[59] Now the tree of life is virtue in the most comprehensive sense, which some term goodness. From it the particular virtues derive their existence. That is why it is also set in the midst of the garden, occupying the central all-embracing position, that it may, like a king, be attended by those on either side as by body-guards. But some say that it is the heart that is called the tree of life, since it is the cause of life and has been allotted the central place in the body, as it naturally would, being in their view the dominating principle. But these people should remember that they are setting forth a view worthy of the physician rather than of the philosopher, while we, as we have said, maintain that virtue in its most generic aspect is called the tree of life.
[60] Of this he expressly says that it is in the midst of the garden, but as to the other tree, that of knowing good and evil, he has not made it clear whether it is within or without the garden, but immediately after the words, “and the tree of the knowledge of good and evil,” he comes to a stop without making it clear where it was. His silence is due to his desire to prevent the man unversed in natural philosophy from regarding with wonder the spot where that knowledge dwells.
[61] What then must we say? That this tree is both in the garden and outside it, in literal fact in it, virtually outside it. How so? Our dominant part is all-receptive and resembles wax that receives all impressions fair and ugly; accordingly the supplanter Jacob makes acknowledgement saying, “Upon me came all these things” (Gen. 42:36); for upon the soul, one as it is, the countless impressions of all things in the universe are borne. Whenever, then, it shall have received the stamp of perfect virtue, it straightway becomes the tree of life, but when it receives that of wickedness, it straightway becomes the tree of knowledge of good and evil. But wickedness has been exiled from the divine choir. The ruling part in us therefore that has received it is actually in the garden, for it has in it likewise the stamp of virtue, properly belonging to the garden; but on the other hand it is virtually not in it, because the impress of wickedness is alien to a place of divine sunrising.
[62] You may grasp what I mean in this way. At this moment my ruling part is in literal fact in my body, but virtually in Italy or Sicily, when it is pondering on these countries, and in heaven, when it is considering heaven. Accordingly it often happens that people who are actually in unconsecrated spots are really in most sacred ones, when they are forming images of all that pertains to virtue. Others, on the other hand, who are in consecrated spots are in mind profane, owing to their mind admitting bad impressions and inclinations to what is unworthy. Thus wickedness neither is in the garden, nor is it not in it, for it can be there actually, but virtually it cannot.