The Works of Philo (complete)

But at present I will drive from me and hate that dreamer no less than they do ; for no one in hi3 senses could blame me for this, that the majority of opinions and votes does always prevail ; but when he changes to a better course of life, and no longer dreams, and no longer worries himself by entangling himself in the vain imaginations of the slaves of vain opinion, and when he no longer dreams about night, and darkness, and the changes of uncertain matters which cannot be guessed at ; he, then, having awakened from deep sleep, continues awake and receives certainty instead of indistinctness, and truth instead of false conceptions, and day instead of night, and light instead of darkuess, and rejects an Egyptian wife, that is to say, the pleasure of the body, when she invites him to come in to her, and to enjoy her conversation, out of an indescribable love of continence and admiration for piety, and asserts his right to a share in those kindred and inherited blessings from which he appeared to be alienated, again desiring to recover that portion of virtue which properly belongs to him.

For proceeding by small and gradual improvements, as if he were now established on the summit and perfection of his own life, he cries out, what indeed he knows to a certainty from what has happened to him, that he " belongs to God,"* and that he belongs no more to any object of external sense which can affect any creature ; and then his brethren will come to a permanent reconciliation with him, changing their hatred into friendship, and their malignity into good will. But I who am the follower of these men, for I have learnt to obey them as a servant obeys his master, will never cease to praise him for his change of mind. Since Moses, also, that priest of sacred things, preserves his change of mind as what is worthy of love and of being preserved in -men's recollection, from being forgotten, by the symbol of the bones* which he did not think proper to have buried in Egypt for ever, looking upon it as a hard thing, if the soul put forth any beautiful flower to suffer that to wither away, and to be overwhelmed and destroyed by the torrents which the Egyptian river of the passions, namely the body, which is incessantly flowing through all the outward senses, sends forth.

The vision, therefore, which appeared proceeding from the earth, with reference to the sheaves and the interpretation thereof, has now been sufficiently discussed. It is time now to consider the other vision ; and to examine how that is interpreted by the art of the explanation of dreams. " He saw then," says the scripture, " a second dream, and he related it to his father, and to his brethren, and he said, I saw 3G4 PHILO JUDJ2US. that tlie sun, and the moon, and the eleven stars worshipped me. And his father rebuked him, and said, What is this dream that thou hast dreamed ? Shall I, and thy mother, and thy brethren, come forward aud advance, and fall down to the earth and worship thee ? And his brethren were jealous of him ; but his father regarded his words."* The studiers of sublime wisdom now say that the zodiac, the greatest of all the circles in heaven, is studded with twelve animals (£u>Sia), from which it has derived its name.

And that the sun and the moon are always revolving around it, and go through each of the animals, not indeed with equal rapidity, but in unequal numbers and periods ; the one doing so in thirty days, and the other in as near as may be a twelfth part of that time, that is in two days and a half ; therefore, he who saw this heaven-sent vision, thought that he was being worshipped by eleven stars, ranking himself among them as the twelfth, so as to complete the whole circle of the zodiac. And I recollect having before now heard some man who had applied himself to learning in no careless or indolent spirit, say that men were not the only beings which went mad with vain opinions, but that the stars did so too. And they also, said he, contend with one another for precedence, and those which are the greater claim to be attended by the lesser stars as their guards ; these matters, however, we may leave for the studiers of sublime subjects to investigate, and to settle how much truth and how much random assertion there is in them.

But we say, that the lover of indiscriminate study, and unreasonable contention, and vain opinion, being always puffed up by folly, wishes to assert a precedence, not only over men, but also above the nature of all existing things ; and he thinks that all things were created for his sake, and that it is necessary that everything, whether earth or heaven, or water or air, should bring him tribute ; and he has gone to such an extravagant pitch of folly, that he is not able to reason upon such matters as even a young child might understand, and to see that no artist ever makes the whole for the sake of the part, but rather makes the part for the sake of the whole. Now the part of the whole is the man, so that he is properly asserted to have been made for the sake of perfecting the world in which he is rightly classed.

But some persons are full of such exceeding folly, that they are indignant if the whole world does not follow their intentions : for this reason Xerxes, the king of Persia, being desirous to strike terror into his enemies, made a display of very mighty undertakings, altering the whole face of nature ; for he changed the nature of the elements of the earth and of the sea, giving land to the sea and sea to the land, by joining the Hellespont with a bridge, and breaking up Mount Athos into deep gulfs, which, being filled with sea, became so many new and artificially-cut seas, being entirely changed from the ancient course of nature. And having worked wonders with respect to the earth, according to his wishes, he mounted up upon daring conceptions, like a miserable man as he was, contracting the guilt of impiety, and seeking to soar up to heaven, as if he would move what cannot be moved, and would subjugate the host of heaven, and, as the proverb has it, he began with a sacred thing.

For he aimed his arrows at the most excellent of the heavenly bodies, the sun, the ruler of the day, as if he bad not himself been wounded by the invisible dart of insanity, not only because of his desiring things which were impossible, but such as were also most impious, either of which is a great disgrace to him who attempts them.

It is related, also, that the very populous nation of the Germans, and theirs is a country where the sea is subject to the ebb and flow of the tide, ran down to the reflux which occurs in their country with great impetuosity, and drawing their naked swords charged and encountered the billowy sea as if it were a phalanx of enemies : and these men deserve to be hated because they dare impiously to take up the arms of enemies against the free and invincible parts of nature ; but they deserve also to be ridiculed for attempting what is impossible, as if they thought it practicable to wound the water as though it were a living animal, or to stab it and kill it. And again, one should grieve at the sight of such men, and fear, and flee out of'fear at their attacks, and submit to all the affections of the soul which are conversant with pleasures and pains.

Moreover, it is only a very short time ago that I knew a man of very high rank, one who was prefect and governor of Egypt, who, after he had taken it into his head to change our national institutions and customs, and in an extraordinary manner to abrogate that most holy law guarded by such fearful penalties, which relates to the seventh day, and was compelling us to obey him, and to do other things contrary to our established custom, thinking that that would be the beginning of our departure from the other laws, and of our violation of all our national customs, if he were once able to destroy our hereditary and customary observance of the seventh day. And as he saw that those to whom he offered violence did not yield to his injunctions, and that the rest of our people was not disposed to submit in tranquillity, but was indignant and furious at the business, and was mourning and dispirited as if at the enslaving, and overthrow, and utter destruction of their country; he thought fit to endeavour by a speech to persuade them to transgress, saying : "

If an invasion of enemies were to come upon you on a sudden, or the violence of a deluge, from the river having broken down all its barriers by an inundation, or any terrible fire, or a thunderbolt, or famine, or pestilence, or an earthquake, or any other evil, whether caused by men or inflicted by God, would you still remain quiet and unmoved at home ? And would you still go on in your habitual fashion, keeping your right hand back, and holding the other under your garments close to your sides, in order that you might not, even without meaning it, do anything to contribute to your own preservation? And would you still sit down in your synagogues, collecting your ordinary assemblies, and reading your sacred volumes in security, and explaining whatever is not quite clear, and devoting all your time and leisure with long discussions to the philosophy of your ancestors ? Nay : rather shaking off all these ideas, you would gird yourselves up for the preservation of yourselves, and of your parents, and of your children, and, if one must tell the plain truth, of your possessions and treasures, to save them from being utterly destroyed. And, indeed, I myself, am," said he, " all the evils which I have just enumerated :

I am a whirlwind, I am war, and deluge, and thunderbolt, and the calamity of famine, and the misery of pestilence, and an earthquake which shakes and overthrows what stood firm before, not being merely the ON DREAMS BEING SENT FROM GOD. 3G7 name of a necessity of fate, but actual, visible power, standing close to you." What then can we say that a man who says, or who merely thinks such things as these, is ? Is he not an evil of an extraordinary nature ? He surely must be some foreign calamity, brought from over the sea, or from some other world, since he, a man in every respect miserable, has dared to compare himself to the all-blessed God.

We must likewise add, that he is daring here to utter blasphemies against the sun, and the moon, and the rest of the stars, whenever anything which had been looked for according to the seasons of the year, either does not happen at all, or is brought about with difficulty ; if, for instance, the summer causes too much heat, or the winter too excessive a cold, or if the spring or autumn were unseasonable, so that the one were to become barren and unfruitful, and the other to be prolific only in diseases. Therefore, giving all imaginable license to an unbridled mouth and abusive tongue, such a man will reproach the stars as not bringing their customary tribute, all but claiming for the things of earth the reverence and adoration of the heavenly bodies, and for himself above them all, in proportion as he, as beiug a man, looks upon himself as superior to the other animals.

Such men then are classed by us as the very teachers of vain opinion. Let us now in turn look at their followers by themselves. These men are always laying plots against the practisers of virtue, and when they see them labouring to make their own life pure with guileless truth, and to exhibit it, as one may say, to the light of the moon, or of the sun, as able to stand inspection, they endeavour by deceit, or even by open violence, to hinder them, trying to drive them into the sunless country of impious men, which is occupied by deep night, and endless darkness, and ten thousand tribes of images, and appearances, and dreams, and then, having thrust them down thither, they compel them to fall down and worship them as masters.

For we look upon the practiser of virtue as the sun, since the one gives light to our bodies, and the other to the things which belong to the soul : and the education which such a man uses we look upon as the moon, for the use of each is most pure and most useful in the night ; and the brethren are those virtuous reasonings which are the offspring of instruct ion, and of a soul devoted to the practice of virtue, all of which make straight the right path of life, and which they, therefore, by all kinds of wary and cunning wrestlings, seek to overcome, and to trip up, and overthrow, and break the neck of, because they have determined neither to think nor to say anything sound themselves. For this reason his father rebukes this intractable youth (I do not mean Jacob, but right reason, which is older even than he), saying, "

What is this dream which thou hast dreamt ?" but thou hast not seen any dream at all ; hast thou fancied that things which are free by nature are to be of necessity slaves to human things, and that things which are rulers are to become subjects? and, what is more paradoxical still, subject, not to anything else but to the very things which they govern? and to be the slaves of no other things except those very things which are their own slaves ? unless indeed a change of all established things to their direct contraries is to take place, by the power of God, who is able to effect all things, and to move what is immovable, and to fix what is in a constant state of agitation. Since on what principle can you be angry with or reproach a man who sees a vision in his sleep ? For he will say, I did not see it intentionally, why do you bring accusations against me, for errors which I have not committed from any deliberate purpose ?

I have related to you what fell upon me and made an impression on my mind suddenly, and without my desiring it. But the present question is not about dreams, but about things which resemble dreams ; which, to those whose minds are not highly purified appear great, and beautiful, and desirable things ; while they are, in reality, trifling, and obscure, and deserving of ridicule, in the eyes of honest judges of the truth.

Shall I then, says he, I, that is to say, right reason, come to you ? And shall the soul, which is both the mother and nurse of the company devoted to learning virtuous instruction, also come to thee ? And are the offspring of us too to come likewise ? And are we all to stand in a row, laying aside all our former dignity, and holding up our hands and praying to thee ? And are we then to prostrate ourselves on ON DREAMS BEING SENT FROM GOD. 3G9 the ground, and endeavour to propitiate and adore thee ? But may the sun never shine upon such transactions, since deep darkness is suited to evil deeds, and brilliant light to good deeds. And what could be a greater evil than for pride, that deceiver and beguiler, to be praised and admired, instead of sincere and honest simplicity ? And it is with great propriety that the statement is added, " And his father took notice or his words."

For it is the occupation of a soul which is not young, nor barren, nor wholly unfruitful, but rather of one which is really older and able to beget offspring, to cohabit with prudent caution, and to despise and overlook nothing whatever, but to have a reverential fear of the power of God, from which we cannot escape, and which we cannot overcome ; and to look all round to see what its very end shall be.

For this reason they say, that the sister of Moses also (and she is called Hope by us, when speaking in a figurative manner) was contemplated at a distance by the sacred scriptures, inasmuch as she kept her eyes fixed on the end of life, hoping that some good fortune might befall her, sent by tlWGiver of all good from above, from heaven ; for it has often happened that many persons, after having taken long voyages, and having sailed over a great expanse of sea with a fair wind, and without any danger, have suddenly been shipwrecked in the harbour itself, when they have been on the very point of casting anchor ; and many persons too, who have successfully come to the end of formidable wars of long duration, and have come off unwounded so as never to have received even a scratch on the surface of the skin, but to have escaped whole and entire as if they had only been at some popular assembly or national festival, having returned home with joy and cheerfulness, have been plotted against in their houses by those who, of all the world, least ought to have done so ; being, as the proverb says, like oxen slain in their stall.

As these unexpected events, which no one could ever have anticipated, do frequently happen in this manner and overthrow people, so also do they often drive the powers of the soul in a contrary direction to the proper one, and drag it in an opposite way, according to their power, and compel it to change its course: for what man, who has ever descended into the arena of life, has come off without a fall ? And who is there who has never been tripped up in that contest ? He is happy who has not often been so. And for whom has not fortune laid snares, blowing upon him at intervals, and collecting its strength, that it may twine itself around him, and speedily carry him off before its adversary is ready for the contest? Do we not know, that some persons have come from infancy to old age who have never been sensible of any irregularity, whether it be from the happy condition of their nature, or from the care of those who brought them up and educated them, or owing to both circumstances ?

But then, being filled with profound peace in themselves, which is real peace, and the archetypal model of that which exists in cities, and being considered happy on that account, because they have never had a notion, not even in a dream, of the intestine war which arises from the violence of the passions, and which is the most piteous of all wars, have at last, at the very close of their lives, run on shore and made shipwreck, either through some intemperance of language or some insatiable gluttony, or some incontinent licentiousness of the parts below the belly. For some, while — " Still on the threshold of extreme old age,"

Have admired the youthful, unhonoured, detestable, and disgraceful life of debauchees ; and others have given in to the cunning, and wicked, and calumnious, and desperate way of life of others, pursuing the first fruits of a quarrelsome curiosity, when they ought rather to have discarded such habits now, even if they had been familiar to them. For which reason one ought to propitiate God, and to supplicate him perseveringly, that he will not pass by our miserable race, but that he will allow his saving mercy to be everlastingly shown towards us ; for it is difficult for those who have tasted unalloyed peace to be prevented from glutting themselves with it.

But, come now, this hunger is a lighter evil than thirst, inasmuch as it has love and desire for its comforters ; but when, through the desire of drinking, it is necessary to to satisfy one's self with that other fountain, the water of ■which is dirty and unwholesome, then it is indispensable for the drinkers, being filled with a bitter-sweet pleasure, to live an unenv able life, betaking themselves to pernicious things as though they were advantageous, from ignorance of what is really desirable.

But the impetuous coursfTof these evils is most grievous when the irrational powers of the soul attack the powers of the reason and get the better of them ; for as long as the herds of oxen obey their drivers, and the flocks obey their shepherds, and the goats obey the goatherds, the herds and all belonging to them go on well ; but when the herdsmen who are appointed to look after the cattle become weaker than the beasts committed to their care, then everything goes wrong, and instead of regularity there arises irregularity, and disorder in the place of order, and confusion instead of steadiness, and disturbance in the place of good arrangement, since there is no longer any lawful superintending power properly established ; for if there had been such a thing, it would have been destroyed before this time. What then ? Do we not think that even in ourselves there is a herd of irrational cattle, inasmuch as the irrational multitude of the soul is deprived of reason, and that the shepherd is the governing mind ?

But as long as that is vigorous and competent to act as the manager of the herd, everything goes on in a just, and prosperous, and advantageous manner ; but when any weakness or want of power supervenes to the king, then it follows of necessity that the subjects also labour with a like infirmity ; and when they most completely seem to be in enjoyment of liberty, then they are a prize, lying most entirely ready for any one who pleases to contend for it to seize ; for the natural course is for anarchy to be treacherous, and for government to be salutary, especially in a state where law and Justice are honoured. And this is such a state as is consistent with reason.

We have now, then, spoken with sufficient accuracy about the dreams of vain opinion. Now, the different species of gluttony are conversant about drinking and eating. But the one has no need of any great variety, while the other requires a countless number of seasonings and sauces. These things, then, are referred to two managers. The matters relating to excessive drinking are referred to the chief butler, and those which belong to luxurious eating to the chief baker. Now these men are, with excessive propriety, recorded to have seen visions of dreams in one night ; for they, each of them, labour to gratify the same need of their master, providing not simple food, but such as is accompanied with pleasure and extraordinary gratification ; and each of them, separately, labours about half the food, but the two together are employed about the whole, and the one part draws on the other; for men when, they have eaten, immediately desire drink ; and men who have drunk immediately wish to eat ; so that it is in no slight degree on this account that a vision is ascribed to them both at the same time. Therefore the chief butler has the office of ministering to the appetite for wine, and the chief baker to the voracity.

And each of them sees in his vision what relates to his own business : the one sees wine and the plant which engenders ■wine, namely the vine ; the other sees white bread lying on dishes, and himself serving up the dishes.* Now perhaps it may be proper first of all to examine the first dream. And it is as follows : — " In my sleep there was a vine before me; and on the vine were three branches, and it flourished and brought forth shoots, and there were on it ripe bunches of grapes. And Pharaoh's cup was in my hand, and I took the bunch of grapes and pressed it into the cup, and I gave the cup into Pharaoh's hand."f He speaks here in an admirable manner, and the expression, " in my sleep," is quite correct. For, in real truth, he who follows not so much the inebriety which arises from wine as that which proceeds from folly, being indignant at an upright and wakeful position, like people asleep, is thrown down and relaxed, and shuts the eyes of his soul, not being able either to see or to hear anything which is worthy of being seen or of being heard.

And being overthrown, he goes on a blind and guideless (I will not say path, but pathless) way through life, being pricked with thorns and briars ; and sometimes too he falls down steep places, and tumbles down upon other people, so as to hurt both them and himself in a pitiable manner. But the deep and long-enduring sleep in which every wicked man is held, removes all true conceptions, and fills the mind with all kinds of false images, and unsubstantial visions, persuading it to embrace what is shameful as praiseworthy. For at one time it dreams of grief as joy, and does not perceive that it is looking at the vine, the plant of folly and error. " For," says the chief butler, " the vine was before me," the desired object was before him who desired it, wickedness was before the wicked man : which we, foolish men that we are, cultivate, without being aware that we are doing so to our own injury, the fruit of which we eat and drink, classing it under both species of food, which, as it would seem, we appropriate, not for one half tbe evils that affect us for tbe whole of our complete and entire misfortunes.

But it is desirable not to be ignorant that the intoxication which proceeds from the vine does not affect all who indulge in it in a similar manner, but very often affects different people in contrary ways, so that it makes some better and others • worse than they are naturally. For in the case of some men, it relaxes the sternness and moroseness of their character, and relieves them of their cares, and assuages their anger and their sorrow, and brings their dispositions into a milder mood, and makes their souls placable. But of others again, it cherishes the angry passions, and binds their pains firmly, and excites their feelings of love, and stimulates their rudeness ; rendering their mouth talkative, their tongue unbridled, emancipating their external senses from all restraint, rendering their passions furious, and their whole mind violent and excited towards every object. So that the condition of the men first-mentioned appears to resemble -an untroubled calm in fine weather, or a waveless tranquillity at sea, or a most peaceful and steady state of affairs in a city.

But the condition of those whom I have last described, is more like a violent and unremitting gale, or a sea tossed by a storm into vast billows, or a sedition, an evil more fearful than even interminable and irreconcileable war. Therefore of these two banquet parties, the one is filled with laughter, with men promising amusement, and hoping for good fortune, and enjoying cheerfulness, and pleasant language, and mirth, and joy, and freedom from anxiety ; but the other is full of melancholy, and seriousness, and downcast looks, and offences, and reproaches, and wounds ; of men gnashing their teeth, looking fiercely at one another, barking, strangling one another, contending with one another in every conceivable way, mutilating one another's ears and noses, and whatever parts of the body they can reach, displaying the intoxication of their whole life and their drunkenness in this unholy contest, with every kind of unseemly behaviour.

It would therefore be naturally consistent to consider lext that the vine is the symbol of two things : of folly, and of mirth. And each of these two, though it is indicated by many circumstances, we will explain in a few words, to avoid prolixity. When any one leading us along the road, deserted by the passions and by acts of wickedness, the road, that is, of philosophy, has led right reason to a height, and placed it like a scout upon a watch-tower,* and has commanded it to look around, and to survey the whole country of virtue, and to see whether it be blessed with a deep soil, and rich, and productive of herbage and of fruit, since deep soil is good to cause the learning which has been sown in it to increase, and to make the doctrines which have been planted in it, and which have grown to trees, to form solid trunks, of whether it be of a contrary character ; and also to examine into actions, as one might into cities, and see whether they are strongly fortified, or whether they are defenceless and deprived of all the security which might be afforded by walls around them.

Also to inquire into the condition of the inhabitants, whether they are considerable in numbers and in valour, or whether their courage is weak and their numbers scanty, the two causes acting reciprocally on one another. Then because we were not able to bear the weight of the whole trunk of wisdom, we cut off one branch and one bunch of grapes, and carried it with us as a most undeniable proof of our joy, and a burden very easy to be borne, wishing to display at the same time the branch and the fruit of excellence to those who are gifted with acuteness of mental sight, to show them, that is, the stronglyshooting and grape-bearing vine.

They then very fairly compare this vine of which we were only able to take a part, to happiness. And one of the ancient prophets bears his testimony in favour of my view of the matter, who speaking under divine inspiration has said. " The vineyard of the Lord Almighty is the house of Israel."* Now Israel is the mind inclined to the contemplation of God and of the world ; for the name Israel is interpreted, " seeing God," and the abode of the mind is the whole soul; and this is the most sacred vineyard, bearing as its fruit the divine shoot, virtue : thus thinking well (rh il ipgovuv) is the derivation of the word joy (jibtpso^ovri), being a great and brilliant thing so that, says Moses, even God himself does not disdain to exhibit it ; and most especially at that time when the ' Numbers xiii. ] 8. -f Isaiah v. 7. human race is departing from its sins, and inclining and bending its steps towards justice, following of its own accord the laws and institutions of nature. "

For," sajs Moses, " the Lord thy God will return, that he may rejoice in thee for thy good as he rejoiced in thy fathers, if thou wilt hear his voice to keep all his commandments and his ordinances and his judgments which are written in the book of this law."* Who could implant in man a desire for virtue and excellence, more strongly than is here done ? Dost thou wish, says the scripture, O mind, that God should rejoice? Do thou rejoice in virtue thyself, and bring no costly offering, (for what need has God of anything of thine ?) But, on the other hand, receive with joy all the good things which he bestows upon thee ; for he rejoices in giving, when they who receive are worthy of his grace ; unless you think that those men who live blameably may be justly said to make God indignant and to excite his anger, but that those who live in a praiseworthy manner do not make him rejoice.

But there is nothing which gives so much pleasure to fathers and mothers, our mortal parents, as the virtues of their children, 'even though they may be in want of numbers of necessary things ; And does not the excellence of these aforesaid persons in like manner rejoice the Creator of the universe, who is in no want of anything whatever ? Do thou therefore, 0 mind, having learnt how mighty a thing the anger of God is, and how great a good the joy of God is, do not do anything worthy to excite his anger to thy own destruction, but study only such things as may be the means oi your pleasing God.

And you will find these actions to be not the making of long and unusual journeys, nor the passing over unnavigable seas, or wandering without stopping to take breath to the furthest boundaries of earth and sea : for good actions do not dwell at a distance and have not been banished beyond the confines of the habitable world, but, as Moses says, good is situated near you, and is planted along with you, being united to you in three necessary parts, in the heart, in the mouth, and in the hands : that is to say, in the mind, in the speech, and in the actions ; since it is necessary to think and to say, and to do good things, which are made perfect by a union of good design, good execution, and good language.

I say therefore to him whose occupation is to gratify one description of gluttony, the fondness for drinking, unhappy man ? For you think that you are preparing pleasant things to give delight, but in reality you are kindling a flame of folly and intemperance, and contributing great and abundant quantities of fuel to it." But perhaps he may reply, do not blame me precipitately before you have considered my case ; I was appointed to pour out wine, not indeed for a man who was endowed with temperance, and piety, and all the other virtues, but for a violent, and intemperate, and unjust master, one who was very proud in his impiety, and who dared once to say, " I do not know the Lord ;"* so that I very naturally studied what would afford him gratification : and do not wonder that God is delighted with one thing, and the mind which is hostile to God, namely Pharaoh, with the contrary. Who then is the chief butler of God ? The priest who offers libations to him, the truly great high priest, who, having received a draught of everlasting graces, offers himself in return, pouring in an entire libation full of unmixed wine.

You see that there are differences between butlers in proportion to the differences existing between those whom they are waiting on ; on this account I, the butler of Pharaoh, who exerts his stiff-necked, and in all respects intemperate reason, in the direction of indulgences of his passions, am a eunuch, having had all the generative parts of my soul removed, and being compelled to migrate from the apartments of the men, and am a fugitive also from the women's chambers, inasmuch as I am neither male nor female ; nor am I able to disseminate seed nor to receive it, being of an ambiguous nature, neither one thing nor the other ; a mere false coin o . human money, destitute of immortality, which is from time to time kept alive by the constant succession of children and offspring : being also excluded from the assembly and sacred meeting of the people, for it is expressly forbidden that any one who has suffered any injury or mutilation such as I have should enter in thereto.+

But the high priest of whom we are speaking is a perfect man, the husband of a virgin (a most extraordinary statement), who has never been made a woman ; but who on the contrary, has ceased to be influenced by the customs of women in regard to her connection with her husband.* And not only is this man competent to sow the seeds of unpolluted and virgin opinions, but he is also the father of sacred reasonings, some of which are overseers and superintendents of the affairs of nature, such as Eleazar and Ithamar ; others are ministers of the worship of God, earnestly occupied in kindling and burning up the flame of heaven ; for, as they are always uttering discourses relating to holiness, they cause it to shine, bringing forth the most divine kind of piety like fire from a flint ; and the being who is at the same time the guide and father of those men is no insignificant part of the sacred assembly, but he is rather the person without whom the duly convened assembly of the parts of the soul could never be collected together at all ; he is the president, the chairman, the creator of it, who, without the aid of any other being, is able by himself alone to consider and to do everything.

He, when taken in conjunction with others, is insignificant in point of number, but when he is looked at by himself he becomes numerous ; he is a tribunal, an entire council, the whole people, a complete multitude, the entire race of mankind, or rather, if one is to speak the real truth, he is a sort of nature bordering on God, inferior indeed to him, but superior to man ; " for when," the scripture says, " the high pi-iest goes into the Holy of Holies he will not be a man."t What then will he be if he is not a man ? Will he be God ? I would not venture to say that (for the chief prophet, Moses, did receive the inheritance of this name while he was still in Egypt, being called "the god of Pharaoh ;")J nor again is he man, but he touches both these extremities as if he touched both the feet and the head.

So now one kind of vine, which has been assigned as the portion of cheerfulness, and the intoxication which arises from it, namely unmingled goodness of counsel, and the cup-bearer too who drew the wine from the divine goblet, which God himself has filled with virtues up to the lip, has been explained ; but the other kind, that of folly, and grief, and drunkenness, is also already depicted in a fashion but in another character, by other expressions which are used in the Genesis xviii. 11. + Leviticus xvi. 17. * Exodus vii. 1. greater canticle ; " for," says the scripture, " their vine is cf the viue of Sodom and their tendrils are of the vine of Gomorrah ; their grapes are the grapes of gall ; their bunches are full of bitterness itself. Their wine is the madness of dragons and the incurable fury of asps."* You see here what great effects are produced by the drunkenness of folly : bitterness, an evil disposition, exceeding gall, excessive anger, implacability, a biting and treacherous disposition.

The lawgiver most emphatically asserts the branch of the vine of folly to be in Sodom ; and tbe name Sodom, being interpreted, means "blindness," or "barrenness;" since folly is a thing which is blind, aud also barren of all good things ; though, nevertheless, some people have been so greatly influenced by it as to measure, and weigh, and count everything with reference to themselves alone. Gomorrah, being interpreted, means " measure ;" but Moses conceived that God was the standard of weight, and measure, and number, in the universe, but he had not the same opinion of the humau mind. And he shows this in the following passage, where he says, " There shall not be in thy sack one weight, and another weight, a great and a small ; there shall not be in thy house one measure, and another measure, a great and a small ; thy weight shall be a true and just one."

But a true and just measure is, to conceive that 'it is the only just God alone who measures and weighs everything, and who has circumscribed the nature of the universe with numbers, and limitations, and boundaries. But it is unjust and false to imagine that these things are regulated in accordance with the human mind. But the eunuch and chief butler of Pharaoh, having beheld the plant generative of folly, namely, the vine, adds besides to his delineation there stocks, that he may signify the three extremities of error according to the three different times ; for a root is equivalent to extremity.

When, therefore, folly has overshadowed and occupied the whole soul, and when it has left no portion of it unoccupied or free, it not only compels it to commit such errors as are remediable, but such also as are irremediable. Now those which admit of a remedy are set down as the easiest and the first ; but those which are irremediable are altogether terrible, and are the last of all, being so far analo- •«ous to roots. And as, in my notions, wisdom begins to benefit a man in small matters, and ends at last in tbe absolute perfection of all well-doing, so, in the same manner folly, constraining the soul from above and leading it away from instruction by small degrees, establishes it at last at a long distance from right reason, and finally leads it to the extreme point, and utterly overthrows it. And the dream showed that after the roots appeared the vine flourished and put forth shoots and bore fruit ; for, says the chief butler, "

It was flourishing and bearing shoots, around which were bunches of grapes."* The foolish man is accustomed to display barrenness, and never to put forth even leaves, and, in fact, to be withered all his life ; for what could be a greater evil than folly flourishing and bearing fruit ? But, says he, " the cup of Pharaoh," the vessel which is the receptacle of folly and drunkenness, and of the ceaseless intoxication of life, ll is in my hand ;" an expression equivalent to saying, depends upon my administration, and endeavours, and powers ; for without my contrivances, the, passion will not proceed rightly by its own efforts ; for as it is proper that the reins should be in the hands of the charioteer, and the rudder in the hands of the pilot — for this is the only way in which the course, of the chariot and the voyage of the vessel can proceed successfully — so, also, the filling of the goblet with wine is in the hands and depends upon the power of him who by his art brings to perfection one of the two kinds of gluttony, namely, satiety of wine. But why has he endured to boast in respect of a matter which deserved rather to be denied than to be confessed?

Would it not have been better not to have confessed at all that he was a teacher of intemperance, and not to admit that he increased the excitement of the passions by wine in the case of the intemperate man, as being an inventor and producer of a luxurious, and debauched, and most disgraceful way of life. Such, however, is the case. Folly boasts of those things which ought to be concealed ; and in this present case it prides itself, not only on holding in its hands the receptacle of the intemperate soul, that is to say, the cup of wine, and in showing it to all men, but also in pressing out the grapes into it; that is to say, in making that which satisfies the passion, and bringing what is concealed to light. For as children which require food, when they are about to receive the milk, squeeze and press out the breast of the nurse that feeds them, so likewise does the workman and cause of intemperance vigorously press the fountain from which the evil of abundance of wine pours forth, that he may derive food in a most agreeable manner from the drops which are squeezed out.

Such a description then as I have here given may be applied to the man who i3 made frantic by the influence of unmixed wines, that he is a drunken, and foolish, and irremediable evil. We must now, in turn, investigate the character of the glutton, who is akin to the drunkard, and who is a sworn companion of all kinds of voracity and greediness, labouring, without any restraint, at the artificial gratification of his appetite. And yet it does not require a great deal of care to arrive at his true character ; for the dream which was seen is a representation of his likeness very closely resembling him ; and when we have accurately examined him, let us look upon him as we would upon a representation in a mirror ; for " I thought," said the chief cook, " that I had three baskets of fine wheaten loaves upon my head." Now, using the word " head " in an allegorical manner, we mean by it the dominant part of the soul, that is, the mind, and we say that everything rests or depends upon that ; for he once exclaimed concerning it, " All these things were in my charge."

Therefore when he had completed the preparation of these things which he had devised against the miserable belly, he displayed himself also, and, like a foolish man as he was, he was not ashamed to be weighed down with so great a burden, namely, the weight of three baskets ; that is to say, with three portions of time. For those who advocate the cause of pleasure affirm that it consists of three times, of the memoiy of past delights, and of the enjoyment of those that are present, and of the hope of what are to come ; so that the three baskets are likened unto the three portions of time, and the cakes upon the baskets to those circumstances which are suitable to each of the portions ; to the recollection of past joys, to the enjoyment of present pleasures, to the hope of future delights.

And he who carries all these things is likened unto the lover of pleasure, who has filled his faithless table, a table destitute of all hospitable and friendly salt, not with one kind of luxury only, but with almost every description and species of intemperance ; and tbis is enjoyed by king Pharaoh alone, as if he were sitting at a public banquet, and devoting himself to a dispersion, and scattering, and defeat, and destruction of temperance ; for the name Pharaoh, being interpreted, means " dispersion." And it is a magnificent and royal piece of conduct in him not to exult in the specious advantages of wisdom, but to pride himself on those pursuits of profligacy which it is unseemly to mention, wrecking himself on insatiable appetite, and gluttony, and effeminacy of life.

Therefore the birds, that is to say, the chances which never could have been anticipated by conjecture, coming from outward quarters and hovering around him, will attack and kindle every thing like fire, and will destroy every thing with their all-devouring power, so that there is not a single fragment left to the bearer of the baskets for his enjoyment though he had hoped to proceed with his inventions and contrivances, for ever and ever carrying them on in a safe place, so that they could never be taken from him. And thanks be to God who giveth the victory and who renders the labours of the man who is a slave to his passions, though ever so carefully carried out, still unproductive and useless, sending down winged natures in an invisible manner for their destruction and overthrow. Therefore, the mind, being deprived of those things which it had made for itself, having, as it were, its neck cut through, will be found headless and lifeless, and like those who are fixed to a cross, nailed as it were to the tree of hopeless and helpless ignorance.

For as long as none of these things come upon one which arrive suddenly and unexpectedly, then those acts which are directed to the enjoyment of pleasure appear to be successful ; but when such evils descend upon them unexpectedly, they are overthrown, and their maker is destroyed with them. XXX1T. The dreams, therefore, of those men who divide those things which produce the taste according to every species of food, whether it be meat or drink, and such as is not necessary but superfluous, and sought only by the intemperate, have been sufficiently explained. But those of Pharaoh, who appears to exercise sovereignty over these men and over all the powers of the soul, must now be investigated if we would proceed in order and consistently with our plan. Pharaoh says, "

In my dream I thought that I was standing by the bank of a river, and seven oxen came up as it were out of the river, of eminent plumpness in their flesh, and beautiful to the view, and fed in the green marsh ; and behold, seven other oxeu came up out of the river after them, evil to look at and ill-favoured, and leau in their flesh, such that I never saw any leaner in all Egypt ; and the lean and ill-favoured oxen devoured the seven former oxen which were beautiful, and picked out, and they entered into their stomachs, and still their appearance remained ill-favoured, as I have described it at first. And when I had awoke I fell asleep again ; and again I saw in my dream, and as it were seven ears of corn grew up on one stalk, full and beautiful. And seven other ears of corn also came up, lean and wind-beaten, close to them, and these last seven ears did swallow up the seven beautiful and full ears."* You see now the preface of the lover of self who being easily moved, and changeable, and fickle, both in his body and soul, says, "

I thought that I was standing," and did not consider that unchangeableness and steadiness belong to God alone, and to him who is dear to God. And the most evident proof of the unchangeable power which exists in him is this world, which is always in the same place and in the same condition. And if the world is immovable how can the Creator of it be any thing but firm ? In the second place the sacred scriptures are likewise most infallible witnesses ; 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,"f 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,"+ is said in another place.

And Moses also bears witness to the iminulability of the Deity, where he says, " I saw the place where the God of Israel stood ; "* intimating enigmatically that he is not given to change by speaking here of his standing, and of his being firmly established. XXX III. 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."t 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, "1 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? "J 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,"§ by which injunction both these $ Genesis xviii. 22. § Deuteronomy v. 31. things appear to be intimated, first, the fact that the good man is not moved, and secondly, the universal stability of the living God. XXXIV. 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,"* 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 ip 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."t 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 uncreate 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 consecrates and offers up the sacred and untainted virtues.

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. XXXV. 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."* 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. XXXVI.

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 u o o o agitated body ? " For I thought," says the scripture, " that I was standing on the bank of the river :"f 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 sustained speed.

And the one is at one time filled up with a great abundance of water, and the other with a quantity of verbs and nouns, and at another time they are both empty and relaxed, and in a state of quiescence ; 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. XXXVII. 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 ; and Moses has given most conspicuous examples of each kind to those who are able to see, for he says, "

For a river goes out of Eden to water the Paradise, and from thence it is divided into four branches :"* and by the name Eden he means the wisdom of the living God, and the interpretation of the name Eden is " delight," because I imagine wisdom is the delight of God, and God is the delight of wisdom, as it is said also in the Psalms, " Delight thou in the Lord."f And the divine word, like a river, flows forth from wisdom as from a spring, in order to irrigate and fertilize the celestial and heavenly shoots and plants of such souls as love virtue, as if they were a paradise. And this sacred word is divided into four beginnings, by which I mean it is portioned out into four virtues, each of which is a princess, for to be divided into beginnings, J does not resemble divisions of place, but a kingdom, in order that any one, after having shown the virtues as boundaries, may immediately proceed to show the wise man who follows them to be a king, being elected as such, not by men, but by the only free nature which cannot err, and which cannot be corrupted ; for those who behold the excellence of Abraham say unto him, "

Thou art a king, sent from God among us ;"§ proposing as a maxim, for those who study philosophy, that the wise man alone is a ruler and a king, and that virtue is the only irresponsible authority and sovereignty. X There is an unavoidable obscurity in the translation here. The Greek word is dpx"', which means beginnings, or principles, and aloo governments. § Genesis xxiii. G. ON DREAMS BEING SENT FROM GOD. 3S7 XXXVIII. Accordingly, one of the followers of Moses, having compared this speech to a river, has said in the Psalms, " The river of God was filled with water;"* and it is absurd to give such a title to any of the rivers which flow upon the earth. But as it seems the psalmist is here speaking of the divine word, which is full of the streams of wisdom, and which has no part of itself empty or desolate, or rather, as some one has said, which is diffused everywhere over the universe, and is raised up on high, on account of the continued and incessant rapidity of that ever-flowing spring. There is also another expression in the Psalms, such as this, " The course of the river makes glad the city of God.'f What city?

For the holy city, which exists at present, in which also the holy temple is established, at a great distance from any sea or river, so that it is clear, that the writer here means, figuratively, to speak of some other city than the visible city of God. For, in good truth, the continual stream of the divine word, being borne on incessantly with rapidity and regularity, is diffused universally over everything, giving joy to all. And in one sense he calls the world the city of God, as having received the whole cup of the divine draught, and being gladdened thereby, so as to have derived from it an imperishable joy, of which it cannot be deprived for ever. But in another sense he applies this title to the soul of the wise man, in which God is said also to walk, as if in a city, " For," says God, " I will walk in you, and I will be your God in you.

"| And who can pour over the happy soul which proffers its own reason as the most sacred cup, the holy goblets of true joy, except the cup-bearer of God, the master of the feast, the word? not differing from the draught itself, but being itself in an unmixed state, the pure delight and sweetness, and pouring forth, and joy, and ambrosial medicine of pleasure and happiness ; if we too may, for a moment, employ the language of the poets. XXXIX. But that which is called by the Hebrews the city of God is Jerusalem, which name being interpreted means, " the sight of peace." So that do not look for the city of the living God in the regions of the earth, for it is not made of wood or of stone, but seek it in the soul which is free from c. a '2 war, and which proposes to those who are endowed with acuteness of sight a contemplative and peaceful life : since where could any find a more venerable and holy abode for God amid all existing things, than the mind fond of contemplation, which is eager to behold every thing and which does not, even in a dream, feel a wish for sedition or disturbance?

And again, the invisible spirit which is accustomed to converse with me in an unseen manner prompts me with a suggestion, and says, O my friend, you seem to be ignorant of an important and most desirable matter which I will explain to you completely ; for I have also in a most seasonable manner explained many other Things to you also. Know, then, 0 excellent man, that God alone is the truest, and most real, and genuine peace, and that every created and perishable essence is continual war. For God is something voluntary, and mortal essence is necessity. Whoever, therefore, is able to forsake war, and necessity, and creation, and destruction, and to pass over to the uncreated being, to the immortal God, to the voluntary principle, and to peace, may justly be called the abode and city of God. Do not, therefore, consider it a different thing whether you speak of the sight of peace or the sight of God, as tbey are the same thing ; because peace is not only the companion but also the chief of the powers of the living God, which are distinguished by many names. XL.

And, moreover, he says to the wise Abraham, " that ho will give him an inheritance of land from the river of Egypt to the great river, the river Euphrates,"* not meaning a portion of the land so much as a better portion in respect of our own selves. For our own body, and the passions which exist in it, and which are engendered by it, are likened to the river of Egypt, but the soul and the passions which are dear to that are likened to the river Euphrates. And here a doctrine is laid down, at once most profitable to life and of the highest importance, that the good man has received for his inheritance the soul and the virtues of the soul : just as, on the contrary, the wicked man has received for his share the body and the vices of the body, and those which are engendered by the body. And the expression " from," has a double sense. One, that by which the starting point from which it begins is included ; the other that by which it is excluded.

For when we say that from morning to evening there are twelve hours, or from the new moon to the end of the month there are thirty days, we are including in our enumeration both the first hour and the day of the new moon. And when any one says that such and such a field is three or four furlongs distant from the city, he clearly means to leave the city itself out of that measurement. So that now, too, we must consider that the expression, "from the river of Egypt," is to be understood so as not to include that river ; for the writer inteuds to remove us to a distance from the things of the body which are seen to exist in a constant flow and course which is being destroyed and destroying, that so we may receive the inheritance of the soul with the imperishable virtues, which are, moreover, deserving of immortality. Thus, therefore, by tracing it out diligently, we have found that praiseworthy speech is likened to a river ; but speech which is deserving of blame is the very river of Egypt itself, untractable, unwilling to learn, as one may say in a word, lifeless speech ; for which reason it is also changed into blood,* as not being able to afford sustenance.

For the speech of ignorance is not wholesome, and it is productive of bloodless and lifeless frogs, which utter only a novel and harsh sound, a noise painful to the ear. And it is said, likewise, that all the fish in that river were destroyed. And by the fish are here figuratively meant the conceptions ; for these things float about and exist in speech as in a river, resembling living things and filling the river with life. But in uninstructed speech all conceptions die ; for it is not possible to find any thing intelligent in it, but only, as some one has said, some disorderly and unmusical voices of jackdaws. XLI. 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 fauXo;) of the river."f 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 (yj'^v) to all animals, and especially to men ; one for the sake of tranquillity, for they are the strongest bulwark and fortification of the voice ; the other for the sake of distinctness, for it is through them that the stream of words issues forth. For when they are closed speech is checked ; for it is impossible that it should be borne outward if they are not parted. 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."* For of those per sons 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." f 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 ;"| 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. XLII.

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. 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."* 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 ;"f 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 :""$ 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. XLIII. 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 39-2 PHILO JDD.EUS. unbridled, like an unrestrained torrent, they allow their speech to run on indiscriminately, as the poets say, dragging on thousands of profitless sayings ; 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;"* for it is the peculiar chat interistic 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, be 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 of 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."t 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 speech, so that they who had taken up these weapons against others should perish by their own arms and not by those of others. 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 ? XLIV.

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,"* 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 opposite evil to kingly power, and at the same time the greatest of all evils ? And have not countries, and nations, and regions of the earth, the governments of which have been put down, lost all their ancient and great prosperity ? 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 aud 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. XLV. 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, aud if they reproach themselves for the evil actions which they have been led on to commit by folly, giving ear to their new counsellor, which never flatters, and which cannot be corrupted, namely, repentance, having propitiated the merciful power of the living God by sacred hymns of repentance instead of profane songs, they will find entire forgiveness.

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 entiiely 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."* What sayest thou, 0 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."f 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 altar, entreating with prayers, and supplications, and sacrifices, that it may only obtain pardon. XLVI. 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." Aud yet perhaps some persons in a spirit of ridicule will say that it is not right to bring such matters as these forward for investigation, for that it rather displays a spirit of cavilling than does any good. But I imagine that such things, like sweetmeats, are prepared in the sacred scriptures, for the improvement of those who read them, and that we ought not to condemn the curiosity of those who investigate such matters, but that we should rather blame their indolence if they did not investigate them. For our present discussion is not about the history of rivers but about ways of life, which are compared to the streams of rivers, running in opposite directions to one another. For the life of the good man consists in actions ; but that of the wicked man is seen to consist only in worlds. And speech in the tongue, and mouth, and lips, and*

The sacred laws having been written in five books, the first is called and inscribed Genesis, deriving its title from the creation (y'&tsig) of the world, which it contains at the beginning ; although there are ten thousand other matters also introduced which refer to peace and to war, or to fertility and barrenness, or to hunger and plenty, or to the terrible destructions which have taken place on earth by the agency of fire and water ; or, on the contrary, to the birth and rapid propagation of animals and plants in accordance with the admirable arrangement of the atmosphere, and the seasons of the year, and of men, some of whom lived in accordance with virtue, while others were associated with wickedness. But since of these things some are portions of the world, and some are accidents, and since the world is the most perfect and complete of all things, he has nominally assigned the whole book to that subject.

We have then examined with all the accuracy that was in our power, in what manner the creation of the world was arranged in our previous treatises ; but since it is necessary, to be consistent with the re'gular order in which the sacred history proceeds to go on, now to investigate the laws, we will for the present postpone the particular laws which are copies as it were ; and first of all examine the more general laws which are, as it were, the models of the others.

Now these are those men who have lived irreproachably and admirably, whose virtues are durably and permanently recorded, as on pillars in the sacred scriptures, not merely with the object of praising the men themselves, but also for the sake of exhorting those who read their history, and of leading them on to emulate their conduct ; for these men have been living and rational laws ; and the lawgiver has maguified them for two reasons ; first, because he was desirous to show that the injunctions which are thus given are not inconsistent with nature ; and, secondly, that he might prove that it is not very difficult or laborious for those who wish to live according to the laws established in these books, since the earliest men easily and spontaneously obeyed the unwritten principle of legislation before any one of the particular laws were written down at all.

So that a man may very properly say, that the written laws are nothing more than a memorial of the life of the ancients, tracing back in an antiquarian spirit, the actions and reasonings which they adopted; for these first men, without ever having been followers or pupils of any one, and without ever having been taught by preceptors what they ought to do or say, but having embraced a line of conduct consistent with nature from attending to their own natural impulses, and from being prompted by an innate virtue, and looking upon nature herself to be, what in fact she is, the most ancient and duly established of laws, did in reality spend their whole lives in making laws, never of deliberate purpose doing anything open to reproach, and for their accidental errors propitiating God, and appeasing him by prayers and supplications, so as to procure for themselves the enjoyment of an entire life of virtue and prosperity, both in respect of their deliberate actions, and those which proceeded from no voluntary purpose.

Since then the beginning of all participation in good things is hope, and since the soul devoted to virtue pioneers and opens this path as a plain and easy one, being anxious to attain to that which is really honourable, the sacred historian has named the first lover of hope, Enos, giving him the common name of the whole race as an especial favour. For the Chaldseans call man Enos ; as if he were the only real man, who lived in expectation of good things, and who is established in good hopes ; from which it is evident that they do not look upon the man devoid of hope as a man at all, but rather as an animal resembling a man, inasmuch as he is deprived of that most peculiar possession of the human soul, namely hope. For which reason, being desirous to deliver an admirable panegyric on the hopeful man, the sacred historian tells us, first, that " he hoped in the father and creator of the universe," * and adds in a subsequent passage, "

This is the book of the generation of men,"t and of their fathers, and grand-fathers who had existed previously ; but he conceived that they were the ancestors of the mixed race, that is to say, of that purer and thoroughly sifted race which is the really rational one ; for, as the poet Homer, though the number of poets is beyond all calculation, is called " the poet " by way of distinction, and as the black [ink] with which we write is called " the black," though in point of fact everything which is not white is black ; and as that archon at Athens is especially called " the archon," who is the archon eponymus and the chief of the nine archons, from whom the chronology is dated ; so in the same manner the sacred historian calls him who indulges in hope, "a man," by way of pre-eminence, passing over in silence the rest of the multitude of human beings, as not being worthy to receive the same appellation.

And he has very properly called his first volume, the Book of the Generation of the Real Man, speaking with perfect correctness ; because the man who is full of good hope is worthy of being described and remembered, not with such a memory as is given by a record in papers, which are hereafter to be destroyed by bookworms, but by that which exists in immortal nature, where the virtuous actions are regularly recorded. If then any one were to reckon the generations, from the first man, who was made out of the earth, he will find him who, by the Chaldasans is called Enos, and in the Greek language avdguwog (the man), to be the fourth in succession, and in numbers the number four is honoured among other philosophers, who have studied and admired the incorporeal essences, appreciable only by the intellect, and especially by the all-wise Moses, who magnifies the number four, and says that it is " holy and praiseworthy ;"* and the reasons for which this character has been given to it are mentioned in a former treatise.

And the man who is full of good hope is likewise holy and praiseworthy ; as, on the contrary, he who has no hope is accursed and blameable, being always associated with fear, which is an evil counsellor in any emergency ; for they say, that there is no one thing so hostile to another, as hope is to fear and fear to hope, and perhaps this may be correctly said, for both fear and hope are an expectation, but the one is an expectation of good things, and the other, on the contrary, of evil things ; and the natures of good aud evil are irreconcileable, and such as can never come together.

What has now been said about hope is sufficient ; and nature has placed her at the gates to be a sort of doorkeeper to the royal virtues within, which no one may approach who has not previously paid homage to hope. Therefore the lawgivers, and the laws in every state on earth, labour with great diligence to fill the souls of free men with good hopes ; but he who, without any recommendation and without being enjoined to be so, is nevertheless hopeful, has acquired this virtue by an unwritten, self-taught law, which nature has implanted in him. That which is placed in the next rank after hope is repentance for errors committed, and improvement ; in reference to which principle Moses mentions next in order to Enos, the man who changed from a worse system of life to a better, who is called among the Hebrews Enoch, but as the Greeks would say, " gracious," of whom the following statement is made, " that Enoch pleased God, and was not found, because God transported him.

"I For transportation shows a change and •tOO PHILO JUD.EUS. alteration : and such a change is for the better, because it takes place through the providence of God ; for every thing that is with God is in every case honourable and advantageous, since that which is destitute of any divine superintendence is useless and unprofitable. And the expression, "he was not found,"* is very appropriately employed of him whose place was changed, either from the fact of his ancient blameable life being wiped out and effaced, and being no longer found, just as if it had never existed at all, or else because he whose place has been changed, and who is enrolled in a better class, is naturally difficult to be discovered. For wickedness is a very multiform and extensive thing, on which account it is known to many persons; but virtue is rare, so that it is not comprehended even by a few.

And besides, the bad man runs about through the marketplace, and theatres, and courts of justice, and council halls, and assemblies, and every meeting and collection of men whatever, like one who lives with and for curiosity, letting loose his tongue in immoderate, and interminable, and indiscriminate conversation, confusing and disturbing every thing, mixing up what is true with what is false, what is unspeakable with what is public, private with public things, things profane with things sacred, what is ridiculous with what is excellent, from never having been instructed in what is the most excellent thing in season, namely silence. And pricking up his ears, because of the abundance of his leisure, and his superfluous curiosity, and love of interference, he is eager to make himself acquainted with the business of other people, whether good or bad, so as at once to envy those who are prosperous, and to rejoice over those who are not so ; for the bad man is by nature envious and a hater of all that is good, and a lover of all that is evil.

But the good man, on the contrary, is a lover of that mode of life which is not troubled by business, and withdraws, and loves solitude, desiring to escape the notice of the many, not out of misanthropy, for he is a lover of mankind, if any one in the world is so, but because he eschews wickedness, which the chief multitude eagerly embraces, rejoicing at what it ought to mourn over, and grieving at what it is becoming rather to rejoice. On which account the good man shuts himself up, and remains for the most part at home, scarcely going w.ilked with God, and he was not, for God took him " over his threshold, or if he does go out, for the sake of avoiding the crowds who come to visit him, he generally goes out of the city, and makes his abode in some country place, living more pleasantly with such companions as are the most virtuous of all mankind, whose bodies, indeed, time has dissolved, but whose virtues the records which are left of them keep alive, in poems and in prose, histories by which the soul is naturally improved and led on to perfection.

It is on this account that the sacred historian has said that the man whose place was changed was not found, inasmuch as he is difficult to find and hard to seek out. Therefore, such a man emigrates from ignorance to instruction, and from folly to wisdom, and from cowardice to courage, and from impiety to piety ; and, again, from devotion to pleasure to temperance, and from vain-gloriousness to simplicity, qualities superior to all riches, and more valuable as a possession than any royal or imperial power. For if one may speak the plain truth, that wealth which is not blind, but which is clear-sighted, is the abundance of virtues, which we must at once conclude to be the genuine and legitimate predominance of good in comparison of all other bastard and falsely named powers, and to be the just and lawful superior of them all. But we must not be ignorant that repentance occupies the second place only, next after perfection, just as the change from sickness to convalescence is inferior to perfect uninterrupted health.

Therefore, that which is continuous and perfect in virtues is very near divine power, but that condition which is improvement advancing in process of time is the peculiar blessing of a welldisposed soul, which does not continue in its childish pursuits, but by more vigorous thoughts and inclinations, such as really become a man, seeks a tranquil steadiness of soul, and which attains to it by its conception of what is good.

For which reason the sacred historian very naturally classes the lover of God and the lover of virtue next in order to him who repents ; and this man is in the language of the Hebrews called Noah, but in that of the Greeks, " rest," or " the just man," both being appellations very well suited to the wise man. That of " the just man " most evidently so, for nothing is better than justice, which is the chief among virtues, and which receives the highest honours like the most beautiful member of a company ; and the appellation " rest " is likewise appropriate, since the opposite quality to rest is unnatural agitation, the cause of confusions, and tumults, and seditions, and wars, which the wicked pursue; while those who pay due honour to excellence cultivate a tranquil, and quiet, and stable, and peaceful life.