XXVI. (143) This is the end of the path of those who follow the arguments and injunctions contained in the law, and who walk in the way which God leads them in; but he who falls short of this, on account of his hunger after pleasure and his greediness for the indulgence of his passions, by name Amalek; {74}{#de 25:17.} for the interpretation of the name Amalek is, “the people that licks up” shall be cut off. (144) And the sacred scriptures teach us that this disposition is an insidious one; for when it perceives that the most vigorous portion of the power of the soul has passed over, then, “rising up from its ambuscade, it cuts to pieces the fatigued portion like a rearguard.” And of fatigue there is one kind which easily succumbs through the weakness of its reason which is unable to support the labours, which are to be encountered in the cause of virtue, and so, like those who are surprised in the rearguard, it is easily overcome. But the other kind is willing to endure honourable toil, vigorously persevering in all good things, and not choosing to bear anything whatever that is bad, not even though it be ever so trifling, but rejecting it as though it were the heaviest of burdens. (145) On which account, the law has also, by a very felicitous appellation, called virtue Leah, which name, being interpreted, means “wearied;” for she very naturally thought the life of the wicked heavy and burdensome, and in its own nature wearisome; and did not choose even to look upon it, turning her eyes only on what is beautiful; (146) and let the mind labour not only to follow God without any relaxation or want of vigour, but also to walk onwards by the straight path, turning to neither side, neither to the right nor yet to the left, as the earthly Edom did, seeking out of the way lurking places, at one time being full of excesses and superfluities, and at another of differences and short comings; for it is better to proceed along the middle road, which is that which is really the royal road, and which the great and only King, God, has widened to be a most suitable abode for the souls that love virtue. (147) On which account some also of those who prosecute a gentle kind of philosophy, which is conversant chiefly about the society of mankind, have pronounced the virtues to be means, placing them on confines between two extremes. Since, on the one hand, excessive pride, being full of much insolence is an evil, and to take up with a humble and self-abasing demeanour is to expose one’s self to be trampled upon; but the mean, which is compounded of both, in a gentle manner is advantageous.