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

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 sake of preserving the more valuable plant. And the evil plants which spring up alongside are these: the tricky blandishments of courtesans towards their lovers, and the deceitfulness of parasites to those whom they flatter. (105) For one may see those who make a traffic of their personal beauty, clinging to their lovers as if they were excessively fond of them; but they love not them but themselves, and they are eager only for their daily gains. And as for flatterers, sometimes they conceal unspeakable hatred towards those whom they flatter; but still, being slaves to gluttony and intemperance, they are on that account induced to pay court to those who can supply their immoderate appetites. (106) But the tree of science and unadulterated friendship having rejected and discarded these things, will bear fruit of the greatest possible service to those who use it, namely, incorruptible good faith. For good-will is a desire that one's neighbour should enjoy good things for his own sake. But courtesans and flatterers are anxious solely for their own advantage, which is the only motive why they should confer pleasure, the first on their lovers, and the latter on the objects of their flatteries. We must therefore cut down all trickeries and flatteries as evil plants growing up near the tree of friendship.