De Somniis (lib. i-ii)

Still, if one were absolutely in need of something else, would not the ivy cup of the agricultural labourer be sufficient? and why should it be requisite to have recourse to the arts of other eminent artists? And what can be the use of providing a countless multitude of gold and silver goblets, if it be not for the gratification of boastful and vain-glorious arrogance, and of vain opinion raising itself to an undue height?

Again, when men wear crowns, they are not content with fragrant garlands of laurel, or ivy, or violets, or lilies, or roses, or of any tree whatever, or of any flower, neglecting all the gifts of God, which he bestows upon us at the various seasons of the year, but they put golden crowns on their heads, which are a very grievous weight, wearing them in the middle of the crowded market-place without any shame. And what can we think of such men, but that they are slaves of vain opinion, in spite of their asserting themselves not only to be free, but even to be rulers over many other persons?

The day would fail me if I were to go through all the varieties of human life; and yet, why need I dwell on the subject with prolixity? For who is there who has not heard, or who has not seen, such men as these? Who is there who does not associate with, and who is not familiar with them? So that the sacred scripture has very appropriately named "addition" the enemy of simplicity and the companion of pride;

for as superfluous shoots do grow on trees, which are a great injury to the genuine useful branches, and which the cultivators destroy and cut out from a prudent foreknowledge of what is necessary: so likewise the life of falsehood and arrogance often grows up by the side of the true life devoid of pride, of

Therefore the practisers of wisdom, knowing this in the first instance by the outward sense, and secondly, pursuing it by the mind, cry out loudly and say, "A wicked beast has seized and devoured Joseph." [*](Genesis xxxvii. 33. )

But does not that most ferocious beast, the various pride which springs up in the life of men living in irregularity and confusion, whose chief workmen are covetousness and unscrupulous cunning, devour every one who comes within his reach? Therefore grief will be added to them, even while they are alive, as though they were dead, since they have a life worthy of lamentation and mourning, since Jacob mourns for Joseph, even while he is alive.

But Moses will not allow the sacred reasonings about Nadab to be bewailed; [*](Leviticus x. 6. ) for they have not been carried off by a savage beast, but have been taken up by unextinguishable violence and imperishable light; because, having discarded all fear and hesitation, they had duly consecrated the fervent and fiery zeal, consuming the flesh, and very easily and vehemently excited towards piety, which is unconnected with creation, but is akin to God, not going up to the altar by the regular steps, for that was forbidden by law, but proceeding rapidly onwards with a favourable gale, and being conducted up even to the threshold of heaven, becoming dissolved into ethereal beams like a whole burnt-offering.

Therefore, O thou soul, that art obedient to thy teacher! thou must cut off thine hand and thy power when it begins to take hold of the parts of generation; that is to say, of things created, or of human pursuits;

for very often ... to cut off the hand which has laid hold of the privy parts," [*](Deut. xxv. 12. ) in the first place, because it has gladly received the pleasure which it ought rather to hate; and, secondly, because it has thought that the faculty of propagating seed was in our own power, and also, because it has attributed to the creature the power which belongs to the Creator.

Dost thou not see that the earthly mass, Adam, when it lays its hand upon the two trees, dies, because it has preferred the number two to the unit, and because it has admired the creature in preference to the Creator? But do thou go forth beyond the reach of the [*](Genesis xxxvii. 33. ) [*](Leviticus x. 6. ) [*](Deut. xxv. 12. )

And when thou hast girded thyself up for the sacred ministrations, having made broad thy whole hand and thy whole power, then take a firm hold of the speculations of instruction and wisdom; for the command is of this kind, "If a soul brings a gift or a sacrifice, the gift shall be of fine wheaten flour." [*](Leviticus it. 1. ) After that the lawgiver adds: "And when he has taken a full handful of the fine wheaten flour, with the oil, and with all the frankincense, he places the memorial on the altar of sacrifice."

Is not this a very beautiful and appropriate expression of Moses, to call that soul incorporeal which is about to offer sacrifice, but not to call the double mass which consists of mortality and immortality by any such name? For that which vows the vow—that which is full of gratitude—that which offers such sacrifices as are truly without spot, is one thing only, namely, the soul.

What then is the offering of the incorporeal soul? What is the fine wheaten flour, a symbol of the mind purified by the suggestions of instruction, which is able to render the friend of education free from all disease, and life free from all reproach?

From which the priest taking a handful with his whole hand, that is to say, with the whole grasp of his mind, is commanded to offer up the whole soul itself, full of the most unalloyed and pure doctrines, as the most excellent of sacrifices, fat and in good condition, rejoicing in divine light, and redolent of the exhalations which are given forth by justice, and by the other virtues, so as always to enjoy a most fragrant, and delicious, and happy life; for the oil and the frankincense, of which the priest takes a handful with the white wheat, contain a figurative assertion of this.

It is on this account that Moses set apart an especial festival for the sheaf; however, not for every sheaf, but for that which came from the sacred land. "For when," says he, "you come into the land which I give unto you, and when you reap its harvest, you shall bring sheaves as a first fruit of your harvest to the priest." [*](Leviticus xxiii. 10. )

And the meaning of this injunction is, when, O mind, you come into the country of virtue, [*](Leviticus it. 1. ) [*](Leviticus xxiii. 10. )

And it is enjoined that you shall offer the "first fruits of your own harvest;" not of the harvest of the land, in order that we may reap and gather in the harvest for ourselves; dedicating to God all good and nutritious, and beneficial fruits.

But the man who is at the same time initiated in dreams and also an interpreter of dreams, is bold to say that his sheaf rose and stood upright; for in real truth, as spirited horses lift their necks high, so all who are companions of vain opinion place themselves above all things, above all cities, and laws, and national customs, and above all the circumstances which affect each individual of them.

Then proceeding onwards from being demagogues to being leaders of the people, and overthrowing the things which belong to their neighbours, and setting up and establishing on a solid footing what belongs to themselves, that is to say, all such dispositions as are free and by nature impatient of slavery, they attempt to reduce these also under their power;

on which account the dreamer adds, "And your sheaves turning towards my sheaf made obeisance unto it." [*](Genesis xxxvii. 7. ) For the lover of modesty marvels at and fears the stiffnecked, and the cautious person fears the self-willed man, and he who reverences holiness fears that which is impious both for himself and for others.