XII. (2.78) But the man who is at the same time initiated in dreams and also an interpreter of dreams, is bold to say that his sheaf rose and stood upright; for in real truth, as spirited horses lift their necks high, so all who are companions of vain opinion place themselves above all things, above all cities, and laws, and national customs, and above all the circumstances which affect each individual of them. (2.79) Then proceeding onwards from being demagogues to being leaders of the people, and overthrowing the things which belong to their neighbours, and setting up and establishing on a solid footing what belongs to themselves, that is to say, all such dispositions as are free and by nature impatient of slavery, they attempt to reduce these also under their power; (2.80) on which account the dreamer adds, “And your sheaves turning towards my sheaf made obeisance unto It.”{79}{#ge 37:7.} For the lover of modesty marvels at and fears the stiffnecked, and the cautious person fears the self-willed man, and he who reverences holiness fears that which is impious both for himself and for others. (2.81) And is not this reasonable? For inasmuch as the good man is a spectator, not only of human life but also of all the things which exist in the world, he knows how many things are accustomed to be caused by necessity, and chance, and opportunity, and violence, and authority; and what numbers of propositions, and what great instances of prosperity proceeding onwards with rapidity towards heaven, the same causes have shaken and overthrown; (2.82) so that he will of necessity take up caution as a shield, as a protection to prevent his suffering any sudden and unexpected evil; for as I imagine what a wall is to a city, that caution is to an individual. (2.83) Do not these men then talk foolishly, are they not mad, who desire to display their inexperience and freedom of speech to kings and tyrants, at times daring to speak and to do things in opposition to their will? Do they not perceive that they have not only put their necks under the yoke like brute beasts, but that they have also surrendered and betrayed their whole bodies and souls likewise, and their wives and their children, and their parents, and all the rest of the numerous kindred and community of their other relations? And is it not lawful for the charioteer, and also for the passenger, with all freedom to spur, and to urge forward, and to check, and to hold back, according as he desires to arrange things, so as to make them greater or smaller. (2.84) Therefore, being pricked with goads, and flogged, and mutilated, and suffering all the cruelties which can be inflicted in an inhuman and pitiless manner before death, all together, they are led away to execution and put to death.
XIII. (2.85) These are the rewards of unseemly freedom of speech, not of that which is accounted such by right-thinking judges, but of that license which is full of folly, and insanity of mind, and of incurable distemper. What do you mean? Does anyone, when he sees a storm at its height, and a violent gale opposing him, and a hurricane raging tempestuously, and the sea full of vast waves, when he ought to anchor his ship, does anyone, I say, at such a moment weigh anchor and put to sea? (2.86) What pilot, or what captain of a ship, was ever so drunk and intoxicated, as, while all the dangers which I have just enumerated were threatening him, to be willing to set sail, lest, if his vessel became water-logged by the sea breaking over it from above, it might be swallowed up with all its crew? For, if he had been inclined to meet with a voyage free from danger, it was in his power to wait for calm weather and a smooth and favourable breeze. (2.87) What would one say, suppose anyone were to see a bear or a lion coming on with violence, and, while he might pacify and tame him, were to provoke him and make him savage, in order to give up himself as an unpitied meal and feast to those ravenous monsters? (2.88) Unless indeed anyone will assert that it is of no use to anyone to oppose the asps and serpents of Egypt, and all the other things which … destructive poison … inflict inevitable death on those who are once bitten by them; for that men must be content to use incantations, and so to tame those beasts, and by such means to avoid suffering any evil from them. (2.89) Moreover, are there not certain men who are more savage and more treacherous than boars, or serpents, or asps? whose treacherous and malignant disposition it is impossible to escape otherwise than by gentleness and caresses? Therefore the wise Abraham will offer adoration to the sons of Cheth, and their name being interpreted, means “admiring,” because the occasion persuades him to do so. (2.90) For he has not come to this action of adoration because he honours person who, by nature, and by hereditary qualities, and by their own habits, are enemies to reason, and who miserably waste the coinage of the soul, namely instruction, corrupting, and adulterating, and clipping it, but because he fears their present power and their scarcely conquerable strength, and is on his guard not to provoke them, he takes refuge in that great and powerful possession and weapon of virtue, that most excellent place of abode for wise souls, the double cave, which he could not occupy while warring and fighting, but only by acting as a champion and servant of reason. (2.91) What? Do not we also, when we are spending our time in the market-place, frequently wonder at the masters, and also at the beasts of burden? But we wonder at these two classes, with different and not the same feelings. For we look upon the masters with honour, and upon the beasts of burden with fear, lest some injury should be done to us by them. (2.92) And when an opportunity offers, it is a good thing to attack our enemies and put down their power; but when we have no such opportunity, it is better to be quiet; but if we wish to find perfect safety as far as they are concerned, it is advantageous to caress them.
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