(27) For thou seest plainly how all the fruits of the earth, whatsoever it bringeth forth, must putrefy and rot; also that they are a death.

(44) ["Here is meant or understood out of or from a quite Godless seed, whereout there often grows a thistle; though yet there were a remedy, if the will were but once broken; but it is a rare and precious thing; however, indeed on a good tree it is often so, that some branches do also wither."] Note.

(26) And thirdly, you find in all Things a glorious Power and Virtue, which is the Life, Growing and Springing of every Thing, and you find that therein lies its Beauty and pleasant Welfare, from whence it stirs. Now look upon an Herb or Plant, and consider it, what is its Life which makes it grow? And you shall find in the Original, Harshness, Bitterness, Fire, and Water, and if you should separate these four Things one from another, and put them together again, yet you shall neither see nor find any Growing; but if it were severed from its own Mother that generated it at the Beginning, then it remains dead; much less can you bring the pleasant Smell, or Colours into it.

(4) Verily, verily, I say unto you, Except a corn of wheat fall into the ground and die, it abideth alone: but if it die, it bringeth forth much fruit. He that loveth his life shall lose it; and he that hateth his life in his world shall keep it unto life eternal.

(47) For in the divine pomp go forth likewise all manner of sprouting and vegetation of trees, plants and all manner of fruit; and every one bears its own fruit, yet not in an earthly quality and kind, but in a divine quality, form and kind.

(25) For every quality bears its own fruit: as in the corrupted murderous den or dark valley and dungeon of the earth there spring up all manner of earthly trees, plants, flowers and fruits.

(3) From It, both all living creatures and plants draw their life and nourishment; and whether you speak of intellectual, or rational, or sensible, or nourishing, or growing, or whatever, life, or source of life, or essence of life, from It, which is above every life, it both lives and thrives; and in It, as Cause, uniformly pre-existed. For the super-living, and life-springing Life is Cause both of all life, and is generative, and completive, and dividing of life, and is to be celebrated from every life, in consequence of its numerous generation of all lives, as Manifold, and contemplated, and sung by every life; and as without need, yea, rather, superfull of life, the Self-living, and above every life, causing to live and super-living, or in whatever way one might extol the life which is unutterable by human speech.

(5) So, also, the growth of plants is connected, in this manner, strongly with the root; so, likewise, the blessings (âfrîn) which the righteous utter, come back, in this proportion, to themselves.

(15) "The honours of this world are light as feathers, yet none estimate them at their true value. The misfortunes of this life are weighty as the earth itself, yet none can keep out of their reach. No more, no more, seek to influence by virtue. Beware, beware, move cautiously on! O ferns, O ferns, wound not my steps! Through my tortuous journey wound not my feet! Hills suffer from the trees they produce. Fat burns by its own combustibility. Cinnamon trees furnish food: therefore they are cut down. The lacquer tree is felled for use. All men know the use of useful things; but they do not know the use of useless things."

(82) Here, O man, consider thyself well, and mind what manner of seed thou sowest into the earth, the very same will spring up, and bear blossoms and fruit for ever, either in the love or in the wrath.

(6) Seeing then we clearly see and understand, that we have our Beginning altogether Earthly, and are sown in a Field (as Grain is sown in the Earth) where our Life springs up, grows, and at length flourishes, as Corn [or Grain] does out of the Earth; where we can know in us nothing but an earthly Life; yet we see very well that the Constellations and Elements qualify [or work] in us, and nourish, drive, govern, and guide us, also fill us and bring us up, and so preserve our Life a While, and then break it again, and turn it to Dust and Ashes; like all Beasts, Trees, Plants, and all [Things] that grow; but we see not how it is with us afterwards, whether all be ended with it, or whether we go with our Spirit and Conversation into another Life; and therefore it is most necessary to learn, and to seek the right Way.

(76) Man at his birth is supple and weak; at his death, firm and strong. (So it is with) all things. Trees and plants, in their early growth, are soft and brittle; at their death, dry and withered. Thus it is that firmness and strength are the concomitants of death; softness and weakness, the concomitants of life. Hence he who (relies on) the strength of his forces does not conquer; and a tree which is strong will fill the out-stretched arms, (and thereby invites the feller.) Therefore the place of what is firm and strong is below, and that of what is soft and weak is above.

(9) And God said; In the Sweat of thy gFace, thou shalt eat thy Bread till thou turn to Earth again. Here now all is clear [and manifest] in the Light; for he had lost the heavenly Fruit, which grew for him without Labour [or Toil of his;] and now he must dig and delve in the Earth, and sow and plant, and so in the four Elements must get Fruit, in Cares, Labour, Toil, and Misery. For while the Element, or the Virtue [or Power] out of the Element, sprung forth through the Earth, there was so long a continual lasting Root to the Fruit; but when the Element (by the Curse) withdrew, then the congealed Death, Frailty, and transitory Fading, was in the Root, and they must now continually be i planted again: Thus the turmoiling Life of Man took Beginning, wherein we must now bathe ourselves.

(119) Thus thou seest how the power or virtue of the Word and eternal life in the earth, and in its children, lies hidden in the centre in death, and springeth up through death, incomprehensibly as to the death, and continually travaileth in anguish to the birth of the light, and yet cannot flourish or bud, till the death be severed from it.

(2) 'Children follow after outward pleasures, and fall into the snare of wide-spread death. Wise men only, knowing the nature of what is immortal, do not look for anything stable here among things unstable.'

(36) Spare your life, lest you consume it with sorrow and care. Pythagoras. Stob. p. 616.

Nor will I be silent as to this particular, that it appeared both to Plato and Pythagoras, that old age was not to be considered with reference to an egress from the present life, but to the beginning of a blessed life. From Phavorinus on Old Age. Stob. p. 585.

(32) Leaf 18. At the left holding a book stands Aristotle, who is described as the most learned of all the Greeks. The tree surmounted by the Sun and Mon. is accompanied by the wards: "When the Stone is dead, that is changed to water, in this it will produce flowers." Beneath Aristotle and the prostrate human figure from which rises the flowering tree are these statements: "He who makes everything descend from heaven to earth, and then ascend from earth to heaven, has information about the Stone. For in Mercury there is something the wise seek, not invoked except by white or red ferment." The first part of this quotation is based upon the Emerald Tablet of Hermes (which see). In ordinary man, the spirit is figuratively absorbed by the body; but in the true philosopher, the spirit is so greatly increased in power that it absorbs into itself and is nourished by man's corporeal body.

(15) It was with me as with a young tree that is planted in the ground, and at first is young and tender, and flourishing to the eye, especially if it comes on lustily in its growing: But [it] does not bear fruit at once; and though it blossoms, the blossoms fall off; also many a cold wind, frost and snow pass over it, before it comes to any growth and bearing of fruit.

(94) And then also the sweet quality presseth forth in little leaves, like a woman who is in travail and bringing forth, but the little leaves or blossoms have no more its colour and form, but the form of all the qualities; for now the sweet quality must bring forth the children of the other qualities.

(10) And some fell among thorns, and the thorns grew up with it, and choked it, and it yielded no fruit.