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. CHAPTER VI. SOME POINTS IN THE BEATITUDES.