XXVIII. (158) On which account the historian presently adds, “And she afflicted her;” an expression equivalent to, she admonished and corrected her. For a sharp spear is very profitable for those who are corrupted by over security and indolences, just as it is of use with restive horses; since they can scarcely be subdued and made manageable by the whip and by gentle leading. (159) Do you not see how they are utterly unaffected by the prizes proposed to Them?{38}{this is scarcely sense, but the truth probably is that the passage is corrupt. Mangey proposes one or two emendations, but they are not very satisfactory.} They are fat, they are stout, they are sleek, they breathe hard; then they take up the actions of impiety, miserable and wretched men that they are, seeking a melancholy reward, being proclaimed and crowned as conquerors by ungodliness. For by reason of the prosperity which was constantly flowing gently towards them, they looked upon themselves as silver or golden gods, after the fashion of adulterated money, forgetting the real and true coinage. (160) And Moses testifies to this view of the matter when he says, “He got fat, he became stout, he became swollen, and forsook God who had created Him.”{39}{#de 32:15.} So that if excessive relaxation begets the greatest of all evils, impiety, its contrary, affliction, in accordance with the law produces that perfect good, much praised correction; (161) and proceeding outward from this point, he also calls the unleavened bread the symbol of the first festival, “the bread of Affliction.”{40}{#de 16:3.} And yet who is there who does not know that feasts and festivals produce cheerful joy and delectation, and not affliction? (162) But it is plain that he is here using in a perverted sense this word for the labour of him who is the corrector. For the most numerous and greatest blessings are usually acquired by laborious practice and exercise, and by vigorously excited labour. But the festival of the soul is emulation, which is labour to attain those things which are most excellent and which are brought to perfection; on which account it is expressly commanded to “eat the unleavened bread with bitter Herbs;”{41}{#ex 12:8.} not by way of an additional dish, but because men in general look upon the fact of being prevented from swelling and boiling over with their appetites, but being forced to contract and restrain them as a grievous thing, thinking it a bitter thing to unlearn the indulgence of their passions, which is the real feast and festival of a mind which loves honourable contests.
XXIX. (163) It is for this reason that the law, as it appears to men, was given in a place which is called Bitterness; for to do wrong is pleasant, but to act justly is laborious. And this is the most unerring law; for the sacred history says, “And after they had gone out from the passions of Egypt they came to Marah: and they were not able to drink of the water at Marah, for it was bitter. On this account the name of that place was called Bitterness. And the people murmured against Moses, saying, What shall we drink? And Moses cried unto the Lord; and the Lord showed him a stick, and he cast it into the water, and the water was made sweet. And then he gave him justification and judgment, (164) and then he tempted Him.”{42}{#ex 15:23.} For the invisible trial and proofs of the soul are in labouring and in enduring bitterness; for then it is hard to know which way it will incline; for many men are very speedily fatigued and fall away, thinking labour a terrible adversary, and they let their hands fall out of weakness, like tired wrestlers, determining to return to Egypt to the indulgence of their passions. (165) But others, with much endurance and great vigour, supporting the fearful and terrible events of the wilderness pass through the contest of life, keeping their life safe from overthrow and from destruction, and rising up in vigorous contest against the necessities of nature, such as hunger, thirst, cold, and heat, which are in the habit of reducing other persons to slavery, and subduing them with great exuberance of strength. (166) And the cause of this is not merely labour, but also the sweetness with which it is combined; for the scripture says, “And the water was made sweet.” But sweet and pleasant labour is called by another name, fondness for labour; for that which is sweet in labour is the love of, and desire for, and admiration of, and friendship for, what is honourable. (167) Let no one, therefore, reject such affliction as this, and let no one think that the table of festivity and cheerfulness is called the bread of affliction for injury rather than for advantage; for the soul which is rightly admonished is supported by the doctrines of instruction.
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