II. (2.8) Let these things be laid down first by way of foundation; and on this foundation let us raise up the rest of the building, following the rules of that wise architect, allegory, and accurately investigating each particular of the dreams; but first we must mention what it is requisite should be attended to before the dreams. Some persons have extended the nature of good over many things, and others have attributed it to the most excellent Being alone; some again have mixed it with other things, while others have spoken of it as unalloyed. (2.9) Those then who have called only what is honourable good, have preserved this nature free from alloy, and have attributed it only to what is most excellent, namely to the reason that is in us; but those who have mixed it have combined it with three things, the soul, the body, and external circumstances. And they who act thus are persons of a somewhat effeminate and luxurious way of life, being bred up the greater part of their time, from their earliest infancy, in the women’s apartments and among the effeminate race which is found in the women’s apartments. But those who argue differently are men inclined to a harder regimen, being bred up from their boyhood among men, and being themselves men in their minds, embracing what is right in preference to what is pleasant, and devoting themselves to nourishment fit for athletes for the sake of strength and vigour, not of pleasure. (2.10) Moses moreover represents two persons as leaders of these two companies. The leader of the noble and good company is the self-taught and self-instructed Isaac; for he records that he was weaned, not choosing to avail himself at all of tender, and milk-like, and childish, and infantine food, but only of such as was vigorous and perfect, inasmuch as he was formed by nature, from his very infancy, for acts of virtue, and was always in the prime and vigour of youth and energy. But the leader of the company, which yields and which is inclined to softer measures, is Joseph; (2.11) for he does not indeed neglect the virtues of the soul, but he likewise shows anxiety about the stability and permanence of the body, and also desires an abundance of worldly treasures; and it is in strict accordance with natural truth, that he is represented as drawn in different directions, since he proposes to himself many different objects in life; and being attracted by each of them, he is kept in a state of commotion and agitation, without being able to stand firm. (2.12) And his case is not like that of cities, which having made a truce enjoy peace, and yet after a time are again attacked, so as to gain the victory and to be defeated alternately; for at times a great influx of riches and glory coming upon them, subdues all their cares for the body and the soul, but afterwards, being repelled by both these things, they are conquered by the adversary; (2.13) and in the same manner all the pleasures of the body coming upon the soul in a compact array overwhelm and efface all the objects of the intellect one after the other; and then, after a short time, wisdom, changing its course and blowing in the opposite direction with a fresh and violent breeze, causes the stream of the pleasures to slacken, and altogether moderates all the eagerness, and impetuosity, and rivalry of the external senses. (2.14) Such a circle then of never-ending war revolves around the soul, subject as it is to so many changes; for when one enemy has been destroyed, then immediately there springs up another more powerful, after the fashion of the many-headed hydra; for they say, that in the case of this monster, instead of the head which was cut off another sprung up, by which statement they mean to intimate the multiform, and prolific, and almost invincible character of undying wickedness. (2.15) Do not, therefore, answer […] Joseph […]{65}{there is an hiatus here, and there is a good deal of corruption about the beginning of this book.} but know that he is the image of multiform and mixed knowledge. For there appears in him a rational species of continence, which is of the masculine kind, being fashioned in accordance with his father Jacob; (2.16) and also that kind which is devoid of reason is likewise visible, that of the outward sense I mean, being made in the likeness of his maternal race, according to Rachel. There appears in him also the seed of bodily pleasures, which his association with the chief butlers, and chief bakers, and chief cooks has stamped upon him. There is, also visible the seed of vain opinion, on which he mounts as on a chariot by reason of his levity, being puffed up, and elated, and raising himself to a height to the destruction of equality.