by these words that he was standing on his own feet, but wishing to indicate that the mind of the wise man, being delivered from all storms and wars, and enjoying unruffled calm and profound peace, is superior indeed to man, but inferior to God. (2.230) For the ordinary human mind is influenced by opinion, and is thrown into confusion by any passing circumstances; but the other is blessed and happy, and free from all participation in evil. And the good man is on the borders, so that one may appropriately say that he is neither God nor man, but that he touches the extremities of both, being connected with the mortal race by his manhood, and with the immortal race by his virtue. (2.231) And there is something which closely resembles this in the passage of scripture concerning the high priest; "For when," says the scripture, "he goes into the holy of holies, he will not be a man till he has gone out Again." (104) [Lev 16:17] But if at that time he is not a man, it is clear that he is not God either, but a minister of God, belonging as to his mortal nature to creation, but as to his immortal nature to the uncreated God. (2.232) And he is placed in the middle class until he again goes forth among the things which belong to the body and to the flesh. And this is the order of things according to nature, when the mind, being entirely occupied with divine love, bends its course towards the temple of God, and approaches it with all possible earnestness and zeal, it becomes inspired, and forgets all other things, and forgets itself also. It remembers him alone, and depends on him alone, who is attended by it as by a body-guard, and who receives its ministrations, to whom it consecrates and offers up the sacred and untainted virtues. (2.233) But when the inspiration has ceased, and the excessive desire has relaxed, then it returns from divine things and becomes a man again, mixing with human affairs, which were awaiting him in the vestibule, that they might carry him off while gazing only on the things in them.
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 and the perishable nature. Again, he classes him who is improving and advancing towards perfection in the region between the dead and the living, meaning by the "living" those persons who dwell with wisdom, and by "the dead" those who rejoice in folly; (2.235) for it is said with respect to Aaron, that "He stood between the dead and the living, and the plague was Stayed." (105) [Num 16:48] For he who is making progress is not reckoned among those who are dead as to the life of virtue, inasmuch as he has a desire and admiration of what is honourable, nor among those who are living in extreme and perfect prosperity, for there is still something wanting to the end, but he touches both extremes; (2.236) on which account the expression, "the plague was stayed," is very properly used rather than "the plague ceased;" for in those who are perfect the things which break, and crush, and destroy the soul cease; but in those who are advancing towards perfection, they are only diminished, as if they were only cut short and checked.
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 in the living God, and next in the word of the living God, which he has called his covenant; and in the third place in the wise man, and in the fourth degree in him who is advancing towards perfection, what could induce the wicked mind, which is liable to all sorts of curses, to think that it is able to stand by itself, while it is in reality borne about as in a deluge, and dragged hither and thither by the incessant eddies of things flowing in through the dead and agitated body? (2.238) "For I thought," says the scripture, "that I was standing on the bank of the River:" (106) [Gen 41:17] and by the word river we say that speech is symbolically meant, since both these things are borne outward, and flow on with a vigourous and sustained speed. And the one is at one time filled up with a great abundance of water, and the other with a quantity of verbs and nouns, and at another time they are both empty and relaxed, and in a state of quiescence; (2.239) again, they are of use inasmuch as the one irrigates the fields, and the other fertilizes the souls of those who receive it. And at times they are injurious by reason of overflowing, as then the one deluges the land on its borders, and the other troubles and confuses the reason of those who do not attend to it. (2.240) Therefore speech is compared to a river, and the nature of speech is twofold, the one sort being better and the other worse; that is, the better kind which does good, and that of necessity is the worse kind which does harm; (2.241) and Moses has given most conspicuous examples of each kind to those who are able to see, for he says, "For a river goes out of Eden to water the Paradise, and from thence it is divided into four Branches:" (107) [Gen 2:10] (2.242) and by the name Eden he means the wisdom of the living God, and the interpretation of the name Eden is "delight," because I imagine wisdom is the delight of God, and God is the delight of wisdom, as it is said also in the Psalms, "Delight thou in the Lord." (108) [Psa 36:4] And the divine word, like a river, flows forth from wisdom as from a spring, in order to irrigate and fertilize the celestial and heavenly shoots and plants of such souls as love virtue, as if they were a paradise. (2.243) And this sacred word is divided into four beginnings, by which I mean it is portioned out into four virtues, each of which is a princess, for to be divided into beginnings, (109)
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 filled with Water;" (111) [Psa 65:10] and it is absurd to give such a title to any of the rivers which flow upon the earth. But as it seems the psalmist is here speaking of the divine word, which is full of streams and wisdom, and which has no part of itself empty or desolate, or rather, as some one has said, which is diffused everywhere over the universe, and is raised up on high, on account of the continued and incessant rapidity of that ever-flowing spring. (2.246) There is also another expression in the Psalms, such as this, "The course of the river makes glad the city of God." (112) [Psa 45:5] What city? For the holy city, which exists at present, in which also the holy temple is established, at a great distance from any sea or river, so that it is clear, that the writer here means, figuratively, to speak of some other city than the visible city of God. (2.247) For, in good truth, the continual stream of the divine word, being borne on incessantly with rapidity and regularity, is diffused universally over everything, giving joy to all. (2.248) And in one sense he calls the world the city of God, as having received the whole cup of the divine draught, ... and being gladdened thereby, so as to have derived from it an imperishable joy, of which it cannot be deprived for ever. But in another sense he applies this title to the soul of the wise man, in which God is said also to walk, as if in a city, "For," says God, "I will walk in you, and I will be your God in You." (113) [Lev 26:12] (2.249) And who can pour over the happy soul which proffers its own reason as the most sacred cup, the holy goblets of true joy, except the cup-bearer of God, the master of the feast, the word? not differing from the draught itself, but being itself in an unmixed state, the pure delight and sweetness, and pouring forth, and joy, and ambrosial medicine of pleasure and happiness; if we too may, for a moment, employ the language of the poets.
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 they do not look for the city of the living God in the region of the earth, for it is not made of wood or of stone, but seek it in the soul which is free from war, and which proposes to those who are endowed with acuteness of sight a contemplative and peaceful life; (2.251) since where could any find a more venerable and holy abode for God amid all existing things, than the mind fond of contemplation, which is eager to behold every thing and which does not, even in a dream, feel a wish for sedition or disturbance? (2.252) And again, the invisible spirit which is accustomed to converse with me in an unseen manner prompts me with a suggestion, and says, O my friend, you seem to be ignorant of an important and most desirable matter which I will explain to you completely; for I have also in a most seasonable manner explained many other things to you also. (2.253) Know, then, O excellent man, that God alone is the truest, and most real, and genuine peace, and that every created and perishable essence is continual war. For God is something voluntary, and mortal essence is necessity. Whoever, therefore, is able to forsake war, and necessity, and creation, and destruction, and to pass over to the uncreated being, to the immortal God, to the voluntary principle, and to peace, may justly be called the abode and city of God. (2.254) Do not, therefore, consider it a different thing whether you speak of the sight of peace or the sight of God, as they are the same thing; because peace is not only the companion but also the chief of powers of the living God, which are distinguished by many names.
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, the river Euphrates," (114) [Gen 15:18] not meaning a portion of the land so much as a better portion in respect of our own selves. For our own body, and the passions which exist in it, and which are engendered by it, are likened to the river of Egypt, but the soul and the passions which are dear to that are likened to the river Euphrates. (2.256) And here a doctrine is laid down, at once most profitable to life and of the highest importance, that the good man has received for his inheritance the soul and the virtues of the soul: just as, on the contrary, the wicked man has received for his share the body and the vices of the body, and those which are engendered by the body. (2.257) And the expression "from," has a double sense. One, that by which the starting point from which it begins is included; the other that by which it is excluded. For when we say that from morning to evening there are twelve hours, or from the new moon to the end of the month there are thirty days, we are including in our enumeration both the first hour and the day of the new moon. And when any one says that such and such a field is three or four furlongs distant from the city, he clearly means to leave the city itself out of that measurement. (2.258) So that now, too, we must consider that the expression, "from the river of Egypt," is to be understood so as to include that river; for the writer intends to remove us to a distance from the things of the body which are seen to exist in a constant flow and course which is being destroyed and destroying, that so we may receive the inheritance of the soul with the imperishable virtues, which are, moreover, deserving of immortality. (2.259) Thus, therefore, by tracing it out diligently, we have found that praiseworthy speech is likened to a river; but speech which is deserving of blame is the very river of Egypt itself, untractable, unwilling to learn, as one may say in a word, lifeless speech; for which reason it is also changed into blood, (115) [Exo 7:17] as not being able to afford sustenance. For the speech of ignorance is not wholesome, and it is productive of bloodless and lifeless frogs, which utter only a novel and harsh sound, a noise painful to the ear. (2.260) And it is said, likewise, that all the fish in that river were destroyed. And by the fish are here figuratively meant the conceptions; for these things float about and exist in speech as in a river, resembling living things and filling the river with life. But in uninstructed speech all conceptions die; for it is not possible to find any thing intelligent in it, but only, as some one has said, some disorderly and unmusical voices of jackdaws.
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 the banks of a river, as his words are, "I thought that I was standing by the bank (cheilos) of the River." (116) [Gen 41:17] It must be desirable to say a few seasonable things also about the bank. (2.262) Now there appears to be two most necessary objects on account of which nature has adapted lips (cheileµ) to all animals, and especially to men; one for the same of tranquillity, for they are the strongest bulwark and fortification of the voice; the other for the sake of distinctness, for it is through them that the stream of words issues forth. For when they are closed speech is checked; for it is impossible that it should be borne outward if they are not parted. (2.263) And by these means nature prepares and trains man for both objects, speech and silence, watching the appropriate time for each employment. As for instance, is anything said worth listening to? Then attend, raising no obstacle, in perfect quiet, according to the injunction of Moses, "Be silent and Hear." (117) [Deu 27:19] (2.264) For of those persons who mix themselves up with contentious discussions there is not one who can properly be considered as either speaking or listening; but this is only advantageous to him who is about to do so. (2.265) Again, when you see, amid the wars and disasters of life, the merciful hand of God and his favourable power held over you and standing in defence of you, be silent yourself; for that champion stands in no need of any assistance. And there are proofs of this fact recorded in the sacred writings; such, for instance, as the verse, "The Lord will fight for us, and ye shall be Silent." (118) [Exo 14:14] (2.266) And if you see the genuine offspring and the firstborn of Egypt destroyed, namely desire, and pleasures, and pain, and fear, and iniquity, and mirth, and intemperance, and all the other qualities which are similar and akin to these, then marvel and be silent, dreading the terrible power of God; (2.267) for, say the scriptures, "Not a dog shall move his tongue, nor shall anything, man or beast, utter a Sound;" (119) [Exo 11:7] which is equivalent to saying, It does not become either the impudent tongue to bark and curse--nor the man that is within us, that is to say, our dominant mind; nor the cattle-like beast which is within us, that is to say, the outward sense--to boast, when all the evil that was in us has been utterly destroyed, and when an ally from without comes of his own accord to hold his shield over us.
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 see memorials laid up, how did there, ever an unexpected participation in good take place to any one? It is well, therefore, to give thanks and to sing hymns in honour of him who bestowed it. (2.269) What, then, is the good? The passion which is attacking us is dead, and is thrown out on its face without burial. Let us not delay, but standing still, let us sing that most sacred and becoming hymn, feeling that we are command to say to all men, "Let us sing unto the Lord, for he has triumphed gloriously; the horse and his rider hath he thrown into the Sea." (120) [Exo 15:1] (2.270) But the rout and destruction of the passions is indeed a good, but not a perfect good; but the discovery of wisdom is a surpassing good, and when that is found all the people will sing harmonies and melodies, not with one kind of music only, but with every sort; (2.271) for then, says the scripture, "Israel sang this song at the Well;" (121) [Num 21:17] that is to say, in triumph for the fact that knowledge, which had long been hidden but which was sought for, had at length been found by all men, though lying deep by nature; the duty of which was to irrigate the rational fields existing in the souls of those men who are fond of contemplation. (2.272) What, then, shall we say? When we bring home the legitimate fruit of the mind, does not the sacred scripture enjoin us to display in our reason, as in a sacred basket, the first fruits of our fertility; a specimen of the glorious flowers, and shoots, and fruits which the soul has brought forth, bidding us speak out distinctly, and to utter panegyrics on the God who brings things to perfection, and to say, "I have cleared away the things which were holy out of my house, and I have arranged them in the house of God:" (122) [Deu 26:13] appointing as stewards and guardians of them, men selected for their superior merit, and giving them the charge of these sacred things; (2.273) and these persons are Levites, proselytes, and orphans, and widows. But some are suppliants, some are emigrants and fugitives, some are persons widowed and destitute of all created things, but enrolled as belonging to God, the genuine husband and father of the soul which is inclined to worship.
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 admirers of a blamable kind of silence, and of an interpretation open to reproach, practising both lines of conduct to their own destruction and that of others. (2.275) But the greater part of their employment consists in saying what they ought not; for having opened their mouth and leaving it unbridled, like an unrestrained torrent, they allow their speech to run on indiscriminately, as the poet says, dragging on thousands of profitless sayings; (2.276) therefore those who have devoted themselves to the advocacy of pleasure and appetite, and every sort of excessive desire, building up irrational passion as a fortification against dominant reason, and preparing themselves for a contentious sort of discussion, have come at last to a regular dispute, hoping to be able to blind the race which is endowed with the faculty of sight, and to throw it down precipices, and into depths from which it will not be able at any future time to emerge. (2.277) But some have not only put themselves forward as rivals to human virtue, but have proceeded to such a pitch of folly as to oppose themselves also to divine virtue. Therefore Pharaoh, the king of the land of Egypt, is spoken of as the leader of the company which is devoted to the passions; for it is said to the prophet, "Behold, he is going forth to the river, and thou shalt stand in the way to meet him, on the bank of the River;" (123) [Exo 7:15] (2.278) for it is the peculiar characteristic of the wise man to go forth to the rapidity and continual pouring forth of the irrational passion; and it is also characteristic of one man to go forth of the irrational passion; and it is also characteristic of the wise man to oppose with exceeding vigour the arguments on behalf of pleasure and desire, not with his feet, but with his mind, firmly and immoveably, standing on the bank of the river; that is to say, on the mouth and on the tongue, which are the organs of speech. For standing firmly on these, he will be able to overturn and defeat the plausible specious arguments which advocate the cause of passion. (2.279) But the enemy of the race which is endowed with the power of seeing, is the people of Pharaoh, which never ceased attacking, and persecuting, and enslaving virtue, until ... it paid the penalty for the evils which it inflicted ... being overwhelmed in the sea of those iniquities ... which it excited ... So that that period exhibited an extraordinary sight, a victory which was in no doubt, and a joy greater than could have been hoped for. (2.280) On which account it is said, "And Israel saw the Egyptians dead upon the sea-Shore." (124) [Exo 14:30] Great indeed was the hand which fought for them, compelling those who had sharpened these organs against the truth to fall by the mouth, and lips, and speech, so that they who had taken up these weapons against others should perish by their own arms and not by those of others. (2.281) And this announces three most glorious things to the soul; one, the destruction of the passions of Egypt; another, that this has taken place in no other spot than near the salt and bitter springs, as if on the shore of the sea, by which sophistical reason, that enemy of virtue, is poured forth; and, lastly, the sight of the disaster. (2.282) For no glorious thing can be invisible, but should be brought to the light and brilliancy of the sun. For so also the contrary, namely evil, should be thrust into deep darkness, and should be accounted deserving of night. And it may indeed by chance happen to some one to behold this: but what is really good should be always beheld by more piercing eyes. And what is so good as that what is good should live, and what is evil should die?
XLIII. (2.283) There were, therefore, three persons who uttered atrocious words which were to reach even to heaven; these men devoted themselves to studies against nature, or rather against their own souls, saying that this universe was the only thing which was perceptible to the outward senses, and visible, having never been created, and being never destined to be destroyed but being uncreated and imperishable, not requiring any superintendence, or care, or regulation, or management. (2.284) Afterwards piling up fresh attempts one upon another, they built up a doctrine which was not approved, and raised it to a height like a tower; for it is said, "And the whole earth spoke one Language," (125) [Gen 11:1] an inharmonious agreement of all the portions of the soul, for the purpose of overthrowing that which is the most comprehensive of all existing principles, namely, authority. (2.285) Therefore, a great and irresistable hand overthrew them when they were hoping to mount up even to heaven by their devices, for the purpose of destroying the everlasting kingdom; and it also dashed down the doctrine which they had built up; and the place is called confusion: (2.286) a very appropriate name for such an audacious and wicked attempt; for what can be more productive of confusion than anarchy? Are not houses which have no manager full of offences and disturbances? (2.287) And are not cities which are left unprovided with a king destroyed by the domination of the mob, the opposite evil to kingly power, and at the same time the greatest of all evils? And have not countries, and nations, and regions of the earth, the governments of which have been put down, lost all their ancient and great prosperity? (2.288) And why need I speak of matters of human history? For even the other species of animals, flocks of birds, and herds of terrestrial beasts, and shoals of aquatic creatures, never exist without some leader of their company; but they always desire and always pay attention to their own leader, as being the sole cause of the advantages they receive; at whose absence they are scattered and destroyed. (2.289) Do we suppose then, that in the case of earthly creatures, which are the most insignificant portion of the universe, authority is the cause of good things and anarchy the cause of evils, but that the world itself is not filled with extreme happiness by reason of the administration of God its king? (2.290) Therefore they have suffered punishment corresponding to their iniquities: for having polluted the sacred doctrine, they saw themselves polluted in like manner, all authority being taken away from among them; and being thrown themselves into confusion, but not having really caused any. But as long as they were left unpunished, being puffed up by insane pride, they sought to overthrow the authority of the universe by unholy speeches; and they set themselves up as rulers and kings, attributing the irresistible power of God to creatures which are perpetually coming to an end and being destroyed.
XLIV. (2.291) Therefore these ridiculous men giving themselves tragic airs and using inflated language, are accustomed to speak thus: we are they who are leaders; we are kings; On us all things depend. Who, except ourselves, is the cause of good and of the contrary? To whom, except to us, can be doing well or ill be truly attributed? They talk nonsense too in another manner, saying, that all things depend upon an invisible power, which they fancy presides over all human and divine affairs in the whole world. (2.292) Uttering such insolent falsehoods as these, if after intoxication they have become sober, and have come to themselves again, and feel ashamed of the intoxication to which they have given way coming under the dominion of the external senses, and if they reproach themselves for the evil actions which they have been led on to commit by folly, giving ear to their new counsellor, which never flatters, and which cannot be corrupted, namely, repentance, having propitiated the merciful power of the living God by sacred hymns of repentance instead of profane songs, they will find entire forgiveness. (2.293) But if they are restive and obstinate for ever, and indulge in wanton behavior, as if they were independent, and free, and the rulers of others, then by a necessity which is deaf to all entreaties and implacable, they will learn to feel their own nothingness in all things both small and great; (2.294) for the driver who mounts upon them, putting a bridle, upon this world, as though it were a winged chariot, drawing back with main strength the reins which before were loose, and pressing the bits severely, will remind them by whip and spur of his authority as master, which they, like wicked servants, have forgotten by reason of the gentle and merciful temper of their manager; (2.295) for bad servants, looking upon the gentleness of masters as anarchy, fancy themselves entirely free from the power of any master at all, until their owner checks their great and increasing disease by applying punishment as a remedy. (2.296) For which reason the expression is used of "a lawless soul, which with its lips distinguishes well-doing and evil-doing, and then will subsequently announce its own Sin." (126) [Lev 5:4] What sayest thou, O soul, full of insolence? For dost thou know what real good or real evil, real justice or real holiness, are? or what is suited to what? (2.297) The knowledge of those things and the power of regulating them belongs to God alone, and to whoever is dear to him. And witness is borne to this assertion by the scripture in which it is said, "I will kill and I will cause to live; I will smite and I will Heal." (127) [Deu 32:39] (2.298) But the mind which was wise in its own conceit had not even a superficial dreaming intimation of the things placed above it; but, wretched that it was, it was so completely carried away by the wind of vain opinion that it swore that those things which it had erroneously imagined stood firmly and solidly. (2.299) If, therefore, the violence and convulsion of the disease begin to relax, the sparks of returning health becoming gradually re-kindled, will compel it at first to confess its error, that is to say, to reproach itself, and afterwards to become a suppliant at the altar, entreating with prayers, and supplications, and sacrifices, that it may only obtain pardon.
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 and has made no such mention of the Euphrates or of any other of the sacred rivers; for here he says, "Thou shalt stand in the way to meet him by the bank of the river." (2.301) And yet perhaps some persons in a spirit of ridicule will say that it is not right to bring such matters as these forward for investigation, for that it rather displays a spirit of cavilling than does any good. But I imagine that such things, like sweetmeats, are prepared in the sacred scriptures, for the improvement of those who read them, and that we ought not to condemn the curiosity of those who investigate such matters, but that we should rather blame their indolence if they did not investigate them. (2.302) For our present discussion is not about the history of rivers but about ways of life, which are compared to the streams of rivers, running in opposite directions to one another. For the life of the good man consists in actions; but that of the wicked man is seen to consist only in words. And speech [...] in the tongue, and mouth, and lips, and [...] (128)