De Somniis (lib. i-ii)

for it is said in them, where the words are put into the mouth of God, "I stand here and there, before you were dwelling upon the rock," [*](Exodus xvii. 6. ) which is an expression equivalent to, Thus am I who am visible to you, and am here: and I am there and everywhere, filling all places, standing and abiding in the same condition, being unchangeable, before you or any one of the objects of creation had any existence, being beheld upon the highest and most ancient authority of power, from which the creation of all existing things was shed forth, and the stream of wisdom flowed;

"for I am he who brought the stream of water out of the solid rock," [*](Deut. viii. 15. ) is said in another place. And Moses also bears witness to the [*](Genesis xli. 17. ) [*](Exodus xvii. 6. ) [*](Deut. viii. 15. )

But there is in the Deity such an excessive degree of stability and firmness, that he gave even to the most excellent natures a share of his durability as his most excellent possession: and presently afterwards he, the most ancient author of all things, namely God, says that he is about to erect firmly his covenant full of grace (and that means his law and his word) in the soul of the just man as on a solid foundation, which shall be an image in the likeness of God, when he says to Noah, "I will establish my covenant with thee." [*](Genesis ix. 10. )

And besides this, he also indicates two other things, one that justice is in no respect different from the covenant of God, the other that other beings bestow gifts which are different from the persons who receive them; but God gives not only those gifts, but he gives also the very persons who receive them to themselves, for he has given me to myself, and every living being has he given to himself; for the expression, "I will establish my covenant with thee," is equivalent to, I will give thee to thyself.

And all those who are truly lovers of God desire eagerly to escape from the storm of multiplied affairs and business in which there is always tempestuous weather, and rough sea, and confusion, and to anchor in the calm and safe untroubled haven of virtue.

Do you not see what is said about the wise Abraham who "is standing before the Lord?" [*](Genesis mviii. 22. ) For when was it likely that the mind would be able to stand, no longer inclining to different sides like the balance in a scale, except when it is opposite to God, beholding him and being beheld by him?

For perfect absence of motion comes to it in two ways, either from beholding him with whom nothing can be compared, because he is not attracted by anything resembling himself, or from being beheld by him, because which he considered worthy, the ruler has assigned to himself alone as the most excellent of beings. And indeed a divine admonition was given in the following terms to Moses: "Stand thou here with me," [*](Deuteronomy v. 31. ) by which injunction both these [*](Exodus xxiv. 10. ) [*](Genesis mviii. 22. ) [*](Genesis ix. 10. ) [*](Deuteronomy v. 31. )

For, in real truth, whatever is akin or near to God is appropriated by him, becoming steady and stationary by reason of his unchangeableness; and the mind, being at rest, well knows how great a blessing rest is, and admiring, its own beauty, it conceives that either it is assigned to God alone as his, or else to that intermediate nature which is between the mortal and the immortal race;

at all events, it says, "And I stood in the midst between the Lord and you," [*](Deuteronomy x. 10. ) not meaning by these words that he was standing on his own feet, but wishing to indicate that the mind of the wise man, being delivered from all storms and wars, and enjoying unruffled calm and profound peace, is superior indeed to man, but inferior to God.

For the ordinary human mind is influenced by opinion, and is thrown into confusion by any passing circumstances; but the other is blessed and happy, and free from all participation in evil. And the good man is on the borders, so that one may appropriately say that he is neither God nor man, but that he touches the extremities of both, being connected with the mortal race by his manhood, and with the immortal race by his virtue.

And there is something which closely resembles this in the passage of scripture concerning the high priest; "For when," says the scripture, "he goes into the holy of holies, he will not be a man till he has gone out again." [*](Leviticus xvi. 17. ) But if at that time he is not a man, it is clear that he is not God either, but a minister of God, belonging as to his mortal nature to creation, but as to his immortal nature to the uncreated God.

And he is placed in the middle class until he again goes forth among the things which belong to the body and to the flesh. And this is the order of things according to nature, when the mind, being entirely occupied with divine love, bends its course towards the temple of God, and approaches it with all possible earnestness and zeal, it becomes inspired, and forgets all other things, and forgets itself also. It remembers him alone, and depends on him alone, who is attended by it as by a body-guard, and who receives its ministrations, to whom it [*](Deuteronomy x. 10. ) [*](Leviticus xvi. 17. )

But when the inspiration has ceased, and the excessive desire has relaxed, then it returns from divine things and becomes a man again, mixing with human affairs, which were awaiting him in the vestibule, that they might carry him off while gazing only on the things in them.

Moses therefore describes the perfect man as being neither God nor man, but, as I said before, something on the border between the uncreated and the perishable nature. Again, he classes him who is improving and advancing towards perfection in the region between the dead and the living, meaning by "the living" those persons who dwell with wisdom, and by "the dead" those who rejoice in folly;

for it is said with respect to Aaron, that "He stood between the dead and the living, and the plague was stayed." [*](Numbers xvi. 48. ) For he who is making progress is not reckoned among those who are dead as to the life of virtue, inasmuch as he has a desire and admiration of what is honourable, nor among those who are living in extreme and perfect prosperity, for there is still something wanting to the end, but he touches both extremes;

on which account the expression, "the plague was stayed," is very properly used rather than "the plague ceased;" for in those who are perfect the things which break, and crush, and destroy the soul cease; but in those who are advancing towards perfection, they are only diminished, as if they were only cut short and checked.

Since then all steadiness, and stability, and the abiding for ever in the same place unchangeably and immovably, is first of all seen in the living God, and next in the word of the living God, which he has called his covenant; and in the third place in the wise man, and in the fourth degree in him who is advancing towards perfection, what could induce the wicked mind, which is liable to all sorts of curses, to think that it is able to stand by itself, while it is in reality borne about as in a deluge, and dragged hither and thither by the incessant eddies of things flowing in through the dead and agitated body?

"For I thought," says the scripture, "that I was standing on the bank of the river:" [*](Genesis xli. 17. ) and by the word river we say that speech is symbolically meant, since both these things are borne outward, and flow on with a vigorous and [*](Numbers xvi. 48. ) [*](Genesis xli. 17. )

again, they are of use inasmuch as the one irrigates the fields, and the other fertilizes the souls of those who receive it. And at times they are injurious by reason of overflowing, as then the one deluges the land on its borders, and the other troubles and confuses the reason of those who do not attend to it.

Therefore speech is compared to a river, and the nature of speech is twofold, the one sort being better and the other worse; that is, the better kind which does good, and that of necessity is the worse kind which does harm;