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has desire. When, therefore, some inflow and inspiration of beautiful and praiseworthily seen things occurs, nothing "was taken away from the eyes", which "he desired". But the mind "asks" for successive contemplations, dances, or similar things. 2,10cd I did not withhold my heart from anything that gives pleasure. As to the literal meaning, I say: the sight of fields and "parks" and of other things "gladdened my heart"—and I had them—"pools of water" and "groves sprouting trees" and "every fruit tree"—and I had these too—and "male singers and female singers"—and these belonged to me—"male and female cupbearers". Therefore "my heart was withheld" from nothing that contributes to "gladness", but it obtained "all things", it experienced "all things". But it is also possible for an allegorical interpretation: the "heart" is the mind. "For where the treasure is, there the heart will be also" and "Let us lift up our hearts on high in heaven"—not the part of the body called the heart, but the mind—and it is "Blessed are the pure in heart"—that is, the mind—and "Hear me, you who have lost your heart". This, therefore, one must "not withhold from anything that gives pleasure". But what "gladdens" it are the appropriate sights, the scientific contemplations; and by science I mean that which is according to God. 2,10e Because my heart rejoiced in all my toil. You know that if someone "toils" in his "heart" for something and fails, he is grieved. In nothing, therefore, he says, of the things expected with "toil" did failure happen to me. Again, he who "seeks prudence", he who tries to hunt for virtue, "toils". when all things to him ········· so that he did not fall short of what was expected, for which he "toiled". 2,10φγ And this was my portion from all my toil. The past that was accomplished. Take it according to both interpretations. I "toiled" for "human things"—"all things" belonged to me—, for rule—and "I became king"—, for peace throughout the kingdom—and this too "came to be". 45 Again, for the allegorical interpretation: he who "toiled" for things that benefit the soul and adorn the "inner man" says that "in all my toil I rejoiced".

2,11abc And I looked upon all my works that my

hands had wrought, and on the toil that I had toiled to do. "My hands", being active and creative powers, "make" and are active. And "I saw all things" to be "vanity", these things that are done by these visible "hands" and the activities related to them. But "toil" can also now be called wickedness. Wicked are the things that "men" do, insofar as "we are men"; insofar as we want "to walk according to the flesh" and "we set our minds on the things of the flesh". This "toil", therefore, in reality must be cast out, it is "vanity"; nevertheless it is pursued in vanity by most "men". And he also numbers himself among such, since he too is a "man". And I was saying that no one speaking against wealth is listened to, being poor, but it is necessary for the one teaching such things to have experienced all "human things". The teaching, therefore, is effective then and proceeds correctly, when the one who puts it forth is involved in those things which he forbids, showing that he himself uses them properly. For if ····· ··he "did" what··he said saying that ··········· and these things. 2,11d And behold, all things are vanity and a choice of spirit. ...····· "We choose" these things not having tested them, not with "wisdom" this ········· But the middle "choice" is spoken of, which it is possible to use both well and badly. And I said that the "spirit" signifies either the will or the soul. For both are signified by the word.

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ευ̣ρωτα ευ̣χει. οταν ουν ἐπίρροιά τις καὶ ἐπιπνοὴ γένη ται τῶν καλῶν καὶ ἐπαινετῶς ὁρωμένων, "οὐκ ἀφῃρέθη" τι "ἀπὸ τῶν ὀφθαλμῶν", ων "ῃυ̣τησεν". "αἰτεῖ" δὲ ὁ νοῦς κατ άλληλα θεωρήματα, ὀρχήσεις η τὰ π̣α̣ραπλ̣ή̣σ̣ια. 2,10cd οὐκ ἀπεκώλυσα τὴν καρδίαν μου ἀπὸ παντὸς εὐφραίνοντος. ὡς πρὸς τὸ ῥητὸν λέγω· "ευυ̣φρανεν τὴν καρδίαν μου" θέα ἀγρῶν καὶ "παραδείσων" καὶ τῶν αυ̣λλων-καὶ ευ̣σχον αὐτά- "κολυνβήθρας ὑδάτων" καὶ "δρυμοὺς βλαστῶντας̣ ξύλα" καὶ "πᾶν καρποῦ ξύλον"-καὶ ευ̣σχον καὶ ταῦτα-καὶ "ᾳυ̣δοντας καὶ ᾀδούσα̣ς"-κ̣αὶ ὑ̣πῆρκταί μοι ταῦτα-"οἰνοχόους καὶ οἰνοχόας". οὐδὲν ουν τῶν συντελούντων πρὸς "εὐφρο σύνη̣ν̣" ἡ "καρδί̣α μου ἐκωλύθη", ἀλλὰ "πάντων" ἐπέτυχεν, "πάντων" ἐπειράθη. δυνατὸν δ̣ὲ κ̣αὶ πρὸς ἀναγωγήν· ἡ "καρδία" ὁ νοῦς ἐσ τιν. "οπου γὰρ ὁ θησαυρός, ἐκεῖ κα̣ὶ̣ ἡ καρδία ευ̣σται̣" κ̣αὶ "ἀναλάβω̣μεν καρδίας ἡμῶν πρὸς ὑψηλὸν ἐν τῷ̣ ο̣ὐ̣ρα νῷ"-οὐ̣ τὸ μέρος δὲ τοῦ σώματος τὸ καλούμενον καρδία, ἀλλὰ ὁ νοῦς-καὶ ευ̣τι "μακάριοι οἱ καθαροὶ τῇ καρδίᾳ"-τουτ έστιν τὸν νοῦν-καὶ "ἀκούσατέ μου οἱ ἀπολωλεκότες τὴν καρδίαν". ταύτην ουν "οὐ" δεῖ "κωλύειν ἀπὸ παντὸς εὐφρα̣ί̣ νοντος". "εὐ̣φ̣ραίνει" δὲ αὐτὴν τὰ κατάλληλα θεάματα, τὰ ἐπιστημονικὰ θεωρήματα· ἐπιστήμην δὲ τὴν κατὰ θεὸν λέ γω. 2,10e οτι καρδία μου εὐφράνθη ἐν παντὶ μόχθῳ μου. οιδας οτι, ἐάν τις κατὰ τὴν "καρδίαν" "μοχθῇ" περί τι καὶ ἀποτυγχάνῃ, λυπεῖται. ἐν οὐδενὶ ουν, φησίν, τῶν προσ δοκουμέ̣νων μετὰ "μόχθου" ἀποτυχία μοι γέγονεν. πάλιν "μοχθεῖ" ὁ τὴν "φρόνησιν ζητῶν", ὁ τὴν ἀρετὴν πειρώμενος θηρεύειν. οταν απαντα αὐτῷ ·········εως οὐκ ἐξέπεσεν τῶν προσδοκουμένων, περὶ ων "ἐμόχθησεν". 2,10φγ καὶ τοῦτο ἐγένετό μοι μερὶς ἀπὸ παντὸς μόχθου μου. τὸ παρελθὸν τὸ ἀνυσθὲν. λάβε κατὰ ἀμφοτέρας τὰς θεωρίας. "ἐμόχθησα" περὶ τῶν "ἀνθρωπίνων"- "πά̣ν̣τα" ὑπῆρκταί μοι-, περὶ ἀρχῆς-καὶ "βασιλεὺς γέγονα"-, περὶ εἰρήνης τῆς κατὰ τ̣ὴν βασιλείαν-καὶ "γέγονεν" καὶ αυ τη. 45 πάλιν πρὸς τὴν ἀναγωγήν· ὁ "μοχθήσας" περὶ τῶν ὠφελούν των τὴν ψυχὴν καὶ τὸν "ευ̣σω αυ̣νθρωπον" κοσμούντων λέγει οτι "ἐν παντὶ μόχθῳ μου ηὐφράνθην".

2,11abc καὶ ευ̣βλεψα ἐγὼ ἐν πᾶσιν τοῖς ποιήμασίν μου, οις ἐποίησαν αἱ

χεῖρές μου, καὶ ἐν μόχθῳ, ῳ ἐμόχθησα τοῦ ποιεῖν. αἱ "χεῖρές μου" δραστήριοι καὶ ποιητικαὶ δυνάμεις ουσαι "ποιοῦσιν" καὶ ἐνεργοῦσιν. καὶ "πάντα ειδον μάταια" ου̣ντα ταῦτα τὰ ὑπὸ τῶν "χειρῶν" τούτων τῶν φαινομένων γινόμενα καὶ τῶν κατ' αὐτὰς ἐνεργειῶν. δύναται δὲ καὶ "μόχθος" λέγεσθαι νῦν τὸ μοχθηρόν. μοχ θηρά ἐστιν, α πράττ̣ουσιν οἱ "αυ̣νθρωποι", ῃ "ανθρωποί ἐσμεν"· ῃ "κατὰ σάρκα περιπατεῖν" βουλόμεθα καὶ "φρονοῦμε̣ν τὰ τῆς σαρκός". ὁ "μόχθος" ουν ουτος τῷ ου̣ντι ἐκβλητέος ἐστίν, "μάταιός" ἐστιν· ομως̣ ματαιάζεται ὑπὸ τῶν πλείσ των "ἀνθρώπων". συναριθμεῖ δὲ καὶ αὐτὸς ἑαυτὸν τοῖς τοι ούτοις, ἐπεὶ κα̣ὶ αὐτὸ̣ς "αυ̣νθρωπός" ἐστιν. καὶ ευ̣λεγον οτι οὐδεὶς λέγων κατὰ πλούτου πένης ων ἀκούεται, ἀ̣λ̣λ̣ὰ̣ δεῖ τὸν τοιαῦτα διδάσκοντα πεπειρᾶσθαι πάντων τῶν "ἀνθρωπίνων". ἡ διδασκαλία ουν τότε ἀνύει καὶ κατ' ὀρθὸν χωρεῖ, οταν ὁ προφέρων αὐτὴν ἐνέχηται ἐκείνοις, οις ἀπαγορεύει, δεικ νὺς οτι αὐτὸς δεό̣ντως αὐτ̣οῖς χρᾶται. εἰ γὰρ ····· ··η̣ "ἐποίει" α··α ευ̣λεγεν ευ̣λεγ·ν οτι αδ···········φ̣ ··λ̣··· κ̣α̣ὶ τα̣ῦτα. 2,11d κα̣ὶ ἰδοὺ τὰ πάντα ματαιότης καὶ προαίρεσις πνεύματος. ...····· "προαιρούμεθα" ταῦτα οὐ δεδοκιμακότες, οὐ σὺν "σοφίᾳ" τοῦτο ······ν···· "προαίρε̣σ̣ι̣ς" δ̣ὲ̣ λέγεται ἡ μέση, ῃ ἐστιν ευ καὶ χει ρόνως χρήσασθαι. κ̣α̣ὶ̣ ευ̣̣λ̣εγον ο̣τι η τὴν γνώμην σημαίνει τὸ "πνεῦμα" η τὴν ψυχήν. ἀμφότερα γὰρ δηλοῦται ἐ̣κ̣ τῆς λέξεω̣ς