# Nicene and Post-Nicene Fathers: Series II/Volume V/Philosophical Works/The Making of Man/On the Making of Man/Chapter 14

XIII. A Rationale of sleep, of yawning, and of dreams.
1. This life of our bodies, material and subject to flux, always advancing by way of motion, finds the power of its being in this, that it never rests from its motion: and as some river, flowing on by its own impulse, keeps the channel in which it runs well filled, yet is not seen in the same water always at the same place, but part of it glides away while part comes flowing on, so, too, the material element of our life here suffers change in the continuity of its succession of opposites by way of motion and flux, so that it never can desist from change, but in its inability to rest keeps up unceasingly its motion alternating by like ways: and if it should ever cease moving it will assuredly have cessation also of its being.
2. For instance, emptying succeeds fulness, and on the other hand after emptiness comes in turn a process of filling: sleep relaxes the strain of waking, and, again, awakening braces up what had become slack: and neither of these abides continually, but both give way, each at the other’s coming; nature thus by their interchange so renewing herself as, while partaking of each in turn, to pass from the one to the other without break. For that the living creature should always be exerting itself in its operations produces a certain rupture and severance of the overstrained part; and continual quiescence of the body brings about a certain dissolution and laxity in its frame: but to be in touch with each of these at the proper times in a moderate degree is a staying-power of nature, which, by continual transference to the opposed states, gives herself in each of them rest from the other. Thus she finds the body on the strain through wakefulness, and devises relaxation for the strain by means of sleep, giving the perceptive faculties rest for the time from their operations, loosing them like horses from the chariots after the race.
3. Further, rest at proper times is necessary for the framework of the body, that the nutriment may be diffused over the whole body through the passages which it contains, without any strain to hinder its progress. For just as certain misty vapours are drawn up from the recesses of the earth when it is soaked with rain, whenever the sun heats it with rays of any considerable warmth, so a similar result happens in the earth that is in us, when the nutriment within is heated up by natural warmth; and the vapours, being naturally of upward tendency and airy nature, and aspiring to that which is above them, come to be in the region of the head like smoke penetrating the joints of a wall: then they are dispersed thence by exhalation to the passages of the organs of sense, and by them the senses are of course rendered inactive, giving way to the transit of these vapours. For the eyes are pressed upon by the eyelids when some leaden instrument, as it were (I mean such a weight as that I have spoken of), lets down the eyelid upon the eyes; and the hearing, being dulled by these same vapours, as though a door were placed upon the acoustic organs, rests from its natural operation: and such a condition is sleep, when the sense is at rest in the body, and altogether ceases from the operation of its natural motion, so that the digestive processes of nutriment may have free course for transmission by the vapours through each of the passages.
4. And for this reason, if the apparatus of the organs of sense should be closed and sleep hindered by some occupation, the nervous system, becoming filled with the vapours, is naturally and spontaneously extended so that the part which has had its density increased by the vapours is rarefied by the process of extension, just as those do who squeeze the water out of clothes by vehement wringing: and, seeing that the parts about the pharynx are somewhat circular, and nervous tissue abounds there, whenever there is need for the expulsion from that part of the density of the vapours—since it is impossible that the part which is circular in shape should be separated directly, but only by being distended in the outline of its circumference—for this reason, by checking the breath in a yawn the chin is moved downwards so as to leave a hollow to the uvula, and all the interior parts being arranged in the figure of a circle, that smoky denseness which had been detained in the neighbouring parts is emitted together with the exit of the breath. And often the like may happen even after sleep when any portion of those vapours remains in the region spoken of undigested and unexhaled.
5. Hence the mind of man clearly proves its claim to connection with his nature, itself also co-operating and moving with the nature in its sound and waking state, but remaining unmoved when it is abandoned to sleep, unless any one supposes that the imagery of dreams is a motion of the mind exercised in sleep. We for our part say that it is only the conscious and sound action of the intellect which we ought to refer to mind; and as to the fantastic nonsense which occurs to us in sleep, we suppose that some appearances of the operations of the mind are accidentally moulded in the less rational part of the soul; for the soul, being by sleep dissociated from the senses, is also of necessity outside the range of the operations of the mind; for it is through the senses that the union of mind with man takes place; therefore when the senses are at rest, the intellect also must needs be inactive; and an evidence of this is the fact that the dreamer often seems to be in absurd and impossible situations, which would not happen if the soul were then guided by reason and intellect.
6. It seems to me, however, that when the soul is at rest so far as concerns its more excellent faculties (so far, I mean, as concerns the operations of mind and sense), the nutritive part of it alone is operative during sleep, and that some shadows and echoes of those things which happen in our waking moments—of the operations both of sense and of intellect—which are impressed upon it by that part of the soul which is capable of memory, that these, I say, are pictured as chance will have it, some echo of memory still lingering in this division of the soul.
7. With these, then, the man is beguiled, not led to acquaintance with the things that present themselves by any train of thought, but wandering among confused and inconsequent delusions. But just as in his bodily operations, while each of the parts individually acts in some way according to the power which naturally resides in it, there arises also in the limb that is at rest a state sympathetic with that which is in motion, similarly in the case of the soul, even if one part is at rest and another in motion, the whole is affected in sympathy with the part; for it is not possible that the natural unity should be in any way severed, though one of the faculties included in it is in turn supreme in virtue of its active operation. But as, when men are awake and busy, the mind is supreme, and sense ministers to it, yet the faculty which regulates the body is not dissociated from them (for the mind furnishes the food for its wants, the sense receives what is furnished, and the nutritive faculty of the body appropriates to itself that which is given to it), so in sleep the supremacy of these faculties is in some way reversed in us, and while the less rational becomes supreme, the operation of the other ceases indeed, yet is not absolutely extinguished; but while the nutritive faculty is then busied with digestion during sleep, and keeps all our nature occupied with itself, the faculty of sense is neither entirely severed from it (for that cannot be separated which has once been naturally joined), nor yet can its activity revive, as it is hindered by the inaction during sleep of the organs of sense; and by the same reasoning (the mind also being united to the sensitive part of the soul) it would follow that we should say that the mind moves with the latter when it is in motion, and rests with it when it is quiescent.
8. As naturally happens with fire when it is heaped over with chaff, and no breath fans the flame—it neither consumes what lies beside it, nor is entirely quenched, but instead of flame it rises to the air through the chaff in the form of smoke; yet if it should obtain any breath of air, it turns the smoke to flame—in the same way the mind when hidden by the inaction of the senses in sleep is neither able to shine out through them, nor yet is quite extinguished, but has, so to say, a smouldering activity, operating to a certain extent, but unable to operate farther.
9. Again, as a musician, when he touches with the plectrum the slackened strings of a lyre, brings out no orderly melody (for that which is not stretched will not sound), but his hand frequently moves skilfully, bringing the plectrum to the position of the notes so far as place is concerned, yet there is no sound, except that he produces by the vibration of the strings a sort of uncertain and indistinct hum; so in sleep the mechanism of the senses being relaxed, the artist is either quite inactive, if the instrument is completely relaxed by satiety or heaviness; or will act slackly and faintly, if the instrument of the senses does not fully admit of the exercise of its art.
10. For this cause memory is confused, and foreknowledge, though rendered doubtful by uncertain veils, is imaged in shadows of our waking pursuits, and often indicates to us something of what is going to happen: for by its subtlety of nature the mind has some advantage, in ability to behold things, over mere corporeal grossness; yet it cannot make its meaning clear by direct methods, so that the information of the matter in hand should be plain and evident, but its declaration of the future is ambiguous and doubtful,—what those who interpret such things call an “enigma.”
11. So the butler presses the cluster for Pharaoh’s cup: so the baker seemed to carry his baskets; each supposing himself in sleep to be engaged in those services with which he was busied when awake: for the images of their customary occupations imprinted on the prescient element of their soul, gave them for a time the power of foretelling, by this sort of prophecy on the part of the mind, what should come to pass.
12. But if Daniel and Joseph and others like them were instructed by Divine power, without any confusion of perception, in the knowledge of things to come, this is nothing to the present statement; for no one would ascribe this to the power of dreams, since he will be constrained as a consequence to suppose that those Divine appearances also which took place in wakefulness were not a miraculous vision but a result of nature brought about spontaneously. As then, while all men are guided by their own minds, there are some few who are deemed worthy of evident Divine communication; so, while the imagination of sleep naturally occurs in a like and equivalent manner for all, some, not all, share by means of their dreams in some more Divine manifestation: but to all the rest even if a foreknowledge of anything does occur as a result of dreams, it occurs in the way we have spoken of.
13. And again, if the Egyptian and the Assyrian king were guided by God to the knowledge of the future, the dispensation wrought by their means is a different thing: for it was necessary that the hidden wisdom of the holy men should be made known, that each of them might not pass his life without profit to the state. For how could Daniel have been known for what he was, if the soothsayers and magicians had not been unequal to the task of discovering the dream? And how could Egypt have been preserved while Joseph was shut up in prison, if his interpretation of the dream had not brought him to notice? Thus we must reckon these cases as exceptional, and not class them with common dreams.
14. But this ordinary seeing of dreams is common to all men, and arises in our fancies in different modes and forms: for either there remain, as we have said, in the reminiscent part of the soul, the echoes of daily occupations; or, as often happens, the constitution of dreams is framed with regard to such and such a condition of the body: for thus the thirsty man seems to be among springs, the man who is in need of food to be at a feast, and the young man in the heat of youthful vigour is beset by fancies corresponding to his passion.
15. I also knew another cause of the fancies of sleep, when attending one of my relations attacked by frenzy; who being annoyed by food being given him in too great quantity for his strength, kept crying out and finding fault with those who were about him for filling intestines with dung and putting them upon him: and when his body was rapidly tending to perspire he blamed those who were with him for having water ready to wet him with as he lay: and he did not cease calling out till the result showed the meaning of these complaints: for all at once a copious sweat broke out over his body, and a relaxation of the bowels explained the weight in the intestines. The same condition then which, while his sober judgment was dulled by disease, his nature underwent, being sympathetically affected by the condition of the body—not being without perception of what was amiss, but being unable clearly to express its pain, by reason of the distraction resulting from the disease—this, probably, if the intelligent principle of the soul were lulled to rest, not from infirmity but by natural sleep, might appear as a dream to one similarly situated, the breaking out of perspiration being expressed by water, and the pain occasioned by the food, by the weight of intestines.
16. This view also is taken by those skilled in medicine, that according to the differences of complaints the visions of dreams appear differently to the patients: that the visions of those of weak stomach are of one kind, those of persons suffering from injury to the cerebral membrane of another, those of persons in fevers of yet another; that those of patients suffering from bilious and from phlegmatic affections are diverse, and those again of plethoric patients, and of patients in wasting disease, are different; whence we may see that the nutritive and vegetative faculty of the soul has in it by commixture some seed of the intelligent element, which is in some sense brought into likeness to the particular state of the body, being adapted in its fancies according to the complaint which has seized upon it.
17. Moreover, most men’s dreams are conformed to the state of their character: the brave man’s fancies are of one kind, the coward’s of another; the wanton man’s dreams of one kind, the continent man’s of another; the liberal man and the avaricious man are subject to different fancies; while these fancies are nowhere framed by the intellect, but by the less rational disposition of the soul, which forms even in dreams the semblances of those things to which each is accustomed by the practice of his waking hours.

## Footnotes

* ↑ The Latin version (and with it several of the Greek mss.) makes this the fourteenth chapter. The Bodleian ms. gives as its title:—“That our body is always in motion.”
* ↑ Life is represented as a succession of opposite states (τῶν ἐναντίων διαδοχὴ), which yet recur again and again in the same sequence (διὰ τῶν ὁμοίων). This is illustrated in the following section.
* ↑ Reading μηχανῆς with the earlier editions and (apparently) a large number of Forbes’ mss. in place of μηχανικῆς. But μολυβδίνης may be for μολυβδαίνης
* ↑ Reading δείκνυσιν, as Forbes does (apparently from all the mss. and agreeing with the earlier editt.). The Latin translation points to the reading δείκνυται
* ↑ Reading ἐπιδιστάζουσα with several of Forbes’ mss.
* ↑ “The holy men,” Joseph and Daniel, who were enabled, by the authority they obtained through their interpretation of dreams, to benefit the state.