Chapter 7
1. (Verse 1.) How beautiful are your footsteps in your sandals, daughter of Aminadab! The shape of your thighs is like twisted cords, the work of a craftsman. There is no doubt that these footsteps also signify the progress of the Church, or the progress of the soul. How beautiful are the feet of those who preach peace, who bring good news (Isaiah 52:7)! Indeed, the progress of the preaching and discussion of the Gospel is said to be beautiful, as it is said elsewhere: Cross over the rivers (Isaiah 47:2), that is, pass through the flowing and slippery currents of this world with a firm and steady step. David clearly shows what is said about the departure of the soul, asserting that his soul would pass through a torrent of iniquities (Ps. 212:5).
But what does it mean when he says that the Church has beautiful footsteps in her shoes? We read in the Book of Exodus: 'Take off your sandals from your feet' (Exodus 3:5), from which it seems that he is being reminded not to be bound by earthly attachments. Therefore, in the Song of Songs, 'beautiful' signifies the beauty of the soul, which uses the body as a shoe but is not hindered by it, rather excelling in its graceful steps. Therefore, let the soul put on ecclesiastical grace, so that it may pass through the course of this life and its transition with beauty. This happens if it does not soil its footwear with bodily dirt, if it does not sink into the abyss of vices: if it restrains its flesh, so that it does not delay on the journey, and is not burdened by the weight of rich crops. Modesty is a good footwear for the soul, a good step is in the footprint of chastity. However, wisdom is the attire of the soul, as it is written: Honor her, and she will embrace you (Prov. IV, 8). Therefore, let us make use of the body as a tool for the works of virtue: for service, not command; for obedience, not dissent; and let us place our footsteps on the path of wisdom, so that the force of any current does not hinder our progress.
Therefore it was said to Moses: 'Take off your sandals' (Exodus III, 5). And it was also said to Joshua, son of Nun (Josue V, 16). But nothing was said about Christ, rather it is written, with John the Baptist saying: 'After me will come a man whose sandals I am not worthy to carry' (Matthew III, 11); for they were well advised to take off their sandals, who could not be without sin. But he not only did not take off his sandals, he also forgave the sins of others; for he not only kept his own body free from sin, but also granted forgiveness for the sins of all.
Therefore, the Church is beautiful in imitation of Christ, and washed clean of all sin in its sandals. And perhaps when it speaks of wisdom among the perfect, it is beautiful in its higher members. But when even those of lower rank or learning follow the Word, they do not forget the series of faith, they keep the precepts of the priest, it is beautiful in its sandals. Often, the clergy has erred, the priest has changed his opinion, the rich have felt with the earthly king of this age, and the people have reserved their own faith.
5. And so we can also speak well of the Lord Jesus, because even in those things that are physical, the Word has beautiful steps when discussing moral matters. Perhaps the apostles are sent barefoot so that their discussion is not overshadowed, but shines forth. Therefore the Church, the daughter of Aminadab, that is, of voluntary or pleasing will; because a volunteer or pleasing one gathered her, and she is beautiful in her sandals. And rightfully it is added:
6. The ornaments of your thighs are like necklaces, the work of a craftsman's hands, so that they might be celebrated as the adornments of the Church of future generations. For by the thigh we recognize the emblem of generation, according to that saying: Gird your sword upon your thigh, O most mighty one (Psalm 44:4), by which it is signified that when the Son of God emptied himself, having taken on the divinity of the Word and having been clothed with human generation, he would come forth from the Virgin to grant salvation to all. However, they are called precious ornaments, which are accustomed to be hung on the necks of matrons. Such great processions of the Church are signified, that it is compared to the most precious ornaments and to the necklaces of conquerors; for these ornaments are of warriors. Hence also Symmachus said Epitrachelia, that is, those things which are around the neck. Therefore, whether it be the generation of Christ from the Virgin, or the propagation of the Church, indeed in appearance adorned like the handiwork of an artist with necklaces, but truly adorned with the eminent virtue of spiritual necks of the faithful. Finally, this entire description of the members of the Church is full of beauty and praise. For also:
(Verse 2.) His navel is described as a round bowl that never lacks mixed wine, because in all knowledge it is rounded, not lacking in spiritual drink. And his belly is not only nourished by a heap of wheat, that is, by more powerful nourishment of the celestial mystery, but also filled with the sweetness of certain lilies of moral virtue. Hence, she herself is crowned with the blood of Christ as a well-deserving queen, as it is written: And the ornament of her head is as purple. The blood of Christ is a purple dye, which stains the souls of the saints, not only with color but also with power; for it makes kings, and better kings to whom it grants eternal kingdom.
8. Your navel is like a rounded goblet never lacking mixed wine. The navel is the seat of one's soul and the subtle belly of her who ascends to Christ; and therefore it is praised by the voice of the Bridegroom saying: Your navel is like a rounded goblet, never lacking mixed wine; your belly is a heap of wheat encircled with lilies. It is indeed turned in all doctrine, and a spiritual drink never lacking in fullness, and knowledge of heavenly mysteries. The stomach is also a mysterious soul, like a navel, from which the stomach not only takes in strong food by which hearts are strengthened, but also a sweet and flowering one by which they are delighted.
9. (Verse 4.) Your eyes are like pools in Heshbon, by the gates of many daughters. Your nostrils are like the tower of Lebanon. Pools in Heshbon signify the abundance of rational thoughts in the gates of the Church, to which the multitude of teachings is rightly attributed. For the daughter of many is the succession and consequence of many teachings, and its nostrils are the fragrance of sacrifices, surpassing all flowers.
10. Your nose is like the tower of Lebanon: exceedingly high, and therefore it overlooks the face of Damascus, the noble people, I say, smelling their scent, and the faith of those whose grace would wipe away the stench of their sins. Therefore, the faith of Damascus is the faith of the nations, not overshadowed by any shade, not covered by any garment, naked and free, more inclined towards heaven than towards earth. The nostrils of the Church observe and gaze upon this, collecting the sweet fragrance of aspiration and grace from it.
11. And indeed, his nostrils are like the tower of Lebanon; for in sacrifices the sweet smell is the odour of the Church, in which the offering of good smell is the remission of sins. Therefore, take these nostrils, O man, that you may separate the fragrant from the malodorous, and then the Lord will give you life. For when He perceives what you seek from Him, to turn the eyes of your mind away from vanity, He cooperates with your soul, that if it is captivated by any appearance, it is not swayed by either hardness or weakness, but let it be swayed by the yoke of the Word, and let it be guided by its reins, so that it may be led away from vices by the will of God, and may take the fragrance of eternal life.
12. (Verse 8.) I will go up into the palm tree, and will take hold of its branches. From this, know that it also ascends and leads it to the place of the palm tree, when it says to it: How beautiful and sweet you have become, my love, in your delights! Your stature has become like a palm tree (Song of Solomon 7:6). And it itself says: I said, I will go up into the palm tree. But even it itself is love, for love is the fullness of victory; for the fullness of the Law is love. Let us run therefore, that we may apprehend, let us run that we may conquer: he that conquerth, ascendeth into the palm, and eateth the fruits thereof: he that conquerth, now ceaseth to run, but sitteth, as it is written: He that shall overcome, I will make him sit with me in my throne, as I also have overcome and am set down with my Father in his throne (Apoc. III, 21). Hence the philosophers have described those chariot races of souls in their books, but were not able to attain to the palm; because they knew not the sweetness of the Word, nor the height of their own souls. I will ascend," he said, "to victory in this world; that I may grasp the height of the Word, which this soul has known, in which the conversion of the Word was; for thus he says:
13. (Verse 10.) I am my brother's, and his affection is upon me. This meaning is repeated three times in the Song of Songs. In the beginning, it says: My brother is mine, and I am his; he feeds among lilies until the day breathes and the shadows incline (Song of Songs 2:16). Then it says: I am my brother's, and my brother is mine; he feeds among the lilies (Song of Songs 6:2). Finally, it says: I am my brother's, and his affection is upon me. First, towards the instruction of the soul; therefore, he also mentioned: 'My brother to me'; for by his demonstration, he also took on the desire to cling to God. What follows is the second stage of progress: the third stage is according to perfection? In the first, as if in an initial instruction, the soul still sees shadows, not yet moved by the revelation of the approaching Word; and therefore, the days of the Gospel did not yet shine upon it: in the second, it gathers the pious fragrances without the confusion of shadows: in the third, it already ministers perfect rest in itself to the Word, so that the Word may turn towards it, lay its head upon it, and find rest; and it invites saying: 'Come to my field.'
14. (Verse 11.) Come, my brother, let us go out into the field, let us rest in the castles. Above, he was inviting to the garden; here, to the field having not only the grace of flowers, but also wheat and barley, that is, the strong foundation of virtues, so that he might see the fruits of it. Let us rest, he says, in the castles, to which Adam, when he was expelled from paradise, had been banished: in these he would rest, but he would work the land.
But the reason why he would want to go out into the field is clear; so that, like a good shepherd, he may feed his flock, comfort the tired, and call back the straying ones. For even if this new soul has saved both the old and the new, they are still like lambs that need to be nourished with milk. Therefore, in a manner of speaking, he intervenes not for himself but for others, so that he may come out of his father's bosom, so that he may come forth like a bridegroom from his chamber; he runs out on the path, so that he may help the weak; not to stay in that secret throne of his father, and not to dwell in that light in which the weak horses cannot climb; but so that he may be taken and led into the house of the Bride and the secret place. Let the soul be outside, so that the Word may be inside: it is outside the body, so that the Word may dwell in us.
16. 'Assumam te, inquit, et inducam te' (Ibid., 2). It is rightly assumed, and the Word of God is induced, because it knocks on the soul to open the door to itself. And unless it finds the door open to itself, it does not enter. But if anyone opens the door, it enters and dines. Thus the Bride assumes the Word, in order to be taught by assuming. Therefore, she rightly ascends to this, to the higher mansions, and always receives the progress of virtue.
17. Come, my brother, let us go out into the field, rest in the castles, rise early in the vineyards, and see if the vine has blossomed. Many fields have fruit, but that one is better which abounds both in fruit and flowers. Therefore, the field of the Church is fruitful with various riches. Here you may see the shoots of virginity blooming like flowers in spring; there, as in open fields, you may see the strength of widowhood; elsewhere, like the abundant produce of the Church, you may see the granaries of the world filled with the harvest of marriage, and as if the vineyard of the married, overflowing with the excesses of the Lord Jesus, in which the faithful fruit of marriage abounds.
18. The bride, having obtained the fulfillment of her desire, speaks to the Bridegroom: Come, my brother, let us go out into the field, let us rest in the castles, let us rise early to the vineyards. You see how the Bride invites the Word of God to come into the earth and remove the sins of the world. This field was previously deserted, disfigured by the thorns of our sins, covered in hideous brambles. The castle was where Adam, bound, perpetually afflicted his heirs with exile. Therefore, the Church leads Christ, to free Adam. Then, with the exiles liberated, the field of this world began to have suitable cultivators: and he who was formerly barren, became fruitful through the planting of the eternal vine. Yet, it does not wander far from the joyful spiritual branches, but calls Christ to these vineyards, where singing and praying are present, where the blameless fruit perseveres day and night.
19. (Verse 12.) There, he said, I will give my breasts, there the mandrakes have given forth their fragrance. Many distinguish between the sexes of the mandrakes; they believe that there are both males and females, but the females have a strong odor. Therefore, it signifies the nations that were previously barren, when they were weaker due to a certain weakness of unfaithfulness, they began to bear the good fruit of a pleasing odor after they believed in the coming of the Lord. We also read that the holy Rachel received mandrakes from her sister Leah, so that she could sleep with the holy Jacob that night. Ruben, the firstborn of Mandragoras, brought his mother Lia a figure of the Synagogue with its eyes closed, because she could not see the grace of Christ, her weak mind dulled. This signifies that the fruits that she had received before the Synagogue, from the firstborn Son of God, were given to the Church. But because she conceived and gave birth to the heir of her posterity through a requested union on that night, the mystery was fulfilled. For by believing apostles, the remnant of the Jews were saved through the election of grace, as the Church says:
20. (Verse 13.) I have kept both the new and the old, my brother, for you. Who will give you a breastfeeding brother from my mother's breasts? Finding you outside, I will kiss you, and indeed they will not reject me. I will take you and bring you into my mother's house, and into her secret place where she conceived me, there you will teach me. Therefore, having knowledge of the new and old Scriptures, and not feeling themselves to be despicable, the Word holds on to prayers in the secret of the heart, and also kisses it with the voices of the singing choir, as if with certain kisses of gratitude.
21. I have preserved for you, my brother, the new and the old; that is to say, I hold on to all the commandments of the new and the old Testament. Only the Church can say this: no other congregation says it, nor does the Synagogue, nor does it hold on to the new according to the literal meaning; nor does it hold on to the old according to the spirit. The heresy of Manichaeus does not say it, 'I have preserved for you the Old,' which does not accept the prophets. It is rightly called white, which shines with the grace of both Testaments.
22. I have adjured you, O daughters of Jerusalem, that you may awaken and revive love as long as it pleases. Still, he seeks one who will awaken it, and he requests to be awakened by the daughters of Jerusalem, whose favor, that is, the souls of the faithful, he desires to be provoked to a more abundant love. Therefore, those virtues who guard the gates of heaven say.