De Somniis (lib. i-ii)

But when I hear Jacob relating his dream I marvel at his having fancied that he was binding up the sheaves, and not reaping the corn; for the one is the task of the lower classes and of servants, but the other is the occupation of the employers, and of men more skilled in agriculture.

For to be able to distinguish what is necessary from what is mischievous, and what is nutritious from what is not so, and what is genuine from what is spurious, and useful fruit from a worthless root, not only in reference to those things which the land bears, but also in those which the intellect bears, is the work of most perfect virtue.

Accordingly the holy scripture represents those who see, that is the sons of Israel, as reaping, and what is a most extraordinary thing, as reaping not barley or [*](Genesis xxviii. 12. ) [*](Genesis xxxi. 10. )

For he means here that the virtuous man is not merely the judge of things which differ from one another, and that he does not only distinguish the things from which some produce is derived from the produce itself; but that he is able also to distinguish while reaping the harvest, to remove this opinion of his ability to distinguish, and to eradicate a man’s own opinion of himself; because he is firmly persuaded, and believes Moses when he affirms that "judgment belongs to God alone," [*](Deut. i. 17. ) with whom are the comparisons and distinctions between all things; to whom it is well for a man to confess that he is inferior, a confession more glorious than the most renowned victory.

Now the reaping a harvest is like cutting a second time what has been cut already; which when some persons fond of novelty applied themselves to they found a circumcision of circumcision, and a purification of purification; [*](Numbers vi. 2. ) that is to say, they found that the purification of the soul was itself purified, attributing the power of making bright to God, and never fancying that they themselves were competent, without the assistance of the divine wisdom, to wash and cleanse a life which is full of stains.

Akin to this is the double cave, which is a symbol of the twofold and excellent recollections (the one existing in reference to the creature, and the other to the Creator), in which the virtuous man is bred up, contemplating the things which are in the world, and being also fond of inquiring about the father who made them;

and it is owing to these twofold recollections, in my opinion, that the double symphony in music, that of the double diapason, was invented.

For it was necessary that the work and the creator should be made happy in two most perfect melodies, and not both in the same one. For since the excellencies which were to be celebrated by them differed from one another, it followed of necessity that the melodies and symphonies should likewise differ from one another. The combined symphony being assigned to the world, which is a compound creation, composed of many different parts; and the disjoined melody being appropriated [*](Leviticu9 xix. 9. ) [*](Deut. i. 17. ) [*](Numbers vi. 2. )

Moreover, the interpreter of the sacred will again enunciates an opinion friendly to virtue, saying that it is not proper "to thoroughly reap every corner of the harvest field;" remembering the original proposition, according to which he agreed that "the tribute belonged to the Lord," [*](Numbers xxxi. 28. ) to whom the authority and the conformation of these things also belong;

but he who is uninitiated in reaping boasts, so far as to say, "I thought that I was with the others binding up the sheaves which I had reaped." [*](Genesis xxxvii. 7. ) And he does not consider that this is the occupation of servants and of unskilful hands, as I have said a little while ago.

But this word sheaves is an allegorical expression by which affairs are really meant, such as each man takes in hand for the support of his house, in which he hopes to live and dwell for ever.

There are, therefore, an infinite number of differences between sheaves, that is to say, between such affairs as support a house. There are also a countless host of differences between those who gather and take up the sheaves in their hand, so that it is impossible to mention or even to imagine them all. Still it is not out of place to describe a few of them by way of example, which he too mentioned, when he was recounting his dream.

For he says to his brethren, "I thought that we were binding up sheaves." Now, of brethren he has ten, who are sons of the same father as himself, and one who is by the same mother; and the name of each individual among them is an emblem of some most necessary thing. Reuben is an emblem of natural acuteness, for he is called "the son who sees," being in so far as he is a son not perfect, but in so far as he is endowed with the faculty of sight and sees acutely, he is naturally well qualified.

Simeon is an emblem of learning, for his name being interpreted means, "listening." Levi is a symbol of virtuous energies and actions, and of holy ministrations. Judas is an emblem of songs and hymns addressed to God. Issachar, of wages which are given for good works; but perhaps the works themselves are their own perfect reward. Zabulon is a symbol of light, since his name means the departure of night; and when the night departs and leaves us, then of necessity light [*](Numbers xxxi. 28. ) [*](Genesis xxxvii. 7. )

Dan is a symbol of the distinction between, and division of, different things. Gad is an emblem of the invasion of pirates, and of a counter attack made upon them. Asser is a symbol of natural wealth, for his name being interpreted, signifies "a calling blessed," since wealth is accounted a blessed possession.

Napthali is a symbol of peace, for all things are opened and extended by peace, as on the other hand they are closed by war; and his name being interpreted means, "widening," or "that which is opened." Benjamin is an emblem of young and old times; for being interpreted his name means "the son of days," and both young time and old time are measured by days and nights.

Accordingly, every one of them takes up in his hand what belongs to himself; and having taken it up, binds all the parts together; the man well endowed by nature taking up the parts of dexterity, and perseverance, and memory, of which good natural endowments consist; the man who has learnt well takes up the parts of listening, tranquillity, and attention; the man willing to endeavour takes up courage and a happy confidence which does not shrink from danger;

the man inclined to gratitude takes up praises, panegyrics, hymns, and blessings, both in speaking and in singing; the - man who is eager for wages takes up unhesitating industry, most enduring gratitude, and care, armed with a promptitude which is not to be despised;

he who pursues light rather than darkness takes up wakefulness and acuteness of sight; the man who is an admirer of the division of and distinction between things takes up well-sharpened reasons so as not to be deceived by things similar to one another as if they were identical, impartiality so as not to be led away by favour, and incorruptibility;

he who, in something of a piratical fashion, lays ambuscades against those who counterplot against him, takes up deceit, cajolery, trickery, sophistry, pretence, and hypocrisy, which being in their own nature blamable, are nevertheless praised when employed against an enemy; he who studies to be rich in the riches of nature takes up temperance and frugality; he who loves peace takes up obedience to law, a good reputation, freedom from pride, and equality.