The Old Testament has its instances of human love: Isaac and Rebekah, Jacob and Rachel. There is Jacob’s love of Joseph and Benjamin, and Joseph’s love, which yearned upon his brethren who had sold him to the Egyptians. The most loving man of all is David, with his love of Jonathan, “wonderful and passing the love of women,” unforgotten in the king’s old age, when he asks, “Is there yet any living of the house of Saul, that I may show him kindness for Jonathan’s sake?” To a later time belongs the Song of Songs. Beautiful, orientally sensuous, too glowing perhaps for western taste, is this utterance of unchecked passion. And its fortune has been the most wonderful that ever fell to a love poem. It became the epithalamion of the Christian soul married to Christ, an epithalamion which was to be enlarged with passionate thought by doctor, monk, and saint, through the Christian centuries. The first to construe it as the bridal of the Soul was one who, by an act more irrevocable than a monastic vow, put from him mortal bridals--Origen, the greatest thinker of the Eastern Church. Thus the passion of the Hebrew woman for the lover that was to her as a bundle of myrrh lying between her breasts, was lifted, still full of desire, to the love of the God-man, by those of sterile flesh and fruitful souls. Christianity was not eclecticism, which, for lack of principles of its own, borrows whatever may seem good. But it made a synthetic adoption of what could be included under the dominance of its own motives, that is, could be made to accord with its criterion of Salvation. What sort of synthesis could it make of the passions and emotions of the Graeco-Roman-Oriental-Jewish world? That which was achieved by the close of the patristic period, and was to be passionately approved by the Middle Ages, proceeded partly in the way of exclusion, and partly by adding a quality of boundlessness to the emotional elements admitted. With the first conversions to the new religion, arose the problem: What human feelings, what loves and interests of this world, shall the believer recognize as according with his faith, and as offering no obstacle to the love of God and the attainment of eternal life? A practical answer was given by the growth of an indeterminate asceticism within the Christian communities, which in the fourth century went forth with power, and peopled the desert with anchorites and monks.