On the Posterity of Cain (156-160)

When, therefore, we desired to be entirely separated from them, they dragged us back, exerting themselves in opposition to us, and entwining themselves round us, and soothing us with all kinds of juggling tricks and assiduous blandishments; so that we, yielding to their unremitting caresses, became alienated from and disinclined to labour, as something very bitter and intolerable, and designed to run back again to Egypt, that is to say, to the condition of an intemperate and lascivious life, if the Saviour had not speedily taken pity on us, and thrown a sweetening branch like a medicine upon our soul, causing it to love labour instead of hating it.

For he knew, inasmuch as he was our Creator, that we could not possibly survive any existing thing unless there were in us an intense love of doing so. Therefore, men never succeed in attaining any object that they desire if they pursue it without any connection with or consideration of fitness. But when friendship is added, [*]

This is the food of a soul which is inclined to the practise of virtue, to consider labour a very sweet thing instead of a bitter one, which, however, it is not allowed to all persons to participate in; but to those only by whom the golden calf, the animal made by the Egyptians, the body, is sprinkled over with water after having been burnt with fire, and broken to pieces. For it is said in the sacred scriptures, that "Moses having taken the calf burnt it with fire, and broke it up into small pieces, and threw the pieces into the water and caused the children of Israel to drink thereof." [*]

For the love of virtue being inflamed and excited by the brilliant appearance of virtue, burns to ashes the pleasures of the body, and then cuts them to pieces and pounds them to nothing, using the divine word which can at all times divide everything. And in this manner he teaches us that among the bodily advantages are health, and beauty, and the accuracy of the outward senses, and the perfection of bodily vigour with strength and mighty energy; but still that all these things are common to accursed and wicked persons, while if they were really good no wicked person would be allowed to partake of them.

But these men, even if they are utterly wicked, still, inasmuch as they are men, and so far partake of the same human nature as virtuous men, do also partake of these advantages of the body. And, in fact, at present those wild beasts which are the most untameable, enjoy these good things, if indeed they are in reality good things, in a greater degree than rational beings;