De Somniis (lib. i-ii)

for as it is proper that the reins should be in the hands of the charioteer, and the rudder in the hands of the pilot—for this is the only way in which the course of the chariot and the voyage of the vessel can proceed successfully—so, also, the filling of the goblet with wine is in the hands and depends upon the power of him who by his art brings to perfection one of the two kinds of gluttony, namely, satiety of wine.

But why has he endured to boast in respect of a matter which deserved rather to be denied than to be confessed? Would it not have been better not to have confessed at all that he was a teacher of intemperance, and not to admit that he increased the excitement of the passions by wine in the case of the intemperate man, as being an inventor and producer of a luxurious, and debauched, and most disgraceful way of life.

Such, however, is the case. Folly boasts of those things which ought to be concealed; and in this present case it prides itself, not only on holding in its hands the receptacle of the intemperate soul, that is to say, the cup of wine, and in showing it to all men, but also in pressing out the grapes [*](Genesis xL 10. )

For as children which require food, when they are about to receive the milk, squeeze and press out the breast of the nurse that feeds them, so likewise does the workman and cause of intemperance vigorously press the fountain from which the evil of abundance of wine pours forth, that he may derive food in a most agreeable manner from the drops which are squeezed out.

Such a description then as I have here given may be applied to the man who is made frantic by the influence of unmixed wines, that he is a drunken, and foolish, and irremediable evil. We must now, in turn, investigate the character of the glutton, who is akin to the drunkard, and who is a sworn companion of all kinds of voracity and greediness, labouring, without any restraint, at the artificial gratification of his appetite.

And yet it does not require a great deal of care to arrive at his true character; for the dream which was seen is a representation of his likeness very closely resembling him; and when we have accurately examined him, let us look upon him as we would upon a representation in a mirror;

for "I thought," said the chief cook, "that I had three baskets of fine wheaten loaves upon my head." Now, using the word "head" in an allegorical manner, we mean by it the dominant part of the soul, that is, the mind, and we say that everything rests or depends upon that; for he once exclaimed concerning it, "All these things were in my charge."

Therefore when he had completed the preparation of these things which he had devised against the miserable belly, he displayed himself also, and, like a foolish man as he was, he was not ashamed to be weighed down with so great a burden, namely, the weight of three baskets; that is to say, with three portions of time.

For those who advocate the cause of pleasure affirm that it consists of three times, of the memory of past delights, and of the enjoyment of those that are present, and of the hope of what are to come;

so that the three baskets are likened unto the three portions of time, and the cakes upon the baskets to those circumstances which are suitable to each of the portions; to the recollection of past joys, to the enjoyment of present pleasures, to the hope of future delights. And he who carries all these things is likened unto the lover of pleasure, who has

and this is enjoyed by king Pharaoh alone, as if he were sitting at a public banquet, and devoting himself to a dispersion, and scattering, and defeat, and destruction of temperance; for the name Pharaoh, being interpreted, means "dispersion." And it is a magnificent and royal piece of conduct in him not to exult in the specious advantages of wisdom, but to pride himself on those pursuits of profligacy which it is unseemly to mention, wrecking himself on insatiable appetite, and gluttony, and effeminacy of life.

Therefore the birds, that is to say, the chances which never could have been anticipated by conjecture, coming from outward quarters and hovering around him, will attack and kindle every thing like fire, and will destroy every thing with their all-devouring power, so that there is not a single fragment left to the bearer of the baskets for his enjoyment though he had hoped to proceed with his inventions and contrivances, for ever and ever carrying them on in a safe place, so that they could never be taken from him.

And thanks be to God who giveth the victory and who renders the labours of the man who is a slave to his passions, though ever so carefully carried out, still unproductive and useless, sending down winged natures in an invisible manner for their destruction and overthrow. Therefore, the mind, being deprived of those things which it had made for itself, having, as it were, its neck cut through, will be found headless and lifeless, and like those who are fixed to a cross, nailed as it were to the tree of hopeless and helpless ignorance.

For as long as none of these things come upon one which arrive suddenly and unexpectedly, then those acts which are directed to the enjoyment of pleasure appear to be successful; but when such evils descend upon them unexpectedly, they are overthrown, and their maker is destroyed with them.

The dreams, therefore, of those men who divide those things which produce the taste according to every species of food, whether it be meat or drink, and such as is not necessary but superfluous, and sought only by the intemperate, have been sufficiently explained. But those of Pharaoh, who appears to exercise sovereignty over these men and over all

Pharaoh says, "In my dream I thought that I was standing by the bank of a river, and seven oxen came up as it were out of the river, of eminent plumpness in their flesh, and beautiful to the view, and fed in the green marsh; and behold, seven other oxen came up out of the river after them, evil to look at and ill-favoured, and lean in their flesh, such that I never saw any leaner in all Egypt;

and the lean and ill-favoured oxen devoured the seven former oxen which were beautiful, and picked out, and they entered into their stomachs, and still their appearance remained ill-favoured, as I have described it at first.

And when I had awoke I fell asleep again; and again I saw in my dream, and as it were seven ears of corn grew up on one stalk, full and beautiful. And seven other ears of corn also came up, lean and wind-beaten, close to them, and these last seven ears did swallow up the seven beautiful and full ears." [*](Genesis xli. 17. )

You see now the preface of the lover of self who being easily moved, and changeable, and fickle, both in his body and soul, says, "I thought that I was standing," and did not consider that unchangeableness and steadiness belong to God alone, and to him who is dear to God.

And the most evident proof of the unchangeable power which exists in him is this world, which is always in the same place and in the same condition. And if the world is immovable how can the Creator of it be any thing but firm? In the second place the sacred scriptures are likewise most infallible witnesses;