ON CONTEMPT FOR PAIN, POVERTY, AND OTHER EXTERNAL THINGS.
Fit objects for admiration are the Stoics, who say that the soul is
not affected by the body, either to vice by disease, or to virtue by
health; but both these things, they say, are indifferent. And indeed
Job, through exceeding continence, and excellence of faith, when from
rich he became poor, from being held in honour dishonoured, from
being comely unsightly, and sick from being healthy, is depicted as
a good example, putting the Tempter to shame, blessing his Creator;
bearing what came second, as the first, and most clearly teaching
that it is possible for the gnostic to make an excellent use of all
circumstances. And that ancient achievements are proposed as images
for our correction, the apostle shows, when he says, “So that my bonds
in Christ are become manifest in all the palace, and to all the rest;
and several of the brethren in the Lord, waxing confident by my bonds,
are much more bold to speak the word of God without fear,”[499]--since
martyrs’ testimonies are examples of conversion gloriously sanctified.
“For what things the Scripture speaks were written for our instruction,
that we, through patience and the consolation of the Scriptures, might
have the hope of consolation.”[500] When pain is present, the soul
appears to decline from it, and to deem release from present pain a
precious thing. At that moment it slackens from studies, when the other
virtues also are neglected. And yet we do not say that it is virtue
itself which suffers, for virtue is not affected by disease. But he who
is partaker of both, of virtue and the disease, is afflicted by the
pressure of the latter; and if he who has not yet attained the habit
of self-command be not a high-souled man, he is distraught; and the
inability to endure it is found equivalent to fleeing from it.
The same holds good also in the case of poverty. For it compels the
soul to desist from necessary things, I mean contemplation and from
pure sinlessness, forcing him, who has not wholly dedicated himself to
God in love, to occupy himself about provisions; as, again, health and
abundance of necessaries keep the soul free and unimpeded, and capable
of making a good use of what is at hand. “For,” says the apostle, “such
shall have trouble in the flesh. But I spare you. For I would have
you without anxiety, in order to decorum and assiduity for the Lord,
without distraction.”[501]
These things, then, are to be abstained from, not for their own sakes,
but for the sake of the body; and care for the body is exercised for
the sake of the soul, to which it has reference. For on this account
it is necessary for the man who lives as a gnostic to know what is
suitable. Since the fact that pleasure is not a good thing is admitted
from the fact that certain pleasures are evil, by this reason good
appears evil, and evil good. And then, if we choose some pleasures and
shun others, it is not every pleasure that is a good thing.
Similarly, also, the same rule holds with pains, some of which we
endure, and others we shun. But choice and avoidance are exercised
according to knowledge; so that it is not pleasure that is the good
thing, but knowledge by which we shall choose a pleasure at a certain
time, and of a certain kind. Now the martyr chooses the pleasure that
exists in prospect through the present pain. If pain is conceived
as existing in thirst, and pleasure in drinking, the pain that has
preceded becomes the efficient cause of pleasure. But evil cannot be
the efficient cause of good. Neither, then, is the one thing nor the
other evil. Simonides accordingly (as also Aristotle) writes, “that to
be in good health is the best thing, and the second best thing is to be
handsome, and the third best thing is to be rich without cheating.”
And Theognis of Megara says:
“You must, to escape poverty, throw
Yourself, O Cyrnus, down from
The steep rocks into the deep sea.”
On the other hand, Antiphanes, the comic poet, says, “Plutus (Wealth),
when it has taken hold of those who see better than others, makes them
blind.” Now by the poets he is proclaimed as blind from his birth:
“And brought him forth blind who saw not the sun.”
Says the Chalcidian Euphorion:
“Riches, then, and extravagant luxuries,
Were for men the worst training for manliness.”
Wrote Euripides in _Alexander_:
“And it is said,
Penury has attained wisdom through misfortune;
But much wealth will capture not
Sparta alone, but every city.”
“It is not then the only coin that mortals have, that which is white
silver or golden, but virtue too,” as Sophocles says.