De Somniis (lib. i-ii)

for having forsaken the language of those who indulge in sublime conversations about astronomy, a language imitating that of the Chaldaeans, foreign and barbarous, he was [*](Genesis XXVIII. 13. ) [*](Deuteronomy x. 9. )

Now this disposition stands in need of two powers to take care of it, the power that is of authority, and that of conferring benefits, in order that in accordance with the authority of the governor, it may obey the admonitions which it receives, and also that it may be greatly benefited by his beneficence. But the other disposition stands in need of the power of beneficence only; for it has not derived any improvement from the authority which admonishes it, inasmuch as it naturally claims virtue as its own, but by reason of the bounty which is showered upon it from above, it was good and perfect from the beginning;

therefore God is the name of the beneficent power, and Lord is the title of the royal power. What then can any one call a more ancient and important good, than to be thought worthy to meet with unmixed and unalloyed beneficence? And what can be less valuable than to receive a mixture of authority and liberality? And it appears to me that it was because the practiser of virtue saw that he uttered that most admirable prayer that, "the Lord might be to him as God;" [*](Genesis xxviii. 21 ) for he desired no longer to stand in awe of him as a governor, but to honour and love him as a benefactor.

Now is it not fitting that even blind men should become sharp-sighted in their minds to these and similar things, being endowed with the power of sight by the most sacred oracles, so as to be able to contemplate the glories of nature, and not to be limited to the mere understanding of the words? But even if we voluntarily close the eye of our soul and take no care to understand such mysteries, or if we are unable to look up to them, the hierophant himself stands by and prompts us. And do not thou ever cease through weariness to anoint thy eyes until you have introduced those who are duly initiated to the secret light of the sacred scriptures, and have displayed to them the hidden things therein contained, and their reality, which is invisible to those who are uninitiated.

It is becoming then for you to act thus; but as for ye, O souls, who have once tasted of divine love, as if you had even awakened from deep sleep, dissipate the mist that is before you; and hasten forward to that beautiful spectacle, putting aside slow and hesitating fear, in order to comprehend all the [*](Genesis xxviii. 21 )

There are then a countless number of things well worthy of being displayed and demonstrated; and among them one which was mentioned a little while ago; for the oracle calls the person who was really his grandfather, the father of the practiser of virtue, and to him who was really his father, it has not given any such title; for the scripture says, "I am the Lord God of Abraham thy father," [*](Genesis xxviii. 13. ) but in reality Abraham was his grandfather; and then proceeds, "And the God of Isaac," and in this case he does not add, "thy father:"

is it not then worth while to examine into the cause of this difference? Undoubtedly it is; let us then in a careful manner apply ourselves to the consideration of the cause. Philosophers say that virtue exists among men, either by nature, or by practise, or by learning. On which account the sacred scriptures represent the three founders of the nation of the Israelites as wise men; not indeed originally endowed with the same kind of wisdom, but arriving rapidly at the same end.

For the eldest of them, Abraham, had instruction for his guide in the road which conducted him to virtue; as we shall show in another treatise to the best of our power. And Isaac, who is the middle one of the three, had a self-taught and self-instructed nature. And Jacob, the third, arrived at this point by industry and practise, in accordance with which were his labours of wrestling and contention.

Since then there are thus three different manners by which wisdom exists among men, it happens that the two extremes are the most nearly and frequently united. For the virtue which is acquired by practise, is the offspring of that which is derived from learning. But that which is implanted by nature is indeed akin to the others, for it is set below them, as the root for them all. But it has obtained its prize without any rivalry or difficulty.

So that it is thus very natural for Abraham, as one who had been improved by instruction, to be called the father of Jacob, who arrived at his height of virtue by practise. By which expression is indicated not so much the relationship of one man to the other, but that the power which is fond of hearing is very ready for learning; the power which is devoted to practise being also well suited for wrestling. [*](Genesis xxviii. 13. )

If, however, this practiser of virtue runs on vigorously towards the end and learns to see clearly what he previously only dreamed of in an indistinct way, being altered and re-stamped with a better character, and being called Israel, that is, "the man who sees God," instead of Jacob, that is, "the supplanter," he then is no longer set down as the son of Abraham, as his father, of him who derived wisdom from instruction, but as the son of Israel, who was born excellent by nature.

These statements are not fables of my own invention, but are the oracle written on the sacred pillars. For, says the scripture: "Israel having departed, he and all that he had came to the well of the oath, and there he sacrificed a sacrifice to the God of his father Isaac." [*](Genesis xlvi. 1. ) Do you not now perceive that this present assertion has reference not to the relationship between mortal men, but, as was said before, to the nature of things? For look at what is before us. At one time, Jacob is spoken of as the son of his father Abraham, and at another time he is called Israel, the son of Isaac, on account of the reason which we have thus accurately investigated.

Having then said: "I am the Lord God of Abraham, the father and the God of Isaac," he adds: "Be not afraid," very consistently. For how can we any longer be afraid when we have thee, O God, as our armour and defender? Thee, the deliverer from fear and from every painful feeling? Thee, who hast also fashioned the archetypal forms of our instruction while they were still indistinct, so as to make them visible, teaching Abraham wisdom, and begetting Isaac, who was wise from his birth. For you condescended to be called the guide of the one and the father of the other, assigning to the one the rank of a pupil, and to the other that of a son.

For this reason, too, God promised that he would give him the land. I mean by the land here, all-prolific virtue, on which the practiser rests from his contests and sleeps, from the fact of the life according to the outward sense being lulled asleep, and that of the soul being awakened. Receiving gladly peaceful repose there, which he did not obtain without war, and the afflictions which arise from war, not by means of bearing arms and slaying men; away with any such notion! but by overthrowing the array of vices and passions which are the adversaries of virtue. [*](Genesis xlvi. 1. )

But the race of wisdom is likened to the sand of the sea, by reason of its boundless numbers, and because also the sand, like a fringe, checks the incursions of the sea; as the reasonings of instruction beat back the violence of wickedness and iniquity. And these reasonings, in accordance with the divine promises, are extended to the very extremities of the universe. And they show that he who is possessed of them is the inheritor of all the parts of the world, penetrating everywhere, to the east, and to the west, to the south, and to the north. For it is said in the scripture: "He shall be extended towards the sea, and towards the south, and towards the north, and towards the east." [*](Genesis xxviii. 14. )

But the wise and virtuous man is not only a blessing to himself, but he is also a common good to all men, diffusing advantages over all from his own ready store. For as the sun is the light of all those beings who have eyes, so also is the wise man light to all those who partake of a rational nature.

"For in thee shall all the nations of the earth be blessed." And this oracle applies to the wise man in respect of himself, and also in respect of others. [*](The text is very corrupt here. I have followed Mangey’s reading and translation. ) For if the mind which is in me is purified by perfect virtue, and if the tribes of that earthly part which is about me are purified at the same time, which tribes have fallen to the lot of the external senses, and of the greatest channel of all, namely the body; and if any one, either in his house, or in his city, or in his country, or in his nation, becomes a lover of wisdom, it is inevitable that that house, and that city, and that country, and that nation, must attain to a better life.

For, as those spices which are set on fire fill all persons near them with their fragrance, so in the same manner do all those persons who are neighbours of and contiguous to the wise man catch some of the exhalations which reach to a distance from him, and so become improved in their characters.

And it is the greatest of all advantages to a soul engaged in labours and contests, to have for its fellow traveller, God, who penetrates everywhere. "For behold," says God, "I am with thee." [*](Genesis xxviii. 15. ) Of what then can we be in need while we have for our wealth Thee, who art the only true and real [*](Genesis xxviii. 14. ) [*](The text is very corrupt here. I have followed Mangey’s reading and translation. ) [*](Genesis xxviii. 15. )

Very admirably therefore is it said in the scripture: "I will lead thee back to this land." For it was fitting that the reason should remain with itself, and should not depart to the outward sense. And if it has departed, then the next best thing is for it to return back again.