על החלומות, ספר ב מ״דOn Dreams, Book II 44
א׳
1[291] Thus it is their way to talk bombastic, boastful absurdities such as “We are the leaders, we are the potentates; all things are based on us. Who can cause good or its opposite, save we? With whom does it really and truly rest to benefit or harm, save us? They are but idle babblers who say that all things are linked to an invisible power, and think that this power presides over everything in the world whether human or divine.”
ב׳
2[292] Such is their presumptuousness. Yet, if they pass from this intoxication to sobriety, and become themselves again; if realizing the sottishness of their past they feel shame and self-reproach for the sins to which their ill-judging judgement has led them; if they take repentance for their counsellor, a counsellor impervious to flattery and bribery; if they propitiate the merciful power of Him that is by recantations in which holiness replaces profanity, they will obtain full pardon.
ג׳
3[293] But if they continue for ever to plunge and prance like stiffnecked horses disobedient to the rein, as though they were free and independent and rulers of others, necessity inexorable and implacable will make them feel that in all things great and small they are as nothing.
ד׳
4[294] For the charioteer who has mounted the winged chariot of this world will put his bridle upon them and pull back with force the hitherto slackened reins till they are taut, tighten the muzzles, and with whip and spur recall to them the nature of that imperious authority, which the kindness and gentleness of the ruler had caused them to forget, as bad servants do.
ה׳
5[295] For such misconstrue the mildness of the master as failure to govern, and ape the state of those who have no master, until the owner stems the full flood of the disease, by applying punishments in the place of remedies.
ו׳
6[296] Thus we read “the lawless soul which distinguishes with its lips to do well or do ill,” and then later “shall proclaim its sin” (Lev. 5:4, 5). O soul, brimful of presumptuous folly, what is this which thou claimest? Knowest thou what is truly good, or excellent, or just, or holy, or what befits who? No,
ז׳
7[297] the knowledge and mastery of these is a gift reserved for God alone, and for whoso is God’s friend. And this is testified by the oracle in which we are told “I will kill and make to live: I will smite and I will heal” (Deut. 32:39).
ח׳
8[298] But indeed when the soul, wise in its own conceit, entertained this dream of things beyond its ken, it was no fleeting thought, but to its sorrow so puffed up with windy pride was it that it swore an oath that these things stood firm and established, which were but its false imaginations.
ט׳
9[299] If then the throbbing fever of its disease begins to abate, the embers of health will gradually kindle into a blaze and force it first to “proclaim its sin,” that is reproach itself, then come to the altar as a suppliant, beseeching grace with prayers and vows and sacrifices, by which alone it can obtain forgiveness.
