The Second Part of the Treatise about the Planting of Noah.

 I. (1) In the former part of this treatise we have spoken of the art of husbandry as to its genus, dwelling on it at as great a length as the time adm

 II. (5) We must now therefore consider where God placed its foundations, and in fact, what foundation it has on which it is supported, as a statue is

 III. (11) Thus then the plant which bears all things was rooted, and when it was rooted was made strong. But of the particular plants, and those of sm

 IV. (14) But the Creator made two different races on the earth and in the air. In the air, he made the winged animals capable of being perceived by th

 V. (18) But the others who say that our mind is a portion of the ethereal nature, have by this assertion attributed to man a kindred with the air but

 VI. (23) On this account, those persons who are insatiable in their desire for wisdom and knowledge are said in the sacred oracles to be called Up.[

 VII. (28) Having therefore gone through all the larger plants in the universe, let us see in what manner the all-wise God made the trees which exist i

 VIII. (32) Now the account of the planting of Paradise is consistent with what has been already said. For it is stated, God planted a Paradise in Ede

 IX. (36) We must therefore have recourse to allegory, which is a favourite with men capable of seeing through it for the sacred oracles most evidentl

 X. (40) And the statement that the Paradise was in the east, is a proof of what has been here said. For folly is a thing of darkness and setting, an

 XI. (43) We cannot therefore raise any question as to why it was ordained that all the different species of animals should be collected in the ark whi

 XII. (46) Such then are the trees which the only wise God has planted in rational souls. But Moses, pitying those who were exiled and compelled to qui

 XIII. (54) In many people perhaps an inquiry may suggest itself as to what is the meaning of the expression, In the mountain of thy inheritance. It

 XIV. (59) And on this account, indeed, it is said in the greater prayer, Inquire of thy father, and he will tell thee of thy elders, and they will r

 XV. (62) Moses, therefore, has such intimate connection with God, that, relying upon this in a very great degree, he is in the habit of using more fer

 XVI. (65) They tell an old story, that some man in ancient times, who had fallen madly in love with the beauty of wisdom, as if it had been the beauty

 XVII. (69) Therefore, some people considered, that they who said that everything was the property of the one good Being, were speaking in an unreasona

 XVIII. (73) Having, therefore, now said what is proper concerning the original planter and the original plant, let us next proceed, in due order, to t

 XIX. (79) Those who investigate the nature of things as they actually exist, and who conduct their examinations of each individual matter in no neglig

 XX. (85) Having now, therefore, discussed the place sufficiently in which the tree flourishes, let us now, in conclusion, examine also the subject of

 XXI. (90) This also Jacob, the practiser of virtue, asked at the end of his most holy prayers. For he said, And the Lord shall be to me as God. Whic

 XXII. (93) What, therefore, we originally undertook we have now nearly fulfilled, namely, to demonstrate that the fact spoken of must be taken to mean

 XXIII. (100) These duties which are as it were in the middle, appear to me to be properly looked upon in the same light as those trees, which admit of

 XXIV. (104) And in the case of the tree of friendship, it is necessary to cut down and eradicate these things which shoot up by the side of it for the

 XXV. (107) The due attention to sacred rites, and good faith in the matter of sacrifices, are the most excellent of trees but along-side of them an e

 XXVI. (110) But we, even after we have been instructed, make no progress in learning but some persons, having a self-taught natural instinct, purify

 XXVII. (113) And again Moses says, Its fruit shall be impure for three days, it shall not be Eaten [Le 19:23.] as if in fact it were customary for i

 XXVIII. (117) But in the fourth year, says the scripture, all the fruit of the tree shall be sacred, being praised by the Lord.[Le 19:25.] The pro

 XXIX. That is comprehends all the numbers up to itself is manifest to every one but that it also comprehends the numbers which come after it, is very

 XXX. (126) And Moses very appropriately says that the fruit of education is not only holy but also praised for every one of the virtues is a holy thi

 XXXI. (130) This is then the purport of that legend of the ancients, and we in accordance with that story say, that it is the most appropriate work of

 XXXII. (132) Since therefore all the fruit of the soul is consecrated in the fourth year and the fourth number in the fifth year we ourselves shall b

 XXXIII. (134) But the most correct example of what has been said, is afforded by the sons of Leah, that is of virtue, not all her sons, but the fourth

 XXXIV. (139) Therefore, concerning that most ancient and sacred husbandry, which the Cause of all things uses with reference to the world, that most p

 XXXV. (142) Now, among many philosophers, this question has been investigated with no slight degree of pains, and the question is proposed in this man

 XXXVI. (146) Having then learnt this beforehand, the wise man will never of his own accord think fit to enter upon a contest of hard drinking, unless

 XXXVII. (149) Such then are, as it were, the prefaces of this discussion or investigation. Let us now go on to the other parts of this question which

 XXXVIII. (154) The ancients called unmixed wine oinos, and also methy. At all events, this latter name is used in very many passages of poetry, so tha

 XXXIX. (160) And why do I mention these things? In order to show that the men of the present day do not use wine now as the ancients did. For now they

 XL. There is a third way of looking at this subject, which depends chiefly on the exceeding plausibility of an argument derived from etymology. For so

 XLI. But it is not lawful for a private individual to behold the divine instruction of the soul, but the king may behold it, as one with whom wisdom h

 XLII. (173) But if, like persons before a court of justice, one must bring forward not only such proofs as are in accordance with the rules of art, bu

XI. (43) We cannot therefore raise any question as to why it was ordained that all the different species of animals should be collected in the ark which was made at the time of the great deluge, while more were brought into the Paradise. For the ark was an emblem of the body, which of necessity therefore contained all the most tameable and ferocious evils of the passions and vices; but the Paradise contained only the virtues: and the virtues do not receive anything savage or in short anything destitute of reason. (44) And Moses also speaks very carefully, not representing the man who was made after God's own image, but the man who was formed of clay, as the one who was placed in the paradise. For the one who was made after the image of God, and stamped with the truth of God, does, as it appears to me, in no respect differ from the tree which bore as its fruit everlasting life. For they are both imperishable, and have both been thought worthy of the most central position in the dominant part of man. For it is said that "the tree of life is in the midst of the Paradise." But the other man, he of the composite and more earthly body, who has no justification in uncreated and simple nature, the cultivator of which is the only person who knows how to dwell in the house and in the courts of the Lord. For Jacob is represented "as a plain man dwelling in a House,"[Ge 25:27, where the expression, however, is "dwelling in tents."] having a disposition full of ingenuity, and compounded and made up of all kinds of materials. (45) It was natural therefore to place and firmly root the mind in the middle of the paradise, that is, of the universal world, having in itself faculties which draw it in contrary directions, so that it should be kept in a state of doubt when called upon to discriminate as to what it should choose and what it should avoid, since if it chose the better part it would reap immortality and glory; and if it chose the worse it would meet with reproach and death.