De Somniis (lib. i-ii)

Now philosophers in general are wont to call these demons, but the sacred scripture calls them angels, using a name more in accordance with nature. For indeed they do report (διαγγέλλουσι) the injunctions of the father to his children, and the necessities of the children to the father.

And it is in reference to this employment of theirs that the holy scripture has represented them as ascending and descending, not because God, who knows everything before any other being, has any need of interpreters; but because it is the lot of us miserable mortals to use speech as a mediator and intercessor; because of our standing in awe of and fearing the Ruler of the universe, and the all-powerful might of his authority;

having received a notion of which he once entreated one of those mediators, saying: "Do thou speak for us, and let not God speak to us, lest we die." [*](Exodus xx 19. ) For not only are we unable to endure his chastisements, but we cannot bear even his excessive and unmodified benefits, which he himself proffers us of his own accord, without employing the ministrations of any other beings.

Very admirably therefore does Moses represent the air under the figurative symbol of a ladder, as planted solidly in the earth and reaching up to heaven. For it comes to pass that the evaporations which are given forth by the earth becoming rarefied, are dissolved into air, so that the earth is the foundation and root of the air, and that the heaven is its head.

Accordingly it is said that the moon is not an unadulterated consolidation of pure aether, as each of the other stars is, but is rather a combination of the aether-like and air-like essence. For that black spot which appears in it, which some call a face, is nothing else but the air mingled with it, which is by nature black, and which extends as far as heaven.

The ladder therefore in the world which is here [*](Exodus xx 19. )

But all the words of God move incessantly upwards and downwards through the whole of it, dragging it upwards along with them whenever they soar aloft, and separating it from whatever is mortal, and exhibiting to it a sight of those things which alone are worthy of being beheld; but yet not casting it down when they descend. For neither is God himself, nor the word of God, worthy of blame. But they join with them in their descent, by reason of their love for mankind and compassion for our race, for the sake of being their allies and rendering them assistance, in order that by breathing in a saving inspiration they may recall to life the soul which was still being tossed about in the body as in the river.

Now the God and governor of the universe does by himself and alone walk about invisibly and noiselessly in the minds of those who are purified in the highest degree. For there is extant a prophecy which was delivered to the wise man, in which it is said: "I will walk among you, and I will be your God." [*](Leviticus xxvi. 12. ) But the angels—the words of God—move about in the minds of those persons who are still in a process of being washed, but who have not yet completely washed off the life which defiles them, and which is polluted by the contact of their heavy bodies, making them look pure and brilliant to the eyes of virtue.

But it is plain enough what vast numbers of evils are driven out, and what a multitude of wicked inhabitants is expelled in order that one good man may be introduced to dwell there. Do thou, therefore, O my soul, hasten to become the abode of God, his holy temple, to become strong from having been most weak, powerful from having been powerless, wise from having been foolish, and very reasonable from having been doting and childless.

And perhaps too the practiser of virtue represents his own life as like to a ladder; for the practise of anything is naturally an anomalous thing, since at one time it soars up to a height, and at another it turns downwards in a contrary direction; and at one time has a fair voyage like a ship, and at [*](Leviticus xxvi. 12. )

And perhaps this is no incorrect statement; for the wise have obtained the heavenly and celestial country as their habitation; having learnt to be continually mounting upwards, but the wicked have received as their share the dark recesses of hell, having from the beginning to the end of their existence practised dying, and having been from their infancy to their old age familiarised with destruction.

But the practisers of virtue, for they are on the boundary between two extremities, are frequently going upwards and downwards as if on a ladder, being either drawn upwards by a more powerful fate, or else being dragged down by that which is worse; until the umpire of this contention and conflict, namely God, adjudges the victory to the more excellent class and utterly destroys the other.

There is also in this dream another sort of similitude or comparison apparent, which must not be passed over in silence; the affairs of mankind are naturally compared to a ladder, on account of their irregular motion and progress:

for as some one or other has said; "One day has cast one man down from on high and destroyed him, and another it has raised up, nothing that belongs to our human race being formed by nature so as to remain long in the same condition, but all such things changing with all kinds of alteration.

Do not men become rulers from having been private individuals, and private individuals from having been rulers, poor from having been rich, and very rich from having been poor; glorious from being despised, and most illustrious from having been infamous?" [...] A very beautiful way of life: for it is very possible that the being whose habitation is the whole world, may dwell with you also, and take care of your house, so that it may be completely protected and free from injury for ever;

and there is such a way as this in which human affairs move upwards and downwards, meeting with an unstable and variable fortune, the anomalous character of which, unerring time proves by evidence which is not indistinct but manifest and legible.

But the dream also represented the archangel, namely the Lord himself, firmly planted on the ladder; for we

But let no one who hears that he was firmly planted thus suppose that any thing at all assists God, so as to enable him to stand firmly, but let him rather consider this fact that what is here indicated is equivalent to the assertion that the firmest position, and the bulwark, and the strength, and the steadiness of everything is the immoveable God, who stamps the character of immobility on whatever he pleases; for, in consequence of his supporting and consolidating things, those which he does combine remain firm and indestructible.

Therefore he who stands upon the ladder of heaven says to him who is beholding the dream, "I am the Lord God of Abraham thy father, and the God of Isaac; be not afraid." [*](Genesis XXVIII. 13. ) This oracle and this vision were also the firmest support of the soul devoted to the practise of virtue, inasmuch as it taught it that the Lord and God of the universe is both these things also to his own race, being entitled both the Lord and God of all men, and of his grandfathers and ancestors, and being called by both names in order that the whole world and the man devoted to virtue might have the same inheritance; since it is also said, "The Lord himself is his inheritance." [*](Deuteronomy x. 9. )

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 Isaac; for this latter is the symbol of the knowledge which exists by nature, which hears itself, and teaches itself, and learns of itself; but Abraham is the symbol of that which is derived from the teaching of others; and the one again is an indigenous and native inhabitant of his country, but the other is only a settler and a foreigner;