De Somniis (lib. i-ii)

We have now then said enough on these subjects. But since he not only confesses that he saw in his dream, a standing and a river, but also the banks of a river, as his words are, "I thought that I was standing by the bank (χεῖλος) of the river." [*](Genesis xli. 17. ) It must be desirable to say a few seasonable things also about the bank.

Now there appears to be two most necessary objects on account of which nature has adapted lips (χείλη) to all animals, and especially to men; one for the sake of tranquillity, for they are the strongest bulwark and fortification of [*](Exodus vii. 17. ) [*](Genesis xli. 17. )

And by these means nature prepares and trains man for both objects, speech and silence, watching the appropriate time for each employment. As for instance, is anything said worth listening to? Then attend, raising no obstacle, in perfect quiet, according to the injunction of Moses, "Be silent and hear." [*](Deut. xxvii. 19. )

For of those persons who mix themselves up in contentious discussions there is not one who can properly be considered as either speaking or listening; but this is only advantageous to him who is about to do so.

Again, when you see, amid the wars and disasters of life, the merciful hand of God and his favourable power held over you and standing in defence of you, be silent yourself; for that champion stands in no need of any assistance. And there are proofs of this fact recorded in the sacred writings; such, for instance, as the verse, "The Lord will fight for us, and ye shall be silent." [*](Exodus xiv. 14. )

And if you see the genuine offspring and the firstborn of Egypt destroyed, namely desire, and pleasures, and pain, and fear, and iniquity, and mirth, and intemperance, and all the other qualities which are similar and akin to these, then marvel and be silent, dreading the terrible power of God;

for, say the scriptures, "Not a dog shall move his tongue, nor shall anything, man or beast, utter a sound;" [*](Exodus xi. 7. ) which is equivalent to saying, It does not become either the impudent tongue to bark and curse—nor the man that is within us, that is to say, our dominant mind; nor the cattle-like beast which is within us, that is to say, the outward sense—to boast, when all the evil that was in us has been utterly destroyed, and when an ally from without comes of his own accord to hold his shield over us.

But there are many occasions which are not well suited to silence: and if we go to the language of ordinary prose, of which we may again see memorials laid up, how did there, ever an unexpected participation in good take place to any one? It is well, therefore, to give thanks and to sing hymns in honour of him who bestowed it. [*](Deut. xxvii. 19. ) [*](Exodus xiv. 14. ) [*](Exodus xi. 7. )

What, then, is the good? The passion which is attacking us is dead, and is thrown out on its face without burial. Let not us delay, but standing still, let us sing that most sacred and becoming hymn, feeling that we are commanded to say to all men, "Let us sing unto the Lord, for he has triumphed gloriously; the horse and his rider hath he thrown into the sea." [*](Exodus xv. 1. )

But the rout and destruction of the passions is indeed a good, but not a perfect good; but the discovery of wisdom is a surpassing good, and when that is found all the people will sing harmonies and melodies, not with one kind of music only, but with every sort;

for then, says the scripture, "Israel sang this song at the well;" [*](Numbers xxi. 17. ) that is to say, in triumph for the fact that knowledge, which had long been hidden but which was sought for, had at length been found by all men, though lying deep by nature; the duty of which was to irrigate the rational fields existing in the souls of those men who are fond of contemplation.

What, then, shall we say? When we bring home the legitimate fruit of the mind, does not the sacred scripture enjoin us to display in our reason, as in a sacred basket, the first fruits of our fertility; a specimen of the glorious flowers, and shoots, and fruits which the soul has brought forth, bidding us speak out distinctly, and to utter panegyrics on the God who brings things to perfection, and to say, "I have cleared away the things which were holy out of my house, and I have arranged them in the house of God:" [*](Deut. xxvi. 13. ) appointing as stewards and guardians of them, men selected for their superior merit, and giving them the charge of these sacred things;

and these persons are Levites, proselytes, and orphans, and widows. But some are suppliants, some are emigrants and fugitives, some are persons widowed and destitute of all created things, but enrolled as belonging to God, the genuine husband and father of the soul which is inclined to worship.

In this way, then, it is most proper both to speak and to be silent. But the wicked adopt an exactly contrary course; for they are admirers of a blamable kind of silence, and of an interpretation open to reproach, practising both lines of conduct to their own destruction and that of others.

But the greater part of their employment consists in saying what they ought not; for having opened their mouth and leaving it [*](Exodus xv. 1. ) [*](Numbers xxi. 17. ) [*](Deut. xxvi. 13. )

therefore those who have devoted themselves to the advocacy of pleasure and appetite, and every sort of excessive desire, building up irrational passion as a fortification against dominant reason, and preparing themselves for a contentious sort of discussion, have come at last to a regular dispute, hoping to be able to blind the race which is endowed with the faculty of sight, and to throw it down precipices, and into depths from which it will not be able at any future time to emerge.

But some have not only put themselves forward as rivals to human virtue, but have proceeded to such a pitch of folly as to oppose themselves also to divine virtue. Therefore Pharaoh, the king of the land of Egypt, is spoken of as the leader of the company which is devoted to the passions; for it is said to the prophet, "Behold, he is going forth to the river, and thou shalt stand in the way to meet him, on the bank of the river;" [*](Exodus vii. 15. )

for it is the peculiar characteristic of the one man to go forth to the rapidity and continual pouring forth of the irrational passion; and it is also characteristic of the wise man to oppose with exceeding vigour the arguments on behalf of pleasure and desire, not with his feet, but with his mind, firmly and immoveably, standing on the bank of the river; that is to say, on the mouth and on the tongue, which are the organs of speech. For standing firmly on these, he will be able to overturn and defeat the plausible specious arguments which advocate the cause of passion.

But the enemy of the race which is endowed with the power of seeing, is the people of Pharaoh, which never ceased attacking, and persecuting, and enslaving virtue, until ... it paid the penalty for the evils which it inflicted being overwhelmed in the sea of those iniquities ... which it excited ... So that that period exhibited an extraordinary sight, a victory which was in no doubt, and a joy greater than could have been hoped for.

On which account it is said, "And Israel saw the Egyptians dead upon the sea-shore." [*](Exodus xiv. 30. ) Great indeed was the hand which fought for them, compelling those who had sharpened these organs against the truth to fall by the mouth, and lips, and [*](Exodus vii. 15. ) [*](Exodus xiv. 30. )