De Somniis (lib. i-ii)

And this announces three most glorious things to the soul; one, the destruction of the passions of Egypt; another, that this has taken place in no other spot than near the salt and bitter springs, as if on the shore of the sea, by which sophistical reason, that enemy of virtue, is poured forth; and, lastly, the sight of the disaster.

For no glorious thing can be invisible, but should be brought to the light and brilliancy of the sun. For so also the contrary, namely evil, should be thrust into deep darkness, and should be accounted deserving of night. And may it indeed by chance happen to some one to behold this: but what is really good should be always beheld by more piercing eyes. And what is so good as that what is good should live, and what is evil should die?

There were, therefore, three persons who uttered atrocious words which were to reach even to heaven; these men devoted themselves to studies against nature, or rather against their own souls, saying that this universe was the only thing which was perceptible to the outward senses, and visible, having never been created, and being never destined to be destroyed, but being uncreated and imperishable, not requiring any superintendence, or care, or regulation, or management.

Afterwards piling up fresh attempts one upon another, they built up a doctrine which was not approved, and raised it to a height like a tower; for it is said, "And the whole earth spoke one language," [*](Genesis xi. 1. ) an inharmonious agreement of all the portions of the soul, for the purpose of overthrowing that which is the most comprehensive of all existing principles, namely, authority.

Therefore, a great and irresistible hand overthrew them when they were hoping to mount up even to heaven by their devices, for the purpose of destroying the everlasting kingdom; and it also dashed down the doctrine which they had built up; and the place is called confusion:

a very appropriate name for such an audacious and wicked attempt; for what can be more productive of confusion than anarchy? Are not houses which have no manager full of offences and disturbances?

And are not cities which are left unprovided with a king destroyed by the domination of the mob, the [*](Genesis xi. 1. )

And why need I speak of matters of human history? For even the other species of animals, flocks of birds, and herds of terrestrial beasts, and shoals of aquatic creatures, never exist without some leader of their company; but they always desire and always pay attention to their own leader, as being the sole cause of the advantages they receive; at whose absence they are scattered and destroyed.

Do we suppose then, that in the case of earthly creatures, which are the most insignificant portion of the universe, authority is the cause of good things and anarchy the cause of evils, but that the world itself is not filled with extreme happiness by reason of the administration of God its king?

Therefore they have suffered punishment corresponding to their iniquities: for having polluted the sacred doctrine, they saw themselves polluted in like manner, all authority being taken away from among them; and being thrown themselves into confusion, but not having really caused any. But as long as they were left unpunished, being puffed up by insane pride, they sought to overthrow the authority of the universe by unholy speeches; and they set themselves up as rulers and kings, attributing the irresistible power of God to creatures which are perpetually coming to an end and being destroyed.

Therefore these ridiculous men giving themselves tragic airs and using inflated language, are accustomed to speak thus: we are they who are leaders; we are kings; On us all things depend. Who, except ourselves, is the cause of good and of the contrary? To whom, except to us, can the doing well or ill be truly attributed? They talk nonsense too in another manner, saying, that all things depend upon an invisible power, which they fancy presides over all human and divine affairs in the whole world.

Uttering such insolent falsehoods as these, if after intoxication they have become sober, and have come to themselves again, and feel ashamed of the intoxication to which they have given way coming under the dominion of the external senses, and if they reproach themselves for the evil actions which they

But if they are restive and obstinate for ever, and indulge in wanton behaviour, as if they were independent, and free, and the rulers of others, then by a necessity which is deaf to all entreaties and implacable, they will learn to feel their own nothingness in all things both small and great;

for the driver who mounts upon them, putting a bridle, upon this world, as though it were a winged chariot, drawing back with main strength the reins which before were loose, and pressing the bits severely, will remind them by whip and spur of his authority as master, which they, like wicked servants, have forgotten by reason of the gentle and merciful temper of their manager;

for bad servants, looking upon the gentleness of masters as anarchy, fancy themselves entirely free from the power of any master at all, until their owner checks their great and increasing disease by applying punishment as a remedy.

For which reason the expression is used of "a lawless soul, which with its lips distinguishes well-doing and evil-doing, and then will subsequently announce its own sin." [*](Leviticus v. 4 ) What sayest thou, O soul, full of insolence? For dost thou know what real good or real evil, real justice or real holiness, are? or what is suited to what?

The knowledge of those things and the power of regulating them belongs to God alone, and to whoever is dear to him. And witness is borne to this assertion by the scripture in which it is said, "I will kill and I will cause to live; I will smite and I will heal." [*](Deuteronomy xxxii. 39. )

But the mind which was wise in its own conceit had not even a superficial dreaming intimation of the things placed above it; but, wretched that it was, it was so completely carried away by the wind of vain opinion that it swore that those things which it had erroneously imagined stood firmly and solidly.

If, therefore, the violence and convulsion of the disease begin to relax, the sparks of returning health becoming gradually re-kindled, will compel it at first to confess its error, that is to say, to reproach itself, and afterwards to become a suppliant at the [*](Leviticus v. 4 ) [*](Deuteronomy xxxii. 39. )

After this who can fairly raise the question why the historian of the scriptures has spoken of the river of Egypt only as having banks and has made no such mention of the Euphrates or of any other of the sacred rivers; for here he says, "Thou shalt stand in the way to meet him by the bank of the river."