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to be serious; thus indeed he also persuaded some. Therefore he writes to Idomeneus that "the wise man deals with matters differently than the unwise man" and he adds; "then you were not wise, but now you have striven to become so. Recall your former life and your present one, if you bore sickness then as you do now or if you controlled wealth then as you control it now." .......e that he received the proof from the man himself. 1,13def that God has given the sons of man a grievous distraction to be distracted withal. For this reason "I considered all things", that I might choose some, and flee from others. And he shows the reason; "God has given the sons of men a grievous distraction to be distracted withal". According to the grammarians we read "grievous"; for "God does not give a grievous thing" which is contrary to the good, but that which is disciplinary, as "he struck Job", as were the "diseases of Egypt", which God "brought" upon it, "all of them" : descent to earth only "man" : l : ... towards the irrational ...... have the irrational animals ... : ... to use well ... according to the intelligible world that the gen : ... when he provides ...... hearing, so that from the things signified : ... and ... only then "man" has reason : ... and when ...... previously acts ... : use ...... for since "man" acts as he ought : ... but ... him many ... : hairy animals and ... : it is that the need ...... to skills that the ... : moves again ... : is fed automatically ... : is not by nature ... need for agriculture ... : his understanding ........ For ... the "distraction" ... : "to be distracted" about something ... his ... "is distracted" and : ... able they ... agent of ...... God's wisdom ever. For ...... to be ... of the preface of the word 25 it was said by comparison that "vanity" was spoken of the praiseworthy thus said... for not as he "has given" him a desire for "wisdom" and virtue and kingship so he "has given" him a desire for this...... "he distracts" himself...... about these things and not give it over to intemperance e:...Egyptians and worship.........a...when they were to receive at once ... the spirit.........which they were not able to contain he granted them .... according to the letter ... so that the p......... might be prevented. One of the lawgivers was asked, perhaps Solon, what kind of laws he "has given" to the citizens, and he says; "those better ones they were able to contain", not absolutely the better ones. The dispensations therefore happen thus.

1,14abc I saw all the works that are done under the sun; and, behold

all is vanity and a striving after wind. "all the works that are done under the sun" concerning us "men" "I saw".... and "all is vanity". And hear "to see" thus; I paid attention to them, I "saw" their nature .... what they are able to contribute to "men" and what they are not able. "I saw" that "all is vanity", and "vanity" in the aforementioned manner. For does the rich man have anything more than mortal "men" from being rich; whether he is an animal, or a "man" he has nothing ... the one who is healthy has nothing more. Indeed often weak men ... And by saying "done" he shows that they are "works of God" : they provide nothing more for "men" like virtue, like piety. For; fittingly we take of the things that come to be ......... Some are "works of God", but others are the pursuits of "men". But the pursuits of "men" : are of "God". If the apostle says that "from God is both to will and to work" ......... someone "to will". It is a "striving after a strange spirit" ... often

13

σπουδαῖος ειναι· ουτω γοῦν καὶ ευ̣πεισέν τινας. ἐκεῖνος ουν γράφει πρὸς ̓Ιδομενέα οτι "αυ̣λλως χρᾶται ὁ σοφὸς τοῖς πράγμασιν καὶ αυ̣λλως ὁ μὴ σοφός" καὶ ἐ̣πιφέρει· "τότε σοφὸς οὐκ ης, νῦν δὲ ἐσπούδασας τοῦτο γενέσθαι. ἀναπόλησον τοῦ προτέρου βίου̣ καὶ τοῦ νῦν, εἰ ουτως ευ̣φερες τότε νόσον ὡς νῦν η ουτως ἐκράτεις πλούτου̣ ὡς νῦν κρατεῖς." ·······ε οτι ο ἐξ αὐτοῦ τοῦ ἀνθρώπου τὴν ἀπόδειξιν ευ̣λαβεν. 1,13def οτι περισπασμὸν πονηρὸν ευ̣δωκεν ὁ θεὸς τοῖς υἱοῖς τοῦ ἀνθρώπου τοῦ περισπᾶσθαι ἐν αὐτῷ. διὰ τοῦτο "κατεσκεψάμην περὶ πάντων", ινα τὰ μὲν αἱρήσομαι, τὰ δὲ φε̣ύγω. καὶ δείκνυσιν τὴν αἰτίαν· "περισπασμὸν πονηρὸν ὁ θεὸς ευ̣δωκεν τοῖς υἱοῖς τῶν ἀνθρώπων τοῦ περισπάσασθαι ἐν αὐτῷ". κα̣τὰ τοὺ̣ς γραμματι κοὺς "πόν̣η̣ρ̣ο̣ν̣" ἀναγιγνώσκομεν· οὐ γὰρ "πονηρὸν ὁ θεὸς δίδωσ̣ιν" τὸ ἐναντίον τῷ ἀγα θῷ, ἀλλὰ τὸ κολαστικόν, οιῳ "ευ̣παισεν τὸν ̓Ιώβ", οιαι ησαν αἱ "νόσοι Α̣ἰγύπτ̣ου", ας "ἐπήγαγεν" αὐ̣τῇ ὁ θεὸς "πάσας" : κ̣ατ̣άβασιν ἐπ̣ὶ̣ γ̣ῆς μόνος ὁ "αυ̣νθρωπος" : λ̣ : ·ε̣·ε̣· π̣ρὸς τὰ αυ̣λογα ··...·······ν ευ̣χουσιν τὰ αυ̣λογα ζῷα ··· : ·· ευ χρήσασθαι ··αν κατὰ νοητὸν κόσμον ινα τ̣ὸν γ̣ε̣ν : ε̣··η οταν παρέχῃ φ·····ις τὴν ἀκοήν, ιν' ἐκ τῶν σημαινομένων : ·ακιαν καὶ ελητα·····ην μόνος ουν ὁ "αυ̣νθρωπος" λόγον ευ̣χει̣ : ·· καὶ οταν ······ς προηγουμένως ἐνεργῇ κα·· : νως χρηση̣······ω ἐπεὶ γὰρ ὡς δεῖ ἐν̣εργεῖ̣ ὁ̣ "αυ̣νθρωπος" : ευ δε ευθ········ησεν αὐτὸν πολλ·ν χρ·· : ζῶα αυτοφ·······σ̣καιπην τετριχωμένα καὶ τ̣ : εστιν ιν η χρεία ······καν εἰς τέχνας ιν ο πω· : ον κινεῖται πάλιν · : ·· αὐτομάτου τρέφεται · : ου πέφυ κεν προσ·········ον χρεια αὐτῷ γεωργικῆς α̣ : αὐτοῦ τὴν σύνεσιν ·······. ἐπερ · τὸν "περισπασμὸν" εντ̣ : "περισπᾶσθαι" περι τι ιν········κον αὐτοῦ "περισπ̣ᾶται" καὶ : ··· δυνάμενα αὐτα πρόξενος ······· θ̣εοῦ σοφίαν ποτέ. ἐπερ· ·············φωνοι ειναι τοῦ προοιμίου τ̣ο̣ῦ̣ λόγου 25 ἐλέχθη κατὰ σύνκρισιν τὴν "ματαιότητα" εἰρῆσθαι ὁ ἐπαινετὸς ουτω λεγομενουψεκ̣τ̣·· μὴ γὰρ ὡς "δέδωκεν" αὐτῷ πόθον "σοφί̣ας" κ̣αὶ ἀρ̣ετῆς καὶ βασιλείας ουτω "δέδωκεν" αὐτῷ πόθον τουτω······ "περισπᾷ" εαυτοῦ·ο······ν περὶ ταῦτα καὶ μὴ ἀκολασίαις αὐτὸ παραδοι ε··:... περιταγενοιν······ Αἰγύπτιοι καὶ λατρευε̣ι̣·:...·:...α· ταα̣λλ·ε̣·····ο̣τε ησαν ἀθρόως δέ ξασθα̣ι ... τὸν πνευμα······ε̣...ον ον ἠδύναντο χωρῆσαι παρέσχεν αὐτοῖς ···· κατὰ τὸ γράμμα ... ινα η π:...·:...··ο·······ν κωλυθῇ. ἠρωτήθη εις τῶν νομοθετῶν, τάχα Σόλων, ποίους νόμους "δέδωκεν" τοῖς πολίταις, καὶ λέγει· "ων ἠδύναντο χωρῆσαι τοὺς κρείττονας", οὐ καθάπαξ το̣ὺς κρείττονας. αἱ οἰκονομίαι ουν ουτω γίνονται.

1,14abc ειδον σύνπαντα τὰ ποιήματα τὰ πεποιημένα ὑπὸ τὸν ηλιον καὶ ἰδοὺ

τὰ πάντα ματαιότης καὶ προ αίρεσι̣ς πνεύματος̣. "τὰ ποιήματα πάντα τὰ ὑπὸ τὸν ηλιον πεποιημένα" τὰ περὶ ἡμᾶς τοὺς "ἀνθρώπους" "ειδον"···· κα̣ὶ̣ "πάντα ματαιότης". τὸ "ἰδεῖν" δὲ ουτω αυ̣κουε· ἐπέστησα αὐτοῖς, τὴν φύ σιν αὐτῶν "ειδον" ···· τί δύ̣νανται συνβάλλεσθαι τοῖς "ἀνθρώποις" καὶ τί οὐ δύνανται. "ειδον" οτι "τὰ πάντα ματαιότης" ἐστιν, "ματαιότης" δὲ τῷ προειρημένῳ τρόπῳ. μὴ γὰρ ὁ πλουτῶν πλ̣έον τι τῶν "ἀνθρώπων" τῶν θνητῶν ευ̣χει ἐκ τοῦ πλουτεῖν· ῃ ζῷόν ἐστιν, ῃ "αυ̣νθρωπος" οὐ δὲν ευ̣χει ... ὁ ὑγιαίνων οὐδὲν ευ̣χει πλέον. πολλάκις γοῦν ἀσθενεῖς αυ̣νθρωποι προ· : διὰ δὲ̣ τοῦ εἰπεῖν "πεποιημένα" αὐτὰ δείκνυσιν οτι "θεοῦ" εἰσιν "ποιήματα : οὐδὲν πλέον περιποιοῦνται τοῖς "ἀνθρώποις" ὡς ἡ ἀρετή, ὡς ἡ εὐσέβε̣ι̣α. ἐπερ· καταλ λήλως λαμβάνομεν τ̣ῶν γινο̣·ε···· ········... τὰ μὲν "ποιήματά" εἰσιν "θεοῦ", τὰ δὲ ἐπι̣τ̣ηδεύματα "ἀνθρώπων". τὰ τῶν "ἀνθρώπων" δὲ ἐπιτηδεύματα : "θεοῦ" ἐστιν. ἐὰν λέγῃ ὁ ἀπόστολος οτι "παρὰ θεοῦ ἐστιν τὸ θέλειν καὶ τὸ ἐνεργεῖν" ·········ο·τ···δε τινα "θέλειν". ἀλλοκότου "πνεύματος προ αίρεσίς" ἐστιν τ : πολλάκις