De Somniis (lib. i-ii)

on which account he says himself, "I am the Lord God," [*](Genesis xxxi. 13. ) I whose image you formerly beheld instead of me, and whose pillar you set up, engraving on it a most sacred inscription; and the inscription indicated that I stood alone, and that I established the nature of all things, bringing disorder and irregularity into order and regularity, and supporting the universe firmly, so that it might rest on a firm and solid foundation, my own ministering word.

For the pillar is the symbol of three things; of standing, of dedication, and of an inscription: now the standing and the inscription have been described, but the dedication it is necessary should be explained to all men.

For heaven and the world are an offering dedicated to God who made them; and all the cosmopolitan and God-loving souls, which dedicate and consecrate themselves to him, not allowing any mortal thing to drag them in an opposite direction, are never weary of hallowing their own life, and adorning it with every kind of beauty as a meet offering for him.

And he is a foolish man who does not set up a pillar to God, but who erects one to himself instead, attributing stability to the things of creation, which is tossed about in every direction, and thinking those things worthy of inscriptions and panegyrics, which are in reality full of matter for blame and accusation, and which as such had better never have been mentioned in an inscription at all, or if they had, had better have been speedily erased again.

On which account the holy scripture says distinctly, "Thou shalt not set up a pillar to thyself;" [*](Deut.. xvi. 22. ) for in truth there is nothing belonging to man that is stable, no, not though some persons persist even so obstinately in affirming it.

But they not only think that they stand firmly, but also that they are worthy of honours and inscriptions, forgetting him who is alone worthy of honour, and who is alone firmly fixed; for while they are turning aside and wandering away from the path which leads to virtue, the outward sense leads them still more astray, that is to say, the woman who is akin to them, she also [*](Genesis xvi. 13. ) [*](Genesis xxxi. 13. ) [*](Deut.. xvi. 22. )

therefore, the whole soul, like a ship, [*](Mangey thinks that this passage is corrupt, and proposes to alter ναυ̃ς into ἄπνους, "dead," but it seems unnecessary. ) being shut in all around, is offered up as a pillar; for the sacred scriptures tell us that Lot’s wife having turned back to look behind her, became a pillar of salt,

and this is said very naturally and fitly; for if any one does not look forwards at those things which are worthy of being seen and heard (and these things are the virtues and the actions done in accordance with virtue), but looks backwards at the things which are behind him, at deaf glory, and blind riches, and senseless vigour of body, and an empty elegance of mind, pursuing these objects only, and such as are akin to them, he will lie as a lifeless pillar melting away by itself; for salt is not a thing to preserve his firmness.

Very admirably therefore does the practiser of virtue, having learnt by continued study that creation is a thing in its own nature moveable, but that the uncreated God is unchangeable and immoveable, erect a pillar to God, and anoint it after he has erected it; for God says, "Thou hast anointed my pillar." [*](Genesis xxxi. 13. )

But do not fancy that that stone was anointed with oil, but understand rather that that opinion, that God is the only being who stands firmly, was thoroughly hardened by exercise, and established in the soul by the science of wrestling, not that science by which bodies are made fat, but that by which the mind acquires strength and irresistible vigour;

for the man who is eager in the pursuit of good studies and virtuous objects is fond of labours, and fond of exercises; so that very naturally, having worked out the science of training which is the sister of the art of medicine, he anoints and brings to perfection all the reasonings of virtue and piety, and dedicates them, as a most beautiful and lasting offering to God.

For this reason, after mentioning the dedication of the pillar, God adds that, "Thou vowedst a vow to me." Now a vow also is, to speak properly, a dedication, since he who makes a vow is said to offer up, as a gift to God, not only his own possessions, but himself likewise, who is the owner of them;

for says the scripture, "the man is holy who nourishes the locks of the hair of his head; who has vowed a vow." But if he is holy he [*](Mangey thinks that this passage is corrupt, and proposes to alter ναυ̃ς into ἄπνους, "dead," but it seems unnecessary. ) [*](Genesis xxxi. 13. )

and there is an evidence in favour of my argument, in the conduct of the prophetess, and mother of a prophet, Hannah, whose name being translated, signifies grace; for she says that she gives her son, "Samuel, as a gift to the Holy One," [*](I Samuel i. 28. ) not dedicating him more as a human being, than as a disposition full of inspiration, and possessed by a divinely sent impulse; and the name Samuel being interpreted means, "appointed to God."

Why then, O my soul, do you any longer waste yourself in vain speculations and labours? and why do you not go as a pupil to the practiser of virtue, taking up arms against the passions, and against vain opinion, to learn from him the way to wrestle with them? For as soon as you have learnt this art, you will become the leader of a flock, not of one which is destitute of marks, and of reason, and of docility, but of one which is well approved, and rational, and beautiful,

of which, if you become the leader, you will pity the miserable race of mankind, and will not cease to reverence the Deity; and you will never be weary of blessing God, and moreover you will engrave hymns suited to your sacred subject upon pillars, that you may not only speak fluently, but may also sing musically the virtues of the living God; for by these means you will be able to return to your father’s house, being delivered from a long and profitless wandering in a foreign land.