De Somniis (lib. i-ii)

The treatise before this one has contained our opinions on those visions sent from heaven which are classed under the first species; in reference to which subject we delivered our opinion that the Deity sent the appearances which are beheld by man in dreams in accordance with the suggestions of his own nature. But in this treatise we will, to the best of our power, describe those dreams which come under the second species.

Now the second species is that in which our mind, being moved simultaneously with the mind of the universe, has appeared to be hurried away by itself and to be under the influence of divine impulses, so as to be rendered capable of comprehending beforehand, and knowing by anticipation some of the events of the future. Now the first dream which is akin to the species which I have been describing, is that which appeared on the ladder which reached up to heaven, and which was of this kind.

"And Jacob dreamed, and behold a ladder was firmly planted on the earth, the head of which reached up to heaven; and the angels of God were ascending and descending on it. And behold there was a ladder firmly planted on the earth, and the Lord was standing steadily upon it; and he said, I am the God of Abraham thy father, and the God of Isaac: be not afraid. The earth on which thou art sleeping I will give unto thee and unto thy seed, and thy seed shall be as the dust of the earth, and it shall be multiplied as the sand on the seashore, and shall spread to the south, and to the north, and to the east; and in thee shall all the kindreds of the earth be

But the previous considerations of the circumstances of this vision requires that we should examine them with accuracy, and then perhaps we shall be able to comprehend what is indicated by the vision. What, then, are the previous circumstances? The scripture tells us, "And Jacob went up from the well of the oath, and came to Charran, and went into a place and lay down there until the sun arose. And he took one of the stones of the place and placed it at his head, and went to sleep in that place." And immediately afterwards came the dream.

Therefore it is well at the outset to raise a question on these three points:—One, What was the well of the oath, [*](Genesis xxvi. 33. ) and why was it called by this name? Secondly, What is Charran, and why, after Jacob had departed from the well beforementioned, did he immediately go to Charran? Thirdly, What was the place, and why, when he was in it, did the sun at once set, and did he go to sleep?

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 is not superficial, but very deep. Nor does it lie in an open place, but a well is fond of being hidden somewhere in secret. Nor is it found with ease, but only after great labour and with difficulty; and this too is seen to be the case with sciences, not only with such as have great and indescribable subjects of speculation, but even with respect to such as are the most insignificant.

Choose, therefore, whichever art you please; not the most excellent, but even the most obscure of all, which perhaps no one who has been bred a free man in the whole city would ever study of his own accord, and which scarcely any servant in the field would attend to, who, against his will, was a slave to some morose and ill-tempered master who compelled him to do many unpleasant things.

For the matter will be found to be not a simple one, but rather one of great complications and variety, not easy to be seized upon, but difficult to discover, difficult to master, hostile [*](Genesis xxviii. 12. ) [*](Genesis xxvi. 33. )

and it is owing to this that one man is more thoroughly skilled in grammar or in geometry than another, because of its being impossible to circumscribe, increase, and extend one within certain limits; for there is always more that is left behind than what comes to be learnt; and what is left watches for and catches the learner, so that even he who fancies that he has comprehended and mastered the very extremities of knowledge would be considered but half perfect by another person who was his judge, and if he were before the tribunal of truth would appear to be only beginning knowledge;

for life is short, as some one has said, but art is long; of which that man most thoroughly comprehends the magnitude, who sincerely and honestly plunges deeply into it, and who digs it out like a well. And such a man, when he is at the point of death, being now grey-headed and exceedingly old, it is said, wept, not that he feared death as being a coward, but out of a desire for instruction, as feeling that he was now, for the first time, entering upon it when he was finally departing from life.

For the soul flourishes for the pursuit of knowledge when the prime vigour of the body is withering away from the lapse of time; therefore, before one has arrived at one’s prime and vigour by reason of a more accurate comprehension of things, it is not difficult to be tripped up. But this accident is common to all people who are fond of learning, to whom new subjects of contemplation are continually rising up and striving after old ones, the soul itself producing many such subjects when it is not barren and unproductive. And nature, also, unexpectedly and spontaneously displaying a great number to those who are gifted with acute and penetrating intellects. Therefore the well of knowledge is shown to be of this kind, having no boundary and no end.

We must now explain why it was called the well of the oath. Those matters which are doubted about are decided by an oath, and those which are uncertain are confirmed in the same manner, and so, too, those which want certification receive it; from which facts this inference is drawn, that

It is well, therefore, to enrol one’s self under the banners of one who discusses these matters without an oath; but he who is not very much inclined to assent to the assertions of another will at least assent to them when he has made oath to their correctness. But let no one refuse to take an oath of this kind, well knowing that he will have his name inscribed on pillars among those who are faithful to their oaths.

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, the fourth and last was called the well of the oath.

May it not be that the sacred historian here desires to represent, in a figurative manner, that as in the universe there are four elements of which this world is composed, and as there are an equal number in ourselves, of which we have been fashioned before we were moulded into our human shape, three of them are capable of being comprehended somehow or other, but the fourth is unintelligible to all who come forward as judges of it.

Accordingly, we find that the four elements in the world are the earth, and the water, and the air, and the heaven, of which, even if some are difficult to find, they are still not classed in the utterly undiscoverable portion.

For that the earth, because it is a heavy, and indissoluble, and solid substance, is divided into mountains and champaign districts, and intersected by rivers and seas, so that some portion of it consists of islands, and some portions are continent. And again, some of it has a shallow and some a deep soil; and some is rough, and rugged, and strong, and altogether barren; and some is smooth and delicate, and exceedingly fertile; and besides all these facts we know a great number of others relative to the earth.

And again, there is the water, which we know has many of the aforesaid qualities in common with the earth, and many also peculiar to itself; for some of it is sweet, and some brackish, and some is mixed up of various characteristics; and some is good to drink, and some is not drinkable; and, moreover, neither of these last qualities is invariable with respect to every creature, but there are some to which it is

for there is in all sorts of places an infinite number of springs pouring forth hot water, not on the land only but even in the sea: at all events, there have appeared before now veins pouring up warm water in the middle of the sea, which all the enormous efflux of salt water in all the sea that encircles the world, pouring over them from all eternity, has never been able to extinguish, nor even in the least degree to diminish.

Again, we know that the air has an attractive nature, yielding to such bodies as surround it in an altitude of resistance, being the organ of life, and breath, and sight, and hearing, and all the rest of the external senses, admitting of rarification, and condensation, and motion, and tranquillity, and changes, and variations of every kind, by which it is altered and modified, and generating summers and winters, and the seasons of autumn and spring, by means of which the circle of the year is at last brought to a conclusion.