STANZAS XX, XXI

THE BRIDEGROOM

HERE the Son of God, the Bridegroom, leads the bride into the enjoyment of peace and tranquillity in the conformity of her lower to her higher nature, purging away all her imperfections, subjecting the natural powers of the soul to reason, and mortifying all her desires, as it is expressed in these two stanzas, the meaning of which is as follows. In the first place the Bridegroom adjures and commands all vain distractions of the fancy and imagination from henceforth to cease, and controls the irascible and concupiscible faculties which were previously the sources of so much affliction. He brings, so far as it is possible in this life, the three powers of memory, understanding, and will to the perfection of their objects, and then adjures and commands the four passions of the soul, joy, hope, grief, and fear, to be still, and bids them from henceforth be moderate and calm.

2. All these passions and faculties are comprehended under the expressions employed in the first stanza, the operations of which, full of trouble, the Bridegroom subdues by that great sweetness, joy, and courage which the bride enjoys in the spiritual surrender of Himself to her which God makes at this time; under the influence of which, because God transforms the soul effectually in Himself, all the faculties, desires, and movements of the soul lose their natural imperfection and become divine.

3. These are the distractions of the imagination, light and rapid in their flight from one subject to another. When the will is tranquilly enjoying the sweet conversation of the Beloved, these distractions produce weariness, and in their swift flight quench its joy. The Bridegroom adjures them by the soft lyres. That is, now that the sweetness of the soul is so abundant and so continuous that they cannot interfere with it, as they did before when it had not reached this state, He adjures them, and bids them cease from their disquieting violence. The same explanation is to be given of the rest of the stanza.

4. By the lions is meant the raging violence of the irascible faculty, which in its acts is bold and daring as a lion. The “fawns and bounding does” are the concupiscible faculty — that is, the power of desire, the qualities of which are two, timidity and rashness. Timidity betrays itself when things do not turn out according to our wishes, for then the mind retires within itself discouraged, and in this respect the soul resembles the fawns. For as fawns have the concupiscible faculty stronger than many other animals, so are they more retiring and more timid. Rashness betrays itself when we have our own way, for the mind is then neither retiring nor timid, but desires boldly, and gratifies all its inclinations. This quality of rashness is compared to the does, who so eagerly seek what they desire that they not only run, but even leap after it; hence they are described as bounding does.

5. Thus the Bridegroom, in adjuring the lions, restrains the violence and controls the fury of rage; in adjuring the fawns, He strengthens the concupiscible faculty against timidity and irresolution; and in adjuring the does He satisfies and subdues the desires which were restless before, leaping, like deer, from one object to another, to satisfy that concupiscence which is now satisfied by the soft lyres, the sweetness of which it enjoys, and by the siren strains, in the delight of which it revels.

6. But the Bridegroom does not adjure anger and concupiscence themselves, because these passions never cease from the soul — but their vexations and disorderly acts, signified by the “lions, fawns, and bounding does,” for it is necessary that these disorderly acts should cease in this state.

7. These are the vicious and disorderly actions of the three faculties of the soul — memory, understanding, and will. These actions are disorderly and vicious when they are in extremes, or, if not in extreme, tending to one extreme or other. Thus the mountains signify those actions which are vicious in excess, mountains being high; the valleys, being low, signify those which are vicious in the extreme of defect. Strands, which are neither high nor low, but, inasmuch as they are not perfectly level, tend to one extreme or other, signify those acts of the three powers of the soul which depart slightly in either direction from the true mean and equality of justice. These actions, though not disorderly in the extreme, as they would be if they amounted to mortal sin, are nevertheless disorderly in part, tending towards venial sin or imperfection, however slight that tendency may be, in the understanding, memory, and will. He adjures also all these actions which depart from the true mean, and bids them cease before the soft lyres and the siren strains, which so effectually charm the powers of the soul as to occupy them completely in their true and proper functions, so that they avoid not only all extremes, but also the slightest tendency to them.

8. These are the affections of the four passions, grief, hope, joy, and fear. The waters are the affections of grief which afflict the soul, for they rush into it like water. “Save me, O God,” says the Psalmist, “for the waters have come in even to my soul.”¹⁷⁶¹⁷⁶Ps. 68:2 The winds are the affections of hope, for they rush forth like wind, desiring what which is not present but hoped for, as the Psalmist says: “I opened my mouth and drew breath: because I longed for Your commandments.”¹⁷⁷¹⁷⁷Ps. 118:131 That is, “I opened the mouth of my hope, and drew in the wind of desire, because I hoped and longed for Your commandments.” Heat is the affections of joy which, like fire, inflame the heart, as it is written: “My heart waxed hot within me; and in my meditation a fire shall burn”;¹⁷⁸¹⁷⁸Ps. 38:4 that is, “while I meditate I shall have joy.”

9. The “terrors that keep watch by night” are the affections of fear, which in spiritual persons who have not attained to the state of spiritual marriage are usually exceedingly strong. They come sometimes from God when He is going to bestow certain great graces upon souls, as I said before;¹⁷⁹¹⁷⁹Stanza xiii sect. 4; xiv sect. 26. He is wont then to fill the mind with dread, to make the flesh tremble and the senses numb, because nature is not made strong and perfect and prepared for these graces. They come also at times from the evil spirit, who, out of envy and malignity, when he sees a soul sweetly recollected in God, labors to disturb its tranquillity by exciting horror and dread, in order to destroy so great a blessing, and sometimes utters his threats, as it were in the interior of the soul. But when he finds that he cannot penetrate within the soul, because it is so recollected, and so united with God, he strives at least in the province of sense to produce exterior distractions and inconstancy, sensible pains and horrors, if perchance he may in this way disturb the soul in the bridal chamber.

10. These are called terrors of the night, because they are the work of evil spirits, and because Satan labors, by the help thereof, to involve the soul in darkness, and to obscure the divine light wherein it rejoices. These terrors are called watchers, because they awaken the soul and rouse it from its sweet interior slumber, and also because Satan, their author, is ever on the watch to produce them. These terrors strike the soul of persons who are already spiritual, passively, and come either from God or the evil spirit. I do not refer to temporal or natural terrors, because spiritual men are not subject to these, as they are to those of which I am speaking.

11. The Beloved adjures the affections of these four passions, compels them to cease and to be at rest, because He supplies the bride now with force, and courage, and satisfaction, by the soft lyres of His sweetness and the siren strains of His delight, so that not only they shall not domineer over the soul, but shall not occasion it any distaste whatever. Such is the grandeur and stability of the soul in this state, that, although formerly the waters of grief overwhelmed it, because of its own or other men’s sins — which is what spiritual persons most feel — the consideration of them now excites neither pain nor annoyance; even the sensible feeling of compassion no longer exists, though the effects of it continue in perfection. The weaknesses of its virtues are no longer in the soul, for they are now constant, strong, and perfect. As the angels perfectly appreciate all sorrowful things without the sense of pain, and perform acts of mercy without the sentiment of pity, so the soul in this transformation of love. God, however, dispenses sometimes, on certain occasions, with the soul in this matter, allowing it to feel and suffer, that it may become more fervent in love, and grow in merit, or for some other reasons, as He dispensed with His Virgin Mother, St. Paul, and others. This, however, is not the ordinary condition of this state.

12. Neither do the desires of hope afflict the soul now, because, satisfied in its union with God, so far as it is possible in this life, it has nothing of this world to hope for, and nothing spiritual to desire, seeing that it feels itself to be full of the riches of God, though it may grow in charity, and thus, whether living or dying, it is conformed to the will of God, saying with the sense and spirit, “Your will be done,” free from the violence of inclination and desires; and accordingly even its longing for the beatific vision is without pain.

13. The affections of joy, also, which were wont to move the soul with more or less vehemence, are not sensibly diminished; neither does their abundance occasion any surprise. The joy of the soul is now so abundant that it is like the sea, which is not diminished by the rivers that flow out of it, nor increased by those that empty themselves into it; for the soul is now that fountain of which our Lord said that it is “springing up into life everlasting.”¹⁸⁰¹⁸⁰John 4:14

14. I have said that the soul receives nothing new or unusual in this state of transformation; it seems to lose all accidental joy, which is not withheld even from the glorified. That is, accidental joys and sweetness are indeed no strangers to this soul; indeed, those which it ordinarily has cannot be numbered; yet, for all this, as to the substantial communication of the spirit, there is no increase of joy, for that which may occur anew the soul possesses already, and thus what the soul has already within itself is greater than anything that comes anew. Hence, then, whenever any subject of joy and gladness, whether exterior or spiritually interior, presents itself to the soul, the soul immediately starts rejoicing in the riches it possesses already within itself, and the joy it has in them is far greater than any which these new accessions minister, because, in a certain sense, God is become its possession, Who, though He delights in all things, yet in nothing so much as in Himself, seeing that He has all good eminently in Himself. Thus all accessions of joy serve to remind the soul that its real joy is in its interior possessions, rather than in these accidental causes, because, as I have said, the former are greater than the latter.

15. It is very natural for the soul, even when a particular matter gives it pleasure, that, possessing another of greater worth and gladness, it should remember it at once and take its pleasure in it. The accidental character of these spiritual accessions, and the new impressions they make on the soul, may be said to be as nothing in comparison with that substantial source which it has within itself: for the soul which has attained to the perfect transformation, and is full-grown, grows no more in this state by means of these spiritual accessions, as those souls do who have not yet advanced so far. It is a marvelous thing that the soul, while it receives no accessions of delight, should still seem to do so and also to have been in possession of them. The reason is that it is always tasting them anew, because they are ever renewed; and thus it seems to be continually the recipient of new accessions, while it has no need of them whatever.

16. But if we speak of that light of glory which in this, the soul’s embrace, God sometimes produces within it, and which is a certain spiritual communion wherein He causes it to behold and enjoy at the same time the abyss of delight and riches which He has laid up within it, there is no language to express any degree of it. As the sun when it shines upon the sea illumines its great depths, and reveals the pearls, and gold, and precious stones therein, so the divine sun of the Bridegroom, turning towards the bride, reveals in a way the riches of her soul, so that even the angels behold her with amazement and say: “Who is she that comes forth as the morning rising, fair as the moon, bright as the sun, terrible as the army of a camp set in array.”¹⁸¹¹⁸¹Cant. 6:9 This illumination adds nothing to the grandeur of the soul, notwithstanding its greatness, because it merely reveals that which the soul already possessed in order that it might rejoice in it.

17. Finally, the terrors that keep watch by night do not come close to her, because of her pureness, courage, and confident trust in God; the evil spirits cannot shroud her in darkness, nor alarm her with terrors, nor disturb her with their violent assaults. Thus nothing can approach her, nothing can molest her, for she has escaped from all created things and entered into God, to the fruition of perfect peace, sweetness, and delight, so far as that is possible in this life. It is to this state that the words of Solomon are applicable: “A secure mind is as it were a continual feast.”¹⁸²¹⁸²Prov. 15:15 As in a feast we have the savor of all meat, and the sweetness of all music, so in this feast, which the bride keeps in the bosom of her Beloved, the soul rejoices in all delight, and has the taste of all sweetness. All that I have said, and all that may be said, on this subject, will always fall short of that which passes in the soul which has attained to this blessed state. For when it shall have attained to the peace of God, “which,” in the words of the Apostle, “surpasses all understanding,”¹⁸³¹⁸³Phil. 4:7 no description of its state is possible.

18. The soft lyres are the sweetness which the Bridegroom communicates to the soul in this state, and by which He makes all its troubles to cease. As the music of lyres fills the soul with sweetness and delight, carries it rapturously out of itself, so that it forgets all its weariness and grief, so in like manner this sweetness so absorbs the soul that nothing painful can reach it. The Bridegroom says, in substance: “By that sweetness which I give you, let all your bitterness cease.” The siren strains are the ordinary joys of the soul. These are called siren strains because, as it is said, the music of the sirens is so sweet and delicious that he who hears it is so rapt and so carried out of himself that he forgets everything. In the same way the soul is so absorbed in, and refreshed by, the delight of this union that it becomes, as it were, charmed against all the vexations and troubles that may assail it; it is to these the next words of the stanza refer:

19. This is the troubles and anxieties which flow from unruly acts and affections. As anger is a certain violence which disturbs peace, overlapping its bounds, so also all these affections in their motions transgress the bounds of the peace and tranquillity of the soul, disturbing it whenever they touch it. Hence the Bridegroom says:

20. The wall is the territory of peace and the fortress of virtue and perfections, which are the defenses and protection of the soul. The soul is the garden wherein the Beloved feeds among the flowers, defended and guarded for Him alone. Hence it is called in the Canticle “a garden enclosed.”¹⁸⁴¹⁸⁴Cant. 4:12 The Bridegroom bids all disorderly emotions not to touch the territory and wall of His garden.

21. “That the bride may sleep in greater security.” That is, that she is delighting herself with more sweetness in the tranquillity and sweetness she has in the Beloved. That is to say, that now no door is shut against the soul, and that it is in its power to abandon itself whenever it wills to this sweet sleep of love, according to the words of the Bridegroom in the Canticle, “I adjure you, O daughters of Jerusalem, by the roes and the harts of the fields, that you raise not up nor make the beloved to awake till herself will.”¹⁸⁵¹⁸⁵Cant. 3:5

NOTE

THE Bridegroom was so anxious to rescue His bride from the power of the flesh and the devil and to set her free, that, having done so, He rejoices over her like the good shepherd who, having found the sheep that was lost, laid it upon his shoulders rejoicing; like the woman who, having found the money she had lost, after lighting a candle and sweeping the house, called “together her friends and neighbors, saying, Rejoice with me.”¹⁸⁶¹⁸⁶Luke 15:5, 8, 9 So this loving Shepherd and Bridegroom of souls shows a marvelous joy and delight when He beholds a soul gained to perfection lying on His shoulders, and by His hands held fast in the longed-for embrace and union. He is not alone in His joy, for He makes the angels and the souls of the blessed partakers of His glory, saying, as in the Canticle, “Go forth, you daughters of Zion, and see king Solomon in the diadem with which his mother crowned him in the day of his betrothal, and in the day of the joy of his heart.”¹⁸⁷¹⁸⁷Cant. 3:11 He calls the soul His crown, His bride, and the joy of His heart: He carries it in His arms, and as a bridegroom leads it into His bridal chamber, as we shall see in the following stanza: