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

XIX. (79) Those who investigate the nature of things as they actually exist, and who conduct their examinations of each individual matter in no negligent manner, behave very like those men who dig wells; for they also are seeking springs in an obscure place. And all men have one common desire, to find something to drink. But some men's nature is to be nourished by the food of the soul, and that of others by the food of the body. (80) As, therefore, some of those who have dug wells have often done so without finding water; so likewise those who advance far in knowledge, and who have made great progress in it, are still often unable to attain to the end which they desire. At all events, they say that men of extensive learning often find fault with their terrible ignorance, for they only just know how far they are removed from the truth. And there is a story that some man of old time, when he was admired for his wisdom, said, that it was a fine thing that he should be admired, who only just knew that he knows nothing. (81) And choose, if you like, any art you please, whether trifling or important, and the man, too, who is most excellent, and most highly thought of in regard of his skill in it, and then consider if the professions held out by the art are equal to the performances of the artist; for if you duly examine the matter, you will find that the performance falls short of the profession, not by a small, but by a vast distance, it being almost impossible for a man to be perfect in any art whatever, which is in continual motion like a fountain, and is constantly pouring forth various species of all kinds of speculations. (82) On this account, it is most appropriately denominated an oath, being the most certain sign of faith, comprehending also the testimony of God: for as he who swears, calls God to be a witness to a matter concerning which a question is raised, so it is not possible to swear so truly about any matter, as to the fact that the perfection of no art whatever can be found in the artist who professes it. (83) And the same assertion holds good also with respect to all the other powers which exist in us, or very nearly so; for, as they say, that no water was found in the well which had been mentioned, so also neither was there the faculty of seeing in the eyes, or that of hearing in the ears, or that of smelling in the nostrils, or, in short, any one of the senses in its corresponding organ; and similarly in the mind, there was not the faculty of comprehension. (84) For how could it have happened that any one should have made a mistake in what he saw, or in what he heard, or in what he understood, if the comprehensions of each of these faculties had been well established, and if they had had a trustworthy nature of themselves without God implanting accuracy in them?