De Somniis (lib. i-ii)

And it is on this account that Moses very naturally represents this robe as stained with blood; since the whole life of the man who is mixed up in political affairs is tainted, warring on others and being warred against, and being aimed at, and attacked, and shot at by all the unexpected chances which befall him.

Examine now the man who has great influence with the people, on whom the affairs of the city depend. Do not be alarmed at those who look with admiration upon him; and you will find many diseases lurking within him, and you will see [*](Genesis xxxvii. 3. )

And envy is a formidable enemy, and one hard to be shaken off, clinging also to everything that is called good fortune, and it is not easy to escape from it.

What reason is there then for our congratulating ourselves on the administration of political affairs as if we were clothed in a garment of many colours, deceived by its external splendour, and not perceiving its ugliness, which is kept out of sight, and hidden, and full of treachery and guile?

Let us then put off this flowery robe, and put on that sacred one woven with the embroideries of virtue; for thus we shall escape the snares which want of skill, and ignorance, and want of knowledge, and education lay for us, of which Laban is the companion.

For when the sacred word has purified us with the sprinklings prepared beforehand for purification, and when it has adorned us with the select reasonings of true philosophy, and, having led us to that man who has stood the test, has made us genuine, and conspicuous, and shining, it blames the treacherous disposition which seeks to raise itself up to invalidate what is said.

For the scripture says: "I have seen what Laban does unto thee," [*](Genesis xxxi. 12. ) namely, things contrary to the benefits which I conferred on you, things impure, wicked, and altogether suited to darkness. But it is not right for the man who anchors on the hope of the alliance of God to crouch and tremble, to whom God says, "I am the God who was seen by thee in the place of God."

A very glorious boast for the soul, that God should think fit to appear to and to converse with it. And do not pass by what is here said, but examine it accurately, and see whether there are really two Gods. For it is said: "I am the God who was seen by thee;" not in my place, but in the place of God, as if he meant of some other God.

What then ought we to say? There is one true God only: but they who are called Gods, by an abuse of language, are numerous; on which account the holy scripture on the present [*](Genesis xxxi. 12. )

and what he here calls God is his most ancient word, not having any superstitious regard to the position of the names, but only proposing one end to himself, namely, to give a true account of the matter; for in other passages the sacred historian, when he considered whether there really was any name belonging to the living God, showed that he knew that there was none properly belonging to him; but that whatever appellation any one may give him, will be an abuse of terms; for the living God is not of a nature to be described, but only to be.

And a proof of this may be found in the oracular answer given by God to the person who asked what name he had, "I am that I am," [*](Exodus in. 14. ) that the questioner might know the existence of those things which it was not possible for man to conceive not being connected with God.

Accordingly, to the incorporeal souls which are occupied in his service, it is natural for him to appear as he is, conversing with them as a friend with his friends; but to those souls which are still in the body he must appear in the resemblance of the angels, though without changing his nature (for he is unchangeable), but merely implanting in those who behold him an idea of his having another form, so that they fancy that it is his image, not an imitation of him, but the very archetypal appearance itself.

There is then an old story much celebrated, that the Divinity, assuming the resemblance of men of different countries, goes round the different cities of men, searching out the deeds of iniquity and lawlessness; and perhaps, though the fable is not true, it is a suitable and profitable one.

But the scripture, which at all times advances its conceptions with respect to the Deity, in a more reverential and holy tone, and which likewise desires to instruct the life of the foolish, has spoken of God under the likeness of a man, though not of any particular man;

attributing to him, with this view, the possession of a face, and hands, and feet, and of a mouth and voice, and also anger and [*](Exodus in. 14. )

for the writers knew that some men are very dull in their natures, so as to be utterly unable to form any conception whatever of God apart from a body, whom it would be impossible to admonish if they were to speak in any other style than the existing one, of representing God as coming and departing like a man; and as descending and ascending, and as using his voice, and as being angry with sinners, and being implacable in his anger; and speaking too of his darts and swords, and whatever other instruments are suitable to be employed against the wicked, as being all previously ready.

For we must be content if such men can be brought to a proper state, by the fear which is suspended over them by such descriptions; and one may almost say that these are the only two paths taken, in the whole history of the law; one leading to the plain truth, owing to which we have such assertions as, "God is not as a man;" [*](Numbers xxiii. 19. ) the other, that which has regard to the opinions of foolish men, in reference to whom it is said, "The Lord God shall instruct you, like as if a man instructs his son." [*](Deut. i. 31. )

Why then do we any longer wonder, if God at times assumes the likeness of the angels, as he sometimes assumes even that of men, for the sake of assisting those who address their entreaties to him? so that when he says, "I am the God who was seen by thee in the place of God;" [*](Genesis xxxi. 13. ) we must understand this, that he on that occasion took the place of an angel, as far as appearance went, without changing his own real nature, for the advantage of him who was not, as yet, able to bear the sight of the true God;

for as those who are not able to look upon the sun itself, look upon the reflected rays of the sun as the sun itself, and upon the halo around the moon as if it were the moon itself; so also do those who are unable to bear the sight of God, look upon his image, his angel word, as himself.

Do you not see that encyclical instruction, that is, Hagar, [*](Numbers xxiii. 19. ) [*](Deut. i. 31. ) [*](Genesis xxxi. 13. )