Christ sets forth the graces of his spouse: and declares his love for her.
1How beautiful art thou, my love, how beautiful art thou! thy eyes are doves’ eyes, besides what is hid within. Thy hair is as flocks of goats, which come up from mount Galaad.Quanto mai bella se' tu, o mia Diletta, quanto bella se' tu! Gli occhi tuoi di colomba senza quello, che al di dentro si asconde. I tuoi capelli come i greggi delle capre, le quali spuntano dal monte di Galaad.HOW beautiful art thou my loue, how beautiful art thou! thine eies as it were of doues, besides that, which lyeth hid within. Thy heares as the flockes of goates, which haue come vp from mount Galaad.Sponsus. Quam pulchra es, amica mea ! quam pulchra es ! / Oculi tui columbarum, / absque eo quod intrinsecus latet. / Capilli tui sicut greges caprarum / quæ ascenderunt de monte Galaad. 2Thy teeth as flocks of sheep, that are shorn, which come up from the washing, all with twins, and there is none barren among them.I denti tuoi come i greggi d'agnelle tosate, che tornano dal lavatoio, tutte hanno gemelli i parti, né alcuna tra di esse è infeconda.Thy teeth as flockes of them that are shorne, which haue come vp from the lauatorie, al with twinnes, and there is no barren among them.Dentes tui sicut greges tonsarum / quæ ascenderunt de lavacro; / omnes gemellis fœtibus, / et sterilis non est inter eas. 3Thy lips are as a scarlet lace: and thy speech sweet. Thy cheeks are as a piece of a pomegranate, besides that which lieth hid within.Come benda di colore di scarlatto le labbra tue, e dolce il tuo favellare. Come la scorza della melagranata, tali son le tue guance, senza quello, che al di dentro nascondesi.Thy lippes as a scarlet lace: and thy speach sweete. As à peece of a pomegranate, so are also thy cheekes, besides that which lyeth hid within.Sicut vitta coccinea labia tua, / et eloquium tuum dulce. / Sicut fragmen mali punici, ita genæ tuæ, / absque eo quod intrinsecus latet. 4Thy neck, is as the tower of David, which is built with bulwarks: a thousand bucklers hang upon it, all the armour of valiant men.Il tuo collo come la torre di Davidde edificata co' (suoi) baluardi: mille brocchieri da essa pendono, tutta l'armatura dei forti.Thy necke is as the towre of Dauid, which is built with bulworkes: a thousand targattes hang on it, al the armour of the valiants.Sicut turris David collum tuum, / quæ ædificata est cum propugnaculis; / mille clypei pendant ex ea, / omnis armatura fortium. 5Thy two breasts like two young roes that are twins, which feed among the lilies.Le due tue mammelle come due teneri caprioli gemelli, che tra' gigli si pascolano fino a tanto che spunti il giorno, e le ombre declinino.Thy two breastes as two fawnes the twinnes of a roe, which feede among the lilies,Duo ubera tua sicut duo hinnuli, / capreæ gemelli, qui pascuntur in liliis. 6Till the day break, and the shadows retire, I will go to the mountain of myrrh, and to the hill of frankincense.Io me n'andrò al monte della mirra, e alla collina dell'incenso.til the day aspire, and the shadowes decline. I wil goe to the mount of myrrhe, and to the little hil of frankencense.Donec aspiret dies, et inclinentur umbræ, / vadam ad montem myrrhæ, et ad collem thuris.
7Thou art all fair, O my love, and there is not a spot in thee.Tutta bella se' tu, o mia Diletta, e macchia non è in te.Thou art al fayre ô my loue, and there is not a spotte in thee.Tota pulchra es, amica mea, / et macula non est in te. 8Come from Libanus, my spouse, come from Libanus, come: thou shalt be crowned from the top of Amana, from the top of Sanir and Hermon, from the dens of the lions, from the mountains of the leopards.Vieni dal Libano, o mia Sposa, vieni dal Libano, sarai coronata, dalla vetta dell'Amana, dalla cima del Sanir, e dell'Hermon, dalle tane de' lioni, dai monti de' leopardi.Come from Libanus my spouse, come from Libanus, come: thou shalt be crowned from the head of Amena, from the toppe of Sanir & Hermon, from the dennes of lions, from the mountaynes of leopardes.Veni de Libano, sponsa mea: / veni de Libano, veni, coronaberis: / de capite Amana, de vertice Sanir et Hermon, / de cubilibus leonum, de montibus pardorum. 9Thou hast wounded my heart, my sister, my spouse, thou hast wounded my heart with one of thy eyes, and with one hair of thy neck.Tu hai ferito il cuor mio, o sorella mia Sposa, tu hai ferito il cuor mio con uno degli occhi tuoi, e con una treccia del tuo collo.Thou hast wounded my heart, my sister spouse, thou hast wounded my heart in one of thine eies, and in one heare of thy necke.Vulnerasti cor meum, soror mea, sponsa; / vulnerasti cor meum in uno oculorum tuorum, / et in uno crine colli tui. 10How beautiful are thy breasts, my sister, my spouse! thy breasts are more beautiful than wine, and the sweet smell of thy ointments above all aromatical spices.Quanto è' bello il tuo seno, o sorella mia Sposa! Le tue mammelle sorpassano il vino in bellezza, e l'odore de' tuoi unguenti supera tutti gli aromi.How beautiful are thy breastes my sister spouse! thy breastes are more beautiful then wine, and the odour of thine ointmentes aboue al aromatical spices.Quam pulchræ sunt mammæ tuæ, soror mea sponsa ! / pulchriora sunt ubera tua vino, / et odor unguentorum tuorum super omnia aromata. 11Thy lips, my spouse, are as a dropping honeycomb, honey and milk are under thy tongue; and the smell of thy garments, as the smell of frankincense.Favo distillante sono o Sposa, le labbra tue: miele, e latte sotto la tua lingua: e l'odor delle tue vestimenta come odore d'incenso.Thy lippes my spouse are as an honie combe distilling, honie and mile kare vnder thy tongue: and the odour of thy garments as the odour of frankincense.Favus distillans labia tua, sponsa; / mel et lac sub lingua tua: / et odor vestimentorum tuorum sicut odor thuris.
12My sister, my spouse, is a garden enclosed, a garden enclosed, a fountain sealed up.Orto chiuso o sorella mia Sposa, orto chiuso, fonte sigillato.My sister spouse is a garden inclosed, a garden inclosed, a fountaine sealed vp.Hortus conclusus soror mea, sponsa, / hortus conclusus, fons signatus. 13Thy plants are a paradise of pomegranates with the fruits of the orchard. Cypress with spikenard.Le tue piantagioni (fanno) un paradiso di melagrani co' frutti dei pomi. I Cipri col nardo:Thy ofsprings a paradise of pomegranats with orchard fruites. Cypres with spiknard,Emissiones tuæ paradisus malorum punicorum, / cum pomorum fructibus, cypri cum nardo. 14Spikenard and saffron, sweet cane and cinnamon, with all the trees of Libanus, myrrh and aloes with all the chief perfumes.Il nardo, e il croco, la canna, e il cinnamomo con tutti gli arbori del Libano: la mirra, e l'aloe con tutti i primi aromi.spiknard, and safren, sweete cane and cinnamon, with al •he trees of Libanus, myrrhe and aloes with al the chiefe ointmentes.Nardus et crocus, fistula et cinnamomum, / cum universis lignis Libani; / myrrha et aloë, cum omnibus primis unguentis. 15The fountain of gardens: the well of living waters, which run with a strong stream from Libanus.Fonte de' giardini: pozzo di acque vive, che scorrono impetuosamente dal Libano.The fountaine of gardens: the wel of liuing waters, which runne with violence from Libanus.Fons hortorum, puteus aquarum viventium, / quæ fluunt impetu de Libano. 16Arise, O north wind, and come, O south wind, blow through my garden, and let the aromatical spices thereof flow.Sorgi, o aquilone, e vieni tu, austro, e ventila il mio giardino, e gli aromi di esso goccioleranno.Arise Northwinde, & come Southwinde, blow through my garden, and let the aromatical spices therof flowe.Sponsa. Surge, aquilo, et veni, auster: / perfla hortum meum, et fluant aromata illius.
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Worthington
How. Christ again praises the beauty of his Church. (Worthington)
Haydock
The dialogue takes place in the country. (Haydock)
From corporal beauty, which is often dangerous, and the portion of the most dissolute, we must raise our minds to spiritual advantages, which the Holy Ghost has here in view.
Haydock
Within. St. Ambrose, "besides thy taciturnity." Septuagint, "silence." Rabbins, etc., "hair." Protestants, "within thy locks." But what renders this version of tsammathec (Haydock) suspicious is, that none of the ancients knew of it, and the hair is afterwards specified, Canticles 6:4. Moreover, Isaias, (xlvii. 2.) uses it for (Calmet) "turpitude," (St. Jerome) or the parts which are usually "covered." (Septuagint) (Haydock)
Si qua latent, meliora putat. ([Ovid?] Met. 1500.)
Calmet
All the glory of the king's daughter is within, Psalm 44:14. Modesty and silence are the best encomium. (Calmet)
Worthington
The Lord praises the intention, occupations and doctrine of the Church, the twins of faith and good works; the preaching of Christ's passion without shame, (ver. 3.) and the administration of the sacraments, which, like the neck, unite the members to their head; so that they become invincible, (ver. 4.) whether they be of Jewish or Gentile extraction, ver. 5. (Worthington)
Calmet
Up. Hebrew and Septuagint, "appear." Jerusalem was the highest part of the country; (Haydock) and coming up and down often means no more than coming or going, Judges 11:3., and 15:11. (Calmet)
The hair of goats in Lycia was beautifully curled. (Aelian 16:30.)
Women used such false hair. (Martial 12:45.)
Calmet
Though the hair be only an ornament, it is not to be neglected; so the pious Christian will always treat with respect the ceremonies established chiefly for the instruction of the ignorant. (Calmet)
St. Gregory
Those simple and fervent souls, by their numbers, adorn the Church, as hair does the body. (St. Gregory)
Menochius
The external and internal perfections of the spouse deserve commendation. (Menochius)
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St. Augustine
Them. Those who lay aside the old man, and receive baptism, are filled with grace, to bring forth the fruits of virtue. (St. Augustine, Doct. 2:6.)
Menochius
Pastors in particular, must lay aside worldly cares, and attend to their flocks. (Menochius)
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Calmet
Scarlet. Preachers of the gospel (St. Gregory) must speak with elegance, and have their lips dyed with the blood of Christ, and purified with coals from the altar. (Calmet)
Haydock
So, if we may use the words of a living critic, who is sometimes accurate, "a commentator ought to study at the foot of his crucifix, and write with ink drawn from the heart of Jesus." (Haydock)
St. Augustine
Pomegranate. Plump and ruddy, representing the purity of the Church, and of virgins, who are its "flower," (St. Cyprian) and bring forth fruits of good works. (St. Augustine, de Virg.)
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Bulwarks. Hebrew Thalpiyoth, "at the height of the defiles," probably in Libanus, when David conquered Syria. Thalassar, Thelmela, etc., were such "heights." Bucklers, to be used in case of need, or for ornament. Thus the neck of the spouse was adorned with chains and pearls. The Church is this tower, the pillar of truth, 1 Timothy iii., and Matthew 16:18. Apostles and prelates are her bucklers.
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Calmet
Roes. This comparison does not seem happy: but exactitude is not required. (Calmet)
Du Hamel
Indeed if we were to take all in the literal sense, a very grotesque figure would arise, with a head like Carmel, a nose like a tower, etc., which shews that the tropological or allegorical sense must be adopted. (Du Hamel)
Theodoret
The two Testaments given for our instruction, (chap. 1:2.) or the charity towards God and our neighbour, may be meant. (Theodoret)
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Calmet
Retire. In the morning, (Sanctius) or rather the bridegroom takes his leave early, promising to return in the evening, Canticles 2:17. (Calmet)
Calmet
Myrrh. To Calvary, where the fervent will pour forth their prayers, and learn mortification. (Calmet)
Christ dwells in mortified and devout minds.
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Calmet
Thee. All must be pure before they enter heaven, as the blessed Virgin [Mary] was on earth, (Worthington) and the Church is still, Ephesians 5:27. (Calmet)
Before his departure, Christ heaps praises on her.
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Thou. Hebrew, "look from."
Menochius
Libanus. So Jerusalem is called, Zacharias 11:3. (Ribera) (Menochius)
Amana. Septuagint, "faith." By it and charity, we must do good. (St. Augustine, Psalm lxvii.) Amanus separates Cilicia from Syria.
Sanir is the name given by the Phenicians to Hermon, (Eusebius) beyond the Jordan, 1 Paralipomenon 5:23.
Menochius
Leopards. It is not fit for women to hunt such beasts. Ovid (Met. 10:10.) thus speaks of Venus: Nuda genu, vestemque ritu succincta Dianae, etc. The Church leaves Jerusalem to preach the gospel without fear. (Menochius)
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Calmet
Wounded. Symmachus, "given." Septuagint, Protestants, "ravished." Mystic writers suppose, that the spouse had been guilty of some negligence; or, on the contrary, that her deportment was most enchanting, bent on God, and on good works. (Calmet)
Menochius
Sister. So Assuerus styles himself brother of Esther, 15:12. Christ died for the unity of his Church. (Menochius)
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Spices. He returns her compliment, Canticles 1:2.
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Lips. Teachers who accommodate their instructions to the capacity of their audience, (Calmet) giving milk to children, Hebrews 5:13., (Haydock) and 1 Corinthians 3:2.
Tertullian
In allusion, perhaps, to this passage, (Calmet) it was customary to give milk and honey to the new baptized. (Tertullian, coron.)
Menochius
Garments. Which were perfumed, (Genesis 27:17., and Psalm 44:9.) and imply good works, (2 Corinthians 5:3., and Romans 13:14.; Calmet) and the external service and prayers of the Church, which ascend like incense, Psalm 140:2. (Menochius)
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Calmet
Up. She is perfectly chaste, Proverbs 5:14. The Church excludes from her society all unbelievers and schismatics. The wicked serve to exercise the virtuous. Her pastors explain the Scriptures, the fountains of saving knowledge. (Calmet)
Menochius
Christ is also a fountain, Zacharias 13:1., and John 7:37. (Menochius)
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Plants. The various orders of clergy and laity.
Theodoret
Cyprus, (chap. 1:13.; Calmet) whence a healing oil is extracted. (Theodoret)
Haydock
Protestants, "camphire." (Haydock)
Menochius
Spikenard is twice mentioned, as it may be well mixed with cyprus and saffron. (Menochius)
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Libanus, or "incense." (Hebrew)
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Libanus. The law of the gospel was proclaimed by the apostles, who were Jews. They explained the pure doctrine of the Scriptures, and converted many.
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Calmet
Wind. At different times. Let all nations be convinced of thy beauty. (Calmet)
Nys. Rupert
The holy Spirit enabled the apostles to convert the world. (Nys. Rupert.)
Worthington
All temptations, whether proceeding from cruelty or deceit, "make constant souls more grateful to God." (Worthington)
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How beautiful art thou.... Christ again praises the beauties of his church, which through the whole of this chapter are exemplified by a variety of metaphors, setting forth her purity, her simplicity, and her stability.
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Thy two breasts, etc.... Mystically to be understood: the love of God and the love of our neighbour, which are so united as twins which feed among the lilies: that is, the love of God and our neighbour, feeds on the divine mysteries and the holy sacraments, left by Christ to his spouse to feed and nourish her children.
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My sister, etc., a garden enclosed.... Figuratively the church is enclosed, containing only the faithful. A fountain sealed up.... That none can drink of its waters, that is, the graces and spiritual benefits of the holy sacraments, but those who are within its walls.
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Christ againe praiseth the beautie of his Church.
Sincere and simple intention.
Al her temporal occupations directed to Gods glorie
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Pastors who like nurces geue bread of good doctrine to litle ones.
Faith and good workes.
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Preaching Christs passion.
And not ashamed to professe Christ Crucified.
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Administration of Sacraments wherby the Church, Christs mystical bodie, is ioyned to him her head,
which is an inexpugnable fortresse.
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Both Iewes and Gentiles are fed with the principles of Christian doctrin.
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Christ dwelleth in mortified, and deuout mindes.
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The Church triumphant is without spotte, and euerie particular soule entring into heauen; the B. virgin mother was also in this life alwayes immaculate.
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Al tentations, whether they be in manifest crueltie, or in flatering sureltie, make constant soules more gratful to God.
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St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 3.16
… For the soul that was formerly a slave has now adopted her Master Himself as her kinsman: and He accepting the unfeigned purpose will answer: Behold, thou art fair, my love; behold, thou art fair: thy teeth are like flocks of sheep new shorn, (because of the confession of a good conscience: and further) which have all of them twins
St Ambrose of Milan † AD 397 On the Mysteries 7
37. But Christ, beholding His Church, for whom He Himself, as you find in the book of the prophet Zechariah, had put on filthy garments, now clothed in white raiment, seeing, that is, a soul pure and washed in the laver of regeneration, says: “Behold, thou art fair, My love, behold thou art fair, thy eyes are like a dove’s,”
St Augustine of Hippo † AD 430 Our Lord’s Sermon on the Mount 2.19
… For He, and none else, is the end: so that we are to do nothing with a double heart, removing from our own eye the beam of envy, or malice, or pretence, in order that we may see to cast the mote out of a brother’s eye. For we shall see it with the dove’s eyes,—such eyes as are declared to belong to the spouse of Christ,
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St Ambrose of Milan † AD 397 On the Mysteries 7
38. And farther on: “Thy teeth are like a flock of sheep that are shorn, which are come up from the pool, which all bear twins, and none is barren among them, thy lips are as a cord of scarlet.”
St Jerome † AD 420 The Letters of St. Jerome 69.6
… “The voice of the Lord is upon the waters…The Lord is upon many waters…the Lord maketh the flood to inhabit it.” His “teeth are like a flock of sheep that are even shorn which came up from the washing; whereof everyone bear twins, and none is barren among them.”
St Augustine of Hippo † AD 430 On Christian Doctrine 2.6
… says this, he does not please his hearer so much as when he draws the same meaning from that passage in Canticles, where it is said of the Church, when it is being praised under the figure of a beautiful woman, “Thy teeth are like a flock of sheep that are shorn which came up from the washing, whereof every one bears twins, and none is barren among them?”
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 22.85
… He saluted Christ from the womb; he knew Him more certainly from seeing the dove; and therefore, as the Adullamite, he gave testimony by water. The Lord came to shear His sheep, in releasing them from painful burdens, as it is said in praise of the Church in the Song of Songs, that her teeth are like a flock of sheep after shearing.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 3.7
… Of these teeth too of the Church it is said, “Thy teeth are as a flock of shorn sheep, coming up from the bath, whereof every one beareth twins, and there is not one barren among them.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 78.37
… He hath been removed thence, now He doth feed flocks of Gentiles. Truly from behind teeming sheep He hath been taken thence. For those former Churches were of such sort, as that of them it is said in the Song of Songs, “Thy teeth—are like a flock of shorn ewes going up from the washing, all of which do bear twins, and a barren one is not among them.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 95.9
… “Thy teeth are like a flock of sheep that are even shorn, which come up from the washing; whereof every one beareth twins, and there is none barren.”
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St Hippolytus † AD 235 Doubtful Fragments on the Pentateuch 2
When he had made an end, accordingly, of building the ship, Noah, with his sons, Sem, Cham, and Japheth, entered the cave of deposits.
St Jerome † AD 420 Against Jovinianus 1.30
… threescore mighty men are about it, of the mighty men of Israel. They all handle the sword, and are expert in war: every man hath his sword upon his thigh.” They who are about Solomon have their sword upon their thigh, like Ehud, the left-handed judge, who slew the fattest of foes, a man devoted to the flesh, and cut short all his pleasures.
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St Ambrose of Milan † AD 397 On the Decease of His Brother Satyrus 2.119
119. And then, O Bride, thou art called to come from Libanus, being in the Lord’s judgment all fair and without fault. For thus it is written: “Thou art all fair, my love, and there is no fault in thee. Come hither from Libanus, my bride, come hither from Libanus.”
St Ambrose of Milan † AD 397 On the Mysteries 7
39. The Church is beautiful in them. So that God the Word says to her: “Thou art all fair, My love, and there is no blemish in thee,” for guilt has been washed away. “Come hither from Lebanon, My spouse, come hither from Lebanon, from the beginning of faith wilt thou pass through and pass on,”
St Ambrose of Milan † AD 397 Concerning Virgins 1.7
… “Thou art all fair, My love, and no blemish is in thee. Come hither from Lebanon, My spouse, come hither from Lebanon. Thou shalt pass and pass through from the beginning of faith, from the top of Sanir and Hermon, from the dens of the lions, from the mountains of the leopards.”
St Jerome † AD 420 The Letters of St. Jerome 54.3
… therefore the king shall desire your beauty and shall say to you:—“thou art all fair, my love; there is no spot in thee.”
St Jerome † AD 420 Against the Pelagians 3.6
… You deserve to be told, with the Corinthians, “Ye are already perfect, ye are already made rich: ye reign without us, and I would that ye did reign, that we might also reign with you”—since true and stainless perfection belongs to the inhabitants of heaven, and is reserved for that day when the bridegroom shall say to the bride,
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Tertullian † AD 220 The Five Books Against Marcion 4.11
… “Thou shalt clothe Thee with them all, as with a bridal ornament.” This spouse Christ invites home to Himself also by Solomon from the call of the Gentiles, because you read: “Come with me from Lebanon, my spouse.”
St Cyprian of Carthage † AD 258 The Epistles of Cyprian 74.14
… forget also thine own people, for the King hath greatly desired thy beauty;” and, “Come with me, my spouse, from Lebanon; thou shalt come, and shalt pass over from the source of thy faith;”
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 3.10
74. Who, indeed, but Christ could dare to claim the Church as His bride, whom He alone, and none other, hath called from Libanus, saying: “Come hither from Libanus, my bride; come hither from Libanus”?
St Ambrose of Milan † AD 397 Concerning Virgins 2.6
42. “Come, then, hither from Lebanon, My spouse, come hither from Lebanon, thou shalt pass and pass through.”
St Jerome † AD 420 Against Jovinianus 1.30
… “and to the hill of frankincense,” to the crowds of pure virgins; “and I will say to my bride, thou art all fair, my love, and there is no spot in thee.” Whence too the Apostle: “That he might present the church to himself a glorious church, not having spot or wrinkle, or any such thing.”
St Augustine of Hippo † AD 430 A Treatise Concerning Man’s Perfection in Righteousness 41
… “Fire and water being set before him, a man stretches forth his hand towards which he pleases;” and yet higher is He who calls man to his higher vocation than any thought on man’s own part, inasmuch as the beginning of correction of the heart lies in faith, even as it is written, “Thou shalt come, and pass on from the beginning of faith.”
St Augustine of Hippo † AD 430 A Work on the Proceedings of Pelagius 34
… for it is faith which is the beginning whence good works first proceed; since (as has already been stated) whatsoever comes not from faith is sin. Accordingly, it is said to the Church, in the Song of Songs: “Thou shalt come and pass by from the beginning of faith.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 15.24
… “The woman saith unto Him, Sir, I perceive that thou art a prophet. Our fathers worshipped in this mountain; and ye say that in Jerusalem is the place where men ought to worship. Jesus saith unto her, Woman, believe me.” For the Church will come, as it is said in the Song of Songs, “will come, and will pass over from the beginning of faith.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 68.37
… For those alone are to be called good works, which are done through love of God. But these faith must needs go before, so that from thence these may begin, not from these this.…This is faith, whereof to the Church Herself is said in the Song of Songs, “Thou shalt come and shalt pass hence from the beginning of faith.”
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St Methodius † AD 311 The Banquet of the Ten Virgins; or Concerning Chastity 7.1
… For chastity is like a spring flower, always softly exhaling immortality from its white petals. Therefore He is not ashamed to confess that He loves the beauty of its prime, in the following words:
St Jerome † AD 420 The Letters of St. Jerome 76.2
2. You should not grieve that you are destitute of those bodily eyes which ants, flies, and creeping things have as well as men; rather you should rejoice that you possess that eye of which it is said in the Song of Songs, “Thou hast ravished my heart, my sister, my spouse; thou hast ravished my heart with one of thine eyes.”
St Jerome † AD 420 Against Jovinianus 1.30
… “Thy word is a lantern unto my feet, and light unto my path;” and “from Hermon,” that is, consecration : and “flee from the lions’ dens, and the mountains of the leopards who cannot change their spots.” Flee, he says, from the lions’ dens, flee from the pride of devils, that when thou hast been consecrated to me, I may be able to say unto thee:
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St Ambrose of Milan † AD 397 On the Mysteries 9
… “How comely are thy breasts, my sister, my spouse, how comely they are made by wine, and the smell of thy garments is above all spices. A dropping honeycomb are thy lips, my spouse, honey and milk are under thy tongue, and the smell of thy garments is as the smell of Lebanon. A garden enclosed is my sister, my spouse, a garden enclosed, a fountain sealed.”
St Ambrose of Milan † AD 397 Concerning Virgins 1.7
39. “The smell of thy garments,” says He, “is above all spices.”
St Ambrose of Milan † AD 397 Concerning Virgins 1.9
… I found Him Whom my soul loved, I held Him and would not let him go. My beloved came down into His garden to eat the fruit of His trees. Come, my Beloved, let us go forth into the field. Set me as a signet upon Thine heart, and as a seal upon Thine arm. My Beloved is white and ruddy.”
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St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 14
5. But wouldst thou know the place also? Again He saith in Canticles, I went down into the garden of nuts
St Ambrose of Milan † AD 397 Concerning Virgins 1.7
39. “The smell of thy garments,” says He, “is above all spices.” And again: “And the smell of thy garments is like the smell of Lebanon.”
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Tertullian † AD 220 On the Apparel of Women 1.1
… “In pains and in anxieties dost thou bear (children), woman; and toward thine husband (is) thy inclination, and he lords it over thee.” And do you not know that you are (each) an Eve? The sentence of God on this sex of yours lives in this age: the guilt must of necessity live too. You are the devil’s gateway: you are the unsealer
St Cyprian of Carthage † AD 258 The Epistles of Cyprian 73.11
… and while he upholds them against the Church, he impugns the sacrament of the divine tradition. The sacrament of which unity we see expressed also in the Canticles, in the person of Christ, who says, “A garden enclosed is my sister, my spouse, a fountain sealed, a well of living water, a garden with the fruit of apples.”
St Cyprian of Carthage † AD 258 The Epistles of Cyprian 74.15
15. But neither must we pass over what has been necessarily remarked by you, that the Church, according to the Song of Songs, is a garden enclosed, and a fountain sealed, a paradise with the fruit of apples.
St Cyprian of Carthage † AD 258 The Epistles of Cyprian 75.2
2. But that the Church is one, the Holy Spirit declares in the Song of Songs, saying, in the person of Christ, “My dove, my undefiled, is one; she is the only one of her mother, she is the choice one of her that bare her.” Concerning which also He says again, “A garden enclosed is my sister, my spouse; a spring sealed up, a well of living water.”
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 14
5. But wouldst thou know the place also? Again He saith in Canticles, I went down into the garden of nuts ; for it was a garden where He was crucified . For though it has now been most highly adorned with royal gifts, yet formerly it was a garden, and the signs and the remnants of this remain. A garden enclosed, a fountain sealed
St Gregory of Nyssa † AD 395 Letters 13
… But, employing the lamp of the Spirit for the search , you should, as far as is possible, seek for “a garden enclosed, a fountain sealed
St Ambrose of Milan † AD 397 Concerning Virgins 1.9
45. It loves to grow in gardens, in which Susanna, while walking, found it, and was ready to die rather than it should be violated. But what is meant by the gardens He Himself points out, saying: “A garden enclosed is My sister, My spouse, a garden enclosed, a fountain sealed;”
St Ambrose of Milan † AD 397 Selections from the Letters of St. Ambrose 63.24
36. And we ought to recognize what commendation of it the prophet, or rather Christ in the prophet, has uttered in a short verse; “A garden enclosed,” says He, “is My sister, My spouse, a garden enclosed, a sealed fountain.”
St Jerome † AD 420 The Letters of St. Jerome 15.1
… shattered as it is by the long-standing feuds, subsisting between its peoples, is bit by bit tearing into shreds the seamless vest of the Lord, “woven from the top throughout,” since the foxes are destroying the vineyard of Christ, and since among the broken cisterns that hold no water it is hard to discover “the sealed fountain” and “the garden inclosed,”
St Jerome † AD 420 The Letters of St. Jerome 22.25
… You speak to the Bridegroom. Do you read? He speaks to you. When sleep overtakes you He will come behind and put His hand through the hole of the door, and your heart shall be moved for Him; and you will awake and rise up and say: “I am sick of love.” Then He will reply: “A garden inclosed is my sister, my spouse; a spring shut up, a fountain sealed.”
St Jerome † AD 420 The Letters of St. Jerome 48.21
21. Christ Himself is a virgin; and His mother is also a virgin; yea, though she is His mother, she is a virgin still. For Jesus has entered in through the closed doors, and in His sepulchre—a new one hewn out of the hardest rock—no man is laid either before Him or after Him. Mary is “a garden enclosed…a fountain sealed,”
St Jerome † AD 420 Against Jovinianus 1.31
… For virginity is voluntary, and therefore the steps of the Church in the beauty of chastity are praised. This is not the time for me like a commentator to explain all the mysteries of virginity from the Song of Songs; I have no doubt that the fastidious reader will turn up his nose at what has already been said.
St Augustine of Hippo † AD 430 On Baptism, Against the Donatists 5.27
Chapter 27.— 38. And in that the Church is thus described in the Song of Songs, "A garden enclosed is my sister, my spouse; a spring shut up, a fountain sealed, a well of living water; thy plants are an orchard of pomegranates, with pleasant fruits;"
St Augustine of Hippo † AD 430 On Baptism, Against the Donatists 6.3
… while she is one dove, modest and chaste, a bride without spot or wrinkle, a garden enclosed, a fountain sealed, an orchard of pomegranates with pleasant fruits,
St Augustine of Hippo † AD 430 On Baptism, Against the Donatists 6.40
Chapter 40.— 77. Also another Felix of Ammacura said: "I too, following the authority of the holy Scriptures, give my judgment that heretics should be baptized, and with them those also who maintain that they have been baptized among schismatics. For if, according to the warning of Christ, our fountain is sealed to ourselves,
St Augustine of Hippo † AD 430 On Baptism, Against the Donatists 7.51
… saying that there are some in the house of God after such a fashion as not to be themselves the very house of God, which is said to be built upon a rock, which is called the one dove, which is styled the beauteous bride without spot or wrinkle, and a garden enclosed, a fountain sealed, a well of living water, an orchard of pomegranates with pleasant fruits;
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St Methodius † AD 311 The Banquet of the Ten Virgins; or Concerning Chastity 9.3
… And moreover, O hard breasts, if the citron appear beautiful to you, why not the pomegranate, and other fruits of trees, and amongst them apples, which much surpass the citron? Indeed, in the Song of Songs,
St Augustine of Hippo † AD 430 City of God 13.21
These things can also and more profitably be understood of the Church, so that they become prophetic foreshadowings of things to come. Thus Paradise is the Church, as it is called in the Canticles;
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St Ephrem the Syrian † AD 373 Ephraim Syrus: Nineteen Hymns on the Nativity of Christ in the Flesh 11
The scent of her brother-in-law slunk from Tamar, whose perfume she had stolen. As for Joseph’s Bride, not even his breath exhaled from her garments, since she conceived Cinnamon.
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St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 14
… command, therefore, that the sepulchre be made sure; and further on, So they went, and made the sepulchre sure, sealing the stone with the guard . And aiming well at these, one saith, and in rest Thou shalt judge them . But who is the fountain that is sealed, or who is interpreted as being a well-spring of living water
St Ambrose of Milan † AD 397 On the Mysteries 9
… “Arise, O north wind, and come, thou south; blow upon my garden, and let my ointments flow down. Let my Brother come down to His garden, and eat the fruit of His trees.”
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 22.87
… either of these interpretations will suit our purpose. So, in the Song of Songs, the spouse, who is the Church, is called a well of living water;
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St Hippolytus † AD 235 On the Song of Songs 1
1. Arise, O north wind, and come, thou south; blow upon my garden, that the spices thereof may flow out (
St Methodius † AD 311 The Banquet of the Ten Virgins; or Concerning Chastity 8.11
… but fruitful and abounding in pasture, and blooming and easy of access to the holy, and full of wisdom, and productive of life, is this most lovely, and beautifully wooded and well-watered abode of Arete. Here the south wind awakes, and the north wind blows, and the spices flow out,
St Ambrose of Milan † AD 397 On the Decease of His Brother Satyrus 2.118
118. And you may recognize also the voice of the invitation of the Church, for she says: “Awake, O north wind, and come, thou south, blow upon my garden, and let my ointment flow forth. Let my brother come down into his garden and eat the fruit of his precious trees.”
St Ambrose of Milan † AD 397 Concerning Virgins 1.9
47. He Who was spoiled by the soldiers, Who was wounded by the spear, that He might heal us by the blood of His sacred wounds, will assuredly answer you (for He is meek and lowly of heart, and gentle in aspect): “Arise, O north wind, and come, O south, and blow upon My garden, that My spices may flow out.”
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The Syriac and Arabic versions: Behold thou art fair, etc. The bridegroom, admiring the beauty of the bride, describes her part by part, and begins with the eyes, which he asserts to be like doves, namely beautiful, bright, clear, innocent, simple, peaceful, lovable, etc., as I have explained at chapter 1, verse 15: hence he repeats this for this reason, that at the end of the preceding chapter the bride had commanded the eyes of her maidens not to look upon herself, but upon the bridegroom, and upon the bridegroom's diadem, namely the humanity assumed by him, and the crown of thorns: by which matter she had shown how sincere and faithful she was with her eyes, so that her eyes deservedly merited a new beginning of praises.
BESIDES THAT WHICH LIETH HIDDEN WITHIN. In Hebrew מבעד לצמתך mibbaad letsammatech, which the rabbis, Genebrardus, Pagninus, Clarius, and others translate, within thy locks; Marinus, within thy hair; Vatablus, outside thy hair, namely shining forth, as if to say: Thy eyes appear more beautiful when thou goest with flowing hair like a bride: for thus flowing within thy locks and braids, thy eyes shine forth and gleam beautifully. Better do R. Jonah and others translate, thy eyes are doves (that is, they are similar to doves, so that they seem to be the very doves themselves) within thy veil: for maidens already given to a husband were accustomed to cover their head with a veil, and from this they were called brides, so as to signify that they were subject to the husband, as the Apostle teaches, I Corinthians xi, 7 and 10. This veil was called the nuptial flammeum, because the Flaminica, that is the wife of the flamen, constantly used it, as Festus says; whence Martial, book XII, 38: The torches shone before, the flaming veils covered the faces: In Hebrew it is called צמה tsamma, that is a binding, or a band, or a veil binding the head; whence Symmachus here verse 3, and the Septuagint, Isaiah XLVII, 2, translate veil, or covering. The sense therefore is, as if to say: Not only are thy eyes, O bride, beautiful from the brightness of doves, but also from that which "lieth hidden within," that is, from the fact that thy eyes lie hidden beneath the veil, or nuptial flammeum; hence they seem to shine forth like beryl or diamonds, and as if to attack the unwary from ambush, and to wound them; for lights of the eyes thus hidden within and surrounded by a veil have great beauty, and seem as if from some secret place to cast forth and vibrate rays of light from themselves, like certain darts, as I have said more fully on Isaiah XLVII, 2. Add the Hebrew צמת tsammat, which seems to signify not so much a veil, as something veiled, that is a thing worthy of being covered by a veil on account of its beauty or reverence, and concealed; this is clear from the fact that our author here, and verse 3, and chapter LXVI, constantly translates it, that which lieth hidden within: tsammat therefore signifies a thing hidden and concealed beneath a veil; and from the Septuagint, Syriac and Arabic, who translate tsammat as silence, or quietness, that is a thing hidden and on account of its beauty and majesty to be kept silent and unspoken. By a similar catachresis fields are said to be silent, when they have not yet sprouted; and silent flowers, which have not yet opened, but lie hidden closed in their calyx, and the silent moon, that is hidden, according to that of Virgil, II Aeneid: Through the friendly silences of the silent moon, Therefore "besides that which lieth hidden within" is the same as if he should say: Besides the internal grace of beauty, which lies hidden in the eyes, as if to say: Thy eyes, O bride, are not only similar to the eyes of doves in that they are lovely, bright, simple, modest, bashful, lovable; but moreover they contain in themselves an extraordinary hidden grace and beauty, which through the pupil and the corners, as through a thin veil, shines forth and gleams thinly and obscurely, and therefore does not fill the eyes of those beholding, but attracts and draws them to look more deeply into that which lies hidden, just as in certain precious stones and gems, a certain thin, beautiful and splendid cloud lying hidden in the depths shines through the outermost surface, which wonderfully delights the eyes of those beholding, and because it does not satisfy, it invites to further gazing, because something rare and precious seems to be concealed beneath it. Wonderful indeed is the hidden grace and beauty that dwells in the eyes of men, especially of women, which ravishes those beholding in love and admiration of itself: for just as all the beauty of a woman seems to be gathered together in the face, so all the beauty of the face seems to be seen in the eyes. Wherefore verse 9 the bridegroom says to the bride: "Thou hast wounded my heart in one of thy eyes." Sophronius, in the Spiritual Meadow, chapter LX, relates that a certain nun was loved by a young man; when he pursued her everywhere, she asked what pleased him so greatly in her, and when the young man answered: Those eyes, he said, seduced me; immediately she cut out her own eyes with a knife, so that they might no longer be a scandal to him, as if to say: Take what thou hast loved, and cease to pursue me; moved by this, he changed his mind and his life for the better. Sabellicus, book IV of Examples, chapter viii, writes that St. Lucy sent her eyes to the tyrant who was persecuting her, as pledges and guardians of her virginity. Some think this Lucy to be that celebrated martyr of Syracuse, and therefore she is painted with eyes displayed on a plate; but she seems to have been another. A certain prelate, most upright and wise, related to me that he had been warned by a certain matron, chaste, grave, and equally prudent, his subject priests and confessors from being hindered by the sight and conversation of women: because, he says, there is in the eyes of women a certain hidden grace and enticement to unlawful love, which entices even holy men unknowingly and as it were drives them mad. And he added: There is no man so religious and holy that I could not persuade him to whatever I wish, if I should converse with him for a quarter of an hour, and he should gaze fixedly upon my eyes. So great is the grace and hidden enticing power that lies hidden in the feminine eye. Wherefore Ecclesiasticus wisely admonishes, cap. xxv, 28: "Look not upon a woman's beauty, and desire not a woman for her beauty;" and cap. xxvi, 21: "As the sun when it riseth to the world in the high places of God, so is the beauty of a good woman in the ornament of her house;" and cap. xxxvi, 24: "The beauty of a woman cheereth the countenance of her husband, and a man desireth nothing so much." The a priori reason is that the eyes are the lights of man, near to the brain, ending in it: wherefore they occupy and possess the very soul and mind of man, so that the soul seems to reside in the eyes, and through the eyes to transmit and display all its beauty; hence in the embryo the heart forms the brain first, then the eyes, as Aristotle, physicians and anatomists teach. The same Aristotle, in book II of On the Generation of Animals, cap. v, teaches that the eyes concur most greatly in generation, as if in them were the whole soul and the whole man: "For the seat of the eyes," he says, "is more than all other places of the head the seat of the seed, which is evident, since it alone is manifestly changed by sexual intercourse, and by immoderate use of venery the eyes openly grow weak and sink. The reason is that the nature of the seed is similar to the brain." Hear Pliny, lib. XI, cap. xxxvii, who asserts that in the eyes all the affections and movements of the soul reside and shine forth: "Nor," he says, "are there greater signs of the soul in any part for all animals, but especially this, namely of moderation, clemency, mercy, hatred, love, sadness, joy." Whence he concludes: "Truly in the eyes the soul dwells. They burn, they are intent, they grow moist, they close. Hence those tears of mercy. When we kiss them, we seem to touch the soul itself." And soon after: "We see with the soul, we perceive with the soul; but the eyes as it were receive and transmit the visible part of it. Thus great thought blinds, when the inner sight is drawn away: thus in the falling sickness the open eyes perceive nothing when the soul is darkened." The same, lib. VIII, cap. xvi, teaches that the strength and power of lions is in the eyes; and therefore, if anyone is attacked by a lion, the only remedy is to throw a cloak or something similar over its eyes: for when its eyes are covered its ferocity subsides, so that it allows itself to be captured, bound and killed: "Scarcely credibly," he says, "does such great fierceness grow torpid, though by a light throwing of something over the head, so that it does not resist being bound, namely all its strength consists in the eyes." Because therefore all the strength, grace and beauty of the soul, both natural and supernatural, lay hidden in the eyes of the bride, and shone forth only thinly through the pupils, hence the bridegroom says: "Behold thou art fair, my love, behold thou art fair! thy eyes are as doves, apart from what lies hidden within;" fifth edition, and by the multitude of thy beauty; Septuagint, besides thy silence, that is to say, Thy beauty ravishes me and all who behold thee into admiration of thee, so that I, as it were amazed, am unable to speak, but am forced to be silent, and in silence to gaze upon and admire thy beauty: for more things remain that could be praised in thee, but their greatness is commended more by silence. For in thine eyes I see hidden a wise mind, virginal, burning with heavenly love, filled with all grace and virtue, angelic and divine; whence Philo of Carpathus translates, besides those things which are silent about thee, or which lie hidden within. Some thus expound it, that is to say, The grace hidden and concealed in thine eyes is so great that it itself, thou being silent, seems to break silence, nay to speak by its own silence, and to all to declare and pour forth thy modesty, shame, and all thy beauty. But St. Ambrose, in the book On the Instruction of Virgins, cap. 1, thinks that here taciturnity is commended in the virgin: for this adorns and increases the modesty and shame of the eyes, which loquacity betrays and destroys, which sounds rather like something of a harlot than of a chaste woman. Whence our Sanchez thinks that here the eyes of the bride are celebrated for their natural modesty, because namely they are not free or wandering, such as curious and wanton eyes are wont to be, but downcast and half-closed, such as the modest and chaste have, which Porphyrion calls pætos in Horace, Satyr. 1. This concerning the grammatical sense of the bark of the letter; now let us proceed to the marrow.
THE FIRST SENSE, PROPERLY UNDERSTOOD, Concerning Christ and the Church. What the dove's eyes of the Church signify I have explained in chapter 1, 45; now it is to be expounded without that which lies hidden within. I say therefore first, that by this is signified the inner grace and beauty lying hidden in the mind, which shines forth and gleams thinly through the body and external works; whence first, brightness, modesty, chastity, propriety, external loveliness, which are noted by the dove's eyes, in the Church and assembly of the faithful, flows from the inner brightness, modesty, chastity, propriety, loveliness, which is far greater and more beautiful than the external. Wherefore St. Gregory thus explains: "It is very becoming whatever it works in external things, whatever it conducts simply among men, whatever it disdains to covet temporally the things which it sees, and if anything nevertheless pleases in this world, it abhors to go after its desires; but it is far more beautiful and becoming, what strives to retain the desire of the heart undefiled, what retains the clarity of eternal beatitude in the mind, contemplates it with uplifted gaze, what rests sweetly in those things which it sees inwardly, and is cleansed." Similar things Nyssenus has, homily 7, and Philo of Carpathus, who according to the Septuagint, the Syriac and the Arabic, reading, besides thy silence or taciturnity, explains the same thus: "For besides the dove's innocence and sincerity, another beauty also and a certain inner form from taciturnity is signified to be in this bride: often many of the pious are silent indeed in mouth, but cry out in heart; whence it was said to Moses being silent: Why criest thou to me?" Thus the Apostle often calls the inner mind, and its virtues and holiness, the inner man; but calls the outer the body, and the external works of the body. Moreover, Lucian in the dialogue Images aptly compares those who pursue the external beauty of the body neglecting the internal beauty of the soul to the temples of the Egyptians, which appeared magnificent from without, but to those entering within exhibited no god other than an ape, a cat, a dog or a goat. Finally, what lies hidden within is grace, which lies hidden in the mind, and adorns it wonderfully, so that it makes it beautiful and gracious in the eyes of God, and from this it is called grace; but this grace is adorned with faith, hope, charity, and other virtues, and is variously adorned and polished in various ways by other gifts and modes. Secondly, the bride with dove's eyes beholds the bridegroom Christ, crowned with the diadem of humanity and the crown of thorns, but greater and more beautiful is what lies hidden within, namely the inner faith, the mind's keenness, and contemplation, by which she beholds the divinity lying hidden beneath humanity, and believes it, and with her whole heart loves, worships and adores it. Hence three Anonymous writers with Theodoret reading with the Septuagint, besides thy taciturnity, thus expound, as if to say, The soul contemplating the Creator from creatures, venerates him more in silent silence, thinking that he and his attributes cannot be comprehended by man. "The eyes, they say, are called dove's because through them the pious soul refers all things that are created to the praise of the Creator. But thus the eyes are spiritual, besides the very soul's taciturnity concerning God: for this is more spiritual; for in the Holy Spirit that which surpasses all knowledge, she knows of God, namely that he cannot be comprehended." To this St. Ambrose adds, book On the Institution of Virgins, chapter 1: "Thy eyes are doves, he says, besides thy taciturnity, because being wholly spiritual and simple, as the dove (in whose form the Holy Spirit was seen by John to descend) sees spiritual things, and knows to keep silent the mysteries which it has seen. For it is no small virtue to be silent, Ecclesiastes III, 7. For there is also a time to keep silence, as a time to speak, and as it is written, Isaiah L, 4: The Lord hath given me a learned tongue, that I may know how to uphold by word him that is weary. Therefore a certain dowry of virginity is modesty, which is commended by silence." Furthermore all these things befit any of the faithful, but especially prophets, who as the eyes of the Church foresee and forewarn future things, and are therefore called seers; and bishops, says Hortolanus, pastors and prelates, who likewise are eyes, that is watchers and inspectors of the Church, so that as shepherds they may protect it from wolves, and provide for it concerning pasture and other necessaries and useful things.
THE FIRST SENSE, PROPERLY UNDERSTOOD, CONCERNING CHRIST AND THE CHURCH. The eyes of doves are exceedingly bright, and clear with a certain innate splendor; they are also simple, attending to objects not fiercely or maliciously, but sincerely. To these the eyes of a perfect soul are similar, for they shine with wisdom, by which they recognize the worthlessness of temporal things; and they are endowed with an amiable sincerity, by which they do not cling to these same things as if cast aside; but through them they pass to God, in whom, as in their proper dwelling, they find rest. The eyes of the dove therefore signify the rectitude of work and operation; that which lies hidden within signifies the rectitude of intention: this is interior and mental, while the work is exterior and corporeal. Again, if by the eyes of the dove you understand the rectitude of intention, as I said in chapter 1, verse 15, by that which lies hidden within understand charity, and the pure love of God, which is as it were the soul of right intention, animating and vivifying it spiritually, and as it were deifying it: for if, for example, you give alms to a poor man from an intention of mercy, unless you join to it internally the intention of charity, namely that you wish to give it from pure love of God, the work of almsgiving is deprived of great dignity, great grace and merit. Wherefore St. Augustine, in a sermon On the Praises of Charity: "He," says he, "holds both that which is hidden and that which is manifest in divine utterances, whoever holds charity in his conduct." The symbol of this matter is the eyes of the dove, through which the internal and mutual love shines forth. Whence in Greek περιστερά, that is dove, is said to be derived ἀπό τοῦ περισσώς ἔραν, that is because it indulges excessively in love, as Apollodorus teaches in his book On the Gods and the lexicographers; for, as Aristotle says, in book VI of his History of Animals, chapter IV: "Doves breed ten times in a year, some even eleven times: but Egyptian doves breed even twelve times. Doves mate within a year, since they begin to know intercourse at six months; and some report that wood-pigeons and turtle-doves also mate and breed at three months, the argument being that their abundance is great." Just as therefore the dove loves none but its mate, and bestows all its love upon it: so the holy soul is intent upon God alone, and resigns and delivers all its love to him: for it desires nothing else than to please God alone supremely; and this is the most excellent of all acts of virtue, nor can the human mind rise higher: thus Justus of Urgel and Aponius, who, understanding by the eyes of the dove the prelates: These, says he, are therefore more glorious, because whatever they do internally, they exhibit to God, fleeing the praise of men and vain glory, and therefore it is added that which lies hidden within. Again, that which lies hidden within signifies meditation and contemplation, which is the greater and more beautiful in the holy soul, and more pleasing to God, the more it is covered and veiled by the veil of the senses: for the more one closes the eyes, the ear, the tongue, etc., the more highly does one lift the mind to God in prayer and contemplation; and unites it intimately with God; whence from him it draws wonderful lights and senses, and whatever charisms, which Richard of St. Victor, explaining sensibly: "For those things," says he, "which Christ speaks secretly in the chamber of the heart, who can set forth openly? that mutual conversation, the boldness of speaking to him, the consolation received from him or revelation, the unity of souls, the harmony of desires, mutual love, zeal for justice and for souls, the desire of the vision and fruition of God, the weariness of pilgrimage, the desire to be dissolved, who can understand outwardly, or express in words? Now such a sense is opened to the soul, that it understands the scriptures; now it is instructed in hidden or doubtful things; now it is so united to God, that it becomes one spirit with him; now it is so absorbed by the spirit, that it does not remember itself to dwell in the flesh; now it knows some secret of divine inspiration, which it did not know before." He then adds that which is supreme and most excellent: "Now indeed it is so joined to God, and feels God joined to itself, and transfers all its will so into God, that it either understands God's will, or bends this will of its own to his. For from that purity of heart by which it accords with God's will in all things, it also understands this and is worthy to bend it to its pleasure. Now it so joins and draws God to itself through love, that it believes it has him alone; now it so dilates itself into him and passes over, that in him through charity it comprehends every man, and sees all in the light by which it is illuminated, and to all (because of one and similar charity) it has compassion and condescends." To this the Chaldean version tends, who, understanding by the eyes of the dove Moses, the prophets and doctors, whom God illuminates internally, thus translates: "And on that day king Solomon offered a thousand holocausts upon the altar, and his oblation was received with good pleasure before the Lord: a voice burst forth from heaven and thus spoke: How beautiful thou art, assembly of Israel, and how beautiful are the princes of the congregation, and the wise inhabitants in the council, because they always illuminate the people of the house of Israel, and they are like the young of the daughters of the dove!" Anagogically, St. Gregory, book IX of the Morals, chapter vi, by that which lies hidden within, understands the reward of heavenly glory, "which eye hath not seen, nor ear heard, nor hath it entered into the heart of man," I Corinthians II, 9: "His eyes," he says, "are called those of doves, because they shine with great light, because they gleam with the miracles of great signs. But that which is more wonderful concerning internal things, which cannot be seen, of which it is added: that which lies hidden within. For great indeed is the glory of open work, but far more incomparable is that of hidden recompense." This is what the Apostle says: "Your life is hidden with Christ in God. When Christ shall appear, your life; then you also shall appear with him in glory," Colossians chapter III, verse 2. See the sayings there. Empedocles, when asked "why he lived," replied: That I may behold the stars; take away the heaven, I shall be nothing. Let the faithful say: I live, that I may obtain heaven, and in it with Christ secretly see God, and by living possess every good in it.
SECOND PARTIAL SENSE, Concerning Christ and the holy soul. Rupertus, understanding by the seven gifts of the dove the seven gifts of the Holy Spirit infused into the Blessed Virgin, by that which lies hidden within, understands the internal and ineffable lights and charisms bestowed upon her, which God alone sees. For if Paul, he says, "said that he was caught up to paradise, even to the third heaven, so that he knew not whether he was in the body or out of the body, and heard secret words which it is not granted to man to speak; how much more thou, Queen of heaven, hast thou often been present at heavenly things, since indeed angels stood around thee in the place of midwives singing glory to God, and among these things didst thou learn, or didst thou attain something which lies hidden and ought not to lie hidden?" Therefore Rupertus understands the Blessed Virgin to have been caught up to the third heaven, and to have seen the secret mysteries which it is not granted to man to speak, more perfectly and excellently than Paul. Wherefore many probably hold that the Blessed Virgin subsequently saw the divine essence of her Son, as the blessed see it in heaven, especially on the day of the incarnation, nativity and resurrection of Christ, such as St. Antoninus, Dionysius the Carthusian, Gerson, Cassalius, Medina and others, whom Francis Suarez cites and follows, III part, Question LXXXVII, article 4, disputation 19, section 4, and Gabriel Vasquez, I part, disputation 55 and 56, where he grants this vision of God to the Blessed Virgin alone; but from all other saints in this life, even from St. Paul and Moses, he takes it away. Again, that which lies hidden within was the internal and ineffable humility, virginity, charity of the Blessed Virgin, which covered with the veil of external modesty, simplicity and poverty, shone forth more keenly before God: for this Word from the seat of the Father drew it to himself, that in itself and from itself it might become flesh.
THY HAIR IS AS A FLOCK OF GOATS, THAT APPEAR FROM MOUNT GALAAD. He takes a comparison from goats in the manner of pastoral poetry, because the bridegroom is here introduced as a shepherd, the bride as a shepherdess. Now the bride is wonderfully adorned by her hair, and in it three things are observed: first, length together with multitude, or abundance and density; second, brightness and arrangement, namely that they are combed and parted with beauty; third, color, that they be blonde or tawny, and therefore splendid and of golden color. Whence Virgil, book IV, concerning Dido: "Not yet had golden-haired Proserpina, Taken her golden hair." And Catullus in the Epithalamium of Julia: "They shake their golden locks." Thus Messalina, wife of the Emperor Claudius, when she attracted suitors with her black hair, would apply blonde dye over it, as Juvenal testifies, Satire 6. Hence also Horace, book I of Carmina, Ode 5: "To whom you bind the blonde hair." And Virgil, VIII Aeneid: "Golden is their hair, and golden their garments." Ovid, XV Metamorphoses: "They make them like amber, and hair like gold." Claudian, book III On the Rape of Proserpina: "And the tawny mane shines more pleasing than gold." Martial: "She who conquered with her hair the fleece of the Baetican flock." For the Baetis river in Spain gives a tawny color to goats and sheep, as the thing itself speaks. Homer assigns to those ancient heroes, Menelaus the Spartan, Meleager and Achilles, blonde or golden hair. Antonius Verus the Emperor, as Capitolinus says, is said "to have taken such care of his blonde hair, that he would sprinkle gold fragments on his head, so that his hair illuminated would appear more blonde." Physicians teach that those who have blonde hair are of very good temperament. Hence just as David and Solomon, so also Christ had somewhat blonde hair, says Nicephorus, book I, final chapter. That the bride's hair was such, namely long or flowing, dense, bright, shining, ordered, combed, arranged, and blonde or tawny, is clear from chapter vii, 5, where they are compared to royal purple; and from verse 9 of this chapter, where the bridegroom says to the bride: "Thou hast wounded my heart, my sister, my spouse, thou hast wounded my heart in one of thy eyes, and in one hair of thy neck." Add that the bride's hair is not precisely and immediately compared here to the hair of goats, but to the flock of goats itself; yet through the flock, they are compared to its hair, because a flock appears only as a hairy mass, as if to say: Just as she-goats grazing in flocks and troops in Galaad, to those looking down appear to occupy a long space, and that in heaps and in order. Delrio interprets ascenderunt as "withdrew." For thus the Hebrew עלה, that is "ascended," our translator rendered "withdrew," II Kings II, 2, and IV Kings XII, 18. He alludes to Jacob, who fleeing his father-in-law Laban with goats and flocks, as well as with his wives Rachel and Leah and their sons, ascended this mountain; and there making a covenant with Laban, and in testimony thereof gathering a heap of stones, therefore he called it Galaad, that is a heap of testimony, saying: "This heap shall be a witness between me and thee this day," Gen. xxxi, 48. Whence the Chaldean translator renders it, and also the rest of the sons of thy congregation, and the people of the land are just, as the sons of Jacob, who gathered stones, and made a heap on mount Galaad. Such were the hairs of the goats in Gilead. For Gilead is a fertile and rich mountain, indeed abounding in resin, stacte and aromatics: wherefore the goats pasturing there put on thick, shining and blonde, or tawny fleeces; especially because from rubbing against the trees, the resin dripping from them and the yellow and oily liquid impregnated the goats' fleeces. There is evidence for this in that 1 Kings xix, 43, Michal, in order to cover David, whose hair was red, with a false image of him and to free him from the slaughter of those seeking him, clothed the image with hairs of goats as if red. That they were also shorn, and therefore the goats' hairs were combed and shining, is clear: for from these shorn hairs were made cloaks, that is, coverings of the tabernacle, according to that passage, Exodus xxxvi, 14: "Eleven curtains of goats' hair, to cover the roof of the tabernacle." Thus Luys of Leon, Sanchez and others. Whence for "which ascended," in Hebrew it is שגלשו sceggalescu, which R. David translates as "which rubbed off," or "which scraped away," or "which depilated," themselves among the bushes of the forest, and became beautiful. Marinus and others [interpret it as] "which are smooth, polished, sleek and clean, not rough," such as are well-fed goats or sheep; whence from גלש galasch, by metathesis they derive שלג scheleg, that is, snow, because snow when it falls to the earth is polished, sleek and clean. St. Jerome, chapter vi, verse 3, translates it as "which appeared"; the Septuagint, "which were revealed"; R. Jona, "which appeared in the morning," that is, appeared in the morning: for when the peaks of Mount Gilead are illuminated by the first splendor of the sun, then the shining hairs of the goats gleam, and made golden by the fragrance wafted to them. The Zurich Bible [translates it as] "which by grazing made the mountain Gilead bare"; Vatable, "which look upon Mount Gilead," that is, "which present themselves to be looked at," or "are looked at," or "are seen," as if to say: Your hair adorns you, as a flock of goats adorns Mount Gilead, from which if they descend, the mountain appears bare, as if it were bald. Therefore "ascended" does not signify a certain place of climbing (for sheep pasturing on a mountain both descend and ascend), but only existence and presence, and is the same as "stood forth," or "appeared," R. Abraham [says] "which stand out and are seen." Yet he preferred to say "ascended" because goats are accustomed while grazing to climb mountains up to the summit, and to dwell there. The hairs of the Church are the weak, simple, rude, poor and lowly faithful, namely the vast multitude of Christian people: for these adorn the Church, first, by their multitude and density; second, by their brightness, equality, connection and order; third, by their color, because through faith, hope and charity they are blonde and tawny, that is, of a fiery and golden color and beauty. Whence of the first Christians it is said: "The multitude of them that believed were of one heart and one soul," Acts iv, 32: thus Justus Orgelitanus and Philo Carpathius. Hear St. Gregory: "The hairs of the bride are said to be like a flock of goats: because the peoples of the Church, while ruminating the precepts of the law and contemplating heavenly things by faith, are clean animals and pasture in high places. But Gilead is interpreted as a heap of testimony. But what do we understand by a heap of testimony, except a multitude of martyrs? who, while they held the faith of Christ invincibly, we know that they bore witness to the truth even by their death. Therefore this flock of goats ascends from Mount Gilead, because the people of the Church the more suspend themselves to eternal things by faith, the more strongly they knew that the holy martyrs bore witness to the same faith." Philo has almost the same words: wherefore from St. Gregory, whose style they breathe, they appear to have been transcribed into Philo Carpathius. Nyssenus further adds, in homily 7, that by hairs is noted the modesty and chastity of the faithful: for the hairs of a woman are given by nature as a covering of modesty. Moreover goats, because they are foul-smelling, denote the just converted from idolatrous gentiles, says Eucherius in De Spirit. formulis, v: for just as goats [are cleansed] by waters, so nations are washed and made bright by baptism and penance. Aponius however understands by hairs the rich, but pious and religious, "who," he says, "covered with delicate garments shine with gold and gems, are sprinkled with the most fragrant powders of aromatics, anointed with ointment, attended by the service of servants, adorned by the brightness of their right faith and mercy, adorn the whole body of the Church. For these, because they delight in bodily things and cannot follow apostolic philosophy with gravity, are compared to flocks of goats." On the other hand, Gregory of Nyssa, homily 7, Justus of Urgel and Anselm here, and St. Ambrose, Paulinus and Eucherius to be cited shortly, understand by the hairs men striving for perfection, such as religious. This too is fitting, because religious profess humility and poverty, and in external appearance and habit appear alien to the worldly, vile and abject, and say with the Psalmist: "I have chosen to be abject in the house of my God, rather than to dwell in the tabernacles of sinners," Psalm 83:11: for they trample upon all the glory, riches and pomp of the world, and fix their mind in heaven. I now add another and more weighty reason. Cassiodorus, Bede, Richard of St. Victor, Rupert and three Anonymous writers cited by Theodoret, and many interpreters understand by the beautiful hairs holy thoughts: first, because just as those arise from the head, namely from vapors and hot fumes ascending from the head, so these proceed from the heart, which is like the head, and from the heart's heat, that is from love and affection, as the three Anonymous writers cited by Theodoret say. Second, because these same thoughts adorn the heart and mind just as hairs adorn the head, foliage adorns a tree, and rays adorn the sun, which proceed from it. Third, those hairs are fair and ruddy, golden and fiery, so these heavenly thoughts sent by the Holy Spirit inflame the mind with the fire of charity: for the thoughts of the mind stir up affections similar to themselves in the appetite; hence such as a man's frequently recurring thoughts are, such likewise are his loves and affections, for each one loves what he often thinks upon and turns over in his mind. Fourth, just as these hairs are many, dense, combed, ordered and arranged, so too are holy thoughts: for they are rightly ordered, densified and arranged by the spirit, because they are directed and ordered toward God and Christ. Fifth, these hairs are of goats ascending from Gilead: so holy thoughts are of the pious, who dispose ascents in their heart, and go from virtue to virtue, until they see the God of gods in Sion, as the Psalmist says, Psalm 83:8: and therefore daily they ascend higher into heaven to God. Thus Cassiodorus. Gilead, that is the heap of testimony, denotes Holy Scripture, says Justus of Urgel, and the sayings, deeds and writings of the holy prophets and apostles, says Philo of Carpathus, and of Christ himself: for by these holy thoughts are nourished and kindled. Wherefore many understand by Gilead Christ himself, inasmuch as all the oracles and testimonies of the saints both of the Old and New Testament tend toward him: for Christ by his doctrine, example, inspiration and grace produces in every holy soul these holy thoughts of himself, and through them forms in the soul his own likeness and character, and as it were expresses it with an impressed seal, according to that passage, chapter 8:6: "Set me as a seal upon thy heart." Hear St. Paulinus, epistle 4 to Severus: "In these he struck the coin of his sacred image, impressing upon their hearts and tongues the word of his truth, and establishing them themselves as money-changers, that according to his form they might strike coins pleasing to the Lord, and, the figure of Caesar abolished from us, might mark the living coin of the eternal king, so that inscribed by the spirit of redemption, with neck now free from the yoke, and with forehead announced by the title of salvation we might sing: The light of thy countenance, O Lord, is signed upon us," Psalm 4:7. These thoughts, therefore, which smell of Christ, and are tinged with Christ's wounds, and as it were born from Christ's heart, imprint the idea of Christ in the holy soul, and therefore make it most like and most pleasing to him. Such a soul, therefore, says Richard of St. Victor, has the testimony that Christ dwells in it, because it has from him the ascent of these thoughts and meditations. Again in Gilead a resin was born, and medicines efficacious for curing any diseases of the body: thus also from Christ there flows forth the resin of penance and grace, which heals all wounds and sicknesses of the soul, according to that passage, Jeremiah viii, 22: "Is there no resin in Gilead? or is there no physician there? why then is the wound of the daughter of my people not closed?" Whence Theodoret understands by the hairs the penitent. But the Chaldean translator renders the passage of Jeremiah thus: "I desired the doctrine of Elias the prophet, who was of Gilead, whose words were medicine:" for Elias was given by God to the Gileadites, that he might correct their idolatry, robberies, murders, and other crimes, which he did both by himself and by his disciples, whom he instituted as it were as religious, and propagated their assemblies and colleges everywhere, who are therefore called in Scripture the sons of the prophets, namely of Elias and Eliseus. Elias therefore appears to be the first founder of monks, both here and elsewhere, and especially on Mount Carmel, where he dwelt more frequently; whence the religious Carmelites took their name from him, and profess themselves to be disciples and followers of Elias. Moreover, just as the hairs of goats pasturing among the shrubs of Gilead appear more elegant, because interwoven with herbs and foliage they seem to form one thing with them: so these thoughts joined with the words and deeds of Christ, the apostles and prophets appear more beautiful, because mixed with them, they seem to coalesce with them as it were into one. Hence many understand by hairs holy men zealous for perfection and devoted to contemplation. Nyssenus, homily 7, Justus, St. Anselm, Rupert here, and St. Ambrose soon to be cited, and St. Paulinus, epistle 4 to Severus: "Let us strive," he says, "to be adorned with those hairs, which God has numbered, as he himself says, Luke xii, 7: But the very hairs of your head are all numbered. Whose hairs would he deign to number more than his, whose head is himself the head? of whom it is said, Canticles v, 15: His head is as the finest gold, by which name I think some purer gold is more probably signified, like that from the land of Evilath: for this gold is the form of the saints, who shine in the head of the body like lights, and are the burning gold of God." And after some things: "Therefore with the greatest effort let us strive to prepare ourselves so that we may deserve to be the hairs and gold of the divine head (which Christ is to us through the grace of God): for from that very head springs forth that hair, of which it is written: His hair is as a flock of goats," Canticles vi, 4. Religious therefore are the hairs, which adorn, cover and protect the head of the Church: for the ancient Nazarites figured these, whose religion was to let the hair grow, and not to drink wine, Numbers vi, 9; whence Nazianzen, oration 20 in praise of St. Basil, calls religious Nazarites, as also St. Thomas, II II, Question LXXXVI, article 6. Hear Origen, homily 6 in Leviticus: "Nazarites do not cut their hair, because the just whatever they do shall prosper, and their leaves shall not fall. Hence also the very hairs of the head of the disciples of the Lord are said to be numbered, that is, all their acts, all their words, all their thoughts are kept with God, because they are just, because they are holy. A Nazarite therefore, that is, a religious, let him cultivate the hair of his head, that is, let him not have a naked mind, but one combed with divine thoughts and knowledge: for just as hairs spring from the head, so holy thoughts germinate from a holy mind, by which man becomes holier; and the religious foster and nourish these, whose work it is to think, speak and do nothing but heavenly things. To these applies that passage, Lamentations iv, 7: "Her Nazarites were whiter than snow, more pure than milk, more ruddy than old ivory, fairer than sapphire." See the words there. Such was Samson, the strongest of men, whose strength consisted in the hairs of his Nazarite vow: "Iron," he himself says to his Dalila, "has never come upon my head, because I am a Nazarite, that is, consecrated to God from my mother's womb: if my head be shaved, my strength shall depart from me, and I shall be weakened, and shall become as other men," Judges xvi, 17. Again, hair signifies the gifts of religious, that is, humility: for hair is, first, vile and thin, so religion is the state and profession of humility; therefore the more humble anyone is, the more religious he is. Second, just as hairy goats climb the highest peaks of mountains, so it is the part of religious to ascend to heavenly things, and with the Mother of God to continually ascend into the mountains of virtues: thus Eucherius, On the Spiritual Form, chapter 5: Just as goats, he says, seek pasture on high, so the saints desire pasture in the heavenly places, according to that: Our conversation is in heaven, Philippians III, 20; so also St. Ambrose, whose words I shall presently recite. Third, just as hair is dense, bound and arranged, so in religion there ought to be the greatest union, subordination and arrangement of religious. Fourth, just as hair is intimately attached to the head, so religious are to Christ. Fifth, just as individual hairs are thin and weak, but when joined and plaited together they make a very strong cord, so religious individually are weak, but joined together by the union of love they form an invincible and most robust line of battle, according to that: "A threefold cord is not easily broken," Ecclesiastes IV, 12. Sixth, just as hair is insensible, because it lacks life and sensation, as Nyssenus says, homily 7, so also religious, who have mortified their affections, and as if dead to the world, are not entangled in earthly affairs, as Theodoret says, appear as if insensible, and therefore as if they do not feel injuries, calumnies, afflictions and troubles of this life, because, as if dead on earth, they live in heaven, according to that, Colossians III, 3: "You are dead, and your life is hidden with Christ in God." Such was Elias, who, separated from the crowd on Mount Galaad, lived a heavenly life, and there instituted assemblies of religious, which like hair were derived from one head, and occupied the peak of Mount Galaad, and adorned it as if with flowing locks; and therefore he was terrible to King Achab, Jezabel and the false prophets, III Kings xviii, 40 and seq. Whence Rupert: "And rightly, he says, are they said to have appeared, because their founder Elias is thus suddenly introduced, so that Scripture previously makes no mention of who he was or whence he was born." Hear St. Ambrose elegantly and acutely touching upon many of the things already said, sermon 16 on Psalm cxviii: for thus he reads: "Thy hair is as a flock of goats, which are revealed from Mount Galaad;" and thus he explains: "You see that this flock feeds on high, bold on the mountain. And so where for others there are precipices, for goats there is no danger; where for others there is danger, there is food for this flock, there is sweeter food, there is more choice fruit; they are watched by their shepherds hanging from a bushy cliff, where the attack of wolves cannot reach, where fertile trees furnish their fruit whole. You can see them distended with abundant milk, solicitous over their tender offspring with maternal piety. Therefore the Holy Spirit chose them, by which to compare the assembly of the venerable Church. And that you may hear it mystically: The hair of the Word is the height and a certain eminence of just souls, because the sense of the wise is in his head." He immediately adds the reason: "For in the height of human thought it is certain that wisdom is; and just as goats are shorn so that they may put off what is superfluous, so also the shorn bitter flock, that is, the virtues of many souls, the holy Church has, in which flock you can find nothing insensible, nothing superfluous: because faith made them wise, and spiritual grace has cleansed them from every stain of superfluity. Deservedly therefore are the souls of the just revealed, and revealed from Mount Galaad, that is from the migration of testimony, because from the Synagogue to the Church the heavenly testimony has migrated. On this mountain therefore is born incense, resin, and other odors, which those merchants, the Ishmaelites, as you have in the first book of the Old Testament, carried. These odors the Church has, which merchants gathered from the gentiles have borne by faith and devotion." The hair of the Blessed Virgin, that is, all her thoughts were beautiful, holy, rightly connected and ordered, because they were directed to the head, that is, to Christ. Again, just as Elias fleeing from Jezabel went into the wilderness and Mount Galaad, according to that passage, Hebrews chapter xi, verse 37: "They wandered about in sheepskins, in goatskins, being in want, distressed, afflicted, of whom the world was not worthy: wandering in deserts, in mountains, and in dens and caves of the earth." So the Blessed Virgin suffered great persecutions, afflictions and hardships on account of Christ, and endured a long martyrdom in her thoughts, foreknowing the future passion of her Son, as Rupertus says, and fleeing the crowds of the Jews, she dwelt alone like a turtledove with God and her Christ in Galaad, that is, in the heap of testimony which she had gathered for herself from Holy Scripture and the oracles of the prophets concerning Christ; whence from this mountain she continually beheld heaven and heavenly things. Finally, Nicephorus attributed to the Blessed Virgin fair and beautiful hair: for thus he says, book II of the History, chapter xxiii: "She was of a color resembling wheat, with fair hair, keen eyes, having somewhat yellowish and as it were olive-colored pupils in them;" and soon after: "In all her affairs there was much grace divinely present." The same author, book I, chapter xl, depicting the form of Christ, relates that it was very similar to his mother: "He was of excellent and vivid countenance, he says. The stature of his body was precisely seven palms. He had somewhat yellowish hair, etc. From his somewhat yellowish eyes there shone forth wondrous grace; they were keen, and his nose longer; the hair of his beard was fair, and not very long; moreover the hair of his head was longer. For no razor came upon his head, nor any hand of man except his mother's, and that only in his tender age. In all things he was altogether similar to his divine and immaculate mother."
4:2
THY TEETH ARE AS FLOCKS OF SHEEP THAT ARE SHORN (Vatablus, as a flock fitly shorn, namely of sheep) WHICH COME UP FROM THE WASHING, ALL WITH TWINS, AND THERE IS NOT ONE BARREN AMONG THEM. Vatablus, all bring forth twins, and there is not one made barren among them. In Hebrew it is in the singular, as a flock of shorn sheep; whence Agathius thinks it should be read in the Vulgate as of a flock of shorn sheep; and thus it can be translated from the Hebrew, and thus the Vulgate is expounded by antiphrasis by Hortolanus and Titelmannus, who think that here the teeth of the bride are compared to the teeth of a flock of shorn sheep, because just as sheep recently shorn and washed have a greater appetite on account of the cold, and appear to have sharper teeth, with which they more eagerly pluck and devour grasses, especially because they must nourish not only themselves but also the twin offspring which they have borne, and provide them with their milk: so also the bride should have a keen and strong stomach and teeth for chewing, by which it is signified that she is healthy and robust in body, and capable of bearing twins, that is, many offspring, and nourishing them with the milk of her doctrine. It is a metonymy, for from strong teeth is understood a strong stomach and appetite, from this a strong nature, from this strong powers for begetting and nourishing children. This sense appears very plain and fitting, and excellently connects all with twins among the offspring with the teeth of the bride, namely that they are so keen and strong in feeding that they sustain both the bride and her twin offspring by eating, and make them robust, which is most fitting for preachers, who are here represented by teeth. In this sense therefore the Vulgate should be understood, either by antiphrasis: as if "as flocks" should be taken for "as of flocks," or rather as if "have" should be supplied, as if to say: Thy teeth are such, O bride, as, or such as have the flocks of shorn sheep: understand flocks of sheep; or, as St. Ambrose, sermon 16 on Psalm 118, of goats, for their teeth are keen, and in their kind fine, not the finest. Moreover he mentions teeth, both because the brightness, order and beauty of teeth greatly contribute to the elegance of a person; and because, as Nyssenus says, homily 7, through the beauty of teeth is insinuated the sweet smile of the mouth: for through this, with the lips drawn apart, the beauty of the teeth is opened and shown. Finally, men have thirty-two teeth, of which the first four are incisors, and as many next to them are canines, which cut food, and distinguish good from bad; the middle ones, or molars, prepare the food; the last or grinding teeth grind and completely crush it. Thus Pliny, book VII, chapter 16, who also adds: "Teeth are unconquered by flames, they are hollowed by the decay of phlegm. Some are born in place of teeth, continuously in bone." But because all codices of the Vulgate, equally as the Septuagint, read in the nominative plural, as flocks of shorn sheep, and others likewise explain it in the nominative, I too shall add a similar explanation. The teeth of the bride therefore are compared to flocks of shorn sheep in number, order, equality, whiteness, integrity, connection, namely that they are many, ordered, equal, white, whole and connected, just as flocks of shorn sheep: for shorn sheep on account of the cold unite and crowd together, so that the whole flock appears to be one thing, and that a small one. For first, "as flocks" denotes the number and order of teeth: for just as in a flock there are many sheep, and these are ordered, so in the mouth there are many teeth, namely thirty-two, and these are rightly disposed and ordered. Just as therefore there is a flock of sheep, so also there is a flock of teeth. Second, "shorn" denotes the equality and crowding of teeth, for shorn sheep do not have hairs exceeding, but are equally shorn: so one tooth is not longer than another, but all are equal and as if cut to a level; again shorn sheep on account of the cold crowd together, so also teeth are dense and crowded. Third, "which come up from the washing" denotes the brightness and whiteness of teeth. Fourth, "all with twins" denotes their integrity and fullness, concerning which more presently.
WHICH CAME UP FROM THE WASHING. For sheep, when they are shorn, are accustomed to be washed, both that they may shine more brightly, and that the sweat, vapors and filth adhering to the skin may be washed away, lest they generate scab or something scabrous: for unwashed sweat adhering to the body generates scab: thus Columella, On Agriculture, book VII, chapter IV: in like manner the bride often washes her teeth, and therefore has them more clean and shining, not filthy, unclean, or scabrous. Again, just as washed sheep grow cold, and therefore come together and crowd themselves, that they may warm each other by mutual heat: so also the teeth of the bride are frequent, dense and crowded together, not sparse, not hollow, nor is there any empty space between them. For twin offspring in Hebrew it is מתאמות matimoth, which Aben-Ezra translates passively as twin, that is to say, Just as twin sheep, namely born in the same birth, are similar and equal to each other, so also are the teeth of the bride; but matimoth is a participle, yet of the active voice of the hiphil conjugation, and therefore should be translated actively as twinning, that is, bearing twin offspring, as Our translation and the Septuagint translate it. Moreover, R. Solomon read worse מתומות methomoth, and translated it as whole and undefiled; for it should be read matimoth, that is, twinning offspring. For barren in Hebrew it is שכלה schaccula, that is, bereaved, which namely is deprived of its offspring, which namely has lost the progeny which it had, through death or rapine; but barren is infecund, which has not borne offspring. R. Solomon translated wrongly, and there is no blemish in them: thus a jaw is called barren, which does not produce a tooth; bereaved, which has lost the tooth which it produced, whether it fell out of itself through decay or withering, or was knocked out by force. Moreover the Chaldean translates: "How beautiful are the priests and Levites, who offer thy oblations, and eat the sanctified flesh, and the tithes, and the firstfruits, and are clean from all violence and rapine, just as were clean the flocks of sheep of Jacob, at the time when they were shorn, and ascended from the torrent of Jacob, in which there was no violence and rapine, and all were like to one another, and bore twins at all times: and there was no barren and bereaved among them." You will ask, what does it contribute to the praise of the bride's teeth, that all these shorn sheep have twin offspring, and there is no barren among them? Some do not refer this to the teeth, but to the praise of the sheep, that is to say, The sheep to which I compare the bride's teeth, I take not just any, but whole and fruitful ones, which namely bear twins. But others apply this throughout to the teeth, and that variously: first, some think it pertains to the larger and molar teeth, which appear to be cleft and as it were twin; others to the front teeth, which although sharp, are nevertheless fixed in the jaw with cleft and as it were twin roots, and thus explain it, that is to say, Just as fruitful sheep are twin-bearing and produce twin lambs, so thy jaw, O bride, produces teeth, which appear twin in themselves, or certainly have cleft and as it were twin roots. Secondly, Gislerius thinks that by this comparison only the equality of the teeth is signified, namely that the teeth are similar to each other, and plainly equal like twin lambs, which are also equal to each other, and at the same time fill and equal by their body the empty space which is between the feet of the mothers, so that the whole flock of sheep is crowded and made equal on all sides, above indeed by the bodies of the sheep, below however by the bodies of the lambs. Thirdly, Sanchez thinks the front teeth, because when the lips are drawn apart they appear, and therefore seem wider than the others, are thought as it were mothers, but the lateral and final ones, because they appear less, and therefore seem less wide, are thought as it were lambs, that is to say, Just as twin lambs accompany the mother, for one accompanies the mother at the side, the other follows her from behind: so to the front teeth which seem as it were mothers, are attached at the side the lateral ones, which as it were lambs accompany the mother, and from behind follow the molars, which because they appear less, seem smaller (although in reality they are larger), and therefore are compared to lambs following the mother. Fourth and more aptly, there is a twofold order of teeth: for some are upper, others lower, and each upper tooth so equally corresponds to and rests upon its lower counterpart, that it seems almost like a twin offspring born from the same root of the jaw, as from a womb; these teeth therefore are called matimoth, that is, twinning, that is, imitating twin offspring, and very similar to them. In like manner the front teeth correspond equally to front teeth, and its neighboring canines to canines, just as the middle teeth to middle teeth, and the last to last, namely the molars to molars opposite to each other on both sides equally, so that they plainly appear to be equal twins. "And there is none barren among them," that is to say, There is no place in the matrix of teeth, namely in the jaw, which does not produce teeth, that is, bring forth its own tooth; in Hebrew, there is none bereaved in them, that is to say, There is no place of the jaw which has lost its tooth, which it first brought forth, and is bereaved of it. It is a poetic metaphor: for poets, both Greek and Latin, use similar expressions, especially the bucolic poets, such as Theocritus and Virgil. Fifth and most plainly, the teeth of the bride are compared not to flocks, but to the teeth of flocks or of shorn sheep, which nourish twin offspring: because the teeth of those, as I said at the beginning, appear sharper and stronger than others, inasmuch as they must both satisfy their own hunger, which they feel greater on account of the cold of shearing, and moreover sustain and suckle the twin offspring which they have borne, that is to say, The bride has teeth so strong that with them she can pluck and digest food, sufficient not only for herself, but also for her twin offspring. This concerning the bark of the letter; now concerning the sense of the marrow. Teeth both digest food and distinguish and articulate voice and speech, "receiving the blow of the tongue with a certain harmony," says Pliny, book VII, chapter xvi. Wherefore they represent the doctors of the Church and teachers of the faithful, who instruct them in faith and piety: for these, like teeth, divide and masticate the doctrine of Christ as food, so that they may pass it into the stomach of the Church: for the first digestion of food takes place in the mouth through the teeth, and this mastication is what makes the second digestion, which takes place in the belly and stomach, easy. Wherefore physicians, as very useful for health, advise that food not be swallowed by boluses devoured, as wolves do, but first be well masticated and broken up in the mouth, and thus digested be passed into the stomach; hence the last teeth, the molars, are called so because they grind and crush food, like millstones, and reduce it almost to flour. Whence St. Augustine, book XX of On Christian Doctrine, chapter vi, teaches that by teeth are signified holy men and the perfect: "Whose," he says, "life and morals the Church of Christ cuts off from any superstitions those who come to her, and by imitation of the good incorporates them in a certain way to herself; these good, faithful, and true servants of God, laying down the burdens of the world, like a flock of shorn sheep, came to the sacred washing of baptism, and ascending thence, by the conception of the Holy Spirit they give the fruit of twofold charity, of God and neighbor." Second, just as mothers or nurses pre-masticate more solid food with their teeth, thin it out and make it liquid, and thus put it into the mouth of an infant lacking teeth: so doctors, by explaining, resolve the more solid mysteries of faith, and render them plain and liquid, so that the rude and children may be able to grasp and understand them. Third, just as teeth soften what is hard, sweeten what is bitter, temper and arrange what is distasteful, so that it appears milky and sweet: so preachers and teachers of virtues, by their smooth speech softening and honoring those things which in Christianity are harsh and horrible, make them pleasant and agreeable. What is harsher than the cross, mortification and martyrdom? and yet the teachers of the faithful, as it were by masticating these with their teeth, render them sweet and desirable to the faithful. Fourth, these are not canine, nor lupine, nor even leonine teeth, which breathe out an intolerable stench and nausea upon the foods they chew, as Aristotle testifies, book VIII of the History of Animals, chapter twenty-eight; but rather ovine and lamblike, namely similar to flocks of shorn and washed sheep, because in the manner of those flocks, they have not only cut away all filth and stain, but also all superfluous wool from themselves by shearing, that is, by mortifying themselves—that is, they have cast away from themselves gluttony, lust, avarice, and all pursuit of earthly things, and as if washed by penance, they bear forth a heavenly brightness, pure and clean, and breathe and inspire it upon their disciples. Whence Theodoret: Thy teeth, that is, thy teachers, says he, O Church, are so pure and free from all superfluous disputation, and talkativeness and buffoonery, and falsehood, and obscene language, that they appear to be similar to those who have been deemed worthy of the saving baptism recently received, similar to flocks of shorn sheep that have ascended from the washing. Hence, just as shorn sheep must be washed in sea water, or rain water to which salt has been added, as Columella wishes, book VII, chapter four: so too teachers must rub away all softness from themselves with the salt of harshness, and frequent penance and mortification, and lead an austere life, which may be an example to the faithful of a continent, holy, and harsh life. Fifth, teeth are the weapons of animals, by which biting they defend themselves and their own, and attack enemies and seize prey; and therefore they are hard, strong, and bony; whence Aristotle, book IV of the Parts of Animals, chapter eleven: "The office of the tooth," says he, "is to bite and to cut." Hence also fighting animals either have protruding teeth, as boars; or serrated and arranged in a comb-like fashion, as lions, panthers, dogs; or certainly nature exchanges their upper teeth into horns, as it does with oxen, buffalo, rams, goats; for which reason horned animals lack the upper row of teeth, because God has transferred the material of these into horns, which are stronger weapons, as Aristotle teaches, book II of the History of Animals, chapter one. Thus likewise the preacher should bite heretics and other wicked men with his teeth, nor should he fear any powerful person, but should show his teeth to him, like a boar, when it is necessary. M. Curtius was born with teeth, and therefore was surnamed Dentatus, says Pliny, book VII, chapter sixteen: thus let the preacher be dentate, when he attacks vices. Sixth, all teeth adhere to the head, and from it they receive all their strength: thus teachers adhere to Christ, and from him they draw all their power of teaching and speaking. Hence teeth, if they are dislocated from the jaw, or become corrupted and putrefy, not only infect themselves, but also infect and destroy their neighbors, indeed they rub their stench and putrefaction upon food: thus likewise teachers, if they depart from Christ and from Christ's doctrine and law, fall into errors and evil habits, by which they infect and corrupt themselves and their disciples. Seventh, there is a threefold series of teeth: for the front teeth are sharp, the middle ones broad, the last ones broader; the front teeth cut the food, and therefore are called tomici by the Greeks, says Celsus, book VIII, chapter one; the middle ones break it down, the last ones grind it, and as it were turn it into the finest flour; whence they are also called molars; thus some teachers, by explaining sacred doctrine, cut it, others by explaining it more fully break it down, a third group by grinding it down completely pulverize it. Eighth, animals which have dense and closely packed teeth are long-lived and live for a long time; those which have sparse and loose teeth, however, are of brief age and life, as Aristotle teaches in the Problems, section ten, number forty-seven, who also adds the cause, that sparse teeth are an indication that the bone of the head is dense, and therefore: "The brain," says he himself, "is weak: because it is less suited to breathing, and therefore putrefies quickly, inasmuch as it is by its nature moist. For indeed other things which do not move, nor exhale, easily become corrupted." Teeth therefore, whether dense or sparse, are a symbol and cause of long or brief age and life: thus where there are many preachers, rightly connected to one another in the same faith and charity and closely packed, there faith and Christian piety live and flourish; but where there are few, and not sufficiently connected to one another, but discordant in doctrine and morals, and mutually adverse to one another, there certain ruin and destruction of religion impends. Ninth and especially, just as strong ewes bear twin offspring, and have strong teeth for nourishing them, by which they strongly cut, pluck and chew the grass, which suffices not only for themselves but also for nourishing their twin offspring: so eminent preachers ought to be strong in the power of speaking and teaching, by which they are able to beget for God many spiritual sons, to nourish them, and to make them robust: wherefore in them there is none barren, but all are fruitful and fertile. Moreover, that teeth signify doctors and preachers is taught by Cassiodorus, St. Gregory, Bede, Justus, Aponius, Philo, Anselmus, and St. Augustine, book II On Christian Doctrine, chapter vi. Hear St. Gregory: "Teeth are well called holy preachers, because while they expound Holy Scripture and elucidate it to their younger brethren, they chew it as bread for the little ones, as mothers for their children, so that the weak may grow strong for greater things. These indeed are well said to be like a flock of shorn sheep, which ascended from the washing, because while they remember themselves to be washed from all sins in baptism, they willingly lay down the burdens of the world, so that to attain and preach heavenly things they may proceed the more freely and easily. Concerning which it is added: All with twin offspring, and there is not a barren one among them. All holy preachers have twin offspring, because while they excel other men in the two precepts of charity, they preach a twofold love, and in it they do not cease to beget two peoples, the Jewish and the Gentile. Among whom there is none barren, because truly he is not to be called a preacher if he disdains to beget spiritual children." To this Gregory of Nyssa adds, homily 7, who notes that in these mystical teeth, that is in preachers, it is required, first, that they be shorn, that is stripped of dependence on earthly things; second, that they be pure and bright with the washing of conscience; third, that they always ascend through progress; fourth, that in no kind of virtue and exercise be they barren, but in every one fruitful and fertile. But the twins, which they ought to bear, he says are the impassibility of the soul and the honesty of bodily life: thus Nyssa. Moreover, first by the twin offspring charity toward God and neighbor is understood by Bede, Cassiodorus, St. Gregory, St. Augustine in the Psalms: for good preachers ought to engender both in their hearers. Second, Theodoret understands contemplation and action: for if that by cutting breaks down and explains, so that whatever good or evil is in it may be discerned. To this, that just as teeth adhere to the head, so meditation and deliberation ought to depend on Christ, and on the invocation, aid and grace of Christ; again, just as teeth in themselves are pure, white, and free from all filth, so deliberation ought to lack all perverse affection and passion, and look only to the dictate of right reason and the light of God. Moreover, just as teeth proceeding from soft gum become bony and hard, so that they cannot be burned by fire, so prudent deliberation brings a thing from a thin and weak beginning to such great mass and such strength that it cannot be overcome by any force; nay, it even produces twin offspring, that is the most beautiful and greatest fruits: for nothing in it is barren, and no thought is without fruit. Thus three Anonymous writers in Theodoret, Nyssa, homily 7, and St. Ambrose, sermon 16 in Psalm cxxx. To this Richard of St. Victor adds, who by teeth understands the discernment of spirits: "The discernment of spirits must be known, for while the devout soul judges and examines all things, it breaks them down and crushes them as it were with certain teeth of discernment. These are the teeth of the bride, which are likened to flocks of shorn sheep; the shearings are innocent thoughts cutting off external things, namely the love of earthly things and the desire to have worldly wisdom. Moreover, while discernment after innocence and the rejection of worldly things, and the mortification of one's own will is purified through the grace of compunction, and is trained to spiritual understanding and examination, it is rightly said to ascend from the washing." He then assigns the twin fruit or effect of discernment, which I related a little before. Wherefore aptly St. Bernard, sermon 64 among the small ones, by teeth understands religious: for these are devoted to prayer and meditation, and consequently to preaching: for the more ardently one imbibes through meditation the love of virtue and hatred of vice in the mind, the more effectively does he speak that very thing through the mouth and teeth to the people, and persuade them. Wherefore religious devoted to prayer and meditation become the best and most effective preachers, as experience teaches. Hear St. Bernard, who first enumerates thirteen qualities of teeth in this manner: "Teeth are white and strong, they have no flesh, they lack skin, they can suffer nothing within themselves, there is no pain like their pain, they are closed by the lips, lest they be seen; it is unseemly when they are seen, except when laughing; they chew food for the whole body, they have no taste from it, they are not easily consumed; they are placed in order, some upper and others lower; and when the lower ones are moved, the upper ones never move." And then he accommodates the first five in order thus to religious and monks: "For what is whiter to them, who avoiding all uncleanness and filth, lament the sins of their thoughts, as of their actions? What is stronger to those to whom tribulation is for consolation, insult for glory, want for abundance? These have no flesh, because forgetting flesh in the flesh they hear from the Apostle: But you are not in the flesh, but in the spirit, Rom. viii, 9. They lack skin, because not having the brightness and distension of worldly cares, in peace they sleep in the same place and rest, Psalm. IV, 9. They suffer nothing to remain within themselves, because they do not even reckon a small stumbling block as tolerable, either within themselves, or in the consciences of individuals." Then proceeding with the next five analogies of teeth, he thus adapts them to religious: "There is no pain like their pain, because nothing is so dreadful and horrible as murmuring and dissension in the congregation. They are closed by the lips, lest they be seen: so also we are surrounded by the material valley, lest we lie open to the eyes and access of seculars. It is unseemly if they appear, except sometimes perhaps to laughter, because nothing is more shameful than a monk running through cities and castles, unless charity, which covers a multitude of sins, compels it: for charity is laughter, because it is cheerful: indeed joyful, yet not dissolute. Teeth chew food for the whole body, because they themselves are appointed to pray for the whole body of the Church, namely for both the living and the dead. They ought to have no taste from it, to assign no glory to themselves, but to say with the Prophet, Psalm. CXIII, 1: Not to us, O Lord, not to us, but to thy name give glory. They are not easily consumed, because the older they are, the more fervent, and the more swiftly they run, the nearer they approach to the palm." Finally, he thus assigns the three last properties of teeth, which regard their order and position: "They are placed in order, for where is anything ordered, if here there is not, where food and drink, waking and sleeping, working and resting, walking and sitting, and all other things are constituted in number, and measure, and weight? Wis. xi, 21. There are upper and lower, because among us there are prelates and subjects, and thus the upper are joined to the lower, so that the lower do not discord from the upper. But when the lower are moved, the upper ought never to be moved: because although subjects are sometimes disturbed, it is the part of prelates to endure with composed mind. Like a flock of shorn sheep, he says, because truly monks are compared to shorn sheep, because they are truly shorn, to whom neither hearts, nor bodies, nor anything worldly is left in possession. Which ascended from the washing: the washing is baptism, from which he ascends who intends to the height of the more perfect life; but he descends who devotes himself to a dishonorable life. All with twin offspring, because they give birth both by word and by example. And there is none barren among them because no one is unfruitful." All these things already said befit above all the Blessed Virgin, who had the whitest teeth, because she was a teacher of innocence, says Rupert: for she herself was the teacher of the apostles and of the other faithful, and therefore she was constantly devoted to meditation: therefore in mind she conceived two twin offspring, namely the divinity and humanity of her Son, whose operations and mysteries, which she heard and beheld with her eyes, she perpetually revolved and ruminated in her mind, according to that: "But Mary kept all these words, pondering them in her heart," Luke cap. ii, vers. 19. Again, the Blessed Virgin lived a most religious life in the highest chastity, poverty and obedience: for she herself was the first of mortals to dedicate her virginity to God, and thus she first raised the standard of virginity, which afterwards other virgins followed, as St. Augustine teaches, lib. De Virgin. cap. iv, and St. Bernard, serm. in illud Apocal. cap. xii: Signum magnum. Now her poverty is demonstrated by the manger itself, and the two young doves, and many other things; but her obedience is shown by the very marriage itself, which subjected her to a husband, although she herself was so much superior in holiness and wisdom, and did not need a husband for offspring, since it was to be conceived from the Holy Spirit, but only for the exercise of obedience. Wherefore she herself instituted all religious orders, namely the Carthusians, the Premonstratensians, the Cistercians, the Dominicans, the Franciscans, and the Society of Jesus, as our Hieronymus Platus teaches from the annals of each, lib. I De Bono status relig. cap. xxxiv; and therefore she is the patroness and protectress of all religious, as it were of her own offspring, as she has declared by many examples. Wherefore the Blessed Virgin brought forth twin offspring, because by her example and word she taught how to preserve both the precepts and the counsels of the Gospel. Thus Rupertus.
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In Hebrew מדבריך nave, that is, beautiful; the Septuagint, as a scarlet thread (St. Ambrose in Psalm 118, sermon 18, a scarlet ribbon; Aquila, from cochineal) thy lips, and thy speech is comely. The Hebrew חוט chut means both thread and rope and ribbon; whence Vatablus translates it, thy lips are like a scarlet thread. By ribbon therefore understand at the same time the thread which a ribbon below tightens around the neck and binds to it. In the right order of nature he descends from the praise of the eyes to the praise of the hair, thence to the teeth, soon to the cheeks and lips. He compares the mouth and lips of the bride to a ribbon, so as to indicate that they do not protrude and stand out excessively, but are curved with a modest and becoming roundness as if encircled by a scarlet thread or rope, that is, a red one, so that they gracefully enclose the teeth. For these three things are what commend the lips: first, position, if they are not oblong, thick, protruding or gaping, but slender, round, and fittingly joined to each other like a ribbon; second, color, if they are not black, or yellow, or pale, but scarlet, that is, vermilion and suffused with a certain sanguine redness with dignity, such as poets call purple and rosy: for these represent virginal modesty and beauty; third, closure, if like a ribbon, lest they gape, they are bound and constricted by a rope, lest the teeth show through any opening. He notes at the same time silence and grace in speaking, as if to say: The bride has closed lips, and is a lover of silence; but when she opens her lips, she does so with wonderful grace: wherefore whether she closes or opens her lips, she displays herself most beautifully; "and her speech is sweet," that is, becoming: because she has a wonderful elegance in speaking, order, discretion, grace, so that she always preserves what is fitting, which Cicero, or rather St. Augustine, greatly commends in an orator. For this brings to speech both elegance, and weight, and dignity and majesty. He alludes to the scarlet thread which Rahab the hostess, receiving the spies sent by Joshua into the city of Jericho, hung from the window, so that by this sign the Hebrews, laying waste the city, would preserve her house unharmed, Joshua, chapter 2, verse 18: thus Theodoret, Philo and Justus. Whence R. Solomon thinks the lips of the bride are compared to a scarlet thread, so that by this it may be signified that she is faithful in promises and certainly fulfills what she promises, just as Rahab and the spies promised security to each other and signified it by a scarlet thread, and both kept it exactly. By lips equally as by teeth (for by both voice and speech are formed) are signified the doctors and preachers of the Church, say Cassiodorus, St. Gregory, Bede, Aponius, Justus, Philo of Carpathus and Anselm, whose speech ought to be like a ribbon: First, so that it be thin, plain and easy, not stuffed with elegance of words, artifice and pomp. Second, so that it be bound, connected and constricted, so that he does not rashly pour forth whatever comes to his mouth, which might offend God or neighbor, but speaks only those things which he has beforehand prudently meditated in his mind as likely to be pleasing to God and useful to men here and now, and has arranged and connected in right order; but those things which ought to be silent about, let him pass over in silence. Third, just as a scarlet ribbon is elegant and skillfully woven, so the speech of the preacher should have a fitting texture, be harmonious, pleasant and agreeable, so that it may soothe and hold the listeners, and not permit them to depart, says Theodoret, but like a net and a reticulated ribbon draw men to himself as fish, and having torn them from the sea of concupiscence, bind them to Christ. Fourth, let the speech of the lips be like a scarlet ribbon, which is of the color of blood, that is, be tinged with the blood of Christ, which the preacher drinks daily in the sacrifice of the Mass, so that with Paul he may preach not himself, but Christ crucified: thus Theodoret, the Nyssen, St. Thomas, Cassiodorus, Bede, Anselm and St. Ambrose in Psalm 118, sermon 18, verse 4, who says: "As a scarlet ribbon thy lips, because in cochineal there is the appearance of fire, and the blood of the Lord's cross shines forth. Scarlet lips of the Lord, which spoke of his own passion." Hear Theodoret, who thinks there is an allusion to Rahab's thread, as I said, thus he says: "The bridegroom beholds this sign in the mouth of the bride, as if placed in a window, saying: As a scarlet thread thy lips, as if to say: Thy mouth has drawn its color from my blood, and utters words of truth, by which listeners are as it were captured and bound by a certain thread: for thy speech soothes them and holds them, and does not permit them to depart, but compels them to serve thy lips." To this Aponius adds his view, who considers preachers to be likened to the scarlet cord: "Because," he says, "what they preach, they confirm by the testimony of martyrs," so that he who does not believe the law, which promises eternal life to those who obey it, may believe by the testimony of martyrs who shed their blood for it, and thus by this cord as it were they bind the unbelievers. Again, let the discourse be like a scarlet cord, that is, let it be red, nay burning with charity, so that it breathes and exhales nothing but the love of God and neighbor, so that whatever it speaks with the mouth may proceed from a heart of charity: thus St. Gregory, Cassiodorus and Bede. Hear St. Gregory: "These same preachers are called the lips of the Church, because truly through them the precepts of life are spoken to the people, who are rightly called a cord, because while they restrain fleeting thoughts in the hearts of men by their preaching, as it were they repress scattered hair lest it flow immoderately. But what is it that they are compared not merely to a cord, but to a scarlet cord, except that by scarlet the flame of charity is understood, with which they burn and by which they kindle others? Through whom the eloquence of the holy Church is sweetened: because while they do what they say, they set forth their preachings to men as it were as savory food." Wherefore let the preacher strive to unite those who are divided and at discord among themselves and with God by mutual love, and to bind them as with a cord: for this is one of the first duties of a preacher, thus Nyssenus, hom. 7, who reading with the Septuagint, "a scarlet cord thy lips," thus explains it: "By a cord is signified concord and charity, so that all in the cord is one and the same chain woven from diverse threads; but by scarlet is looked upon the blood of Christ, by which we are redeemed, inasmuch as she may have this confession in the mouth of him who redeemed us by his blood." Again, three Anonymous writers in Theodoret consider the cord to denote the measure of discourse: for this must be measured by the measure of his prudence, just as we measure the length of things by a cord; which if it be done, the eloquence will be sweet and becoming. On the other hand, Psellus asserts that by the cord, that is by silence, the mouth must be closed: "By the cord," he says, "understand the gift of silence; but by becoming eloquence, divine preaching, as if it were said: You so excel in the grace of taciturnity, that nothing superfluous, nothing absurd may fall from your lips; for if ever you wish to speak something, which pertains to the promulgation of faith and doctrine, you speak it."
AND THY SPEECH IS SWEET. "Deservedly," says Richard of St. Victor, "to a devout soul the speech is sweet and delightful, pleasing and edifying, because it proceeds from charity and flows from the fountain of grace: for it tastes that the Lord is sweet; whence the sweetness which it experiences, it pours forth, and the fullness which it enjoys, it utters: because the heart is filled with spiritual delights, it utters forth a good word of sweetness, consolation, instruction, admonition. The treasuries of the heart are full of these riches, uttering forth from this gift of grace into that, from this spiritual meditation into that." The lips of a holy soul are like a scarlet thread, when they pour forth burning prayer to God: therefore the scarlet thread is prayer, first, because like scarlet it is red and burns, both by the blood of Christ, through whose merits it asks to be heard; and by love and desire of the thing which it seeks to obtain: for prayer ought to flow from the inmost heart and the affection of the heart, and to burst forth from the heart into the mouth and lips. Secondly, just as a thread covers, adorns and binds the head, so prayer adorns and protects the mind, and restrains it from earthly thoughts, and binds it to God and Christ, so that the one praying through the lips appears as it were to kiss God, and to embrace him, and as it were to bind and constrain him, that he may grant what he himself asks. For God is nourished and delighted by the devotion, humility, love, and efficacious ardor of those praying, and rejoices to be bound as it were and constrained. "This power is pleasing to him," says Tertullian, On Prayer; whence to him their speech is sweet, pleasing and beautiful. Thirdly, just as a scarlet thread is bound under the neck by a scarlet cord, so prayer is bound by charity, that it ask nothing except what the charity of God, or of one's own soul or of neighbors demands: for charity is as it were a cord binding and uniting to itself both all other virtues and all other men, and God himself. Hence the Chaldean translator renders it, and the lips of the high priest made supplication in prayer on the day of atonement before the Lord, and his words turned away the sins of Israel, which were similar to a scarlet thread, and whitened them as clean wool. Let the lips therefore of a holy soul, which is the bride of Christ, whether speaking with God or with neighbors, be scarlet, that is red and coral-like, namely full of charity, so that not so much they themselves, as love in them, and charity itself through their mouths appears to speak. "In thy lips," says Rupert, "is confession and beauty; in thy lips is holiness and magnificence. She was mute to God, but thou hast magnified the Lord with a most ardent mind, with a most sweet voice, and this is the scarlet thread, because charity is fiery, by which well bound with it thus thou hast adhered to God, that thou art one spirit with him. Hence thy speech is sweet, because namely out of the abundance of the heart the mouth speaks, and the sweetness which abounds within, the speech which overflows without tastes." Then explaining the cord of Rahab mystically, and adapting these things to the Blessed Virgin, he adds: "Behold Rahab the harlot, sweet in thy speech, bound the scarlet thread, or scarlet cord, in her window, a sign of her faith, that she received and saved the messengers of Joshua or Jesus; while the Church, once a sinner and foul with the harlotry of idolatry, thy sweet speech, by which thy soul magnified the Lord, continually resounds as a pledge of her salvation, and the whole evangelical doctrine, in which thy lips without doubt confirmed the apostles themselves, she always preaches with entire faith. And from every soul whatsoever holding different views to unity by thy preaching she constrains, that all may say the same thing, and she does this in charity and faith not feigned, it is true to say, that her lips are like a scarlet thread, but in this grace thou art incomparable to all others after me, thy beloved, to whom the Spirit specially says in the Psalm: Grace is poured forth in thy lips," Psalm 44:3. Finally, the lips of the Blessed Virgin are thus depicted by Nicephorus from St. Epiphanius, lib. II Hist. cap. 23: "Lips blooming and full of the sweetness of words." And a little before: "She was in all things honest, grave, speaking very few things and those necessary, easy to listen, and most affable, showing honor and veneration to all, etc., she used a becoming freedom of speech toward all men, without laughter, without disturbance, and without anger especially."
AS A FRAGMENT OF A POMEGRANATE, SO ARE THY CHEEKS, BESIDES THAT WHICH LIETH HID WITHIN. For fragment in Hebrew it is פלח pelach, that is, a division, part, piece, fragment: wherefore less correctly Aben-Ezra (and the ancient Spanish interpretation of the rabbis, as Sanchez says) interprets not a fragment, but a flower of the pomegranate, which is exceedingly red, and appears as a most beautiful circle of redness: because he himself reads for pelach פרח perach, that is, a flower. The pomegranate is a pomegranate tree: it is called punicum because it was brought from the Phoenicians, that is, from Carthage; pomegranate, from the grains with which it is filled in abundance, or because it abounds in the kingdom of Granada; whence Pliny, lib. XIII, cap. xix: "Concerning Carthage," he says, "the pomegranate claims the name for itself (Africa), some call it pomegranate." The manner in which reddish pomegranates are made, Cassius Dio relates, lib. X, cap. xxxiii. For cheeks in Hebrew it is רקה racka, which Luysius, Vatablus, Genebrardus and others translate as temples, because they are delicate and thin: for the root ק rac signifies to be made thin. But better Our [translation], the Septuagint, Symmachus and others translate cheeks: for these are soft, thin and delicate. These are first round, secondly they swell, thirdly they are red.
AS A FRAGMENT OF A POMEGRANATE. The Septuagint, ὡς λέπυρον, that is, as the rind of a pomegranate, and thus some codices of the Vulgate read, as the Complutensian, and thus all read in cap. vi, 6. Whence it is clear that the cheeks are compared not so much to the grains as to the rind of a pomegranate. Yet he says fragment, both because one part of a pomegranate is red, another truly is green; but the cheeks are red only, not green; and because a fragment besides color also exhales the sweet odor of the grains hidden within, as Rupertus says; and because for cheeks, the Hebrew and Septuagint have cheek in the singular; but one cheek can only be compared to a fragment, that is, to half of a pomegranate fruit, or rather a fragment is called the rind itself, because it is divided from the pulp and as it were broken; thus a fragment of nuts is their rind itself: for this must be broken, so that the kernel hidden beneath it may be taken and eaten. In a similar way, Job. xli, 15, in Hebrew פלח תחתית pelach tachtit, that is, a lower fragment, the lower millstone is called, which is called meta, because it is divided from the upper stone, which is called catillus, and as it were broken. Wherefore Philo of Carpathus reads in this place, as the rind of a pomegranate thy evil, on account of that which lieth hidden in thee. Hence cheeks in Greek are called μῆλα, that is, apples, because they are similar to pomegranates, says Nyssenus, because they bulge forth like round apples, says Pollux. For greater is the shame and internal modesty than the redness and external shame of the cheeks proceeding from it. He spoke a similar thing concerning the eyes in vers. 1. See the things said there. For as the beauty and vigor of the eyes flows from the heart and from the mind, so also of the cheeks. Cheeks like a fragment of a pomegranate, purple, signify the shame, chastity and virginity of the Church, both literal, such as is in virgins; and mystical, which consists in undefiled and chaste faith, hope and charity, such as is in all the faithful, as I shall soon say from St. Augustine: for the virgins of the Church represent the beauty and adornment of the Church, as the cheeks make the beauty of the face and of the whole person. Wherefore virginity and celibacy flourished wonderfully in the primitive Church, because the apostles earnestly commended it to the faithful, indeed they underwent martyrdom to defend it: St. Peter, St. Paul, St. John, St. Matthew, St. Clement and very many other leaders of the Church, as I have said elsewhere. Hence also almost all the Fathers wrote most ample praises of virginity in whole books, as St. Basil, St. Ambrose, St. Augustine, St. Jerome, St. Athanasius, Tertullian, St. Cyprian, St. Chrysostom, St. Gregory of Nazianzus. The cheeks therefore purple like a pomegranate signify the modesty of virgins: for this is their purple, for them there is no more honorable color than that which is born from shame: thus Nazianzenus, oration Against women adorning themselves: "The only," he says, "color lovable in a woman is, namely that redness which shame produces;" and oration II On the Praises of Gorgonia: "That one redness pleased," he says, "which shame brings; one whiteness, which abstinence brings: for he left paints and cosmetics and living pictures (these indeed he calls masks, because a painted woman is masked) to stage performers and common women, to whom it is a reproach and shame to blush. Solomon signified the same thing by another likeness of a turtledove, cap. 1, vers. 10, saying: "Thy cheeks are comely as the turtledove's." See the things said there: for the chastity and virginity of Christian faith and the Church have always been wonderfully dear to the heart and care, for he who keeps chastity keeps also faith; but he who falls away from chastity easily loses faith also. Those examinations of virgins in Thebaid, Egypt, Syria, Rome, Africa, Greece, concerning which Palladius, Theodoret, Cassian, Sophronius and Baronius in the Ecclesiastical History speak. Hear St. Cyprian, On the Dress of Virgins: "That is the flower of ecclesiastical offspring, the ornament and adornment of spiritual grace, a joyful disposition, a work complete and incorrupt of praise and honor, the image of God corresponding to the sanctity of the Lord, the more illustrious portion of the flock of Christ. The Church rejoices through them, and in them the glorious fruitfulness of the mother Church flourishes abundantly, and the more that abundant virginity adds to its number, the more the joy of the mother increases." St. Augustine, On the Holy Virgin, at the beginning: "Christ," he says, "the son of a virgin, the bridegroom of virgins, born corporally in a virginal womb, joined spiritually in a virginal marriage. Since therefore the whole Church is espoused as a virgin to one man, Christ, as the Apostle says: how worthy are his members of honor, which preserve this even in the flesh itself, which the whole preserves in faith, which imitates the mother of her husband and Lord! For the Church also is both virgin and mother. Whose integrity do we consult, if she is not a virgin? Or whose offspring do we address, if she is not a mother? Mary corporally bore the head of this body, the Church spiritually bears the members of that head. In both virginity does not impede fruitfulness, in both fruitfulness does not take away virginity. Therefore, since the whole Church is holy both in body and spirit, yet not the whole is a virgin in body, but in spirit, how much holier is she in those members where she is a virgin both in body and spirit!" The same author, in book II of the City of God, chapter twenty-six, teaches that the Romans worshipped a virgin goddess, namely Vesta, with supplication. St. Basil, in the Praise of Virgins, assigns to her these encomiums: "Virgin, an animated vessel of Christ: virgin, the image of chastity; virginity above the law of nature, virginity makes man most like to God, virginity gathers our life from corruption to glory." Hear Gregory of Nazianzus in a poem On the Praise of Virgins, where he scatters these praises upon her: The love of virginity lifts minds to the stars. Virginity is a thing marvelous in every age. Virginity is the renowned part of great Christ. Virginity (of Daniel) was able to encircle the tawny lions. Virginity is adorned with Christ as spouse. The First Trinity is Virgin. A virgin is another angel. The same in Precepts to Virgins: A virgin among men is what a pearl is among rocks, and among the stars of heaven the Morning Star, in forests a leafy branch of olive, a Lily in grassy fields, among birds a dove. The same in a Poem On Beatitude: Blessed is the virginal chorus, which, having cast off the flesh, Pure is not far from the highest Godhead. Moreover, this outward modesty of virgins appears on the cheeks from the inner chastity and purity, which lies hidden in the soul, and this is signified by the word without which what lies within is hidden. For which the Septuagint translates, beyond your silence, or your own; others, within your veil, whence they translate, as a fragment of a pomegranate, so your cheeks within your veil; Symmachus, covered with a covering, for virgins, in order to protect their modesty, cover their cheeks and face with a veil; whence Tertullian calls this veil the wall and rampart of virginity, in the book On the Veiling of Virgins, chapter fifteen: "True virginity," he says, "takes refuge in the veiling of the head, as in a helmet, as in a shield, which may protect its good against the blows of temptations, against the arrows of scandals, against suspicions and whispers, and envy, even jealousy itself;" and chapter sixteen: "Put on," he says, "the armor of modesty, draw around yourself the rampart of shame, build a wall for your sex, which neither lets out your own eyes, nor admits those of others." Hence also Ecclesiasticus, chapter twenty-six, verse nineteen: "Grace upon grace," he says, "is a holy and modest woman." Again, for virgins in place of a veil and rampart are the enclosures of monasteries, which if exactly observed, render them immune from every temptation and danger to chastity, so that, separated from men like angels, they converse continually with God and Christ their spouse in all quietness, holiness and joy; so that they appear to dwell in paradise. In the cloister therefore hidden and concealed lies the piety of virgins, their holiness, prayer, charity, virtue and heavenly life, known to God and angels, just as beneath a fragment, that is the rind of a pomegranate, lies hidden the vinous sweetness and abundant density of its seeds. Finally, Nicephorus teaches that the Blessed Virgin veiled her cheeks, lib. II Hist. cap. xxiii, where he describes the garments of the Blessed Virgin thus from St. Epiphanius: "She was content with garments of natural color, which the holy veil of her head even now shows, and, to say it briefly, in all her things much grace was divinely present." Thus Justus Orgelitanus expounds this passage concerning modesty, virginity and celibacy: "Those," he says, "who adorn the face of the Church, who observe chastity accompanied by modesty." And Aponius, who compares virgins to Christ, who in cap. II is called an apple, and that, as he himself interprets, a pomegranate: "As an apple of a pomegranate, he says, among the woods, so is my beloved among the sons. What tree brings forth from itself a fruit both most beautiful in appearance and most sweet in taste, and sufficiently suitable medicine for the sick: because He who was shown to the world through a virgin for the salvation of men, scattered the flowers of integrity and chastity throughout the whole world. A part of whose beauty, that is a fragment, virginity and continence shows to have, in which the face of the Church of preserved untouched blood is shown most beautiful." And Philo of Carpathus: "By the pomegranate apple, he says, the Church herself and the faithful soul are designated, because as in it many sweeter grains, so also in the bosom of the Church many faithful peoples are contained in the unity of faith; and while many of these bind and give themselves to divine service more strongly than others in such a way that they despise and flee all worldly things, deny their wills, and purge and wash away their vices entirely, and humble themselves, exalt others, while by their examples they nourish and prepare many for God; these like pomegranate apples now ripe and altogether sweet to the taste, open themselves to their neighbors as a healthful food and drink. But there are more and greater things which lie hidden in these than which are set forth to the eyes of the faithful, and on account of this he said: Besides that which is hidden in thee." Moreover, what the Septuagint translates, outside the silence of thee, or thine, Theodoret, the Nyssenus and Psellus judge that silence is commended, which becomes virgins most highly: "Psellus here, he says, brought forth a twofold praise of beauty: for the cheeks of her face being adorned with the purple ornament of modesty, he also commends the beauty of the soul, so that I may be silent, he says, concerning the grace of silence of one cheek of thine." See the sayings of verse 1. Secondly, by the cheeks similar to a fragment of a pomegranate apple Cassiodorus, St. Gregory, Philo and Bede understand the patient and the martyrs: for these are reddened by their own blood like the rind of a pomegranate apple, but when the apple is broken the inner whiteness of the grains appears, because after death they shine forth with miracles. Add that many virgins have purpled virginity with their blood. Thus also St. Ambrose, lib. III Hexam. verse 13, hear him: "Pomegranate apples flower quickly, and cannot bear fruit, unless remedied with suitable rains they are cultivated; often the inner juice vanishes, and its appearance is beautifully presented outwardly. Which is not undeservedly compared to the Church, as you have it said in the Canticles: As the rind of a pomegranate apple thy cheek; and below: "The vine flowered, the pomegranate apples flowered: for the Church presents the good splendor of faith and of confession, beautiful with the blood of so many martyrs, and what is more, endowed with the blood of Christ, at the same time preserving many fruits within itself by the use of this fruit under one fortification, embracing many works of virtues: for the wise one conceals many works in spirit." Beda urges it as a fragment: "because, he says, the more it happened that she (the Church) be broken, the more clearly is it shown what grains of virtues she embraces under one covering of faith. For while the apple is still whole the grains cannot be seen, but when it is broken, how innumerable they are becomes clear." That saying of Prudentius is true: "The number of martyrs has always grown from every hail." And that of Tertullian, Apolog. at the end: "Your cruelty is rather an enticement to the sect; we become more numerous, as often as we are winnowed by you; the blood of Christians is seed." For, as St. Cyprian teaches, lib. IV, epist. 3: "Martyrs excel in the teachings of morals; Confessors, in the beginnings of virtues." Hence St. Augustine explaining that passage, Psal. LXVII, 28: "The princes of Juda their leaders (that is the martyrs, he says: for Juda is confession): for martyrs hold the highest place in the Churches, and excel in the apex of holy dignity." Thirdly, Cassiodorus and Bede understand by the cheeks the preachers, because, as they say, while they announce the passion of Christ, they exhibit as it were a blush outwardly; but when they demonstrate how great a benefit to our redemption has come from it, and that man through the passion of Christ has merited not only to be justified from sins, but also to attain fellowship with God, it is as it were white, which lies hidden within: for indeed the Punic apple, when broken, shows redness outwardly, but whiteness inwardly; and because these men venerate with reverence the memory of the passion of Christ, and are not ashamed of His cross, according to that counsel of the Apostle, II Timothy I, verse 8: "Be not ashamed of the testimony of our Lord (that is, the cross of Christ), nor of me His prisoner:" for the blush of shame, which is poured forth on the cheeks from one's own blood, they themselves are suffused with the blush of their Redeemer. Thus they, and likewise St. Gregory. To this is added the Chaldaic version: And the king, it says, who was the prince of them, was full of precepts like a pomegranate, except for the prefects and princes, who approach the king, who are just, in whom there is nothing evil. Furthermore, St. Gregory gives the reason why priests and preachers are called the cheeks of the Church, in XIII Morals, chapter xi, saying: "For the face of Holy Church are those who, placed in positions of rule, appear first, so that from their appearance there may be honor to the people, even if something deformed lies hidden in the body;" whence he concludes how shameful it is if they themselves dishonor the Church by their wicked morals, and how greatly they sin who detract from them and cast infamy upon them. The honor and dignity of priests, therefore, just as their disgrace and dishonor, is the honor or disgrace of the whole Church. By cheeks similar to a fragment of the Punic apple, first, is signified shame, continence, temperance, gravity and austerity of a holy soul, first, because, as Nyssen says, homily 7, just as the rind of the Punic apple preserves and nourishes the sweetness of the fruit contained in it, so the continent, austere and harsh life is the guardian of the goods of temperance: thus also three Anonymous writers in Theodoret, whom hear: "Your cheeks are like the rind of the Punic apple, so that you are lovers of severity and removed from all dissolution, even when you do not remain silent. Although pleasantness is accustomed to be present in gatherings and in many conversations, you nevertheless, on account of your temperance in them, restrain what is profuse and dissolute." Secondly, St. Anselm understands by it the saints who suffer persecutions, because, he says, like such a fragment, which is red outwardly, but white inwardly, they are outwardly worn down by many persecutions, and are vile to the world, but inwardly they are found to be white: by those words: "Apart from what lies hidden within," the intention is commended, which is far more beautiful: thus Anselm. To this is added Richard of St. Victor, who by the blush of the cheeks understands the soul, which does not refuse to blush for Christ, but willingly suffers for Him reproaches, ignominies, poverty, sorrows: because all these things are but a fragment, a small portion, if compared with the reproaches and sorrows of Christ, for Christ was the whole Punic apple, because He was wholly red with punishment, and there was never sorrow like unto His sorrow. Such therefore, according to the sanction of Christ, to him who strikes one cheek boldly offer the other, Matthew v, 39. Thirdly, the same Richard understands by the rosy cheeks the blushing from sins, which is covered by the shell of humility not whole, but in fragments, because although the penitent tries to hide it, yet through the cracks and fragments it betrays itself and bursts forth. Finally, St. Chrysostom, homily 8 from various places in Matthew, thinks that almsgiving done in secret is noted here: "Of this faithful work of almsgiving," he says, "under the silence of religious taciturnity, Solomon, praising the Church, once testified, saying: Thy cheeks are comely as the turtle dove's, on account of thy taciturnity; this taciturnity, namely, of which the Lord says, Matthew vi, 3: Let not thy left hand know what thy right hand doth: for the pomegranate is indeed the proper symbol of charity, whose rind represents external beneficence, the pulp of the grains internal love: of which more below. Aponius thinks that by the two cheeks are noted the two Marys, who were the principals of virgins: the first is Mary the sister of Moses in the Old Testament, the other is the Blessed Virgin in the new, who first began, he says, to make the cheeks of the Bride of the Church wonderful, by preserving integrity, and the Blessed Virgin as it were a rind contained the most noble fruit, namely Christ, within herself: for her virginity was not sterile, but fruitful, as I said at the beginning from St. Augustine. More fully Rupert: "A fragment of pomegranate," he says, "both reddens and smells more than the whole pomegranate: so thou art both singularly modest, and by good reputation thou shalt profit many in good example. But what is it to say: Except that which lies hidden within, unless as if he said: And that which lies hidden within in conscience is more praiseworthy? O truly praiseworthy modesty, where both within the conscience is pure, and without the face is modest! for where there is something by which the mind may blush, it is not so praiseworthy if a blush suffuses the visible face. Therefore thy modesty, what is it but the highest religiousness? And this virtue without doubt ought to have been compared to the pomegranate, because it is gracious to the eyes of beholders, and sometimes by its silence builds up no less than the word of preaching." Rupert adds that this was represented in the vestment of the priest, in which pomegranates were mixed with bells, Exodus xxviii, 33: "For the pomegranate in the midst of the bells is a religious and laborious silence, especially of the female sex in the society of faith or of the teaching of preachers, such as thou wast especially, Virgin of virgins, in the aid; or even in the governance of the preaching apostles, whose words, though they are not read or heard where they preached, yet their works or merits are not unknown, no less, indeed greater than the tinkling of preachers."
4:4
Septuagint, all the darts of the mighty: for it was the custom of old that princes would hang shields and arms from towers, both for ornament and for strength. Solomon placed the same in the house of the forest of Lebanon, III Kings x, 16; this is plainly attested by Ezekiel, cap. xxvii, 10, where speaking of the garrison of Tyre: "The Persians, he says, and the Lydians, and the Libyans were in thy army, thy men of war: they hung up the shield and the helmet in thee for thy ornament. The sons of Arad were in thy army upon thy walls round about: moreover the Pygmies also that were in thy towers hung up their quivers round about thy walls." The gentiles did the same, as is clear from that passage of Virgil, Aeneid 1: Either Capys, or on the high sterns the arms of Caicus. And lib. X: To pray for peace with hand, to stretch forth arms on the sterns, where Servius teaches the same thing. The Tower of David, either it is the citadel of Sion, as Rupert wishes, which David wrested from the Jebusites and made the capital of the kingdom; or rather that higher, more beautiful and stronger tower, which David built near the citadel of Sion, so that he might fortify it on the side of Mello, or the Tyropoeon, as well as the city of Jerusalem subject to it, as is sufficiently indicated in II Kings v, 9. Whence Adrichomius in his Description of Jerusalem, num. 170: The Tower of David, he says, fortified and very lofty, which in the corner of two chasms, on the brow of a steep rock, built from squared stones indissolubly compacted with iron and lead by King David, whose singular strength and excellent beauty are brought forth by Solomon for the commendation of the bride of Christ, which is the Church, when it is said: "Thy neck is as the tower of David." The same Adrichomius then exhibits in the image of Jerusalem to be seen with the eyes near the Gate of the Fish on one side, and on the other near the Sepulchre of David and the kings of Judah. Thus also Brocardus, cap. vii, num. 43, William of Tyre, lib. IX of the Holy War, cap. iii; indeed he seems to have remembered it, Esdras, lib. II, cap. iii, vers. 25, where he calls it the tower which stands out from the house of the king... "A thousand shields hang from it, all the armour of the mighty;" and these also can be called bulwarks, as our translator renders it. Sixthly and most rightly, our translator renders it, with bulwarks, for Aquila also translates εἰς ἐπάλξεις, that is into genuine bulwarks, pinnacles, or gables; and Symmachus translates εἰς ὕψη, that is into heights, says Theodoret: for pinnacles fortify the tower and exhibit the form of mouths. Others derive talpiijoth from תל tel, that is strong, elevated, high, and פיות piijoth, that is mouths; which rightly suits pinnacles, between which intermediate gaps or fissures like mouths lie between. Others understand by mouths the two chasms between which the Tower of David was situated, as I said from Adrichomius. Nyssen adds, homil. 7, who retains the Hebrew talpiijoth, which the Septuagint retains, interpreting it as bulwarks, whether these were pinnacles or walls or something else. For a thousand shields, as the Hebrew has, St. Ambrose in Psalm. cxxi, serm. 4, reads a thousand gates; but he seems to have had a faulty codex and to have read θύρεοι, that is gates, when the Septuagint read θυρεοί, that is shields, which are so called because they are broad and similar to gates. Moreover a shield is the emblem of warlike strength; whence on the shield of Agamemnon, as Pausanias testifies, was engraved a lion with this motto: I terrify this is of men, and whoever bears this is Agamemnon. For armour in Hebrew it is שלטי scilte, which elsewhere our translator and others render as pelta or shield; whence also the German schilt is the same as shield. Because however the shield preceded here, our translator renders it better as armour: for the Septuagint also translates βολίδες, that is darts or missiles, for with these soldiers שלטי schaleta, that is rule over enemies; the Syrian however translates, all the mighty princes: for from שלט schalat, that is to rule, the sultans are called, that is princes ruling widely.
THE FIRST SENSE, PROPERLY UNDERSTOOD, Concerning Christ and the Church. Solomon, chapter 1, verse 10, compared the neck of the bride to jewels; whence there he signified by the neck the obedience of the Church; but here he compares the neck to the tower of David, beautiful and equally fortified: wherefore here by the neck, says Titelmann, he denotes the invincible strength of the Church, fortitude and constancy, by which she most powerfully resisted both tyrants and heretics and all persecutors, indeed she overcame and subjugated them all: for the strength of oxen, horses and animals consists in the neck and cervix. The neck therefore is a symbol of strength, likewise of confidence, courage and boldness; whence that passage in Psalm 128, 4: "The Lord who is just hath cut asunder the necks of sinners." celsa. Genebrardus adds that this is the tower of which Micah says, chapter 4, verse 8: "And thou, O tower of the flock, the stronghold of the daughter of Sion, unto thee shall it come" the Lord: but what that tower is I have said elsewhere. To this tower therefore he compares the neck of the bride, because it was like it in being tall, round, robust and strong; perhaps also this tower had the appearance of a neck, for it lay beneath the citadel of Sion, as a neck to the head; but it stood out to the city of Jerusalem, which is called the daughter of Sion, as a neck to the other members subject to it; whence St. Ambrose in Psalm 118, octave 4, verse 7: "He built that tower of David, and upon the walls he built high places, that it might be both for protection and for ornament: for protection, because it foresees the enemy and drives him out; for ornament, because it not only stands out among the humble, but also among the high things it stands supreme." Wherefore less precisely R. Solomon, Luysies, Sotomajor, Delrio and others by the neck understand the whole upright stature of the body of the bride, as if to say: As the tower of David excels other towers, so thou, O bride, dost surpass other women in tall and beautiful stature. For "with bulwarks," in Hebrew it is לתלפיות letulpiijoth, which various ones translate variously: first, the Septuagint and the Syriac and Arabic following it, retaining the Hebrew name as if a proper place name, translate it, in Talpioth. For "armor" in Hebrew it is שלטי scilte, which elsewhere Our translation and others render, a pelt or shield; whence also the German schilt is the same as a shield. Because however a buckler preceded here, Our translation renders it better as "armor": for the Septuagint also translates it βολίδες, that is, javelins, or missiles, for with these missiles soldiers שלטי schaleta, that is, dominate enemies; the Syriac however translates it, all mighty princes: for from שלט schalat, that is, to dominate, the sultans are called, that is, princes ruling widely. Solomon and Aben-Ezra, deriving talpiijoth from אלף alaph, which in the Piel means to teach, translate it, doctrine and monuments, because that tower, as a lighthouse to sailors showing the harbor, to those passing by showing the way into the city; hence the Zurich Bible translates it, for the use of directing men, for thus the Church shows to the faithful the way to heaven, as Vatable explains; or because it was constructed with remarkable work and art, it would teach the manner of constructing a tower and citadel, and would exhibit its idea and form to those beholding it; or because in it were monuments of those who had accomplished something heroic, as Philo testifies in his Legation to Caius. Third, Marinus in the Lexicon derives talpiijoth from תל tel, and פיות piijoth, that is, a heap or pile of mouths, which is the plural from os, oris: it signifies therefore very great buildings made from hewn stones in such a manner, which is commonly said in Italian, fatti a diamanti, that is, of adamantine figure, which is, so that stones are squared in such a way that they end in a point and cone, and thus they do not yield to the blows of engines, but elude and repel them laterally, such as are the foundation of the Palace of St. Third, Marinus in the Lexicon derives talpiijoth from תל tel, and פיות piijoth, that is, a heap or pile of mouths, which is the plural from os, oris: it signifies therefore very great buildings made from hewn stones in such a manner, which is commonly said in Italian, fatti a diamanti, that is, of adamantine figure, which is, so that stones are squared in such a way that they end in a point and cone, and thus they do not yield to the blows of engines, but elude and repel them laterally, such as are the foundation of the Palace of St. Mark in Venice, and the Palace of the Cardinal of Este in Ferrara. Fourth, others in Pagninus interpret talpiijoth as the stones of the tower, hewn in the likeness of a mouth. reus talpiijoth thinks it said, as if לתלוח ביות lithloth piijoth, that is, for suspending mouths, that is, edges of swords, namely the swords themselves, as if they were in the tower standing out as hooks, from which swords would hang, according to what follows: plicat concerning the praises of the ancient Roman Church, by the tower, shields and bulwarks, he thinks are denoted the victory of the martyrs, and the admirable holiness of the ministers of the gospel in persecutions. Hear St. Gregory, who understands these things concerning preachers: for both pontiffs are heralds of the gospel, and they preach and propagate it everywhere either by themselves or through priests ordained and sent by them: "Rightly, as the tower of David is called the neck of the holy Church, because holy preachers coming from afar keep watch against the enemies of the holy Church, and resist strongly if they attempt to harm anything in the Church, and freely despising earthly things, they contemplate heavenly things. The neck therefore is so called on account of the watching against enemies, but they are called towers on account of their strength, and on account of the lofty contemplation of heavenly joys." Then he proceeds with the rest in order thus: "Which tower is rightly said to be David's, because David is interpreted as strong of hand, by which Christ is signified, whose it is to do whatever is strong and exalted. Concerning which it is added: Which is built with bulwarks: a thousand shields hang from it, all the armor of the strong. The tower of David is said to be built with bulwarks, because holy preachers are armed with miracles against adversaries, if it be necessary. But against vices they fortify themselves with shields, because lest they succumb to spiritual enemies, they defend themselves with virtues. In which all the armor of the strong hangs, because whoever wishes to resist strongly the wedges of enemies, sees in them examples by which armed, he is able to overcome enemies strenuously. But a thousand here is put for perfection, because in the number of a thousand all perfect numbers are completed." The apostolic see therefore is as it were a lighthouse of the Church, so that those sailing forth from it in this sea of life may recognize the true Church, which leads its faithful to God and happiness; its bulwarks; with extended neck." And that saying of Horace, Epistle 13: fierce with untamed neck. That saying of Cicero, On the Nature of the Gods: "You have imposed upon our necks eternal dominion:" thus Philo of Carpathus and from him Delrio; The neck, he says, of the Church is the pillar of faith, by which it joins the Church to Christ the head: this is similar to the tower of David, from which hang many shields and arms, which adorn and decorate it, just as a torque and necklaces adorn the neck. Hence the Apostle, II Timothy iii, 15, calls the Church "the pillar and ground of truth:" for a pillar is similar to a tower, indeed it is sometimes truly a tower, such as are at Rome the columns of the emperors Trajan and Antoninus: for these are so wide that scarcely six men can embrace them with their arms, and they are hollow inside and so spacious that by a spiral staircase and steps, as in a tower, one ascends from the bottom to the top. Again, by the neck and tower are signified the bishops, doctors, pontiffs (who are called bishops, that is watchers from towers), who are always in battle fighting for the defense of the holy Church, says Cassiodorus, and especially the Roman Pontiff, the vicar of Christ, because just as the neck is in the middle between the head and the members, connecting those to the head, and just as the head through the neck pours spirit and life into the members, and carries food into the stomach: so the Pontiff is as it were in the middle between Christ and the other faithful; and Christ as the head, through the Pontiff as the neck, derives his doctrine, government, strength and spirit into the faithful, connecting them to himself. This is what Christ promised to St. Peter and his successors, Matthew xvi, 18: "Thou art Peter, and upon this rock I will build my Church, and the gates of hell shall not prevail against it. And I will give to thee the keys of the kingdom of heaven," and, Luke xxii, 32: "But I have prayed for thee, that thy faith fail not: and thou, being once converted, confirm thy brethren." Hence also St. Paul, Galatians ii, 9, calls St. Peter, James and John as apostles and presidents the pillars of the Church. In them therefore is talpiijoth, that is true doctrine, monuments of ancient faith, the sublimity of supreme power, and the suspension of shields, because other faithful depend from them, and with gaping mouth as it were they await the spiritual food of the soul. Some understand by a thousand shields the protection and guardianship of many angels, who protect the Pontiff and the Church, likewise all the defenses of divine protection, says Cassiodorus, likewise the examples of the saints, moreover the cross of Christ, says Aponius. Wherefore just as the neck adheres to the head, and draws all its strength from it, so let the prelate and pontiff adhere to Christ, and be familiar with him through prayer, so that he may draw from him prudence and strength for teaching: for as Paul says, Hebrews v, 1: "Every high priest taken from among men is ordained for men in the things that pertain to God." And Moses, Deuteronomy v, 5: "I was the mediator and stood between the Lord and you at that time, to announce to you his words: for you feared the fire, and went not up into the mount." Wherefore Moses in doubtful matters went to the tabernacle, and consuled God, and was instructed by him what was to be done. Hear St. Gregory, II part. Pastor. cap. v: "Let the ruler be compassionate to individuals, suspended above all in contemplation, so that through the bowels of piety he may transfer to himself the infirmity of others, and through the height of speculation may himself also transcend by desiring invisible things, lest either seeking high things he despise the infirmities of his neighbors, or being suited to the infirmities of his neighbors he abandon seeking high things." And cap. vi: "Let the ruler be a companion to those acting well through humility, raised up against the vices of the delinquent through zeal for justice; so that he may prefer himself to the good in nothing, and when the fault of the wicked demands it, let him straightway acknowledge the power of his office; so that both with honor suppressed he may count himself equal to his subjects living well, and toward the perverse may not fear to exercise the laws of righteousness." Thus through the neck and tower of David, the prelates and doctors of the Church are understood by Cassiodorus, St. Gregory of Nyssa, Philo, Psellus, Bede, Aponius, Anselm and Richard of St. Victor. Hence also the Chaldean translator renders it: And he who is prince of the school, who was your strong master in justice, and master of good works, like David king of Israel, and by the word of his mouth the world was built, and in the teaching of the law, in which the people of the house of Israel labored, the people trusted, and he conquered in war, as if they were holding in their hands all kinds of strong weapons. Moreover Nyssa gives the example of St. Paul: "Such a neck," he says, "was Paul, who indeed bore the name of the Lord, made a vessel of election to the Lord, and the head was carefully fitted to him by God, so that whatever he said, it was no longer he himself speaking, but his head speaking, as he indicated to the Corinthians, that Christ is he who speaks in him, and who directs the word of truth by the Spirit. By these divine utterances the fruits became altogether sweet, so that he who through himself nourished the whole body with those divine teachings." Symbolically, Justus Orgelitanus and St. Gregory, homil. 17 in Ezech., understand by the tower of David Holy Scripture, from which the panoply of arms is sought to overcome all errors and wicked customs.
THE SECOND PARTIAL SENSE, Concerning Christ and the holy soul. First, the mystical neck of the holy soul is prayer, thus Theodoret and three Anonymous writers in Theodoret, and this fittingly, first, because just as the neck is raised on high, so prayer lifts the mind from the earth to God in heaven; in it therefore is talpiijoth, that is, the suspension of the mouth and mind, or the sublimity and elevation of the soul in God. Second, just as through the neck the spirit is drawn to the interior to be refreshed and strengthened, so through prayer we draw the spirit of God, which may refresh the heat of concupiscence and animate and strengthen the mind; whence the Psalmist, Psalm 118, verse 131: "I opened my mouth, and drew in spirit: because I desired thy commandments." Third, just as a tower fortifies a city, so prayer fortifies the soul; and just as a tower is fortified with battlements, shields and arms both defensive and offensive, so the battlements of prayer are virtues, which protect it and inflict a wound on the enemy, such as constancy and fortitude; shields truly are those which receive and repel the enemy's darts unharmed, such as humility and patience; finally in it is all the armour of the strong, that is, every kind of arms, namely every species of graces and remedies, which God suggests to those who pray, so that strengthened and made strong by them, they may not only repel any enemies whatsoever, but also drive them back and overcome them. Wherefore Cassian, Climacus, Sophronius and others unanimously and constantly teach that prayer is the most efficacious remedy against all temptations of the flesh, the world and demons. Do you want examples? Take them. From this tower of prayer Esther against the power of Ahasuerus and his edict: from this Judith against the leader of the Assyrians Holofernes, and from this countless others; from this finally Christ armed proceeded to the hard struggle of death. Protected by this the Maccabees, few in number, obtained glorious victories over innumerable hosts of enemies; when they are said not to have sent it before, they received a grave blow from the enemies; first, 1 Maccabees 5, 33 from Antiochus Eupator: again in the same place, chapter 13, 18, where Judas Maccabeus was slain. Thus Sanchez. Second, St. Ambrose in Psalm 118, sermon 4, verse 4, by the turreted neck understands the constancy and loftiness of the holy soul: "The neck, he says, raised up to God, and suited to the yoke of Christ, which is bent by no enticement of earthly things, just as Christ's rules are a tower, to which Nebuchadnezzar cannot impose his yoke: for that David with a strong hand built that tower, and above the walls built high places, so that it may be both a help and an ornament: a help, because it foresees and repels the enemy; an ornament, because it not only stands out among humble things, but also among lofty things. Yet in such a way for help or ornament, if it have in itself the dogmas of the Word, as it were certain ornaments of trappings, let it also have the darts of mighty prophets which are directed against every one that exalteth himself in height by certain arms of faith." To this Theodoret adds, who by the turreted neck understands the mind, or reason, which contemplates lofty and heavenly things, whose shields and panoply are the prophets and apostles. And more clearly three Anonymous writers in Theodoret: "Just as a tower, they say, David is the interior tower of your mind in action, then in contemplation especially the excellent reason, which by divine virtue built upon battlements, that is upon the adversary's temptations; it is raised up however through knowledge to the height of contemplation. For David signifies strong of hand, and keen of sight." But what was said: Which is built in talpiijoth; Aquila indeed translated it, upon battlements; Symmachus however, in height. Wherefore it is signified that the bride's reason overcomes the enemy's counsels in action, but in contemplation is raised to the sublimity of true knowledge. of sublimity. Third, John the Carmelite understands by the neck and tower charity. For, first, he says, just as the neck is lofty, so charity is the most exalted of all virtues and most erect toward God. Second, just as the neck sustains the head and connects it to the members, so charity unites Christ to the soul and binds it, so much so that Christ is not bound to the soul by the bonds of the other virtues unless by the single bond of charity. Third, just as the neck has an artery through which spirit is admitted into and flows into the viscera, so charity has grace through which it draws and attracts spirit from heaven. Fourth, just as the neck has a throat through which food is passed into the stomach, so charity opens mystical throats: for it always hungers and does not shrink from any kind of labor, but consumes all difficult things like a vehement fire consuming wood cast upon it. Fifth, the neck rises above the shoulders and bears burdens upon them; so charity has broad shoulders with which it strongly sustains and bears the difficult habits of neighbors, injuries, persecutions, tribulations, and all the burdens of this life. In like manner charity is similar to a tower or fortress, both on account of its height and on account of its firmness and strength: for those who dwell in this fortress acquire a certain truly divine power by which they become most invincible, as Paul frankly confesses of himself, saying in Rom. viii, 35, neither death, nor life, nor other such bitter enemies can he be torn away from the charity of God. The evangelical counsels are bulwarks, which are observed most vigilantly by those who desire the fortress of charity to be safe: indeed, the cultivators of obedience, chastity, poverty, and other counsels, treading in the apostolic footsteps, guard the tower of David most excellently, and from these as from bulwarks they wound the enemy most frequently and render themselves formidable. The shields of charity are humility and patience, with which it receives and repels all adversities; for these depend on charity and as it were proceed from it. All the armor of the strong is the array of the other virtues, which flowing from charity make a man strong and invincible, so that he overcomes and transcends all things and ascends to blessed eternity as victor and conqueror. For all the armor in Hebrew it is, all the shields of the strong, that is to say, manifold and varied patience, which is similar to shields, is in the manner of all armor by which we receive the darts of all enemies and overcome them themselves. Finally, in charity is talpiijoth, that is a heap of eyes, because she divides her love into many as it were eyes, namely into the love of God, the love of neighbor, and the love of herself. Fourth, Rupertus and Gislerius understand by the turreted neck humility and obedience, which is so sublime and exalted that it is conspicuous to all and draws the eyes of all to itself. to itself. Second, like the neck and tower it is round on all sides, that is perfect, continuous and persevering unto death. Third, it is likewise straight through the rectitude of holy intention. Fourth, the bulwarks of obedience are humility, meekness and faith, by which one believes that he obeys God when he obeys his superior, and through him is ruled and directed by God. For God said, Luke x, 16: "He that heareth you, heareth me." Fifth, the shields and arms of obedience are invincible, for the obedient man overcomes all difficulties, temptations, scruples, distrusts: because he rests securely and joyfully in obedience and in the command of his superior, as in God's interpreter. Sixth, it is called the tower of David, that is of Christ, because it reflects and imitates the supreme obedience of Christ: for Christ "humbled himself, becoming obedient unto death, even to the death of the cross," Philipp. cap. ii, 8. Seventh, the obedient man is in talpiijoth, that is in the suspension of the mouth, because he wholly depends on the mouth of his director: wherefore, although he may appear blind as a mole, he is in truth as keen-sighted as an eagle.
THE THIRD PRINCIPAL SENSE, Concerning Christ and the Blessed Virgin. The Blessed Virgin is called and invoked by the Church in the Litanies of Loreto as the tower of David. She is likewise called the neck in the mystical body of the Church: for Christ is its head, the Blessed Virgin is the neck, the other faithful are the members. "The neck," says Hailgrinus, "is the eminence of her sublimity, and it is like the tower of David, that is, built by Christ the true David, so that it might be a refuge and protection for sinners. The bulwarks of this tower are the virtues of grace and the prerogatives by which she protects sinners and defeats the enemy." Our Father Pinellus accumulates several causes and analogies of the neck and the Blessed Virgin, in his work On the Praise of the Blessed Virgin, cap. xvi, num. 8: The most holy Virgin, he says, is called the neck in the body of the Church, not only because, as in place, so also in dignity she is nearest to Christ the head and stands out above the other members, and joins them to the head; but also because all sensitive and motive force flows from the head to the body through the neck, and thus God's mercy is derived through the Virgin to us; and better than through the neck, which has no power of drawing, but is only the way of those things which are sent through it; yet the Mother of God by her merits and prayers obtains God's mercy for us and draws it to us. And just as, if anything is transmitted from the members to the head, it must be transmitted through the neck; so also let us through the Virgin's most pure hands offer ourselves to Christ, saying to him with St. Bernard: "Through you may we have access to your Son, O blessed finder of grace, mother of life, mother of salvation, so that through you he may receive us, who through you was given to us;" indeed the neck is the way of respiration, by which animal life is preserved: it is the way by which food necessary for nourishment and growth of animal life is transmitted: in the neck is the throat, one of the principal instruments for speaking: from the neck hang necklaces and precious things: children grasp their mother's neck out of fear or out of affection; all of which are clearly most fitting to the Virgin mystically. Wherefore St. Bernardine of Siena, t. I, Conclus. 61, art. 2, cap. x: "The fullness," he says, "of grace was in Christ, as in the head flowing forth; in Mary, however, as in the neck transmitting it." And Germanus in his sermon On the Girdle of the Blessed Virgin: "If you," he says, "should abandon us, what will become of us, O most holy Mother of God, spirit and life of Christians? For just as our body has the vital sign of respiration in its operation, so also your most holy name, O most blessed Virgin, which is constantly on the lips of your servants at all times, in all places, and in all manner of life, is not only a sign of joy and help, but also procures and brings about these things." And St. Bernard, sermon 3 on the Vigil of the Nativity of the Lord: "God," he says, "willed that we should have nothing which did not pass through the hands of Mary:" the same, in his sermon On the Aqueduct, gives the reason, namely that God thus willed the mother to be honored: "Look more deeply," he says, "with what affection of devotion he willed her to be honored by us, he who placed the fullness of all good in Mary, so that if there is any hope in us, if there is any grace, if there is any salvation, we should know it flows from her, who ascends abounding in delights." And further: "With all our vows let us venerate this Mary, because such is the will of him who willed to have all of us through Mary." Furthermore, Rupert understands by the tower the humility of the Blessed Virgin, for this exalted her like a tower reaching to heaven and to God, so that she might become the mother of God: "Your neck," he says, "was never stretched out, but it is like the tower of David, that is, like the humility of David, by which he stood strong before God and invincible against men: for he himself, like a most tender worm of wood, who even when he was an anointed king said to Saul, when he was persecuting him: Whom do you pursue, O king of Israel, whom do you pursue? You pursue a dead dog, and one flea, I Kings cap. xxiv, 15. This tower is built with bulwarks, and a thousand shields hang from it, all the armor of the strong, that is, other virtues followed upon this great humility of hers, and especially fortitude and wisdom: David sitting in his seat is most wise, like a most tender worm of wood, who slew eight hundred in one assault." And after some remarks: "Add that which is greatest, because the humility of your father David, whose mystery the Word obtained, so that it might sing, the Word, I say, of the same substance conceived, and incarnate brought forth your humility, O daughter of David. O daughter of David." Moreover, Aponius understands by the tower Christ; by the bulwarks, examples of virtues which Christ displayed in his life; by the thousand shields and all
4:5
THY TWO BREASTS ARE LIKE TWO YOUNG ROES OF A ROE THAT ARE TWINS, WHICH FEED AMONG THE LILIES (that is, among the lilies which are born in the fields, such as the lily of the valleys, of which in chapter ii, verse 1), UNTIL THE DAY BREAK AND THE SHADOWS DECLINE. - For among the lilies Symmachus translated, among the flowers: for young roes or young goats, wanton and skipping, feed in the bright lilies of the field, flowers. "The uncorrupted and well-formed maiden," says Hortolanus, "those who are keen observers of forms affirm that the beauty and praises of breasts consist especially in these things: namely that they be small, round, solid, not flowing, but contracted, equal, shining and succulent. And from all these marks the breasts of the bride are praised in this place, through their comparison to the twin young roes of a goat, choosing their pastures: for the young roes of a goat please by their smallness, especially when they gather themselves together, and contracted in a circle seem to wish to burst forth and leap out; and they please greatly from this, that they are not lean, thin or muddy, but shining and succulent. Such indeed are those which in flowery meadows, and not at all marshy, among the lilies growing there choose their pastures; they please finally in the twins, because born in one birth they are equal, and most similar to each other. Similar to each other." Add that young roes are of a pleasant color, and equally of pleasant odor, especially while they feed among fragrant lilies, and by their appearance, cleanliness, agility and bounding seem festive, lovable and graceful, such as likewise are the breasts of the bride. Moreover our Delrio, Sanchez and Luysius so fittingly arrange this parable, which at first sight appears remote and incongruous, that the breasts of the bride are compared to the heads of young roes, which stand out above the lilies: for these heads by their smallness, roundness and whiteness are similar to breasts; but their mouths, small and somewhat reddish, represent the nipple of the breasts. No less fittingly a religious and diligent man at Rome suggested this adaptation to me, namely that the breasts of the bride are compared here not so much to the heads of young roes, as to the posterior part of the back; for this is rounded and stands out like breasts, when the young roes with lowered head feed among the lilies; for the lilies cover and hide their head while the back stands out, so that the sense is, as if to say, Thy two breasts, O bride, are white, small, round, turgid and beautiful like two young roes, which when they feed among the lilies and lower their head to the shoots, only the posterior part stands out and projects: for this part of them is likewise white, small, round, turgid and beautiful. Beautiful. Finally some according to Titelmann think there is a hypallage, and through it the breasts of the bride are compared not so much to young roes, as to the breasts of the goat which the young roes suck; thus therefore the words are to be explained and adapted, as if to say, Thy two breasts are like the two breasts of a goat giving suck to two twin young roes, which feed among the lilies: for the breasts of the goat, equally as of the bride, are succulent and distended with milk. Or in this way: Thy two breasts are, as if two twin young roes of one goat are suckled by two breasts of her, which also feed among the lilies. And thus by the two young roes they understand two peoples, namely the Jews and the Gentiles, who both as it were twins of one goat, that is of the Church, regenerated by the same font of baptism, are suckled by the same breasts, as St. Gregory, Philo, Aponius, Justus and Anselm understand: for the Hebrews in speaking are simple and concise, and leave some things to be understood and adapted to the hearer: thus in verse 1 he said: "Thy hair is as a flock of goats," that is, thy hair is similar to the hair of flocks of goats; and in verse 2: "Thy teeth are as a flock of shorn sheep," that is, thy teeth are such as the flocks of shorn sheep have. In a similar manner explain here: "Thy two breasts are like two young roes of a goat that are twins," that is, thy two breasts are such as the young roes of a goat have and suck from her two twin breasts: for the breasts of the bride are most fittingly compared to the breasts of a goat giving suck to young roes, for the young roes themselves do not have breasts, nor do they give suck, but are suckled; as therefore the goat suckles the young roes, so the Church suckles the Jews and the Gentiles. Moreover the rabbis by the two breasts and twin young roes understand Moses and his brother Aaron, who suckled and ruled Israel; whence the Chaldean translated: "Thy two saviors, who are about to save thee, are similar to Moses and Aaron, sons of Jochebed, who are compared to two twin young roes of a goat, and they fed the people of Israel by their merits, forty years in the desert, with manna, and with fat birds, and with the water of Miriam's well." R. Well of Miriam." R. Solomon however by the two breasts understands the two tablets of the Decalogue, given by God to Moses to teach the people. Finally, our Alcazar in his Allusion to the Apocalypse, book III, explains the first verses of this chapter in this manner according to the surface of the letter: verse 1, in the eyes, he commends the brightness and chastity of the same; in the hair, that it be well arranged; verse 2, in the teeth, alacrity and eagerness of chewing; verse 3, in the lips, persuasiveness, that is, the grace of persuasion dwelling therein; in the cheeks, modesty; verse 4, in the neck adorned with a collar, the trophies of upright obedience; verse 5, in the breasts, an unceasing power of nourishing. Breasts denote fruitfulness, the power of giving milk, and the beneficence of the Church, as I have said, chapter i, verse 1: for the breasts of a woman do not give milk except after childbirth; it therefore denotes the Church, pregnant with the Spirit of God, bearing and nursing many sons to Christ. Moreover, just as through the neck are denoted pontiffs, so through the breasts subject to the neck, are denoted priests and deacons, subject to the pontiffs, says Hortolanus: for priests nourish the people by celebrating masses, distributing the Eucharist, hearing confessions, instructing, and exhorting to all good. Deacons likewise nourish the people with a twofold breast, namely of temporal and spiritual goods: for deacons were ordained by the apostles, Acts vi, 5, to preside over the distribution of alms, and to serve the apostles and priests; hence the Roman Church was formerly divided into various diaconates, each of which was presided over by a single deacon, who distributed alms to the poor of his diaconate, as is evident from many epistles of St. Gregory. Again, deacons in the absence of a priest baptize, minister the Eucharist, and preach the word of God, as St. Stephen and St. Vincent did; and this was established by the Council of Nicaea, chapter iv, and the Council of Vasense II, chapter ii, and by St. Gregory, book IV, epistle 88. To deacons likewise by office pertains the solemn recitation or chanting of the Gospel, prayer with the pontiff, care of peace and silence in the Church, as St. Clement says, book II of the Constitutions, chapter lxi. They are like young hinds, which feed among lilies, because flourishing in age and virtue, they excel in purity and chastity, and dwell among virgins and saints, by whose virtues and examples they are nourished; whence to the diaconate from the institution of the apostles is annexed continence and celibacy, as the Council of Carthage II, chapter ii, and St. Leo, epistle 95, teach: see what is said, Acts vi, 1. Wherefore deacons of old in the Church were most illustrious in life, doctrine, and martyrdom, and were not inferior to pontiffs: such were St. Stephen, St. Lawrence, St. Vincent, St. Sisinnius, St. Cyriacus, St. Largus, St. Smaragdus, and very many others, who like angels by their heavenly conversation and fervor shone forth to the whole Church, and converted very many to the faith of Christ, and fostered and nourished them therein. The breasts of the Church therefore, which are like to twin hinds, are deacons, because they think humbly of themselves, says Hortolanus, and contract themselves into a narrow space, servants and nurslings of all, flowing with no luxury, collected and as it were drawn into a circle, yet active, and exceedingly inclined to beneficence, as sons of heavenly gazelles, by their smallness and zeal for beneficence please greatly. Pure moreover, and flourishing with examples of all purity, the meadows of sacred Scripture, and feeding upon my supersubstantial food (the Eucharist) with the greatest cleanliness, are filled with heavenly juice: and because they are equal in faith and morals, and most similar to one another (for theirs is one heart and one soul), they appear as twins, and born of one childbirth of faith. They are pleasant in appearance, knowing and gracious, on account of the twofold St. Paul, who, burning with zeal for God and the salvation of souls, exhibited breasts as it were maternal to all; whence writing to the Galatians, chapter iv, 19, he says: "My little children, of whom I am in labour again until Christ be formed in you;" and to the Corinthians, I Epistle iii, 1: "As unto little ones in Christ, I gave you milk to drink, not meat: for you were not yet able." Wherefore St. Ambrose, sermon 68, calls Paul the nourisher of the Church, and his epistles the breasts of the Church, and by the symbol of this matter asserts that his head, severed from the neck, poured forth milk instead of blood, which St. Chrysostom also testifies, oration on the Princes of the Apostles 3; but hear St. Ambrose: "For what wonder is it if the nourisher of the Church abounds in milk? etc., whose epistles as the breasts of the Churches have nourished the peoples unto salvation." "Again, the two breasts of charity are temporal almsgiving, which nourishes the body, and spiritual almsgiving, which feeds the soul. Hear Richard of St. Victor: 'These breasts are filled with the milk of charity, by which the younger and more tender are refreshed, and as mothers they suckle and nourish. The soul still carnal does not have these breasts, until it grows in grace and converts the blood of carnality into the milk of devotion. But when it has grown in grace and conceived piety, then it becomes a mother, suckles the tender, comforts the desolate; struck by insults or affected by injuries, it pours forth the milk of patience and compassion, not the blood of carnal emotion: for because it is filled with the milk of piety, it exhibits the sweetness which it has received, and is moved to compassion for those whose miseries wound it more than it is moved by injury.' " He then adds that the carnal and imperfect, when affected by injury, are moved to anger and vengeance; the perfect to mercy, because these have the breasts of charity, which those lack: "If the breast had feeling, that is, if struck by injury, it would pour forth milk." Of such a one it is said in chapter viii, 8: "Our sister is little, and hath no breasts." After some intervening matter, Richard adds: "The two fawns are the active and contemplative, who indeed cease not to run to the milk of grace, and desire this, and always tend to perfection, and seek things above, always accounting themselves new, always beginning, and insufficient, because they extend themselves to interior things." And soon after: "In their own eyes they are always little, that is, humble, and therefore they seek the milk of grace, they tend to this, they flee to this; whence because they run incessantly to this milk, they perceive it, and are refreshed by it, and thus are filled with the sweetness of it, so that its abundance suffices to supply the want of others." And after some intervening matter: "But these are fed among the lilies: by lilies, which shine and have fragrance, we understand the purity of those living well and the fragrance of virtues. Among which these twins are fed, because they delight in the purity of the good and in the good fragrance of those conversing well." See St. Bernard, sermon 10 in the Canticles. See St. Bernard, sermon 10 in the Canticles, where he teaches that these breasts of charity are filled with milk by God in prayer and frequent meditation. Many Fathers come to this, who by the two breasts understand the Old and New Testament, for by reading, citing and explaining these, priests and deacons are occupied, and they feed the faithful: the faithful, I say, twins, that is, Jews and Gentiles: thus Aponius, Philo, Justus Orgelitanus and Anselm, and St. Gregory, lib. XXIV Moral. cap. x. Moreover St. Gregory, lib. XXIV Moral. cap. x, and many others, attribute all these bodily members hitherto recited to the doctors and preachers of the Church, but for various reasons and respects, namely, that the same are said to be the eyes of the Church, because they see hidden things; teeth, because they correct the wicked, and those worn down by the tooth of chastisement they bring into the body of the Church: neck, because they supply the vital spirit of grace and spiritual food to the rest of the body; breasts, because they exhibit milk to the little ones in Christ. Yet others better distribute these into various orders, states and degrees of the Church: for all these make the glory and completion of the Church; whence the Holy Spirit wished to describe all here. By hair therefore are represented religious, by teeth doctors, by scarlet lips preachers and martyrs, by cheeks virgins, by neck pontiffs, by breasts priests and deacons, as I have said. Therefore by breasts to note doctors (such as priests and deacons are in the people) Cassiodorus and others think. Aponius by the two cheeks thinks to note the two Marys, who were the principals of virgins: the prior is Mary sister of Moses in the Old Testament, the other is the Blessed Virgin in the new, who first, he says, began to make the cheeks of the Spouse the Church wonderful, by preserving integrity, and the Blessed Virgin as it were a bark contained the most noble fruit, namely Christ, within herself: for her virginity was not sterile, but fruitful, as I said at the beginning from St. Augustine. Symbolically Psellus: The two breasts, he says, are the blood and water which flowed from the side of Christ on the cross, from which the souls of the faithful draw nourishment and salvation. your duty, for the two most beautiful breasts given to you. These therefore are your most beautiful breasts, small, round, contracted, equal, shining, and by which you abundantly feed your nurslings with succulent nourishment, and perfect in all respects; and this "until the day shall breathe" of blessed eternity, "and the shadows shall decline" of this mortality: for until the end of the world this hierarchical order of priests and deacons shall endure. Two breasts of a holy soul are the twin charity, namely of God and of neighbor; for by these she both nourishes and feeds herself and others: thus Philo of Carpathus. Such was the Blessed Virgin who nourished with her breasts the DIVINE FAWN, that is Christ who is a twin, on account of the twin divine and human nature; whence that woman in the Gospel exclaimed, Luke xi, 27: "Blessed is the womb that bore thee, and the breasts that thou hast sucked:" for the same matter is that from which offspring is formed in the womb, and which is then converted into milk and nourishes, as Aristotle teaches, lib. IV On the Generation of Animals, cap. viii. Wherefore, since the Blessed Virgin conceived and brought forth Christ above nature from the Holy Spirit, it follows that by the same power she received milk in her breasts, by which she might nourish Christ; whence the Church in the Feast of the Circumcision sings: "The virgin alone nursed with a breast full from heaven:" for virgins by nature can neither have nor give milk. and give milk. Moreover an infant, such as Christ was, is similar in whiteness and stature and grace to a fawn; but the breasts of the Virgin are compared to a fawn, because Christ sucking the breasts of his mother, first filled them with the same milk and grace; whence he himself nursing was rather nursing his mother. Again Rupert by the two breasts understands the virginity and fruitfulness of the Blessed Virgin, for both nourish and feed the Church among lilies of purity and chastity. He then adds seven angelic ornaments of the Blessed Virgin hitherto recounted, namely dove-like eyes, hair of goats, teeth of shorn ones, lips of scarlet thread, ruddy cheeks, neck of the tower of David, breasts of fawns, to be opposed to seven deformities of the devil, by which the daughters of this world are defiled, which are haughtiness of eyes, crisping of hair, voraciousness of teeth, incontinence of lips, irreverence of cheeks, excessive erectness of neck, frequent injury of breaking of breasts: these namely are seven demons which Christ cast out from Magdalen, Luke viii, 2. Moreover Richard of St. Victor: "The Blessed Virgin," he says, "has two breasts of twin love, pouring forth milk, because she obtains pardon for the guilty and grace for the just: which breasts are as two fawns of a she-goat. We can understand these fawns as angels and human souls already translated to the kingdom, who are well called fawns, because they have ascended the mountain of heavenly habitation, and are refreshed by the sweetness of divine contemplation, as fawns are wont to seek high places, and are nourished with milk. These fawns are twins of the she-goat, that is of Christ, from whom they equally receive and suck the milk of twin sweetness, namely of divinity and humanity: for Christ is a she-goat, because he leaped upon the mountains and bounded over the hills; and thus he made a leap into the womb of the Blessed Virgin, and from this into the world, and from the world into heaven, where he feeds these fawns with heavenly milk. And so when both angels and holy souls are solicitous for sinners, and help them both by merits and by intercession, it must be believed that the Blessed Virgin can do so much in this as either of these creatures, nay either is judged more powerful, because both are repaired through her, and the ruin of angels is restored through her, and human nature reconciled." And after several interjections: "To the swiftness of fawns is compared, because her pity runs to meet more swiftly than it is invoked, and anticipates the causes of the wretched; but to fawns is compared, because she herself sucks from above the sweetness of goodness which she bestows." Finally after some things he opens the cause and source: "For just as," he says, "wherever the body shall be, there shall the eagles also be gathered together, Matt. xxiv, 28: so wherever there shall be misery, thy mercy both runs and hastens to help. Thy breasts are filled with pity from God, so that when touched by knowledge of any misery, they pour forth the milk of mercy, nor canst thou know miseries and not succor them. And what wonder if mercy flows abundantly, thou who hast brought forth mercy itself? Christ sucked carnal breasts in thee, that through thee spiritual breasts might flow to us; for since thou didst nurse mercy, thou didst receive breasts from the same mercy."
UNTIL THE DAY BREAK, AND THE SHADOWS DECLINE. Some with the rabbis, Psellus and Hortolanus refer these things to what follows: "I will go to the mountain of myrrh," etc., and that with a fitting sense, as if to say: Meanwhile, while it grows dark, "I will go to the mountain of myrrh, and to the hill of frankincense," so that I may feed myself and delight myself equally by their shadow as by their fragrance; hence the Chaldean in his manner judaizing thus translates: "And at all times when the people of the house of Israel held in their hands the art of their righteous fathers, the wicked spirits more dark were fleeing, and the morning and midday demons from their midst, because the majesty of the glory of the Lord dwelt in the house of the sanctuary, which was built on Mount Moriah, and all demons and wicked spirits fled from the odor of the incense of aromatic spices." But truly all the Fathers better refer this sense to what preceded, as if to say: The fawns feed among lilies, as long as the day lasts until evening, when with their mothers having fed they return home, according to that of Virgil: Go home sated, evening comes, go, she-goats. Go home sated, evening comes, go, she-goats. she-goats. Moreover I have explained this sense in cap. ii, at the last verse: wherefore I shall add nothing here.
I WILL GO TO THE MOUNTAIN OF MYRRH, AND TO THE HILL OF FRANKINCENSE. In Hebrew, I will go to me, that is, I will go alone for the sake of pleasure and of my mind: the bridegroom says this, so that he may inspire in the bride the desire to go with him, and that she may say: I too wish to go with you, my bridegroom: for your will and pleasure are also my will and pleasure; whence the Syriac translator renders it, go, namely, O bride, to the mountain of myrrh; and the Arabic, I will go with her. These are the words not of the bride, as some wish, but of the bridegroom, for he soon returns in the following verse to the praises of the bride, which he here interrupts in passing by inviting her to the mountain of myrrh and to the hill of frankincense, which it is probable was a garden of Solomon near Jerusalem, planted with the most beautiful and most precious shrubs of myrrh, frankincense, and other aromatic plants and trees brought from Lebanon, Arabia, and other regions, which was therefore called the forest of Lebanon, of which in III Kings vii, 2. Hence these mountains are called mountains of aromatics, cap. viii, vers. 14, and cap. vi, vers. 4: "My beloved, she says, went down into his garden to the bed of aromatics, to feed in the gardens, and to gather lilies." First Christ the bridegroom had praised the Church the bride from the fruitfulness of her breasts, that is from zeal for souls; now lest she be so intent upon these, that she neglect herself, he recalls her to himself, as it were, so that she may go with him to the mountain of myrrh, which is bitter to the taste, that is to the study of mortification; and to the hill of frankincense, that is to the study of prayer, so that through these she may purify, sanctify, and unite herself more to God, and fill herself with his spirit, which she may then pour forth more fruitfully into others. Hence the Hebrew מור mor, that is myrrh, alludes to the mountain of Moriah, on which Isaac was immolated, and Christ was crucified, as if to say, Let us go to the mountain of Calvary, which is part of the mountain of Moriah, and there let us contemplate the cross, the nails, the lance, the wounds, the sorrows, the injuries, the reproaches, which for you, O Church, O faithful soul of mine, I have endured, so that from these you may learn to suffer similar things for me your bridegroom, and give yourself to the study of mortification both active and voluntary, and passive and inflicted by others: for near this mountain is the hill of frankincense, for the cross and passion teach man to pray, and to invoke God in affliction. Moreover, who would shun the myrrh of passion, which Christ willingly embraced: for the soul that has wisdom seeks Christ; and finds him nowhere except on Calvary and the cross, that is in the myrrh of mortification, and the frankincense of prayer. Christ thus teaches here that the way to holiness is mortification and prayer, and that one is to be joined to the other; for mortification without prayer is insipid and horrible, prayer without mortification is sterile and unfruitful; mortification therefore is to be supported by prayer, and prayer is to be seasoned with mortification: mortification tames and kills concupiscences and passions, namely the desire for honor, delights, riches, conveniences; prayer on the other hand lifts up the mortified mind to God, and from him draws heavenly loves, senses and spirits: wherefore mortification is as it were myrrh, and salt drawing out the putrefaction of concupiscences from our flesh and mind, and drying it and preserving it from corruption; prayer on the other hand is like frankincense offering and sacrificing it to God through smoke and fire. Thus Cassiodorus, Bede, Aponius, Philo, Justus Orgelitanus and others. A holy soul becomes holier, when it goes to the mountain of myrrh, that is when it contemplates Christ crucified, and imitates him through mortification and the endurance of sufferings for Christ; and to the hill of frankincense, that is when it offers to God the incense of prayer, devotion and religion. Hear St. Gregory: "What do we understand by the mountain of myrrh, except the strong height of mortification in deed, and what do we understand by the hill of frankincense, except the high humility in prayer? To the mountain therefore of myrrh, and to the hill of frankincense the bridegroom goes, because he visits familiarly those whom he perceives to advance to high things through the mortification of vices, and to smell sweetly through pure and humble prayers. By those virtues indeed the holy Church, or each individual soul, is made clean; because, while through the mortification of pleasures it struggles against vices, and through holy prayers is frequently washed with tears, it washes away filth, so that it may please the bridegroom, to whom it strives to appear beautiful, whose striving the bridegroom leads to effect through his grace, and praises his work in the bride kindly and says: You are all fair, my beloved; and there is not a spot in you. fortification on a mountain, because it is arduous and difficult; prayer on a hill, because it is easier and sweeter. Again he places myrrh before frankincense, because mortification ought to precede prayer, and thus it itself is the right way to sincere, pure and ardent prayer, which deserves to be heard by God. Finally, mortification is the merit of the gift of prayer, prayer is the reward of mortification. Symbolically, St. Anselmus understands by the mountain of myrrh the choir of martyrs, by the hill of frankincense, the choir of confessors: for all saints are either martyrs or confessors. He says that Christ will go, when his grace visits each one individually, and stirs them to martyrdom or to virtues worthy of confessors, and this "until the day shall breathe" of blessed eternity, "and the shadows shall decline" of mortality: for in heaven myrrh and gall shall be turned into sugar and honey: but frankincense, smoking, into the clear fire of divine vision and love. Thus the Blessed Virgin, surrounded by choirs of the blessed, appeared to a certain holy virgin, holding by the hand Blessed Hyacinthus the Pole, of the Order of Preachers, already departed from life, and leading him to heaven sweetly sang: "I will go to the mountain of myrrh, and to the hill of Frankincense with Blessed Hyacinthus," as Leander Albertus relates in his Life among Surius, on the 16th or 17th of August. Moreover, on the very feast of her Assumption, the Blessed Virgin assumed him into heaven. Secondly, Nyssenus, Theodoretus, and three Anonymi in the same work, Psellus and Rupertus understand by the mountain of myrrh the passion of Christ, by the hill of frankincense the resurrection: indeed Philo understands Christ himself suffering and rising, for nothing so stirs the bride to love and imitation of the bridegroom as his passion and resurrection. Moreover, Christ proposes these things to the bride to be considered not from afar, but from near at hand, so that namely with mind and contemplation she may approach that mountain of Calvary, and there as if present may behold with her eyes Christ present crucified for her, just as if she were seeing the very thing once done, again being performed before her: for this living and efficacious contemplation of Christ suffering and rising wonderfully stirs up love, hope and all virtue: "If so be that we suffer with him, that we may be also glorified with him," says Paul, Rom. viii, 17. Hear Psellus: "Come with me, who am fixed to the cross, be crucified, so that you may also be glorified with great glory by the Father: for I willingly wish to undergo death, so that I may breathe the day of salvation to the faithful, and dispel the shadows of impiety; come therefore to the mountain of myrrh, where I put off mortality, so that from there you may go on to the hill of frankincense, where I rising again put on immortality and glory. Hear also Theodoretus: "When you are so fair, and wounded by the wound of love toward me, I will undergo death for you, and willingly climb the mountain of myrrh; but again I shall rise, and return to the hill of frankincense, so that by myrrh he signifies death, by frankincense however the divine nature." And after some things: "I will go," he says, "to myself (for thus the Septuagint has it) to the mountain of myrrh, and to the hill of frankincense; both things I do willingly, under no force, under no compulsion of necessity. For no one takes my soul from me, but I lay it down of myself, that I may take it up again, John cap. x, 17." Theodoretus then asks why he called death a mountain, divinity however a hill, when the latter is far greater than the former; and he answers, because for God to die is so sublime and mysterious that it cannot be comprehended by man in mind and thought. why he called death a mountain, divinity however a hill, when the latter is far greater than the former; and he answers, because for God to die is so sublime and mysterious that it cannot be comprehended by man in mind and thought." The three Anonymi give the reason: "For the symbol of mortality," they say, "is myrrh, but frankincense of divinity:" for dead bodies are embalmed with myrrh, as the body of Christ was embalmed: but frankincense is burned for God, to whom Christ returned after the resurrection into heaven. For immortality and happiness are proper and essential to God, and therefore they are represented by frankincense, which is properly given to God; whence when it is burned in fire, the whole evaporates through smoke, and ascends to heaven to God. Again through the resurrection acknowledged by the world, the divinity of Christ was made known; whence they believed him to be God, and therefore offered frankincense to him as to the true God, says Rupertus. Mystically Theodoretus: Myrrh, that is the passion and death of Christ, is called a mountain; frankincense however, that is divinity, is called a hill, because it seems to men more sublime and admirable that God should suffer and die, than that God should exist. Apologetically, the way to the mountain of myrrh, that is of mortification and martyrdom, is arduous and sublime; from there however the ascent to the hill of frankincense, that is of prayer, devotion and contemplation, is easy; and anagogically to the hill of frankincense, that is to heaven, where the blessed offer perpetual thanksgiving and jubilation to God. For a martyr is distant from heaven by only one step, for as soon as the soul has departed from the body, it is snatched up to heaven; whence that saying of St. Augustine: "He does injury to a martyr who prays for a martyr." It is therefore most easy for a martyr to go to heaven, but difficult to go to martyrdom: in order therefore that God might encourage the patient one and martyr to ascend generously the mountain of myrrh, He set before him this most blessed hill of frankincense, and most easy of ascent. "It is therefore most easy for a martyr to go to heaven, but difficult to go to martyrdom: in order therefore that God might encourage the patient one and martyr to ascend generously the mountain of myrrh, He set before him this most blessed hill of frankincense, and most easy of ascent. Wherefore that illustrious heroine of faith among our English in our age, Margaret Middleton, condemned to cruel torture because she had harbored Catholic priests in her home and refused to betray them, proceeded to the place of torture with most joyful countenance, saying: "So brief is the way which leads to heaven, whether by this or another kind of death; after a few hours I shall tread heaven and this earth beneath my feet, and from the lofty height of the empyrean realm I shall happily and blessedly despise this exile, this point of earth, and all earthly things." Wherefore, reclining supine upon the ground, with a great and most sharp stone placed beneath her back, and a board laden with a weight of a thousand pounds cast upon her body, slowly pressed and crushed, armed with heavenly patience and constancy, she died gloriously for Christ, and from the mountain of myrrh to the hill of frankincense, as is to be hoped, she flew. Her struggle is represented to the life in the Theatre of Heretical Cruelty, page. In like manner that generous maiden among the Japanese, named Susanna, who died intrepidly for the faith at Nagasaki in the year 1626 (in which year likewise on the twentieth of July, Father Francis Paciecus, provincial of Japan, with two Fathers and six Brothers of the Society of Jesus, died for the faith in a glorious slow agony of fire in that place, arming himself and his own with the same consideration of brief suffering and eternal rewards), continually encouraged herself, her husband and her companions to constancy in all torments with this voice: "Let us stand, O companions, in all torments for the faith of Christ with great-heartedness, because brief life and suffering will be followed by the eternal and immense glory of paradise." Wherefore both the hard and long imprisonment, and the horrible reproach of public nakedness among the Japanese and hunger, and cold, and the rack, and the cross both her own and that of her little daughter of three years attached to her, and threats of violation, and servitude, and chains of six months such as are those of slaves, and finally the sword and death for Christ she bore bravely, nay, overcoming them while giving thanks to God and rejoicing, as the Japanese letters printed at Rome in this year testify. Worthy indeed to be compared with the ancient Susannas, Lucys, Cecilias, Agathas, Catherines, inasmuch as she kindled many men to martyrdom by word and deed as if with torches of fire, and by her example, enduring most dire torments with more than manly fortitude, went before them. So much was accomplished by one woman, whose honor and glory all the coming ages of Japan shall celebrate.
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From the beauty of the individual parts, namely the members of the bride reviewed thus far, he concludes to the beauty of the whole body. We have heard these words as to the first hemistich, cap. i, vers. 15, where I explained them. Here only this is added: "And there is no spot in thee." The Hebrew word signifies not only a spot of color, or a blemish, but also any defect whatsoever, as the Arabic version renders it, or any fault and deformity, as I showed in Levit. xxii, 22. Thus the sense is, as if to say: Thou art wholly beautiful, O bride, (and, that is because) in thee there is no deformity but all things are fitting and beautiful. The whole Church is beautiful: first, by the beauty of the evangelical law, which she professes: for this law is the most beautiful of all that have ever been in the world; and in it there is no spot, nor any defect, nay rather in it are handed down many evangelical counsels, which contain the highest sanctity and perfection, as is evident, Matt. v and seq. Secondly, she is beautiful by the beauty of the knowledge of God, of true faith, of worship and religion, because she worships God not by external rite in the burnt offerings of beasts, as the Synagogue of the Jews, but in spirit and in truth, John iv, 24; whence she has a most noble sacrifice, namely the Eucharist in which daily she immolates and offers to God the Father Christ crucified, His only-begotten Son, in an unbloody manner. Thirdly, she is beautiful, because she has beautiful ceremonies, rites, ornaments of temples, organs, harmonies, etc. Thirdly, she is beautiful, because she has beautiful ceremonies, rites, ornaments of temples, organs, harmonies, etc., and especially beautiful sacraments, among which baptism purges the soul from all guilt, so as to make it most bright; whence Optatus of Milevis, lib. V: "Baptism," he says, "is the life of virtues, the death of crimes, immortal birth, the acquisition of the heavenly kingdom, the harbor of innocence, the shipwreck of sins." Fourthly, properly and subjectively, the whole Church is beautiful through grace and justice inherent in the faithful just and holy, who alone are the principal and most perfect members of the Church, and therefore are here reckoned under the name of bride, as I said, Canon. XVII: for in these there is no spot of graver guilt or mortal sin, which alone renders the bride deformed, that is, ungrateful and hateful to God. For although no one is immune from venial fault, yet this is lighter, nor is it reckoned as a spot in this place: from this too she will be immune in the other life through love, glory and the beatific vision; whence Bede, Nyssen, St. Augustine, I Retract. cap. xix, St. Jerome, lib. III against Pelag., and others attribute to the Church "thou art wholly beautiful," in the heavens triumphant; yet to the Church militant in the sense which I have said. The same Cassiodorus, St. Gregory, Bede, Philo, Anselm and others assign to her. Finally three Anonymi in Theodoret: "Thou art wholly beautiful," they say, "because thou art beautiful in mind, and soul, and flesh: and indeed in flesh, inasmuch as thou art cleansed by the force and efficacy of disturbances, and adorned with the habits of virtues; in soul truly, in that thou art freed from all vice of concupiscence, and adorned with the words or reasons of precepts; in mind truly, in that thou art freed from base thoughts, and shinest resplendent in the Holy Spirit through grace and deification. And on this account there is no spot in thee, which on account of thy perfection thou hast become near to me." Ephes. v, 25. See the things said there. The version of the Chaldean tends to this: And in the time when the people of the house of Israel do the will of the Lord of the ages, he praises them in the highest heavens, and thus says: Thou art wholly beautiful, O congregation of Israel, and there is no spot in thee. For the beauty of the Church consists in this, that she conforms herself to the law and will of God, for this is most just and most holy, and therefore most beautiful. A holy soul is entirely beautiful through the circle of grace, charity, and all virtues, which God Himself infuses into it, so that He may adorn it and make it fair; whence that soul, exulting in this beauty of grace, says, Isaiah lxi, 10: "Rejoicing I will rejoice in the Lord, and my soul shall be joyful in my God: for He hath clothed me with the garments of salvation: and with the robe of justice He hath covered me, as a bridegroom decked with a crown, and as a bride adorned with her jewels:" for grace is the supreme ornament of the soul; because it makes it the friend of God, a daughter, a bride, an heir, indeed a sharer in the divine nature, as St. Peter says, II Epistle i, 4. Theodoret gives the reason: "Immaculate and fair," he says, "the bride became, because she was made near to the bridegroom, and thus received all splendors, and was made bright from that very light." Hear St. Gregory, who, objecting to himself: No soul is immune from venial sin; how then is it entirely fair? responds: "When a holy soul cleanses itself from daily sins through penance, when daily it washes away small sins with tears, and guards itself from greater ones, although it frequently sins, yet through constant penance it continually preserves its purity; hence indeed elsewhere it is commanded Eccles. cap. ix, 8: Let thy garments be always white. And that, Rom. cap. i, 17: But the just man lives by faith: for although as soon as he sins, he deviates from justice, yet while he always believes in Him who justifies the impious, and constantly under His faith bewails his sins, through constant ablutions he retains his justice." Moreover St. Ambrose, lib. I On Virgins, adapting it especially to them: "What greater beauty," he says, "can one esteem than the comeliness of her who is loved by a king, approved by a judge, dedicated to the Lord, consecrated to God? always a bride, always unwed, so that neither does love have an end, nor shame a loss. This truly is genuine beauty, to which nothing is lacking, which alone deserves to hear from the Lord: Thou art all fair, O my neighbour, and there is not a spot in thee." Finally three Anonymous writers in Theodoret: "Thou art all fair," they say, "because thou art fair in mind, and soul, and flesh: and indeed in flesh, inasmuch as thou art cleansed by the force and efficacy of disturbances, and adorned with the habits of virtues; in soul truly, in that thou art freed from all vice of concupiscence, and adorned with the words or reasons of precepts; in mind truly, in that thou art freed from base thoughts, and shinest resplendent in the Holy Spirit through the grace of deification. And on this account there is no spot in thee, because on account of perfection thou hast become near to me." The Blessed Virgin is entirely fair, indeed the fairest not only of all men, but also of all angels, and there is in her no spot of guilt or punishment, whether original, or mortal, or even venial, as the whole Church feels and consents, witnessed by the Council of Trent, sess. VI, canon. 22. Whence St. Augustine, On the Nature and Grace, cap. xxxvi, when he had said that all men, even the just, are subject to venial sin, adds: "Excepted St. Virgin Mary, concerning whom on account of the honor of the Lord I wish to have no question whatsoever, when sins are being discussed: for we know from this that more grace was bestowed upon her to overcome sin in every respect, she who merited to conceive and bear Him who is known to have had no sin." Whence these words of the Canticle: "Thou art all fair, and there is not a spot in thee," Rupert, Psellus, Hugh both, namely the Cardinal and of St. Victor, St. Thomas, Galatinus, and St. Ildefonsus, On the Praises of the Blessed Virgin, appropriate to the Blessed Virgin alone.
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The Hebrew אתי itti, that is, with me from Lebanon, bride, with me from Lebanon you will come. But our text equally with the Septuagint, for אתי itti, that is, with me, read with another pointing את, that is, come; although the sense comes to the same thing, for if you read itti, that is, with me from Lebanon, bride, you must understand come, or you will come, which follows. For "you shall be crowned" in Hebrew is תשורי tascuri, which Vatablus and others translate as "you shall look," as if to say: You shall look from the summit of Amana, Sanir and Hermon at the subject valleys and fields flourishing and verdant with trees, flowers, herbs and fruits: which Lyran followed, referring these things to the Hebrews in the time of Joshua, whom he asserts to have contemplated from these mountains the land of Chanaan promised to them, so that the desire of entering it might sharpen itself in them. Others translate tascuri as "you shall sing" from pleasure and joy, for שיר scir is indeed a song. Others, "you shall go," or "you shall walk"; whence the Septuagint, they say, "you shall pass over" from the summit of faith. For Amana in Hebrew signifies truth and faith; hence also the Syriac with the Arabic translate "you shall come and pass over"; others translate tascuri as "you shall be directed," or "you shall be made right," or "you shall go straight," from the root ישר iaschar, that is, "he directed," "he made straight"; our text for tascuri, through שין schin, reads tasuri through שׂ sin: for שׂור sur signifies to rule, to govern, to command: tasuri therefore, that is, "you shall rule," "you shall command," and as a queen you shall be crowned. Libanus is a well-known very great mountain, bordering on Judaea; it is called Libanus either from the whiteness of the snows with which it abounds, for לבן laban signifies white and bright; or from frankincense, of which it is fertile: for libanon in Hebrew signifies frankincense; whence Philo of Carpathus thus explains "come from Lebanon," as if to say: Come from the frankincense of idolatry which you offered to idols, to the true worship of God in the temple of Sion. Amana is a very high mountain beyond the Jordan near Lebanon, Hermon, and Sanir mountains; the Gloss nevertheless takes Amana to mean Mount Amanus, which separates Cilicia from Syria. Sanir is a part or appendage of Mount Hermon, as is clear from Deuteronomy iii, 9. Adrichomius, in his Description of the Holy Land, page 93, number 83, wishes Sanir to be the same mountain as Seir: for this adjoins Mount Hermon. Seir was named from its inhabitant Esau, who was called Seir, that is, hairy, because he was hirsute. Sanir therefore is a lofty mountain beyond the Jordan situated on the eastern side of the land of Hus, and is joined on the north to Mount Hermon, on the south to Mount Galaad: but from the cities of Capharnao and Corozaim toward the summer rising of the sun it is distant in some places four, in others six and more miles. Hermon is a very high mountain situated beyond the Jordan in the region of the city of Paneadis, which it overlooks from the east; on the south it is joined to Mount Seir, and turning toward the north, where it encircles the region of Trachonitis, near Damascus it joins itself to Lebanon: whence in Holy Scripture we frequently have it that the land of the children of Israel beyond the Jordan toward the rising of the sun extends from the torrent Arnon to Mount Hermon. There is also another Mount Hermon on this side of the Jordan near Thabor; and a third in the tribe of Aser so high that it has perpetual snows. Therefore Lebanon, Amana, Sanir, and Hermon are mountains neighboring each other outside Judaea, but bordering on Judaea, and its boundaries, in which there were vast caves where lions and leopards dwelt: whence it is said here: "From the dens of lions, and the mountains of leopards," although Adrichomius from Brocardus and Bredenbachius in the Description of the Holy Land, page 186, number 20, constitutes a separate mountain, which is said to be of leopards from the leopards dwelling in it, equally as from lions, from whose mixture with leopards leopards are born: The mountain of leopards, he says, is deep and high, which toward the north from Tripoli is two miles away, toward the south from the city of Areas three miles, but from Lebanon one mile; and he adds that there is shown in a cave there a great monument, which the inhabitants think to be the sepulcher of Joshua, but it seems more truly to be the sepulcher of Chanaan the son of Ham, the son of Noah. Some take Lebanon, Amana, Sanir, and Hermon mountains to mean Jerusalem and Judaea, and from it they think the apostles and the faithful are called forth by Christ, so that they might depart from the Jews as unbelievers, and cruelly raging like lions and leopards against Christians, to the gentiles, and preach the gospel to them: for thus through Lebanon Jerusalem is signified, Zacharias xi, 1; Ezechiel xvii, 3, and elsewhere. har. xi, 1; Ezech. xvii, 3, and elsewhere. Others more rightly understand by Lebanon, Amana, Sanir and Hermon, mountains situated outside Judea in Phoenicia, the Phoenicians, that is, the gentiles; whence St. Athanasius in the Synopsis of Holy Scripture on the Canticles deems these mountains to designate the Church of the gentiles: for the gentiles are here called forth from idolatry and paganism to faith and Christianity, that they may be grafted into the Church of Christ; thus also Tertullian, book IV Against Marcion, chapter xi; somewhat differently Theodoret, who by Lebanon, that is, whitening, deems the calling of the gentiles to be noted, who, dark with infidelity, were washed and whitened by baptism. By Hermon, moreover, dewy, and Sanir, that is, the way of lamps, the calling of the Jews is signified, who received the light of the law and dew from Moses: again, by lions the bold Jews are noted, by leopards the wise men and sophists of the gentiles. This is Theodoret. The sense therefore is, as if to say, Thou, O Church of the gentiles, who art predestined by me, Christ, from eternity, and art to be called in due time to Christianity, that thou mayest become my bride, come from the horrid and wooded mountains, from Lebanon, I say, Amana, Sanir and Hermon, that is, from infidelity and paganism, where among idolaters, infidels and impious men, as among fierce lions and leopards thou didst live after the manner of beasts, and didst lead a horrid life among wild beasts: come into fair Jerusalem and Sion, where God is worshipped in His temple; come, I say, to the Church and the mountain of myrrh, and the hill of frankincense, that is, to the mount of Olives and Calvary, where Christ was taken and crucified, that thou mayest believe in Him; and to Sion, where the Church of Christians began, that thou mayest be joined to it. Come therefore to Christianity, there among Christians humble, meek and benign, as among doves, young stags, and lambs thou shalt lead a most sweet and most holy life; nay, there thou shalt be crowned as the bride of King Christ, and therefore queen; thou shalt be crowned, I say, in this life through grace, in the future through glory. Or more aptly and forcefully, as if to say, Thou, O primitive Church, who through the apostles and their companions and followers labourest in Lebanon, Amana, Sanir and Hermon, that is, in paganism to be converted to Christ, come thence with great multitudes of the gentiles converted by thee, that thou mayest lead them into Sion, that is, to the Church of Christ: which if thou shalt do, "thou shalt be crowned from the head of Amana, from the top of Sanir and Hermon, from the dens of lions, from the mountains of leopards," that is, thou shalt triumph over the gentiles converted by thee, and shalt lead them as it were in triumph, and thou shalt be crowned with a crown of triumph. Thus our Alcazar in the Allusion to the Apocalypse, book III, where he says that by this verse is promised to the new Rome, that is, the Christian, perfect victory over the old Rome, that is, the pagan, and over the whole empire. He names therefore regions, whose Church shall bear as it were in the chariots of triumphs before itself the images, first from Amana, that is, from faith planted, as it were a crown of faith; second from Sanir, that is, from the tooth of a lamp (for this is what Sanir means in Hebrew) on account of the preachers shining with the light of doctrine and virtues, through whom thou didst convert those regions; third from Hermon or Chermon, because thou didst vow the Church of the gentiles as it were to cherem, that is, as an anathema to God, didst consecrate and sacrifice it; for thou didst slay in them infidelity, vices and the devil, and didst cause faith, virtues and Christ to live in them; fourth from the subdued lions and leopards, that is, tyrants and persecutors, whom thou, O Church, didst subdue. To this is added the Chaldean version: And the king, it says, who was the prince of them, was full of precepts like a pomegranate, except for the prefects and princes, who approach the king, who are just, in whom there is nothing evil. Isaiah depicts the triumph of the Church from the subdued and tamed gentiles, chapter xi: "The wolf," he says, "shall dwell with the lamb: and the leopard shall lie down with the kid: the calf and the lion and the sheep shall abide together, and a little child shall lead them," etc. Moreover, that he says of the top, he notes the tops, that is, the princes of the gentiles, namely those who among them excelled in empire, wisdom, riches, authority, to be converted to Christ, and tacitly here he admonishes apostolic men to convert the tops, that is, the princes; for when these are converted, the subjects are easily converted. Hence St. Francis Xavier went to the kings and princes of the Indians, and intended first to approach the great king of the Chinese and to win him over, that he might obtain from him permission to evangelize throughout the whole kingdom; and he likewise admonished our men to first bind to themselves the prelates and magistrates, that they might promote their efforts, otherwise they would labour in vain. Francis Xavier used to approach the kings and princes of the Indians, and he was determined to approach first the great king of the Chinese, and to win him over to himself, so that he might obtain from him the faculty of evangelizing throughout the whole kingdom; and he likewise admonished our men to first win over to themselves the prelates and magistrates, so that they might promote their efforts, otherwise they would labor in vain. The Hortolanus adds that these four mountains are situated at the four quarters of the world, with respect to Palestine. For Libanus is situated to the north, Amana to the west, Hermon to the east, Sanir to the south; and by this situation it is signified that all nations from the four quarters of the world will come to the faith and will subject themselves to the Church, according to that passage, Isaiah xliii, 5: "Fear not, for I am with thee: I will bring thy seed from the east, and gather thee from the west. I will say to the north: Give up; and to the south: Keep not back: bring my sons from afar, and my daughters from the ends of the earth." And that saying of Christ, Matthew viii, 11: "But I say to you, that many shall come from the east and the west, and shall sit down with Abraham, and Isaac, and Jacob in the kingdom of heaven: but the children of the kingdom shall be cast out into the exterior darkness." For all these things which are said, Song of Songs iv, pertain to the manly age of the Church, when it, having been spread through all nations, established its spiritual kingdom throughout the whole world; whence, as it were a queen of the world, crowned with the faith and obedience of all nations, it proceeded, according to that passage, Isaiah xlix, 18: "Lift up thy eyes round about, and see: all these are gathered together, they are come to thee: as I live, saith the Lord, thou shalt be clothed with all these as with an ornament, and thou shalt gird thee with them as a bride." xlix, 18: "Lift up thy eyes round about, and see: all these are gathered together, they are come to thee: as I live, saith the Lord, thou shalt be clothed with all these as with an ornament, and thou shalt gird thee with them as a bride." Moreover, the Septuagint version, which has, thou shalt come and pass from the beginning of faith, thus Philo Carpathius interprets: "Thou shalt come from the nations, thou shalt pass from the law, from the first fruits of faith, from the head of Sanir and Hermon. Sanir is interpreted as bush, and Hermon as spirit, or sublime voice: for the beginning of faith was from him who spoke in the bush to Moses, and spoke with a sublime voice to the children of Israel, when he led them out of Egypt, and gathered them into one. Sanir is interpreted as bush, and Hermon as spirit, or sublime voice: for the beginning of faith was from him who spoke in the bush to Moses, and spoke with a sublime voice to the children of Israel, when he led them out of Egypt, and gathered them into one." Otherwise St. Augustine in Psalm lxvii, toward the end: "From the beginning of faith," he says, because, so that good works may follow, faith precedes, nor are any good works done except those which follow preceding faith: for faith is the beginning of all good and virtue; whence three Anonymous writers in Theodoret, reading, thou shalt come, and thou shalt arrive from the beginning of faith from the head of Sanir, etc., thus explain it, as if to say, Thou shalt begin to come through faith, but thou shalt arrive at the crown through hope and charity, where thou shalt have been exercised by various temptations, which are signified by the name of lions and leopards. Finally, Our Sanchez explains from the beginning of faith concerning the Blessed Virgin, as if to say, the Blessed Virgin from the beginning of her conception was faithful, holy and immaculate, and therefore conceived without original sin, inasmuch as Christ calling her to himself; whence the Hebrew texts have, with me thou shalt come from Libanus. All these things which have been said concerning the Church, are adapted to the soul, the name being changed; first therefore, these can be attributed to the soul, which from the state of sin and vices, to which it served bestially, is called by Christ to penance, virtues and grace, so that now it may not serve concupiscence, but charity: for, as St. John says, I Epistle cap. ii, 16: "All that is in the world, is the concupiscence of the flesh, and the concupiscence of the eyes, and the pride of life." The concupiscence of the flesh is noted by Amana, that is, nurse, for concupiscence of gluttony nourishes the flesh; the concupiscence of the eyes, that is, avarice, is noted by Sanir, that is, repetition of fallow land, for avarice is eager for new fields and riches to be added; the pride of life is noted by Hermon, that is, destruction and anathema, for pride destroys all good. From these mountains of vices therefore the sinful and penitent soul is called to the contrary valleys of abstinence, poverty and humility. Otherwise these names Amana, Hermon, and Sanir are interpreted and adapted by Richard of St. Victor and others, but less truly and suitably to the Hebrew etymology. Secondly, these things can be attributed to a holy soul, which is called by Christ to greater sanctity and perfection, and especially to the three vows of the religious life: for this soul is called from Amana, that is, gluttony and lust, to chastity; from Sanir, that is, avarice, to the pursuit of poverty; from Hermon, that is, pride, to humble obedience. Hence the word "come" is repeated three times: first, to signify the burning desire of Christ, by which He wishes the soul to follow Him who calls, and therefore He calls it three times, that is, fully and perfectly; secondly, to signify the great goods present and future to which it is called; thirdly, to signify that it is called to serve the most holy Trinity through the three vows, and through the three theological virtues, faith, hope and charity, as St. Gregory says; fourthly, to signify that it must continually do battle with the world, the flesh and the devil; the world is signified by Sanir, that is, the change of the lamp or fallow land: for in the world there is perpetual change and succession of dignities and riches, for these are continually taken from one person, either by death or by some turn of fortune, and conferred upon another: in which world the wheel of fortune is continually turning, so that while some are raised on high, others descend and fall below. The flesh is signified by Amana, that is, the nurse, as I have already said: the devil is represented by Hermon, that is, destruction and anathema, because the devil destroys all good things, and therefore is as it were devoted to eternal curse and hell. Cassiodorus and Bede add that the threefold "come" denotes the threefold progress of the soul, namely in thought, speech and action; but St. Gregory says: The first progress of the soul, he says, is the advancement of virtues; the second is made through the departure from the body; the third through the resurrection of the flesh: moreover the holy soul is crowned with a crown of virtues in this life, and a crown of glory in the future life; this soul then from Hermon becomes Herem or Cherem, that is, death and consecration, because it dies to itself, that it may live to God, and as it were an anathema consecrates itself wholly to God, and makes itself a holocaust to Him. For this soul was called a little before all fair, and was called forth to the mountain of myrrh, buried with Christ through baptism; it also ascends to the hill of frankincense, through resurrection from sins made a partaker of divinity, which is signified by frankincense. But here it is further called forth, that it may pass from the beginning of faith, as the Septuagint has it, to its consummation, and progress through the works of charity and virtues: thus the Nyssene, and St. Ambrose, in the book On Isaac, chapter v, whom hear: "Go forth," he says, "from the body and strip yourself entirely: for you cannot be present to me unless you first sojourn away from the body, because those who are in the flesh sojourn away from the kingdom of God. Be present," he says, "be present: he repeated it well, because whether present or absent you ought to be present and pleasing to the Lord your God. Be present when present, be present when absent, even if you are still in the body: for all are present to me whose faith is with me." Then he beautifully explains the same thing through antitheses: "He is present to me who goes forth from the world; he is present to me who thinks of me, beholds me, hopes in me, to whom I am a portion: he is present to me who has been absent from himself; he is present to me who has denied himself. He is with me who is not within himself, because he who is in the flesh is not in the spirit; he is with me who goes forth from himself. He is near me who has been outside himself; he is whole to me who has lost his soul for my sake. And therefore be present, bride, you will pass through, and you will pass through from the beginning of faith. She passes through and passes through others, she who comes to Christ: she passes through by the merit of faith and the brightness of works, which shines like Sanir and Hermon, that is, the way of the lamp passes through with temptations of the world overcome, and spiritual wickedness conquered, seeking the legitimate crown of the contest, and therefore deserved to be praised by Christ judging. Tropologically St. Gregory understands by lions demons, but Bede the proud and powerful, such as kings and princes of the infidels; by spotted leopards he understands hypocrites, fraudulent and deceitful ones, such as heretics, says Philo of Carpathus. Moreover demons and infidel tyrants ruled over the nations before Christ savagely and cruelly, like lions: "for these," as St. Gregory says, "truly imitate the variety of leopards, because while with vir- also pursue vices, as if divided by dissimilarity of color in varied hide. But the Church is crowned with the dens of lions and the mountains of leopards, because while through her preaching both the cruel are converted to piety and hypocrites to the humility of a simple life, she receives for all these the reward which she deserves. Here is signified the calling forth of a holy soul from the dangers, temptations and hardships of this life on account of her patience and victory, to a heavenly crown and glory: thus Cassiodorus, Bede, Anselm, and St. Augustine in Psalm lxvii; whence St. Ambrose, book On Virgins, III, after the middle, adapting these things: "Offer," he says, "the first fruits of your vigils to Christ; sacrifice the first fruits of your deeds to Christ. You have heard that he called you saying: Come from Lebanon: you shall pass and go through from the beginning of faith; you shall pass into the age of creation, you shall go through to Christ triumphing over the world. You have heard that he separated you from the incursions of lions and leopards, that is, from spiritual wickednesses." St. Jerome has similar things, book I Against Jovinianus; St. Jerome has similar things, book I Against Jovinianus; whence John the Carmelite thus expounds "you shall be crowned from the head of Amana, etc.," as if to say: You shall receive a crown from persecution, while living in Lebanon, the mountains where beasts dwell, you shall suffer adverse incursions: for it was fitting that mountains of persecution be opposed to the mountain of love, so that the measure of labor and trial should be as great as the magnitude of your love toward me. First, the Blessed Virgin was called forth from Lebanon, Amana, Hermon and Sanir, when she was called forth from Judea and this world to Christ in heaven, and there crowned queen of heaven and earth with a threefold halo, namely of eminent virginity, of doctorship and of martyrdom: for she was the first among virgins, doctors and martyrs. Whence secondly, their crown is the crown of the Blessed Virgin, because it was obtained through her invocation, prayers and merits: thus Rupert, who, interpreting the Hebrew names of the mountains in a novel way and therefore not sufficiently aptly, thus says: "Come from Lebanon, my spouse, come from Lebanon, come, you shall be crowned. Whence shall you be crowned? From the head of Amana, which is interpreted nocturnal bird; from the summit of Sanir, which is interpreted tooth of vigils, and Hermon, which is interpreted anathema. You shall come from Lebanon, which is interpreted whiteness, that is, you shall depart from this body, a white body, a virginal body, and you shall be crowned from all these, that is, from the body or members of him who is rightly denoted by these names, from the kingdoms of this world; for the kingdoms of this world are certain heads, or certain summits rightly called nocturnal birds, and teeth of vigils, and truly accursed ones separated from God by the devil, who, since he is the prince of darkness, and as a roaring lion goes about seeking whom he may devour, I Peter v, 8, is rightly called both a nocturnal bird and a tooth of vigils. of vigils." Finally, understanding by lions and leopards the kings of the Babylonians, Persians, Medes and Greeks, he thus embraces them in the crown of the Blessed Virgin: these kings "believe in me (Christ) the fruit of your womb, and the salvation of those believing shall be your crown. Thus you shall be crowned, so that you are both in the heavens queen of the saints, and on earth queen of kingdoms. Wherever that which was said of the beloved shall be preached, Psalm viii, 6: You have made him a little less than the angels, you have crowned him with glory and honor, and you have set him over the works of your hands, it shall also be preached of you, that you are, O beloved, and mother of this crowned one; and therefore queen of the heavens, possessing wholly the kingdom of your son by right; and with this in view kings and emperors shall crown you with their crowns, they shall consecrate their palaces to your name, they shall dedicate them to your honor, so that they cease to be what they were, mountains of leopards, dens of lions." Hence St. Epiphanius, heresy 78, book 8, book III, calls the blessed Virgin a lioness, who is queen of all animals: because she herself bore Christ as it were a DIVINE LION, through whom she subdued all earthly lions, indeed made lambs out of lions. And he adds that the Blessed Virgin brought forth one son only, just as a lioness brings forth one cub, and gives birth only in secret; for it is not permitted to a lioness to have a second birth. The reason is, he says, that a lioness carries a cub in the womb for 26 months, during which the cub grows and is perfected with teeth and claws, by which it tears and cuts the womb: wherefore he asserts that the mother in giving birth expels the womb together with the cub, and therefore she cannot afterward conceive offspring in the womb, since she no longer has the place and seat of conception, namely the womb. This is Epiphanius, but physicians and experience teach that this is false, which teaches that a lioness gives birth many times and often. See the things said, Ezekiel xix, 2.
4:9
The Bridegroom, says Theodoret, having called his bride to himself from Lebanon, when he had beheld her and her beauty, he says he is captivated by her love, and wounded by her eye and hair. by her eye and hair. THOU HAST WOUNDED MY HEART, MY SISTER, MY SPOUSE, THOU HAST WOUNDED MY HEART. - For "thou hast wounded" the Hebrew is לבבתני libbautini, which is derived from לבב lebab, that is, heart; whence the Septuagint translates ἐκαρδίωσας ἡμᾶς, that is, thou hast taken away our heart, or, as Vatable says, thou hast taken my heart from me; R. David, thou hast pierced my heart; the Complutensian editors, thou hast amazed me; the Arabic, thou hast inflamed our hearts; others, thou hast wounded me in the heart, that is, thou hast wounded me in my heart, and a wound of the heart is of the greatest pain and deadly: thus love causes the soul to die, as it were, in the body of the lover, and to live in the body of the beloved. Or thou hast wounded me in the heart, that is, as Nyssenus says, thou hast taken my heart from me, and shut it up and captivated it in thy heart; St. Ambrose in Psalm 118, sermon 11, translates it, thou hast taken us captive with thy heart; Symmachus according to Theodoret, thou hast stirred up my heart; the fifth edition and the Syriac, thou hast made me trust; others, thou hast given me a heart, that is, a mind, as if to say, Thou hast shown me what I ought to behold and love, namely nothing other than thee; or rather, as if to say, Thou hast implanted thy heart in me, so that it may work in me, and I may do all that thy heart desires. by one hair of thy neck, a hair not simple, but twisted from many, namely a plait and a rope twisted from hairs; for the Hebrews were accustomed to bind their hair in various plaits, or rather braids, as Samson did, Judges 16:13, and to wind one or another of them around the neck, and thus to twist hairs around the neck: for in Hebrew it is ענק anac, that is, a rope or torque; whence the Septuagint, in one ἐνθύματι, that is, ornament, or torque of thy neck: so also the Syriac and Arabic; Aquila, in one garland (hanging) from thy neck; Symmachus, in one necklace of thy neck. Thus Pliny takes a hair for a bond and a rope twisted from hairs, lib. XVII, xxiii: "Let the yoke," he says, "be a pole, or a reed, or a hair, or a cord." Wherefore our Alcazar in Allusion to the Apocalypse, lib. III, understands by one hair of thy neck one of the two windings of the torque around the neck. IN ONE OF THY EYES. - The Arabic, because of the beauty of thy eyes. "In one," because the bride, veiled on her head after the manner of a bride, showed only one eye, namely the one which she had to uncover for journeying and other actions. The same was done by the virgins of Jerusalem as well as the Arabian, concerning whom Tertullian, in the book On the Veiling of Virgins, near the end: "The Arabian women, pagans, will judge us," he says, "who cover not only the head, but also the entire face in such a way that, with one eye freed, they are content to enjoy half the light rather than to expose the whole face. of Virgins, near the end: "The Arabian women, pagans, will judge us," he says, "who cover not only the head, but also the entire face in such a way that, with one eye freed, they are content to enjoy half the light rather than to expose the whole face." Add to this, that whither one eye is borne and looks, thither by the natural leading of nature the other is borne and looks as well. The eye is the seat of the soul, for in the eye the heart, the mind, the affection shines forth: wherefore the eye of a beautiful woman, loving and alluring, wounds the heart of the man beholding it, and snatches it to itself: for the eyes vibrate rays and as it were shoot forth arrows of love, as Theocritus writes of Helen, Idyll 18. James of Vitry relates that a certain nun wounded the heart of a prince by the beauty of her eyes so much that he wished by all means to have her delivered to him: wherefore she sent him her eyes plucked out and said: "Behold the arrows that have wounded thy heart. of Vitry relates that a certain nun wounded the heart of a prince by the beauty of her eyes so much that he wished by all means to have her delivered to him: wherefore she sent him her eyes plucked out and said: "Behold the arrows that have wounded thy heart." Sophronius relates that another virgin did something similar in the Spiritual Meadow, cap. 60, and Sabellicus relates something entirely similar concerning St. Lucy, lib. IV Examples, cap. 8. The same thing is done, and increasingly so, by the fair and comely hair of women; therefore the gradation increases from the eyes to the hair, because fair, tawny, saffron-colored, golden and shining hair shines forth wonderfully, and therefore they catch the eyes of those beholding them; whence by poets stars are compared to lightning, and are said to flash: wherefore Virgil, in book II of the Aeneid, calls hair flaming. Add that women place their beauty in adorning, polishing, painting, and combing their hair; whence the Comic poet: "While they are combed, while they are polished, a year passes"; and Catullus: "They shake their splendid locks." Moreover hair is beautifully curled and crimped; by one hair therefore understand one crimping of the hair, which makes a beautiful head of hair; whence Virgil, in book XII of the Aeneid: "Hair vibrated with hot iron," that is, crimped with a curling iron. To these things they anointed hair with most fragrant ointment, whence it breathed forth the sweetest odor. Hear Horace, in book V of the Odes: "Shoulders scattered with fragrant hair." And Ovid, in epistle 21: "Our hair does not smell of Arabian dew." "And the shoulder decorated with fragrant hair." And Ovid, in epistle 21: "Our hair does not smell of Arabian dew." And Tibullus, book 3: "Myrrh-scented hair breathed forth with Tyrian dew." And Silius, book XI: "She drenches her hair with amomum." And Silius, book 11: "She drenches her hair with amomum." Furthermore women comb their hair so carefully, and separate and divide it with a parting needle, so that it appears most beautiful, as is evident in brides, whose elegance consists in polished and beautifully parted and scattered hair. Whence Festus: "Hair," he says, "is named from separation." Finally they twisted hair around the neck, with a golden torque inserted, and adorned and decorated it; some even gilded the hair itself, or made it gleaming and radiant with elegant paint; whence Virgil, in book IV of the Aeneid: "To whom a quiver of gold, hair is knotted into gold." The same, book 8: The same, book 10: And Ovid, Metamorphoses 15: "They make hair like amber and gold." And Claudian, book III of the Rape of Proserpina: "The hair shines, and the locks are more pleasing than tawny gold." Therefore with such elegant and gleaming hair the bride wounded the heart of the bridegroom. Christ the bridegroom says: Thou hast wounded my heart, O Church my bride, by one of thine eyes, because namely with one and whole eye, and that a dove's eye, that is, modest, chaste and simple, thou regardest me: for thou lovest me alone with spiritual love, thou strivest to please me alone and in one hair, that is, the torque of thy neck: this torque is obedience, by which thou dost willingly subject thy neck to my law, as I said, chapter i, verse 10: for by this as by a torque thou bindest my heart, and constrainest and attachest it to thyself. The eye therefore denotes intention and love; the hair, or torque, obedience: for these two, as it were two sharp and fiery arrows, wound the heart of Christ, so that that heart wounded by love may love the Church so loving him most greatly; nay, they almost bereave him of his heart, that is, take his heart from him, and deliver it to the bride, so that she may bend it whither she will, and use it at her pleasure, nay so that she may live, move and work by it, just as St. Catherine of Siena for her heart asked and obtained the heart of Christ, so that she might be nourished, live and do by it whatever she did. Whence St. Paul, Galatians ii, 20: "I live," he says, "now not I; but Christ liveth in me," namely the heart of Christ. Furthermore this eye denotes many things, first, knowledge and faith, for by the eye we behold and know things, as if to say: Thou hast, O Church, one faith in me thy Christ the Savior, and with St. Paul thou knowest nothing else but Jesus and him crucified: wherefore thou compellest me, so that I in turn may regard and behold thee alone. Wherefore our Alcazar in the Allusion to the Apocalypse, book III, explaining this whole chapter iv concerning the praises of the ancient Roman Church, understands by one eye the faith of St. Peter, by one hair of the neck the obedience of St. Paul, as if to say: The origin and cause of all the victory and glory which Christian Rome obtained from the subdued lions and leopards, that is, from infidel tyrants, was the faith of St. Peter and the obedience of St. Paul. Hence many understand by the eye contemplation, by the hair pious thought, which fosters contemplation; or by the hair they understand holy action, which follows from contemplation. Hence many understand by the eye contemplation, by the hair pious thought, which fosters contemplation; or by the hair they understand holy action, which follows from contemplation. Second, the eye denotes hope, for what we hope for, this we behold with the eye; whence the fifth Edition translates, thou hast made me to trust, as if to say: Because thou, O Church, hast fixed thy whole eye, that is, all thy confidence in me; hence I in turn shall have singular care of thee as of a bride most dear to me, and shall care for thee so as if I cared for nothing else. I will care for you and treat you as if I cared for nothing else. Third, the eye denotes love, for what we love, this we gaze upon with fixed eye; whence that saying: "Where the eye is, there is love; where the hand is, there is pain." For whatever member we frequently touch with our hand, that we feel pain in. To this the Chaldean tends, who after his manner, judaizing, expounds these things of the Synagogue of the Jews, which was a type of the Church of Christians: "Fixed," he says, "in the tablet of my heart is your love, my sister, the assembly of Israel, which is compared to a bride, who is honorable. Fixed in the tablet of my heart is the affection for the least of your sons, who is just, as one of the princes of the council, and as one of the kings of the house of Judah, upon whose neck is placed the diadem of the kingdom." Finally, the Church is called the sister of Christ, because He Himself, as to the flesh, was born from the same father Adam from whom she was: thus St. Anselm; whence St. Isidore, book IX of the Etymologies, chapter vi: "Sister," he says, "is called from the same seed, in that she alone with brothers is held in the lot of kinship;" although others give another etymology of sister. Hear the Gellius problems in Julius Scaliger, number 91: "For what reason is she called sister? Is it because she is born separately from the house? Or does sister appear as an adopted burden, and does not increase the family? For to sister-like was to swell in the ancients: thus as it were a tumor of the family." Nonius Marcellus, On the Properties of Words, chapter i, number 258: "Sister," he says, "is called because as it were she is born separately, and is separated from that house in which she is born." This etymology of sister also agrees with the Church, for she, separated from the house and family of her parent Adam, vitiated by sin, passed through baptism into the house and family of Christ. Finally, St. Bernard, or whoever is the author of the book On the Passion of the Lord: "Brides," he says, "not yet bound by the conjugal bond, are accustomed to be loved more ardently than afterwards: for as time proceeds, love itself is moderated; our Bridegroom therefore, in order to intimate the magnitude of His love, which does not decrease with time, calls His beloved His bride, in that her love is always new; He calls her the same sister, to signify the purity and chastity of this His love, which savors of nothing carnal." Finally, the Church of Christ is sister by chastity, bride by fruitfulness. Symbolically, St. Gregory, Cassiodorus, Bede, Anselm and others understand by one eye the unity of teachers, by one hair the unity of the faithful, whom as members the teachers like a neck join to Christ the head. Fourth and genuinely, St. Gregory, Cassiodorus, Bede, Philo, Anselm, Richard, Honorius and others understand by the tunic the temporal occupations, with which those who undertake the care of their neighbors necessarily involve themselves as with garments, and thereby soil their feet, that is their affections. The Church therefore, that is the prelates of the Church in the time of Constantine, indulging in peace, leisure, prayer, a quiet life, and as it were contemplative, and therefore shunning the labor of preaching, confuting Arians and other heretics and infidels, and converting wicked Christians, to which they were called by Christ from their office, were pretexting their idleness and torpor with this excuse, that since they were dedicated to God, they would not involve themselves in temporal things, with which it is necessary to contract the defects and filth of sins, according to that of St. Leo: "It is necessary that even religious hearts become soiled from earthly dust." Hear Honorius: "She does not say this by disobeying, but by shunning secular care: for whoever is placed in charge of secular matters is cast down in spiritual matters: because as the body is clothed with a tunic, so the mind is entangled with secular care, which when removed they do not wish to put on again, but to be free to God alone in spiritual matters. But those called by God postpone their own will, and unwillingly undertake the burden of ruling for the sake of their neighbors; whence groaning they say: I have washed my feet, etc. These mystical feet he then explains, adding: "The feet of the soul are affections, by which it is transferred to various desires, as the body walks by feet, which are concupiscence, fear, joy, sorrow; for it desires earthly things, fears lest the desired things be not obtained, rejoices in things obtained, grieves over things lost; these feet he has washed, while he has washed away earthly concupiscences with the tears of penance; these again he fears to soil, because he who is placed in the government of secular matters can scarcely or not at all avoid the filth of sins." Moreover already before, cap. II, vers. 10, the bridegroom had knocked at the door of the bride, but she was still a young girl, and he had stirred her up to procure the salvation of the Jews in the primitive Church; but here he knocks at the door of her now grown to adulthood under Constantine, and he stirs her up to procure the conversion of all nations, and especially of heretics and the impious: for under Constantine the Church rejoiced full of peace, wherefore many prelates gave themselves to the leisure of holy quiet and contemplation; from that leisure therefore Christ here calls them to the work of preaching: thus St. Augustine, serm. 57 in John: "I sleep, he says, and my heart watcheth: I rest from busy acts, and my mind applies itself to divine affections; but in those things which in this manner rest sweetly and humbly, while the Church is pleasantly occupied in leisure, behold he knocks, who says, Matt. X, 27: What I tell you in darkness, speak ye in the light; and what you hear in the ear, preach ye upon the housetops." And shortly after: "He knocks therefore to shake off the quiet of the holy idle ones, and cries out: Open to me of my blood, my sister; of my coming, my neighbour; of my Spirit my dove; of my word, which thou hast learned more fully from leisure, my perfect one; open to me, preach me: for to those who have shut against me, how shall I enter without an opener? For how shall they hear without a preacher?" Rom. X, 14. Better Philo Carpathius translating from the Septuagint, let her attend to earthly things as it were with the left eye, I Reg. xi, 2: thus Justus Orgelitanus, and St. Ambrose in Psalm. cxviii, serm. 11. Fourth, St. Jerome, lib. I Against Jovin. Fourth, St. Jerome, lib. I Against Jovin., by the one right eye he understands the study of virginity, by the left marriage and the study of offspring, for as the right eye surpasses the left, so virginity surpasses marriage. "I do not reject marriages, he says; thou hast also the left eye, which I have given thee on account of the weakness of those who cannot see straight; but the right eye of virginity pleases me more, which if it be blinded, the whole body is in darkness. And lest we should think that Christ the bridegroom signifies the love of the flesh and bodily marriages, he immediately excludes this sense, and says Cant. iv, 9: Thou hast wounded my heart, my sister spouse; where by the name of sister all suspicion of foul love is excluded." Moreover the wound, by which the virgin and holy soul intending to one Christ, and therefore first wounded by Christ, wounds in turn the heart of Christ, is a wound of charity, which is cured only by loving, because by loving it is more wounded and grows, for the lover desires the wound of love to be increased, because by this wound he is nourished and lives; therefore the more Christ sees himself loved by the soul and wounded by love, the more he loves her, the more he delights in and rejoices in this wound of love: for this wound is not bodily, which harms the body, but spiritual, which penetrates the soul with love, and by penetrating corroborates it in love, and therefore wounds the soul in turn more vehemently with love: for as the sun vibrates its rays into a mirror, which collected in it make one as it were dense and most bright ray, and reflected from the mirror are turned back into the sun itself, and wound it as it were, but with light alone not blood: so likewise Christ the sun of justice vibrating the rays of his love into the soul, which collects them, and by one intention of love, as it were a most bright and burning ray reflects into Christ, Christ himself is wounded by the same as it were, but with a wound of light, not blood, because the spiritual arrow of love is transfixed, that he may love in return more ardently than before the soul thus loving: wherefore this spiritual wound pours forth not gore, but love. Again St. Gregory and Justus Orgelitanus refer the wound to the wounds which Christ received in his passion for us, as if Christ should say: Thy love, O soul, hath wounded me on the cross: for that I might sanctify thee, and join thee to myself with love, I received the wounds of nails and scourges. For the wound of love, which Christ bore in the soul, impelled him to receive so many and so great wounds in the body; whence St. Bernard, or whoever is the author of the book On the Passion of the Lord: "By the carnal wound, he says, which Christ received on the cross in his side, the spiritual wound is shown, and this perhaps is signified when it is said twice thou hast wounded. For of each wound the very sister and spouse is the cause, as if the spouse openly said: Because thou hast wounded me with the zeal of thy love, with a lance also" Now apply what has been said about the Church to the holy soul; and first, by the eye understand to be signified in the most literal sense the intention of chaste love, by which the holy soul intends and strives to please Christ alone, as it were her spouse whom she loves, in all things supremely; but by the hair or braided collar understand obedience, by which she strives to obey all the laws of God and His inspirations, and her superiors (for these the neck denotes) in all things. For just as a braided collar is twisted from many hairs, so perfect obedience is perfected from the prompt execution of all laws and inspirations. Now indeed the intention of love, joined with obedience, wounds the mind of Christ, and ravishes it, so that He may marvelously love in return the soul that loves Him so. Whence John of Carmel thus explains: "Thou hast wounded my heart in one of thine eyes," that is, thy faith working through charity, as it were with a certain arrow hast thou wounded me. "And in one hair of thy neck," that is thy obedience, which is the hair or collar binding thy neck to obey, thou hast wounded me, who have no need of chains or iron bonds to draw thee to me; for with one hair alone most sweetly, as it pleases, do I draw thee. Morally from this let those learn who strive to convert souls, that they should never grow weary in their number, nor fear that they cannot suffice to nourish all of them in spirit: because the more sons they bear to God, the more aids God will suggest to them by which they may nourish and cherish them; just as to the same woman, the more children she bears, the larger breasts God gives swelling with milk, by which she may nurse them all. Rupertus by one of the eyes understands the unity of thoughts and prayers, which the Blessed Virgin fixed upon God, and by one hair, the uniformity of her humility; whence bringing forth the example of Anna the mother of Samuel, of whom it is said in 1 Kings i, after prayer: "Her countenance was no more changed," he adds: "What was that uniformity of countenance no longer changed into different things? Namely the identity of thoughts, and a very intent perseverance of the same prayers." And then applying the same to the Blessed Virgin: "This is Thirdly, one eye is the right eye, which intends toward spiritual and eternal things; the other eye is the left eye, which intends toward temporal and perishable things. Whence Naas, king of the Ammonites, wishing to put out the right eye of the Hebrews, to make them unfit and blind for war (for they covered the left eye with a shield), signifies the devil, who strives to snatch from the mind the study of heavenly things, so that the mind itself wounded our heart, by our he understands to be signified the three persons of the Holy Trinity, who moved by love of men decreed that the Son should be incarnate for their salvation. of a soldier am I wounded: for who would permit his heart to be wounded by a hair, unless he had first received the wound of that love? Finally, what Vatablus and others translate for "thou hast wounded my heart," thou hast taken away my heart from me, that is my mind, signifies the highest degree of love, which even according to Plato is madness: for just as excessive worldly love makes lovers mad, so that they seem to rave, so also spiritual love: for a young man captured by love of a mistress, a merchant by love of money, an ambitious man by love of glory, gives his whole heart and mind to it, so that he can think of nothing else: wherefore he forgets his own honor, and loses all shame, nor can anything restrain or prohibit him, not labor, not vexation, not danger, not death, not the counsel of friends, nor fear of God or hell, but all these things are to him as a fable; whether he sleeps, he dreams of her; whether he wakes, he speaks or listens of nothing else, so that he loses all reason and sense, and becomes as it were foolish, drunk and mad: for "to love and to be wise is scarcely granted even to the gods," as he says. Thus Christ, captured by divine love of men, emptied Himself, when from heaven and the throne of Divinity He descended to earth, made man, nor was He ashamed to live a poor and vile life among men, indeed to be tortured as a robber for their salvation, crucified and to die: wherefore He feared no contempt, avoided no injuries, no reproaches, no blows, nor death on the cross, and so was esteemed by the Jews a criminal, by the gentiles foolish; whence that saying: "Love triumphs over God." Christians have followed Christ in perfect love, as the Apostles, concerning whom Paul says, I Corinthians iv, 10: "We are foolish for Christ, but you are wise in Christ: you are noble, but we are ignoble; we have been made as the refuse of this world, the offscouring of all things even until now;" read the other things which he himself writes; hence the apostles exulted in stripes, gloried in tribulations, triumphed in persecutions. Whence that passage, II Corinthians v, 13: "Whether we are beside ourselves," in Greek ἐξέστημεν, others translate it, whether we are mad, "it is to God: whether we are sober, it is for you;" and Agrippa says to Paul, Acts xxvi, 24: "Thou art mad, Paul; much learning doth turn thee to madness." For to King Agrippa, Paul seemed to be mad, who with zeal in that very tribunal wished to persuade him to faith in Christ, on account of which he was bound there, and was being tried for his life. Such also was St. Francis above others, who called himself a fool of the world, and showed himself as such in his words and deeds: for true wisdom of God is to be wise unto God and to be foolish unto the world. Wherefore Gerson, in the tract On the Mount of Contemplation, cap. xix, 20, beautifully teaches that the idea of perfect love is the lovers of the world, and how a spiritual man ought to examine his love, so that he may see how far he is distant from the perfection of the love of God, and therefore he who wishes to be perfect in the love of God ought to imitate the acts of the lovers of the world, so that just as these do difficult things and even foolish things for the world, so he himself may do similar things for God and Christ; but those from vice, this one from virtue. For where there is love, there is neither shame nor fear, for love casts out fear," as St. John says, I Epistle iv, 18. The literal example is in St. Mary Magdalene, who, penitent and wounded by love of Christ, without shame rushed into the house of Simon the Pharisee, and there before the guests, prostrating herself at the feet of Jesus, she wounded him not with one, but with both of her eyes, when pouring forth from them abundant tears of love, she washed his feet with them; and with not one, but all the hairs of her neck, she wiped them with her hair; whence from him she merited to hear: "Many sins are forgiven her, because she hath loved much," Luke vii, 47. She had therefore stolen the heart of Jesus, and Jesus had stolen her heart, because the heart of Jesus lived in Magdalene, and the heart of Magdalene lived in Jesus, as Origen beautifully and pathetically describes it, homily On St. Mary Magdalene, where among other things he says: "She had forgotten to fear, she had forgotten to rejoice, she had forgotten herself, she had forgotten finally all things except him whom she loved above all things, and what is wonderful, she was so forgetful that she did not even recognize him, when he appeared to her first in the form of a gardener after the resurrection. He adds the reason below, saying: "Finally Joseph placed thy body in the tomb, Mary buried her spirit there likewise, and thus joined it indissolubly, and in a manner united it with thy body, so that it would be easier to separate the soul vivifying itself from the vivified body of itself, than her spirit loving thee from thy dead body: for the spirit of Mary was more in thy body than in her own body; and when she sought thy body, she sought her spirit likewise, and where she lost thy body, she lost her spirit with it. What wonder therefore if she had no sense, she who had lost her spirit? what wonder if she knew thee not, she who did not have the spirit by which she ought to know? Restore to her therefore her spirit which thy body has in itself, and soon she will recover her sense, and will abandon her error." Rupertus understands by one of the eyes the unity of thoughts and prayers, which the Blessed Virgin fixed upon God, and by one hair, the uniformity of her humility; whence bringing forth the example of Anna the mother of Samuel, of whom it is said I Kings i, after prayer: "Her countenance was no more changed," he adds: "What was that uniformity of countenance no longer changed into different things? namely the identity of thoughts, and a very intent perseverance of the same prayers." And then applying the same to the Blessed Virgin: "This is Morally from this let those learn who study the conversion of souls, that they should never grow weary of their number, nor fear that they cannot suffice to nourish all of them in spirit: because the more sons they bear to God, the more aids God will suggest to them, by which they may nourish and cherish them; just as to the same woman, the more children she bears, the greater breasts he gives swollen with milk, by which she may nurse all of them. Hence these breasts of hers are more beautiful than wine, that is, than all carnal delights, and mystically than wine, that is, than the austerity of the Synagogue and the Mosaic law; likewise than wine of the rigor of justice, says Richard of St. Victor. See the sayings at chapter I, where he said the same thing about the breasts of Christ: for the breasts of Christ and the Church are similar. Symbolically, the breasts of doctrine and preaching excel the wine of contemplation: for although the contemplative life is more perfect than the active, nevertheless both are more perfect when the life is mixed from both, namely contemplation which communicates itself to others through action, and pours out upon its neighbors what it has drawn from God: for the more it illuminates others, the greater light it receives from God, for it is given by God for this end. Hence that passage, Osee chapter VI, 6: "I desired mercy, and not sacrifice," see the sayings there; and that of Christ, Mark XII, 33: "To love one's neighbor as oneself is greater than all burnt offerings and sacrifices;" and that, Ecclesiasticus XL, 47: "Grace (almsgiving) is like a paradise in blessings, and mercy endures forever;" whence it so pleases God that God, marveling at her beauty, exclaims: "How beautiful are thy breasts, my sister, my spouse!" Thus Nyssenus, and Bede, who teaches that God here marvels at that soul which does not shrink from teaching others the first rudiments of the faith: "Rightly," he says, "the Lord testifies that such a soul is his sister and spouse."
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HOW BEAUTIFUL ARE THY BREASTS, MY SISTER, MY SPOUSE! THY BREASTS ARE MORE BEAUTIFUL (in Hebrew, better) THAN WINE, AND THE ODOUR OF THY OINTMENTS ABOVE ALL AROMATICS. — The Arabic version: how beautiful is the appearance of thy breasts! By ointments, understand sweet-smelling aromatics that comfort the heart, which she wore about her breasts and chest, according to that passage, chapter I, 12: "A bundle of myrrh is my beloved to me, he shall abide between my breasts." The Septuagint, for שמניך (manaiich), that is, thy ointments, read שלמתיך (salmotaiich), that is, thy garments, whence they translate, and the odour of thy garments above all aromatics; the Chaldean renders it, how beautiful are thy affections above me, O sister, assembly of Israel, thou who art compared to a chaste spouse! how good are thy affections above me more than seventy nations, and the good name of the just is more fragrant than all aromatics! The bridegroom returns to praises speaks, because assuredly he judges her most worthy of his love and union, considering her to become an imitator of his work. For he himself, that he might make us strong from the weak, did not shrink from becoming weak for a time, indeed even from dying, that we might live. He himself, though he was the bread of angels in his divinity, willed to become milk-giving through the assumption of flesh, that he might nourish the pusillanimity of men, and exhibit himself as capable of being that same heavenly bread." Wherefore the odour of thy ointments surpasses all aromatics, that is, the good reputation which thou obtainest from thy charity, mercy and zeal for souls, and spreadest far and wide, is better than all fragrant virtues before God, who, as I have said, prefers mercy to sacrifice. For, as Ecclesiasticus says, chapter XXXI, verse 28: "They shall bless with cheerful lips the lips of many in the breaking of bread, and the testimony of his truth is faithful." And Solomon, Proverbs XXII, 9: "He that is merciful shall be blessed," that is, shall be praised by men equally as by God. See the remarks on chapter I, verse 1, on those words: "Thy breasts are more beautiful than wine, fragrant with the best ointments." Richard of St. Victor gives the reason, that charity is the mother and queen of all virtues, and therefore the bridegroom here repeatedly commends and emphasizes it in the bride through her breasts; indeed in Hebrew דודים (dodim), that is, loves, are said to be derived from דדים (daddim), that is, breasts, as Marinus says: for the breasts are both the seat and symbol of love. Furthermore, Theodoret and three Anonymous writers in his work, and Philo of Carpathus do not expound the wine comparatively, as better than wine, but affectively, from wine (for thus the Septuagint translates it), as if to say, Thy charity draws all its goodness from wine, that is, from the divinity and goodness of God and Christ. Again, that the Septuagint render ointments as garments, comes to the same sense: for the ointments or aromatics of her soul are her almsdeeds, compassion, mortification, as St. Ambrose says, book I On Virgins, and her other good works, by which she is likewise adorned as it were with the most precious and fragrant garments, according to that passage, Colossians III, 12: "Put ye on therefore, as the elect of God, holy and beloved, the bowels of mercy, benignity, humility, modesty, patience: bearing with one another, and forgiving one another, if any have a complaint against another: even as the Lord hath forgiven you, so do you also. But above all these things have charity, which is the bond of perfection." Thus Nyssenus, Theodoret and three Anonymous writers in his work. Hence the Arabic version renders it, the sweetness of the odour of thy garments is most excellent of all sweetnesses. Finally, some adapt these words literally to St. Mary Magdalen, who anointed Christ a third time; whence her ointments were better than the ointments of others, because she herself anointed the body of Christ; but others anoint other faithful, who are only members of Christ. Hence Rupertus, adapting the same mystically to the Blessed Virgin: "These," he says, "are true aromatics, precious ointments, to give food to any one of my enemies who hungers, to give drink to one who thirsts, to gather in a guest or pilgrim, to clothe the naked, to visit the sick, and if he is in prison, to come to him. Above all these aromatics is the odour of thy ointments, that is, the sweetness of thy almsdeeds, because not as others in my members, but in myself thou hast been most bountiful to me, and indeed by maternal right, and by natural affection thou owest me all things; yet thy faith and humility, or thy charity more than maternal, to me who regard it, all things have been as the best ointments, all things as the sweetest almsdeeds, so that no aromatics of almsdeeds, whatsoever are expended on my least ones in my members, are able in any way to be compared to those ointments." Gilbert discusses these ointments and their fragrance at length, he who continued the sermons of St. Bernard on the Canticle, sermons 31 and 32, where among other things he says: "What else is patience itself but, as it were, a certain fragrance of future impassibility?" And again: "Let us compare these three things with one another: wines, breasts, ointments: in wine, the defect of the old man; in breast, the restoration of the new; in ointments, a certain delight. By wine the carnal sense is intoxicated, and lulled to sleep, and overwhelmed; by breast the new man is nourished; by ointments the adult is delighted: in the first the old man is consumed, in the second the new man is restored, in the third, now approaching perfection, he is affected with ineffable joy."
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THY LIPS, MY SPOUSE, ARE AS A DROPPING HONEYCOMB, HONEY AND MILK ARE UNDER THY TONGUE. — The Syriac and Arabic versions read: as the odour of Lebanon. Some refer these words to a kiss, others to the breath of the mouth, which women are eager for, as if to say: Thou hast most sweet breath, as if thou didst hold honey under thy tongue. Others more rightly refer it to the grace and sweetness of speech. Honeycombs are called the waxen cells in which bees store their honey: a honeycomb therefore is nothing other than honey in wax, as Cassiodorus says: for honeycombs are the houses and cells of bees, so called because they nurture their offspring in them, according to that passage of Virgil, IV Georgics. THY LIPS, MY SPOUSE, ARE AS A DROPPING HONEYCOMB, HONEY AND MILK ARE UNDER THY TONGUE. — The Syriac and Arabic versions read: as the odour of Lebanon. Some refer these words to a kiss, others to the breath of the mouth, which women are eager for, as if to say: Thou hast most sweet breath, as if thou didst hold honey under thy tongue. Others more rightly refer it to the grace and sweetness of speech. Honeycombs are called the waxen cells in which bees store their honey: a honeycomb therefore is nothing other than honey in wax, as Cassiodorus says: for honeycombs are the houses and cells of bees, so called because they nurture their offspring in them, according to that passage of Virgil, IV Georgics: "First they lay the foundations for the combs, then they suspend the tenacious waxes." In Hebrew and Greek, thy lips drop honeycomb: thus also the Syriac and Arabic; whence Willeramnus: "Thy lips give forth honeycomb, through waxen honey liquefied." This is supported by that saying of the Comic poet: "Your tongues are seated in honey:" the sense comes to the same thing, as if to say: Thy lips are as a honeycomb, which honeycomb, that is, the honey of the honeycomb, drips forth: that is, thy speech is most sweet, so that thou seemest to pour forth and shed as much honey as words from thy mouth, just as if bees in thy mouth as in a hive had fixed their honeycombs. This sense is aptly subjoined to the preceding one about breasts, because the breasts of the Church, that is, of the doctors, are lips dripping with the honeycomb of wisdom and Christian eloquence, by which she begets sons, that is, the faithful, and nourishes those begotten: and therefore she repeats and doubles only the breasts and lips of the spouse here: for a little before she praised these same things in verse 3, saying: "Thy lips are as a scarlet lace: and thy speech sweet," where I said more on this matter: wherefore I shall be brief here. I have reviewed many analogies of honeycomb and sweet tongue in Proverbs XVI, 24, and chapter XXIV, verse 13, to those words: "Eat, my son, honey." The reason a priori is that the speech of the mouth and its quality flows from the affection of the heart: for as the heart is, so is the mouth and speech; therefore the sweetness of speech shows, and as it were carries with it, the sweetness and love of the heart: wherefore he who speaks sweetly pours forth his heart as it were into another, and pledges his love to him, indeed truly gives it: but love is the magnet of love, for by no other thing are the minds of men so drawn as by love: for he who sees himself loved by another is as it were compelled by that love to love him in return, so that he obeys his counsels and subjects himself to him. This is what he means: "Honey and milk are under thy tongue;" the Syriac version: all honey is under thy lips, as if to say: Under thy tongue lies the heart, which as it were a storehouse of honey and milk pours forth and instils its honeyed and milky sweetness and love to the tongue, so that it may utter sweet and lovable words, by which it may draw and seize the hearts of hearers to itself. Words therefore that are sweet are first formed in the heart, and from a sweet heart, and pass from it into the tongue: wherefore by St. Augustine, book XV On the Trinity, chapter X, they are called words of the heart. And for this reason a preacher, and anyone who strives to persuade another of some virtue or good work, ought first to excite in himself the affection and love of the same, so that, inflamed by it, he may imprint it more easily and ardently upon others by speaking: for this affection and love makes even bitter things, such as fear of death, judgment and hell, which preachers ought to instil into their hearers, savory, sweet and pleasing: St. Gregory adds, Morals, chapter V, that preachers, when they rebuke vices and the vicious more bitterly, ought to sweeten the bitterness with honey mixed in with sweetness. Again, honey and milk are hidden under the tongue of the bride, that is to say: You do not rashly display your gift of speech, nor do you boast of it, but you conceal it and as it were cover it with your tongue. To this John the Carmelite adds that honey and milk are hidden under the tongue of the bride for this reason, lest she pour out both at once, if they float on the tongue, and it is not enclosed by a barrier, but she delays with prior meditation, so that from it as from a storehouse, she may bring forth either honey or milk, as opportunity shall have offered, milk indeed for the tender and those still in the infancy of virtue, but honey for the more advanced. Symbolically, a honeycomb is Holy Scripture, thus Cassiodorus, Aponius, Philo and Theodoret, whom hear: "Now honeycombs, which are carried on the lips of teachers, are divine Scriptures, which contain bees, both the makers of wax and of honey, namely the sacred prophets and apostles, who flying through the meadows of the Holy Spirit, and constructing the cells of divine Scriptures, and filling them with the honey and nectar of doctrine, transmitted usefulness to us; and the wax indeed seems similar to the letter, but honey to the sense which is hidden in it." Hence formerly to the newly baptized milk and honey were given, so that the sweetness of Christian doctrine and life might be represented thus; whence Tertullian, On the Crown of the Soldier, chapter III: "Three times, he says, we are immersed, thence we taste beforehand the harmony of milk and honey."
THE FIRST ADEQUATE SENSE, Concerning Christ and the Church. The Church, that is the doctors of the Church, preachers, and other faithful and saints are a honeycomb dripping, or have lips dripping with milk and honey of sacred doctrine, and therefore full of sweetness and pleasantness, equally as of discretion, so that they drip milk to the tender and untaught; but honey, that is more solid doctrine to the more advanced. The sense therefore is, that is to say: Your lips, that is your speech, O Church, imitate a dripping honeycomb: for it is itself a certain instillation of honey, which you, O bride, as a waxen cell of the honeycomb preserve, while you hide me, who am called honey in secret on account of sweetness, in the receptacle of your mind, and thence, while you speak, you pour forth: thus St. Gregory, Cassiodorus, Bede, Theodoret, Aponius, Philo, Justus, Anselm and others. Hear Bede, who shows how the lips of preachers are both a honeycomb and at the same time a fillet, as I said verse 3: "When this, he says, delights the throat by satisfying, that one binds the hair by constraining; this one refreshes within, that one binds without. The same teachers are both fillets in salutary precepts, and a honeycomb in heavenly promises: fillets, when they restrain us from the flux of carnal pleasures; a honeycomb, when they promise us the gifts of heavenly joys; likewise fillets are in those things which they teach are to be openly done or avoided; a honeycomb in those things which were done or said typically, which have within them what is hidden and salutary, they reveal." The speech of the holy is compared to a honeycomb, first, because just as a honeycomb drips honey, so their speech drips wisdom and sweetness. Second, just as a honeycomb is constructed by bees with wonderful artifice, so also the speech of the wise is conceived most prudently, connected, and thence flows its grace and sweetness, according to that Proverbs X, 20: "Silver tried in the fire, the tongue of the just;" and chapter XVI, 24: "Composed words are as a honeycomb: sweetness of the soul, health of the bones." Third, just as a honeycomb is formed by the bee inhabiting it, so speech from the heart, according to that, Proverbs XIV, 33: "In the heart of the prudent rests wisdom, and it shall teach all the foolish;" and chapter XVI, 23: "The heart of the wise shall instruct his mouth: and shall add grace to his lips." Fourth, just as bees in a honeycomb bring forth and cherish their offspring, so the sweet speech of the holy brings forth many sons to Christ: for the holy know how to give sweetness and grace to their words, so that those hearing them as it were with honey may be enticed and captured, according to that, Proverbs X, 21: "The lips of the just shall teach many; but they that are ignorant shall die in the want of understanding."
THE SECOND PARTIAL SENSE, Concerning Christ and the holy soul. The mental lips of the holy soul distill milk and honey, when they pour forth prayers and supplications seasoned with the sweet tears of compunction and love into the ears of God: wherefore then the soul gives a kiss and in turn receives one from God; indeed the soul pours forth its spirit as it were into God, and in turn receives and drinks in the spirit of God. Wherefore then the odor of his garments is, as the odor of frankincense; the garments are external virtues, such as modesty, propriety, humility, reverence, obedience: these exhale the odor of frankincense, that is, most pleasing to the nostrils of God, and therefore they themselves are as it were frankincense, that is, a mystical oblation and sacrifice, which God smells, as the odor of sweetness. Again they are frankincense to men, because they breathe upon them and inspire in them the most sweet odor of virtues. He compares them to frankincense before other aromatics, because frankincense before all is most fragrant, equally as most bright; whence in Hebrew it is called לבנון labanon from לבן laban, that is, white. Hence both frankincense, and the brighter it is, the better it is and more fragrant; whence, Exod. XXX, 40, in the incense which was burned to God, it is commanded that the brightest frankincense be used: thus virtues in themselves are most bright, because most pure, but to others they are most fragrant: for, as St. Bernard says, they have their colors in their manners, and their odors; odor in reputation, color in conscience. Moreover, just as a garment is woven from many threads, so holiness is woven from many virtues: the threads therefore, by which it is woven, are charity, joy, peace, etc., which Paul enumerates, Gal. V, 22. Thus the Nyssenus. To this pertains the version of the Chaldean: "And in the time when the priests were in the court of the sanctuary, their lips dripped with the honeycomb: and your tongue is like that of an honest bride in your speech; songs and sweet praises, as milk and honey: and the odor of the garments of the priests, as the odor of the aromatics of Lebanon." Hear Gilbert here, serm. 34: "He who does all things, that he may please him to whom he has proved himself, God, so that he may deserve his favor, surely the odor of his garments is as the odor of frankincense. And indeed frankincense, unless to God alone, is neither accustomed to be offered, nor ought to be, therefore the odor of his garments is as the odor of frankincense, since whatever he does either openly or in secret, he refers to the obtaining of divine appeasement." Finally, the bridegroom appropriately compares the odor of garments to frankincense with the honeyed tongue of the bride, both because the speech of the tongue, as well as external actions, which are signified by garments, pertain to the external adornment of the bride, just as faith, hope, charity, etc., pertain to the internal; and because honeyed speech is wonderfully adorned and perfected by honeyed external actions of beneficence, humility, modesty, patience, and especially of religion, devotion and prayer, for then all actions, and all habit and external composition exhales frankincense, when it breathes piety and devotion, and thence is born and flows forth sweet and pleasing eloquence of the tongue. Moreover this must be done by any faithful person, especially by a zealous worker for souls, so that all his speech and action exhale the frankincense of religion, indeed the frankincense of divinity, so that his words and deeds may be seen to be not so much human as divine, and proceeding from God. Wherefore the Nyssenus, tract. What Christian profession means to itself, defines Christianity, or the Christian life thus: Christianity is an imitation of the divine nature, or an imitation of Christ and God incarnate, so that Christ may be seen to live, speak and work in the Christian. If anyone therefore, he says, assumes the name of Christ, but does not express his manners in life, he falsely claims the name of Christ; just as an ape imitating a man, counterfeits the person of a man. For Christ is justice, purity and truth, and the avoidance of all evil: wherefore he cannot be a Christian, who does not show in himself the communion and fellowship of these virtues; but he is truly a Christian, who represents in all his actions the gentleness, beneficence, devotion and spirit of Christ, and inspires his neighbors, so that whoever sees a Christian, may esteem that he sees and beholds Christ speaking and working in him. Now just as the odor of frankincense is vehement, sharp, copious and fervent, such likewise was all the action of Christ, and such it ought to be of the Christian, especially of an apostolic man. Gilbert notes, sermon 34, that distilling signifies first, that the soul is full of honey, that is, of the sense of spiritual things, so that it is forced to distill it; second, that it distributes it discreetly and sparingly according to the capacity of those hearing it: "Nor does honey flow, he says, but rather distills: for neither does it pour forth indiscriminately and intemperately those sublime and hidden senses of heavenly secrets, the mysteries of divinity, nor does it offer the drink of milk without discrimination." But he recounts the acts of this distillation thus: "It remits, permits, promises, sends beforehand. It remits sins, permits infirmities, promises eternal things, and sends beforehand certain firstfruits of them. It speaks wisdom among the perfect, wisdom indeed not of this world; but the wisdom of God hidden in mystery, and among those who are less spiritually wise it considers itself to know nothing save Jesus Christ and Him crucified. It exhorts to perfection, not by compulsion, but rather consoles the faint-hearted, receives the weak: and if it corrects the restless, the correction itself has the taste of maternal sweetness; it has compassion on the sinner, indulgence toward the converted, and does not fix a number of indulgences, and as it were a limit which it may not transgress, to which it is commanded to give forgiveness seventy times seven times in a day to one confessing so many times. See what great multitude of sweetness in the lips of the bride, which as often as you yourself flow forth into evil, so often if you convert, she herself distills into good for you, and is not exhausted by the vicissitudes of pardon afforded."
THE THIRD PRINCIPAL SENSE, Concerning Christ and the Blessed Virgin. Rupertus thus adapts these to the Blessed Virgin: "You are sweet in the mouth, sweet also in the heart. This is what I now say, a honeycomb distilling your lips, adding, honey and milk under your tongue, that is in your soul; there the honeycomb of your speech tastes sweet to yourself, a honeycomb distilling from your lips, lips full of grace. I am your honeycomb, I am your honey and your milk, because I am your God and your Son. Your soul feels this, your lips sound this: you cannot speak anything other than what you have in your breast; out of the abundance of the heart your lips speak." He then adds that the lips of the Blessed Virgin distilled honey, when with most sweet and devout lips she gave kisses to Christ the child, and said: "Let him kiss me with the kiss of his mouth." Concerning the odor of her garments he adds this: "The odor of your garments is as the odor of frankincense, because with more than maternal charity you wrapped me in cloths, and laid me in the manger; and thus in all things you served me as mother and faithful virgin, as to God, to whom alone is due the odor of frankincense in his sacrifice, although I was your little one, a little man." Hugo of St. Victor, however, in volume II, sermon On the Assumption of the Blessed Virgin, adding: "And the odor of your ointments above all spices," judges that here the Blessed Virgin is praised by the holy Trinity on account of three gifts, namely that she received in her lips the kiss of the Father, in her tongue the Word, namely the Son, in her ointments the Holy Spirit. Hear him: "A honeycomb has honey and wax: honey is divinity, wax is humanity, the honeycomb is the Word made flesh in the Virgin; and as if God should say: I have experienced it, which I praise. A honeycomb distilling your lips; I, bound to you by charity, pressed your lips with the kiss of my mouth, and at the same time infused sweetness, and from the sweet expressed sweetness. I impressed sweetness greatly, and truly expressed suavity, when I joined my own to yours in you, and through yours I came forth from you with mine and yours equally. My divinity was honey, and your humanity was wax, and from these I made myself a honeycomb." He proceeds then to the rest: "Honey and milk under your tongue, the Word under your flesh; under your tongue, because the Word; under your tongue, under your flesh, because hidden. Honey and milk God and man; honey is divinity, milk is humanity: honey comes from the dew of heaven, because the divine nature is above all things: milk is expressed from flesh, because humanity was assumed from below. The odor of your ointments above all spices, because your sublimity surpasses all grace, your dignity exceeds all perfection; because the Spirit rested in your humility singularly, who in your virginity wrought a miracle comparable to none."
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A GARDEN ENCLOSED (with a lock or bolt, for this is the meaning of נעול naul: in Arabic, locked) MY SISTER, MY SPOUSE: A GARDEN ENCLOSED, A FOUNTAIN SEALED. — In Hebrew min chatum, that is, sealed with a seal; in Arabic, sealed. Understand a note of comparison or similitude, as if to say, My spouse is like a garden enclosed, or the spouse is similar to an enclosed garden and a sealed fountain, that is, to a garden planted with the choicest plants, and composed by the art of topiary to every elegance and pleasantness, and therefore enclosed, lest any heresy, impiety, or any other vice or harm should either violently break in upon it, or fraudulently creep in; but it is kept whole and untouched for Christ alone, and produces to him all the flowers and fruits of virtues, by which she may delight and nourish him. It is repeated twice, "enclosed," so that his twofold enclosure and lock may be signified: the first is the guardianship of holy angels and teachers; the second is the protection of God himself and Christ, according to that passage, Zechariah II, 5: "And I will be to him, saith the Lord, a wall of fire round about:" thus Cassiodorus, Bede and others. Again, the Church is similar to an illimitable fountain, most limpid and most healthful, and therefore sealed, lest its crystalline liquor of truth and doctrine be defiled by the mud of errors or vices: "For, as St. Ambrose says, in book II On Virginity, it is closed, lest the waters scattered by rolling in spiritual things be troubled by mud;" whence John the Carmelite thus explains it: "Thou hast drunk the water of divine grace and life, which I gave thee, and thou hast become a fountain of living water springing up unto life eternal, into which grace ascends by its force. And lest this water should be stolen away or infected, I have sealed thee with myself, as with a royal seal." He compares the Church to a garden and paradise, which delights and nourishes all the senses, namely the eyes with the greenness of plants, and the variety of flowers and fruits; the ears with the song of birds, the nostrils with the odor of flowers and aromatics, the taste with the flavor of fruits, the touch with the handling of the same. For thus the Church recreates and strengthens all the senses, all the powers of the mind, all the forces of the soul by her doctrine, her sacraments, her rites and ceremonies, her virtues, examples, and other charisms, which she explains symbolically when she adds: "Thy plants are a paradise of pomegranates," etc. Thus St. Gregory, who judges the bolt by which the Church garden is closed to be charity. "The Church," he says, "exists as a garden, because while it brings forth many peoples in faith, as it were beautiful flowers, the good earth brings forth. This garden is well said to be enclosed, because it is fortified round about by the rampart of charity, lest any reprobate enter into the number of the elect." Thus also Philo of Carpathus judges the Church to be called a garden because it produces fruit of every kind of holiness, such as apostles, virgins, martyrs, widows, married persons, the chaste, etc.; but it is said to be closed twice, he says, because of faith, hope and charity Our translator renders it garden, for thus also the Septuagint translates it, and some manuscripts have גן gan instead of גל gal, that is, garden, and this seems to be the true and genuine reading. The Church is similar to a garden, or paradise flourishing with all graces and virtues, as with heavenly plants, and beautifully distinguished by its flower beds, and skillfully arranged by the art of topiary, and therefore enclosed lest it be despoiled by travelers, or trampled by beasts; and to a fountain gushing forth most limpid and most savory waters, and therefore sealed, lest it be infected in any way, troubled, or become muddy. Moreover, Adrichomius in his Description of the Holy Land, page 170, number 189, depicts the enclosed garden of Solomon literally thus from Josephus, Brochard and Bredenbach: "The royal garden, which is called an enclosed garden, was a garden in the suburbs of Jerusalem, surrounded and fortified on all sides by walls: and just as paradise was pleasant with the abundance of trees, shrubs, herbs, aromatics, flowers and fruits, and suited to soothing and cherishing the senses, and fit for voluptuous retreats. In which was that renowned fountain Rogel and the stone Zoeleth, of which frequent mention is made in Scripture: where Adonias, when he had begun to reign, offered victims, and together with his followers made a feast," III Kings I, 9. Hence consequently the sealed fountain was the royal fountain Rogel, irrigating the enclosed garden, as I have already said, from which the king drank. Just as among the Persians there was a fountain, from which the king alone and his firstborn son drank, so much so that if anyone else had drunk from it, he would be punished with death, as Athenaeus testifies, book XII, chapter III. A similar enclosed fountain is in Spain near Complutum, from which water is drawn for the king alone. In like manner in desert places and elsewhere, where there is a scarcity of water, fountains are enclosed and sealed, lest the water be exhausted by travelers, or be defiled by mud or other matter. Such was the fountain from which Rachel watered the sheep of her father, Genesis chapter XXIX, verse 3. He compared the bride above to frankincense, myrrh, aromatics; now he compares her generally to a garden abounding in these and other foliage, flowers and fruits, and therefore enclosed; especially because Solomon delighted in such things, as is evident from Ecclesiastes chapter II. Moreover, for "garden" in the second place in Hebrew it is גל gal, which Isidore Clarius and R. Solomon translate as "gate," so that there is here a threefold comparison, namely that the bride is compared to an enclosed garden, to an enclosed gate (as also in Ezekiel chapter XLIV, verse 2) and to a sealed fountain. Secondly, others translate gal as "a rolling of waters" (for גלל galal indeed means to roll, to revolve), namely a spring or fountain; whence they transfer this verse thus: "A garden enclosed, my sister, my bride; a sealed fountain." Thirdly, it is most aptly enclosed and sealed against all snares both of demons and of men. Thus St. Ambrose, in his book On the Good of Death, chapter V, where he also adds that Plato in the Symposium borrowed from this place of the Song of Songs, as well as from Genesis chapter II, 8, his fable of the garden of Jupiter: "Hence that garden," he says, "Plato composed for himself, which he called elsewhere the garden of Jupiter, elsewhere the garden of the mind: for he said Jupiter is God and mind of all things. Into this he said the soul, which he calls Penury, entered, so that it might fill itself with the abundance and riches of the garden, in which, filled with drink, Plenty lay, who poured out nectar. This therefore he composed from the book of the Song of Songs: because the soul adhering to God, having entered into the garden of the mind, in which there was an abundance of diverse virtues, and flowers of discourses. But who does not know that from that paradise, which we read of in Genesis having the tree of life, and the tree of knowledge of good and evil, and other trees, he thought the abundance of virtues should be transferred, and planted in the garden of the mind? Which in the Song of Songs Solomon signified as the garden of the soul, or the soul itself; for thus it is written: A garden enclosed, my sister, my bride: a garden enclosed, a fountain sealed: thy plantations are a paradise." A holy soul, especially a perfect one, is an enclosed garden and a sealed fountain, because flourishing with the pleasantness of all virtues as it were of flowers and fruits, and abounding in the waters of wisdom, it guards, encloses and seals them most carefully, lest the devil, the world, or the flesh steal them or defile them. Hear Richard of St. Victor: "A garden is the soul, in which the nurseries of virtues and the sprouts of spiritual studies are cultivated: this garden is then dug when those vices are rooted out and morals are converted. Which also is dug more deeply then, when man strives to know the nature of vices and their origins: for never will a lukewarm worker, and one ignorant of the nature of vices, be able to mortify vices well. Therefore the memory of divine passion must be dug, and those nails with which the impious dug into the hands and feet of the Lord, dig into it when we have the memory of these things, and we grieve with this sorrow, and therefore we grieve over our sins, by which we recall ourselves ungrateful for such great benefits. Hence gather that a holy soul is a garden of God, in which he not only casts the seeds of flowers, that is of holy desires, but also scatters fruits, that is of holy actions." You ask, who is the bolt by which the garden of this soul is locked, and what seal by which its fountain is sealed? First, St. Gregory rightly answers that it is right intention: "A holy soul, he says, is a garden enclosed, because while it sends forth virtues, it produces flowers; and while it refreshes itself by the exhilaration of virtues, it preserves the fruits which it had produced. For a garden is said to be enclosed, because while it hides its good things in eternal intention, while it utterly despises human praise, it surrounds itself with that very good intention, lest the ancient enemy be able to break in to seize what is within. And it is called a fountain, because while it constantly thinks on heavenly things, while it always gathers the knowledge of the Scriptures into the belly of memory, as living waters, the holy mind ceases not to generate in itself, which it is able to provide to thirsty neighbors, that they may be refreshed; whence it is written, the Lord saying, John IV, 13: Whosoever drinketh of the water that I will give him, shall not thirst for ever: but the water that I will give him, shall become in him a fountain of water, springing up into life everlasting. And elsewhere, cap. VII, 38: He that believeth in me, as the Scripture saith, Out of his belly shall flow rivers of living water. But why is this fountain said to be sealed, except because the spiritual sense is hidden from unworthy minds? For to an unfaithful man it is said by the Lord, John III, 8: The Spirit breatheth where he will: and thou hearest his voice, but thou knowest not whence he cometh, or whither he goeth." Second, Justus Orgelitanus holds that this bolt is the grace of Christ: so also St. Augustine, lib. II Against Cresconius, cap. XIV and XV, refuting the opinion of Cresconius saying that the seal of the Bride the Church is baptism, teaches that the seal is the Spirit, who joins the faithful in one Church: "By the broad and invisible stream of this fountain, God gladdens his city, of which the Prophet foretold, Psalm XLV, 5: The stream of the river gladdeneth the city of God: for to this fountain no stranger comes, because none comes except he who is worthy of eternal life. This is the fountain proper to the Church of Christ, refreshes itself, the fruits which it had produced it preserves. For a garden is said to be enclosed, because while it hides its good things in eternal intention, while it utterly despises human praise, it surrounds itself with that very good intention, lest the ancient enemy be able to break in to seize what is within." Fourth, others say: A holy soul, they say, is a garden of God enclosed by protection, and a fountain of humility sealed by study. Fifth, three Fathers in Theodoret assert that the sealed fountain is the mind sealed by thought and love of God, whose image it is, which admits no thoughts of the devil, of concupiscence, or of the flesh; whence St. Ambrose, lib. On Isaac, cap. I: "Beware, he says, lest the vigor of your mind, bent by some coupling of bodily pleasure, be softened, and all of it be dissolved in its embrace, and it open its fountain, which ought to be closed and shut by the study of intention and the consideration of reason." Sixth, Richard of St. Victor asserts that the bolt of the soul's garden is silence and custody of the senses: "By silence, he says, it is cultivated in progress and justice, because the cultivation of justice requires silence. In which it restrains itself not only from harmful things, but also from idle and superfluous things, because through small things one arrives at great things, and through idle things the mind is deceived, and drawn outside itself; as Gregory says: What by superfluous words the mind is scattered from its censure of silence, as if drawn outside itself by so many streams. So that it may remain in itself and see itself, know itself, correct itself, it restrains and tempers itself from idle and superfluous words. It also closes hearing and sight, lest they draw inward what might disturb or stain the mind." He then adds another lock of the soul, namely to conceal one's good deeds: "For not only," he says, "does he fortify and shut it off from external dangers, but he hides his goods within himself and conceals them from men, knowing that when good works become known and are praised, they relax and weaken the mind: for it is difficult for someone to be praised and venerated, and not to take some delight in his own praise, or even to glory inwardly; it is difficult for someone to regard himself as an unprofitable servant, while he is proclaimed good by the testimony of his good deeds; indeed it often happens that, deceived by praise, he believes more in fame than in conscience: for the soul is enchanted by praises, so that it does not see its evils, and falsely exalts itself in justice;" and after inserting many things, he adds: "By the sealed fountain, understand spiritual intelligence, impressed with the seal of the Holy Spirit, and fortified by the teachings of Holy Scripture and the examples of the Fathers. For what such a soul knows and feels is neither corrupted by an evil spirit, nor in any way discordant from sound doctrine, nor is it found contrary to the examples of the saints, nor is it vitiated by harmful novelty or presumption. By this fountain the plantings of this garden are irrigated, because by this knowledge virtues are informed and good studies, and they advance and become discreet." Symbolically, Gregory of Nazianzus in an Oration delivered to Gregory of Nyssa, understands by the enclosed garden and sealed fountain friendship and a true friend: for to this, in any necessity, as to a garden abundant in wholesome fruits of every kind of aid, and a fountain of the clearest counsel, it is a safe refuge for me: "A faithful friend," he says, "is an enclosed garden, a sealed fountain, which are opportunely opened and shared" with friends, not with enemies and foes. Thirdly, Gregory of Nyssa and Philo judge it to be the observance of the commandments of God: "For by this," they say, "the soul is shut up and fortified, lest it do any good for human praises; let it not labor for these vain and perishable earthly things, but let it live most honorably for those eternal and heavenly things, which alone can fulfill and make us blessed: watching with the utmost care lest the ancient enemy break in to seize the interior goods." The Blessed Virgin is called by the Church in the Litanies of Loreto, and is invoked as an enclosed garden, a sealed fountain. The Blessed Mary, as Justus Orgelitanus says, "a virgin conceiving, and a virgin bearing, exhibited in herself the inviolate beauty of an enclosed garden and sealed fountain:" thus also Gregory of Nyssa, On the Nativity of the Lord, St. Epiphanius, Sermon On the Praises of the Mother of God, St. Ildefonsus, and St. Ambrose, On the Institution of Virgins, chapter VIII, and others teach that the Blessed Virgin is a garden and fountain on account of fruitfulness, but enclosed and sealed on account of virginity; whence "the serpent had no access to this paradise," says John of Damascus, Oration 2 On the Assumption, and St. Jerome, Book I Against Jovinian, near the middle: "That which is closed," he says, "and sealed has a likeness to the Mother of the Lord, mother and Virgin; whence also in the new sepulcher of the Savior, which had been hewn out of the hardest rock, neither before nor after was anyone placed. And yet this perpetual virgin is the mother of many virgins; for it follows: Thy plants are a paradise," etc. Hence by the imitation and example of the Blessed Virgin, any virgin is an enclosed garden and sealed fountain; sealed, I say, by the custody of virginity, by the custody of eyes and ears, by virginal modesty, silence, solitude and flight from men. Thus St. Ambrose, Book I On Virgins: "A virgin," he says, "is like a garden inaccessible with flowers, she smells of vine, she is fragrant with olive, she shines with rose, so that in life religion, in olive peace, in rose the modesty of sacred virginity may be established: gird yourself therefore, virgin, and if you wish such a garden to breathe upon you, close it with prophetic precepts: Set a watch, O Lord, on my mouth, and a door round about my lips," Psalm 140, 3. And St. Jerome, Letter 22 to Eustochium on the custody of Virginity: "Again," he says, "you will hear from the bridegroom: An enclosed garden, etc., a sealed fountain. Beware lest you go out of the house, and wish to see the daughters of a foreign land, although you have brothers who are patriarchs, and you rejoice in Israel as your parent. Dinah going out is corrupted: I do not wish you to seek a husband through the streets, I do not wish you to go around the corners of the city." Moreover St. Ambrose, On the Institution of Virgins, VIII: "An enclosed garden," he says, "you are, virgin, guard your fruits, let no thorns ascend in you, but let your grapes flourish, let no one remove the hedge of your modesty, because it is written, Ecclesiastes 10, 8: And he that removeth the hedge, a serpent shall bite him. A sealed fountain you are, virgin: let no one pollute your water, let no one disturb it, so that your image Rupertus adds that the Blessed Virgin is a garden enclosed on account of the virginity of her body, a fountain sealed on account of the inviolable integrity of her soul and mind: "because her mind was never penetrable to any idleness, to any particular wickedness." Hear Sophronius, sermon On the Assumption of the Mother of God: "Thus Christ came forth from the Virgin, so that He might be, as Ezekiel testifies, a gate altogether closed: whence it is sung of her in the same Canticles: A garden enclosed, a fountain sealed: thy plants are a paradise. Truly a garden of delights, in which are planted all kinds of flowers and the fragrant things of virtues; and thus enclosed, that it knows not how to be violated, nor corrupted by any frauds of snares: a fountain therefore sealed with the seal of the whole Trinity, from which the fountain of life flows, in whose light we shall all see light, because according to John, chapter 1, verse 9, He is the one who illuminates every man coming into this world, whose emission is truly the paradise of all the citizens of the heavenly Jerusalem."
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In Hebrew בשמים besamim, that is, aromatics, from which ointments are made: the pomegranate, or pomegranate tree, is frequent in Palestine and most beautiful, and therefore he mentions it here before other fruits. Emissions,—in Hebrew שלחיך scelachajich, first, can be referred to the sweet breath and odors which the trees of the enclosed garden exhale, as if to say: You, O bride, exhale a sweet odor, such as the trees of paradise exhale; and flowers; second, to gifts which the bride as it were sent as a dowry to the bridegroom, or which she distributed among her companions: for these are called emissions, or missives, as if to say: Gifts of the fruits of paradise, or of your garden, namely spikenard, saffron, cinnamon, myrrh, etc., you have sent to me your bridegroom; whence Theodoret says: You have sent all these things to me, and brought them at the time of the wedding: thus also Origen. To this St. Ambrose agrees, in the book On Isaac, chapter V, where by emissions he understands the gifts which the bridegroom sent to the bride: "He praises," he says, "the gifts of the soul, which were sent by the bridegroom with which she came dowered; but the dowry of a pious soul is good odors, of myrrh and aloe, by which the grace of gardens breathes, and the stench of sins is abolished." Third, Gilbert the abbot, sermon 35, and Titelmann understand emissions as waters, which the sealed fountain in the bride's garden sends forth, so that it may irrigate and make it fruitful. Fourth and genuinely, emissions are the shoots of plants and trees, namely sprouts, which roots or branches put forth, so that they may produce leaves, flowers and fruits: for these seem to be sent forth from the bosom of the earth or trees; whence Vatablus and others translate, plantations, or your plants; R. Solomon, your plots; others, your garden, as if to say: Your plants propagating themselves, O bride, are so great and so precious that they make a paradise, indeed they are themselves gathered together into a paradise of pomegranates and apples of every kind. For he explains what he said, an enclosed garden, as if to say: Therefore you are an enclosed garden, because you are a precious paradise planted with pomegranates, apples, cypress, spikenard, etc., which therefore, lest it lie open to be plucked and trampled by thieves or beasts, ought to be enclosed; whence the Arabic for emissions, etc., translates: a fruit-bearing garden of foliage, branches, flowers with the variety of colors of Lebanon. For apples, in Hebrew it is מגדים megadim, which signifies the finest fruits, the sweetest, and the very delights of paradise: for megadim both in letters and in meaning alludes to מעדנים maadannim, that is, delights, luxuries, dainties; apples therefore here signify figs, pears, cherries, almonds, and all fruits, even nuts: otherwise apples are called fruits which have a softer rind; nuts, however, those which have a harder one: the Septuagint translates, ἀκροδρύων, which the Complutensian and Vatican editions translate, of nuts. St. Ambrose, in the book On Isaac, chapter V, and St. Jerome, in book I Against Jovinian, translate, of apples: ἀκρόδρυα indeed are called all fruits, whether they be apples or nuts; whence apples, expressing these particularly, he adds, of cypress with spikenard, etc. Hence also in Hebrew cypress and spikenard are in the plural; therefore are signified here the fruits of the shrub which is soon called spikenard, and of another, which above was called cypress; whence he adds, with all the trees of Lebanon. The Hebrew קנה kane is aromatic and fragrant calamus, as the Septuagint and others translate it. He alludes to the terrestrial paradise, for it was created by God in March with all these shrubs and trees, and at the same time with their fruits already ripe. For Lebanon in Hebrew it is לבנה lebona, which properly signifies frankincense; whence the Arabic, Syriac and Vatablus translate, with all the trees of frankincense, that is, frankincense-bearing: moreover frankincense, says Nyssenus, "is a symbol of divinity: whoever therefore in all the pursuits of life shows in himself the likeness of the divine form, shows in himself the beauty of all the trees of Lebanon (frankincense), by which the divine form is expressed." For aloe, in Hebrew it is אהלות ahaloth, which word the Septuagint retains and contracts by crasis, translating, aloth; but the Hebrew ahaloth signifies aloe. Symmachus translates, incense, because, as Cassiodorus says, "aloe is wood of most sweet odor, so much so that it is burned on altars in place of incense." He combines cypress with spikenard, spikenard with saffron, cassia with cinnamon, myrrh with aloe, because these plants have a certain sympathy with one another, and when one is joined to another by planting, both grow more happily, so that they seem to be twin sisters: hence also if they make a pastille or bundle pounded with a pestle, they smell wonderfully. Similar is that passage of Virgil, Eclogue The emissions are particular Churches, which the universal Church and its head, namely St. Peter and the Roman Pontiff, through his priests and legates sent throughout the whole world from Jerusalem or Rome, has founded, or founds, or promotes in various kingdoms and provinces of Asia, Africa, Europe, and India, according to that which the Psalmist sang of the Church under the metaphor of a vine, Psalm 79, 12: "He sent forth his branches unto the sea, and his shoots unto the river;" thus Cassiodorus: for these breathe forth the most sweet odor of all virtues, as it were of trees and aromatics, so that they appear to be a paradise, indeed in reality they lead their faithful to the heavenly paradise. Hence again in these are the most precious plants of every kind, that is all the orders of saints, which are numbered seven, according to the seven aromatics which are here named, namely patriarchs, prophets, apostles, pontiffs, doctors, martyrs, virgins, together with the other cedars of Lebanon, that is with the rest of the assembly of the just, who by their sanctity breathe forth most sweetly, and strive with all their might toward the heavenly paradise. The Church therefore is not a garden of herbs, but a paradise of the most precious trees and aromatics. Wherefore for emissions, in Hebrew it is שלחים scelachim, in Greek ἀποστολαί, that is apostolates: for an apostle in Hebrew is called שלוח scaluach, in Chaldean שליח sceliach, in Latin a legate or one sent: whence Philo of Carpathus: "By the emissions of paradise, he says, which are called ἀποστολαί, the most holy apostles are understood, as having the bath of the sacred font as the delight of the garden; who, like pomegranates shining red outwardly in labors and hardships, and finally in the blood of martyrdom, brought forth for many men the faith of Christ, as it were seeds; and to them as to little ones they provided the most sweet fruits of the heavenly trees, for the increase of faith and the works of charity." Emissions therefore are particular Churches, erected and founded by Christ and the apostles, and especially by St. Peter the Roman Pontiff sent forth, in which are pomegranates and the fruit of apples, that is the harmony of all virtues both sublime and moderate, says St. Jerome, book I Against Jovinian, and Nyssenus: because the pomegranate bristles with thorns, says Sanchez, which keep away thieves, and has a bitter and austere rind, which is the best guardian of virtues. In the thorny branches moreover, and in the bitter rind he thinks is signified continence and a severe manner of living, which repels far from itself whatever lies in wait for the fruits of the pomegranate plant, that is virtues, which both shine elegantly red and please the palate. Theodoret however understands by pomegranates charity, which contains the other virtues in itself, just as a pomegranate encloses many seeds within itself, and unites and associates them with one another. St. Gregory, Anselm, Hugh and others understand by pomegranates martyrs reddened by their own blood, whom the Church first sent forth as fruits: for these abounded as it were in a multitude of grains of all virtues, and these were a paradise of delights, because all torments appeared to them sweet and delightful from love of Christ. Cassiodorus adds that any of the faithful, who always retain the memory of the passion of Christ in their mind and dwell under the rind of the Church, are pomegranates. Now he expresses this complex of virtues in the following particulars, saying: "Cypresses with spikenard, spikenard with saffron;" cypress, spikenard and saffron denote three theological virtues, faith, hope and charity, says Philo of Carpathus, and he adds the reason: "For cypress is a small tree with white flowers hanging like ringlets, with a most fragrant foliage, with leaves like the olive. From this is made an ointment called cyprinum, most useful for many purposes: and it has leaves, flowers, fruits and branches most useful: for this grows best in Ascalon of Judaea and in the fields of Egypt. Spikenard also is a medicinal shrub of Syria and India most excellent, of reddish color, bushy, most fragrant, of bitter taste, giving forth the sweetness of its odor for a very long time: it heats, dries, and remains green perpetually: it is mixed with antidotes, and has most efficacious powers for very many diseases." He then proceeds to saffron and the other fruits: "Saffron likewise is a well-known herb, whose most approved use is in medicine, especially that which comes from the promontory of Cilicia, named Corycius, of greatest fragrance: it has narrow leaves in the manner of hair, it has a flower very similar in color to the celestial arc, unfolding from narrow to wide in the manner of a calyx: within which it produces a threefold fruit as it were an apex of flaming color from a single rootlet, furnished on either side with a double thread of yellow color; it delights in being trampled and trodden underfoot, and thrives better in perishing: therefore it is most flourishing near fountains and by the sides of roads, and is not dissolved in honey or sweetness, but in wine or water; to this saffron therefore, exercised in the virtue of patience, and illustrious in the deeds of charity, are they compared; who (as the threefold fruit of saffron flowing from a single root of love) have been useful to God, to themselves and to their neighbors; narrow in earthly things, but most ample in heavenly things; chastened and afflicted in body, but vigorous in soul, most joyful and immortal." It is easy to apply these properties of cypress, spikenard and saffron to faith, hope and charity; cypress therefore, because it is small, etc., denotes faith; spikenard, because its better part is rooted in the earth by its root, and it heals the cold diseases of the head, stomach and spleen, denotes hope, which drives out the cold of acedia, which is as it were a bond between faith and charity: hence spikenard is repeated twice, and is joined with cypress and saffron. Hear Aponius: "Spikenard, since it drives out cold from the cold members, signifies the consolation of the Holy Spirit and his hope, which is said in Matthew V, 8: Blessed are they that mourn: for they shall be comforted. Saffron, which reddens with three threads of golden color, denotes charity toward the Father, the Son and the Holy Spirit; which the more it is trampled and pressed, the more it rises up and grows: thus Cassiodorus, Angelomus, Aponius, Willeramus and Hailgrinus. The remaining four species of aromatics signify the four cardinal virtues, namely calamus, or reed, because it is straight and like a royal scepter, denotes justice, for kings ought to administer this: cinnamon, because it is sharp, hot and savory, makes foods likewise savory, signifies wisdom and prudence, thus Aponius and three Anonymi in Theodoret; myrrh, because it is bitter and resists corruption, and preserves dead bodies incorrupt, denotes fortitude, which consists especially in the invincible endurance of harsh things; aloe, which purges the belly and body, and drives out or restrains noxious humors from the body, and therefore heals diseases, denotes temperance, which is the singular remedy of all diseases, and the medicine of health both of body and soul. The other woods of Lebanon denote the other virtues: thus Delrio, Hugh of St. Victor and others. Again, these seven aromatics, representing the seven virtues already mentioned, signify the seven states of the Church and orders of the saints, whom we invoke successively in the litanies, in which these seven virtues respectively shine forth. Cypress therefore, denoting faith, represents the patriarchs: for in them the faith in the coming Messiah, of grace and of the Gospel shone forth: whence, Romans IV, 3: "Abraham believed God: and it was reputed to him unto justice;" and therefore he was called the father of the faithful. Spikenard, denoting hope, represents the prophets, who hoped for the good things of the Messiah which they prophesied; whence from this hope sighing toward him, Isaiah cries out, chapter XLV, 8: "Drop down dew, ye heavens, from above, and let the clouds rain the just one:" the other prophets do the same. Saffron, denoting charity, represents the apostles, for these, burning with the love of God, set the whole world on fire with the same: for saffron is red, heats, dries, binds, exhilarates, so much so that, when taken abundantly, men sometimes burst forth into laughter and die, says Matthiolus from Dioscorides: the apostles did the same. The reed representing justice signifies bishops, prelates and princes, whose duty it is to protect private and public rights, sacred and profane. Cinnamon, representing wisdom and prudence, signifies doctors and preachers. Myrrh, representing fortitude, signifies martyrs, who most bravely enduring all adversities, even unto death contended for faith and religion. Aloe, representing temperance and continence, signifies virgins and the continent: for aloe is bitter, it heats the body, dries it, and purges it, and remedies diseases of the generative parts, as Matthiolus says from Dioscorides; continence and virginity do the same spiritually in the soul. All these behold are emissions, that is shoots and fruits, which the Church sends forth and germinates from herself: thus Cassiodorus, St. Gregory, Justus, Bede. All these things which I have said of the Church, it is easy to adapt to the holy soul, with the name changed: emissions therefore, that is shoots and sprouts, which the garden of the holy soul, cultivated by pious discipline, sends forth from itself, are acts of virtues, both theological and cardinal. Likewise holy discourses, which it sends forth from its mouth, so that it may lead neighbours from vices to those same virtues and to the discipline of Christ: thus Cassiodorus, St. Gregory of Nyssa, homily 9, Bede and St. Ambrose, On the Good of Death, chapter V, who reading, thy transmissions are a paradise: "In that," he says, "garden there are good discourses, one which restrains guilt, another which corrects iniquity, another which causes insolence to die and as it were buries it, when someone corrected renounces his errors." Now attribute to each virtue which I have enumerated the aromatics individually in the manner which I have said; but because various Fathers attribute them otherwise, and that variously, I have decided to weave together their senses here for the benefit of readers. POMEGRANATES: — Gilbert, who continued the sermons of St. Bernard, sermon 33, by pomegranates understands regular unanimity, or religious living unanimously in the same college or convent under regular discipline: "Almost with an indistinct face the grains of this pomegranate cohere with each other, they are separated more by the singularity of number than by appearance: let us also learn to differ from one another in number, not in spirit. They do not quarrel with one another, they do not murmur against the rind, they do not attempt to break through it, they patiently allow themselves to be enclosed in it as it were in a womb, so that in a certain way they seem to say that word, Psalm 132:1: Behold how good and how pleasant it is for brethren to dwell in unity." He gives as an example his own religious whom he compels saying: "Are not the brethren in this order of ours as if in the rind of the pomegranate of the passion of Christ through imitation the colour glows red? Finally, as it were certain grains of this pomegranate are those who say that their native state is contained under the hide of discipline, who do not think themselves so much pressed as protected. Let there be no love of property, let there be no love of private power, and you show yourself a grain of this pomegranate. Let others say, invited by our example, how good it is and how pleasant to dwell in a certain garden of communion, and under the protection of the rind; let charity unite and the rind protect. As many ordered colleges as you see, understand them as it were so many pomegranates." CYPRUS: — First, by cypress understand faith, as I have said; Nyssa however, and three Anonymi in Theodoret, understand charity: for cypress is hot, and charity is the heat of the spirit. To this are added Cassiodorus and Bede, who by cypress understand grace, which rains down from heaven like manna: for just as manna was like white seed similar to coriander, so also is cypress. Second, St. Anselm: "Cyprus," he says, "since it is a slender rod, which grows to great height, and has grains, from which royal ointment is made, signifies those saints who grow to great height in virtues and produce grains of good works, by which God is anointed and delighted." To this is added Aponius, who by cypress understands patience, for this "hath the work of perfection," as St. James says, epistle chapter I, 4: "Whence therefore," says Aponius, "the orders of the good in the Church? if sadness be patiently received:" for cypress is interpreted sadness. SPIKENARD. — First, by spikenard with Aponius understand hope; Richard of St. Victor, however, understands charity: "Spikenard," he says, "by which the Lord's body was anointed, signifies the anointing of the love of God in the heart, because thus we are anointed so that we are not overcome by the fire of tribulation; when grace refreshes and fills us, it makes us strong against adversities." To this Cassiodorus adds: "Spikenard," he says, "is a type of the Lord's passion; whence Mary Magdalene anointed the head and feet of Jesus with pure spikenard. And then spikenard is in the garden of the Church, when all the saints venerate the memory of the Lord's passion and give thanks to it, because He deigned to die for their love." Second, St. Anselm, Hugh and others understand humility by spikenard, for spikenard is a humble and fragrant herb: such is humility also. Third, three Anonymous writers in Theodoret understand prudence by spikenard, which mingles itself with all virtues, just as spikenard mingles with all aromatics and ointments. Furthermore, St. Jerome in book I Against Jovinian, who by the enclosed garden and sealed fountain understands the virginity and virgins of the Church, by these seven aromatics understands seven virtues of virgins: "In pomegranates," he says, "and apples all the harmony of virtues is signified in virginity." Alcuin, however, adapting each individually to each: "The shoots," he says, "signify good works, which are paradise, that is delightful, because in Hebrew Eden signifies a garden of delights: and indeed paradise is called a paradise of pomegranates, because just as the apple is outwardly red, and in one rind has a multitude of seeds, so in a virgin a multitude of good works is held enclosed within faith in the Lord's passion. With the fruits of apples, that is, her honest and chaste utterances, from which the fruit of instruction proceeded into the minds of the faithful: namely cypress signifying virginity, spikenard true charity, crocus divine wisdom, fistula humility and patience, cinnamon the sweetness of internal contemplation, all the woods of Lebanon all other virtues, which have some strength, and spiritually whiten the mind, myrrh which signifies the mortification of the flesh, aloe good reputation, the first ointments the gifts of the Holy Spirit." and most joyful fountains." But Christ embraced the cross, reproaches and blows, and pressed and trampled by these, on the third day He rose to the highest glory. The same happened to all the saints, followers of Christ: for the cross is the way to happiness, humility to sublimity, contempt to glory. Finally, John the Carmelite understands humility by crocus, which rejoices to be trampled like crocus; and just as crocus resists drunkenness, so humility resists pride, which inebriates and maddens the mind with vain self-esteem. FISTULA. — Fistula denotes first, justice, which resists avarice, just as fistula resists dropsy: for avarice is the dropsy of the soul; Cassiodorus, however, understands humility by fistula: "From the fact," he says, "that it is a short shrub, which is also called cassia, with purple bark, fistula signifies saints distinguished by humility and patience, namely the poor in spirit, whose is the kingdom of heaven; and the purple bark signifies the passion of Christ, which the humble in spirit always retain in their heart, and strive to imitate." Second, Aponius and three Anonymous writers in Theodoret understand temperance by fistula, which like a fistula of the viscera heals infirmities by drying up humors through abstinence, and like a fistula lifts the sober mind upward to contemplate heavenly things. Third, Hugh of St. Victor: "Fistula," he says, "are the contrite penitents, whoever either in themselves or in others expel the intrinsic hidden troubles of sins through the grace of contrition, confession, or even more efficacious admonition: for fistula is indeed useful for curing the troubles of the viscera." Fourth, John the Carmelite, who by fistula, or reed understands a reed containing sugar, by it understands prayer: for this is as it were a fistula of heaven, drawing from God the sweetness of consolations sweeter than all sugar. CINNAMON. — By its pungency, liveliness and flavor, cinnamon denotes wisdom and prudence, as I have said; Cassiodorus however and Anselm understand it as humility, because cinnamon is born from a short tree of ash color. Cosmas Damianus understands it as piety: for this, like cinnamon, breathes forth a sweet odor, and is useful for all things, as the Apostle says, I Timothy IV, 8. Moreover, some attribute marvelous powers to cinnamon, such as that when cast into boiling water it immediately cools it, or that when placed in the mouth of one sleeping it causes him to answer all questions put to him, etc., which Nyssenus recounts and adapts to perfect men: but these are fabulous and false. More truly Philo of Carpathus through the tube and cinnamon understands SS. Peter and Paul, who by the fragrance of their preaching and holy life filled the whole world. Finally Gilbert, sermon 36: "The tube is," he says, "when the bride exceeds toward God; cinnamon, when she is temperate toward us;" and after some things: "Be like cinnamon; let your conversations, your common conduct breathe forth grace; and if from your will and purpose you sometimes turn back, let your will, turned back to the judgment of the elder and as it were broken, be so: let no murmuring resound, no complaint. Be cinnamon: send forth the breath of grace, not the response of injury: therefore the broken visible breath sends forth, because the virtue of humility in infirmity of vexation, and as it were of breaking, profits and is proved. And breath, and visible it is called: breath, because tranquility is preserved in the heart; visible, because it shines forth in the face." WITH ALL THE WOODS OF LIBANUS; — which signify the other virtues, as I have said, although Cassiodorus, Anselm and Richard understand by the woods of Libanus eminent men and doctors. Hear Cassiodorus: "The woods of Libanus excel in beauty, height and strength, and therefore signify holy doctors and all perfect men in the Church." For Libanus in Hebrew is לבונה levona, which properly signifies frankincense; whence the Arabic, Syriac and Vatablus translate it, with all the woods of frankincense, that is, frankincense-bearing: moreover frankincense, says Nyssenus, "is a symbol of divinity: whoever therefore in all the pursuits of life shows forth in himself the likeness of the divine form, shows forth in himself the beauty of all the woods of Libanus (frankincense), through which the divine form is expressed." MYRRH AND ALOE. — Myrrh denotes fortitude, aloe temperance; Theodoret however understands by myrrh mortification, by aloe the bitterness of temptations; Cassiodorus understands by myrrh continence, by aloe chastity; Anselm understands by myrrh the passion of martyrdom, by aloe mortification of the flesh and penance. Symbolically Nyssenus: By these, he says, there seems to be demonstrated fellowship with the burial of Christ; for no one becomes a partaker of the glory of God who has not first been conformed to the likeness of his death. Thus also Philo of Carpathus. With all the chief ointments, — that is with all the principal charisms and gifts of the Holy Spirit: thus three Anonymous writers in Theodoret, St. Anselm, Richard and Hugh of St. Victor; Cassiodorus however understands by chief ointments charity, concerning which the Apostle says I Corinthians XIII: "I show unto you a more excellent way;"; Nyssenus however understands by these ointments the sincere dogmas of the Church and faith. PARADISE. — Finally paradise of pomegranates are the religious communities and cloisters of religious, in which all the aromatics of virtues germinate most joyfully and breathe forth most sweetly, as St. Bernard teaches, On Conversion to Clerics, chapter XXI. See Jerome Platus, book III On the Good State of Religion, chapter XIV, where he shows religion to be a paradise of delights. The Blessed Virgin, says Rupert, is a garden enclosed and a paradise of delights, bringing forth the fruit of life, namely Christ, who with seven aromatics, that is with the sevenfold grace of the Spirit, has filled the world. "Spikenard," he says, "is your humility, which greatly delighted the Most High, delighted me the king your beloved, as you yourself say, because when the king was in his reclining place, my spikenard gave forth its odor. Whatever graces, whatever virtues, whatever heavenly operations the world has received, are your emanations, and where there were its thorns and briars, and thistles, burdocks and thistles, nettles and paliurus, the universality of wickedness, there let there be cypress with spikenard, spikenard and crocus, tube and cinnamon, myrrh and aloe, the universality of graces." Then the chief ointments, he says, are all the works of bodily piety and mercy, by which the Blessed Virgin supplies the defect of spiritual goods in the woods of Libanus, that is in the rich and powerful. Hear also William: "Emanations are fruits sent forth from her; her only fruit is he who is called Jesus from the efficacy of salvation; but in that one fruit the fruit is manifold. In the one Savior of all Jesus, Mary brought forth many unto salvation; bringing forth life, she brought forth many unto life. By the very fact that she is mother of the head, she is mother of many members. Mother of Christ, she is mother of the members of Christ; because the head and body are one Christ; bringing forth the head corporeally, she brought forth the members spiritually; whence also by all she is called mother, and by all is honored with due honor, as a mother."
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A Fountain of Gardens (Arabic, fountain, garden): A WELL OF LIVING WATERS, WHICH FLOW WITH FORCE FROM LIBANUS. — The Septuagint, a well of living water and rushing from Libanus; St. Ambrose in Psalm CXVIII, sermon 17, and a force descending from Libanus; the fifth edition and Vatablus, which flow forth from Libanus, namely with great abundance equally as with force, for this is effected by the abundance of waters flowing down from on high. Living waters are called those which from the veins of the earth flow forth continually and gush forth, as happens in wells and fountains: for these are as it were the blood of the earth, and like something living from their sources bubble forth, move and flow perpetually, whereas stagnant waters remain motionless and are therefore called dead. A Fountain of Gardens. — Some take it generally as any fountain which irrigates and makes fertile many gardens, such as many arise in Libanus and flow down into the valleys below; indeed R. Solomon and Gislerius understand by Libanus any pure and bright mountain, from which fountains flow forth: for Libanus in Hebrew is the same as white and bright. But others take these specifically of a certain clear fountain gushing forth from Libanus, and flowing with pleasant murmur into the neighboring gardens, irrigating and making them fertile: thus Hortolanus, Titelmannus, Sotomaior and others. This fountain Adrichomius describes thus from Brocardus, Saligniacus, Bredenbachius and others in his Description of the Holy Land, page 107, number 48: "The Fountain of Gardens, which is mentioned in the Song of Solomon, gushes forth from Mount Libanus far from Tripoli six thousand paces with force, and increased in a short space grows into a violent and swift-flowing river, and with its waters, which are most clear, cold and sweet, irrigates and makes fertile all the gardens (whence also it is called the fountain of gardens) and the whole region which is between Libanus and Tripoli. Besides some smaller ones it divides itself into three great streams, of which the first flows between Tripoli and the mountain of leopards into the Great Sea; the second, going around the leopards' mountain, flows into the same sea; the third flowing between Arcas and Raphaneas, cities of Agrippa's kingdom, in the middle and touching Antaradus, finally empties itself into the aforesaid sea." This river Josephus, book VII of the War, chapter XXIV, writes is called the Sabbatic, because by a miracle it flows copiously on the Sabbath day, but on the other days dries up and becomes parched. Moreover fountains bring not only fertility to gardens, but also to those beholding them, and to those washing, drinking and enjoying them great pleasure, refreshment and satisfaction, especially when led from high mountains through channels into the valleys of gardens, there they leap up to their very origin by their natural force and weight. They burst forth through openings fashioned by the mouths of birds and beasts, and then present to the ears the concert of birds and the harmony of organs, such as are the hydraulic fountains of the Estenses, Aldobrandini, and similar ones, which we see at Tusculum and Tivoli. By these therefore he compares the bride as similar to him in elegance and beauty in all respects. A WELL OF LIVING WATERS. — This well Adrichomius describes in this manner on page 6, number 67: "The well of living waters, which is mentioned in the Canticles of Solomon, situated along the way which leads to Tyre, is a most excellent and admirable site, and towards the north it is distant from Sandal Castle somewhat more than a mile, but towards the south it is distant from little Tyre by a small mile. Although indeed it is called a well in the singular, there are nevertheless four square fountains, of which that which is principal has on each side of the square forty cubits, but the rest have twenty-five cubits. All are enclosed by the strongest walls, made of the hardest stones in insoluble work. Whence various aqueducts and streams are led out, which irrigate and make fertile the whole plain of Tyre and all its gardens. These fountains are distant from the Great Sea somewhat more than an arrow's shot can reach, in which so small a space they drive six mills, and then they mingle themselves with the sea." This well is also mentioned by William of Tyre, book VII of the History of the Holy War, chapter XXII, and book XIII, chapter III. It alludes to the Jordan, which in Lebanon is formed from two fountains, Jor and Dan, flowing together, and is named Jordan, or Jordanes: for this river flowing through all the land of Israel brings to it wonderful fertility as well as pleasantness and gladness, according to that: "The impetus of the river maketh the city of God joyful," Psalm XLV, 5. This river precisely and literally are the waters of Siloe, which irrigate the gardens of Jerusalem, to which also here there is an allusion; whence the Chaldean translator renders it: "And the waters of Siloe, which are led quietly, with the rest of the waters which flow down from Lebanon, to irrigate the land of Israel, because they labor in the words of the law, which are compared to a well of living waters, and in the justice of the libation of waters, which are poured out upon the altar in the house of the sanctuary, which is built in Jerusalem, which is called Lebanon." The Church is a fountain of gardens and a well of living waters, that is, of most pure wisdom, of sacred doctrine and of grace, which flow with impetus from Lebanon, that is, from Christ exalted and white, abounding in the waters already mentioned, say Aponius, Richard and others, according to that, Isaiah XII, 3: "You shall draw waters in joy out of the fountains of the Saviour;" and that, Ecclesiasticus XXIV, 35: "Who filleth as Phison with wisdom, and as the Tigris in the days of the new fruits. Who filleth as the Euphrates with sense: who multiplieth as the Jordan in the time of harvest. Who sendeth forth discipline as the light, and assisteth as Gehon in the day of the vintage:" see the things said there. For the Church derives all doctrine and grace, which it draws from Christ, into gardens, that is, into Churches and particular assemblies, especially of clerics and religious, who are as it were a garden and paradise of the Lord: it is called the same a well, on account of the depth of doctrine and mysteries, which lie hidden in it, and by which it abounds and flows out into its faithful: thus Cassiodorus, Aponius, Anselm and others. Now because the Church draws its doctrine, preaching and the grace of Christ from Holy Scripture, and from baptism and the other sacraments, hence the same can consequently be understood here. Whence by fountain and well St. Gregory, Cassiodorus, Philo, Aponius, Bede, Justus, three Anonymous writers in Theodoret, Anselm and Ambrose, On Isaac, chapter IV, understand Holy Scripture. Hear St. Gregory: "What is designated by fountain and well, if not Holy Scripture? which so generates the water of wisdom, that it both refreshes those who drink, and yet does not cease to flow; which is well said to be of gardens, because it is especially of those in whose minds the seeds of virtues arise. But we must inquire why both fountain and well, both together are called Scripture, when a fountain appears on the surface, but a well lying hidden in the depths exercises all who seek it with greater labor. But it must be known that divine Scripture, existing in some things manifest, but in some places showing itself obscure, and sometimes lightly as a fountain is found as a fountain is drunk, and sometimes requires great inquiry, as a well, so that when found it may be drawn up." Cassiodorus adds that the dogmas of Holy Scripture are called a fountain and a well of living waters, in respect to the doctrine of heretics, of which it is said, Jeremiah II, 13: "They have forsaken me, the fountain of living water, and have digged to themselves cisterns, broken cisterns." Again, by the fountain and well of living waters you may understand baptism and the other sacraments: for these are as it were seven fountains of grace: thus St. Anselm. Hear St. Gregory: "From Lebanon the waters of the well flow, because in baptism each of the elect receives the gift of the Holy Spirit, by which illuminated they understand the sense of the sacred Scriptures: which knowledge of sacred Scripture flows with such force, that when it touches the elect, it removes them from the love of this life, and by the force of its impulse carries them adhering to eternal joys. Hence it is that which is written in the Psalm, Psalm XLV, 5: The impetus of the river maketh the city of God joyful: for the impetus of the river maketh the city of God joyful, when through the gift of the Holy Spirit flowing forth mightily, the wisdom of Scripture, inundating the holy Church, or the mind of any wise man, cheers it by its infusion." Bede judges that by the impetus is noted the force and efficacy of apostolic preaching, which no one was able to resist. And Richard of St. Victor: "By Lebanon, he says, from which these waters flow, he understands Christ, the brightness of eternal light, because from Christ the time of grace began. From Lebanon, he says, these waters flowed, that is from Christ, when the Holy Spirit as a torrent flowed into the disciples, and inebriates them with the sweet abundance of his gifts. And when, Christ blessing the bread at supper, the sacrament of the Eucharist began to be celebrated, and, the passible presence of himself being taken away once, it remained with us in many places until the consummation of the age; offered once on the cross, it is offered many times on the altar for us." Furthermore Theodoret and Anselm understand by Lebanon Jerusalem and Judea, from which the streams of the law with the impetus of the Spirit flowed down to the Church: for Lebanon is the boundary of Judea. Moreover St. Ambrose, in the book On Naboth, chapter XII, understands by the well of living waters almsgiving, and gives the reason: "A well, he says, if you draw nothing from it, is easily corrupted by idle inactivity and degenerate neglect; but exercised, it shines to the eye, becomes sweet to the taste: so also a heap of riches, sandy in accumulation, is fair to look upon, but by idleness is held to be useless. Therefore drawing something from this well, extinguish the burning fire, because almsgiving resists sins." See what is said II Corinthians chapter VIII and IX. Finally St. Anselm understands by Lebanon the perfect, who are adorned with virtues, from which vivifying waters flow to the correction of subjects in great abundance and force. The Blessed Virgin was and is a fountain and well of living waters, which so irrigated the barren world that she made it fruitful and pleasant like paradise, according to that, Ecclesiasticus XXIV, 41: "I came out as a river from a river, and as a water conduit out of paradise; I said: I will water my garden:" thus Rupert, who mystically accommodates the four rivers of paradise to the Blessed Virgin, and adds that she herself is a fountain and well of living waters, because she is the sanctuary of all sacred Scriptures. The Blessed Virgin therefore is a fountain, both because she bore Christ for us and poured him forth; and because by praying to her son she obtains and communicates all good things to us. Hence Methodius in the Presentation of the Blessed Virgin addresses her thus: "Hail, fountain of the sons of humanity, hail, shelter of humanity;" and St. Epiphanius, in the oration On the Mother of God: "Hail, he says, full of grace, who satisfies the thirsty with the sweetness of a perennial fountain;" St. Ephrem also, in the Praise of the Mother of God, calls her the fountain of grace and of all consolation; St. Chrysostom: "Hail, he says, you who are a well of ever-living water." For, as Anthony says, IV part., tit. 45, cap. XVII, § 4, "she gave to us wretched ones her son, God, as a price to captives, as provisions to the hungry, as a reward to the laboring, as medicine to the sick, and with him gave us the kingdom of heaven and every good thing." Finally the sabbatic river rightly agrees with the Blessed Virgin: for to her by the Church is tribute paid in ecclesiastical office, and in the sacrifice of the Mass religiously on the sabbath, on which she, Christ being dead, sustained the Church as it were a pillar, firmly believing and hoping that Christ would rise on the following Lord's day. Hence she confers greater benefits on the sabbath day; whence also many of the faithful fast on the sabbath in honor of the Blessed Virgin, and perform other offices of piety and penance, so that they may obtain from her the sabbath, that is, rest in temptations and tribulations, and may be led to the sabbath of eternal peace in heaven.
4:16
For that word, the Septuagint reads mine; St. Jerome in Habakkuk III, Theodoret and St. Ambrose, book I On Virginity, read thine. Both are true, for what belongs to the bride also belongs to the bridegroom: for all things are common to spouses: wherefore the Church, the bride, is the garden and paradise of Christ her bridegroom. For surge in Hebrew is עורי uri, that is, to rouse, to awaken; the Syriac, awake, as if thou wert sleeping; this word is ambiguous, for first surge can be taken, as if to say, Arise that thou mayest depart, hasten thy flight, depart quickly, O north wind, because thou art a cold and dry wind, burning plants, drying and destroying them, so that the south wind may come and succeed thee, which by its heat and moisture vivifies and makes fruitful the trees, so that they produce leaves, flowers and fruits. Hence the south wind is called, as it were, hauster from drawing water, says Isidore, book XIII of the Etymologies, chapter XI; "whence also it makes the air thick, and nourishes clouds." In Greek it is called νότος from νοτίς, that is, moisture, says Nonius Marcellus: wherefore, when the south wind blows, one should sow and plant, not when the north wind blows. Hear Pliny, book XVIII, chapter XXXIV: "When this (north wind) blows, do not plough, do not sow grain, do not cast seed: for this wind shrivels and strikes the roots of trees which thou art about to plant." Although indeed the south wind is heavy and harmful to Italy and Spain, yet to Palestine and other regions it is pleasant, mild and healthful: but the north wind by its cold and rigour is troublesome: wherefore the north wind is called as it were binding and freezing waters, says Richard of St. Victor, and therefore in Holy Scripture it is taken in an evil sense, because it is sinister and inauspicious; hence Lucifer wished to sit in the sides of the north, Isaiah XIV, 14; but the south wind is taken in a good sense, and therefore in Hebrew it is called תימן theman, that is, right and auspicious, from ימין iamin, that is, the right hand; hence, when it blows, aromatics flow, and exhale a pleasant fragrance, which when the north wind blows is restrained and confined; hence that passage, Jeremiah I, 14: "From the north shall all evil break forth;" and Ecclesiasticus XLIII, 22: "The cold north wind blew, and the ice was frozen from the water, and it rested upon every gathering of waters, and as a breastplate it clothed itself with waters. And it devoured the mountains, and burned the desert, and consumed the green, as with fire." Secondly, the word surge can be taken to refer to perfla, as if to say, Thou, O north wind, as well as thou, O south wind, come, arise, blow through my garden: for the north wind constrains plants in winter, so that roots may more firmly fix and spread in the earth; but succeeding in spring Some, as the Nyssen, Theodoret, Psellus, the rabbis, Genebrard and Sotomayor think these are the words of the bride; but almost all others think these are the words of the bridegroom, who, having called the bride a closed garden, now commands the winds to blow through it and stir it, so that the sweetness of its aromatics may be more perceived, felt and refresh both the bridegroom and bride, as well as the followers and companions of both. Moreover, the Chaldean by the north wind understands the table of the loaves of proposition, and by the south wind the candlestick, which was placed to the south in the temple: for thus he says: "And on the north side was the table, and upon it twelve loaves of faces; and on the south side was the candlestick to give light, and upon the altar the priests offered oblations, and burned upon it incense of aromatics." According to the former explanation already given, whereby surge is the same as abi and fuge, O north wind, the sense is, as if to say, Arise, O north wind, that is, O devil, who delightest to sit in the north, and hast brought the north wind, that is, cold infidelity and torpor of virtues upon men in the time of the Mosaic law and of nature. Therefore, when Christ comes, let the south wind come with him, that is, the Holy Spirit, who by the heat and fervour of his grace may cause the Church and the faithful to exhale the most sweet odour of all virtues through their holy works. Depart therefore, north wind, far from our gardens, begone, horrible infidelity and impiety, which, as that wind plants, so thou contractest the hearts of men, and with the heavenly heat extinguished forcest them to freeze. But thou, south wind, come, blow through my gardens; warm my myrrh and aloe, my cane and cinnamon, and the rest of my aromatic plants, so that, warmed by thy hot breath, they may bring forth their native heat, and by its force may pour forth liquefied humours most sweet: thus St. Gregory, Philo, Rupert, Anselm, the Nyssen, Theodoret, Psellus, and St. Ambrose in Psalm I, and St. Augustine, epistle 120 to Honoratus, chapter XXII. This indeed happened at Pentecost, when 120 disciples, who had been planted in the house of the Lord, by the breath of this south wind, that is, the Holy Spirit, through every kind of tongue and streams of doctrine have poured forth, says the Nyssenus, and he adds that by the power of the Holy Spirit the streams of waters have been changed into streams of aromatics. Hear St. Gregory: "What is designated by the north wind, which constrains in cold and makes things torpid, except the unclean spirit, who, while possessing all the reprobate, makes them torpid from good work? But by the south wind, namely the warm wind, the Holy Spirit is figured, who, while touching the minds of the elect, releases them from all torpor and makes them fervent, so that they may work the good things which they desire. Hence the harshness of the blowing persecution is no less beneficial than the sweetness of the blowing prosperity and consolation. Lucas the abbot, the continuator of Aponius, gives the reason, because just as the cold of the north wind and the heat of the south wind make the air temperate in paradise, so the cold of tribulations mixed with the heat of consolations produces a just temperament in the soul, so that it neither becomes proud in prosperity nor faints in spirit in adversity, but overcomes both with equal constancy. To this is added St. Anselm: "The north wind," he says, "moving the trees causes them to germinate, so that the south wind succeeding makes them produce fruit: thus persecution, with the fervor of charity succeeding, makes the Church bear fruit through the grace of the Holy Spirit." To this pertains the exposition of Richard of St. Victor, who says that God sends to the soul or permits the north wind, that is tribulations and temptations, but immediately after it sends the south wind of consolations, which drive away or mitigate and sweeten the tribulations and temptations, namely when the Holy Spirit exhibits sweetness to the tempted and afflicted soul, so that from the very adversities themselves it perceives pleasure: then indeed when such a south wind not merely blows but blows through, that is occupies the whole garden of the soul itself, so that it has no sadness in any part, the aromatics of its virtues flow forth, with such abundance indeed that it counts any adversity as prosperity, and converts external losses into gain for the soul; then patience becomes joyful, charity becomes benign, humility becomes devout, obedience becomes prompt, and it has virtues not so much in desire as in effect." Finally, just as the north wind opposed to its south wind by its cold increases and intensifies the heat and moisture of the south through antiperistasis; hence, when the north wind blows, the south wind is warmer and more moist, as Aristotle says in the Problems, section 26, number 29: so tribulation increases and intensifies the heat and consolation of the Holy Spirit, and causes the aromatics of tears of pious devotion and spiritual joy to flow forth. According to the latter exposition, however, by which the north wind is commanded to arise, so that with the south wind it may blow through the garden of the Church, first, Justus Orgelitanus takes both by the north wind and by the south wind the Holy Spirit: for this one, he says, is called "north wind, while it provides refreshment to those burning; south wind, while it softens the hard to believe or to do good; and because in two one is observed, he does not say: Blow through, but blow through my garden, and let its aromatics flow forth; inspire the believing people, so that their good works may abound." Second, St. Ambrose by the north wind, which embraces the neighboring West, and by the south wind, which embraces the neighboring East, takes the four regions of the world, so that the sense is, as if to say, Come, O mortals, from all regions of the world through faith in Christ to the Church, so that you may produce the fruit of good works, through which you may be saved. The same St. Ambrose in Psalm 118, sermon 12, by the cold north wind takes the unfaithful nations, by the south wind the faithful Jews, as if both were called to Christ, as if to say: "Arise, O north wind, that is, arise you who sleep, and arise from the dead, people of nations, who have long slept before, awake at last, and Christ will shine upon you." According to the former sense, arise, the meaning is, as if to say, Flee from the penitent soul, O north wind, that is, O sin, O devil; and come, south wind, that is, O grace of God, O Holy Spirit; according to the latter sense, however, symbolically but fittingly, first, by the north wind you understand adversities, by the south wind prosperities; for Christ sends both or permits both into faithful souls (or, as some say, the Church and the holy soul wish both to be sent to themselves and to theirs), because both work toward their progress, so that from it may flow the fragrant oils of patience, temperance, modesty and other virtues: to these indeed it is said, Psalm 125:4: Convert, O Lord, our captivity, as a torrent in the south. Let the north wind arise, therefore, and let the south wind come, and let it blow through the garden of the spouse, and let his fragrant oils flow, so that namely the evil spirit may depart from the Church, or from each elect soul, and the Holy Spirit may come, who coming may infuse the fire of charity into thoughts, and may loose from the torpor of negligence when he shall have infused it. Soon he adds the effect and fruit: "When he does this, the fragrant oils flow, because when the Holy Spirit coming, the heart which before had been torpid stirs itself to works, soon the opinions of holy action flow sweetly through neighbors, so that each hearing may kindle themselves to the same, and, the south wind blowing, that is the Holy Spirit infusing himself, may emit the odors of virtues, so that everywhere the holy garden may flourish, and after the flower may produce fruit that is fragrant and refreshing." Second, by the blast of the north wind you understand the terrible inspirations and impulses of the Holy Spirit, such as fear of death, judgment, hell, which he sends to sinners, or to the tempted, so that he may restrain them from evil; by the blast of the south wind, however, you understand gentle inspirations, such as hope of happiness, impulses of divine love, desire of heavenly glory, etc.: for by both as by contrary winds the Holy Spirit acts, and urges the soul toward progress, so that the fragrant oils may flow, that is, works of virtues. Furthermore Cassiodorus, Bede and Cosmas, both by the north wind and by the south wind, understand temptations and tribulations, but by the north wind raging they understand persecutions, threats and torments; by the south wind cajoling, however, they understand blandishments composed for deceiving, as if to say: "Arise, north wind, and come, south wind, blow through my garden," that is, now rush in (with my permission at least) upon my holy ones, wicked men: swords, axes, crosses, beasts, furnaces, fires, and all the whirlwinds of punishments collected by your art, O demons, send into my Church, through the gardens of my Church however much you rage: you will excite nothing other than the heat of what my heavenly Father has planted. You will hear nothing other in the midst of torments than my holy ones professing my faith, pouring forth vows and prayers for their torturers. You will see nothing other in them than the teachings of faith, charity and great and unbroken spirit. You will experience nothing other from my holy ones than noble words and strong deeds: the fragrance of whose fragrant oils will torture you eternally, but will delight me exceedingly. Excellently St. Basil, epistle II to Nicop. presbyter: "Persecutions, he says, are hailstorms and torrents and whatever else is sudden and temporal, which easily harm and scatter soft things, but from solid and resistant things, if they fall upon them, they suffer something more than they cause them inconvenience: thus also those temptations vehemently moved against the Church were found weaker than to break the strength of faith, which is in Christ. Therefore just as, when the cloud of hail has passed by, and the torrent has flowed away in its channel, that is dissolved into serenity, this absorbed in the deep, leaves the way by which it flowed dry and arid: so also that storm which has now seized us, will be no more a little later, provided we endure not to look upon present things, but to extend hope in those things which are a little further beyond." And St. Chrysostom, homily 25 in Matthew: "Whoever, he says, strikes adamant, is himself struck more, and he who kicks against the goad, without doubt is himself pricked, and is wounded by his own blows: and he who assails those holding virtue, is himself surely undermined, and malice becomes so much weaker, the longer it wars against virtue; and just as he who binds fire in a garment does not extinguish it, but burns the garment, so also those who persecuted those placed in virtue, seized them, and often bound them, made them from all these things brighter, but lost themselves entirely." According to the former sense, flee, south wind which made fruitful the blessed Virgin so that she might bear God in humanity, was the Holy Spirit, according to that passage, Luke I, 35: "The Holy Ghost shall come upon thee, and the power of the Most High shall overshadow thee;" and therefore the north wind, that is Lucifer, was driven away by him, and the south wind was sent, that is Gabriel, who would bring to her the joyful message of the Word becoming incarnate. Again the south wind, that is the fervor of the Holy Spirit, continually impelled her to continuous love of God and heroic acts of virtue. According to the latter sense, the life of the blessed Virgin was mixed above all the just with north wind and south wind, that is with adversities and prosperities, desolation and consolation, sorrow and joy, as is evident to one weighing these things.
Machine translation from the Latin, not reviewed.
4:8
The author is evidently inspired by the passage of Cant. 4:8: "Veni de Libano, sponsa mea, veni de Libano, coronaberis."
… In the Bible the H. is designated as the north-eastern boundary of the Palestinian conquest under Moses and Joshua (Deut. 3, 8; Jos. 11, 3, 7; 12, 5; 13, 11; I Par. 5, 23). In Hebrew poetry the H. is associated with Thabor (Ps. 88, 13), with Sion (Ps. 132, 3), with Amana and Sanir (Cant. 4, 8).
4:11
… constructions of King Solomon (cf. I Reg. 5, 6, 9, 11, 13, etc.) and various species of conifers (Is. 60, 13), the Bible also recalls the wine of Lebanon (cf. Os. 14, 8), while poetically it speaks with admiration of the fragrant exhalations (cf. Cant. 4, 11, Hebrew text) of so many trees (Is. 35, 2).
4:12
… covenant, of incorruptible wood like the body of M.; the fleece of Gideon (Judg. 6, 37-38), which receives the dew from heaven as M. received her Son from heaven; the bride of the Song of Songs (v.); the enclosed garden (Cant. 6, 12) and the sealed fountain (ibid., 4, 12), fi-
4:13
The Hebrew term pardēs appears only in post-exilic literature (Neh. 2:8; Eccles. 2:5; Cant. 4:13); it is of Persian origin: pairi daeza, "enclosure, hedge" and therefore "walled garden," or "reserve." The Septuagint (παράδεισος), followed by the Latin versions and by St. Jerome, …
4:14
Cinnamon (Heb. Qinnāmōn, Greek κυνάμωμον)
… Because of the rare excellence of this perfume, the bride of Cant. 4:14, and the divine Wisdom in Eccl. 24:20, are compared to cinnamon. …
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Douay 1609-10), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.