--- 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: 9 of 44 url: https://scriptura.si/works/philo-tlg019-yonge-ogl/9/ cite: "Philo of Alexandria, tr. C. D. Yonge, On the doctrine that Dreams are sent from God, Books 1-2, section 9. Scriptura (scriptura.si), https://scriptura.si/works/philo-tlg019-yonge-ogl/9/" --- # On the doctrine that Dreams are sent from God, Books 1-2 *Philo of Alexandria, tr. C. D. Yonge* ## 9. Section 1.103 Source: https://scriptura.si/works/philo-tlg019-yonge-ogl/9/ · cite a paragraph as https://scriptura.si/works/philo-tlg019-yonge-ogl/9/#p-N [¶0] In much the same manner, speech has been given to man by God, as the most excellent of gifts; for in the first place, it is a defensive weapon against those who would attack him with innovations. For as nature has fortified all other animals with their own appropriate and peculiar means of defence, by which they are able to repel those who attempt to injure them, so also has it bestowed upon man that greatest defence and most impregnable protection of speech, with which, as with a panoply, every one who is completely clothed, will have a domestic and most appropriate bodyguard; and employing it as a champion, will be able to ward off all the injuries which can be brought against him by his enemies. ### Section 1.104 [¶2] In the second place, it is a most necessary defence against shame and reproach; for speech is very well calculated to conceal and obscure the faults of men. In the third place, it conduces to the whole ornament of life: for this is the thing which improves every one, and which conducts every one to what is best; ### Section 1.105 [¶4] for there are many disgraceful and mischievous men, who take conversation as a pledge, and deprive its proper owners of it, and utterly cut off what they ought to seek to increase; like men who ravage the lands of their enemies, and who attempt to destroy their corn and all the rest of their crops, which, if it were left unhurt, would be a great advantage to those who would use it. ### Section 1.106 [¶6] For some men carry on an irreconcilable and never-ending war against rational nature, and utterly extirpate its every shoot and beginning, and destroy all its first appearances of propagation, and render it, as one may say, utterly unproductive and barren of all good practises. ### Section 1.107 [¶8] For sometimes, when it is borne onwards towards sacred instruction with irresistible impetuosity, and when it is smitten with a love of the speculations of true philosophy, they—out of jealousy and envy, fearing lest, when it has derived strength from its noble aspirations and has been elevated to a splendid height, it may overwhelm all their petty cavils and plausible devices against the truth, like an irresistible torrent—turn its energy in another direction by their own evil artifices, guiding it in another channel to vulgar and illiberal acts: and very often they seek to blunt it or to hedge it in, and in this way leave the nobility of its nature uncultivated, just as at times wicked guardians of orphan children have rendered a deep-soiled and fertile land barren. And these most pitiless of all men have not been restrained by shame from stripping the man of his only garment, namely, speech; "For," says the scripture, "it is his only covering."—What is a man’s only covering, except speech? ### Section 1.108 [¶10] For, as neighing is the peculiar attribute of a horse, and barking of a dog, and lowing of an ox, and roaring of a lion, so also is speaking, and speech itself, the peculiar property of man: for this is what man has received above all other animals as his peculiar gift, as a protection, and bulwark, and panoply, and wall of defence; he being, of all living creatures, the most beloved by God. ### Section 1.109 [¶12] On which account the scripture adds, "This is the only covering of his nakedness;" for what can so becomingly overshadow and conceal the reproaches and disgraces of life, as speech? For ignorance is a disgrace akin to irrational nature, but education is the brother of speech, and an ornament properly belonging to man. ### Section 1.110 [¶14] In what then will a man lie down to rest? That is to say, in what will a man find tranquillity and a respite from his labours, except in speech? For speech is a relief to our most miserable and afflicted race? As therefore, when men have been overwhelmed by grief, or by fear, or by any other evil, tranquillity, and constancy, and the kindness of friends have often restored them; so it happens, not often, but invariably, that speech, the only real averter of evil, wards off that most heavy burden which the necessities of that body in the which we are bound up, and the unforeseen accidents of external circumstances which attack us, impose upon us; ### Section 1.111 [¶16] for speech is a friend, and an acquaintance, and a kinsman, and a companion bound up within us; I should rather say, fitted close and united to us by some indissoluble and invisible cement of nature. On this account it is, that it forewarns us of what will be expedient for us, and when any unexpected event befalls us it comes forward of its own accord to assist us; not only bringing advantage of one kind only, such as that which he who is an adviser without acting, or an agent who can give no advice, may supply, but of both kinds: ### Section 1.112 [¶18] for he does not display a half-complete power, but one which is perfect in every part. Inasmuch, as even if it were to fail in his endeavour, and in any conceptions which may have been formed, or efforts which may have been made, it still can have recourse to the third species of assistance, namely, consolation. For speech is, as it were, a medicine for the wounds of the soul, and a saving remedy for its passions, which, "even before the setting of the sun," the lawgiver says one must restore: that is to say, before the all-brilliant beams of the almighty and all-glorious God are obscured, which he, out of pity for our race, sends down from heaven upon the human mind. ### Section 1.113 [¶20] For while that most God-like light abides in the soul, we shall be able to give back the speech, which was deposited as a pledge, as if it were a garment, in order that he who has received this peculiar possession of man, may by its means conceal the discreditable circumstances of life, and reap the benefit of the divine gift, and indulge in a respite combined with tranquillity, in consequence of the presence of so useful an adviser and defender, who will never leave the ranks in which he has been stationed. ### Section 1.114 [¶22] Moreover, while God pours upon you the light of his beams, do you hasten in the light of day to restore his pledge to the Lord; for when the sun has set, then you, like the whole land of Egypt, Exodus x. 21. will have an everlasting darkness which may be felt, and being stricken with blindness and ignorance, you will be deprived of all those things of which you thought that you had certain possession, by that sharp-sighted Israel, whose pledges you hold, having made one who was by nature exempt from slavery a slave to necessity. ### Section 1.115 [¶24] We have discussed this subject at this length with no other object except that of teaching that the mind, which is inclined to practise virtue, having irregular motions towards prolificness and sterility, and as one may say, being in a manner always ascending and descending, when it becomes prolific and is elevated to a height is illuminated with the archetypal and incorporeal beams of the rational spring of the all-perfecting sun; but when it descends and becomes unproductive, then it is again illuminated by those images of those beams, the immortal words which it is customary to call angels.