--- title: "On the doctrine that Dreams are sent from God, Books 1-2" author: "Philo of Alexandria" translator: "C. D. Yonge" languages: [en] shelf: "Second Temple" section: 18 of 44 url: https://scriptura.si/works/philo-tlg019-yonge-ogl/18/ cite: "Philo of Alexandria, tr. C. D. Yonge, On the doctrine that Dreams are sent from God, Books 1-2, section 18. Scriptura (scriptura.si), https://scriptura.si/works/philo-tlg019-yonge-ogl/18/" --- # On the doctrine that Dreams are sent from God, Books 1-2 *Philo of Alexandria, tr. C. D. Yonge* ## 18. Section 1.220 Source: https://scriptura.si/works/philo-tlg019-yonge-ogl/18/ · cite a paragraph as https://scriptura.si/works/philo-tlg019-yonge-ogl/18/#p-N [¶0] For we read that Joseph had a "coat of many colours," Genesis xxxvii. 3. not being sprinkled with the sacred purifications, by means of which he might have known that he himself was only a compound of dust and water, and not being able to touch that thoroughly white and most shining raiment, virtue. But being clothed in the much-variegated web of political affairs, with which the smallest possible portion of truth is mixed up; and also many and large portions of plausible, probable, and likely falsehoods, from which all the sophists of Egypt, and all the augurs, and ventriloquists, and sorcerers spring; men skilful in juggling, and in incantations, and in tricks of all kinds, from whose treacherous arts it is very difficult to escape. ### Section 1.221 [¶2] And it is on this account that Moses very naturally represents this robe as stained with blood; since the whole life of the man who is mixed up in political affairs is tainted, warring on others and being warred against, and being aimed at, and attacked, and shot at by all the unexpected chances which befall him. ### Section 1.222 [¶4] Examine now the man who has great influence with the people, on whom the affairs of the city depend. Do not be alarmed at those who look with admiration upon him; and you will find many diseases lurking within him, and you will see Genesis xxxvii. 3. that he is entangled in many disasters, and that fortune is dragging him violently in different directions, though he bends his neck the other way, and resists, although invisibly, and in fact that fortune is seeking to overthrow and destroy him; or else the people themselves are impatient at his supremacy, or he is exposed to the attacks of some more powerful rival. ### Section 1.223 [¶6] And envy is a formidable enemy, and one hard to be shaken off, clinging also to everything that is called good fortune, and it is not easy to escape from it. ### Section 1.224 [¶8] What reason is there then for our congratulating ourselves on the administration of political affairs as if we were clothed in a garment of many colours, deceived by its external splendour, and not perceiving its ugliness, which is kept out of sight, and hidden, and full of treachery and guile? ### Section 1.225 [¶10] Let us then put off this flowery robe, and put on that sacred one woven with the embroideries of virtue; for thus we shall escape the snares which want of skill, and ignorance, and want of knowledge, and education lay for us, of which Laban is the companion. ### Section 1.226 [¶12] For when the sacred word has purified us with the sprinklings prepared beforehand for purification, and when it has adorned us with the select reasonings of true philosophy, and, having led us to that man who has stood the test, has made us genuine, and conspicuous, and shining, it blames the treacherous disposition which seeks to raise itself up to invalidate what is said. ### Section 1.227 [¶14] For the scripture says: "I have seen what Laban does unto thee," Genesis xxxi. 12. namely, things contrary to the benefits which I conferred on you, things impure, wicked, and altogether suited to darkness. But it is not right for the man who anchors on the hope of the alliance of God to crouch and tremble, to whom God says, "I am the God who was seen by thee in the place of God." ### Section 1.228 [¶16] A very glorious boast for the soul, that God should think fit to appear to and to converse with it. And do not pass by what is here said, but examine it accurately, and see whether there are really two Gods. For it is said: "I am the God who was seen by thee;" not in my place, but in the place of God, as if he meant of some other God. ### Section 1.229 [¶18] What then ought we to say? There is one true God only: but they who are called Gods, by an abuse of language, are numerous; on which account the holy scripture on the present Genesis xxxi. 12. occasion indicates that it is the true God that is meant by the use of the article, the expression being, "I am the God (ὁ Θεός);" but when the word is used incorrectly, it is put without the article, the expression being, "He who was seen by thee in the place," not of the God (του̃ Θεου̃), but simply "of God" (Θεου̃); ### Section 1.230 [¶20] and what he here calls God is his most ancient word, not having any superstitious regard to the position of the names, but only proposing one end to himself, namely, to give a true account of the matter; for in other passages the sacred historian, when he considered whether there really was any name belonging to the living God, showed that he knew that there was none properly belonging to him; but that whatever appellation any one may give him, will be an abuse of terms; for the living God is not of a nature to be described, but only to be. ### Section 1.231 [¶22] And a proof of this may be found in the oracular answer given by God to the person who asked what name he had, "I am that I am," Exodus in. 14. that the questioner might know the existence of those things which it was not possible for man to conceive not being connected with God. ### Section 1.232 [¶24] Accordingly, to the incorporeal souls which are occupied in his service, it is natural for him to appear as he is, conversing with them as a friend with his friends; but to those souls which are still in the body he must appear in the resemblance of the angels, though without changing his nature (for he is unchangeable), but merely implanting in those who behold him an idea of his having another form, so that they fancy that it is his image, not an imitation of him, but the very archetypal appearance itself.