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in all "it bears fruit" the intellectual virtues, the doctrines of piety. But if the other things, such as perhaps the things concerning the body, those are a wild "paradise". But the other things, the other things, are the lowly things. But the 37 "man" often has these things also, even if he is "wise"; "and whether he eats or drinks, doing all things for the glory of God," this one has a "garden". For concerning the small things the apostle says "whatever you do"—besides "eating" and "drinking," it is clear that it is below "human" things—he says "do it for the glory of God." If therefore the "wisdom" of the "wise man" is "wise" and says these things, everything is elevated. But if the "heart" of the "man," which is a rational mortal animal, understand "human" achievements and endeavors. For did not that one who says, "soul, you have many good things; eat, drink" also have "vineyards" and "paradises"? Indeed; as if he says these things from another person? We have said that he speaks as what he is; it is not ascribed to him alone, but to everyone who has the same quality. The things said by "man" are said not only by that specific person, but by every "man" who is moved in a human way. And by nature thus as in the examples we also take the persons; for example, we were saying that the wise man among the Greeks is not lowly, is not one who delights in pleasures, nor in wealth, such as Socrates became. I say such as Socrates; I say him alone, but since he became known to many, through him I point out everyone who has been made like him. 2,6ab I made for myself pools of water to water from them a forest sprouting trees. Besides the "vineyard," both the "paradises" and the "gardens" need watering. He says that he has taken care both to have the "waters" abundant and that the watering flows when it is needed. And this, as to the literal meaning. But as to the spiritual meaning, thus: he who "plants" virtues, who works noble things, who has excellent pursuits, also provides for how he may water these things, so that they may remain and grow. And these are the "pools". But it is also possible to say this: for the sake of "swimming" and being cleansed. Therefore, these "pools" not only "water" the "trees of every fruit" but also the "forest". And "forest" is properly said of a place of fruitless "trees"; for a "forest" is nothing other than a place of fruitless "trees"—fruitless in this way, not edible. In the Song of Songs the bridegroom and the bride say: "The beams of our houses are vines, our rafters are cypresses." For this need he "plants" "a forest sprouting trees". Here no band of robbers lies in ambush in such a "forest," no wild beasts, but they are taken up for this very need. And that there are such "trees" according to the allegorical sense, there are many scriptures that teach. "Open your doors, O Lebanon, and let the fire devour your cedars; wail, O gate, O pine tree, because the great ones have been greatly afflicted." He called the "great ones" 38 "trees" and "forests" and "pines".

2,7ab I acquired male slaves and female slaves, and home-born slaves were born to me.

It shows that he also had diligence in service and ministry. It is possible to elevate them from the literal meaning, since it is manifest. The actions can be "female slaves," handmaidens, while the refined and correct reasonings concerning the things to be thought are "male slaves". Therefore, the "wise man" must have these things in subjection. When he has need of "slaves," he has them ready for service. Therefore we also have acquired ones; we "acquire" reasonings and actions from our own care and diligence. 2,7c And indeed the possession of a herd of cattle and of a flock became great for me. Being a "king" and being rich in "human" things, he had these things also. But as to the spiritual meaning: there are spiritual "herds of cattle" and "flocks"

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ολοις "καρποφορεῖ" τὰς ἀρετὰς τὰς διανοητικάς, τὰ δόγ ματα τῆς εὐσεβείας. εἰ δὲ τὰ αυ̣λλα οιον τάχα τὰ περὶ τὸ σῶμα, ἐκεῖνα αυ̣γριός εἰσιν "παράδεισος". τὰ δὲ αυ̣λλα τα δε αλλα τὰ χαμαίζηλα. ευ̣χει δὲ καὶ περὶ αὐτὰ πολλάκις ὁ 37 "αυ̣νθρωπος", καν "σοφὸς" ῃ· "καυ̣ν τε ἐσθίῃ καν πίνῃ, πάντα εἰς δόξαν θεοῦ ποιῶν", ουτος ευ̣χει "κῆπον". περὶ γὰρ τῶν μ̣ι̣κρῶν ὁ ἀπόστολος λέγει "ειυ̣τε τι ποιεῖτε"-παρὰ τὸ "ἐσθίειν" καὶ "πίνειν", φανερὸν οτι κατωτέρω τῶν "ἀνθρωπίνων" ἐστίν-λέγει "εἰς δόξαν θεοῦ ποιεῖτε". ἐὰν ουν ἡ "σοφία" τ̣οῦ "σοφοῦ" ῃ "σοφὸς" τ̣αῦτα λέγῃ, πάντα ἀνάγεται. ἐὰν δὲ ἡ "καρδία" τοῦ "ἀνθρώπου", ῃ θνητὸν ζῷόν ἐστιν λογικόν, τὰ "ἀνθρώπινα" λάμβανε κατορθώματα καὶ σπουδάσματα. μὴ γὰρ ἐκεῖνος ὁ λέγων "ψυχή, ευ̣χεις ἀγαθὰ πολλά· φάγε, πίε" οὐκ ειχεν κ̣αὶ "ἀμπελῶνας" καὶ "παραδείσους"; ἐπερ· ὡς ἐξ αλλου προσώπου λέγει ταῦτα; ειυ̣πο̣μεν οτι λέγει ῃ ποῖός ἐστιν· οὐκ αὐτῷ μόνῳ ἐπι γράφεται, ἀλλὰ παντὶ τῷ τὴν αὐτ̣ὴν ευ̣χοντι ποιότητα. τὰ λεγόμενα ὑπὸ "ἀνθρώπου" οὐ μόνον παρ' ἐκείνου τοῦ ῥητοῦ προσώπου λέγεται, ἀλλὰ π̣αντὸς "ἀνθρώπου" ἀνθρωπίνως κινουμένου. καὶ φύσει ουτως ὡς ἐπὶ τῶν παραδειγμάτων καὶ τὰ πρόσωπα λαμβάνομεν· οιον ἐλέγομεν οτι ὁ παρ' Ελλησιν σοφὸς οὐκ ευ̣στιν χαμαίζηλος, οὐκ ευ̣στιν χαίρων ἡδοναῖς, οὐ πλούτῳ, οιον Σωκράτης γέγονε̣ν. λέγω οιον Σωκράτης· μόνον αὐτὸν λέγω, ἀλλ' ἐπεὶ γνώριμος ἐγένετο πολλ̣οῖς ἐξ αὐτοῦ δ̣ε̣ί̣κνυμι πάν̣τα τὸν κατ' αὐ̣τ̣ὸν ο̣υ̣τω πεποιωμέν̣ον. 2,6ab ἐποίησά̣ μοι κ̣ολυνβ̣ήθρας̣ ὑδά των τοῦ ποτίησαι ἀπ' αὐτῶν δρυμὸν βλαστῶντα ξύλα. ἐπὶ "ἀμπελῶνος" καὶ οἱ "παράδεισοι" καὶ οἱ "κῆποι" δέ ονται ποτισμοῦ. λέγει ἐπιμεμελῆσθαι καὶ τοῦ δαψιλῆ ευ̣χειν τὰ "υδατα" καὶ οτε δεῖ ἐπιρρεῖν τὸν ποτισμόν. καὶ πρὸς μὲν τὸ ῥητὸν τοῦτο. πρὸς δὲ διάνοιαν ουτως· ὁ "φυτεύων" ἀρετάς, ὁ ευ̣ργα αριστα, ὁ ἐπιτηδεύματα σπουδαῖα καὶ τοῦ πῶς ταῦτα ἀρδεύῃ, ινα παραμένωσιν καὶ αὐξάνωσιν, προνοεῖται. καὶ αυταί εἰσιν αἱ "κολυνβῆθραι". δυνατὸν δὲ καὶ τοῦτο εἰπεῖν· ενεκα τοῦ "κολυμβᾶν" καὶ καθαίρεσθαι. οὐ μόνον ουν τὰ "παντὸς καρποῦ ξύλα" "ποτίζουσιν" αἱ "κολυνβῆθραι" αυται ἀλλὰ καὶ τοῦ "δρυμοῦ". κυρίως δὲ "δρυ μὸς" λέγεται ὁ ἀκάρπων "ξύλων" τόπος· οὐδὲν γὰρ ετερόν ἐστιν "δρυμὸς" η τόπος ἀκάρπων "ξύλων"-ἀκάρπων δὲ ουτω οὐκ ἐδωδίμων. ἐν τῷ ᾳυ̣σματι τῶν ᾀσμάτων ὁ νυμφίος καὶ ἡ νύμφη λέγουσιν· "αἱ δοκοὶ οιυ̣κων ἡμῶν αυ̣μπελοι, φατνώματα ἡμῶν κυπάρισσος." εἰς ταύτην τὴν χρείαν "φυτεύει" "δρυμὸν βλ̣αστῶντα ξύλα". οὐ λοχᾷ ωδε λῃστήριον ἐν τῷ τοιούτῳ "δρυμῷ", οὐ θηρία, ἀλλὰ αὐτὸ τοῦτο ε̣ἰς χρείαν παραλαμ βάνονται. καὶ οτι εἰσὶν "ξύλα" τοιαῦτα κατὰ ἀναγωγὴν πολλαί εἰσιν διδάςκουσαι γραφαί. "διάνοιξον, ὁ Λίβανος, τὰς θύρας σου, καταφαγέτω πῦρ τὰς κέδρους σου· ὀλολυξάτω πυλη πίτυς, διότι μεγιστᾶνες μεγάλως ἐταλαιπώρησαν." τοὺς "μεγιστᾶνας" 38 "ξύλα" ειπεν καὶ "δρυμοὺς" καὶ "πίτυας".

2,7ab ἐκτησάμην δούλους καὶ παιδίσκας καὶ οἰκογενεῖς ἐγένοντό μοι.

δείκνυσιν οτι καὶ τὴν ἐν θεραπείᾳ καὶ ὑπηρεσίᾳ ειχεν σπουδήν. δυνατὸν ἀνάξαι αὐτὰ τοῦ ῥητοῦ φανεροῦ ου̣ντος. αἱ πράξεις δύνανται ειναι "δοῦλαι", θεραπαινίδες, οἱ δὲ ἀστεῖοι καὶ ὀρθοὶ λογισμοὶ οἱ περὶ̣ τὰ φρονητέα "δοῦλοι". δεῖ ουν καὶ ταῦτα ὑποτεταγμένα ευ̣χειν τὸν "σοφόν". οτε χρείαν ευ̣χει "δούλων", ευ̣χει αὐτοὺς ἑτοίμους πρὸς ὑπηρεσίαν. ευ̣χομεν ουν καὶ κτητούς· τοὺς ἐξ̣ ἐπιμελείας ἡμετέρας καὶ σπουδῆς "κτώμεθα" λογισμοὺς καὶ πράξεις. 2,7c καί γε κτῆσις βουκολίου καὶ ποιμνίου πολλὴ ἐγένετό μοι. "βασιλεὺς" ων καὶ ἐν τοῖς "ἀνθρωπίνοις" πλουτῶν ειχεν καὶ ταῦτα. πρὸς δὲ διάνοιαν· εἰσὶν "βουκόλια" πνευματικὰ καὶ "ποίμνια"