Chapter VI.
Naomi is an instance of a widow receiving back from her daughter-in-law the fruits of her own good training, and is a token that necessary support will never fail the good widow. And if her life appears sad, she is happy, since the promises of the Lord are made to her. St. Ambrose then touches upon the benefits of weeping.
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? [3345] 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." [3346] 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, [3347] 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.
[3345] Ruth ii. 2.
[3346] S. Luke vi. 21.
[3347] Ps. cii. [ci.] 9.
Chapter VII.
By the example of Judith is shown that courage is not wanting in widows; her preparation for her visit to Holofernes is dwelt upon, as also her chastity and her wisdom, her sobriety and moderation. Lastly, St. Ambrose, after demonstrating that she was no less brave than prudent, sets forth her modesty after her success.
37. But bravery also is usually not wanting to a good widow. For this is true bravery, which surpasses the usual nature and the weakness of the sex by the devotion of the mind, such as was in her who was named Judith, [3348] who of herself alone was able to rouse up from utter prostration and defend from the enemy men broken down by the siege, smitten with fear, and pining with hunger. For she, as we read, when Holofernes, dreaded after his success in so many battles, had driven countless thousands of men within the walls; when the armed men were afraid, and were already treating about the final surrender, went forth outside the wall, both excelling that army which she delivered, and braver than that which she put to flight.
38. But in order to learn the dispositions of ripe widowhood, run through the course of the Scriptures. From the time when her husband died she laid aside the garments of mirth, and took those of mourning. Every day she was intent on fasting except on the Sabbath and the Lord's Day and the times of holy days, not as yielding to desire of refreshment, but out of respect for religion. For this is that which is said: "Whether ye eat or drink, all is to be done in the name of Jesus Christ," [3349] that even the very refreshment of the body is to have respect to the worship of holy religion. So then, holy Judith, [3350] strengthened by lengthened mourning and by daily fasting, sought not the enjoyments of the world regardless of danger, and strong in her contempt for death. In order to accomplish her stratagem she put on that robe of mirth, wherewith in her husband's lifetime she was wont to be clothed, as though she would give pleasure to her husband, if she freed her country. But she saw another man whom she was seeking to please, even Him, of Whom it is said: "After me cometh a Man Who is preferred before me." [3351] And she did well in resuming her bridal ornaments when about to fight, for the reminders of wedlock are the arms of chastity, and in no other way could a widow please or gain the victory.
39. Why relate the sequel? How she amongst thousands of enemies, remained chaste. Why speak of her wisdom, in that she designed such a scheme? She chose out the commander, to ward off from herself the insolence of inferiors, and prepare an opportunity for victory. She reserved the merit of abstinence and the grace of chastity. For unpolluted, as we read, either by food or by adultery, she gained no less a triumph over the enemy by preserving her chastity than by delivering her country.
40. What shall I say of her sobriety? Temperance, indeed, is the virtue of women. When the men were intoxicated with wine and buried in sleep, the widow took the sword, put forth her hand, cut off the warrior's head, and passed unharmed through the midst of the ranks of the enemy. You notice, then, how much drunkenness can injure a woman, seeing that wine so weakens men that they are overcome by women. Let a widow, then, be temperate, pure in the first place from wine, that she may be pure from adultery. He will tempt you in vain, if wine tempts you not. For if Judith had drunk she would have slept with the adulterer. But because she drank not, the sobriety of one without difficulty was able both to overcome and to escape from a drunken army.
41. And this was not so much a work of her hands, as much more a trophy of her wisdom. For having overcome Holofernes by her hand alone, she overcame the whole army of the enemies by her wisdom. For hanging up the head of Holofernes, a deed which the wisdom of the men had been unable to plan, she raised the courage of her countrymen, and broke down that of the enemy. She stirred up her own friends by her modesty, and struck terror into the enemy so that they were put to flight and slain. And so the temperance and sobriety of one widow not only subdued her own nature, but, which is far more, even made men more brave.
42. And yet she was not so elated by this success, though she might well rejoice and exult by right of her victory, as to give up the exercises of her widowhood, but refusing all who desired to wed her she laid aside her garments of mirth and took again those of her widowhood, not caring for the adornments of her triumph, thinking those things better whereby vices of the body are subdued than those whereby the weapons of an enemy are overcome.
[3348] Judith viii. 11 ff.
[3349] 1 Cor. x. 31.
[3350] Judith x. 3 ff.
[3351] S. John i. 30.