COMMENTARIA IN CANTICA CANTICORUM

• 1361B

To the servant of God shut up in his cell, his most beloved ANSFRID, once his son and friend, now — by the favor of divine grace, to whomsoever it wills — his father and lord: brother ROBERT, least of men, wishes life, joy, and that glory which is truly glory.

By many messengers now your fervor toward the Lord has been urging my sluggishness, that I should send you the book which, 1362Bvery many days ago, I wrote upon the Song of Songs. Scarcely, then, do I now send it, whose authorship I would wish to hide from all, if I could. For the raw and unpolished craftsman who has made a ring is afraid to have it seen by others; he trusts his own judgment least of all, and has no confidence in another's verdict: since that which, even before its own examination, does not fully please him, he fears will displease many when it is examined. In this manner of one displaying his work, and in this manner of one afraid, receive the little work of your friend. Judge what has pleased you, 1363Aand write back what you have judged. I seem perhaps to many — as I fear I may also seem to you — to have begun this work out of presumption, and to have finished it out of presumption: if indeed it is to be called finished, a thing which is still to be examined, and certainly corrected, by more learned and better men. To myself, indeed, I confess, it seems to be done with great indignation, that I, so untrained in study, so dull in wit, so filthy in sin, should have burst in upon a work so ancient, so learned, so polished, so as to expound the words of Solomon — I, who have nothing of Solomon, except perhaps that abominable thing which I read concerning him: namely, that when he had grown old, he ceased then to be wise. Yet believe me, your friend, that this little book which I send you I began at another's asking, and finished only after being often admonished. My lord 1363BAnastasius, my most beloved brother and lord, asked me; and along with him many others admonished me as well — not so much weighing my inborn foolishness, as loving whatever small skill of mine might make clear to them the meaning of such secret words. Although several others, and especially the lord Bede, have labored at this same task, laid bare its secrets, and left to those who came after a most useful reading. Do you, therefore, servant of God, humbly read what you shall find; and if it pleases you, transcribe what you have read.

I ask, indeed, that you divide this work into two principal parts, because that composition, since it varies within itself, would be shameful if the whole were enclosed under one single beginning. For while I, set in my solitary cell, was expounding the Song of Songs, it happened that certain friends 1363Cof mine, coming upon me unexpectedly, found me at my exposition; and when they read through, part by part, what I had already expounded, they praised the work indeed, but said that this alone was lacking in it — that I had not inserted examples from the canonical books, by which what I said might be proved. From that time on, whatever examples came to mind, I set down as fitting the matter I was treating, although they did not seem to me necessary. For, intent above all upon compunction in my exposition, I had set down things inserted inwardly, not things to be proved; whence, afterward, in gathering examples while striving for brevity, the passages, more tightly expounded, seem to the reader less pleasant. The variety of the composition, then, which comes about through the insertion of examples, is marked at the point where it is said: I will go to the mountain of myrrh and to the hill of 1363Dfrankincense (Cant. IV, 6). When this has been said and expounded, let the first book end, and let the second begin, opening thus: Thou art all fair, my love, and there is no spot in thee (Cant. IV, 7). As for parchment, if you should lack it, I will send as much as will suffice.

Read, then, most beloved brother, the words of the most wise Solomon, the Song of Songs — which, on account of the reverence of their most sacred sense, on account of the excellence of the nuptial love, on account of the most sweet joining together of the Bridegroom and the Bride, are called not merely Songs, but the Song of Songs. In the exposition of these, if anything should displease you, pray for my ignorance; if anything should please you, pray for my sins, for I speak well and act ill. But if it should please you to copy out this book for yourself, do not write it in the margins as it is arranged here, 1364Abut continuously across the pages, as other expositions are usually written. As for this epistle, I wish it to be placed at the head of the book.

Solomon was called by three names: Solomon, that is, the peaceable one; Edida, that is, the beloved; Ecclesiastes, which is Coelet, that is, the preacher, because he gathers the churches together. According to the number of his names he published three volumes: Proverbs, that is, Maslot, Ecclesiastes, and the Song of Songs. In Proverbs he teaches the little one, instructing him, as it were, concerning present duties. In Ecclesiastes he trains the man in the nature proper to his age, that he may think nothing in the affairs of the world to be everlasting, but all things that we see fleeting and brief. At the last, the man now made complete, and prepared, the world having been trodden underfoot 1364B, he joins him in the Song of Songs to the embraces of the Bridegroom: because unless we first forsake our vices and renounce the pomps of the world, we cannot say: Let him kiss me with the kiss of his mouth. In this same order the followers of philosophy also instruct, that they first teach ethics, then physics; and him whom they have observed to have made progress in these, they lead through theoria all the way to theology. This must be noted. For a title is set down in Proverbs: The Proverbs of Solomon, son of David, king of Israel. But in Ecclesiastes: The words of the Preacher, son of David, king of Jerusalem. In the Song of Songs, neither son of David, nor king of Israel or of Jerusalem is prefixed, because for beginners both his father's dignity and the proper title of kingship suffice; and here he is an equal master, and does not know himself to be a king. The peaceable one of God 1364Cthe Father, and our Preacher, is Christ, who, the middle wall having been broken down, and doing away with the enmities in the flesh, made both one (Ephes. II, 14); My peace I give unto you (Joan. XIV, 27). Of whom the Father said to the disciples: This is my beloved Son, in whom I am well pleased; hear him (Matth. III, 17), because he is the head of the Church.

(CAP. I. Osculum oris, inspiratio Sponsi. )

Verse 1. Let him kiss me with the kiss of his mouth. The mouth of the Bridegroom is the inspiration of Christ. The kiss of the mouth is the sweet love of that inspiration. The Bride, then, seething with desire, and burning for the embrace of her Bridegroom, says: Let him kiss me with the kiss of his mouth. As if she were saying: Let him come, whom above all things — nay, whom alone — 1364DI love, that he may touch me with the sweetness of his inspiration; because when I feel his kiss, I forsake myself by a sudden change, and am at once melted and transformed into his likeness. For the holy mind grows weary of all that it perceives through the body, and desires to be wholly changed into those spiritual things; and while these bodily things clamor about it, it flees into those spiritual things, and longs to hide itself so as not to perceive them. And therefore the kiss of the Bridegroom must come first, because if he does not draw her by the bond of a most welcome love, she, held fast by the force of her most burdensome heaviness, finds no way at all to bring herself to him. But the loving Bridegroom, feeling her anxiety, cherishing her love, hearing her prayer, extends his kiss; and lest she grow faint with desire, he soothes her with a taste of his own sweetness, and while he shows her his presence, he kindles her toward 1365Aa greater kiss of love. Whence she, feeling him, turns herself to him; and rejoicing at once in him whom she has present, she addresses him with a changed voice, and says:

( Ubera sponsi, dilectio Dei et proximi. )

For thy breasts are better than wine, fragrant with the best ointments. The breasts of the Bridegroom are love of God and of neighbor. From these breasts he nourishes his Bride with the milk of piety, and amid the whirlwinds of temptation cherishes her by them, and refreshes her that she may persevere. But what is expressed by wine, if not worldly care? By this the mind of any worldly man is made drunk, so that it is rendered either wholly, or nearly, insensible to the knowing of invisible things. But the breasts of the Bridegroom prove better than wine, because the one kills, the other nourish; the one troubles the eyes of the mind, the other 1365Bsharpens them; the one makes the wise fall away (Eccli. XIX, 2), the other makes even the unlearned themselves most wise indeed — for as many times as the Bride sucks with the fullness of love, so many sentences of wisdom does she draw into the belly of her memory. For charity brings peace to the heart, strengthens the mind amid temptations, and, that the soul of the just man may be the seat of wisdom, grants it quiet and prepares it a place. These breasts, then, are fragrant with the best ointments, because they carry with them the odor of sweetness through the words of wisdom and the examples of holiness. For whoever refreshes himself with the holy charity of God perceives both the odor and the sweetness of spiritual gifts. By the abundance of these goods he draws each of his neighbors with him to taste of the inward things, and nourishes them with these same breasts, that they may grow strong in divine love.

1365C( Oleum effusum Christi nomen est. )

Verse 2. Oil poured out is thy name. The name of the Bridegroom is Christ. But the name of the Bridegroom is poured out as it were like oil, because whoever are reckoned in truth by the Christian name abound in holy charity, by which they are softened, and are perpetually steeped in that same charity, that they may send forth the flames of good example. By this charity they are the more vehemently kindled into love of Christ himself, and receive from him that whereby they may cling to him the more, with which they are drenched through. Hence it follows:

( Adolescentulae, sanctae animae. )

Therefore have the maidens loved thee. For what is signified by the maidens, if not holy souls, who are regenerated by the water of baptism through the Holy Spirit, 1365Dand are transformed into a new life through the New Testament? These love Christ on account of the pouring in of the oil, because, called to grace, they find in him the sweetness of life everlasting, for love of which sweetness they cast off all the pomp and riches of the world. For there are some who so love God that they despise themselves, and snatch themselves away into the inward things, that they may find God. And because God does not lie on the surface, they labor in meditations, examine their thoughts most minutely, give themselves to reading; and they do not cease to seek out, by every means, how God may be found. These indeed perceive the odor of ointments and anoint themselves with the pouring in of oil, because, while they cast off all the rottenness of vices, they find for themselves flowers, from the composition of which, making sweet-smelling ointments, 1366Athey make an offering to God. Whoever is of this kind burns with desire, and, as though he had nothing, always longs for greater things. And because his own strength does not suffice him, gasping after God, he asks to be drawn, saying:

( Odor unguentorum, gratia divina, quam sequimur. )

Verse 3. Draw me after thee, we will run to the odor of thy ointments. He does not run who is not drawn, because whoever is not helped by divine grace is weighed down by the burden of his own corruption. For divine grace goes before us, and, showing us the sweetness of inward things, pricks us concerning outward things; and the soul, presently passing over into those inward things, holds temporal things cheap for love of them. This one, then, who is drawn, runs, because, gladly following the bond of love, strengthened by the love of grace, he passes through all obstacles 1366Bwithout heaviness. Nor is it strange that he should follow the odor of ointments, since, when the sweetness of spiritual gifts is perceived, what is there in this temporal life whose desire could hold back the whole holy Bride of Christ from hastening into that other life? For there she rejoices in the gentleness of ointments, and, while she breathes with the nostrils of discernment, charity smells sweet to her. Hence it is that the text passes from the singular number to the plural, because in the love of God she finds also the commandment which admonishes us concerning love of neighbor; instructed by which, she belches forth to us outwardly what she has sweetly tasted within, saying:

( Cellaria, sanctae contemplationis mysteria. )

The king has brought me into his storerooms. What do we understand by the storerooms of this Bridegroom, who is king, if not the secrets of Holy Scripture, which we search into, if not the mysteries of holy 1366Ccontemplation, by whose delights, if we are refreshed, we straightway grow strong? Into these, without doubt, whoever is brought in at once despises all temporal things, because he is enriched with things eternal. Therefore it follows:

( Exsultatio, in uberibus Ecclesiae. )

We will exult and rejoice in thee, remembering thy breasts more than wine. The holy soul, the Bride of Christ, exults in the delights of her Bridegroom, while she casts off bodily things and hides herself in spiritual things. And she makes that same Bridegroom her delight, in comparison with whom she cares for nothing of the world. But she does this in the remembrance of his breasts, because, while she recalls with how great a charity Christ loved her — he who, dying, redeemed her by his own blood on the cross, and daily nourishes her in the bosom of the Church, 1366Dhis mother, with the milk of that same blood — without doubt she strains after his love more and more. Which milk is rightly said to be sweeter than wine, because we are mercifully brought up by the blood of Christ, whereas before we were severely constrained by the letter of the law. Through which love is fulfilled what is said:

( Recti, Christiani. )

The upright love thee. Only the upright, indeed, love Christ, because whoever still runs through the crooked paths of vice out of desire, while ever stumbling against the line of uprightness, cannot love Christ, the very author of justice, at all. But then a man truly walks along the way of truth, when he both carries out the works of virtue, and yet always acknowledges his own sins. And therefore it also says:

1367A( Nigredo et forma sponsae, per mortificationem. )

Verse 4. I am black but beautiful, O daughters of Jerusalem, as the tents of Cedar, as the curtains of Solomon. The holy soul rightly calls herself black and beautiful, because she always sees clearly the foulness of her own sins, and yet, as to that righteousness which she sees within, she skillfully bears its form outwardly. She is rightly said to be black as the tents of Cedar, beautiful as the curtains of Solomon, because, insofar as she carries the darkness of mortality, she is defiled with the blackness of corruption. For Cedar is interpreted darkness; but Solomon, who signifies Christ, is called the peaceable one. She says herself, then, to be beautiful as the curtains of Solomon, because, while she does not neglect to imitate all the holy ones who mortify themselves in imitation of Christ, she joins herself, by that likeness, to their beauty. 1367BBut lest her neighbors, dwelling on her blackness, should love the examples of her good deeds the less for imitation, she shows, by way of satisfaction, the cause of her foulness, while she turns away the daughters of Jerusalem from admiring her, saying:

( Omnis anima sancta, in comparatione Christi, fusca )

Verse 5. Do not consider me, that I am swarthy, because the sun has discolored me. By the sun Christ is signified. The sun, then, has discolored her, because however much a soul may shine, in comparison with Christ it loses its brightness. For there are some who, in this night of the world, shine upon men like stars, and appear as lights to their neighbors; but as soon as they compare themselves to the righteousness of Christ, they are as if without light, who before shone incomparably well 1367Cupon men. But how she came to shine even a little, she shows when she adds:

( Mater sponsae, sancta Ecclesia, cujus filii apostoli. )

The sons of my mother have fought against me; they have made me the keeper in the vineyards. The mother of the Bride is the holy Church; the sons of the mother are the holy apostles. For before the preaching of the apostles, almost the whole world stood in rebellion, and almost every soul defiled itself with the worship of idols, and heaped up wicked desires. But the preaching of the apostles, coming upon them, fought against all by the word, overthrew the kingdom of the demons in many, and enlarged the kingdom of Christ, that is, the holy Church. The apostles, then, set the congregation bound to Christ 1367Dand made holy as keeper in the vineyards, because they scattered the first believers into churches throughout the world, that they might both gather and guard them. He shows the cause of this scattering, saying:

( Vinea, Judaea. )

My own vineyard I have not kept. What is designated by the vineyard in the singular, if not Judea? Which drove the faithful away from itself, because it scorned to be kept. For the soul, overcome by preaching and made the Bride of Christ, burns with love, and, in seeking him whom she loves, exercises herself in the inmost parts, saying:

( Quae in meridie Christum requiescere facit. )

Verse 6. Tell me, O thou whom my soul loves, where thou feedest, where thou liest at noon, lest I begin to wander 1368Aafter the flocks of thy companions. He who, in the refreshment of the Holy Spirit, prepares for himself as it were rest and pasture, feeds and lies down at noon with Christ under the shade. For by noon the burning heat of vices is expressed; but by the shade the breath of spiritual grace is signified. When noon, then, is at its hottest, Christ rests in the shade, because while the heat of vices burns in the reprobate, he grants his Bride refreshment, and makes in her for himself a delightful place of rest. But the Bride begs that this be told to her, a thing which is never declared to anyone save him who receives that same gift of sanctifying grace. But why she burns to grasp these things is made plain when it is said:

( Ne vaga sit post greges passionum. )

Lest I begin to wander after the flocks of thy companions. 1368BTruly, he in whom Christ does not lie down wanders, because the mind, which that sweet and weighty Spirit of Christ does not fill, is carried about, dissolved into many thoughts. But who are the companions of Christ, on whose account the Bride so dreads to wander after their flocks, if not certain false Christians? Who are called brothers of Christ either merely on account of the name, or even on account of a shared communion of the sacraments, because they are joined, by dwelling together in the Church, to the elect whom he himself has called brothers. Whose multitudes are rightly called, by way of reproach, flocks, because, while they live without order like irrational animals, they are handed over to seducing spirits to be devoured. Through flocks of this kind wanders whoever, driven out from inward desire, imitates the folly of the reprobate 1368Cwith like desires. For while the elect suffer these grievously, being proved through their persecutions, they are led, made purer, to the eternal goods. Whence the Bride is admonished, when it is said by way of reproof:

( Pugnandum est contra tentationes. )

Verse 7. If thou know not thyself, O fairest among women, go forth, and go by the footsteps of the flocks. If the Bride does not know herself, let her go forth and depart, because whoever does not know that he is placed in this life so that he may overcome temptations through endurance withdraws from familiarity with Christ, because, though placed in warfare, he refuses to fight alongside his Lord. For it must be known by all that when we are in temptation we are commanded to fight against the powers of the air, because we cannot be crowned without victory. Even if the adversary 1368Dis absent, and there is no one for us to conquer, the crown too will be absent, which we shall receive only by conquering. Whoever does not know this is in a state of war and yet exults as though in peace, and is wounded all the more often the more secure he feels, because he does not know how to see the one against whom he must be on guard. Rightly, then, is he cut off from the fighters, that he may follow the footsteps of the flocks, because, while he neglects to imitate the prudent, he necessarily follows the reprobate, whom folly has made like brute animals.

( Haedi, immundae cogitationes; tabernacula pastorum, conventus haereticorum. )

And feed thy kids beside the tents of the shepherds. By the kids, unclean thoughts are designated; by the tents of the shepherds, the conventicles of heretics are expressed. Whoever, then, does not know how to fight 1369Afeeds his kids beside the tents of the shepherds, because whoever does not resist manfully with the swords that oppose temptation nourishes unclean thoughts in his heart like wanton kids, and becomes like the man who even falls away from the faith. But how the soul who longs to be made the Bride of Christ ought to conduct herself, Christ teaches her, when he straightway tells her by way of comparison:

( Equitatus Israeliticus, multis tentationibus probatus. )

Verse 8. I have compared thee, my love, to my company of horsemen in Pharaoh's chariots. We know that the horsemen of Israel, fleeing the chariots of Pharaoh, left them sunk in the sea, and yet did not at once enter the land of promise, but first endured many temptations in the wilderness 1369Bfor forty years, overcame many kings with many labors, and so at last arrived at the blessed land, in which she may delight with her Bridegroom. To her, then, it is rightly said what follows:

( Genae sponsae. )

Verse 9. Thy cheeks are beautiful, as the turtledove's. Once the turtledove has lost her mate, she never joins herself to another, but always dwells alone and perseveres in mourning, because, not finding him whom she loved, she seeks him. So every holy soul, while she is absent from her Bridegroom, does not withdraw from love of him, but always sighs and yearns after desire of him. And since she does not find him whom she greatly loves — because she withdraws herself from every strange love — she shows the chastity of her heart, as it were in the modesty of her cheeks, by that very outward habit and 1369Cbearing. It follows:

( Collum sponsae, praedicatores. )

Thy neck is like jewels. By the neck of the Bride, the preachers of the holy Church are designated. Preachers are compared to jewels, either because they are an ornament to the Church, or because they defend the Church, as a necklace defends the breast — or from its roundness, that is, its perfection. In necklaces, gems are set in gold. For by gold wisdom is expressed, and by the stones, ornaments. The neck of the Bride, then, is like jewels, because every upright preacher of the Church both clothes himself inwardly with wisdom, and outwardly carries out the works which he has seen in wisdom. To whom it is also further said:

1370A( Murenulae aureae, sacra Scriptura. )

Verse 10. We will make thee chains of gold, inlaid with silver. The moray is a fish which, when caught, turns itself into a circle, after whose likeness is made the earring which is called a murenula, by which is designated preaching, which clings to the ears and penetrates them. By these little chains the jewels are bound to the neck, because both wisdom and religion are joined to preachers from the Holy Scriptures. For by the little chains Holy Scripture is understood. Which is rightly said to be golden and inlaid with silver, because Holy Scripture both shines with wisdom, and is heard through resounding preaching throughout the whole world. For as wisdom is shown by gold, so holy preaching is shown by silver. To these words of the Bridegroom the Bride replies, and through bodily images of things she makes known 1370Bthe love with which she burns spiritually within, saying:

( Nardus sponsae, bonum exemplum. )

Verse 11. While the king was at his repose, my nard gave forth its odor. Nard is a lowly herb which, when tasted, drives away cold, and warms the limb. The king entered his repose then, when our Lord Jesus Christ, in the body, penetrated the inward parts of heaven. While he rests there, the Bride's nard gave forth its odor, because the power of the holy Church scattered far and wide the sweet fame of her goodness. For the Lord ascended into the heavens, and sent his Holy Spirit upon the disciples, that, filled with him, they might preach the words of salvation to the world, and spread abroad on every side, through holy works, the fame of a good odor. Every faithful soul, indeed, receives this Spirit in baptism, 1370Cthat through him she may compound for herself ointments from the making of virtues, and refresh her neighbors, as it were with the odor of ointment, by the showing of example. It follows:

( Fasciculus myrrhae, mortificatio. )

Verse 12. A bundle of myrrh is my beloved to me; he shall lie between my breasts. The bodies of the dead are commonly embalmed with myrrh, that they may not putrefy. Myrrh, indeed, etc. — The rest, down to the end of the Commentary, you have word for word in the Exposition which is published, under the name of St. Gregory the Great, among his Works. See Patrologia, vol. LXXIX, col. 471.