Christ calls his spouse: she languishes with love: and describes him by his graces.
1Let my beloved come into his garden, and eat the fruit of his apple trees. I am come into my garden, O my sister, my spouse, I have gathered my myrrh, with my aromatical spices: I have eaten the honeycomb with my honey, I have drunk my wine with my milk: eat, O friends, and drink, and be inebriated, my dearly beloved.Venga il mio Diletto nel suo giardino, e il frutto mangi de' pomi suoi. Son venuto nel mio giardino, sorella mia Sposa: io ho raccolta la mia mirra co' miei aromati: ho mangiato il favo col mio miele: ho bevuto il mio vino col latte mio. Mangiate amici, e bevete, e inebriatevi, o carissimi.LET my beloued come into his garden, and eate the fruite of his appletrees. I am come into my garden ô my sister spouse, I haue reaped my myrrhe, with myne aromatical spices: I haue eaten the honiecombe with mine honie, I haue drunke my wine with my milke: eate ô frendes, and drinke, and be inebriated my dearest. I sleepe,Veniat dilectus meus in hortum suum, / et comedat fructum pomorum suorum. / Sponsus. Veni in hortum meum, soror mea, sponsa; / messui myrrham meam cum aromatibus meis; / comedi favum cum melle meo; / bibi vinum meum cum lacte meo; / comedite, amici, et bibite, / et inebriamini, carissimi. 2I sleep, and my heart watcheth: the voice of my beloved knocking: Open to me, my sister, my love, my dove, my undefiled: for my head is full of dew, and my locks of the drops of the nights.Io dormo, e veglia il mio cuore: la voce del mio Diletto che picchia: Aprimi, sorella mia, amica mia, mia colomba, mia immacolata: perocché il mio capo è pieno di rugiada, e i miei capelli dell'umido della notte.and my hart watcheth: the voice of my beloued knocking: Open to me my sister, my loue, my doue, mine immaculate: because my head is ful of dew, and my lockes of the droppes of the nightes.Sponsa. Ego dormio, et cor meum vigilat. / Vox dilecti mei pulsantis: / Sponsus. Aperi mihi, soror mea, amica mea, / columba mea, immaculata mea, / quia caput meum plenum est rore, / et cincinni mei guttis noctium. 3I have put off my garment, how shall I put it on? I have washed my feet, how shall I defile them?Mi spogliai della mia tonaca, come farò a rivestirmene? Lavai i miei piedi, come tornerò io ad imbrattarli?I haue spoyled myselfe of my robe, how shal I be clothed with it? I haue washed my feete, how shal I defile them?Sponsa. Expoliavi me tunica mea: quomodo induar illa ? / lavi pedes meos: quomodo inquinabo illos ? 4My beloved put his hand through the key hole, and my bowels were moved at his touch.Il mio Diletto passò la sua mano e per l'apertura dell'uscio, e in quel, ch'ei lo toccava, le mie viscere si commossero.My beloued put his hand through the hole, and my bellie trembled at his touch.Dilectus meus misit manum suam per foramen, / et venter meus intremuit ad tactum ejus.
5I arose up to open to my beloved: my hands dropped with myrrh, and my fingers were full of the choicest myrrh.Mi alzai per aprire al mio Diletto, che mani mie stillarono mirra, e le mia dita furon piene di squisitissima mirra.I arose, that I might open to my beloued: my handes haue distilled myrrhe, and my fingers are ful of most approued myrrhe.Surrexi ut aperirem dilecto meo; / manus meæ stillaverunt myrrham, / et digiti mei pleni myrrha probatissima. 6I opened the bolt of my door to my beloved: but he had turned aside, and was gone. My soul melted when he spoke: I sought him, and found him not: I called, and he did not answer me.Apersi del mio uscio il serrarne al mio Diletto; ma egli si era ritirato, ed era passato avanti. L'anima mia si liquefece tosto ch'egli ebbe parlato: lo cercai, e noi trovai, chiamai, e non mi rispose.I opened the bolt of my dore to my beloued: but he had turned aside, and was passed. My soule melted, as he spake: I sought, and found him not: I called, and he did not answer me.Pessulum ostii mei aperui dilecto meo, / at ille declinaverat, atque transierat. / Anima mea liquefacta est, ut locutus est; / quæsivi, et non inveni illum; / vocavi, et non respondit mihi. 7The keepers that go about the city found me: they struck me: and wounded me: the keepers of the walls took away my veil from me.Mi trovaron i custodi, che vanno attorno per la città: mi batterono, e mi ferirono: mi tolsero il mio pallio i custodi delle mura.The keepers that goe about the citie found me: they stroke me, and wounded me: the keepers of the walles tooke away my cloke.Invenerunt me custodes qui circumeunt civitatem; / percusserunt me, et vulneraverunt me. / Tulerunt pallium meum mihi custodes murorum. 8I adjure you, O daughters of Jerusalem, if you find my beloved, that you tell him that I languish with love.Figlie di Gerusalemme, io vi scongiuro, che se troverete il mio Diletto, voi gli diciate, ch'io d'amore languisco.I adiure you ô daughters of Hierusalem, if you shal finde my beloued, that you tel him, that I languishe with loue.Adjuro vos, filiæ Jerusalem, / si inveneritis dilectum meum, / ut nuntietis ei quia amore langueo. 9What manner of one is thy beloved of the beloved, O thou most beautiful among women? what manner of one is thy beloved of the beloved, that thou hast so adjured us?Qual è il tuo Diletto più che Diletto, o bellissima tralle donne? Qual è il tuo Diletto più che Diletto, che tu così ci scongiuri?What maner of one is thy beloued of the beloued, ô most beautiful of wemen? What maner of one is thy beloued of the beloued, that thou hast so adiured vs?Chorus. Qualis est dilectus tuus ex dilecto, o pulcherrima mulierum ? / qualis est dilectus tuus ex dilecto, quia sic adjurasti nos ?
10My beloved is white and ruddy, chosen out of thousands.Il mio Diletto candido, e rubicondo, eletto tralle migliaia.My beloued is white and ruddie, chosen of thousands.Sponsa. Dilectus meus candidus et rubicundus; / electus ex millibus. 11His head is as the finest gold: his locks as branches of palm trees, black as a raven.Il capo di lui oro ottimo: le chiome del suo capo come l'involto de' fiori delle palme, nere come il corvo.His head is as the best gold: his heares as the branches of palmetrees, blacke as à rauen.Caput ejus aurum optimum; / comæ ejus sicut elatæ palmarum, nigræ quasi corvus. 12His eyes as doves upon brooks of waters, which are washed with milk, and sit beside the plentiful streams.Gli occhi di lui come colombe lungo ai ruscelli delle acque, le quali son lavate col latte, e si posano presso alle copiose correnti.His eies as doues vpon the litle riuers of waters, which are washed with milke, and sitte beside the most ful streames.Oculi ejus sicut columbæ super rivulos aquarum, / quæ lacte sunt lotæ, et resident juxta fluenta plenissima. 13His cheeks are as beds of aromatical spices set by the perfumers. His lips are as lilies dropping choice myrrh.Le sue guance (son) come le areole di aromi piantate dai compositori di unguenti. Le sue labbra come gigli stillanti mirra perfetta.His cheekes are as litle beddes of aromatical spices set of the pigmentaries. His lippes are as lilies distilling principal myrrhe.Genæ illius sicut areolæ aromatum, / consitæ a pigmentariis. / Labia ejus lilia, / distillantia myrrham primam. 14His hands are turned and as of gold, full of hyacinths. His belly as of ivory, set with sapphires.Le sue mani fatte al tornio auree piene di giacinti. Il suo ventre d'avorio smaltato di zaffiri.His handes wrought round of gold, ful of hyacinthes. His bellie of iuorie, distinguished with sapphires.Manus illius tornatiles, aureæ, / plenæ hyacinthis. / Venter ejus eburneus, / distinctus sapphiris. 15His legs as pillars of marble, that are set upon bases of gold. His form as of Libanus, excellent as the cedars.Le sue gambe colonne di marmo fondate sopra basi d'oro. Egli a vedersi è come il Libano, eletto come i cedri.His thighes as pillers of marble, that are vpon feete of gold. His forme as of Libanus, elect as the cedars.Crura illius columnæ marmoreæ / quæ fundatæ sunt super bases aureas. / Species ejus ut Libani, / electus ut cedri. 16His throat most sweet, and he is all lovely: such is my beloved, and he is my friend, O ye daughters of Jerusalem.Soavissime sono le sue fauci, ed egli è tutto desiderabile: tale è il mio Diletto, ed egli è l'amico mio, o figlie di Gerusalemme.His throte most sweete, and he whole to be desired: such an one is my beloued, and he is my frend, ô daughters of Hierusalem.Guttur illius suavissimum, / et totus desiderabilis. / Talis est dilectus meus, / et ipse est amicus meus, filiæ Jerusalem.
17Whither is thy beloved gone, O thou most beautiful among women? whither is thy beloved turned aside, and we will seek him with thee?Dove andonne il tuo Diletto, o bellissima tralle donne? dove volse i suoi passi il tuo Diletto? e teco lo cercheremo.Whither is thy beloued gone ô most beautiful of wemen? whither is thy beloued turned aside, and we wil seeke him with thee?Chorus. Quo abiit dilectus tuus, o pulcherrima mulierum ? / quo declinavit dilectus tuus ? / et quæremus eum tecum.
5:1
Worthington
Apple-trees. The spouse, submitting to God's will, is content to suffer. (Worthington)
Calmet
She addresses her beloved, and as he had praised her, under the similitude of a delightful garden, she invites him into it. (Calmet)
Worthington
I, etc. Christ again approves of her patience, and invites the saints to congratulate with her. (Worthington)
Calmet
He always hears his Church, Matthew 28:20., and Mark 11:24. (Calmet)
St. Athanasius
The saints had prayed for Christ's coming; and accordingly, (Isaias 58:9.) he takes flesh of the most pure virgin. (St. Athanasius, Synop.)
Comb. Septuagint, "bread."
Milk. Chaldean, "white wine." But (Calmet) milk and wine may be taken together. (Clem. Paed. 1:6.)
St. Bernard
The chaste delights of retired and penitent souls are thus described: (Calmet) Dulciores sunt lacrymae orantium quam gaudia theatrorum. (St. Augustine, Psalm cxxviii." "The tears of penitents are the wine of angels, because in them is the odour of life." (St. Bernard, ser. 30.)
Calmet
Inebriated. Not so as to lose reason, Genesis 43:34. (Calmet)
St. Cyprian
Protestants marginal note, "be drunk with loves." (Haydock) (Proverbs 5:19., and 7:18.) This wine of love, is the blessed Eucharist, which maketh virgins to spring forth, (Zacharias 9:17.) and is a foretaste of heaven, Psalm 35:9. It makes us forget the old man, (Calmet) and raises the mind to God. (St. Cyprian, ep. 63.)
Menochius
To this feast Christ invites his disciples, Matthew xxvi., and 1 Corinthians xi. (Menochius)
5:2
Calmet
Knocking. The spouse had retired to rest, as her beloved delayed longer than usual. But love is ever on the watch. (Calmet)
Worthington
She wished to meditate, but is called upon to assist others, and excited by Christ's own example. (Worthington)
Calmet
Dew. Having been out in the evening, preceding this fourth night. This denotes imperfect Christians, who remain, indeed, attached to the head, but are a disgrace to it, by their scandalous lives. (St. Augustine, tr. 57 in John) (St. Gregory) (Calmet)
Haydock
Such was the state of many in the days of Luther, who accordingly joined the first reformers. See Philips's Life of Card. Pole. p. 364. (Haydock)
Calmet
Nights. Anacreon (ode 1.) has something similar. Christ knocks by his inspirations and chastisements, and he is better heard in the night of tribulation, Apocalypse 3:20. (Calmet)
Heretics began to blaspheme Christ, after the Church had only enjoyed a short peace, (Menochius) after the ten persecutions.
5:3
Haydock
Garment. By this is designated the tunic, which was undermost. (Haydock)
Calmet
Feet. People in that climate had their feet bare in the house, and even on journies only wore sandals: so that frequent washing was requisite, Genesis 18:4., and 1 Timothy 5:10. These excuses were vain, and Christ would not regard them, Matthew 25:1., and Luke 12:35. (Theodoret) (Calmet)
Menochius
The care of souls brings on many external occupations, which contemplative men would decline. (St. Gregory) (Menochius)
5:4
Calmet
Touch. Of me, (Cassiodorus) or rather of the door or window. I was grieved that I had made him wait so long. (Calmet)
Haydock
Hebrew, "were moved for him." Protestants' marginal note, "or (as some read) in me." Pagnin prefers this; Septuagint and Montanus the former explanation of halaiv. (Haydock)
Theodoret
Grace moves us to begin and prosecute good works. (St. Gregory of Nyssa) (Theodoret)
Menochius
Christ gives it more abundantly, to make the champions of the Church contend with adversity. (Menochius)
5:5
Worthington
Arose. The Church employs herself in active life, still retaining a desire to return to contemplation, ver. 8. (Worthington)
5:8
Calmet
Love. She seems insensible to the insults received. (Calmet)
Menochius
The Church prays to the saints on earth, and in heaven. (Menochius)
5:10
Calmet
Ruddy. Or shining. Et color in niveo corpore purpureus. The divine and human nature, or the conception and sufferings of Christ are thus described. (Calmet)
Haydock
The spouse gives this admirable description of her beloved. (Haydock)
5:11
N.[Menochius?]
Gold. God is the head of Christ, (1 Corinthians 11:3.) and is most pure. (N.[Menochius?])
Pliny
Branches. Elatae, or fruits of the male palm-tree. (Theodoret) (Pliny, [Natural History?] 13:4.)
5:13
Set by. Protestants, "as sweet flowers."
Haydock
Choice. Literally, "the first," ver. 5. (Haydock)
Menochius
He exhorted sinners to repent, and rebuked the obstinate. (Menochius)
5:14
Calmet
Hyacinths. Or purple veins. (Calmet)
Calmet
Protestants, "hands are as gold rings set with the beryl." Hebrew, "full of Tharsis," (Haydock) or precious stones, (Menochius) from that country, (Exodus xxviii.) with which his rings were ornamented. (Calmet)
Sanchez
Sapphires. His belt or garment is thus ornamented. (Sanchez)
Calmet
The works of Christ proceeded from his infinite charity for mankind, whose salvation he greatly desired, (Mark 7:37., and 1 Corinthians 15:22., and 1 Timothy 2:4.) so that none can perish but by their own fault. (Calmet)
5:16
Menochius
Lovely. Hebrew and Septuagint, "desires." (Menochius)
Calmet
The beauty of Christ is chiefly interior; and all must aim at this perfection, who would be his spouses, Psalm 44:3. (Calmet)
5:17
Worthington
Seek. The fervent resolve to seek Christ, wherever he may be. (Worthington)
Menochius
His praises excite many to love him. (Menochius)
5:1
Let my beloved come into his garden, etc.... Garden, mystically the church of Christ, abounding with fruit, that is, the good works of the elect.
5:4
My beloved put his hand through the key hole, etc.... The spouse of Christ, his church, at times as it were penned up by its persecutors, and in fears, expecting the divine assistance, here signified by his hand: and ver. 6, but he had turned aside and was gone, that is, Christ permitting a further trial of suffering: and again, ver. 7, the keepers, etc., signifying the violent and cruel persecutors of the church taking her veil, despoiling the church of its places of worship and ornaments for the divine service.
5:10
My beloved, etc.... In this and the following verses, the church mystically describes Christ to those who know him not, that is, to infidels in order to convert them to the true faith.
5:1
The spouse condescending to Gods vvil, is vvel content to suffer persecution.
Christ againe shevveth his good liking in his spouses patience:
and vvilleth the glorious Sainctes to congratulate vvith the patient.
The spouse desireth to rest in meditation.
5:2
but is called vpon to helpe others:
and vrged by Christs owne example working for al mankind.
5:5
And so she imployeth herself also in actiue life.
5:8
Stil conseruing a desire to returne vnto contemplation.
5:9
The deuout confer together describing the excellencies of Christ.
5:17
And resolue to seke him, whersoeuer he be.
5:1
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;” and, “I am come into my garden, my sister, my spouse.”
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 13.32
32. Of this garden I sang of old to My spouse in the Canticles, and spoke to her thus. I am come into My garden, My sister, My spouse
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 14
… The earth was condemned to thorns and thistles: the true Vine sprang up out of the earth, that the saying might be fulfilled, Truth sprang up out of the earth, and righteousness looked down from heaven . And what will He that is buried in the garden say? I have gathered My myrrh with My spices : and again, Myrrh and aloes, with all chief spices
St Ambrose of Milan † AD 397 On the Mysteries 9
57. Lastly, the Lord also, delighted with their fertility, answers: “I have entered into My garden, My sister, My spouse; I have gathered My myrrh with My spices, I have eaten My meat with My honey, I have drunk My drink with My milk.”
St Ambrose of Milan † AD 397 Concerning Virgins 3.1.2
… God of God, born of a Virgin, Righteousness from the Father, Power from the Mighty One, Light of Light, not unequal to His Father; nor separated in power, not confused by extension of the Word or enlargement as though mingled with the Father, but distinguished from the Father by virtue of His generation. He is your Brother,
Rufinus of Aquileia † AD 411 A Commentary on the Apostles' Creed 26
… “I have come into my garden, my sister, my spouse, and have gathered in my myrrh.”
St Jerome † AD 420 Against Jovinianus 1.30
… “betwixt my breasts shall he lie,” that is in the princely portion of the heart where the Word of God has its lodging. What wine is that which gives beauty to the breasts of the bride, and fills them with the milk of chastity? That, forsooth, of which the bridegroom goes on to speak:
5:2
St Cyprian of Carthage † AD 258 On the Lord's Prayer 31
… this is to be watchful with your eyes, and to be asleep with your heart, while the Christian, even though he is asleep with his eyes, ought to be awake with his heart, as it is written in the person of the Church speaking in the Song of Songs, “I sleep, yet my heart waketh.”
St Athanasius of Alexandria † AD 373 Second Arian Persecution under Constantius 1
… But our Saviour is so gentle that He teaches thus, ‘If any man wills to come after Me,’ and, ‘Whoever wills to be My disciple ;’ and coming to each He does not force them, but knocks at the door and says, ‘Open unto Me, My sister, My spouse
St Basil the Great † AD 379 The Hexæmeron 7.6
… Whilst taking your food may the conversation at your table turn upon what has occupied us this morning and this evening. Filled with these thoughts may you, even in sleep, enjoy the pleasure of the day, so that you may be permitted to say, “I sleep but my heart waketh,”
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 4.2
19. For Christ standeth at the door of thy soul. Hear Him speaking. “Behold, I stand at the door, and knock: if any man open to Me, I will come in to him, and I will sup with him, and he with Me.” And the Church saith, speaking of Him: “The voice of my brother soundeth at the door.”
St Jerome † AD 420 The Letters of St. Jerome 22.6
… for thou shalt no more be called tender and delicate. Take the millstone and grind meal; uncover thy locks, make bare the legs, pass over the rivers; thy nakedness shall be uncovered, yea, thy shame shall be seen.” And shall she come to this after the bridal-chamber of God the Son, after the kisses of Him who is to her both kinsman and spouse?
St Jerome † AD 420 The Letters of St. Jerome 22.25
… ever let the Bridegroom sport with you within. Do you pray? 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.”
St Jerome † AD 420 The Letters of St. Jerome 22.26
… “It is the voice of my beloved that knocketh, saying, Open to me, my sister, my love, my dove, my undefiled.” It is impossible that you should refuse, and say: “I have put off my coat; how shall I put it on? I have washed my feet; how shall I defile them?”
St Jerome † AD 420 The Letters of St. Jerome 66.10
10. Whether you read or write, whether you wake or sleep, let the herdsman’s horn of Amos always ring in your ears. Let the sound of the clarion arouse your soul, let the divine love carry you out of yourself; and then seek upon your bed him whom your soul loveth, and boldly say: “I sleep, but my heart waketh.”
St Jerome † AD 420 The Letters of St. Jerome 71.1
… I would hasten my escape from the windy storm and tempest.” Since you have left Sodom and are hastening to the mountains, I beseech you with a father’s affection not to look behind you. Your hands have grasped the handle of the plough, the hem of the Saviour’s garment, and His locks wet with the dew of night;
St Jerome † AD 420 The Letters of St. Jerome 75.5
May you be kept holy both in body and spirit by the Samaritan—that is, saviour and keeper—of whom it is said in the psalm, “He that keepeth Israel shall neither slumber nor sleep.” May the watcher and the holy one who came down to Daniel come also to you, that you too may be able to say, “I sleep but my heart waketh.”
St Jerome † AD 420 The Letters of St. Jerome 107.7
… glorious within.” Wounded with love’s arrow let her say to her beloved, “the king hath brought me into his chambers.” At no time let her go abroad, lest the watchmen find her that go about the city, and lest they smite and wound her and take away from her the veil of her chastity, and leave her naked in her blood. Nay rather when one knocketh at her door
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 57.2
… it is the voice of my Beloved that knocketh at the gate.” And then He also says: “Open to me, my sister, my nearest, my dove, my perfect one; for my head is filled with dew, and my hair with the drops of the night.” And she replies: “I have put off my dress; how shall I put it on? I have washed my feet; how shall I defile them?”
5:3
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 3.7
… In like manner enter thou also through the strait and narrow gate : rub off thy former self by fasting, and drive out that which is destroying thee. Put off the old man with his doings , and quote that saying in the Canticles, I have put off my coat, how shall I put it on
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 15.25
… or does he distinguish by their evident marks? Does not the wool show the sheep, and the hairy and rough skin the goat? In like manner, if thou hast been just now cleansed from thy sins, thy deeds shall be henceforth as pure wool; and thy robe shall remain unstained, and thou shalt ever say, I have put off my coat, how shall I put it on
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 20.2
… I do not at all mean this visible one, but the old man, which waxeth corrupt in the lusts of deceit . May the soul which has once put him off, never again put him on, but say with the Spouse of Christ in the Song of Songs, I have put off my garment, how shall I put it on
St Ambrose of Milan † AD 397 On the Holy Spirit 1.pref.13
… Pour water into the basin, wash not only our feet but also the head, and not only of the body, but also the footsteps of the soul. I wish to put off all the filth of our frailty, so that I also may say: “By night I have put off my coat, how shall I put it on? I have washed my feet, how shall I defile them?”
St Jerome † AD 420 The Letters of St. Jerome 107.7
… Nay rather when one knocketh at her door let her say: “I am a wall and my breasts like towers. I have washed my feet; how shall I defile them?”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 56.5
… But although the Church be also clean in respect of those who tarry on earth, because they live righteously; yet have they need to be washing their feet, because they assuredly are not without sin. For this cause is it said in the Song of Songs, “I have washed my feet; how shall I defile them?”
5:6
St Jerome † AD 420 The Letters of St. Jerome 22.26
… “I have put off my coat; how shall I put it on? I have washed my feet; how shall I defile them?” Arise forthwith and open. Otherwise while you linger He may pass on and you may have mournfully to say: “I opened to my beloved, but my beloved was gone.”
John Cassian † AD 435 The Conferences of John Cassian 13.12
… “If any man thirst let him come unto Me and drink;” the prophet also cries to Him: “I have laboured with crying, my jaws are become hoarse: mine eyes have failed, whilst I hope in my God.” The Lord seeks us, when He says: “I sought and there was no man. I called, and there was none to answer;”
5:7
St Jerome † AD 420 The Letters of St. Jerome 22.25
… “I sought him but I could not find him: I called him but he gave me no answer.” And would that failure to find Him were all. You will be wounded and stripped, you will lament and say: “The watchmen that went about the city found me: they smote me, they wounded me, they took away my veil from me.”
St Jerome † AD 420 The Letters of St. Jerome 107.7
… the child emulate her of whom it is written that “the king’s daughter is all glorious within.” Wounded with love’s arrow let her say to her beloved, “the king hath brought me into his chambers.” At no time let her go abroad, lest the watchmen find her that go about the city, and lest they smite and wound her and take away from her the veil of her chastity,
5:10
St Jerome † AD 420 The Letters of St. Jerome 108.32
… It is not only the shedding of blood that is accounted a confession: the spotless service of a devout mind is itself a daily martyrdom. Both alike are crowned; with roses and violets in the one case, with lilies in the other. Thus in the Song of Songs it is written: “my beloved is white and ruddy;”
St Jerome † AD 420 Against Jovinianus 1.31
… Hence it was that no one before or after our Saviour was laid in his new tomb, hewn in the solid rock. And yet she that was ever a Virgin is the mother of many virgins. For next we read: “Thy shoots are an orchard of pomegranates with precious fruits.” By pomegranates and fruits is signified the blending of all virtues in virginity.
St Jerome † AD 420 To Pammachius against John of Jerusalem 34
… and then, in truth, as concerns Christ’s flesh, were fulfilled the words, “Who is this that cometh up all in white, leaning upon her beloved?” And that which is written in the same book:
John Cassian † AD 435 The Seven Books of John Cassian on the Incarnation of the Lord, Against Nestorius 7.25
Ambrose , that illustrious priest of God, who never leaving the Lord’s hand, ever shone like a jewel upon the finger of God, thus speaks in his book to the Virgins: “My brother is white and ruddy.
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St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 17.9
… even as it was emblematically foretold that Christ should be thus manifested in the appearance of His eyes; for in the Canticles she cries concerning the Bridegroom, and says, Thine eyes are as doves by the rivers of water
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St Ambrose of Milan † AD 397 Exposition of the Christian Faith 3.10
… come hither from Libanus”? Or of Whom else could the Church have said: “His throat is sweetness, and He is altogether desirable”? And seeing that we entered upon this discussion from speaking of the shoes of His feet,—to Whom else but the Word of God incarnate can those words apply? “His legs are pillars of marble, set upon bases of gold.”
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St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 29
… He is lifted up and nailed to the Tree, but by the Tree of Life He restoreth us; yea, He saveth even the Robber crucified with Him; yea, He wrapped the visible world in darkness. He is given vinegar to drink mingled with gall. Who? He who turned the water into wine , who is the destroyer of the bitter taste, who is Sweetness and altogether desire.
St Jerome † AD 420 Against Jovinianus 1.31
… For next we read: “Thy shoots are an orchard of pomegranates with precious fruits.” By pomegranates and fruits is signified the blending of all virtues in virginity. “My beloved is white and ruddy”; white in virginity, ruddy in martyrdom. And because He is white and ruddy, therefore it is immediately added
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Septuagint, I have put off my tunic, how shall I put it on? The Bride, reclining sweetly in her bed, shrinks from rising and opening to the Bridegroom knocking, or at least delays, as those who are half-asleep and half-drowsy are wont to do: wherefore she put forward an excuse for this drowsiness and torpor of hers, not so much to the Bridegroom (for that would have been too uncouth) as to herself: I have put off my tunic, it is difficult for me to rise and put on my tunic: I have washed my feet lest I should soil the bedclothes; it is troublesome for me to lift my feet from the bed, to tread upon the ground, to soil them with the dust of the earth: I shall therefore remain in my bed: for of old they walked with bare feet, or at least with only a sole covering the sole of the foot, lest they should strike it upon rocks Note here that the tears of the pious fill the head and hair of God, because He Himself feels them as if they were His own: wherefore He has compassion on them, consoles them, strengthens them, and in His time liberates them, according to that passage, Zechariah II, 8: "He that toucheth you, toucheth the apple of mine eye." the old tunic of guilt put off in baptism, and the new tunic of innocence put on, she fears lest she put on the old one again, if she should apply herself to the conversion of sinners, so that while she thinks to convert them, she may be perverted by them and rolled back into the ancient mire of wickedness: thus the Nyssenus, Philo, Psellus and three Anonymous writers cited by Theodoret. Hence some urge that to exspoil means, as it were, I have stripped myself of the filthy garment of sins, as if of an enemy, and have returned it as spoil to my master, namely to the devil; wherefore it is unlawful for me to take it back. Hear St. Ambrose, book III On Virgins: "See what a soul devoted to God says, thus has she put off bodily acts and earthly customs, so that she knows not how, even if she wished, she could put them on again: How shall I put it on? that is, with what shame? with what modesty? with what memory thereafter? For the habit of good has lost the use of former wickedness." And a little after: "I have washed my feet, she does not say: How shall I wash them again? but how shall I soil them again? as if forgetful of the old stain, forgetful of the contagion. Therefore when once you have washed your feet with the watering of the eternal fountain, and have cleansed them with the sacrament of the mystery, beware of soiling them again with the filth of bodily desire, lest the deeds become soiled with the dirt." Hence learn how much a penitent ought to beware of relapse into sin, and therefore ought to avoid the former occasions and enticements thereof. Thirdly, St. Augustine, epistle 57, and from him Delrio, understand by the tunic the ancient holy doctors, who had clothed the Church as it were with a tunic, but through martyrdom were now deceased; but by the feet the younger doctors still surviving, as if to say: You command, O Christ, that the Church should soften and open to you the hearts of mortals, harder than stone, I would wish it, but there are lacking suitable workers, certainly I have not yet sufficiently perceived what they are able to bear, what they refuse. The former ones, whom I knew to be suitable, and boldly sent into battle, all of them the hostile storm has swept away, especially recently, the persecution of Maximian, Maxentius, Diocletian and almost the continuous most cruel persecution of Licinius: these warriors most closely joined to me surrounded me, protected me and covered me like an inner tunic, while I was complying with you, I spared not myself, and remained almost naked and despoiled. Those who remain, some are broken by age and labors, some by wounds and the rack: others, the younger ones, whom I wish to send with great zeal like feet running through the world for you, are still tender, recently washed; I justly fear lest they fail under the burden, at least lest they become soiled again, and thus I become soiled again in my feet. A most fitting sense indeed, but it seems not so much literal as symbolic and anagogical, as for example that of Philo, who refers these things to the resurrection of Christ, in which Christ put off the mortal tunic of the human body, and put on the immortal: "For Christ being risen from the dead dieth now no more, death shall no more have dominion over him," Romans VI, 9; but truly these are the words of the Bride the Church, not of the Bridegroom Christ. Fourth and genuinely, St. Gregory, Cassiodorus, Bede, Philo, Anselm, Richard, Honorius and others understand by the tunic temporal occupations, with which those who undertake the care of their neighbors necessarily entangle themselves as with garments, and thereby soil their feet, that is, their affections. The Church therefore, that is, the prelates of the Church under the time of Constantine, indulging in peace, leisure, prayer, and a quiet, as it were contemplative life, 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 putting forward this excuse for their sloth and torpor, that since they were dedicated to God, they were unwilling to occupy themselves with temporal matters, by occupying which it is necessary to contract the defects and filth of sins, according to that saying of St. Leo: "It is necessary that even religious hearts be soiled from earthly dust." Hear Honorius: "He does not say this by disobeying, but by avoiding secular care: for whoever is placed in charge of secular matters is cast down in spiritual matters: because just as the body is clothed with a tunic, so the mind is entangled with secular care, which those who are spiritual are unwilling to put on again after removing it, but wish to be occupied in spiritual things to God alone. But those called by God put aside their own will, and unwillingly take up the burden of ruling for the sake of their neighbors; whence groaning they say: I have washed my feet, etc." He then explains these mystical feet, adding: "The feet of the soul are affections, by which it is transferred to various desires, just as the body walks by feet, which are concupiscence, fear, joy, sorrow; for it desires earthly things, fears lest the desired things not be obtained, rejoices in things obtained, grieves over things lost; he has washed these feet, when he has washed away earthly concupiscences with the tears of penance; he fears to soil these again, because he who is placed in the government of secular matters can scarcely or not at all avoid the filth of sins." But these err, both because these are light particles You will ask, what is the tunic with which the Church has stripped herself, and fears to put on again? First, our Sanchez: "The bride," he says, "had put off her nuptial garment, that is, she had remitted something of her love for the bridegroom, while she loves her own softness and sleep more than enough." But Gregory teaches that the nuptial tunic is charity, homily 38 in the Gospel. That tunic therefore, while she obeys her own inclination more than the bridegroom's will, to take up, that is, to love the bridegroom more than herself seemed difficult. To this the Chaldean version tends, though in the manner of the Jews: "The assembly of Israel answered before the prophets: Behold, I have already removed from myself the yoke of his precepts, and have served the idols of the peoples, how therefore shall I have a face to turn to him? The Lord of the age answered him through the hand of the prophets: I also have removed my majesty from your midst, how shall I turn? But you have done evil works. I have sanctified my feet from your uncleanness, but how shall I soil them among you in your evil works?" Second, others on the contrary understand by the tunic the old man, namely the old manner of living in concupiscences and sins: thus the Apostle, Ephesians IV, 21, commands to "put off the old man, who is corrupted according to the desires of error;" and soon, verse 24, he adds: "Put on the new man, who according to God is created in justice, and holiness of truth." The bride therefore Many devoted excessively to a quiet and contemplative life, although endowed with the grace of preaching, called by Christ through superiors to gain souls for God, shrink from the labor, lest they be torn away from their sweet quiet, and lest they fall into the dangers of sinning in the crowd of men: for he who strives to gain sinners must accommodate himself to them as far as is lawful, as Christ ate with sinners and publicans, and Paul "became all things to all men, that he might save all," I Corinthians IX, 22: easily some light dust of venial sins adheres to the feet of such men, and, as St. Jerome says, in his letter to Damasus on the first vision of Isaiah: "It is easy for one treading on earth to have something stick to the earth; if preaching succeeds happily, there is danger of vainglory; if we are reproved, there is disturbance; if we are praised, inflation is to be feared." But these men err, both because these dust particles are light and easily wiped away, and therefore such useful labors are not to be avoided; and because in these labors there is great spiritual consolation, according to that: "There shall be joy in heaven upon one sinner doing penance," etc., Luke XV, 7; and because the just are not so much defiled by gaining sinners as they are purified by hearing from them and receiving the affection of devotion. Whence St. Ambrose in Psalm CXVIII, sermon 13, to those words: How sweet are thy words to my palate, more than honey and the honeycomb to my mouth! "A good intoxication, he says, which brings about a certain excess of mind toward better and pleasant things, so that our mind, forgetful of cares, is gladdened by the wine of joy: a good spiritual table intoxication;" whence St. Gregory teaches that friends drink, that is, common faithful read and keep the words of God, but the dearest, that is, the perfect, are plainly intoxicated by them: "There are indeed others, he says, who hear or read divine Scripture with such avidity that immediately, renouncing all earthly works, they seek only heavenly things; they cast aside parents, wives, houses, even children, and all transitory things; they desire only to follow Christ and embrace him. They afflict themselves with his desire through fastings, they affect themselves with tears, they exercise themselves in divine meditations, they think only of those things which are eternal, they devote themselves to contemplations, laboring to this end, that forgetting those things which are behind, they extend themselves more and more toward those things which are before. What truly do these do, what else, except that drinking they are intoxicated, so that while they forget all earthly things through desire, they justly merit to be called by the heavenly spouse not only friends, but also most beloved? through hearing he imparts to memory the mystery of his passion, in what manner, having departed from the glory of the heavenly kingdom, he underwent the labors of this exile, and preached penance and the kingdom of heaven to his enemies with such labor and danger, so that being moved by this example he might shake off torpor, and not fear to lay down his soul for his neighbors. he receives schism, for thus he introduces the Church, the spouse, speaking: The spouse, greatly offended by the shamelessness of my idle and luxurious life, having made a great schism, as through a broken house, having sent three doubtful pontiffs, the matter of such a schism, as through the hole of our broken house a hand sent in, terrified me while I lay secure in all delights and luxuries: with kings and princes throughout the whole world conspiring and swearing together against me, a great fear struck and terrified my soul, just as once the army of the Chaldeans, that heavy hand of God, through the broken wall of Jerusalem, dismayed Sedekias the king with all the Synagogue, IV Kings xxv, 7, and Jerem. xxxix, 6. He then in a fuller commentary deplores the defects and vices of the Church, that is, of certain prelates and faithful, such as ambition, avarice, desires, schisms, internal and external wars, at length, just as St. Bernard does, On Consideration to Eugenius, John Gerson, Alvarus Pelagius, On the Lamentation of the Church, and Bellarmine, On the Groaning of the Dove. Christ sends his hand through the hole of the soul, when he impels it through the hidden but powerful operation of grace to heroic works of virtue; whence Cassiodorus: "The beloved, he says, sends his hand through the hole, and touches the belly, when the internal Creator visits the heart through inspiration, and kindles it toward the progress of virtues." Hear what this Rupert narrates of himself as of another, when watching by night he experienced this hand of Christ caressing his breast and signing it with the sign of the cross sensibly, with wonderful pleasure of his soul: "The beloved conspicuous in a night vision, sent his hand in a wondrous manner to his breast as if through a hole, and grasped his heart from within, and held it for some time most sweetly embracing, and that heart rejoiced with ineffable joy, leaping and dancing within that hand." Again St. Gregory: "The beloved, he says, sends his hand through the hole to the spouse, so that she may rise, when through subtle intellect he manifests how great is the power of divine operation by inspiring: namely, that he is able to save even in dangers; that also in peace, unless through him no one is saved; that in the tumult of struggle he does not abandon those hoping in him. At the touch of which the belly of the spouse trembled, because the holy soul, the more it feels the divine power presentially through interior visitation, the more strictly it judges whatever carnal it discovers in itself. For the greater the charity with which it burns toward God, whom it desires in mind, tinus, Fulgentius, Gregory and many others; but all of these finally obeyed Christ calling them to the governance of souls, and promising them golden aid, and subjected their shoulders to the pastoral burden; and they generously resisted so many Arian bishops and their followers, the emperors Constantius, Julian, Valens, etc., and triumphed gloriously over them. over them triumphed gloriously. Hear Richard of St. Victor: "When a pious soul trembles at being entangled in the acts of the world, if it undertakes the burden of care for neighbors, and gives itself to the procuring of their salvation, the Beloved, who had stirred it to that duty, consoles it, and visits its heart with more abundant grace, penetrating it. This visitation of grace the bride calls the sending of the hand through the opening: because as if through a crack Christ infuses grace, when He does not suffuse the whole soul, but visits it with a certain measure of grace, and when He thus visits it in part does not fully illuminate it. The hand therefore of the Beloved, this operation of grace and gift can be understood; the belly truly the very mind itself, in which thoughts are digested, as foods in the belly." St. Anselm has similar things: for, as Philo of Carpathus says, God places before the eyes of the soul the certainty of His providence and grace, which knows how to preserve fragrant roses among thorns and wheat among tares, lest they be harmed, inasmuch as it has never abandoned anyone who hoped in it. Hence three Anonymous writers with Theodoret receive through the hand the Holy Spirit: "My Beloved," they say, "sent from the Father, proceeding from Him the Spirit consubstantial with Him, by whose hand as it were He performs the divine gifts of grace, through my mind as if through some opening, and beginning in me the fear of my Beloved as a judge, the vice of gluttony and belly is corrected, whence every kind of intemperance is born." Symbolically, the Nyssene teaches that the opening through which God instills His knowledge, fear and love in us is creatures, namely works created by God, from which by reasoning we know the magnitude, omnipotence, goodness, wisdom of God the Creator: wherefore our belly trembles, while admiring and astounded at those we praise, love and venerate their maker. Whence Theodotion translates, and my belly was heated: so also Theodoret, who receives through the opening the sense, for example, the eye, in which the hand of God already mentioned works: so also St. Ambrose, in the book On Isaac and the Soul, chapter vi. More properly Honorius receives through the hand the work of Christ's obedience: for when the soul delays in opening to Christ calling, because it fears to undertake the governance of neighbors, the Bridegroom sets before it the work of His most perfect obedience, so that terrified it may do to neighbors what God did for enemies. The hand of the Bridegroom is the work of that obedience, and through the hand the work of hands is expressed. The opening of the chamber is the ear of the body, which is the chamber of the soul: He sends the hand through the opening, when are and most easily wiped away, indeed are overwhelmed by so many acts and labors of charity, which they continually exhaust for the salvation of others; then because labor, undertaken from obedience, carries with it the grace and protection of God, so that filth does not cling to the feet, but rather renders the feet clean and beautiful, as is evident in the apostles, whom God continually confirmed in grace, according to that word of Paul from Isaiah, Rom. x, 15: "How beautiful are the feet of those evangelizing peace, evangelizing good things!" Thus today in our Society we experience the wonderful aid of God in the chastity and purity of our members, in so many occasions, in which it is necessary to deal with sinners, Indians, women, princes, etc., to be guarded and preserved, especially when they themselves do not neglect the remedies which religion suggests to them, such as daily prayer, meditation, examination, confession, communion, custody of the eyes and mortification of the senses, etc.: by these indeed they continually wash the feet of their affections and keep them bright. Rupert the Blessed introduces the Virgin, most devoted to contemplation, responding thus reverently but ardently to Christ inviting her to the care of widows: "I speak to my Beloved knocking, and I repeat to Him known things, because I alone above all have stripped myself of my tunic; in mind and act or habit I have left all things; and thus I have washed my feet, my conscience or intention being cleansed by the Holy Spirit, so that there remains absolutely nothing of that dust. How now shall I put on a tunic, so that when I have left all things of mine, I should care for those of others, be solicitous for others, and having become the mother of the family of those widows who come daily, or of those virgins who are to come? How shall I soil those feet which I have washed, that is, shall I incline my eyes to something earthly, or my other senses or thoughts? For although Your protection is always with me, true humility is always solicitous, and my soul especially, which is singularly full of love for You, esteems as dust, reckons as filth whatever it ever says or thinks besides You, by some necessity, although it be lawful, although it be not idle, indeed and may seem in some way useful."
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MY BELOVED PUT HIS HAND THROUGH THE HOLE (Arabic, concerning the hole), and my belly was moved (Genebrardus wishes to read, resounded, for this signifies the Hebrew הכן hamu) at the touch of him. — When the bride, sluggish in bed, delays to rise and open the door, the bridegroom himself, to chastise her delay, having thrust his hand through the hole to open the door, says, when he touches a man with the pain of death; but the belly trembles at his touch, because on account of the least sins, which she committed through the weakness of the flesh, she fears; yet she rises to open to him, because she desires the vision of him which is above; his hands drip with myrrh, because the works for which she is here mortified represent Christ, so that for these she may receive eternal rewards. » Thus Honorius. So also Philo understands by the hand in the hole the divine power, which brought back and will bring back the soul of Christ and the saints into the dead body, so that it may rise alive and glorious. Tropologically William: « The belly of the soul, » he says, « is memory; in it indeed we store up those things which in their time we ruminate through thought as it were clean animals. At this touch of the beloved our memory, being stupefied, is terrified: because at such great condescension of the divine toward us, it recalls nothing in itself worthy. » Symbolically, Philo of Carpathus refers these things to St. Thomas the apostle, who, being unbelieving and putting his hand into the side of Christ, believed that he had truly risen, and, suffused with sacred awe and love, trembled, indeed resounded, saying: « My Lord, and my God, » John xx, 28. Nyssenus teaches that the Word of God, almighty and immense, contracted himself as it were into a narrow space, when he sent his hand, that is his power and operation, indeed himself into the hole, namely into the narrow human body distinct by his senses and organs, while he assumed it in the womb of the Blessed Virgin, and therefore all the hearts of angels and men ought to adore and marvel at that mystery with trembling. The hand therefore in the hole is the omnipotence of the Word operating in humanity wonders and miracles. The beloved, he says, sends his hand through the hole, when he recalls us to the memory of his works, so that we may think, that when God was, he deigned to become man for us, so that, taking up our earthly things, he might make us heavenly, and dying for us might give us eternal life. When this happens, the belly trembles, because when we begin to think such things, the secrets of our heart are shaken, while we begin to marvel how great a condescension the Creator deigned to do these things for us. » Hear Honorius: « My beloved is God, whom I have chosen before all things, sent his hand, his Son, into the world, through the hole, through me (says the Mother of God), who became for him coming to men a hole narrow in humility, bright in chastity, and therefore pervious to him alone; and my belly trembled, was stupefied at the touch, at his entrance. »
FULL OF MYRRH MOST APPROVED. I OPENED THE BOLT OF MY DOOR TO MY BELOVED: BUT HE HAD TURNED AWAY, AND WAS GONE. MY SOUL MELTED WHEN HE SPOKE: I SOUGHT HIM, AND FOUND HIM NOT: I CALLED HIM, AND HE ANSWERED ME NOT. MY HANDS DROPPED WITH MYRRH, AND MY FINGERS FULL OF MYRRH MOST APPROVED. I OPENED THE BOLT OF MY DOOR TO MY BELOVED, BUT HE HAD TURNED AWAY, AND WAS GONE. — Aquila, he turned away, he passed by; Symmachus, turning back he passed by: for full of myrrh most approved, in Hebrew it is, full of myrrh passing through the hands, that is myrrh most approved, which as such is rubbed, tested and celebrated by all hands: the Masoretes thus punctuate it, so that they refer the bolt to the myrrh, not to I opened; thus also the Septuagint, who accordingly translate, my fingers (dropped) myrrh full (that is perfect and abundant) upon the hands of the bolt, as if to say, My fingers dropped myrrh so abundantly that they also soaked the bolt, and by that means it could easily be moved and opened: thus also the Syriac and Arabic: My fingers, they say, dripped myrrh upon the lock; the Arabic adds, before my hand the key, I opened, but he had already departed. He speaks in the likeness of a delicate bride, who has her hands so abundantly anointed with myrrh ointment, that from her hands and fingers it flows down in drops, when she begins to stretch them out to open the door, or to do some other work; for brides in the morning, when they rise, comb and polish themselves, and anoint themselves with ointments, so that they may exhale a sweet odor, especially in the presence of the bridegroom, as he was present here. Some add that the bride received a vessel of myrrh ointment, which is warm and drying, so that she might pour it upon the head of the bridegroom dripping with dew and moisture, and thereby warm and dry him. Moreover myrrh by its fragrance and bitterness strengthens the brain, and disperses the vapors which fill it and make it drowsy: wherefore the bride anoints herself with it so that she might shake off sleep and sluggishness, and rise quickly and briskly to open the door to the bridegroom immediately, but he had already turned away. For these are the sports of love between lovers: You wish, I do not: You do not wish, I do: You seek me, I go away: You go away — I follow you. The Church immediately upon sensing the hand, that is the grace and impulse of Christ stirring her efficaciously to the labor of preaching and the conversion of souls, suffused with shame shook off tardiness, and began through her bishops and teachers to oppose herself to the Arians, to convert the unfaithful, to strengthen the faithful in faith and piety, so that with hearts opened Christ coming to dwell in the neighbors might find entrance to enter, as St. Gregory says. Wherefore then her hands and fingers dropped myrrh most approved: both because by the labor of preaching she was worn out to exhaustion: wherefore the bride was confused and disturbed, so much so that her belly trembled at his touch, by which namely the bridegroom touched the bolt, and opened the door; whence in Hebrew it is, and my bowels hamu, that is trembled, resounded, made a tumult and noise upon him, namely upon the bridegroom; the Septuagint, my belly was troubled upon him; Symmachus, my inward parts were troubled; the Syriac, my bowels were moved with compassion toward him, as if to say, From my inmost bowels I had compassion on the bridegroom, when I felt him struggling and laboring with the nocturnal cold and moisture, to open the door: wherefore immediately I rose from my bed, and opened the door to him; whence Theodoret translates, my belly was warmed, with love of the bridegroom, equally with sorrow and shame, that I was slow to open to him. Theodoret seems to have read chammu for hamu. By the hole R. Abraham understands a crack of the door, through which the bridegroom might have thrust his finger or a key, to lift or roll back the bolt to open the door; others commonly understand it properly as a hole, namely a small window, as Nyssenus says, which is sometimes made in doors to draw back the bolt, or to unlock the lock. Wherefore less truly and less chastely Rupertus, Honorius and some others refer the hole to the belly of the bride, since it is clear from the Hebrew, the Septuagint and others that it should be referred to the door. It is added that the bride was in bed; but a bed is not spread at the door, otherwise it would block the entrance to those entering, but at the wall opposite the door. Christ sent his hand through the hole, when great men, teachers and prelates of the Church under the times of Constantine professing the monastic life, or fleeing the episcopate from fear and dread of sinning, he took away this fear, and inspired their spirits to generously undertake the governance of souls, namely to resist the Arians and other impious men, and to preach and feed the flock of the Lord. The hole of the soul is the intellect and the will; The opening of the soul is intellect and will; to both of these Christ secretly and hidden, as it were through an opening, put His hand, that is, grace and strength to accomplish it: for to the intellect He showed the excellence of the pastoral office, its merit, its ease from divine aid, etc.; to the will He sent love and boldness to love it and undertake it: thus at the beginning St. Athanasius shrank from and fled the episcopate, to whom Alexander, bishop of Alexandria, dying said, and as it were prophesied: "You flee, Athanasius, but you will not escape—the hand of God will seize you, and will make you a bishop, indeed an athlete and adamant of the faith, and an invincible scourge of the Arians;" likewise SS. Basil, Gregory of Nazianzus, Chrysostom, Ambrose, Augus- be seen to flee from them, just as mountains and forests appear to us to flee when we sail near them. bolically Philo of Carpathus adapts these things to Thomas the Apostle: "Then," he says, "his hands dripped with myrrh, etc., when at that precept of the Lord, John xx, 25: Put thy hand into my side: and be not faithless, but believing, he touched the side of Jesus with his hands, and put his fingers into the places of the nails. And they dripped with myrrh to the nations, when he also preached to them, which by doubting he palpated for the benefit of others. He had closed the door of his heart to the risen Lord his brother, he opened it soon, and his hands palpated Christ himself, who had said: Tell my brethren that they go into Galilee, there they shall see me, Matt. xxviii, verse 10.
THE THIRD PRINCIPAL SENSE, Concerning Christ and the Blessed Virgin. First, you should refer these things to the continuous mortification of the Blessed Virgin, by which she opened to Christ the door of her mind, so that he might grow daily in every virtue and holiness; secondly, she arose when the Word conceived in her womb went into the mountains, and by her greeting sanctified John the Baptist and Elizabeth. Hear St. Ambrose, in the book On Isaac and the Soul, chapter vi: "After the soul conceived in the womb, and conceived the desire to see God, it arose, that it might see him more closely; but it arose through vigor and virtue: for the presence of the Word drew virtue into the soul, just as the presence of Mary, though heavy with child, instructed John constituted in the womb, so that he would exult, recognizing the presence of the Lord. Thirdly, you should refer these things to the study and zeal which she herself had, that through the apostles and others she might convert the Jews and all nations; whence Rupert says: "I opened the bolt," that is, he says, I broke silence, I opened my mouth, that I might instruct others: and he adds first, hands dripping with myrrh of mortification; secondly, fingers full of myrrh most approved of probation and discretion; thirdly, the bolt, that is the mouth opening to preach: for this is the fitting order, that preaching be efficacious and convert many. Fourthly, when he had turned away, you should refer this to the loss of her son Jesus at twelve years old, when late, namely in the evening, the mother seeking him did not find him, and searching for him for three days with great labor and sorrow, she finally found him in the temple among the doctors: again anagogically you should refer it with Philo of Carpathus and Rupert to the ascension of Christ departing into heaven. Fifthly, the Blessed Virgin dripped myrrh, when she saw Christ suffering on the cross, and she suffered with him in intimate sorrow and love: for the mother suffered in her son; whence the Council of Hispalis II, chapter xiii, attributes these things concomitantly and as it were correlatively to Christ, although it is established that they are said properly and precisely of the Blessed Virgin: "Solomon," it says, "in the Song of Songs, is to every age. Moreover the Chaldean in his manner applies these things to the Jews and the Synagogue, from which on account of the slowness of believing, God took away himself and his faith and worship. Whence he translates: "When the plague of the strength of the Lord prevailed against me, I was stupefied by my works, and the priests offered oblations, and they burned incense of aromatics, and it was not accepted with good pleasure, because the Ruler of the age closed the gates of power in my sight. Christ said to Israel: I wished to seek doctrine from the face of the Lord, but he himself took away his majesty from my midst." Now that which has been said of the Church, say it with a change of name to the pious soul: for a soul called forth by Christ to greater perfection and the conversion of souls, while it obeys fearfully and slowly, at length offers the pains of its torpor, namely myrrh, that is mortification and penance to Christ, by which it may chastise its sloth; but he passes by, and denies her that former heroic grace, which she had rejected when offered, and gives a lesser one. Again he denies her the joys and spiritual consolations and the fruit of souls, which she would have gathered, if she had immediately obeyed Christ calling. Moreover he gives her difficult and slow aids, and he does this for just causes, as Titelmannus rightly notes, first indeed to punish our past slowness and disobedience, by which we long neglected him knocking, and suffered him to stand outside, whom we ought by right to have admitted at the first knock with both hands, and received with open arms: for the tardiness of this bride cannot be better punished than by the bridegroom in turn compelling her to wait, so that just as when the bridegroom wished to enter, she did not immediately consent nor come forth to meet him, so in turn when the bride wished to be joined to the bridegroom, and to introduce him to herself, the bridegroom does not immediately obey her desire in this; and just as she drew out useless delays, and alleged unjust pretexts, lest she receive the bridegroom immediately: so for just reasons he does not immediately show himself when sought, and defers the desires of that bride, who ardently sighs for the embraces of her beloved, so that she is forced now to seek him with sorrow and labour, him who before seemed to offer himself willingly at the door. Secondly, he does this lest the presence and grace of Christ the bridegroom become vile to the soul, but that it be held in great esteem by her, since she sees that she has recovered it with such great difficulty, wherefore she may carefully and cautiously preserve it when recovered, lest she seek it in vain when lost. Let therefore his hands and fingers, that is all his operations, distil myrrh, that is mortification of the flesh and penance, which is the sole way to recover the grace of God, especially the heroic grace. Let such a soul therefore give herself to fastings, vigils, sighs, disciplines, hair-shirts, almsdeeds, etc., that she may recall the bridegroom. Moreover the myrrh ought to be most approved, namely that it be undertaken for the honour of God alone, for the eradication of sloth and vices, for the increase of fervour and virtues, for the conversion of souls, not for any temporal gain or advantage: thus through it she will again bring the bridegroom into the lodging of her heart, and equally of her neighbours; whence the Nyssene: "The pious soul arose," he says, "to the study of mortification, that through that door she might open to God:"; thus Cassiodorus, Bede, Anselm, Rupert, Justus, Richard and St. Gregory, hear him: "But the fingers are said to be full of most approved myrrh, because in all that is done it is always necessary that mortification of carnality be maintained; which is then rightly said to be most approved, when in every suggestion which is brought in by the enemy, without ceasing carnal pleasure is guarded against, lest it be received; which when it happens, all hardness of mind is dissolved, and an entrance is prepared for the bridegroom to enter into the heart." The bridegroom therefore departs from the holy soul by the denial of greater grace, joys and spiritual consolations; yet he is present to the soul through justice and ordinary aids of grace: thus often Christ is present to pious souls in his grace, but absent in sweetness and consolation. See how dearly this delay cost the bride; whence Theodoret: "How much damage, he says, sloth brings about, and how much labor idleness occasions, let us learn from this: for while the bride excuses herself and is unwilling to open the door immediately to the bridegroom, she is forced shortly after not only to go as far as the door, but to run through the city, and to go about the streets, and to fall in with the watchmen, from whom she even received wounds, and scarcely found the bridegroom as she desired. But if she had obeyed him who called immediately, she would have avoided all these inconveniences." Hence the angels are depicted with wings and bare feet, that their swiftness in obeying God might be signified: hear St. Dionysius, Celestial Hierarchy, cap. xv: "Theology depicts the feet of the holy spirits as winged: for by wings is signified lofty swiftness ascending." And immediately: "The lightness of wings, he says, indicates in the holy angels that, freed from the burden of earthly body, they are borne wholly to the heights without any admixture or weight; but that they are described as naked and unshod signifies that they are free, and loosed, and unencumbered, and pure from every stain of external degradation, and strive according to their strength toward likeness to divine simplicity." This is the punishment which Christ threatens to the lukewarm and tardy angel, that is, to the bishop of Laodicea, Apoc. iii, 16: "Because, he says, thou art lukewarm, and neither cold nor hot, I will begin to vomit thee out of my mouth." For what there is—to vomit out that bishop like lukewarm water exciting nausea—this same thing is in this place to pass by the bride who delays, who while she spins out delays and draws out time, moves her bridegroom to disgust. But she recognizes this only when the bridegroom has opened, what she did not know before while she was living in delights and abusing riches, namely (as is often objected to the aforementioned bishop) that she was then most miserable, pitiable and poor, blind and naked, when it seemed to you that you were rich, wealthy and in need of nothing. Furthermore, Richard of St. Victor understands by the bolt or bar small and light defects: "The bar, he says, although it is small and narrow, nevertheless closes the width of the door, so that unless it be unbarred it cannot open: thus these smallest things, unless they be cut away, the beloved does not deign to come to the soul in such a way as to enter it perfectly and fill it with perfect grace: for small negligences obscure the soul and make an impediment to greater grace." Tropologically the same Richard teaches that God withdraws himself from the holy soul by design, that he might excite in it a greater desire of himself: "When the soul, he says, has shown itself more worthy of receiving God, God does not give himself to it as it desires, but declines from it, that he may keep it in humility, and may excite its desire more and fulfill it more perfectly. For when it has been humbled by his declination and become more fervent, from this both its merit grows, and it becomes worthy to receive him more fully. But he is said to decline when he does not give it to feel his presence, although he is nevertheless present to it." But St. Gregory and Nyssenus teach that God hides himself from the contemplator, because the higher they ascend in contemplating God, the higher they find God in their contemplation, so that God— and I delighted in fiery eloquence, so that my mind seemed to go out of itself, to melt, to be destitute of strength and to be abandoned by spirit. Wherefore, repenting late of my tardiness, I sought him, but found him not; I called, and he answered me not. This same thing Wisdom threatened, Prov. i, 24, saying: "Because I called, and you refused: I stretched out my hand, and there was none that regarded. I also will laugh at your destruction, and will mock when that which you feared shall come upon you. When sudden calamity shall fall on you, and destruction shall come upon you like a tempest: then shall they call upon me, and I will not hear: they shall rise in the morning, and shall not find me." The Chaldean renders: "And my soul desired the voice of his words, I sought the majesty of his glory, and found it not; I prayed before him, and he overshadowed the heavens with clouds, and did not receive my prayer." The souls of the prelates of the Church, melted by love and sorrow, when they heard the voice of Christ complaining of so many and such great blasphemies and injuries inflicted upon Him and upon God by the Arians, Mahometans, Lutherans, Calvinists, etc., and by impious Christians: wherefore they began to oppose them strenuously; but because they delayed to do this at the beginning, and by their delay heresies and vices were more propagated and rooted, hence they were not able immediately to eradicate them. Wherefore Christ in many places and persons both sought and found not, as I said a little before: here that saying is true: "Thou wouldst not, when thou couldst; thou shalt not therefore, when thou wilt:" for this is the just judgment of God, and a just vengeance of tardiness. It is added that many Catholics, even princes and prelates, fostered and defended Arians and other heretics, and betrayed to them their Churches and dominions, and thus themselves became Arians and heretics, nay the leaders of heretics: wherefore it is perfidy and an immense crime, and almost inexpiable, on account of which God permitted heresies to rule in their dominions, and still permits it, because namely the shepherds of sheep became their wolves and traitors, and devoted and delivered them to the devil: for the sheep followed their shepherds willingly, on account of the license of the flesh and of the body, which they taught them by word and example. A pious soul, feeling the internal and fiery voice of Christ speaking in the mind, is as it were melted by love and desire of Him, because love is as it were heat, which dissolves and melts the heart; as therefore fire by heat melts wax, so Christ by love melts the mind, and all its powers and faculties: thus of the Song of Songs, preaching the passion of the flesh of Christ, saith: My hands have dropped with myrrh, and my fingers with the flowing myrrh; where it is specially shown in the hands and fingers alone the flesh of Christ fixed on the stake, as in the Psalm: Pierce my flesh with thy fear, Psalm cxviii, 120. Scato, B. m. cxviii, 120. Scato, B. The Virgin dropped myrrh, when the dead body of Christ was anointed with myrrh by Nicodemus for burial; whence St. Ambrose, lib. III On Virgins: "What," saith he, "myrrh do the hands distil, except that which the just Nicodemus, a master in Israel, offered, who merited first to hear the mystery of the washing, who brought a mixture of myrrh and aloes, as it were a hundred pounds, and poured it upon the body of Jesus? He brought a perfect odour. This odour is fragrant to the soul, which begins to open to Christ, that it may receive first the odour of the Lord's burial, and believe that His flesh saw no corruption." Finally St. Ambrose in Psalm cxviii, serm. 12, to declinaverat receives for penetrated into the inmost parts of the mind: for thus he saith: "It can indeed be understood thus: My brother passed, as we read that he penetrated the inmost marrow of the beloved, and as it was said to Mary, Luke ii, 35: And thy own soul a sword shall pierce, that out of many hearts thoughts may be revealed." Moreover Honorius attributed the door and the bolt thus to the Blessed Virgin: "The holy Virgin," saith he, "was the door, through which Christ entered into the world, but the bolt was the mass of the sins of men, which he saith was opened by her, because she was preserved by the Holy Ghost, not as others is believed to have been conceived in sin, and moreover by living holily she avoided sins; and thus entrance was opened to the beloved, because through her mercy came into the Church. Daily also she removes the bolt of sins, and through her the entrance of the grace of Christ comes to us:" thus Honorius in the Seal.
MY SOUL MELTED WHEN MY BELOVED SPOKE: I SOUGHT HIM, AND FOUND HIM NOT: I CALLED HIM, AND HE ANSWERED ME NOT. I CALLED HIM, AND HE ANSWERED (Arabic, obeyed) ME NOT. — Hebrew, my soul went forth in his word: so also the Arabic. It is a metalepsis: for just as wax melted by fire flows forth from itself, that is, flows and spreads out, so also the soul kindled by the heat of the Word of God with love is as it were liquefied, dissolved and spreads out, so that it seems to go forth from itself and to pass over and flow into the bridegroom whom it loves. These are the words of the repentant and sorrowful bride concerning her slumber and tardiness, in that she did not immediately open the door to the bridegroom knocking, as if to say: O wretched me, that I did not immediately open to the bridegroom, to the bridegroom, I say, who out of love for me, exposing himself to cold and nocturnal dew, so courteously and gently compelled me to open, saying and beseeching: "Open to me, my sister, my love, my dove, my undefiled, for my head is full of dew:" why then did I not respond to his sweet, loving Cassiodorus, Bede and St. Gregory, whom hear: "Hear the word of the bride: she says she is liquefied, because when Christ pours himself into the soul desiring him through his spirit, he immediately dissolves all hardness of heart, and sometimes liquefies the mind into such tears that it can scarcely contain that which it exults to contain within itself, and wonders within what it was, and what it suddenly sees itself to have become. When it feels this liquor, it desires to apprehend it more perfectly; and sometimes while thinking this very thing, what it was now feeling it now feels no longer; whence it is troubled to seek, that it might find this same thing; but sometimes even when it labors long it does not find what it was holding so present just now." The same, book what it was holding so present just now." The same, book IV of the Morals, chapter xxx: "Did she not, he says, find herself wearied in her strength, she who said: My soul is melted, etc., because namely the mind, while touched by the breathing of hidden speech in the state of its strength, by that very fact by which it is absorbed by desire is liquefied; hence it finds itself wearied in itself, whence it perceives itself to be beyond the strength which it has ascended; hence the Prophet when he said he had seen the vision of God, adds: I fainted, and was sick for many days," Dan. viii, 27. "Liquefaction, says St. Thomas, II II, Question xxviii, article 3, imports a certain softening, by which the heart shows itself apt, that the beloved may enter into it:" for, as St. Augustine says, tract. II in the epistle of St. John: The love which affects it transforms it into that into which loving it tends: such, he says, is each one as his love is; you love the earth, you will be earth; you love God, what shall I say? you will be God? I dare not say from myself, let us hear Scripture: I have said, You are gods, and all of you the sons of the Most High," Psal. lxxxi, 6. Hence let him know himself to be deceived by the demon, who is affected inwardly or outwardly by the word of God, if the hardness of his heart is not liquefied, so that he changes his ways for the better; whence John the Carmelite thus explains, as if to say: When the bridegroom knocking spoke to me, having conceived his fire The mystics, or contemplatives, hold that this liquefaction takes place in the soul through the vehemence of contemplation and divine love, which Richard of St. Victor explains thus in his tract On the Degrees of Violent Charity: "The third degree of love is when the mind of man is snatched away into that abyss of divine light, so that the human spirit in this state, utterly forgetful of all external things, knows itself not at all, and is wholly transformed into its God, and does what is written, Psalm 67:19: For they believed not, that the Lord God should dwell in them. In this state therefore carnal desires are fully restrained, and the multitude of fleshly longings is deeply lulled to sleep, and there is silence in heaven as it were for half an hour; and whatever distress exists is absorbed by glory. In this state, while the mind is alienated from itself, while it is snatched away into that sanctuary of divine mystery, while it is surrounded on all sides by that fire of divine love, it is intimately penetrated, everywhere inflamed, utterly strips itself, puts on a certain divine affection, and configured to the beauty beheld, is wholly transformed into another glory." He brings forth the example of iron, which from itself cold and black, by the force of fire gradually grows hot, becomes white, and finally becomes wholly fire, "so that it is entirely liquefied, and completely fails from itself, and passes wholly into another quality: thus therefore, thus the soul absorbed by the fire of divine ardor, and by the flame of intimate love, surrounded on all sides by the spheres of eternal desires, first grows hot, then becomes incandescent, and finally is wholly liquefied, and completely fails from its former state." Dionysius the Carthusian adds, in his tract On the Fountain of Light, xviii: "When the mind is intent upon mystical contemplation, with love inflamed and as it were stirred and provoked, love itself begins in a certain way to boil up and overflow, and with its sacred violence to shake the whole body. But that which ferments, by a certain violence of its heat and desire, is cast forth out of itself, and is lifted above itself, as though there I was liquefied: for the soul, as it were with spiritual pores loosened, wholly yielded to it: for by cold the body is constricted and compressed; by heat it is dissolved, and the pores are opened. Thus the soul is pressed and contracted by the wintry rigour of guilt; but by the divine heat of charity it becomes rarefied, and wholly as it were with opened pores gapes open, so that it may receive the bridegroom as a certain sponge. Again Philo of Carpathus, Cassiodorus, Justus, Richard and others, from this passage teach that the pious soul desires to live quietly for God alone, and to enjoy His consolations; but that God sometimes does not hear it, and denies those consolations to it: "Peace," says Philo, "the bride seeks in the troubles by which she is afflicted in this vale of tears, and finds it not in the body, or in the perishable nature of things. She calls, and is not heard, when praying, meditating, she desires to be satisfied with the sweetness of that divine presence, and it is not given to her what she longs for. For she would wish to enjoy continually that inward sweetness, but hindered by the corruptible mass of the body, she often falls back disappointed." they tore asunder the heresy, and took from it their glory of chastity and integrity (which the mantle denotes). Theodoret adds that the tyrants took from the martyrs the mantle, that is, the body, when they despoiled them of the body by killing them; but Justus understands by the mantle the temples which they demolished, and the Holy Scripture which they burned. Finally, by the mantle may be understood the distinguished doctors, bishops, and martyrs, whom Huneric and similar tyrants either killed or drove into exile: for these adorned and defended the Church as a mantle does: see Victor, On the Persecution of the Vandals. Yet the Church escaped safe from the hands of these suitors of Penelope, and through sincere bishops and courageous doctors did not cease to teach and propagate the integrity of faith and morals. For this reason Christ, His tunic torn, appeared to St. Peter, bishop of Alexandria and martyr, saying: Arius tore my tunic, as his Life relates. To this the Chaldean adds, who understands these things in a Jewish sense of the Chaldeans laying waste Jerusalem: for these were a type of tyrants laying waste the Church: "The Chaldeans," he says, "who kept the ways, and besieged round about against the city of Jerusalem, took me; some of mine they killed with the sword, and some of mine they led into captivity. They took the royal torque of Sedecias king of Juda from his neck, and led him to Ribla, and put out his eyes, the people of Babylon who besieged the city, and kept the walls." Symbolically, Luke the abbot understands by the keepers demons, who wound souls by their temptations, and despoil them of the mantle of the purity of baptism. Souls eager for virtue and perfection sometimes fall upon false and wicked teachers, counselors, confessors, companions, etc., who wound them with pernicious dogmas, counsels, and suggestions, so that they scarcely escape the loss of their purity and innocence, like Joseph leaving his cloak behind; wherefore pious souls ought diligently to discern such hypocrites and, once known, to flee them as plagues: for these are not faithful shepherds, but treacherous lions, who offer innocent and pure souls, devoted to God, to be ravished by Venus and the demon through the greatest wickedness, indeed they sacrifice and immolate them, and this through the bland enticements of words and writings, which beneath counterfeit honey conceal the most bitter gall and deadly poison. Tropologically, St. Jerome, in epistle 22 to Eustochium, proves from this passage that a virgin ought to keep herself at home, lest, if she go out, she fall upon those who lie in wait for her chastity, who strip her of the garment of her chastity. Theodoretus, Cassiodorus, Bede, Justus, Anselmus understand these as angels; the less holy or novices, Theodoretus, Honorius and Rupertus; angels and blessed men, Philo, Psellus and Luke the abbot. You may understand all these more fully with St. Gregory and Haymo: for the Church, languishing and wounded with love of Christ, beseeches all the saints, both angels and men, whether living or departed from life, that they announce to Christ this languor of hers, that He may heal it, namely by sending apostolic men who may convert heretics, infidels and wicked Christians, who have injured Christ and have grievously afflicted the Church, so that they too may love and worship Christ: wherefore she does not complain of the injury and violence inflicted upon her and her teachers and martyrs, but covers them with silence, wishing them mercy and salvation, not her vengeance upon them, saying with Christ on the cross, Luke xxiii, 34: "Father, forgive them, for they know not what they do;" and with St. Stephen, Acts vii, 59: "Lord, lay not this sin to their charge." The Bride, therefore, yearning toward her Beloved with her whole soul, applies all her effort both internal and external; she therefore calls upon external prayers also for her vows, because with these joined together, collected forces assail the divine heart, and indeed overcome it more vehemently: thus Delrio, Sanchez and others. The pious soul beseeches all the holy angels and men, that they intercede for her with Christ the Bridegroom, and announce to Him her burning desire to love Him more, to please Him more and to serve Him more, that He Himself may fulfill it, especially in the zeal for souls by which she languishes, that He may convert many, indeed all, to Himself. Hear the Nyssene, homily on verse 13: "Because the illustrious Bridegroom of souls proved His love to us, by which He did not disdain to die for His enemies; therefore the Bride in turn, inflamed with love toward Him by whom she had been anticipated, shows forth with these words the arrow of love hidden indeed in her breast, namely the communication of His divinity itself: for God is love, which penetrates the heart through the point of living faith. But the name of the arrow (as St. Paul testifies) is faith declaring itself efficaciously through love." Such speak with St. Paul, II Corinthians xi, 2: "I am jealous over you with the jealousy of God. For I have espoused you to one husband, that I may present you as a chaste virgin to Christ:" "thus languish without failing, thus grow in the love of the Bridegroom with me," says William. This languor therefore and defect "is not the end of love, but its increase," says St. Ambrose on Psalm cxviii, octon. 11, 1. William applies these things to the scribes and Pharisees, who by blaspheming and wounding Christ, blasphemed likewise and wounded His mother: "By the very sword of his tongue," he says, "with which they so cruelly pierced the fame of my Beloved, they have wounded my maternal affection with the inflicted wounds of sorrow. Moreover, as much as they could, they stripped me of the robe of my glory, the mantle of praise with which I was covered, when it was said, Luke ii, 27: Blessed is the womb that bore so good a master, and the breasts which He deigned to suck: stripping me of this glory, as much as they could, they clothed me in the tunic of confusion, defaming me as the mother of a most pestilential seducer; but I escaped the hands of all these, nor did my Son suffer them any longer to rage against me."
5:8
Hebrew מה חולה, that is, I am infirm; the Septuagint, I adjure you, daughters of Jerusalem, by the virtues and strengths of the field, if you find my brother (the Complutensian edition has nephew, in Greek ἀδελφιδόν, concerning which I have spoken above) before me, what will you announce to him? because I am wounded with charity (or by charity); the Arabic version effectively, because I am wounded love. What does wounded love not do, what does it not endure? We have heard a similar adjuration and languor of love in the bride, but a young girl, in chapter ii, verses 4 and 5 (see the things said there); here however the languor is greater in a woman of full and mature age. I languish with love therefore is the same as to fail and waste away with love both in body and in mind on account of the absence of the beloved from excessive longing for him. This languor is most pleasing to God, whence the bride commands nothing else to be announced to the bridegroom except that I languish with love: for in this all her vows are contained, which from this the bridegroom will understand sufficiently and abundantly. Love therefore is languor, love exhausts the spirit and strength, love makes the sick and infirm, but at the same time in infirmity from love they are patient, powerful and strong. Wherefore Hugh of St. Victor in the Cloister of the Soul, chapter xii, concerning sick brothers speaks thus: "They confess that they fulfill nothing of the order, but unless I am mistaken they fulfill the whole: they are confined in the cloister of infirmity, they are disciplined by the rods of anxieties, and they fast with the thorns of sorrows, they watch, they labor, because infirmity denies them food, sleep, rest." wake; I was delighted; and what shall I say? my soul has melted, my soul has failed before the Lord, it was almost poured out from the body." From this indeed he asserts himself to be so filled with joy, that unless that inundation of holy pleasure had quickly restrained itself, it would have swiftly drawn the soul from the body. The Virgin languished with love of Christ and with zeal for souls, and with desire to enjoy Christ after his ascension into heaven. Hear Rupert: "O daughters of Jerusalem, who are truly daughters of Abraham, seed of Judah, daughters also of David according to faith, believing in him who is king of the heavenly Jerusalem, and was made son of David according to the flesh, I adjure you by this very faith by which you have become daughters of Jerusalem, if you find before me, as often happens, disciples going out before their teacher from the body, admitted to his sight, that you announce to him, because I languish with love on account of the great desire of seeing his face, I suffer weariness of life and scarcely endure the delays of the present exile. Why does she adjure here? Did not the beloved know all things, and in these the love of the loving bride, etc.? Why therefore does this adjuration tend? Is it not so that the struck one may strike, so that the wounded one may wound, so that the daughters hearing may perceive in the mother such desire for the future life which is not seen, and that they themselves may recognize such a beloved to be, that rightly on account of him each one may despise this present age, and now amid the delays of the present life more and more desire to know him at least through a mirror, at least in an enigma?" Hear Sophronius, sermon On the Assumption of the Mother of God: "I think," he says, "that whatever is of the heart, whatever is of the mind, whatever is of human strength, if you apply it all, it would not suffice so that you could think with how unceasing a flame she was burned with the ardor of pious love, with how many incentives filled with the Holy Spirit she was moved by heavenly secrets, because although she loved Christ with her whole heart, and with her whole soul, and with her whole strength, yet daily she was inflamed anew by the affections of longing absent from his presence; so much more powerfully indeed, as she was illuminated within by divine visitations, she whom the grace of the Holy Spirit had wholly filled; whom divine love had wholly made incandescent, so that in her there was nothing worldly that would violate affection, but continuous ardor and intoxication of poured out love: for Christ is to be loved by all from the whole heart, and from the whole soul, and with the whole strength to be sought; most especially however by her more ardently, whose Lord he was and son."
THE VOICE OF THE DAUGHTERS OF JERUSALEM. VERSE 9. WHAT IS THY BELOVED AMONG THE BELOVED, O THOU FAIREST AMONG WOMEN? WHAT IS THY BELOVED AMONG THE BELOVED, THAT THOU HAST SO ADJURED US? BELOVED AMONG THE BELOVED. — In Hebrew דוד מדוד dod middod, which thou mayest clearly translate, beloved before the beloved, that is to say any beloved, namely whom thou lovest before any other beloveds; whence the Syrian and Arabic versions translate, among the beloveds; the Septuagint, ἀδελφιδός ἀπὸ ἀδελφιδοῦ, that is fraternal from the fraternal, or cousin from cousin, or grandson from grandson; or precisely Christ is called beloved among the beloved, because as God, He was begotten of God the Father, to Him as His most beloved Son; but as man truly, He was born of David, who was uniquely beloved of God, indeed a man after God's own heart, I Kings xiii, 14: thus the Nyssenus, Philo, Anselmus and Gilbertus, serm. 47. He calls the Church the fairest among women, because she is more fair than all the assemblies of the Gentiles, the synagogues of the Jews, the academies of philosophers, the dens of atheists, the caves of heretics: for these are the harlots of the demon, but she is the virgin and bride of Christ: thus the Blessed Virgin is the mother of mothers and virgin of virgins, saith William. The daughters of Jerusalem, that is the holy souls of angels and men, are asked by the Church to find her beloved, whom she hath sought in vain among the animals of the impious, and in turn they ask what manner of beloved is he for whose love she languisheth, not that they are ignorant of this, but that they may sharpen and kindle his desire in her, and that they may give themselves occasion to praise him most abundantly, and to depict his form, gifts and beauty graphically from head to heel: and this is the remedy for her languishing, for he who wishes to refresh those languishing with love can do nothing more opportune than to mingle discourse with them concerning him whom they love; hence St. Dominic, burning and languishing with the love of God, could not think or speak of anything other than God. Tropologically we are taught here frequently by meditating, praying, reading, to ponder who, what manner, and how great is the bridegroom of our soul, namely Christ God and our redeemer, so that from greater knowledge of His goodness, greatness, wisdom, holiness, etc., we may rise to greater admiration, veneration and love of Him: thus Philo. Hence the daughters of Jerusalem repeat what is thy beloved among the beloved, because the more ardently they love him, saith St. Gregory, the more sweetly do they repeat words concerning him, so that through repetition the greatest love may be shown.
THE VOICE OF THE BRIDE. VERSE 10. MY BELOVED IS WHITE AND RUDDY, CHOSEN OUT OF THOUSANDS. The Septuagint and the Arabic version have "out of myriads"; the Hebrew, מרבבת merebuba, that is, before a myriad, that is, before ten thousands. The Bride, struck by the question in verse 9, pours forth all the depths of her love into praises of her beloved, and expands all the sounds of tongue and voice: for the loving cannot think, speak, or praise anything other than the beloved. For "white," in Hebrew it is צח tsach, that is, white, bright, clear, serene, pure, like the noonday sun; Symmachus renders it λαμπρός, that is, shining: for excessive whiteness, such as that of snow, especially when struck by the rays of the sun, shines forth and as it were flashes. For "ruddy," in Hebrew it is אדם adom, that is, red, such as Esau was, who was therefore called Edom; hence also our first man was called Adam, because he was formed by God from red earth, Genesis ii, 12; the Septuagint renders it πυρρός, that is, tawny, fiery, or with a fiery face or eyes, ruddy and glowing. For "chosen," in Hebrew it is דגול dagul, that is, standing out, an excellent prince, and like a standard rising above others; thus Saul is called chosen and good, that is, comely: "And there was not among the children of Israel a better man (that is, more comely) than he: from his shoulders and upward he appeared above all the people," I Kings ix, 2: for dagul is said to be from דגל deghel, that is, a standard; daghel therefore word for word is the same as if you were to say "bearing a standard, magnified, distinguished." Marinus translates it, "distinguished with the standard of a myriad, or ten thousands"; another, "standard-bearer among ten thousands, who bears the standard before ten thousands"; the Zurich Bible, "having under his standards an army of ten thousands"; R. Solomon, "attended by many armies"; Vatablus, "bearing a standard among ten thousands, that is," he says, "bearing the standard (of the cross) among all Christians." Beauty, says Plato, consists in two things: first, in the sweetness of color; second, in the apt harmony of the members: the Bride therefore begins the praises of her beloved's beauty from the color of his face, and teaches that he is most beautiful, namely white, mixed with a red mouth and vermilion, that is, rosy, such as the poets give to the most beautiful Adonis; whence Statius, book I of the Achilleid: ...A purple fire swims in his snowy face. And another: "...A milky complexion, which when looked at more closely is suffused with youthful redness; for this color is often given to him not by anger, but by modesty." Plutarch, On Alexander: "When Apelles painted Alexander holding a thunderbolt, he did not represent his color, but rather made him darker and more sordid, although he was, as they say, white; which color shone forth especially in his breast and face with a purple hue;" and Galen teaches that this white-ruddy color is "the best temperament"; Aristotle notes it as a mark of "good character and ingenuity"; "which makes one sharp and prompt in pursuing learning," says Polemon; "it made him continent, grave, modest, magnanimous" and ruddy, having in himself the image of Christ, in whom namely innocence was purpled and slain, and by this reason Christ, not only in himself was white and shining, but also all who believe in him he purpled and whitened with his blood, and reconciled to his Father, while he washed them in baptism and penance from all sins through his grace, and made them pure and holy, nay even martyrs, and exulting and glorying in calumnies and all adversities whatsoever, according to that of Paul, Rom. cap. v, vers. 3: "We glory in tribulations;" to that Christ it belongs, Eccles. cap. vii, vers. 29: "One man of a thousand have I found," who himself is the only Son of God chosen and beloved by him, in whom he himself was well pleased, Matth. cap. iii, vers. 17. Wherefore Esdras thus depicts him crowning the holy ones: "And in the midst, he says, of them was a young man of lofty stature, more eminent than all of them, and upon the heads of each of them he placed crowns, and he was more exalted," IV Esdr. ii, 43; and when he who saw the vision asked the angel: "That young man, who is he, who places crowns upon them, and delivers palms into their hands?" he received an answer from the angel: "He himself is the Son of God, whom they confessed in the world:" thus Cassiodorus, St. Gregory, Philo, Bede, Anselm, Richard, Rupert. Thus St. Agnes to the son of a Roman prefect seeking her as a bride, set forth the far greater beauty, dignity and excellence of Christ her spouse, and said: "Depart from me, fuel of sin, food of death, for I have already been forestalled by another lover, who is far more noble than you, and has betrothed me with the ring of his faith: whose generosity is more lofty, whose power stronger, whose aspect more beautiful, whose love sweeter, and more elegant in all grace;" and shortly after: "Whose mother is a virgin, whose father knows not a woman: whom angels serve, whose beauty the sun and moon marvel at, by whose odor the dead revive, by whose touch the sick are healed, whose riches never fail: to him alone do I keep faith, to him do I commit myself with all devotion: whom when I shall have loved I am chaste, when I shall have touched I am pure, when I shall have received I am a virgin:" thus St. Ambrose, epist. 34. St. Bernard adds, serm. 28, that Christ is said to be chosen from thousands, because thousands of thousands are beloved, and ten hundred thousands around the beloved, and no one to the beloved. Alexander," says Plutarch. This our Pineda, lib. VI De Rebus Salomonis, cap. xi. Such was the color of Christ, as witness Nicephorus, lib. I, cap. ult.; whence the Psalmist, Psalm. xliv, 3: "Fairer in beauty, he says, than the sons of men;" again Nyssenus, hom. 13: "Christ, he says, is called white on account of the whitest flesh, ruddy on account of the blood." Symbolically, first, Christ is white on account of the most pure and most splendid divinity, which he has from eternity; ruddy on account of the humanity with red blood, which from Adam, who was created from adama, that is from red earth, and from David, who was ruddy, in time he assumed: thus Theodoret, Justus and Gilbert, who here continuing his discourse, ends the exposition of St. Bernard, and St. Ambrose, lib. I De Virginibus, and Anastasius of Sinai, lib. IV Hexam., where he calls Christ the most pure and most brilliant sun of the world: for he himself is uncreated light from light, God from God, as the Nicene Creed has it. For he himself is "the brightness of eternal light, and the mirror without spot of the majesty of God, and the image of his goodness," Wisdom vii, 26: he himself is "the brightness of his glory, and the figure of his substance," Hebr. i, 3. Secondly and more aptly, Christ was white and splendid on account of the purity of innocence, and the splendor of holiness, by which born of the most pure Virgin he became most holy; ruddy on account of the passion, by which he was purpled with his blood according to that: "Who is this that cometh from Edom, with dyed garments from Bosra? this one beautiful in his robe, walking in the multitude of his strength. Why therefore is thy raiment red, and thy garments like theirs that tread in the winepress?" Isai. lxiii, 1: thus Cassiodorus, St. Gregory, Philo, Anselm, Rupert, St. Jerome in cap. liii Isai., who also in lib. I Contra Jovinianum adds: Christ, he says, is called white in virginity, ruddy in passion. Therefore the ruddy color mixed with white denotes Christ who suffered and was bloodied—white, that is, pure, innocent and impeccable, and indeed on account of His innocence and the innocent truth by which He taught Himself to be Christ, He suffered death and martyrdom, He who is the supreme beauty and glory to be imitated by Christians, indeed to be desired: for it is a disgrace for the innocent to suffer on account of guilt, but it is the glory of holiness and holy patience for the innocent to suffer. Then indeed can it truly be said "chosen out of thousands," such as Christ was, who as it were the leader and standard-bearer of patience and martyrdom, held up His banner to all nations and ages, which the brave followed, and daily follow so many thousands of martyrs, virgins, confessors, who with love and by the example of Christ have borne and overcome with strong spirit calumnies, reproaches, scourges, temptations and any hardships whatsoever, and daily overcome them; so much so that Christ can be called the standard-bearer of patience and of the patient. This is the image of Christ, says St. Ambrose, in his work On the Death of the Emperor Valentinian: "Valentinian," he says, "is white white in resurrection, and therefore chosen out of thousands, because the firstborn from the dead." A holy soul is white through faith, ruddy through charity, and, as Philo says, through the Holy Spirit. Again, white through innocence, ruddy through patience, and therefore chosen out of thousands: for scarcely one out of a thousand men (if you count all who are in the world) rises to true holiness and the perfection of patience; whence three Anonymous writers in Theodoret: "Christ," they say, "is white to those who have been cleansed from all filth of sins; but ruddy to those who have been tested through temptations, like the bright glow of gold. or, have been tested." Finally, because here is described the perfect, indeed aging age of the Church, when after Constantine almost the whole world fought under the labarum and the banner of the cross of Christ, it is very fittingly thus expounded: Christ is white in virgins and confessors, ruddy in martyrs, and therefore chosen out of thousands, that is, as you would translate it from the Hebrew, the standard-bearer and leader of myriads, that is, of innumerable faithful, who are throughout the whole world, fighting under the banner of the cross of Christ, because, as St. Jerome says in his Epitaph of Paula, He grants the same rewards to the victorious both in peace and in battle: "Be assured," he says, "Eustochium, you are enriched with a great inheritance: the Lord is your portion, and that you may rejoice the more, your mother is crowned with a long martyrdom: for not only the shedding of blood in confession is reckoned as martyrdom, but also the devoted service of an immaculate mind is a daily martyrdom: that crown is of roses, this of lilies: whence also in the Song of Songs it is written, Song 5:10: My beloved is white and ruddy, and grants the same rewards to the victorious both in peace and in battle." And St. Bernard, sermon 28 on the Song of Songs: "Christ," he says, "is called white and ruddy, whom surround the flowers of roses and lilies of the valleys, that is, the choirs of martyrs and virgins, and He who sits in the midst does not at all disagree—virgin and martyr." Christ communicates His gifts and praises to His mother: therefore the Blessed Virgin was white through virginity, ruddy through charity and martyrdom, which she underwent in Christ and with Christ: wherefore she herself was chosen out of thousands, so that she might be the Virgin Mother of God, the standard-bearer of virgins, the forerunner of martyrs, the standard-bearer of confessors. Hear the Nyssen on Christ: "Among all the myriads of men from the time they began to exist and until they shall be born, He alone came forth into this light in a new manner of birth, to whom nature did not cooperate for His birth, but served, whose nativity was not born from the union of two, whose birth was not at all defiled, free from the pangs of labor; the bridal chamber, the power of the Most High, as it were a certain cloud overshadowing virginity itself; the nuptial torch, the splendor of the Holy Spirit; the bed, free from vices, the condition, the nuptials; uncorrupted purity neither began to exist through pleasure, nor came forth into light with pain. It was fitting for the mother of death (Eve) on account of sin to conceive and bear in pain: it was unfitting for the mother of life (Mary) both ways, she who was full of grace. Thus He is called Elect, on account of a birth free from all pain: He the firstborn of all creation, begotten from the Father without pain: He the firstborn of regeneration, reborn through the water of baptism without pain: He the firstborn of resurrection from the dead, born from the sepulcher without pain: thus in all His generations a birth free from pain. And thus it is most fittingly said: Chosen out of thousands."
5:11
HIS HEAD IS VERY FINE GOLD. — For "very fine" in Hebrew is paz, which by aphaeresis is the same as ophaz, namely gold brought from the region of Ophaz (in the Septuagint one now reads cephaz, but they themselves appear to have formerly translated it ophaz: for thus the Hebrew texts have it), or ophir, which was the finest; others translate paz gold as gold of solidity: for pazaz means to solidify, to strengthen, and gold is the most solid; others with our Pineda translate paz gold as ductile gold, for the finest gold is that which becomes soft and is drawn out into thin leaves. See what is said at Jeremiah x, 9. These words can be expounded in three ways: First, so that you take head for the crown of the head, as if to say the hair and locks of the bridegroom, namely of Solomon and of Christ, were golden or sprinkled with golden threads: for Josephus testifies that this was done for Solomon's youth, in Book VIII of the Antiquities, chapter vii: "Upon the finest horses," he says, "rode the horsemen who were the flower of youth, conspicuous for their great stature and long hair; moreover they sprinkled gold threads daily upon their hair, so that when touched by the rays of the sun, a gleam would be reflected from their heads." The same thing was done by the emperors Commodus, Lucius Verus, and Gallienus, as Lampridius, Spartianus, and Trebellius teach in their Lives. But concerning the hair of the bridegroom, he soon adds here: "His locks are as clusters of the palm trees;" wherefore this gold seems rather to be attributed to the head itself than to the hair. Second, as if to say the head of the bridegroom was gold not in reality, but in likeness, that is similar to very fine gold, namely shining, pure, beautiful like gold. Third, as if to say the head of the bridegroom was crowned with a diadem or crown made of very fine gold: for the Hebrew ketem signifies not so much gold as a golden ornament, namely a diadem or torque. That this is so is clear first from that passage, Psalm xliv, 10: "The queen stood on thy right hand in gilded clothing," in Hebrew beketem Ophir, which St. Jerome equally with Theodotion translated as in a golden diadem. Second, because the fifth edition, according to Theodotion, translated it, his head was marked with gold, so also Theodotion; but Aquila and Symmachus translated it, his head was a stone of gold; the Syriac, his head is a stone of gold, that is a mass of gold, or rather a gem of gold, as if to say his head was clothed with precious stones or gems interwoven in a golden diadem. Vatable: his head is crowned with pure gold. Third, because the bridegroom here is King Solomon, and the insignia and ornament of a royal head is a golden diadem; whence in Canticles iii, 11, it is said: "Go forth, ye daughters of Sion, and see King Solomon in the diadem wherewith his mother crowned him in the day of his espousals, and in the day of the gladness of his heart;" and Psalm xx, 4: "Thou hast set on his head a crown of precious stones." Grammatically, it appears that here the form and beautiful figure of Solomon, and of the antitype Christ the Lord, is described: for Christ appears to have been very similar to Solomon, each therefore was of rosy complexion, that is fair and ruddy; each had his head crowned with gold, hair abundant like a palm and black like a raven, eyes like doves, bright and milky, cheeks rosy and fragrant like beds of spices, lips purple as lilies; hands and fingers well-turned, that is elegant and delicate adorned with golden rings with a store of hyacinths; a strong and solid belly like ivory and shining like sapphire; legs robust as marble columns: thus Pineda, Book VI On the Affairs of Solomon, chapter iv. Parabolically the head of Christ the man is divinity, according to that passage, I Corinthians chapter xi, verse 3: "The head of Christ is God;" the sense therefore is, as if to say the humanity of Christ is crowned with the golden diadem of divinity, as it were of the head: thus St. Gregory, Cassiodorus, Theodoret, Bede, Philo, Anselm, Rupert, Richard and others everywhere; whence John the Carmelite thus explains it, as if to say "The divine hypostasis of the nature assumed by the bridegroom, as the head presiding over the body and imparting divine motion, is gold, because it has the royal majesty marked by gold. It is very fine or pure gold, that is, lacking all admixture: for although the hypostasis of the Word is intimately united to human nature, it is nevertheless in no way mixed with it." For the first and proper bride of the Word is the humanity assumed by him, whose nuptials Solomon celebrates in this epithalamium of the Canticles, as I said in the Proem, chapter ii. Furthermore the divinity of Christ is rightly compared to paz gold, that is solid and ductile, and therefore very fine, first, because just as gold surpasses all metals, so God surpasses all created things infinitely; what therefore gold is among metals, this God is among creatures. Again, gold is most brilliant; what is more splendid than divinity? Thus Bede, Philo, Justus, Cassiodorus and St. Gregory, whom hear: "The head of the Bridegroom is called gold, because His humanity is ruled over us by the brightness of His divinity." Secondly, because, as Philo says, in the book "Who is the Heir of Divine Things": "Among the many praises of gold, two are reported as chief: one, that it does not suffer the injury of rust; the other, that it is drawn out into the thinnest leaves without breaking; deservedly therefore it signifies a greater nature, which diffused and extended everywhere is wholly full throughout, most aptly holding together all other things." Divinity therefore is similar to gold, both because it suffers no rust of corruption and change, but remains the same and forever impassible and immutable from eternity; and because just as gold, the better it is, the more it is drawn out into thinner leaves, which cover, adorn and gladden all things, and then shines and radiates more: so God communicates His gifts to all creatures, especially to angels and men, most of all when He makes them, foul with sin, beautiful and radiant with His grace, just as vile wood polished by the sculptor's art is clothed with gold and shines far and wide; in which matter the beneficence, magnificence and glory of divinity shine forth most. Therefore Christ teaches us that this gold must be sought by us with all diligence, Apocalypse iii, 18: "I counsel thee," He says, "to buy of me gold tried by fire, that thou mayest be rich; see the words there: thus Theodoret, Anselm, Rupert, Richard and others. Thirdly, divinity in Christ communicated these gifts of itself to the humanity assumed by Him: wherefore it itself far surpasses all created natures of men and angels by its dignity: it itself is solid and impeccable; it communicates itself through grace to all men; "because in Him (Christ man, namely in the humanity of Christ) dwelleth all the fulness of the Godhead corporeally," Colossians ii, 9: thus the Nyssen. A holy soul through the golden grace of Christ participates in divinity. Hear St. Paulinus, epistle 1 to Severus: "Concerning whom (namely Christ) it is said Canticles v, 11: His head is as the finest gold, that is, pure; for this gold is the form of the saints, who shine in the head of the body as lights, and are burning gold to God, because namely He finds them, tried in the furnace of this world through the trials of sufferings, worthy, as it is written, and in them has struck the sacred coin of His image, impressing on their hearts and tongues the word of His truth, and setting them themselves as money-changers, so 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 numisma of the eternal King, so that inscribed with the spirit of redemption, the neck already under the yoke that is, because she conceived, bore and nourished God: and the Fathers often assert that all the honor of the mother is referred to the son. Thirdly, because in human affairs the same habit which inclines to adoring a king inclines also to honoring the mother of the king as such; yet this adoration is not absolute, which is owed to God alone, but diminished, participated and respective, for it respects the dignity and divinity of the son, on account of which the mother of God as such is honored: wherefore this honor does not rest in the mother, but through her tends toward the son, nor is the mother in herself so much as the son in the mother adored. siae he says are patriarchs and doctors, who like gold of wisdom refined in the furnace of tribulation shone forth, and especially St. Peter, who after Christ was the head of the Church; hence he himself was called Cephas, that is, the rock of the Church, just as the Septuagint here translates it, the gold of Cephas: for here Christ is described as the head, leader and ruler of the Church spread throughout the whole world, such as St. Peter was in the place of Christ, and his successors the Roman pontiffs, and especially in the time of Constantine St. Sylvester.
HIS HAIR (OF HIS HEAD) LIKE ELEVATED PALMS, BLACK AS A RAVEN. HIS HAIR (OF HIS HEAD) LIKE ELEVATED PALMS. — For "like elevated palms," in Hebrew it is תלתלים taltallim, that is, mounds, heaps, piles; the Septuagint translates it ἐλάται, which our Latin translator retained, translating it "elevated," and adds "of palms"; the Complutensian translators render it "ductile"; the Syriac translator renders it, his hair extended; the Arabic here is silent; Vatable, dense; Clarius, condensed; Agathius, heaped; Pagninus, curled, whence some translate it, the extremities of his hair elevated like a mound, that is, curled; Zurich, his curls like a linden tree; Nyssenus, like a fir tree, for ἐλάται also signifies a fir tree; whence St. Ambrose, book II On the Holy Spirit, reading his hair as fir trees, well says that the saints springing forth from Christ the head of the Church are compared to the fir tree, since from the fir tree are the ships of Tarshish, which float upon the waves of the world, and provide safe passage for salvation. You will ask, what are elevated palms? First, Rupertus: "Elevated palms," he says, "are called the branches of palms erect and elevated (for the Hebrew תלתלים taltallim is derived from תלל talal, that is, to elevate, to suspend) so that they may be distinguished from those which are depressed and bent; they are therefore called elevated, as if raised upward: thus Rupertus. Second, others more rightly judge that thalal is a Greek word, and signifies the sprout of a young palm, which is of a pleasing color, and perpetually green: thus Galen, book VIII of Simples, Hesychius, Genebrardus; whence also Pliny, book XIII, chapter iv, calls the young sprouts which sprout erect from the top the foliage: "The foliage," he says, "of this tree is at the top:"; for the palm from root to top has no branches, but rises with a knotted trunk and thickens to the summit, where it produces many and dense branches, and these always green and enduring in that form and arrangement, so that they plainly present the appearance of foliage: so much so that the palm with its branches appears to be a man crowned with his hair. Thus through the elevated branches of the palm which like foliage cover and adorn its top, Cassiodorus, Philo of Carpathus, Bede, Rupertus and others understand it. Note that Hesychius, Galen, and the ancient Greeks write θάλαι, with the accent on the penultimate: for this signifies palms, or sprouts of palms, or fir trees: for thatal, with the accent on the final syllable, properly signifies ductile, but the branches of palms are also ductile, and therefore thatai. Third and properly, an elevated palm is the covering, or sheath of the fruits of the flowering palm, from which when split forth come forth numerous flowers, suspended by long and moderately dense hairs, which present the appearance of hair and foliage; the flowers then end in fruits, namely in dates: thus Dioscorides, book IV, chapter cxxvi, where Matthiolus presents the image of the elevated palm to be seen in an illustration. The same Aetius, Oribasius, and Rembert Dodonaeus, On Plants, Pemptade 6, book III, chapter xxvii. Hear Prosper Alpinus, book On the Plants of Egypt, on the palm: "In the month of March the coverings bound with their wings are opened, from which a globe of infinite threads bursts forth, and flowers suspended by these threads or hair-like filaments are seen, from which small green dates imitating bunches of grapes are produced." In this place understand by elevated both the branches of the palm and the coverings of hairs, flowers and dates already mentioned: for the branches present the appearance of foliage, but the coverings which extend beyond the branches give the appearance of crispness of knots; of buds, of necklaces, which then hanging from the extremity of the foliage adorn it: and these in Hebrew are called taltallim, that is, mounds, because the long foliage at its extremity, namely around the neck or shoulders, is heaped into mounds and piles. Therefore the bridegroom's hair and foliage are compared to elevated palms, that is, to the branches and fruits of palms, first, because like them they are long and flowing; second, because they flow from the head to the shoulders, and there are abundant; third, because they are round in a circle, and thus combed and arranged; fourth, because they are gathered as it were into mounds and piles; fifth, because they are curled there; curled therefore have the appearance of the flowers of the palm, for these are similar to twisted curls: and thus the bridegroom's head was first adorned with elegant hair and locks; but the locks were adorned by a golden crown imposed upon it, of which I spoke a little before. BLACK AS A RAVEN. — The Arabian interpreter says his locks are black as the blackness of a raven, because in hot regions black hair and beard are especially approved, as Vatablus says, and especially in Syria and Judaea, as the Maronites, inhabitants of Mount Lebanon, assured me at Rome. Again, blackness, equally as hair and the crispness of locks, indicates good bodily condition, the vigor of heat, youth and virility (for the black hair of young men is far removed from the grey hair of the aged), as Galen and physicians teach; whence Martial, book V, Elegy: "You pretend to be young with dyed hair, Lentinus: So suddenly a raven, who were just now a swan." And Horace, book 1, Ode 32: And Lycus with black eyes and black hair becoming. The same in the Art of Poetry: To be observed with black eyes. Grammatically and literally, Christ wore his hair long, abundant, and curled, flowing from his head to his shoulders, and there curling like a Nazarite, as I said at Numbers vi, 9. Hear Nicephorus, book I of his History, final chapter, depicting the form of Christ: "He had an excellent and vivid countenance, his bodily stature was exactly seven palms; he had hair somewhat blonde (such as is the color of dates) and not very thick, gently inclining somewhat to curls; " and soon after: "His beard hair was blonde, and not very long; moreover he wore the hair of his head longer: for no razor ascended upon his head, nor any hand of man except his mother's in his tender age alone." Furthermore, long hair or the hair of a man is his glory: hear St. Ambrose, V Hexameron: "Hair also is to be venerated in the aged, to be venerated in priests, terrible in warriors, becoming in youths, arranged in women, sweet in children." Parabolically, these hairs of Christ denote his holy and divine counsels, thoughts and affections: because just as hairs arise from the head, so thoughts arise from the mind; but Christ's head is God: wherefore his mind was divine, and from God he drew divine thoughts, affections, loves and ardors, which like hairs were long, abundant, rightly arranged, connected with one another and through their crispness as it were turned back upon themselves, and produced flowers and fruits not of dates, but of holy and divine operations, so that every word, thought, and action of Christ was heavenly and divine. These same were black as a raven, both because they were strong and manly, because they burned with the heat of charity, and were as it were scorched and blackened: for just as hairs flow from the head, so benefits from God and Christ flow most abundantly, most densely, most copiously and greatest upon men. For God and Christ is himself uncreated, burning, and immense charity and beneficence. Mystically Theodoret says: Hairs, he says, are every kind of grace which flows from Christ into the faithful; but three anonymous writers in the same work: Hairs, they say, are God's various attributes, such as omnipotence, omniscience, goodness, justice, etc., which adorn the Godhead, as hairs adorn the head, and men imitating the same make themselves divine and as it were gods. But Abbot Luke says: The hairs of God, he says, are the innumerable angels, who surround God as hairs surround the head, and like palm trees always flourish, and strive toward the heights. Finally Rupert says: The hairs of Christ, he says, are all the truths of the sacred Scriptures, which declare and adorn him: all these are black, because they are obscure and sometimes inscrutable: thus Theodoret, Rupert, and others. Finally Bede: "St. Magdalen, he says, pouring the alabaster of spikenard ointment upon the head of Christ, made his hairs, in the mystery of great devotion, like the raised palms, that is, aromatic trees." tending, not a little increase the beauty of the Spouse, agitated by the breeze of the Holy Spirit. Paulinus adds, epistle 4 to Severus: "Because in the Church, that is on the mountain of God, they stand out at the peaks of merits, like firs on their mountains; and just as these are fit for weaving into ships, so those princes of the people from the mountain of the law, as if cut from Lebanon, wove the threshing floor of the Lord, or the ship, that is the Church about to sail through the floods of this world, from hewn peoples by the word of God, and joined in the framework of charity with faith binding it together, they taught to cut through the waves of this world incorruptibly." He then adds further: "But even now souls learned in apostolic faith are firs, black and good; black indeed now not from sin, as I think, and even more either from bodily habitation, or from internal exercise as if from warlike dust, or dusty sweat and blackening; yet good, on account of the spiritual conversation even in the nights of bodies: so also ships which swim upon the waves of the world, and by faith true and by just work from the right (as it is written) and left, are armed as if with oars, which are directed by the word of God as if by a rudder, and open the folds of their senses to the breeze of the Holy Spirit, and the veil of their heart by the bonds of charity, as if by ropes they bind the antenna of the cross." I have said more about these hairs in chapter IV, verse 2. of these hairs I said in chapter IV, verse 2. The hairs of Christ are holy men, especially religious and apostolic ones: these are similar to the elevated palms, because like the palm they do not succumb to the burden of temptation, but overcome all things, and raise themselves higher into heaven by prayer and meditation; they are black as a raven, because they account themselves vile and sinners, and therefore are more exalted by God: thus the Just Orgelitanus, Bede, Nyssenus, Cassiodorus, St. Gregory and Richard of St. Victor, whom hear: "The elevated palms are the shoulder blades, that is the more beautiful branches always tending to the heights. The palm below is rough and wrapped in narrower bark, above it is beautiful both to sight and in fruit: so the just below act harshly, and suffer adversities, and above they are beautiful in the eyes and fruitful; for through the hardships of the body they purify themselves, and advance to beauty: in the depths, their life is as if wrapped in many barks, while it is narrowed by innumerable tribulations; in the heights truly as if with beautiful green leaves, it is expanded by the amplitude of retribution, and they taste the sweetness of heavenly suavity (which the dates of palms represent)," says Cassiodorus; hence Psellus says the hair of Christ is SS. Peter and Paul, understand with their followers. To this is added Nyssenus who reading, his hair like firs, understands by them the apostles, because, he says, made sublime like firs, and to heaven Concerning the literal and mystical hairs of the Blessed Virgin I have said in chapter IV, verse 2; the hairs therefore of the Mother of God, from Albert and Constantine the physician were temperately black: because the most perfect disposition of the human body, with which the Mother of God was endowed, requires a brain warm and dry: for from heat arises the velocity of apprehending, from dryness truly the firmness of retaining; from such a disposition of the brain, black color in the hairs, and in the eyes arises: the eyes moreover black are clearer for seeing, and therefore more noble on account of the usefulness of the senses. See St. Antoninus, part IV, title xv, chapter xi, where he discusses at length concerning the beauty of the hairs, skin and eyes of the Blessed Virgin.
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HIS EYES ARE AS DOVES UPON THE RIVERS OF WATERS. — The word dove is not a genitive singular, but a nominative plural, as is evident from the Hebrew יונים ionim, and Greek; whence also there is added which are washed in the plural, not which is washed: therefore the two eyes of the bridegroom are compared to two doves, which rest upon the rivers of waters and most full streams, both because doves delight in waters, so that in them they may behold themselves as in a mirror, and so that in them they may wash themselves: for they are most lovers of brightness; and so that in them they may see the shadow of the hawk, and thus by flying away escape his talons; and because the eye, resting and swimming in its orb and moist cavity, is similar to a dove resting and swimming in waters: for from this orb of the eyes tears drop, as waters from a fountain. Whence the Hebrew עין aiin signifies both eye and fountain, for what a fountain is in the earth, this an eye is in man: that pours forth water, this tears; that is spherical, this is round: therefore he says the eyes of the bridegroom fulfill the meaning of his name aiin, because they are similar to a fountain; for in their orb or cavity they swim, as it were waters in a fountain, and from it waters of tears emanate; whence Ovid, in the sixth book of the Fasti: ...And mind and eyes swam. ...And mind and eyes swam. And Virgil, Aeneid 5: He released swimming lights. they give, they sympathize, they succor. Again, to upon the rivers of waters denotes the eyes of the bridegroom to be blue, that is, of a watery and marine color, and therefore glassy, crystalline and heavenly. Hence blue is said as it were heavenly, and cerulean as it were sky-like: for the blue color has the appearance of the sky, whence some think the Caesars were so called. Blue eyes are a symbol of the sense of prudence and wisdom; whence Minerva or Pallas, the goddess of wisdom, is called by Homer and Cicero, in the first book of On the Nature of the Gods, γλαυκῶπις, that is, having glaucous or blue eyes, such as cats have. This is supported by the fact that Christ was white and bright, as I said at verse 10; but white men for the most part have blue eyes, says Aristotle in the Problems, section 10, number 13, and he adds the reason: "When eyes," he says, "are distinguished by a threefold kind of color, black, hazel, and blue, the color of the eyes also follows the color of the whole body, and therefore it is not unreasonably blue." AND REST BESIDE THE FULLNESS OF STREAMS. — The Hebrew, resting upon fullness. R. Solomon, Aben-Ezra, and other rabbis understand by fullness the cavity, setting, and socket, in which gems are set, for example diamonds in the setting of a ring; this in Hebrew is called fullness, because it is filled by the gem, as is evident from Exodus 28:11, where for enclosed in gold, in Hebrew it is, the stones shall be in their fullnesses, that is in their settings; they therefore give this sense, as if to say, The eyes of the bridegroom shone and radiated in their sockets, like diamonds in their settings; thus therefore there is a twofold comparison here: the former, by which the eyes of the bridegroom are compared to doves upon the rivers of waters; the latter, by which the same are compared to gems shining in gold. But the Septuagint, our Vulgate and others assign here only the former comparison: for in the Hebrew there is not the word gems, or diamonds; whence the Syriac for beside the streams renders, upon quietness, as if to say, Which rest most quietly and peacefully in their place, for example beside waters. The sense therefore is, as if to say, The eyes of the bridegroom are similar to doves, which rest beside the rivers of waters, or beside the most full streams, that is which rest beside full and pure fountains, that is, they are blue, clear, limpid, shining and bright; likewise quiet and constant, not wandering, roving, and furious, such as were those of Julian the Apostate, according to the testimony of Gregory of Nazianzus; but placid, gentle, benign, which represent the mildness and integrity of mind. Moreover our Pineda, in the sixth book On the Affairs of Solomon, chapter 5, section 8: The bridegroom Solomon, he says, and his antitype Christ had eyes according to their fullness, that is, filling their orb with fitting and suitable quantity, so that they neither protruded much swollen, nor receded inward sunken and hollow: of which the former is the mark of the stupid and shameless; the latter of the sad, fearful, wicked, such as those of Caligula were; not very large, which are of the sluggish and those abounding in phlegm and moisture, such as those of Domitian; not very small, which are of foxes and the pusillanimous: therefore moderate according to their fullness, corresponding in harmony to the magnitude of the whole body; which are of the best constitution. These same represented two and equal doves, inasmuch as they were by no means unequal, which are of the stupid or wicked men, but equal, which are of those who love equality, equity and justice. not very dark, which are those of the timid and deceitful: not reddish and flaming, such as those of the wrathful, since "their eyes burn with gleaming flames:": for we call a man of bloodshot eye one who does not bear injuries but avenges them sharply: not fiery, which are those of the shameless and impudent, like a dog: but moderately yellowish, which are those of the magnanimous, such as Caesar's according to Suetonius, such also as the eyes of doves, such as Constantine's, whose eyes were lion-like according to Cedrenus. Finally Nicephorus, book I, chapter xl: "From the eyes (of Christ)," he says, "somewhat yellowish, remarkable grace shone forth; they were keen, and the nose longer." WHICH ARE WASHED WITH MILK,—that is, which are most pure and most bright, just as if washed with milk they had imbibed the milky color and brightness: milk denotes brightness not so much of colors as of morals, for in the eyes although one part is bright, nevertheless the other and more important part, in which the pupil and the power of sight resides, is black: wherefore just as he praises the bright part of the eye from the milky brightness, so he leaves the other part of it to be understood from its blackness, as Genebrardus says. Pineda adds, book VI On the Affairs of Solomon, chapter iv, § 8: The eyes of Solomon and Christ reflected doves washed with milk, because they were not bloodshot, which are those of drunkards and the wanton; owing to perpetual attention in learning divine things, although by this means also the manner is introduced by which we can attain the beauty of eyes, namely always sitting by abundant waters, not by the streams of Babylon, and seeking those things which are God's, not those which are the world's. the version of the Chaldean, although Jewish, who understands by eyes the providence of God toward the righteous Jerusalemites, who keep his law: "His eyes," he says, "always behold Jerusalem, to do good to it, and to bless it from the beginning of the year to the end of it, as doves which stand and look toward the outlet of waters, on account of the merit of those who dwell in the council, who labor in the law, and illuminate judgment, so that it may be smooth as milk, and they dwell in the house of doctrine, and dispute in judgment, until they finish, so that they justify, and so that when they condemn." Clear, blue and heavenly eyes signify the remarkable, heavenly, and divine watchfulness and providence of Christ, by which both through his bishops, pastors, prophets, doctors, etc. (such as after Constantine were SS. Basil, Gregory of Nazianzus, Chrysostom, Augustine, Ambrose, Jerome, Gregory, etc.), most prudently they govern the Church, and each of the faithful, who are washed with milk, that is with simplicity and made bright. These sit beside the fountains of Holy Scripture, so that from there they may draw the purity and brightness of doctrine and of Christian life, which they may pour forth and transmit to their subjects; whence by eyes the doctors St. Gregory, Cassiodorus, Gregory of Nyssa, Bede, Justin, Philo, St. Ambrose and others understand: wherefore Christ says to these, Matthew x, 16: "Be ye wise as serpents, and simple as doves. like doves." Therefore Christ sees through doctors what in doctrine or morals in the Church is to be corrected or perfected; let them therefore see how much in both they ought to be of the world and sincere, whom Christ bears in his face as it were as eyes, lest they disgrace and cloud it: wherefore let them sit beside the most pure streams of the waters of Holy Scripture, not in muddy marshes, nor in the turbid stagnant waters of philosophers, heretics, politicians, etc., so that they may rather wear out the sacred Bible than Plato, Plutarch, Machiavelli: let the doctors therefore, as it were the shadow and snares of hawks, perceive and foresee in the clear waters of Holy Scripture, so that they may remove them from themselves and other faithful by teaching and warning. They are washed with milk, because they strive with all effort to preserve the brightness received in baptism; whence St. Ambrose in Psalm cxviii, octave 16, at verse 3: "The Lord baptizes," he says, "in milk, that is in sincerity: and these are they who are truly baptized in milk, who believe without guile and bear pure faith, put on immaculate grace, therefore the bright bride ascends to Christ, because she is baptized in milk, which is this one who ascends whitened," Canticles viii, 5, according to the Septuagint. Hear Gregory of Nyssa: "These ought to wash away all the bleariness of vice with water; but water is not one, but there are many streams of waters; for as many as there are virtues, so many also are there lustral waters: temperance washes away intemperance, humility pride, etc. But if the eyes are washed at abundant waters, which on account of simplicity and purity are compared to doves, they are said to be washed with milk, because in milk no image is seen, no shadow appears, and in these eyes nothing is erroneous, but the very truth of the thing itself is represented without any shadowy simulation. They sit beside abundant waters, A holy soul, which intends to prayer and meditation to God alone, is the eye of Christ, which looks only upward to heavenly and divine things with the straight eye of holy intention. See what I have said concerning these eyes in chapter I, verse 15, and chapter III, verse 1. The Blessed Virgin, says Nicephorus, in book II, chapter XXIII, had keen eyes, with yellowish pupils of the color of olives in them. Symbolically, the dove on account of its purity denotes the Holy Spirit and its seven gifts: thus Cassiodorus, Bede, Philo, Theodoret, Rupert, Richard and others; whence in the form of a dove the Holy Spirit descended upon Christ when he was baptized by John in the flowing Jordan; therefore as many graces of the Holy Spirit as are in the saint, so many heavenly and divine doves as it were dwell in him; these with their waters wash away from the mind all filth and stains, and nourish and feed them with their heavenly milk: therefore with these waters the Holy Spirit broods in pure and chaste minds, and renders them fruitful in good works, and especially so that with these same waters they may wash others from sins, and as it were feed them with milk. as it were feed them with milk. Moreover these gifts rested most abundantly upon Christ, and from him were poured into the faithful, but in greater abundance into his mother. This is what Isaiah says in chapter XI, verse 1: "And there shall come forth a rod out of the root of Jesse, and a flower shall rise up out of his root. And the Spirit of the Lord shall rest upon him, the spirit of wisdom and of understanding, the spirit of counsel and of fortitude, the spirit of knowledge and of godliness, and he shall be filled with the spirit of the fear of the Lord:" hence these seven of the bridegroom are rosy, that is white and ruddy and therefore variegated, just as little plots are variegated with various white and purple flowers.
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HER CHEEKS ARE AS BEDS OF SPICES SET BY THE PERFUMERS. — For beds, in Hebrew it is ערוגה aruga, which the Septuagint translates as phialæ; Aquila, furrows, by which the beds of herbs and flowers in gardens are distinguished and irrigated; Pagninus, lines of furrows; Arabic, lakes or pools; Syriac, layers of spices; Our version, the Zurich, Marinus and Vatablus, beds, which are arranged and ordered in beautiful fashion: for ערך arach means to arrange, to dispose; moreover the letters caph, which is in ערך arach, and gimel, which is in ערוגה aruga, are related and of almost the same sound. For set by the perfumers, in Hebrew it is מגדלות מרקחים migdelot merkachim, which the Septuagint translates as sprouting unguentaries; R. David and Pagninus, flowers of spices; Zurich, thy cheeks are like towers (that is, like turreted boxes, which appear to be like small towers) of the perfumer's shop; Marinus, like towers of perfumes or spices; Vatablus and the Gardener, thy cheeks are like boxes or compartments, such as are in shops or stalls of unguentaries. Syriac and Arabic translate as the Vulgate. Forster, thy cheeks are like towers of distances; and he adds that it is a kind of spice, which has its name from towers, because it is fragrant from afar, as if by metathesis מרקחים merkachim, that is of spices or spice-makers, is put for מרחקים merchakim, that is of distant things. Others, thy cheeks are like confections of spices. Our version for מרקחים merkachim, that is of perfumers, reads with another pointing מרקחים merokechim, that is by perfumers. Again for מגדלות migdelot, that is towers, with the Septuagint reads meguddalot, that is set, growing, sprouting. The cheeks of the bridegroom are compared to beds of spices: first, in form, because just as beds are swollen and stand out above the rest of the ground, so also the cheeks of the young bridegroom are swollen and fleshy, and stand out and project before the eyes, temples and chin. Second, in value, because these beds are not of vegetables or herbs, but of spices: so the cheeks of the bridegroom are most precious. Third, in arrangement, because these beds are skillfully composed into roundness and exhibit the appearance of cheeks; whence also they are sometimes surrounded and encircled all about from the bones of the jaws, from sheep, oxen, or other slaughtered animals, beautifully arranged, such as I have often seen in Belgium. Fourth, in odor, because they exhale an aromatic, that is most efficacious and sweetest odor. Fifth, in color, because the cheeks The gifts of the Holy Spirit are called the eyes of Christ, Zechariah III, 9; and Apocalypse V, 6: "I saw," he says, "the Lamb having seven eyes; which are the seven Spirits of God, sent forth into all the earth." See the remarks in both places. It is easy to adapt these five analogies of the beds and cheeks to the letter in Christ: for his cheeks, as one beautifully formed by the Holy Spirit and established in youthful and flourishing age, were swollen, precious, round, fragrant, and rosy. Alexander the Great, as Plutarch testifies in his Life, from his cheeks, skin, and whole body exhaled a wonderful fragrance, on account of the humors concocted by heat existing in his body: much more did the body of Christ exhale fragrance, inasmuch as in it there was the highest harmony of humors, and heat perfectly concocting them. The rosy cheeks in the bride therefore signify modesty and virginal shame; in Christ the bridegroom, however, first, they are a sign of youth and flourishing age; second, of honesty; third, of cheerfulness; fourth, of nobility; fifth, of gravity and majesty joined with gentleness, modesty, and piety flowing from within outwardly, which made him supremely lovable and venerable to the faithful: thus Cassiodorus, Bede, Rupert, Abbot Luke, and others. To Christ therefore it applies much more what Claudius attributed to the Emperor Maximian in the Panegyric, saying: "In your very countenance I beheld all the signs of virtues, in your brow gravity, in your eyes gentleness, in your blush shame, in your speech justice." To this is added St. Jerome, at the end of his Commentary on Zechariah, who understands by the cheeks the speech of Christ full of piety and majesty, which like the most excellent spice heals all the diseases of the soul, and is as it were distinguished by its small areas, that is, its matters arranged in order, and uttered in its places and times without confusion and disturbance: "The bride praises her bridegroom in the Song of Songs: His cheeks are as beds of spices. In the cheeks speech is understood, which, uttered by the Lord, brings forth various ointments, and there will be such a fragrance of good odor, that the Lord will make for himself a scourge from the testimonies of the texts of Scripture, and will cast out of the temple those who sell and buy, and will say to them: It is written: My Father's house shall be called a house of prayer by all nations; but you have made it a den of thieves," Matt. XXI, 12. Parabolically, the two cheeks of Christ are mercy and justice, according to that Psalm XXIV, 10: "All the ways of the Lord are mercy and truth;" and Psalm C, verse 1: "I will sing of mercy and judgment to thee, O Lord;" and Psalm LXXXVIII, 15: "Mercy and truth shall go before thy face:" for both are remarkable in Christ, beautiful, equal, fragrant and efficacious like spices. Again three Anonymous writers in Theodoret understand by the cheeks and small areas the reasons of divine providence, by which God looks upon men, and makes himself lovable and venerable equally, so that all may fear and worship him. First, the cheeks of Christ are virgins, and the modesty and prudence of virgins, as I said cap. I, 10. Second, the cheeks of Christ are martyrs, who did not blush before tyrants to confess the name of Christ; but for him steadfastly exposed their cheeks to blows, their hands to the cross, their body to scourges, their head to the sword, and adorned and purpled the face and cheeks of Christ with their blood: thus St. Gregory. Third, the cheeks denote doctors, say Nyssenus and Anselmus, who like jaws chew and ruminate spiritual foods, that is, the senses of Holy Scripture, so that they may set them forth and offer them to the faithful. These are as it were small areas of spices, that is, as cultivated garden soil, producing prayer, contemplation, and other heavenly virtues; planted by perfumers, that is, instructed by apostles and prophets, who like perfumers with the pestle of humility grind all things, and reduce them to contempt of self and world, as St. Anselmus notes; whence the Gardener, translating consitæ as boxes, and understanding by them the prophets: "The prophets," he says, "in whom as it were in the cheeks and face of Christ, he showed forth future things beforehand, inwardly indeed filled with the gifts of the Holy Spirit, as boxes of perfumers filled with the best ointments, and smelling most sweetly, outwardly bashful, since they are suffused with noble shame, like boxes painted with red lead or purple, they blush. To this the Chaldean version applies, who understands by the two cheeks the two tablets of the Decalogue: "Two stone tablets," he says, "which he gave to his people, were written with ten lines, similar to the lines of a garden of spices, which produce the keenest and sweetest senses, just as a garden produces spices." Theodoret adds that doctors are called by the Septuagint bowls, on account of the clarity and sweetness of doctrine open and set forth to all. Finally, Philo of Carpathus understands by the two cheeks Holy Scripture of both Testaments, because in them the nature of the divine bridegroom is especially known. Fourth, Philo and Justus understand by the cheeks and small areas all the saints fragrant with spices, that is, with virtues, planted by perfumers, that is, by worthy preachers. Christ transfused the beauty and fragrance of his cheeks, that is, of honest conversation, modesty, gravity, piety, into his mother, inasmuch as he conversed with her most familiarly from boyhood until the thirtieth year of his age. See more things which I said about his cheeks, cap. III, verse 3, and cap. I, verse 10.
HIS LIPS ARE LILIES DROPPING CHOICE MYRRH. For "choice" the Septuagint renders "full"; Aquila, "select"; the Hebrew עבר means "passing over," that is, passing through the hands and mouths of all, because as the first and most approved it is praised, sought after and compared by all; the Arabic version, "dew full of myrrh"; the Syriac, "myrrh and spikenard"; Almonacius understands by lilies the flowers which are commonly called irises on account of their resemblance to the iris, that is, the rainbow, in respect of the variety of colors: for the ancients placed Iris as the goddess of eloquence; but truly some flowers are lilies, others are irises. The bridegroom's lips he compares to lilies, first, on account of beauty, because they are elegant like lilies; whence the lily is the emblem of the kings of France, and was formerly dedicated to Juno, and was called the flower of Juno, equally as to nymphs; whence Propertius: "Often did silver lilies come to the gentle nymphs." "Often did silver lilies come to the gentle nymphs." Secondly, on account of form, because they are slightly curved like lilies. Thirdly, on account of color, for they are white externally, internally red and splendid like lilies, because in Syria purple lilies excel all others, as Pliny testifies, book XXI, chapter V, and Dioscorides, book III, chapter XCIX. Fourthly, on account of odor, because they are fragrant like lilies, and exhale the most pleasant breath of the mouth. Fifthly, on account of delicacy, because they are thin and soft like lilies, which is an indication of magnanimity and eloquence, since thick lips of the thick-lipped signify dullness and slowness in judging and speaking; whence Moses, Exodus VI, 12, calls himself uncircumcised of lips, that is, thick-tongued and slow of speech; hence also Sidonius attributed to his Theodoric "delicate lips, not widened by the angles of a distended mouth." Moreover, the lily by its beauty attracts all into love of itself, so also beautiful lips, which have the appearance of lilies, have a wonderful power of persuading; whence Homer says that the most eloquent ambassadors of the Trojans ate lilies; and of the eloquent and smooth-speaking it is commonly said: "He speaks roses and lilies." Add that lilies give a sweet breath to the lips and mouth, and drive away poisons; the same do the lips of the learned and pious orator. Christ possessed the five qualities of lips already assigned, and hence likewise in speaking, teaching and persuading had the lily-like purity and whiteness, and wonderful grace and efficacy; the sense therefore is, as if to say, The words of Christ are chaste, and inflaming to all-round purity of body and mind, and preaching the mortification of the cross. The lips of Christ therefore drop choice myrrh, because they teach repentance, continence, mortification and austerity of life, which directly oppose the lusts and pleasures of the flesh: for the first voice of his preaching was this, Matthew IV, 17: "Do penance"; likewise, Matthew V, 3-10, 40: "Blessed are the poor in spirit. Blessed are the meek. Blessed are they that mourn. Blessed are they that hunger and thirst after justice. Blessed are the merciful. Blessed are the clean of heart. Blessed are the peacemakers. Blessed are they that suffer persecution. Love your enemies, and do good to them that hate you." To these: "I came not to send peace, but the sword. He that loveth father or mother more than me, is not worthy of me," Matthew X, 34 and 37: thus Cassiodorus, Bede, Theodoret, Rupert and others. On the contrary, the world and the flesh drop honey of pleasure from their lips, according to that, Proverbs V, 3: "For the lips of a harlot are a honeycomb dropping, and her mouth is smoother than oil: but her end is bitter as wormwood, and sharp as a two-edged sword." Symbolically, the lips of God the Father similar to lilies are the incarnate Son and the Holy Spirit: for these announced to us the will, purity and holiness of God the Father, and instilled them through the myrrh of mortification and repentance. Again, lilies are a symbol of hope, both because lilies when dried live, and grow in hope of the heavenly sun and rain, from which they continually draw their sap, odor, beauty and growth: and because lilies flowering in an outstanding manner are harbingers of future happiness, as Themistius says; whence Virgil, VI Aeneid: "Thou shalt be Marcellus, give lilies with full hands." "Thou shalt be Marcellus, give lilies with full hands." See Pierius, Hieroglyphics LV, 9: thus preachers have lilied lips, because they preach future happiness and glory, and therefore by the contemplation and hope of it they incite men to embrace the myrrh, that is, all the bitterness of this life, which is the way to glory. Holy and pure souls, like lilies, are as it were the lips of Christ, because through them Christ, who dwells in their mind, speaks and works those things which pertain to salvation, namely heavenly and divine things; whence the Chaldean translator renders it, and the lips of the wise who labor in the law flow with sentences from every part, and the utterance of their mouth is like choice myrrh. But most truly the lips of Christ are preachers, says St. Gregory of Nyssa, Philo, Bede, Rupert and others: these are called lilies, both on account of the brightness of their life, and because they preach the purity, innocence, and holiness of Christ, and likewise distill myrrh from him, that is mortification, which preserves minds from the corruption of lusts and sins in the manner of myrrh: "Because they speak of the passion of Christ, says St. Ambrose, lib. De Instit. Virg. cap. XIV, and carry about the mortification of that passion in their body," II Corinthians IV, 10: for myrrh first signifies the passion of Christ, says Richard; whence Paul: I Corinthians I, 23: "But we preach Christ crucified: unto the Jews indeed a stumbling block, and unto the Gentiles foolishness: but unto them that are called, both Jews and Greeks, Christ the power of God, and the wisdom of God." Again, myrrh first signifies patience in torments, says Philo, and martyrdom, for this is first in dignity: "because no one is mortified as he who is finished by martyrdom for Christ," says St. Gregory. Luke the abbot adds that the lips of Christ are confessors, because through them Christ speaks to the heart of the penitent, and instills into them the myrrh of penance and an austere life, so that they may amend their vices, and preserve them when amended. Note: distilling signifies the value of these lips and of myrrh, namely lips preaching and instilling penance, mortification, tribulation and martyrdom, communicating to us the passion of Christ: for these things are so precious that they are not poured out like water, but distill like myrrh drop by drop, and are gathered by Christ, lest even a point of them be lost. This is what St. Peter says: "Rejoicing in the sufferings of Christ: that when his glory shall be revealed, you may also be glad with exceeding joy," I Peter IV, 13; and Paul, II Corinthians I, 5: "For as the sufferings of Christ abound in us: so also by Christ doth our consolation abound." Concerning the lips of the Blessed Virgin I have spoken cap. III, vers. 3, concerning myrrh cap. I, 13. Briefly thus does Nicephorus paint the lips of the Mother of God, lib. II, cap. XXIII: "The lips," he says, "are blooming and full of the sweetness of words."
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His hands are turned gold. — that is, as the Septuagint, τορνευταί, that is, turned, that is skillfully wrought, and therefore round, polished, well-formed, elegant: in Hebrew it is, גלילי זהב galile zahab, that is, revolutions, roundnesses, or circles of gold; Tigurine, his hands are orbs (Vatablus, rings) of gold, having enclosed hyacinth; Marinus, his hands are, or rather have golden rings, in the fingers in which such hyacinths were enclosed: for they wear golden rings as a sign of dignity, wisdom and majesty, both married persons and kings, such as this bridegroom is. But because it does not say fingers, but hands, hence it appears that not only the fingers of the bridegroom, but also the hands themselves are called turned gold, because they were so skillfully wrought, polished, perfect, that they seemed to represent gold worked on a lathe: for turned work is precisely circular and perfect, in which there is nothing that you would file or wear away: thus by Horace verses are called turned, that is fully wrought and perfect, to which you would add or take away nothing. In a similar way are called slender fingers, that is turned and round, in which there is nothing protruding, knotty, rough, scabrous. Hands therefore turned are fleshy, succulent, soft, full, polished, perfect, in which there is no roughness, scabrousness, leanness, knotiness, hardness, etc. FULL OF HYACINTHS. — For hyacinths, as also Symmachus translated, in Hebrew it is תרשיש tharsis, which signifies both sea and a gem of sea color. Our translator elsewhere commonly renders it chrysolite, which is partly of golden, partly of sea color: thus he rendered it, Exod. XXVIII, 20, and cap. XXXIX, 13; Ezech. X, vers. 9, and cap. XXVIII, 13: thus also Aquila and the sixth edition; the Septuagint however render tharsis in Exodus as chrysolite, but in Ezekiel as carbuncle: namely among the Hebrews the names of gems, trees, animals are common to many, and several of their species signify the same. Nevertheless here hyacinths could be understood as chrysolites: for although the hyacinths of the ancients were sapphires, which are of celestial color; whence presently the belly of the bridegroom here is said to be distinguished with sapphires; yet modern hyacinths (which namely are now commonly called hyacinths), since they are of golden and honey color, are truly chrysolites, as I showed in Apocal. cap. XXI, vers. 20, in hyacinth; but chrysolite is of golden and glassy, that is sea color: because the golden color in it is not opaque, but shines through, hence it is as it were glassy, and of the sea. Furthermore the Septuagint here retain the Hebrew word tharsis and render it full of tharsis; the Arabic, full of gold tharsis; the Syriac, of stones of gold. Now the Chaldean through tharsis understands twelve gems, indices of the twelve tribes of Israel: for thus it renders: "And the twelve tribes of Jacob his servant, were arranged in a circle on the plate of the holy golden crown, carved in twelve pearls with three fathers of the world, Abraham, Isaac and Jacob. Reuben was carved in a stone of sardius, Simeon in a stone of topaz, Levi in sapphire, Judah in carbuncle, Issachar in emerald, Zebulun in jasper, Dan in beryl, Naphtali in agate, Gad in amethyst, Asher in chrysolite, Joseph in onyx, Benjamin in ligure, which were like the twelve celestial signs bright as lamps, and polished in their works like ivory, and shining like gems." According to the letter it is signified that the hands of Solomon, and more of Christ, were shining, elegant and as it were polished on a lathe, that is delicate and soft, such as ingenious and liberal men have, with fingers somewhat longer, and mutually separated by rings, or joints of the fingers of noble bearing; to these also arms somewhat more extended, such as Alexander the Great, Artaxerxes, Darius are said to have had, who were long-handed according to Strabo and other historians: thus Pineda, lib. VI De Rebus Salomonis, cap. IV, num. 10. Symbolically, the hand is Christ, and his operation and divine beneficence: for hand is said from flowing, that which flows from the arm, and from it the fingers flow: thus Christ as God flows from the Father, and from him flows the Holy Spirit author of all goods; hence the hands of Christ are turned, that is the works of Christ are on all sides, and in every respect polished and perfect, so that you can take nothing from them or add to them, according to that, Psalm. CX, 3: "Confession and magnificence are his work;" and that, Marc. VII, 37: "He hath done all things well, and hath made both the deaf to hear, and the dumb to speak;" for although the Pharisees continually day and night thought of nothing else than to calumniate the works of Christ, and to find some blemish in them, yet they could find none: hence the Interlinear Gloss: "The hands of Christ turned, that is, says it, in nothing reprehensible." Moreover, the hands of Christ are said to be lathe-turned, that is versatile (for galal means to roll, turn, revolve) and agile for all good and every beneficence, says Justus of Orgelitanus, because they were constantly turning and revolving toward all manner of works of mercy: now they raised the dead, now they enlightened the blind, now they multiplied loaves, now they changed water into wine, now they gave the Eucharist, etc. Such ought to be the hands of Christians as were those of Blessed Theresa, who made a vow that she would do in every work that which would be better and more perfect. The lathe-turned hands of Christ, therefore, indicated the hidden omnipotence and beneficence of the Divinity in them. Cassiodorus, Bede and Rupertus add that they are called lathe-turned on account of the swiftness of working and benefiting, because what is made on a lathe is made most swiftly: for "he gives twice who gives quickly." They are golden, because full of charity, and because they flow from the Divinity, which surpasses all things, as gold surpasses other metals; whence St. Gregory: "The hands of Christ are golden," he says, "because whatever he worked outwardly was inwardly disposed in the beauty of divinity." They are full of hyacinths, namely the nails of the fingers in the flesh of Christ were rosy, and as it were translucent, like hyacinths in a ring; to the most beautiful hands of Christ, therefore, the nails add beauty, says Pineda, like gems or purplish flowers, which were not livid or dark, not pale, black, curved, as those of the rapacious, livid and malignant; but subtle, more delicate, translucent, somewhat broader, and representing blood and a clearer spirit gleaming with purple brightness. Whence Polemon: "Nails," he says, "broad, white and reddish are signs of good character; likewise of a liberal and beneficent spirit, so much so that he impoverished himself that he might enrich others, as Christ did, born most poor in the manger, and living in the world, that by his poverty he might enrich us, as the Apostle says, II Corinthians VIII, 9. This is noted by the Hebrew tharsis, which is derived from paschach, that is, he impoverished; hence Pineda translates, his hands (so liberal, dispensing all things) are full of tharsis, that is, poverty. Symbolically, the hands of Christ are full of hyacinths, because the works of Christ were heavenly, says Angelomus, and stirred men to hope and love of heavenly things: for the hyacinth is of a heavenly color. Again, hyacinths signify the works of Christ, why namely in such place, time, manner, etc. they were done, were full of heavenly, divine reasons, counsels, intentions, namely that he did all things to the glory of the Father, and that he might stir men to seek heavenly goods, promising them eternal life if they would follow his teaching and life. The Psalmist sings in Psalm CX, 1: "I will praise thee, O Lord, with my whole heart, in the council of the just and in the congregation. Great are the works of the Lord, sought out according to all his wills;" and Psalm CXXXVIII, 14: "I will praise thee because I am fearfully and wonderfully made: thy works are wonderful, and my soul knoweth right well:" thus St. Gregory, Cassiodorus, Philo, Bede, Justus, Rupertus and others. Theodoret adds: "Hands," he says, "he calls those virtues which consist in action, which he cultivated in all offices so carefully and individually, that from them as it were a certain harmony resulted: wherefore to John: "Suffer it to be so now," he says, "for so it becometh us to fulfill all justice," Matthew III, 15. He calls them golden, as precious and distinguished, for Tharsis also he set on account of the excellence of gold, from there the Scripture says that sincere and pure and approved gold is brought." Allegorically Philo of Carpathus applies these to the hands of the crucified Christ: "Then," he says, "the hands of Christ became lathe-turned, when he stretched them out on the cross, when they were pierced by nails, which on account of Christ's divinity, purity and power are called golden; but they are said to be full of tharsis on account of the multitude of converted gentiles: for Tharsis," says Philo, "is interpreted as the conversion of joy; and when Christ stretched out his hands on the cross, the Church of the gentiles was converted with great joy." Cassiodorus adds that the hands of Christ were purpled with blood similar to the hyacinth flower, which is of purple color; but here the hyacinth signifies a gem, not a flower. But among gems there are also reddish hyacinths, according to Dioscorides, which represent the blood of Christ. Add that the Hebrew tharsis is translated by the Septuagint in Ezekiel as carbuncle. If you translate it thus in this place, you would say that the hands of Christ were full of as many carbuncles as they were marked with wounds and welts from ropes and scourges. The lathe-turned hands of Christ are the hands of the faithful, whence Christ says, Luke XI, 20: "If I cast out devils by the finger of God, doubtless the kingdom of God is come upon you:" by the finger of God, that is "by the spirit of God," as St. Matthew explains, XII, 28, namely by the power and virtue of the Holy Spirit. Finally, the hands of the Blessed Virgin are lathe-turned, that is versatile, agile and ready to bestow any benefits, especially upon men who devoutly honor and invoke her, as innumerable examples testify.
HIS BELLY IS AS IVORY, DISTINGUISHED WITH SAPPHIRES. Hebrew, his bowels, עשת eschet, that is, brightness, whiteness, polish of ivory (Marinus polished ivory, R. Abraham a vessel of ivory, St. Jerome in chapter II of Ezekiel an ivory table), covered with sapphires. Bowels, that is, intestines, namely the belly, which contains the heart, liver, etc.; the Septuagint, his belly a box, or table (for πυξίον signifies both) of ivory upon a sapphire stone, or in a sapphire stone; the Arabic, his belly as an ivory table (the Syriac, an ivory work) in a gem of amber and pearls; Pagninus, his belly as white ivory, covered with sapphires; Vatablus, his bowels as ivory alabaster covered with sapphires. By belly therefore understand the whole breast with the bowels. Sapphire is a gem of blue or heavenly color, shining with golden points like stars, as Pliny says in book XXXVII, chapter IX. See more things which I have said about sapphire, Apocalypse chapter XXI, 19. Grammatically these things concerning Solomon, who was a type, indeed a forerunner of Christ, our Pineda thus expounds, book VI On the Affairs of Solomon, chapter IV, number 7: The breast and thorax, in which all the vital organs are, white as a little ivory box, most aptly fashioned to preserve the bowels, the heart, all the vital organs; for if there were any defect in the breast, back, ribs, and other parts which are around the heart, it would notably disfigure the beauty of the body and character; therefore just as a little box is not very wide, not too narrow and neither too thick nor too slender, so indeed the breast of the bridegroom with a belly somewhat more spacious represents the belly of a box, but with a breast more narrow represents the upper part of a box somewhat narrower. Aristotle to Alexander: "Moderation of the belly and narrowness of the breast signifies the height of intellect and good counsel:" and so he had neither a very fleshy breast, nor was he pot-bellied, which are signs of dullness, inertness and lack of cleverness: not too slender, but a fitting dwelling place of wisdom and heart; then also a belly restrained toward the girdle, so that it could be girded more tightly, which is characteristic of the spirited and clever, and such as Sidonius in his Theodoric: "In the girt loins vigor reigns," etc. And again in the Panegyric of Majorian: "The girdle suspends a narrow belly." And truly what of sapphires in the breast? certainly if they are referred to the ornaments of nature, there will be some blemishes in the white breast: one without blemish even most perfect, since the hunting of blemishes in the bridegroom appeared sapphires, and those marks were lights: wherefore also it could be said of him: There was no blemish in his noble body. sapphires, and those marks were lights: wherefore also it could be said of him: There was no blemish in his noble body. Again the breast containing the belly in Christ was bright as ivory and alabaster, yet the same was beautifully sprinkled with veins and shadows of muscles and ribs shining and as it were gleaming, so that it appeared distinguished and interspersed with sapphires. Others with Lyran and Aben-Ezra understand the belly not naked, for to show or depict this naked before young girls, to whom this discourse is addressed, seems immodest, but clothed and dressed, or with an ivory girdle distinguished with sapphires, as Aben-Ezra wishes, or with similar ornament: just as the kings of the Persians wove the middle of purple garments with white and as it were ivory, as Curtius testifies, as our Sanchez thinks; hence Gislerius: The thorax, he says, which the bridegroom wore was white like ivory, but was adorned with silk segments of blue color, so that it appeared distinguished with sapphires; or, that is to say, the thorax was white and bright as ivory, but was girded about with a zone full of sapphires. I would prefer to join both, namely that Solomon is praised both from a white breast, but sprinkled with veins as if with sapphires: then from the thorax clothing the breast likewise white, but distinguished with sapphires: for the young girls could see this, that is to say, such as is the garment or thorax of the bridegroom, such likewise is his breast. Whence Pineda, book VI On the Affairs of Solomon, chapter V, teaches that the garments of Solomon were gilded, but whitened and lilied with an interwoven pattern of lilies. Enough of this concerning the letter's surface as to the appearance of the belly, lest carnal men prone to lust here think and conceive carnal things. Let us therefore pass to the spirit and to spiritual things. Again, the breast containing the belly in Christ was bright as ivory and alabaster, yet it was beautifully sprinkled with veins and the shadows of muscles and ribs, shining as it were, so that it appeared as if punctuated and distinguished by sapphires. Others, with Lyran and Aben-Ezra, understand the belly not as naked, for it would seem immodest to show or depict this naked before young girls, to whom this discourse is addressed, but as covered and clothed, either with an ivory girdle distinguished by sapphires, as Aben-Ezra wishes, or with similar ornament: just as the kings of Persia interwove the middle of their purple garment with white and as it were ivory, as Curtius testifies, as our Sanchez thinks; whence Gislerius: "The breastplate," he says, "which the bridegroom wore was white like ivory, but was adorned with silk bands of blue color, so that it appeared distinguished by sapphires"; or, that is to say, the breastplate was white and bright as ivory, but was girded about with a zone full of sapphires. I myself would prefer to join both together, namely that Solomon is praised both for his white breast, but sprinkled with veins as if with sapphires: and also for the breastplate clothing the breast equally white, but distinguished by sapphires: for the young girls could see this, that is to say, What manner of garment or breastplate the bridegroom wears, such likewise is his breast. Whence Pineda, lib. VI De Rebus Salomonis, cap. V, teaches that the garments of Solomon were gilded, but whitened and lilied by the interwoven lilies. Enough of this concerning the letter's surface regarding the appearance of the belly, lest carnal men prone to lust should here think and conceive carnal things. Let us therefore pass to the spirit and to spiritual things. The belly, that is the breast and the viscera of Christ, signify that all the passions of Christ and all his internal affections were pure and white, chaste and virginal, as strong as bone and ivory, indeed divine and heavenly as sapphire, so that there was in them no disorder, disturbance, conflict, or struggle, nor any weakness or infirmity, but all were sincere, composed, constant and solid: for in the viscera are the liver, in which blood resides, whence the concupiscible appetite and its affections and desires; and the gall, in which choler resides, and therefore the irascible appetite and its angers and indignations; and the spleen, in which melancholic humor resides, whence sadness; and the heart, in which vital spirit resides, whence wisdom. That is to say, in the body of Christ all the viscera, and hence all the affections, both of the concupiscible faculty and of the irascible, were pure and white, and therefore composed among themselves, peaceful, constant and firm, because wisdom of the heart ruled all, which he himself in the breast exhibited among the passions of the assumed humanity as signs of perpetual divinity; hence some understand by the belly of Christ the Christian people, which is tender, thick and crude as the belly; this, however, through the grace of Christ becomes white and robust as ivory, and spiritual and heavenly as sapphire: for just as through Christ's head he signifies prelates, through the hair religious, through the lips preachers, through the cheeks virgins, so through the belly he signifies the faithful common people, especially the married, who in marriage preserve the whiteness of chastity and the fruitfulness of marriage, so that they generate and educate offspring for Christ: for the belly is the seat of generation and of generative power. Spouses therefore are distinguished by sapphires, because they think of heavenly things; they are divided therefore, because they partly serve the flesh, partly God: thus St. Anselm, Richard of St. Victor and Cosmas Damian. Anagogically, St. Gregory understands by the belly of Christ his mortality, by ivory the immortality which he merited for himself and for us: "For ivory indeed," he says, "is held to be a very durable bone, and is taken up in the ornaments of kings; the belly of Christ therefore is said to be of ivory, because the mortality of Christ is brought to immortality, when through resurrection to the glory of his Father, namely the eternal King, it is placed in eternal life;"; and after some remarks: "Who is truly taken up in the ornament of kings; because whoever is proved to be king and lord of his own flesh, is adorned by the mortality and resurrection of Christ himself, by the love of knowledge and the hope of immortality; whence it is said elsewhere, I Corinthians I, 31: He that glorieth, let him glory in the Lord; but the belly distinguished by sapphires is said to be so, because in our corruption, which he bore, he inserted heavenly works through the miracles which he performed into our sufferings." Mystically, three Anonymi with Theodoret understand by the belly the wisdom of God, which, although it is in itself heavenly and divine as sapphire, is nevertheless impressed by God and as it were inscribed in this universe created by him, as on a most pure and bright ivory tablet. A holy soul has a breast and belly of ivory, when it orders, arranges and strengthens all the appetites of the soul according to reason and the law of God, indeed cultivates and polishes them: for the Hebrew עשת eschet signifies brightness and polished work, such as ivory is, for this is most shining and most polished. Holy souls therefore strive, not only to arrange all their affections honestly and holily, but also in a polished and elegant manner in the mind, and to dispose all their works therein, so that although they do common things, which others also do, yet in their actions there shines forth a certain singular elegance and grace before others, so that common work in them appears polished, singular and excellent, according to that saying, Ecclesiasticus XXXIII, verse 23: "In all thy works be excellent." Thus we see in religious life certain careful and distinguished persons, who excel in common life and in the observance of rules: for they undertake each thing with wonderful alacrity, dexterity, elegance, perfection, so that even if they do the same as others, yet they excel before them, indeed they seem to do something new and singular, because they do common things in a new and singular manner and with grace. Let clerks serve the pontiff exactly and harmoniously in all their actions, courtiers the emperor, servants the prince and king; what then is it fitting for you to do, who serve the divine Majesty, which is King of kings, and Lord of lords? Apelles, when asked why he painted so slowly and exactly, answered: I paint for eternity: thus also you act, and live for eternity; see therefore that your work be bright as ivory, shining as sapphire, which ought to shine forever before God and the angels: consider with what beauty, what grace the archangels, cherubim and seraphim minister to God, do you likewise minister to the same God, for what the angels do in heaven, this you do on earth. Hence the Nyssenus, reading from the Septuagint, his belly an ivory table in a stone of sapphire, teaches that the heart of the saint is a table, in which the law of God is inscribed as in ivory and sapphire, that is in a most pure and heavenly mind. To this Theodoret adds, who translating table as a box (for the Greek πυξίον signifies both), understands by it Holy Scripture, which is deep like a box on account of the secret mysteries which it contains; and Philo of Carpathus, who by the ivory box understands the old law, but by the sapphire the new law, which excels the old as much as sapphire excels ivory. Philo adds that the belly is the mind of the just, in which, as in a most bright ivory box, the utterances of Holy Scripture and divine wisdom are stored away. Symbolically, Justus and Luke the abbot understand by the ivory belly preachers, because they and many others through all these emblems of the head, hair, cheeks, lips, etc., understand preachers, who by preaching propagate the Church. But this seems too general and broad, wherefore it is better to distribute these and accommodate each to individual states appropriately: for what has the belly in common with preachers? unless you say that in the belly are the lungs, which like bellows supplying breath, serve the formation of voice and consequently preaching; or that preachers ruminate the food of God's word in the mind, so that they distribute it to the faithful by preaching, just as food is digested in the belly, and when digested is distributed through the members; whence by this parable of the belly Menenius Agrippa reconciled the plebs dissenting from the senate to it at Rome on the Aventine hill. Christ's belly is ivory distinguished with sapphires, bearing something royal and divine. Hence it was distinguished with sapphires, that is with heavenly thoughts, desires and intentions, so that whatever he thought, said, did, seemed to regard heaven and God, and God's glory and the love of men: for sapphire is a gem of heavenly color, with golden drops shining through. Wherefore Christ was not sad, as Isaiah says, chapter LXIV, 4, nor dissolved into laughter, but moderately joyful, not wrathful, nor phlegmatic, but moderately grave, etc., and thus altogether composed and heavenly, so that he seemed not so much a man as an angel: thus Nyssenus, homily 14, Cassiodorus, Bede and others. Hence many understand by Christ's belly, or as it is in Hebrew, his bowels, Christ's mercy: for the bowels are the seat and symbol of this, whence in compassion the bowels are moved. As if to say: The belly and bowels of Christ are as it were an ivory box of mercy, in which against all miseries the most efficacious remedies and medicines are contained, which he pours out upon any wretches invoking him, indeed often upon those not invoking, but careless and heedless, so that he may restore them to soundness of mind and holiness. like a perfumer's box (narthecium) containing medicines, aromatics and ointments of every kind, for healing any infirmities of body and soul. This is what Zacharias sings of Christ already incarnate in the Virgin at the birth of John the Baptist, who was Christ's precursor and herald: "Through the bowels of the mercy of our God: in which the dayspring from on high hath visited us," Luke I, 78. Symbolically, first, the Son, as God, received the Godhead from the Father, is as it were a divine box, in which God placed all His divine attributes, according to that, Psalm CIX, 3: "From the womb before the daystar I begot thee:" for the womb, or belly of God the Father is the mind and wisdom by which the Word was conceived, that is, the Son was begotten from eternity: thus John the Carmelite: "The eternal Word, he says, having the reasons of all things received in the mouth of a certain womb, is as it were a white belly, smooth and pregnant, and in it as it were many sapphires, the distinct reasons of things shine forth." Thus also Almonacirius. Second, the humanity of Christ, although by its nature carnal, earthly, dark and weak, in Christ nevertheless through the grace of the Holy Spirit and the indwelling divinity was made as it were white ivory through innocence and virginity, bony and strong through constancy and divine strength, according to that, Hebrews cap. IV, 15 and VII, 26: "We have not a high priest, who cannot have compassion on our infirmities: but one tempted in all things like as we are, without sin: for such a high priest it was fitting for us to have, holy, innocent, undefiled, separated from sinners, and made higher than the heavens:" thus Cassiodorus, Bede and Rupertus, who explain it thus, as if to say, "Fragility indeed of mortal substance was truly in Him, but this was wholly free from the wantonness of mortality, and rather shines forth brilliantly with the splendid marks of divine works; and this belly is well said to be distinguished with sapphires, because therefore also such was the belly of the Blessed Virgin, inasmuch as from it the whole Christ, as much as He was, came forth: wherefore all her thoughts and affections, and the actions proceeding thence, were most white and pure as ivory, and most brilliant as sapphire. Rupertus adds that the belly and flesh of Christ (and consequently of the Blessed Virgin) was cleaner than the flesh of other men, because He Himself is the beauty of the human race: "Truly fair and comely, he says, is the ivory belly, because just as the ivory of a great body, namely of an elephant, is all the beauty and all the value: so this belly, namely the humanity or flesh which He assumed from the human race, is the glory and honor of the whole world, and especially of the race of Abraham, from whose seed He wished to be born. Ivory is surely more beautiful and more precious than the flesh or other body from which it is taken; and nevertheless the flesh of this beloved is more beautiful, cleaner and incomparably holier than all the mass from whose seed it was taken." He then adds that from this the Blessed Virgin was a mother untouched in conception, unharmed and whole in childbirth and after childbirth. By sapphires he understands the virtues and miracles of Christ, by which although suffering in the flesh and crucified, He nevertheless showed His divinity to the world: for "while this belly was pierced, he says, by nails and the lance of the soldier, the heaven was darkened, and darkness came over the land, and the veil of the temple was torn, and the earth shook, and the rocks were split, and the tombs were opened."
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THE LEGS OF THAT MARBLE COLUMN, WHICH ARE FOUNDED UPON GOLDEN BASES. — In Hebrew פז paz, that is, of gold paz, or ophaz, which was the most excellent, as I said above. For marble, Aquila and Theodotion translate parian; for Paros is one island of the Cyclades, from which parian marble stone, the whitest and most excellent, is quarried; whence Virgil, I Aeneid: "Parian stone is encircled with gold." Parian stone is encircled with gold. The bridegroom commends the bride by whiteness, straightness, proper thickness and strength, that they be white, straight, thick and robust like a column of marble and parian stone; and those young women could easily see them, because formerly the ancient Hebrews, Greeks and Romans walked without breeches and with bare legs and knees, and covered only the sole of the foot with shoes or sandals, which they called caligas, as I showed, Acts XII, 8, at those words: "Gird thyself and put on thy shoes." The bridegroom therefore had white and strong legs, so that they appeared to be two parian columns founded upon golden bases, that is, upon feet, which are as it were the supports and bases of the legs; feet, I say, clothed and adorned with gilded shoes, or distinguished with gold and gems: for the ancients decorated shoes with gold and gems, as Pliny teaches, lib. IX, cap. XXXV, and lib. XXXVII, cap. II: thus Plutarch testifies that Demetrius walked in gilded shoes in his Life, Lampridius testifies that Heliogabalus added gems to the same, Eutropius testifies Diocletian, Vopiscus testifies Carinus. They are the gait: wherefore marble legs founded upon bases, that is, feet and gilded shoes, signify a grave, elegant and regal gait, such as was Solomon's, in which namely there is the appearance of authority and the trace of gravity, as St. Ambrose says, lib. I of the Duties, for, as Ecclesiasticus says, cap. XIX, verse 27: "The gait of a man showeth what he is," and signifies the internal gravity or levity of the soul, prudence or folly, virtue or vice. Legs are a symbol of gait and progress; they therefore signify Christ's journeys, goings and progressions, by which through Judaea himself, and through the apostles and apostolic men all nations, evangelizing, he went about and traversed, to have been pure, straight, strong and mighty, so that no one could stop, hinder or impede them: for Christ by his power and might scattered all the enemies of the Gospel, hindrances and impediments, and so converted to himself even the tyrants and princes resisting him and made them Christians: for the bases of these feet of Christ were golden, because they rested upon his divinity (for gold represents honour) and upon his divine counsels, decrees and eternal and immovable predestinations. Hence many understand by these columns the apostles and apostolic men, who as it were carried Christ on foot through the whole world, so strong and robust that they appeared to be marble columns, founded upon golden bases, both of Christ, Ephes. II, 20, and of charity: for charity is as it were the most solid gold, which supports these feet, and made them robust and invincible like marble: thus St. Gregory of Nyssa, Philo and St. Ambrose in Psalm CXVIII, sermon 5; hence the apostles are called the pillar and foundation of the Church, Gal. II, 9; Ephes. II, 20; and to St. Peter specifically (of whom Theodoret understands this) Christ promised, Matt. XVI, 18: "Thou art Peter, and upon this rock (that is, upon thee) I will build my Church." Symbolically, the two legs of Christ are mercy and justice: for mercy converted and blessed the believers, and those obedient to Him; justice rejected and condemned the unbelievers, and those disobedient to Him. Again, justice chastised the defects of the aging Church, so that it might restore her to her former brightness and holiness (for here we are speaking of the Church grown old, as I said above); it chastised, I say, through religious men and apostolic men, whom it raised up as it were as reformers of the Church, such as were St. Basil, St. Augustine, St. Benedict, St. Bernard, St. Romuald, St. Francis and St. Dominic. Hear Rupert: "The legs of His way are His, namely mercy and judgment, or mercy and truth, as the Psalmist says, Psalm XXIV, 10: All the ways of the Lord are mercy and truth: for truth itself is true judgment. These legs, these ways, marble columns, that is, most straight and most firm, and there is none who could weaken them, or justly reprove them: for the judgments of the Lord are true, justified in themselves, Psalm XVIII, 10. For example: In the place or time mentioned above, when this beloved one hung crucified in the midst of two thieves, He mercifully received the one of them who repented, and took him with Him into paradise, and the other who blasphemed He rejected with just judgment." And after some things: "Golden bases are the counsels of divine wisdom." He then adds an example of them: "He could weep over the city Jerusalem, foreseeing the subversion and damnation of His nation, and yet He could not bring His mind to turn away from them the impending wrath: for His legs stood inflexible as marble columns upon golden bases, that is, He did not attend to what the will of His humanity would be, but to the reasons of divine justice." The legs of Christ and of the Church, which sustain His faith, religion and virtue by teaching, preaching, hearing confessions, etc., and which propagate and promote them by going forth to convert heretics, Japanese and Indians, etc., are religious and apostolic men: these by constancy are erected as columns, so that by no hope or fear do they deflect from the right; by fortitude they are robust as marble, by charity they shine as gold, and at the same time by the same charity they are solidified, so that they may console others in faith and piety: thus Richard of St. Victor. To this is added Luke the abbot, who understands by the legs of the Church the humble: these, he says, by humbling themselves shall become of such great strength that they may support all members to the head, as He signified through the Prophet, saying, Isaiah LXVI, 2: "To whom shall I have respect, but to the poor and contrite in spirit, and to him that trembleth at My words?" nor do they contain in themselves the likeness of that rock, of which Paul says, I Corinthians X, 4: "And the rock was Christ." But he asserts that the golden bases of the humble are the humility of the prophets and of the ancient saints: for by these bases the humility of posterity and followers is supported and upheld. Finally, Justus and St. Anselm understand by the legs any saints whatsoever, who support the Church by their holiness and charity; in whom therefore Christ dwells and walks; whence St. Ambrose, book III On Faith, V: "The legs," he says, "marble columns, etc.; for Christ alone walks in souls and treads in the mind of the saints, in whom as in golden bases and precious foundations, the footsteps of the heavenly Word have been fixed." Hence symbolically Nyssenus, homily 14, and three Anonymi in Theodoret, understand by the two legs the two precepts of charity, namely: Thou shalt love God with thy whole heart, and thou shalt love thy neighbour as thyself; for by these Christ walks in the soul and promotes it to the height of holiness. Cassian and Bede understand by the legs of Christ His journeys, by which He deigned to descend into the womb of the Virgin and to become man for us; these were marble, because straight and robust; founded upon golden bases, because all things which were to be done through Christ, or in Christ, were ordained by the counsel of divinity from eternity: for gold, as being the most excellent, signifies the counsel of God. Beda adds, so that this might be signified, for this reason the legs of Christ on the cross were not broken, as were those of the thieves. Again, the legs of the B. truly of robbers. Again, the feet of the Blessed Virgin proceeded strongly unto all good, and repelled all evil: wherefore Damascus, in his oration On the Nativity of the Blessed Mary, thus depicts her character: "Honest in dress, fleeing all softness and luxury: gait grave and sedate, removed from all effeminacy; manners severe, and tempered with cheerfulness. Thus wert thou constituted, that no access of men was permitted to thee, etc. A humble mind in the most sublime contemplations, pleasant speech proceeding from a gentle soul. Finally, what else than a dwelling place of God? Deservedly do all generations proclaim thee Blessed, as the singular glory of the human race. Thou glory of priests, hope of Christians, most fruitful plant of virginity: for through thee the beauty of virginity hath spread most widely." Again, if the humble, if the holy, if the apostles have feet of marble founded in the base of golden charity, much more doth the Blessed Virgin have the same; wherefore her type was the pillar of fire by night, and of cloud by day, leading and protecting the Hebrews through the desert unto the Promised Land: in like manner the Blessed Virgin leadeth the faithful or devout through the desert of this life into heaven: thus the Fathers, among whom hear St. Epiphanius, sermon On the Praises of the Virgin: "Hail," saith he, "full of grace, like unto a pillar of cloud, who hast God, who led the people through the desert." St. Jerome in Psalm LXXVII, at those words: "And he led them in a cloud by day," by the cloud, that is the pillar of cloud, understandeth the Blessed Virgin. Andrew bishop of Crete, Oration 2 On the Mother of God: "O quickening pillar," saith he, "not leading carnal Israel through light, but spiritual, which is led unto the uncreated light of knowledge, illuminating with divine torches," St. Ambrose in Psalm CXVIII, sermon 6, at the beginning: "That pillar of cloud," saith he, "in appearance indeed preceded the children of Israel; but in mystery signified the Lord Jesus coming in a cloud lightly, as Isaiah said, cap. XIX, vers. 1, that is in the Virgin Mary. Venerable Bede in Exod. cap. XIII: "The pillar of fire in the night," saith he, "is the divinity in the flesh of the Virgin Mary." St. Bonaventure in the Mirror, cap. III: "Mary," saith he, "is unto us a pillar of cloud, because as a cloud she protecteth also from the heat of divine wrath, protecteth also from the heat of diabolical temptation. Mary also is a pillar of fire illuminating us, yea illuminating the world with many benefits of her mercy." St. Bernard, tom. III, sermon 11, art. 1, cap. III: "The pillar of cloud," saith he, "sometimes went before, sometimes followed, sometimes was borne above, that mystically many protections of the Blessed Virgin might be indicated toward the chosen people and all Christians." Famous is the pillar at Caesaraugusta, in which the Blessed Virgin, while yet living, appeared to St. James the apostle, indicating that she wished to be honored in that place and to be the protectress of Spain.
HIS APPEARANCE IS AS LEBANON, CHOSEN AS THE CEDARS. His appearance is as Lebanon. — In Hebrew, his aspect is as Lebanon; the Septuagint renders it, idea, that is, his form is as Lebanon. Having described certain elegant members of the bridegroom, he then, lest he be too lengthy, touches upon the elegance of the rest with a single word, saying: "Appearance," that is, his form and beauty is like Lebanon: for it was a proverb in Judea that, when they wished to signify something most beautiful, they would say: "It is beautiful, or it is beautiful as Lebanon," because Judea has nothing more beautiful than Lebanon: for this is the highest, most pleasant and most fertile of all the mountains of Syria; whence it is called the mountain of mountains. "Nothing in the land of promise is more lofty than Lebanon, nor more wooded and dense," says St. Jerome in Hosea, chapter XIV; hence Isaiah sings of the Church, chapter XXXV, verse 2: "Thou shalt spring up with joy and praise: the glory of Lebanon is given to thee: the beauty of Carmel and Sharon." Lebanon is called from לבן laban, that is, white, because it is white with snows on its summit throughout the year; or from לבונה lebona, that is, frankincense, because it abounds in frankincense, pines, firs, cedars, cypresses, and other resinous trees; the gum of which, when refined, is called olibanum by physicians. Wherefore Lebanon is fertile in frankincense, resin, sugar, oil, etc.; every kind of wild beasts and singing birds is found there in great abundance. The valleys of Lebanon abound in the finest wheat, vineyards, orchards, gardens and most fertile pastures: whence animals to be offered to God in the temple were pastured in them. Finally, many great rivers burst forth from Lebanon, namely the Jordan, the Chrysorrhoas, the Eleutherus, the Leon, the Lycus, the Adonis and the Fountain of Gardens. For Lebanon rises behind Sidon and extends toward the east beyond Damascus 1500 stadia, says Pliny, book V, chapter XX, that is 187 thousand paces, or 46½ Italian miles. See Hosea chapter XIV, and Adrichomius on Lebanon. Moreover, because in Lebanon stand out knotless, incorruptible and fragrant cedars, he therefore adds chosen, that is, excellent and distinguished, as the cedars. The Chaldean, looking back to the etymology of Lebanon, renders it: "And he himself is filled with mercies toward them like an old man, and whitens the sins of the house of Israel like snow, and is prepared to work victories in war against the peoples who transgress his word like a young man strong, who is robust as the cedars." Grammatically therefore Solomon the bridegroom is compared here to Lebanon and to the cedar, first, on account of the loftiness of his stature, for this is worthy of empire; whence Capitolinus calls it imperial stature in Pertinax. Hence Saul "from the shoulder and upward was higher than all the people," I Kings chapter IX, 2. Similarly, the ancient heroes and kings were tall, Romulus, according to Plutarch, Priam, Hector, Ajax, according to Homer, Julius Caesar, Tiberius and Domitian, according to Suetonius. Theodoric, says Sidonius, was shorter than the very tall by a long measure, taller and more eminent than the short: for enormous height, such as Caligula's was, is wont to be devoid of mind, dull and sluggish; but moderate and proper height is ingenious and spirited, as abounding in vital spirits. Hence Aristotle, IV Ethics III: "Beauty," he says, "consists in a large body." And Virgil, VIII Aeneid. But taller than all went Anchises. Second, Solomon is compared to Lebanon in pleasantness, because like it he was pleasant in countenance, in eyes, and in his whole body, fair, pleasant and delightful. Third, in fragrance, because like Alexander the Great he breathed forth a most sweet odor from his mouth, and exhaled a fragrance from the rest of his body. Fourth, in fruitfulness, for although he had a thousand wives, he begat many sons from them. Fifth, in construction, because Solomon built the temple from the woods of Lebanon, a marvel of the world, and from this the temple itself is called Lebanon, as by Zechariah, chapter XI, 1: "Open, Lebanon, thy gates." Christ likewise, indeed more than Solomon, was of beautiful and lofty stature, namely of the height of seven cubits, says Nicephorus, book I, chapter last; likewise pleasant, delightful, fragrant and fruitful of children not carnal, but spiritual. Again, the temple made from the woods of Lebanon and all its vessels were types of Christ; hence he himself says to the Jews, John II: "Destroy this temple, and in three days I will raise it up. But he spoke of the temple of his body:" because as the temple was the head, glory and Holy of Holies of earthly Jerusalem, thus Christ is the head, the glory and the Holy of Holies of heavenly Jerusalem, says Rupertus. Finally, Richard of St. Victor understands by Lebanon Christ, by cedar the Blessed Virgin: "Finally," he says, "that very cedar which grew in Lebanon, that is in Christ, and when she herself bore Christ, as if the cedar produced Lebanon, and the mountain proceeded from the tree, when God proceeded from man: this is new and unheard of, which God did upon the earth, that the cedar should bring forth Lebanon, the tree the mountain, the woman encompass the man, that is God, and Him whom the world could not contain, the virgin enclosed in her womb. The forms therefore of Christ are virgins, but the blessed Virgin is his special form, she who never stained her form by any mortal or venial sin; wherefore the heavenly King desired her form, taking flesh in her, and adorned this form all the more, because he filled her with greater grace." "She therefore is singularly the form of Christ, most beautiful before all, and most like to Christ, not only having the very form of Christ, but also restoring this in others." Finally he teaches that the Blessed Virgin, who with Christ most greatly humbled herself, by the merit of her humility was most greatly exalted with him: "She is exalted," he says, "this blessed one as a cedar, she is lifted up as Christ; and if as much as Christ, Christ was the least in the kingdom of heaven, that is in the present Church, Mary was the most humble of all who were on earth, therefore she was exalted to this end that she might conceive the greatest of all, and conceive, and become the mother of all. Again the form of Christ or Lebanon consists in the continual germination of flowers, herbs, frankincense, cedars, pines, and other most pleasant trees, most fragrant and healthful: so the form of the Blessed Virgin consists in the unceasing production of virgins, martyrs, doctors, religious and all manner of saints excelling in humility, patience, fragrance, mortification, and every other virtue."
5:16
HIS THROAT IS MOST SWEET, AND HE IS ALL DESIRABLE. — In Hebrew, his palate or throat is sweetnesses, and he himself is all desires, that is to say, the Bridegroom is so beautiful and gracious that he is supremely lovable and desirable, indeed so much so that he himself alone appears to be not merely desire in himself, but the desire of all things: for he contains eminently in himself all that in any thing is desirable and to be sought after, and conversely there is nothing in him that is not supremely desirable and to be coveted; hence Christ is called by the patriarch Jacob, Genesis XLIX, 27, the desire of the eternal hills, and by Haggai, chapter II, verse 8, desired by all nations, in Hebrew the desire of all nations; the Septuagint agrees with the Hebrew, except that for desires they render desire. St. Jerome, book I Against Jovinian, reads, the taste of him is sweetnesses, and he is all concupiscence; Vatable, and as much as he is, things are to be sought after; the Arabic, the sweetness of his breath, and he is all desire; the Syriac, his throat is a honeycomb most sweet, and his garments are most desired; the Chaldean, the words of his throat are sweet as honey, and all his precepts are desirable to his wise ones above gold and silver. By throat understand both the breath, which proceeds from the throat from the lungs and stomach, and the voice and speech. The breath therefore indicates that the stomach of the Bridegroom is filled with fragrant foods, and excellently digested by strong heat: for these breathe forth a sweet and fragrant breath; whence in verse 13 it is said: "His cheeks are as beds of spices set by the perfumers;" and in verse 14: "His belly is as ivory, set with sapphires." The sense therefore is: The breath, as well as the voice, and the sound of the voice of Solomon, and much more of Christ, is most sweet and most pleasant, so that it seems to pour forth honey. "Thus the speech of Nestor was sweeter than honey," says Homer. "His voice therefore," says Pineda, book VI On the Affairs of Solomon, chapter IV, number 14, "was not hoarse, such as that of the lustful; not rough and discordant, which is that of the rustic; not sharp and inflamed, which is that of the timid; not grave and great, which is that of the abusive, but middle and temperate, and perhaps even somewhat more slender, but with sweetness and suavity," such as Laertius and Plutarch write that Aristotle and Plato were, when they say it is a sign of a peaceful mind, of sweet and composed manners. The Bridegroom breathed this sweetness into the Bride; hence, chapter IV, verse 11, he says to her: "A honeycomb dropping with thy lips;" and therefore that the Bride might draw in this sweetness of the soul and spirit of the Bridegroom, she asked for his kiss, saying chapter I, verse 1: "Let him kiss me with the kiss of his mouth." The throat, that is the breath of Christ, denotes that his internal affections, loves and divine ardors were most sweet, indeed the very sweetness itself, which burst forth into most sweet words; hence also his evangelical precepts and counsels are most sweet, not to the flesh, but to reason, mind and spirit: thus Cassiodorus, St. Gregory, Philo, Theodoret, Bede and others; whence St. Gregory and Philo add that the New Testament is the most sweet throat of Christ. CHRIST IS ALL DESIRABLE. Again, Christ is wholly desirable and lovable, both because he is most beautiful, and because he himself first loves all men most tenderly and most ardently; whence St. Augustine in Psalm XLIV: "Beautiful," he says, "is God the Word with God, beautiful in the womb of the Virgin, where he did not lose his divinity, and took on humanity; beautiful in heaven, beautiful on earth, beautiful in the womb, beautiful in the hands of his parents, beautiful in miracles, beautiful in scourges, beautiful inviting to life, beautiful not caring for death, beautiful laying down all things, beautiful receiving, beautiful on the wood, beautiful in the sepulcher. There you will not see him beautiful, where you find him unjust: if everywhere just, everywhere comely." "And therefore," says the great Nyssenus, "that great John, when asked who he was, called himself a voice; and that blessed Paul gave a lesson of Christ speaking in him, who had placed his voice in him, from which indeed Christ would form words." Nyssenus is favored by the explanation of Psellus, who says that John the Baptist is the throat of Christ, because he was his precursor and herald, and as it were his voice. Let the preacher therefore, and the holy man assiduous in prayer and meditation, draw in the spirit of God, which he may breathe into others, so that he himself, as it were the mouth and throat of Christ, may speak nothing light or vain, nothing but what is holy, heavenly and divine, approved by Christ and suggested to him by him; but let him who hears, esteem that he hears Christ resounding in him. Anagogically, the voice of God is most sweet to the blessed, and God seen by them is wholly desirable, so that they can think of, love, or desire nothing besides Him. God, says Rupertus, is wholly desirable, because when He is possessed, then He is desired all the more, and His vision is in desire, and desire in vision: for the blessed are satisfied by the vision of God, but in such a way that they always desire to see Him further. For although vision, even if it were to last for thousands of years, nevertheless produces no weariness in them, but the highest desire together with full satisfaction. Hear here Richard of St. Victor: "The vision of His humanity is desirable on earth, but far more desirable is His glorified humanity in heaven, desirable in countenance, which the whole multitude of the heavenly citizens desire; but most desirable is the contemplation of His divinity, to which nothing that is desired can be compared." And Blessed Peter Damian, Opuscule V, chapter IV: "He is wholly desirable," he says, "because the mystery of His humanity kindles all desire in the minds of the elect, so that not only does the glory of resurrection provoke them, but the very ignominy of His passion invites them to the example of imitation." Christ, Psalm XLIV, 2, "was beautiful in form above the sons of men," beautiful in body, more beautiful in mind, most beautiful in divinity. Again, Lebanon is the same as white and whitening: what is whiter than Christ, who whitens all sinners in baptism, and makes them fragrant with grace and flourishing with virtues, and fertile in good works? thus St. Gregory, Philo, and Richard Victorinus. and Richard Victorinus. Moreover, Theodoret understands frankincense by Lebanon, so that a twofold nature of Christ is signified here, namely the divine by frankincense: for frankincense is offered to God; and the human by cedar, which does not feel decay or corruption; whence Pliny: "Eternity commends cedar." Abbot Luke indeed: "The appearance of Christ," he says, "was as frankincense, because all His action is a sacrifice acceptable to the eternal Father: for frankincense was seen to be placed by the priest upon the victim for sin, and the holocaust, which was a peculiar sacrifice, and He Himself contracted nothing of the contagion of sin by conversing among the impious." Thus Wisdom, that is Christ, is compared to cedar, Ecclesiasticus XXIV, verse 17: "As a cedar," he says, "I am exalted in Lebanon, and as a cypress on Mount Sion." CHOSEN AS THE CEDARS. — First, because "as the cedar is more beautiful and loftier than other trees, so also Christ by the grace of divinity (add also by infused grace, inasmuch as it was the grace of the head to be derived to the other members, that is to all the faithful) excels all saints," says Cassiodorus. Second, because cedar is fragrant and incorruptible, so also is Christ; whence the Bride, chapter I, 3: "We will run," she says, "in the odor of Thy ointments:" thus St. Gregory and Philo. Third, Abbot Luke thinks that by cedar is noted the humility and patience of Christ, which exalted Him like a cedar, according to that, Philippians II, 8: "He humbled Himself, becoming obedient unto death, even to the death of the cross. For which cause God also hath exalted Him, and hath given Him a name which is above all names," etc. A holy soul is beautiful as Lebanon, and lofty, fragrant and incorruptible as cedar: because if we cleave to Christ, through Him we are made sublime, says St. Gregory, heavenly and immortal; whence Rupertus: Christ, he says, was chosen as the cedars, because He proved similar to all the patriarchs, adorned with all their virtues, and because from Him all the saints, as cedars from Lebanon, proceed. See more analogies of cedar and the just, which I have reviewed in Ecclesiasticus XXIV, verse 17. Christ, if to any of mortals, certainly to His most sweet and most divine mother spoke, both by voice outwardly, and rather inwardly in the mind: wherefore she herself, living with Him for thirty years, before all men and angels drank in His divine senses and heavenly sweetnesses, so that to her above all her Christ was wholly desirable. Holy men, especially preachers full of divine wisdom and sweetness, when they speak forth, and breathe upon others, so that they seem to instill divine honey into them, and so that God and Christ seem to speak through their throats, and to pour forth His sweetness. If we speak of a honeycake or sugared cake, if of some food or most delicious fruit, for example of a fig, which has no seeds but is entirely edible and delicate, we say: This cake, this fig is appetizing, it entirely stimulates appetite; if of a most pleasant wine, for example Falernian, Cretan, tears of wine, muscatel, which penetrates and delights the innermost part of the soul, we say: This wine is supremely desirable, this wine fills the mouth, the stomach, and the entire appetite of man with its sweetness; what shall we say of Christ, who not only satisfies every desire but far exceeds it, who is the nectar and ambrosia of angels and all the saints? If you object with Isaiah saying, chapter LIII, verse 2: "We have seen him despised, and the last of men, wherefore we esteemed him not;" Isaiah easily answers this calumny by saying, verse 5: "But he was wounded for our iniquities, he was bruised for our sins, and by his bruises we are healed." When therefore you behold Christ crucified, and that most holy head crowned with the sharpest thorns piercing it, eyes exhausted by vigils and suffused with tears mixed with blood, cheeks beaten with blows and disfigured with filthy spittle, that most sweet mouth filled with the bitterest gall, hands that wrought so many miracles pierced with nails, shoulders worn down by the weight of the cross, back torn open by scourges, feet also transfixed with nails, and the whole body livid and bloody with wounds, you will rightly say that Christ even hanging on the cross is wholly desirable; because all those members afflicted with so many torments were most efficacious remedies for our salvation, and the means and instruments of our happiness. Christ therefore is wholly desirable: thus Almonacirius; whence St. Peter says to Christ, John VI, 69: "Lord, to whom shall we go? thou hast the words of eternal life." God and Christ inspire this sweetness into the soul, when speaking to it inwardly they inspire heavenly thoughts, divine impulses, consolations and most sweet loves, and therefore inexplicable, known only to the one who experiences them; whence David, Psalm XXX, verse 20: "How great, he says, is the multitude of thy sweetness, O Lord, which thou hast hidden for them that fear thee!" and Psalm CXVIII, 103: "How sweet are thy words to my palate, more than honey to my mouth!" hence Samuel, eager for this, I Kings III, 10: "Speak, he says, Lord, for thy servant heareth." Thus St. Anselm, Richard, Rupert and others. Again, in the apostles and other saints there are many desirable things, but not all; for they labored under concupiscence and venial sins; but the Blessed Virgin is wholly desirable, because she is free from all concupiscence and sin, and full of grace and every virtue; whence Damascene, sermon On the Nativity of the Blessed Mary exclaims: "O desirable and thrice blessed woman! O divine image, to which God was found to be the maker, having a mind divinely governed and giving herself to God alone, but all desire turned toward that which alone is to be sought and loved, and anger only against sin itself, and patient toward it." Then he demonstrates this particularly by induction through the individual members of her body and virtue: "Thy eyes, he says, always behold the Lord, the eternal and inaccessible light; thy ears hear the divine word, and thy spirit is delighted as a harp, through which the Word was to assume flesh; thy nostrils are soothed by the odor of the bridegroom's ointments, which is indeed the divine ointment poured out freely, anointing his humanity: for thy name is ointment poured out, says Holy Scripture (Canticles I, 2). Moreover thy lips praise the Lord and adhere to his lips. Thy tongue and throat discern God's words and enjoy divine sweetness even to satiety. Thy pure heart, free from filth, seeing God lacking all uncleanness, and burning with desire for him. Thy womb in which dwelt he who cannot be contained in any place; thy breasts of milk which nourished God the child Jesus." And after a brief interval: "Thy hands bearing God, and thy knees (a throne more sublime than the cherubim) by whose aid and assistance weak hands and dissolved knees gained strength. Thy feet led by God's law as by a lamp, and hastening after it with unwavering course, until they brought the beloved to the lover. Thou art wholly the chamber of the spirit, a sea of graces: wholly beautiful, wholly near to God: for thou, surpassing the cherubim and borne above the seraphim, didst stand near to God. O miracle of all miracles, most new!"
SUCH IS MY BELOVED, AND HE IS MY FRIEND, O DAUGHTERS OF JERUSALEM. The Chaldean: this is the praise of my beloved, and this is the strength of the virtue of the Lord my beloved, by the prophet who prophesies in Jerusalem. The bride concludes the praises of the bridegroom with this, as it were with an epiphonema, that is to say: You, O daughters of Jerusalem adjured by me, cap. V, vers. 8, that you seek the bridegroom who has withdrawn himself from me, you have asked for the dowries and signs of the bridegroom, by which you might recognize him when sought, saying: "What is thy beloved of the beloved, etc., because thou hast so adjured us?" I have answered: I have described his dowries to you thus far; know therefore that such and so beautiful and excellent is my beloved, whom I seek through wounds and injuries, of whose absence I grieve, and for whose love I languish. ore languish. Cassiodorus notes that Christ is called beloved, while he inspires in the Church and the holy soul the charity by which she loves him, and in turn is loved by him; but friend, while he communicates his secrets to her, according to that word of Christ, John XV, 15: "But I have called you friends: because all things whatsoever I have heard of my Father, I have made known to you."
THE VOICE OF THE DAUGHTERS OF JERUSALEM. VERS. 9. WHAT IS THY BELOVED OF THE BELOVED, O THOU FAIREST AMONG WOMEN? WHAT IS THY BELOVED OF THE BELOVED, THAT THOU HAST SO ADJURED US? WHITHER IS THY BELOVED GONE, O THOU FAIREST AMONG WOMEN? WHITHER IS THY BELOVED TURNED (In Hebrew פנה pana, that is, he looked, thus the Septuagint; Arabic, he departed) THY BELOVED? AND WE WILL SEEK HIM WITH THEE. — The young maidens, or daughters of Jerusalem, hearing from the bride the signs and marks of the bridegroom, by which they might know him, press further, and ask by what way she suspects the bridegroom has gone when he withdrew himself, so that they might seek him there accompanied by her. Christ, as I said vers. 2, withdrew himself as it were from the Church, when on account of the negligence or wickedness of prelates he permitted heresies and scandals to rage, and faith and piety to be trampled and destroyed in certain provinces, as happened in the East after Constantine with the Arian heresy raging; so that very many eastern bishops became Arians: then indeed Christ went into the West, and transferred the orthodox faith and worship of his Homoousios into Italy, Gaul, Germany; whence the western, or Latin bishops, orthodox, constantly opposed themselves to the eastern, or Greek Arians. Arians constantly opposed themselves. Thus Christ went from Africa into Spain, when it was laid waste and infected with heresy by the Goths, Alans, Vandals; thus in succeeding centuries he successively withdrew from various provinces, and in this our age from Denmark, Sweden, England, Scotland, Saxony, etc., on account of heresy he went to the Indies, and there founded Christian faith and piety. Then therefore the daughters of Jerusalem, that is, holy souls, especially of doctors and preachers, grieving with the Church over this withdrawal of Christ from Christian provinces, ask of her, that is, of her prelates, whither Christ has gone, that is, whither he has transferred his faith, worship and grace, so that they might establish it partly there, partly from there recall and bring back his peoples. Whence St. Gregory, Cosmas Damascenus and others understand this of the Synagogue, that is, of the Jews (for these are properly the sons and daughters of Jerusalem) conversion at the end of the world; for then the last old age of the Church will be, which soon will be reformed by Elias, Enoch, and their followers, and will be renewed through the faith, fervor and zeal of all Jews and gentiles; whence then Christ will be found and fed among lilies of virgins, for then there will be 144 thousand virgins, who will resist unto death the lust and impiety of Antichrist, Apoc. XIV, 1 and seq., see the things said there. St. Gregory and Cosmas therefore think these are the words of the Synagogue heard through the preaching of the gospel, wishing to be converted to Christ at the end of the world, and therefore asking the Church where the Messiah, or Christ the spouse of the Church, is: to which the Church answers, that is, the doctors of the Church ( "My beloved has gone down into his garden," etc. The Jews began to do this immediately after the death of Christ when the Holy Spirit was sent at Pentecost; at the preaching of St. Peter they were at once struck with compunction and converted to Christ, first to the number of three thousand, then to five thousand, Acts II, 41, and IV, 4. To this Almonacirius adds that by this image of Christ it is fitting to describe the fourfold age and state of the Church of Christ, just as in the statue of Nabuchodonosor there is described the vicarious age and succession of four monarchies of the world, Daniel II, 31: for Christ and the Church are related as head and members, as bridegroom and bride; wherefore what is said of Christ also befits the Church according to the rule of Tyconius. Therefore by the golden head of Christ he understands the first age of the Church, which flowed from Christ until Constantine; for this was most happy and golden under the apostles and their disciples, SS. Dionysius, Clement, Ignatius, Polycarp, Justin, Quadratus, Irenaeus, etc.; these had the eyes of doves, that is, clear eyes, dwelling by the streams of Holy Scripture, and ruddy hair, because living religiously they led a heavenly life on earth. To this succeeded the second age of the Church, of ivory, from Constantine until St. Gregory, who flourished in the year of the Lord 600, in which the Church was wonderfully propagated throughout all nations, even barbarous ones; this is represented by the breast, arms, belly and thighs; the belly, I say, not golden like the head, but of ivory: for that most ardent brightness of charity began somewhat to grow dim, although the purity of doctrine and wisdom flourished greatly, which is best expressed by ivory: moreover that age retained much of that pristine and apostolic integrity of morals; whence the breast, arms, hands, belly and thighs were distinguished by gold, gems, hyacinths and sapphires: for in that age, which was sufficiently blessed even by ivory itself, there were SS. Athanasius, Basil, Gregory of Nazianzus, Gregory of Nyssa, Chrysostom, Jerome, Ambrose, Augustine, Cyril and many others, most splendid ornaments of the Church. To this second age succeeded the third age, and no longer golden, nor of ivory, but of stone like marble, signified by the legs, steadfast in faith, but growing colder as charity failed: that is, from St. Gregory until the times of Antichrist, which degenerated greatly from the fervor of the two preceding ages. The fourth and last will be in the time of Antichrist, at the end of the world, when Elias and Enoch shall convert the Jews and the gentiles, and shall instill into them their own fervor and zeal: whence this is noted by golden feet. Wherefore just as the Church had a golden head under the apostles, so also it will end in golden feet under Elias and Enoch, who will restore to both Jews and gentiles the pristine fervor and spirit of the primitive Church: thus he himself. Almonacirius, who holds that by this image of Christ is described the fourfold age and state of the Church of Christ, just as in the statue of Nebuchadnezzar is described the vicarious age and succession of four monarchies of the world, Daniel II, 31: For Christ and the Church are related as head and members, as bridegroom and bride; wherefore what is said of Christ also befits the Church according to the rule of Tyconius. Therefore by the golden head of Christ he understands the first age of the Church, which flowed from Christ until Constantine, for this was most blessed and golden under the apostles and their disciples, SS. Dionysius, Clement, Ignatius, Polycarp, Justin, Quadratus, Irenaeus, etc.; these had the eyes of doves, that is, clear eyes, dwelling by the streams of Holy Scripture, and ruddy hair, because living religiously they led a heavenly life on earth. To this succeeded the second age of the Church, of ivory, from Constantine until St. Gregory, who flourished in the year of the Lord 600, in which the Church was wonderfully propagated throughout all nations, even barbarous ones; this is represented by the breast, arms, belly and thighs; the belly, I say, not golden like the head, but of ivory: for that most ardent brightness of charity began somewhat to grow dim, although the purity of doctrine and wisdom flourished greatly, which is best expressed by ivory: moreover that age retained much of that pristine and apostolic integrity of morals; whence the breast, arms, hands, belly and thighs were distinguished by gold, gems, hyacinths and sapphires: for in that age, which was sufficiently blessed even by ivory itself, there were SS. Athanasius, Basil, Gregory of Nazianzus, Gregory of Nyssa, Chrysostom, Jerome, Ambrose, Augustine, Cyril and many others, most splendid ornaments of the Church. To this second succeeded the third age, and no longer golden, nor of ivory, but of stone like marble indeed, signified by the legs, steadfast in faith, but growing colder as charity failed: that is, from St. Gregory until the times of Antichrist, which degenerated greatly from the fervor of the two preceding ages. The fourth and last will be in the time of Antichrist, at the end of the world, when Elias and Enoch shall convert the Jews and the gentiles, and shall instill into them their own fervor and zeal: whence this is noted by golden feet. Wherefore just as the Church had a golden head under the apostles, so also shall it end in golden feet under Elias and Enoch, who shall restore to both Jews and gentiles the primitive fervor and spirit of the early Church: thus he himself. To this also pertains the version of the Chaldean: "The prophets answered, when they heard the praises of the Lord from the mouth of the assembly of Israel, and thus they said: For what sin has the majesty of the Lord been taken away from the midst of thee, O thou who art beautiful in thy works above all nations! and to what place has thy beloved turned, when he was lifted up from thy sanctuary? The assembly of Israel said: For sins and rebellions and treachery, which have been found in me; and the prophets said: Now turn to penance, and let us arise, thou and we, and let us pray before him, and let us seek mercy with thee." Bede notes τὸ tecum, when they say: "We shall seek him with thee;" for he who, says he, seeks Christ without the Church, can err and be wearied, but cannot find. A penitent, or a pious soul knowing how great is the beauty and grace of Christ, seeks him in all ways, that she may unite him to herself more and more each day, and finally intimately, that she may converse with him continually, meditate upon him assiduously, etc.; whence she invokes the daughters of Jerusalem, that is, the angels and saints, both the blessed in heavenly Jerusalem and those still fighting in the earthly. These invoked ask whither the bridegroom has gone, not that they are ignorant of this, but that they may indicate to the seeking soul, that she may recollect where is the place of the bridegroom, in which he is to be found, and as if she seek him there, they will aid her with all their power: for if she were to seek him where he is not, namely in pleasures, honors, riches, etc., the angels and saints would by no means aid her, but if she track him in chastity, humility, poverty, mortification, contempt of the world, where he is and is found, then truly all will hasten to aid her in seeking and finding. Thus did Magdalen, both as a penitent, when she sought Christ in the house of Simon, and there washing and watering his feet, received full remission of all her sins; then already converted, when after the resurrection of Christ she sought him in the sepulcher, and therefore was the first to find him appearing to her in the form of a gardener, speaking to her and consoling her. Cassiodorus notes, first, that Christ sometimes withdraws himself from the soul, or rather hides himself in her mind, that he may prove, sharpen and perfect his virtue; secondly, that a worthy soul seeks the conversation of the saints, in whose soul Christ rests, that she may find Christ in her, and become a partaker of him: for the saints in speaking breathe and inspire Christ, whom they bear in mind and on their lips, into those who hear. How the Blessed Virgin sought Christ when lost, and found him in the temple, and many other things on this matter, I have said in cap. III, vers. 1 et seq., cap. V, vers. 6 et seq.
Machine translation from the Latin, not reviewed.
5:1
… The three essential texts of the Old Testament are: Prov. 9, 5 ff., Ps. 22, 5 and Cant. 5, 1 (see J. Daniélou, Les repas de la Bible et leur signification, in La Maison-Dieu, 18, pp. 8-12). G. comments on them in a eucharistic sense. …
5:2
… neighbor, however ill-disposed, in order to win him for God: "be simple as doves" (Matt. 10:16) because the Lord takes up the defense of the simple (Ps. 73:19; Luke 13:34). The simplicity of the dove is properly evangelical purity (ἀκεραιότης, Cant. 2:10; 5:2); this is the perfect one. Simplicity keeps the intention (v.) upright and seeks God in everything; purity illumines even the deepest affections, and succeeds in finding God in everything …
5:8
… Thus one appeals to maternal love, to patriotism, to honor, etc., in order to impel more effectively to act in a determined way (cf. Cant. 2:7; 3:5; 5:8-9; 8:4). Understood as an act of religion, adjuration consists in the direct or indirect invocation of the name of God in order to induce others to something by command or by prayer.
5:15
… power, beauty or inconsiderate pride (Zech. 11:1; Ezek. 31:2; 17:3, 22; Amos 2:9). With reference to the cedar of Lebanon the prevalence of the just is wished for (Ps. 91:13) or the pride of the wicked is condemned (Ps. 28:5; 36:35). The bridegroom in Cant. 5:15 and even divine wisdom (Ecclus. 24:17) are described with the image of the cedar.
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.