Chapter VII.
32. As I am drawing near the close of my address, you make a good suggestion, holy sister, that I should touch upon what we ought to think of the merits of those who have cast themselves down from a height, or have drowned themselves in a river, lest they should fall into the hands of persecutors, seeing that holy Scripture forbids a Christian to lay hands on himself. And indeed as regards virgins placed in the necessity of preserving their purity, we have a plain answer, seeing that there exists an instance of martyrdom.
33. Saint Pelagia1 lived formerly at Antioch, being about fifteen years old, a sister of virgins, and a virgin herself. She shut herself up at home at the first sound of persecution, seeing herself surrounded by those who would rob her of her faith and purity, in the absence of her mother and sisters, without any defence, but all the more filled with God. "What are we to do, unless," says she to herself, "thou, a captive of virginity, takest thought? I both wish and fear to die, for I meet not death but seek it. Let us die if we are allowed, or if they will not allow it, still let us die. God is not offended by a remedy against evil, and faith permits the act. In truth, if we think of the real meaning of the word, how can what is voluntary be violence? It is rather violence to wish to die and not to be able. And we do not fear any difficulty. For who is there who wishes to die and is not able to do so, when there are so many easy ways to death? For I can now rush upon the sacrilegious altars and overthrow them, and quench with my blood the kindled fires. I am not afraid that my right hand may fail to deliver the blow, or that my breast may shrink from the pain. I shall leave no sin to my flesh. I fear not that a sword will be wanting. I can die by my own weapons, I can die without the help of an executioner, in my mother's bosom."
34. She is said to have adorned her head, and to have put on a bridal dress, so that one would say that she was going to a bridegroom, not to death. But when the hateful persecutors saw that they had lost the prey of her chastity, they began to seek her mother and sisters. But they, by a spiritual flight, already held the field of chastity, when, as on the one side, persecutors suddenly threatened them, and on the other, escape was shut off by an impetuous river, they said, what do we fear? See the water, what hinders us from being baptized? And this is the baptism whereby sins are forgiven, and kingdoms are sought. This is a baptism after which no one sins. Let the water receive us, which is wont to regenerate. Let the water receive us, which makes virgins. Let the water receive us, which opens heaven, protects the weak, hides death, makes martyrs. We pray Thee, God, Creator of all things, let not the water scatter our bodies, deprived of the breath of life; let not death separate our obsequies, whose lives affection has always conjoined; but let our constancy be one, our death one, and our burial also be one.
35. Having said these words, and having slightly girded up the bosom of their dress, to veil their modesty without impeding their steps, joining hands as though to lead a dance, they went forward to the middle of the river bed, directing their steps to where the stream was more violent, and the depth more abrupt. No one drew back, no one ceased to go on, no one tried where to place her steps, they were anxious only when they felt the ground, grieved when the water was shallow, and glad when it was deep. One could see the pious mother tightening her grasp, rejoicing in her pledges, afraid of a fall lest even the stream should carry off her daughters from her. "These victims, O Christ," said she, "do I offer as leaders of chastity, guides on my journey, and companions of my sufferings."
37. But who would have cause to wonder that they had such constancy whilst alive, seeing that even when dead they preserved the position of their bodies unmoved? The water did not lay bare their corpses, nor did the rapid course of the river roll them along. Moreover, the holy mother, though without sensation, still maintained her loving grasp, and held the sacred knot which she had tied, and loosed not her hold in death, that she who had paid her debt to religion might die leaving her piety as her heir. For those whom she had joined together with herself for martyrdom, she claimed even to the tomb.
38. But why use instances of people of another race to you, my sister, whom the inspiration of hereditary chastity has taught by descent from a martyred ancestor? For whence have you learnt who had no one from whom to learn, living in the country, with no virgin companion, instructed by no teacher? You have played the part then not of a disciple, for this cannot be done without teaching, but of an heir of virtue.
39. For how could it come to pass that holy Sotheris should not have been the originator of your purpose, who is an ancestor of your race? Who, in an age of persecution, borne to the heights of suffering by the insults of slaves, gave to the executioner even her face, which is usually free from injury when the whole body is tortured, and rather beholds than suffers torments; so brave and patient that when she offered her tender cheeks to punishment, the executioner failed in striking before the martyr yielded under the injuries. She moved not her face, she turned not away her countenance, she uttered not a groan or a tear. Lastly, when she had overcome other kinds of punishment, she found the sword which she desired.
The Treatise Concerning Widows.
Chapter I.
1. Since I have treated of the honour of virgins in three books, it is fitting now, my brethren, that a treatise concerning widows should come in order; for I ought not to leave them without honour, nor to separate them from the commendation belonging to virgins, since the voice of the Apostle has joined them to virgins, according to what is written: "The unmarried woman and the virgin careth for the things of the Lord, that she may be holy both in body and in spirit."2 For in a certain manner the inculcation of virginity is strengthened by the example of widows. They who have preserved their marriage bed undefiled are a testimony to virgins that chastity is to be preserved for God. And it is almost a mark of no less virtue to abstain from marriage, which was once a delight, than to remain ignorant of the pleasures of wedlock. They are strong in each point, in that they regret not wedlock, the faith of which they keep, and entangle not themselves with wedded pleasures, lest they appear weak and not able to take care of themselves.
2. But in this particular virtue is contained also the prizes of liberty. For: "The wife is bound as long as her husband liveth; but if her husband fall asleep she is freed: let her marry whom she will, only in the Lord. But she will be happier if she so abide, after my judgment, for I think I also have the Spirit of God."3 Evidently, then, the Apostle has expressed the difference, having said that the one is bound, and stated that the other is happier, and that he asserts not so much as the result of his own judgment, as of the infusion of the Spirit of God; that the decision should be seen to be heavenly, not human.
3. And what is the teaching of the fact that at that time when the whole human race was afflicted by famine and Elias was sent to the widow?4 And see how for each is reserved her own special grace. An angel is sent to the Virgin,5 a prophet to the widow. Notice, farther, that in one case it is Gabriel, in the other Elisha. The most excellent chiefs of the number of angels and prophets are seen to be chosen. But there is no praise simply in widowhood, unless there be added the virtues of widowhood. For, indeed, there were many widows, but one is preferred to all, in which fact it is not so much that others are called back from their pursuit as that they are stimulated by the example of virtue.
4. What is said at first makes the ears attentive, although the simplicity itself of the understanding has weight to attract widows to the pattern of virtue; since each seems to excel, not according to her profession, but her merit, and the grace of hospitality is not lost sight of by God, Who, as He Himself related in the Gospel, rewards a cup of cold water with the exceeding recompense of eternity, and compensates the small measure of meal and oil by an unfailing abundance of plenty ever coming in. For if one of the heathen6 has said that all the possessions of friends should be common, how much more ought those of relatives to be common! For we are relatives who are bound into one body.
5. But we are not bound by any prescribed limit of hospitality. For why do you think that what is of this world is private property when this world is common? Or why do you consider the fruits of the earth are private, when the earth itself is common property? "Behold," He said, "the fowls of the air, they sow not, neither do they reap."7 For to those to whom nothing is private property nothing is wanting, and God, the master of His own word, knows how to keep His promise. Again, the birds do not gather together, and yet they eat, for our heavenly Father feeds them. But we turning aside the warnings of a general utterance to our private advantage, God says: "Every tree which has in it the fruit of a tree yielding seed shall be to you for meat, and to every beast, and to every bird, and to everything that creepeth upon the earth."8 By gathering together we come to want, and by gathering together we are made empty. For we cannot hope for the promise, who keep not the saying. It is also good for us to attend to the precept of hospitality, to be ready to give to strangers, for we, too, are strangers in the world.
6. But how holy was that widow, who, when pinched by extreme hunger, observed the reverence due to God, and was not using the food for herself alone, but was dividing it with her son, that she might not outlive her dear offspring. Great is the duty of affection, but that of religion brings more return. For as no one ought to be set before her son, so the prophet of God ought to be set before her son and her preservation. For she is to be believed to have given to him not a little food, but the whole support of her life, who left nothing for herself. So hospitable was she that she gave the whole, so full of faith that she believed at once.
Chapter II.
7. So, then, a widow is not only marked off by bodily abstinence, but is distinguished by virtue, to whom I do not give commandments, but the Apostle. I am not the only person to do them honour, but the Doctor of the Gentiles did so first, when he said: "Honour widows that are widows indeed. But if any widow have children or nephews, let her first learn to govern her own house, and to requite her parents."9 Whence we observe that each inclination of affection ought to exist in a widow, to love her children and to do her duty to her parents. So when discharging her duty to her parents she is teaching her children, and is rewarded herself by her own compliance with duty, in that what she performs for others benefits herself.
8. "For this," says he, "is acceptable with God."10 So that if thou, O widow, carest for the things of God, thou oughtest to follow after that which thou hast learnt to be well pleasing to God. And, indeed, the Apostle somewhat farther back,11 exhorting widows to the pursuit of continence, said that they mind the things of the Lord. But elsewhere, when a widow who is approved is to be selected, she is bidden not only to bear in mind but also to hope in the Lord: "For she that is a widow indeed," it is said, "and desolate, must hope in God, and be instant in supplications and prayers night and day."12 And not without reason does he show that these ought to be blameless, to whom, as virtuous works are enjoined, so, too, great respect is paid, so that they are honoured even by bishops.
9. And of what kind she ought to be who is chosen the description is given in the words of the teacher himself: "Not less than threescore years old, having been the wife of one man."13 Not that old age alone makes the widow,14 but that the merits of the widow are the duties of old age. For she certainly is the more noble who represses the heat of youth, and the impetuous ardour of youthful age, desiring neither the tenderness of a husband, nor the abundant delights of children, rather than one who, now worn out in body, cold in age, of ripe years, can neither grow warm with pleasures, nor hope for offspring.
10. Nor in truth is any one excluded from the devotion of widowhood, if after entering upon a second marriage, which the precepts of the Apostle certainly do not condemn as though the fruit of chastity were lost, if she be again loosed from her husband. She will have, indeed, the merit of her chastity, even if it be tardy, but she will be more approved who has tried a second marriage, for the desire of chastity is conspicuous in her, for the other old age or shame seems to have put an end to marrying.
11. Nor yet is bodily chastity alone the strong purpose of the widow, but a large and most abundant exercise of virtue. "Well reported of for good works, if she have brought up children; if she have lodged strangers; if she have washed the saints' feet; if she have ministered to those suffering tribulation; if, lastly, she have followed after every good work."15 You see how many practices of virtue he has included. He demands, first of all, the duty of piety; secondly, the practice of hospitality and humble service; thirdly, the ministry of mercy and liberality in assisting; and, lastly, the performance of every good work.
12. And he, therefore, that the younger should be avoided,16 because they are not able to fulfil the requirements of so high a degree of virtue. For youth is prone to fall because the heat of various desires is inflamed by the warmth of glowing youth, and it is the part of a good doctor to keep off the materials of sin. For the first exercise in training the soul is to turn away sin, the second to implant virtue. Yet, since the Apostle knew that Anna, the widow of fourscore years, from her youth was a herald of the works of the Lord, I do not think that he thought that the younger should be excluded from the devotion of widowhood, especially as he said: "It is better to marry than to burn."17 For certainly he recommended marriage as a remedy, that she who would else perish might be saved; he did not prescribe the choice that one who could contain should not follow chastity, for it is one thing to succour one who is falling, another to persuade to virtue.
13. And what shall I say of human judgments, since in the judgments of God the Jews are set forth as having offended the Lord in nothing more than violating what was due to the widow and the rights of minors? This is proclaimed by the voices of the prophets as the cause which brought upon the Jews the penalty of rejection. This is mentioned as the only cause which will mitigate the wrath of God against their sin, if they honour the widow, and execute true judgment for minors, for thus we read: "Judge the fatherless, deal justly with the widow, and come let us reason together, saith the Lord."18 And elsewhere: "The Lord shall maintain the orphan and the widow."19 And again: "I will abundantly bless her widow."20 Wherein also the likeness of the Church is foreshadowed. You see, then, holy widows, that that office which is honoured by the assistance of divine grace must not be degraded by impure desire.
Chapter III.
14. To return to what was treated of above,21 what is the meaning of the fact that when there was a very great famine in all the land, yet the care of God was not wanting to the widow, and the prophet was sent to sustain her? And when in this story the Lord warns me that He is about to speak in truth,22 He seems to bid my ears attend to a mystery. For what can be more true than the mystery of Christ and the Church? Not, then, without a purpose is one preferred amongst many widows. Who is such an one, to whom so great a prophet who was carried up into heaven, should be guided, especially at that time when the heaven was shut for three years and six months, when there was a great famine in the whole land? The famine was everywhere, and yet notwithstanding this widow did not want. What are these three years? Are they not, perchance, those in which the Lord came to the earth and could not find fruit on the fig-tree, according to that which is written: "Behold, there are three years that I came seeking fruit on this fig-tree, and find none."23
15. This is assuredly that widow of whom it was said: "Rejoice, thou barren that bearest not, break forth and cry, thou that availest not with child; for many are the children of the desolate, more than of her who hath an husband."24 And well is she a widow of whom it is well said: "Thou shalt not remember thy shame and thy widowhood, for I am the Lord Who make thee."25 And perchance therefore is she a widow who has lost her Husband indeed in the suffering of His body, but in the day of judgment shall receive again the Son of Man Whom she seemed to have lost. "For a short time have I forsaken thee,"26 He says, in order that, being forsaken, she may the more gloriously keep her faith.
16. All, then, have an example to imitate, virgins, married women, and widows. And perchance is the Church therefore a virgin, married, and a widow, because they are one body in Christ. She is then that widow for Whose sake when there was a dearth of the heavenly Word on earth, the prophets were appointed, for there was a widow who was barren, yet reserved her bringing forth for its own time.
17. So that his person does not seem to us of small account, who by his word moistened the dry earth with the dew of heaven, and unlocked the closed heavens certainly not by human power. For who is he who can open the heavens except Christ, for Whom daily out of sinners' food is gathered, an increase for the Church? For it is not in the power of man to say: "The barrel of meal shall not waste, and the cruse of oil shall not fail, until the day on which the Lord shall send rain on the earth."27 For though it be the rule of the prophets to speak thus, the voice is in truth that of the Lord. And so it is stated first: "For thus saith the Lord."28 For it is of the Lord to vouch for a continuance of heavenly sacraments, and to promise that the grace of spiritual joy shall not fail, to grant the defences of life, the seals of faith, the gifts of virtues.
18. But what does this mean: "Until the day on which the Lord shall send rain on the earth"? except that He, too, "shall come down like rain upon a fleece, and like the drops that water the earth."29 In which passage is disclosed the mystery of the old history where Gideon, the warrior of the mystic conflict, receiving the pledge of future victory, recognized the spiritual sacrament in the vision of his mind, that that rain was the dew of the Divine Word, which first came down on the fleece, when all the earth was parched with continual drought, and by a second true sign, moistened the floor of all the earth with a shower, whilst dryness was upon the fleece.30
19. For the prescient man observed the sign of the future growth of the Church. For first in Judæa the dew of the divine utterance began to give moisture (for "in Jewry is God known"),31 whilst the whole earth remained without the dew of faith. But when Joseph's flock began to deny God, and by venturing on various enormous offences to incur guilt before God, then when the dew of the heavenly shower was poured on the whole earth, the people of the Jews began to grow dry and parched in their own unbelief, when the clouds of prophecy and the healthful shower of the Apostles watered the holy Church gathered together from all parts of the world. This is that rain, now condensed from earthly moisture, now from mountain mists, but diffused throughout the whole world in the salutary shower of the heavenly Scriptures.
20. By this example, then, it is shown that not all can merit the miracles of divine power, but they who are aided by the pursuits of religious devotion, and that they lose the fruits of divine working who are devoid of reverence for heaven. It is also shown in a mystery that the Son of God, in order to restore the Church, took upon Himself the mystery of a human body, casting off the Jewish people, from whom the counsellor and the prophet and the miracles of the divine benefits were taken away,32 because that as it were by a kind of national blemish they were not willing to believe in the Son of God.
Chapter IV.
21. Scripture then teaches as how much grace is conferred by unity, and how great is the gift of divine blessing in widows. And since such honour is given them by God, we must observe what mode of life corresponds thereto; for Anna shows what widows ought to be, who, left destitute by the early death of her husband, yet obtained the reward of full praise, being intent not less on the duties of religion than on the pursuit of chastity. A widow, it is said, of fourscore and four years, a widow who departed not from the temple, a widow who served God night and day with fastings and with prayers.33
22. You see what sort of person a widow is said to be, the wife of one man, tested also by the progress of age, vigorous in religion, and worn out in body, whose resting-place is the temple, whose conversation is prayer, whose life is fasting, who in the times of day and night by a service of unwearied devotion, though the body acknowledge old age, yet knows no age in her piety. Thus is a widow trained from her youth, thus is she spoken of in her age, who has kept her widowhood not through the chance of time, nor through weakness of body, but by large-heartedness in virtue. For when it is said that she was for seven years from her virginity with her husband, it is a setting forth that the things which are the support of her old age began in the aims of her youth.
23. And so we are taught that the virtue of chastity is threefold, one kind that of married life, a second that of widowhood, and the third that of virginity, for we do not so set forth one as to exclude others. These result each in that which belongs to each. The training of the Church is rich in this, that it has those whom it may set before others, but has none whom it rejects, and would that it never could have any! We have so spoken of virginity as not to reject widowhood, we so reverence widows as to reserve its own honour for wedlock. It is not our precepts but the divine sayings which teach this.
24. Let us remember then how Mary, how Anna, and how Susanna are spoken of. But since not only must we celebrate their praises but also follow their manner of life, let us remember where Susanna,34 and Anna,35 and Mary36 are found, and observe how each is spoken of with her special commendation, and where each is mentioned, she that is married in the garden, the widow in the temple, the virgin in her secret chamber.
25. But in the former the fruit is later, in virginity it is earlier; old age proves them, virginity is the praise of youth, and does not need the help of years, being the fruit of every age. It becomes early years, it adorns youth, it adds to the dignity of age, and at all ages it has the gray hairs of its righteousness, the ripeness of its gravity, the veil of modesty, which does hinder devotion and increases religion. For we see by what follows that holy Mary went every year with Joseph to Jerusalem on the solemn day of the passover.37 Everywhere in company with the Virgin is eager devotion and a zealous sharer of her chastity. Nor is the Mother of the Lord puffed up, as though secure of her own merits, but the more she recognized her merit, the more fully did she pay her vows, the more abundantly did she perform her service, the more fully did she discharge her office, the more religiously did she perform her duty and fill up the mystic time.
26. How much more then does it beseem you to be intent on the pursuit of chastity, lest you leave any place for unfavourable opinion who have the evidence of your modesty and your behaviour alone. For a virgin, though in her also character rather than the body has the first claim, puts away calumny by the integrity of her body, a widow who has lost the assistance of being able to prove her virginity undergoes the inquiry as to her chastity not according to the word of a midwife, but according to her own manner of life. Scripture, then, has shown how attentive and religious should be the disposition of a widow.
Chapter V.
27. In the same book, too, but in another place, we are taught how fitting it is to be merciful and liberal towards the poor, and that this feeling should not be checked by the consideration of our poverty, since liberality is determined not by the amount of our possessions, but by the disposition of giving. For by the voice of the Lord that widow is preferred to all of whom it was said: "This widow hath cast in more than all."38 In which instance the Lord characteristically teaches all, that none should be held back from giving assistance through shame at his own poverty, and that the rich should not flatter themselves that they seem to give more than the poor. For the piece of money out of a small stock is richer than treasures out of abundance, because it is not the amount that is given but the amount that remains which is considered. No one gives more than she who has left nothing for herself.
28. Why do you, rich woman, boast yourself by comparison with the poor, and when you are all loaded with gold, and drag along the ground a costly robe, desire to be honoured as though she were inferior and small in comparison with your riches, because you have surpassed the needy with your gifts? Rivers too overflow, when they are too full, but a draught from a brook is more pleasant. New wine foams while fermenting, and the husbandman does not consider as lost that which runs over. While the harvest is being threshed out, grains of corn fall from the groaning floor; but though the harvests fail, the barrel of meal wastes not, and the cruse full of oil gives forth.39 But the draught emptied the casks of the rich, while the tiny cruse of oil of the widow gave abundance. That, then, is to be reckoned which you give for devotion, not what you cast forth disdainfully. For in fine, no one gave more than she who fed the prophet with her children's nourishment. And so since no one gave more, no one had greater merit. This has a moral application.
29. And considering the mystical sense, one must not despise this woman casting in two mites into the treasury. Plainly the woman was noble who in the divine judgment was found worthy to be preferred to all. Perchance it is she who of her faith has given two testaments for the help of man, and so no one has done more. Nor could any one equal the amount of her gift, who joined faith with mercy. Do you, then, whoever you are, who exercise your life the practice of widowhood, not hesitate to cast into the treasury the two mites, full of faith and grace.
30. Happy is she who out of her treasure brings forth the perfect image of the King. Your treasure is wisdom, your treasure is chastity and righteousness, your treasure is a good understanding, such as was that treasure from which the Magi, when they worshipped the Lord, brought forth gold, frankincense, and myrrh;40 setting forth by gold the power of a king, venerating God by the frankincense, and by myrrh acknowledging the resurrection of the body. You too have this treasure if you look into yourself: "For we have this treasure in earthen vessels."41 You have gold which you can give, for God does not exact of you the precious gift of shining metal, but that gold which at the day of judgment the fire shall be unable to consume. Nor does He require precious gifts, but the good odour of faith, which the altars of your heart send forth and the disposition of a religious mind exhales.
31. From this treasure, then, not only the three gifts of the Magi but also the two mites of the widow are taken, on which the perfect image of the heavenly King shines forth, the brightness of His glory and the image of His substance. Precious, too, are those hardly earned gains of chastity which the widow gives of her labour and daily task, continually night and day working at her task, and by the wakeful labour of her profitable chastity gathering treasure; that she may preserve the couch of her deceased husband unviolated, be able to support her dear children, and to minister to the poor. She is to be preferred to the rich, she it is who shall not fear the judgment of Christ.
32. Strive to equal her, my daughters: "It is good to be zealously affected in a good thing."42 "Covet earnestly the best gifts."43 The Lord is ever looking upon you, Jesus looks upon you when He goes to the treasury, and you think that of the gain of your good works assistance is to be given to those in need. What is it, then, that you should give your two mites and gain in return the Lord's Body? Go not, then, empty into the sight of the Lord your God,44 empty of mercy, empty of faith, empty of chastity; for the Lord Jesus is wont to look upon and to commend not the empty, but those who are rich in virtues. Let the maiden see you at work, let her see you ministering to others. For this is the return which you owe to God, that you should make your return to God from the progress of others. No return is more acceptable to God than the offerings of piety.
Chapter VI.
33. Does the widow Naomi seem to you of small account, who supported her widowhood on the gleanings from another's harvest, and who, when heavy with age, was supported by her daughter-in-law?45 It is a great benefit both for the support and for the advantage of widows, that they so train their daughters-in-law as to have in them a support in full old age, and, as it were, payment for their teaching and reward for their training. For to her who has well taught and well instructed her daughter-in-law a Ruth will never be wanting who will prefer the widowed life of her mother-in-law to her father's house, and if her husband also be dead, will not leave her, will support her in need, comfort her in sorrow, and not leave her if sent away; for good instruction will never know want. So that Naomi, deprived of her husband and her two sons, having lost the offspring of her fruitfulness, lost not the reward of her pious care, for she found both a comfort in sorrow and a support in poverty.
34. You see, then, holy women, how fruitful a widow is in the offspring of virtues, and the results of her own merits, which cannot come to an end. A good widow, then, knows no want, and if she be weary through age, in extreme poverty, yet she has as a rule the reward of the training she has given. Though the nearest to herself have failed, she finds those not so near akin to cherish their mother, revere their parent, and by the trifling gifts for her support desire to gain the fruit of their own kindness, for richly are gifts to a widow repaid. She asks food and pays back treasures.
35. But she seems to spend sad days, and to pass her time in tears. And she is the more blessed in this, for by a little weeping she purchases for herself everlasting joys, and at the cost of a few moments gains eternity. To such it is well said: "Blessed are ye that weep, for ye shall laugh."46 Who then would prefer the deceitful appearances of present joys to the pleasure of future freedom from anxiety? Does he seem to us an insignificant authority, the elect forefather of the Lord after the flesh, who ate ashes as it were bread, and mingled his drink with weeping,47 and by his tears at night gained for himself the joy of redemption in the morning? Whence did he gain that great joy except that he greatly wept, and, as it were, at the price of his tears obtained the grace of future glory for himself.
36. The widow has, then, this excellent recommendation, that while she mourns her husband she also weeps for the world, and the redeeming tears are ready, which shed for the dead will benefit the living. The weeping of the eyes is fitted to the sadness of the mind, it arouses pity, lessens labour, relieves grief, and preserves modesty, and she no longer seems to herself so wretched, finding comfort in tears which are the pay of love and proofs of pious memory.