ConiectoHam non ease sequendam
The Vanity of Dream-Interpretation
The author warns that relying on dreams for guidance is a form of spiritual sleepiness that distracts from the truth of God.
But as we go through these traditions of the dream-interpreters, I fear we deserve to be seen not so much as practicing an art of interpretation—which is either nothing at all or a hollow craft—but rather as simply dozing off. For anyone who follows the vanity of dreams is hardly alert to the law of God, and while they cause damage to their faith, they are sleeping in the most destructive way. Truth has indeed become far removed from such a person, and they can no more easily grasp it than someone with clouded eyes, groping at midday, can erase a blemish or cure a cancer with a single prick. Although this sleepiness of faithlessness should be stirred up by the goads of faith, and its illusion attacked as a piece of witchcraft rather than a craft, we still don't block the paths or close off the ways of divine grace, for the Spirit blows where He wills and, according to His own judgment, pours truth into the minds of those subject to Him. Truly, whoever ties their belief to the meanings of dreams is clearly straying as much from the sincerity of faith as from the path of reason. Clearly, if a statement is made that is ambiguous and has many possible meanings, wouldn't anyone who stubbornly insists on one of them without discussing the various senses seem poorly educated? In fact, as has been said, the meaning of all things is manifold and varied. A careful distinction of these many meanings must be maintained, lest by chance, while you follow one too diligently, you fall into another even worse.
Divine Grace vs. Human Art
While figures like Daniel and Joseph received divine insight, this was a gift of grace, not a human art or discipline to be practiced.
From this it is clear that the book of divination which goes by the name of Daniel is devoid of any authority or truth, since it forces individual things into individual meanings; it doesn't seem right to follow such a broad interpretation, since the whole tradition is absurd, and this vague book of divinations is shamelessly passed around among the curious. Daniel certainly had the grace to interpret visions and dreams, which the Lord inspired in him; but God forbid that this holy man should have reduced this to an art, knowing as he did that the Law of Moses forbade anyone among the faithful to follow dreams, since he knew that Satan's servant could transform himself into an angel of light to subvert people, and that false inspirations could be brought about by evil angels. Joseph, too, gained the governorship of Egypt through the gift of interpretation, and the finger of God lifted him from the squalor of prison to the heights of the kingdom—not only as a free man instead of a slave, but as the first among the nobles, second only to the king himself—by a mystery that was as pleasant as it was healthy, revealing the face of the future that had presented itself to the sleeping king, as if by a vehicle of dreams, after his brothers had sold him to the Ishmaelites out of envy for his dreams and made him subject to slavery. If this could have happened through the art of human wisdom, I would believe that one of his predecessors before him would have deserved it, or that a holy man full of the affection of piety would have deserved the knowledge of it—if not for the common good of the human race, which would have been a matter of fairness, I would easily believe he would have left it to his brothers and children. Furthermore, Moses, who was educated in all the wisdom of the Egyptians, either did not know this art or despised it, since he took care to root it out from the people of God, detesting it as an error of impiety. Besides, the holy Daniel learned the disciplines and wisdom of the Chaldeans; a holy man certainly would not have done this if he had believed that being instructed in the disciplines of the Gentiles was to be ascribed to sin. He also had partners in his education, whom he rejoiced to have as companions in the Law and the justice of God. For Ananias, Azarias, and Misael were learning together whatever the Chaldean could teach; they were also abstaining together from the table and from royal feasts, as God inspired them. They were fed alike on vegetables, were content with the same rations of their service, and served the king together. But look at the privilege that no human could grant, which was given specifically to Daniel: that he might bring the mysteries of dreams into the light and, with the Lord dictating, clear away the shadows of their figures. Yet, so that the familiarity of divine grace might shine more clearly, he knew what the king was thinking while lying in bed, and by connecting what he saw to his meditation, he prudently explained the mystery of salvation—which shadows obscure, and which has been or is yet to be fulfilled at the end of the ages. Is this how dream-interpreters are accustomed to examine thoughts, clear away shadows, unfold mysteries, and illuminate the darkness of figures? If there is anyone who enjoys a similar privilege of grace, let him approach Daniel and Joseph, and in the same way, give thanks to the Lord for them. But anyone whom the Spirit of truth does not illuminate trusts in vain in the art of dream-interpretation, since all such art has its origin in nature and its development from practice and reason. Reason, however, suffers such a defect in these matters that it often has no idea where to turn or what to judge. Since this happens frequently, it's very easily gathered from a few examples.
Spiritual Realities and Diabolical Illusions
The author distinguishes between genuine divine visitations and the deceptive, malicious illusions of demons that plague the weak in faith.
A certain anxious person—whose name I’ve forgotten, though I remember the great author of the story, Augustine—was urgently asking for an explanation of something he knew to be significant. When someone else had drawn out the inquirer's request with promises, and one person's urgency was being thwarted by another's cunning, it happened that they both dreamed the same night: one dreamed of explaining the sought-after matter to the inquirer, the other of having it explained to him very diligently by a teacher. As the shadow of sleep faded, he marveled at having reached the knowledge he’d sought for so long, without the benefit of a teacher or any effort of his own. Then, as he was acting in the usual way before a more learned person to have the promise fulfilled, the learned one said, "What you requested has come to pass, since I came to teach you that very night." Who can explain the reason for this event, other than that good or evil spirits instruct or deceive people according to their merits? For the Church, the mother of all, knows how—through Jerome's reference—to explain how, when seized by the judgment of God, he was compelled to profess he was not a Christian but a Ciceronian, since he had been more deeply immersed in the writings of the Gentiles. Before his profession, when he was asked, as he claimed to be a Christian, he was reproached by the judge with the objection that he was not his own but a Ciceronian. However, I wouldn't boldly assert that this should be considered a dream, since that most truthful and wise doctor confirms that the shadow of a dream wasn't real, but that something truly was happening within him as the Lord visited him—even confirming it with the solemnity of an oath. To provide full proof of his assertion, he showed the marks of the lashes on his skin, the scars of wounds, awakened in the body. But when these things are done by spirits around people, the faithful soul does not desire that only image of things, which leaves innocence unharmed. If the material is drawn from vices—igniting lust, instilling greed, or fueling a desire for power, or anything of that sort that leads to the ruin of the soul—then without a doubt, either the flesh or a malignant spirit is involved. In some cases of guilt, with God's permission, this spirit acts with such malicious license that what people suffer in spirit, they miserably and deceitfully believe is happening in their bodies. What is it that councils and gatherings claim to summon a certain night, whether it be a Herod's diadem or the mistress of the night, to celebrate various feasts, to exercise the forms of ministries in diverse occupations, and indeed to drag these people to punishment for their merits while others are raised to glory? Moreover, infants are exposed to witches and now are scattered in a greedy maw, thrown into the belly, now rejected by the mercy of the presiding one, to be placed back in their cribs. Who, even if blind, doesn't see this wickedness of the deceiving demons? This is evident from the fact that simple women and men, as well as those weaker in faith, fall into this illusion. If, however, anyone laboring under this illusion is consistently challenged by someone and presented with signs, the demon is either immediately overcome or yields; as they say, the moment someone is challenged in the light, the works of darkness cease. However, the most effective remedy for this plague is that anyone who embraces faith should withdraw their mind's hearing from these lies and not look at such vanities and false insanities.
Read the original Latin
Sed dum has coniectorum traditiones exequimur, uereor ne merito non tam coniectoriam exequi, quae aut nuUa aut inanis ars est, quam dormitare uideamur. Quisquis enim somniorum sequitur uanitatem, parum in lege Dei uigilans est, et dum fidei facit dispendium, pemiciosissime dormit. Veritas siquidem ab eo longe facta est, nec eam facilius potest apprehendere quam urionem expungere uel puncto a curare carcineam qui caligantibus oculis in meridie palpat. Et licet haec sompnolentia perfidiae sit fidei stimulis excitanda, et maleficii potius quam artificii impugnanda illusio, diuinae tamen gratiae dispositionis suae non obstruimus uias, non praecludimus semitas, quin Spiritus ubi uult spiret et pro arbitrio suo subiectis mentibus infundat ueritatem. Verum quisquis credulitatem suam significationibus alligat somniorum, planum est quia tam a sinceritate fidei quam a tramite rationis exorbitat. Plane si sermo proferatur ambiguus et cuius multae sint significationes, nonne merito parum doctus uidebitur quisquis ex eo citra discussionem sensuum sibi aliquid pertinacius suadebit? Profecto rerum omnium, ut praedictum est, multiplex est et uaria significatio. Multiplicium uero distinctio diligens habenda est, ne forte dum unam diligentius sequeris, in aliam deterius prolabaris.
Vnde patet is coniectorium, qui nomine Danielis inscribitur, auctoritatis et ueritatis robore destitutum, cum res singulas singulis significationibus arcet; de quibus non uidetur latiua exequendum, cum tota huiusmodi sit inepta traditio, et uagus coniectorum liber per curiosorum manus impudenter discurrat. Habuit sane Daniel gratiam interpretandi uisiones et somnia, quam ei Dominus inspirabat; sed absit ut uanitatem hanc in artem redegerit uir sanctus, qui lege Moysi prohibitum esse nouerat, ne fidelium quis somnia sequeretur; sciena utique satellitem Sathanae ad subuersionem hominum in angelum lucis transfigurari, et immissiones fieri per angelos malos. loseph quoque coniectandi gratia Egypti principatum obtinuit, et quem fratres quasi de inuidia somniorum uenditum Hismaelitis obnoxium fecerant seruituti, digitus Domini non minus iocundo quam salubri mysterio, reuelata facie futurorum quae se regi quiescenti ingesserant, quasi quodam somniorum uehiculo de squalore carceris in regni fastigium sullimauit, ut non modo liber de seruo sed nobiHum et procerum primus uno tantum regni scilicet solio praecederetur a rege. Quod utique si de humanae sapientiae artificio contingere potuisset, aliquem decessorum suorum ante eum meruisse crediderim, uel scientiam promerendi uirum sanctum et pietatis afiectu plenum, si non humano generi in commune, quod tamen aequitatis esset, fratribus et fihis facile putauerim reliquisse. Ad haec Moyses eruditus in omni sapientia Egyptiorum hanc artem aut nesciuit aut spreuit, cum eam, impietatis errorem detestatus, a populo Dei exterminare curauerit. Praeterea sanctus Daniel disciplinas et sapientiam didicit Caldeorum; quod utique sanctus uir non fecisset, si gentilium discipKnis instrui credidisset peccatis ascribendum. Habuitque eruditionis participes, quos legis et iustitiae Dei se gaudebat habere consortes. Simul etenim discebant Ananias Azarias Misael quicquid poterat docere Caldeus; simul a mensa et a regalibus epulis abstinebant, quod inspirabat Deus.
Acceptis leguminibus pariter reficiebantur, eisdem a contenti erant militiae suae stipendiis, regi una famulabantur. Sed ecce priuilegium, quod homo conferre non potuit, singillatim datum est Danieli, ut in lucem proderet enigmata somniorum et Domino dictante umbras discuteret figurarum. Vt uero familiaritas diuinae gratiae euidentius illucescat, quid rex in strato cubans praecogitaret agnouit, et meditationi uisa connectens mysterium salutis, quod umbra obnubilat, et in fine seculorum completum est aut complendum, prudenter exposuit. Siccine solent coniectores etiam cogitationes excutere et umbras exinanire, explicare inuolucra et illustrare tenebras figurarum? Si quis est qui pari gratiae priuilegio gaudeat, accedat ad Danielem et loseph, et similiter eis Domino gratuletur. Quem uero ueritatis spiritus non illustrat, de arte sompnolenta frustra confidit, cum ars omnis habeat a natura originem, ab usu et ratione processum. Ratio uero in his tantum defectum patitur, ut quo se uertat, quid iudicet, plerumque omnino non habeat. Quod quidem cum frequenter eueniat, facillime ex paucis colligitur.
Sollicitus quidam (nomen etenim a memoria excidit, etsi narrationis auctorem magnum teneam Augustinum) in re dubia sensum alterius, cui rem nouerat esse notam, magna instantia sibi postulabat exponi. Cum uero alter petentis desiderium promissionibus protraxisset, et unius instantia deluderetur calliditate alterius, accidit ut eadem nocte pariter somc niarent, alter quod rem quaesitam petenti exponeret, alter quod ei a doctiore diligentissime exponeretur. Factumque est ut cum umbra quietis euanesceret, se miraretur ille ad scientiam, quam diu quaesierat, sine doctoris beneficio nuUoque sui exercitio peruenisse. Deinde cum more solito apud doctiorem ageret ut sibi promissum solueretur, iam, inquit doctior, factum est quod petisti, cum ea nocte ut docerem accesserim. Quis huius facti explicet rationem, nisi quod boni spiritus uel maligni exigentibus hominum meritis eos erudiunt uel illudunt? Nouit enim leronimo referente cathohca mater ecclesia quomodo ad tribunal iudicis Dei raptus, eo quod libris gentilium uehementius inhereret, ibidem coactus est profiteri se ultra gentilium libros non modo non lecturum sed nec etiam habiturum. Ante siquidem professionem interrogatus, cum se diceret Christianum, ei a iudice probrose obiectum est quod non suus erat sed Ciceronianus. Hoc tamen non audacter affirmauerim somnii censendum nomine, cum idem ueracissimus et prudentissimus doctor umbram somnii non fuisse, sed rem secum ueraciter agi Domino uisitante etiam iurisiurandi religione confirmet; et ut plenam assertionis suae faciat fidem, liuorem uerberum in cute, uulnerum cicatrices expergefactus ostendit in corpore.
Sed cum haec a spiritibus circa homines fiant, eam solam rerum imaginem fidelis anima non aspematur, quae innocentiam a relinquit incolumem. Quod si materiam uitiis afierat, libidinem forte accendens aut auaritiam aut dominandi ingerens appetitum aut quicquid huiusmodi est ad subuersionem animae, proculdubio aut caro aut spiritus malignus immittit, qui in quosdam exigentibus culpis, Domino permittente, tanta malitiae suae licentia debaccatur ut quod in spiritu patiuntur, miserrime et mendacissime credant in corporibus euenire. Quale est quod nocticulam quandam uel Herodiadem uel praesidem noctis dominam concilia et conuentus de nocte asserunt conuocare, uaria celebrari conuiuia, ministeriorum species diuersis occupationibus exerceri, et nimc istos ad penam trahi pro meritis riunc illos ad gloriam sullimari. Praeterea infantes exponi lamiis et nunc frustratim discerptos edaci ingluuie in uentrem traiectos congeri, nunc praesidentis miseratione reiectos in cunas reponi. Quis uel cecus hoc ludificantium demonum non uideat esse nequitiam? Quod uel ex eo patet, quod mulierculis et uiris simplicioribus et infirmioribus in fide ista proueniunt. Si uero quisquam eorum qui hac illusione laborat ab aliquo constanter et ex signis aliquibus arguatur, demonium statim aut superatur aut • cedit et, ut dicitur, ex quo quis in luce arguitur, cessant opera tenebrarum. Huius autem pestis cura efficacissima est ut fidem quis amplexus his mendaciis subtrahat mentis auditum et nequaquam respiciat ad huiusmodi uanitates et insanias falsas.
Policraticus companion
Study the argument weekly; pray the tradition daily
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John of Salisbury argued that rulers must keep the law of God before their eyes daily; Chosen Portion gives modern readers that same daily discipline in five minutes a morning.
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