Letters

^3. Who, then, is this Shunamite, this wife and maid, so glowing as to warm the cold, yet so holy as not to arouse passion in him whom she warmed? Let Solomon, wisest of men, tell us of his father's favorite; let the man of peace recount to us the embraces of the man of war. “Get wisdom,” he writes, “get understanding: forget it not; neither decline from the words of my mouth. Forsake her not and she shall preserve you: love her and she shall keep you. Wisdom is the principal thing, therefore get wisdom, and with all your getting get understanding. Exalt her and she shall promote you. She shall bring you to honor when you embrace her. She shall give to your head an ornament of grace: a crown of glory shall she deliver to you.”

Almost all bodily excellences alter with age, and while wisdom alone increases all things else decay. Fasts and vigils and almsdeeds become harder. So also do sleeping on the ground, moving from place to place, hospitality to travellers, pleading for the poor, earnestness and steadfastness in prayer, the visitation of the sick, manual labor to supply money for almsgiving. All acts, in short, of which the body is the medium decrease with its decay.

Now, there are young men still full of life and vigor who, by toil and burning zeal, as well as by holiness of life and constant prayer to the Lord Jesus, have obtained knowledge. I do not speak of these, or say that in them the love of wisdom is cold, for this withers in many of the old by reason of age. What I mean is that youth, as such, has to cope with the assaults of passion, and amid the allurements of vice and the tinglings of the flesh is stifled like a fire among green boughs, and cannot develop its proper brightness. But when men have employed their youth in commendable pursuits and have meditated on the law of the Lord day and night, they learn with the lapse of time, fresh experience and wisdom come as the years go by, and so from the pursuits of the past their old age reaps a harvest of delight. Hence that wise man of Greece, Themistocles, perceiving, after the expiration of one hundred and seven years, that he was on the verge of the grave, is reported to have said that he regretted extremely having to leave life just when he was beginning to grow wise. Plato died in his eighty-first year, his pen still in his hand. Isocrates completed ninety years and nine in the midst of literary and scholastic work. I say nothing of other philosophers, such as Pythagoras, Democritus, Xenocrates, Zeno, and Cleanthes, who in extreme old age displayed the vigor of youth in the pursuit of wisdom. I pass on to the poets, Homer, Hesiod, Simonides, Stesichorus, who all lived to a great age, yet at the approach of death sang each of them a swan song sweeter than their wont. Sophocles, when charged by his sons with dotage on account of his advanced years and his neglect of his property, read out to his judges his recently composed play of Œdipus, and made so great a display of wisdom— in spite of the inroads of time— that he changed the decorous silence of the law court into the applause of the theatre. And no wonder, when Cato the censor, that most eloquent of Romans, in his old age neither blushed at the thought of learning Greek nor despaired of succeeding. Homer, for his part, relates that from the tongue of Nestor, even when quite aged and helpless, there flowed speech sweeter than honey.

Even the very name Abishag in its mystic meaning points to the greater wisdom of old men. For the translation of it is, “My father is over and above,” or “my father's roaring.” The term “over and above” is obscure, but in this passage is indicative of excellence, and implies that the old have a larger stock of wisdom, and that it even overflows by reason of its abundance. In another passage “over and above” forms an antithesis to “necessary.” Moreover, Abishag, that is, “roaring,” is properly used of the sound which the waves make, and of the murmur which we hear coming from the sea. From which it is plain that the thunder of the divine voice dwells in old men's ears with a volume of sound beyond the voices of men. Again, in our tongue Shunamite means “scarlet,” a hint that the love of wisdom becomes warm and glowing through religious study. For though the color may point to the mystery of the Lord's blood, it also sets forth the warm glow of wisdom. Hence it is a scarlet thread that in Genesis the midwife binds upon the hand of Pharez— Pharez “the divider,” so called because he divided the partition which had before separated two peoples. So, too, with a mystic reference to the shedding of blood, it was a scarlet cord which the harlot Rahab (a type of the church) hung in her window to preserve her house in the destruction of Jericho. Hence, in another place Scripture says of holy men: “These are they which came from the warmth of the house of the father of Rechab.” And in the gospel the Lord says: “I have come to cast fire upon the earth, and fain am I to see it kindled.” This was the fire which, when it was kindled in the disciples' hearts, constrained them to say: “Did not our heart burn within us while He talked with us by the way, and while He opened to us the Scriptures?”