Book 1, Chapter 51

115 “The prophets Marcius and Publicius are said to have sung in the same way; of this kind, too, were the revelations of Apollo's mysteries. I also believe that certain exhalations rose from the earth, filling minds with inspiration so that they poured forth oracles.

“This, then, explains prophets, and the explanation of dreams is certainly not unlike it. What happens to prophets while awake happens to us in sleep. For in dreams the soul is vigorous, freed from the senses and from every hindrance of care, while the body lies almost dead. Since it has lived from all eternity and mingled with innumerable souls, it sees everything that exists in the nature of things—provided that moderation in food and drink has put it in a condition to remain awake itself while the body sleeps. Such is the divination of the dreamer.

116 “Here arises a great field of interpretation, not natural but artificial: Antiphon's interpretation of dreams, and likewise that of oracles and prophecies. For there are interpreters of these, just as scholars interpret poets. Divine nature would have produced gold and silver, bronze and iron in vain, had she not also taught us how to reach their veins; nor would she have given the earth's crops or the trees' berries with any benefit to humanity, had she not passed on their cultivation and preservation; nor would timber help us at all if we lacked the craft of working it. In the same way, every benefit the gods have given humanity is accompanied by some art through which that benefit can be enjoyed. Accordingly, because dreams, prophecies, and oracles contained much that was obscure and much that was ambiguous, interpreters supplied explanations.

117 “But how prophets or dreamers see things that do not yet exist anywhere is a great question. If, however, we establish what ought to be investigated first, our present inquiries will be easier. For this whole question rests on the account of the nature of the gods that you explained so clearly in your second book. If we maintain that account, the foundation of our present subject will stand: gods exist, the universe is governed by their providence, and they care for human affairs, not only in the whole but in each particular case. If we hold to these principles, which seem to me unassailable, the gods must surely give human beings signs of the future.

115 “Marcius and Publicius, too, reportedly gave their prophecies in verse. Apollo's hidden messages were revealed in this form. I also believe there were certain vapors from the earth that filled people's minds and made them pour out oracles.

“This is the explanation of inspired prophecy, and the explanation of dreams is not very different. What happens to waking prophets happens to us in sleep. The mind is active in dreams, free of the senses and all the interference of worries, while the body lies almost dead. The mind has lived from all eternity and has associated with countless other minds. So it sees everything in the natural world, provided that moderate food and drink have put it in a state to stay awake while the body sleeps. This is the divination of the dreamer.

116 “Here there arises an important method, not natural but artificial: Antiphon's interpretation of dreams, and, in the same way, of oracles and inspired prophecies. These have interpreters, just as poets have scholars to explain them. Unless divine nature had taught us how to reach the veins, its creation of gold, silver, bronze, and iron would have served no purpose. It would have given humanity no benefit from the earth's crops or the fruits of trees unless it had taught us how to grow and store them. Wood would be of no use unless we knew the craft of cutting it up. Every useful gift from the gods likewise comes with a skill that enables people to benefit from it. So interpreters' explanations have been applied to dreams, prophecies, and oracles, since much in them was obscure and much was ambiguous.

117 “A serious question remains: how can prophets and people dreaming see things when those things do not yet exist anywhere? If we settle the points that need to be considered first, our present questions will be easier. This whole inquiry depends on the account of the gods' nature, which you explained clearly in your second book. If we establish that, the principle underlying our present discussion will stand: there are gods; their foresight governs the world; and they care for human affairs, not only as a whole, but also in each individual case. If we maintain these principles, which seem to me impossible to overturn, then the gods must give people signs of the future.