STANZA XXIV

THE BRIDE

IN two of the foregoing stanzas — the fourteenth and the fifteenth — the bride-soul celebrated the grace and magnificence of the Beloved, the Son of God. In the present stanza she not only pursues the same subject, but also sings of her high and blessed state, and her own security in it. She then proceeds to the virtues and rich gifts with which she is endowed and adorned in the chamber of the Bridegroom; for she says that she is in union with Him, and is strong in virtue. Next she says that she has attained to the perfection of love, and then that she enjoys perfect spiritual peace, endowed and adorned with gifts and graces, so far as it is possible to have them in this life. The first subject of the stanza is the joy which the bride feels in her union with the Beloved, saying:

2. I have already said that this bed of the soul is the bosom and love of the Son of God, full of flowers to the soul, which now united to God and reposing in Him, as His bride, shares the bosom and love of the Beloved. That is, the soul is admitted to a knowledge of the wisdom, secrets and graces, and gifts and powers of God, whereby it is made so beautiful, so rich, so abounding in delights that it seems to be lying on a bed of many-colored divine flowers, the touch of which makes it thrill with joy, and the odors of which refresh it.

3. This union of love with God is therefore most appropriately called a bed of flowers, and is so called by the bride in the Canticle, saying to the Beloved, “Our bed is of flowers.”¹⁹⁹¹⁹⁹Cant. 1:15 She speaks of it as ours, because the virtues and the love, one and the same, of the Beloved are common to both together, and the delight of both is one and the same; as it is written: “My delights were to be with the children of men.”²⁰⁰²⁰⁰Prov. 8:31 The bed is said to be of flowers, because in this state the virtues in the soul are perfect and heroic, which they could not be until the bed had flowered in perfect union with God.

4. The dens of lions signify the virtues with which the soul is endowed in the state of union. The dens of lions are safe retreats, protected from all other animals, who, afraid of the boldness and strength of the lion within, are afraid not only to enter, but even to appear in sight. So each virtue of the soul in the state of perfection is like a den of lions where Christ dwells united to the soul in that virtue; and in every one of them as a strong lion. The soul also, united to Him in those very virtues, is as a strong lion, because it then partakes of the perfections of God.

5. Thus, then, the perfect soul is so defended, so strong in virtue, and in all virtues together, reposing on the flowery bed of its union with God, that the evil spirits are not only afraid to assault it, but even dare not appear before it; such is their dread of it, when they behold it strong, courageous, and mature in its perfect virtues, on the bed of the Beloved. The evil spirits fear a soul transformed in the union of love as much as they fear the Beloved Himself, and they dare not look upon it, for Satan is in great fear of that soul which has attained to perfection.

6. The soul’s bed is encompassed by virtues: they are the dens, for when the soul has advanced to perfection, its virtues are so perfectly ordered, and so joined together and bound up one with another, each supporting the other, that no part of it is weak or exposed. Not only is Satan unable to penetrate within it, but even worldly things, whether great or little, fail to disturb or annoy it, or even move it; for being now free from all molestation of natural affections, and a stranger to the worry of temporal anxieties, it enjoys in security and peace the participation of God.

7. This is that for which the bride longed when she said, “Who shall give to me You my brother, sucking the breast of my mother, that I may find You without, and kiss You, and now no man may despise me?”²⁰¹²⁰¹Cant. 8:1 The “kiss” here is the union of which I am speaking, whereby the soul, by love, becomes in a sense the equal of God. This is the object it desires when it says, “Who shall give to me You my brother?” That means and makes equality. “Sucking the breast of my mother”; that is, destroying all the imperfections and desires of nature which the soul inherits from its mother Eve. “That I may find You without”; that is, “be united to You alone, away from all things, in detachment of the will and desires.” “And now no man may despise me”; that is, the world, the devil, and the flesh will not venture to assail it, for being free and purified, and also united to God, none of these can molest it. Thus, then, the soul is in the enjoyment now of habitual sweetness and tranquillity that never fail it.

8. But beside this habitual contentment and peace, the flowers of the virtues of this garden so open in the soul and diffuse their odors that it seems to be, and is, full of the delights of God. I say that the flowers open; because the soul, though filled with the virtues in perfection, is not always in the actual fruition of them, notwithstanding its habitual perception of the peace and tranquillity which they produce. We may say of these virtues that they are in this life like the budding flowers of a garden; they offer a most beautiful sight — opening under the inspirations of the Holy Spirit — and diffuse most marvelous perfumes in great variety.

9. Sometimes the soul will discern in itself the mountain flowers — the fullness, grandeur, and beauty of God — intermingled with the lilies of the valley — rest, refreshment, and defense; and again among them, the fragrant roses of the strange islands — the strange knowledge of God; and further, the perfume of the water lilies of the roaring torrents — the majesty of God filling the whole soul. And amid all this, it enjoys the exquisite fragrance of the jasmine, and the whisper of the amorous gales, the fruition of which is granted to the soul in the estate of union, and in the same way all the other virtues and graces, the calm knowledge, silent music, murmuring solitude, and the sweet supper of love; and the joy of all this is such as to make the soul say in truth, “Our bed is of flowers, by dens of lions encompassed.” Blessed is that soul which in this life deserves at times to enjoy the perfume of these divine flowers.

10. Purple in Holy Scripture means charity, and kings are clad in it, and for that reason the soul says that the bed of flowers is hung with purple, because all the virtues, riches, and blessings of it are sustained, flourish, and are delighted only in charity and love of the King of heaven; without that love the soul can never delight in the bed nor in the flowers thereof. All these virtues, therefore, are, in the soul, as if hung on the love of God, as on that which preserves them, and they are, as it were, bathed in love; for all and each of them always make the soul love God, and on all occasions and in all actions they advance in love to a greater love of God. That is what is meant by saying that the bed is hung with purple.

11. This is well expressed in the sacred Canticle: “King Solomon has made himself a litter of the wood of Lebanon; the pillars thereof he has made of silver, the seat of gold, the going up of purple; the midst he has paved with charity.”²⁰²²⁰²Cant. 3:9, 10 The virtues and graces which God lays in the bed of the soul are signified by the wood of Lebanon: the pillars of silver and the seat of gold are love, for, as I have said, the virtues are maintained by love, and by the love of God and of the soul are ordered and bring forth fruit.

12. This is the fourth excellence of the bed, and depends on the third, of which I have just spoken. For the third is perfect charity, the property of which is, as the Apostle says, to cast out fear;²⁰³²⁰³1 John 4:18 hence the perfect peace of the soul, which is the fourth excellence of this bed. For the clearer understanding of this we must keep in mind that each virtue is in itself peaceful, gentle, and strong, and consequently, in the soul which possesses them, produces peace, gentleness, and fortitude. Now, as the bed is of flowers, formed of the flowers of virtues, all of which are peaceful, gentle, and strong, it follows that the bed is wrought in peace, and the soul is peaceful, gentle, and strong, which are three qualities unassailable by the world, Satan, and the flesh. The virtues preserve the soul in such peace and security that it seems to be wholly built up in peace. The fifth property of this bed of flowers is explained in the following words:

13. The shields are the virtues and graces of the soul, which, though they are also the flowers, serve for its crown, and the reward of the toil by which they are acquired. They serve also, like strong shields, as a protection against the vices, which it overcame by the practice of them; and the bridal bed of flowers therefore — that is, the virtues, the crown and defense — is adorned with them by way of reward, and protected by them as with a shield. The shields are said to be of gold, to show the great worth of the virtues. The bride in the Canticle sets forth the same truth, saying: “Three score valiant men of the most valiant of Israel surround the little bed of Solomon, all holding swords; . . . every man’s sword upon his thigh, because of fears in the night.”²⁰⁴²⁰⁴Cant. 3:7, 8

14. Thus in this stanza the bride speaks of a thousand shields, to express the variety of the virtues, gifts, and graces with which God has endowed the soul in this state. The Bridegroom also in the Canticle has employed the same expression, in order to show forth the innumerable virtues of the soul, saying: “Your neck is as the tower of David, which is built with bulwarks; a thousand shields hang upon it, all the armor of valiant men.”²⁰⁵²⁰⁵Cant. 4:4

NOTE

THE soul, having attained to perfection, is not satisfied with magnifying and extolling the excellencies of the Beloved, the Son of God, nor with recounting and giving thanks for the graces received at His hands and the joy into which it has entered, but recounts also the graces conferred on other souls. In this blessed union of love the soul is able to contemplate both its own and others’ graces; thus praising Him and giving Him thanks for the many graces bestowed upon others, it sings as in the following stanza: