De Somniis (lib. i-ii)

And it is for this reason that the sacred scripture says, that no one can be pure before the evening, [*](Leviticus iv. 31. ) as the disorderly motions of the outward senses agitate and confuse the intellect. Moreover, he establishes a law for the priests also which may not be avoided, combining with it an expression of a grave opinion when it says, "He shall not eat of the holy things unless he have washed his body in water, and unless the sun has set, and he has become pure." [*](Leviticus xxii. 6. )

For by these words it is very clearly shown that there is no one whatever completely pure, so as to be fit to be initiated into the holy and sacred mysteries, to whose lot it has fallen to be honoured with these glories of life which are appreciable by the external senses. But if any one rejects these glories, he is deservedly made conspicuous by the light of wisdom, by means of which he will be able to wash off the stains of vain opinion and to become pure.

Do you not see that even the sun itself produces opposite effects when he is setting from those which he causes when rising? For when he rises everything upon the earth shines, and the things in heaven are hidden from our view; but, on [*](Genesis xli. 45. ) [*](Leviticus iv. 31. ) [*](Genesis xxxii. 31. ) [*](Leviticus xxii. 6. )

In the same manner, also, in us, when the light of the outward senses rises like the sun, the celestial and heavenly sciences are really and truly hidden from view; but when this light is near setting, then the starlike radiance of the virtues appears, when the mind is pure, and concealed by no object of the outward senses.

But according to the third signification, when he speaks of the sun, he means the divine word, the model of that sun which moves about through the heaven, as has been said before, and with respect to which it is said, "The sun went forth upon the earth, and Lot entered into Segor, and the Lord rained upon Sodom and Gomorrah brimstone and fire." [*](Genesis xix. 23. )

For the word of God, when it reaches to our earthly constitution, assists and protects those who are akin to virtue, or whose inclinations lead them to virtue; so that it provides them with a complete refuge and salvation, but upon their enemies it sends irremediable overthrow and destruction.

And in the fourth signification, what is meant by the sun is the God and ruler of the universe himself, as I have said already, by means of whom such offences as are irremediable, and which appear to be overshadowed and concealed, are revealed; for as all things are possible, so, likewise, all things are known to God.

In reference to which faculty of his it is that he drags those persons who are living dissolutely as regards their souls, and who are in a debauched and intemperate manner, cohabiting with the daughters of the mind the outward senses, as prostitutes and harlots, to the light of the sun, in order to display their true characters;

for the scripture says, "And the people abode in Shittim;" now the meaning of the name Shittim is, "the thorns of the passions" which sting and wound the soul. "And the people was polluted, and began to commit whoredom with the daughters of Moab," [*](Numbers xxv. 1. ) and these who are called daughters are the outward senses, for the name Moab is interpreted, "of a father;" and the scripture adds, "Take all the chiefs of the people, and make an example of them unto the Lord in the face of the sun, and the anger of the Lord shall be turned from Israel." [*](Numbers xxv. 4, )

For he not only desires that the [*](Genesis xix. 23. ) [*](Numbers xxv. 1. ) [*](Numbers xxv. 4, )

Why so? Because, even if the mind, fancying that though it does wrong it can escape the notice of the Deity as not being able to see everything, should sin secretly and in dark places, and should after that, either by reason of its own notions or through the suggestions of some one else, conceive that it is impossible that anything should be otherwise than clear to God, and should disclose itself and all its actions, and should bring them forward, as it were, out of the light of the sun, and display them to the governor of the universe, saying, that it repents of the perverse conduct which it formerly exhibited when under the influence of foolish opinion (for that nothing is indistinct before God, but all things are known and clear to him, not merely such as have been done, but even such are merely hoped or designed, by reason of the boundless character of his wisdom), it then is purified and benefited, and it propitiates the chastiser who was ready to punish it, namely, conscience, who was previously filled with just anger towards it, and who now admits repentance as the younger brother of perfect innocence and freedom from sin.

Moreover, it appears that Moses has in other passages also taken the sun as a symbol of the great Cause of all things, of which I see an instance in the law which is enacted with respect to those who borrow on pledges: let us recite the law, "If thou takest as a pledge the garment of thy neighbour, thou shalt give it back before the setting of the sun: for it is his covering, it is the only covering of his nakedness, in which he lies down. If he cries unto me I will hearken unto him, for I am merciful." [*](Exodus xxii. 26. )

Is it not natural that those who fancy that the lawgiver displays such earnestness about a garment should, if they do not reproach him, at least make a suggestion, saying, "What are ye saying, my good men? Do ye affirm that the Creator and ruler of the world calls himself merciful [*](Exodus xxii. 26. )

These are the opinions and notions of men who have never had the least conception or comprehension of the virtue of the almighty God, and who, contrary to all human and divine law, impart the triviality of human affairs to the uncreate and immortal nature, which is full of happiness, and blessedness, and perfection;

for in what respect do those lenders act unreasonably, who retain in their own hands the pledges which are deposited with them as security, until they receive back their own which they have lent? The debtors are poor, some one will perhaps say, and it is right to pity them: would it not then have been reasonable and better to enact a law in accordance with which a contribution should be made to assist their necessities, rather than allow them to appear as debtors, or else one which should forbid the lending on pledges at all? But the law which has permitted the lending on pledges, cannot fairly be indignant against those who will not give up the pledges which they have received before the proper time, as if they were acting unjustly.

But if any one having come, so to say, to the very farthest limits of poverty, and, being clothed in rags, loads himself with new debts, neglecting the pity which he receives from the bystanders, which is freely bestowed, upon those who fall into such misfortunes, in their own houses, and in the temples, and in the market-place, and everywhere;

such a one brings and offers to his creditor, the only covering which he had for his shame, with which he has been wont to cover the secret parts of his nature, as a pledge for something. For what, I pray? Is it for some other and better garment? For no one is unprovided with necessary food as long as the springs of the rivers bubble up, and the torrents flow abundantly, and the earth gives forth its annual fruits.

Again, is any creditor so covetous of riches, or so very cruel, or so perverse, as not to be willing to contribute a tetradrachm, or even less, to one in distress? Or is any one so stingy as to be willing to lend it, but to refuse to give it? or as to take the only garment that the poor man has as a pledge? which indeed under another name may fairly be called running away with a man’s clothes; [*](The Greek word is λωποδυτέω. A λωποδύτης was one who frequented the baths for the purpose of stealing the clothes of the bathers. ) for men who do this are accustomed to [*](The Greek word is λωποδυτέω. A λωποδύτης was one who frequented the baths for the purpose of stealing the clothes of the bathers. )

And why has the law provided so carefully that the debtor may not be without his clothes by night, and that he may not lie down to sleep without them, but has not paid the same attention to the fact of his being indecorously naked by day? Are not all things concealed by night and darkness, so as to cause less shame, or rather none at all at that time, but are they not disclosed by day and by light, so as then to compel persons to blush more freely?

And why does the law not use the expression "to give," but "to restore?" For restoration takes place with respect to the property of other persons, but pledges belong rather to those who have lent on them than to those who have borrowed on them. Moreover, do you not perceive that the law has not enjoined the debtor, who has received back his garment that it may serve as bed-clothes, to bring it back again to his creditor at the return of daylight?