References to Movement in the Commentaries on the Song of Songs by

Even a cursory reading of the three Commentaries on the Song of Songs reveals numerous terms and phrases which center around the concept of movement. In its most basic form, physical movement is the act of advancing from one location to another. Certainly the processes of growth are implied which transfers the notion of movement from place-to-place terms over into biological development. With regard to the human sphere, it is an easy step to advance this transformed concept to other areas such as psychology and spirituality. In the latter two, memory or the recollection of a previous condition is implied, for it impels one to either escape or transform a current state of affairs. Thus physical movement is the most basic analogy we employ to describe the various stages of human growth; there is simply no escaping such use of the term.

In its most basic form, movement may be considered in the two directions from down to up (and visa versa) and from left to right (or visa versa). We conduct all our affairs around this axis of north-south and east-west, for it forms a metaphoric structure on which to hang our perceptions of the world. The human person may be posited at the center of this axis from which he or she moves in either one of the four directions. For example, if you feel depressed, you are "down" or "south;" if you are elated, you expression this exultation in "up" or "north" terms. Similarly, moving towards the left or east assumes a "sinister" direction, whereas going to the right or west is where salvation traditionally lies. Various religions have used this scheme to express their world views, Christianity being no exception.

The following rather extensive listing-by no means exhaustive but certainly representative-reveals how each spiritual master laid out his map of the soul's search for God. Not each and all aspect of this search is delineated according to the above mentioned axis, but enough references are presented to make a strong case in seeing how each author conceived it in term of movement. The same applies to a number of scriptural verses which are included because they often form a center around which a given part of each Commentary revolves.

While references from the Book of Ecclesiastes are few-it was considered an earlier stage in each man's hierarchy of representing spiritual progress-keeping it in the back of your in mind is important. Ecclesiastes discusses in depth the "vanity" of movement not only in nature but in human behavior which, in turn, is reflected in physical reality. In fact, Gregory of Nyssa wrote a commentary on the Book of Ecclesiastes (cf. elsewhere on this Gregory of Nyssa website for a text) which is essential in perceiving how he takes the general concept of movement and develops it later in his Song Commentary.

By the following examples excerpted from the three Song Commentaries the reader can get an idea how these three masters of the spiritual life-two belonging to the early church and the other to the thirteenth century-took place-to-place movement and laid it at the service of the Christian life. Note that the transliterated words in the commentaries by Origen and Bernard of Clairvaux are Latin; those of Gregory of Nyssa are Greek.

Origen⁽²⁾

But now let us see what the spiritual meaning may be. Book 2, 11.5.

Prologue

1.6: But if any man who lives only after the flesh should approach (accesserit) it, to such a one the reading of the Scripture will be the occasion of no small hazard.

1.6: And he will be turned away (convertetur) from the spirit to the flesh.

2.1: The power of love is none other than that which leads (perducat) the soul from earth to the lofty heights of heaven, and that the highest beatitude can be attained (perveniri) under the stimulus of love's desire.

2.2: But took occasion to rush (corruerunt) into carnal sins.

2.3: Let us stretch out (protendamus) our hands, alike of body and soul, to God.

2.6: The inner man is renewed (renovari) from day to day.

2.7: A person is a child in age according to the inner man, who has in him the power to grow (crescere) and to be led onward (succedentibus incrementis pervenire) to the age of youth.

2.12: "The bread which comes down (descendit) from heaven" [Jn 6.33].

2.16: If anyone still bears the image of the earthly according to the outer man, then he is moved (agitur) by earthly desire and love.

2.19: This spiritual love of the soul does flame out (exardescit)...sometimes towards certain spirits of evil and sometimes towards the Holy Spirit and the Word of God.

2.22: [Scripture] rarely calls the passion of love by its own name, and invites and urges (incitat) souls to it.

2.24: The appellation of "passionate love" has been changed (permutatum est) into the word "charity" [cf. Sg 5.8].

2.29: "Who will separate (separabit) us from the charity of God which is in Christ Jesus our Lord" [Rom 8.39]?

2.30: The priest and the Levite, who passed by (praeterierunt) when they saw the man half dead.

3.20: "Go (vade) and do in like manner" [Lk 10.37].s

2.31: He did not pass us by (pertransivit).

2.32: The charity of God is always directed (tendere) towards God.

2.40: When this passion of love is directed (ducitur) on to diverse skills.

2.44: "The charity of God in Christ Jesus poured out (diffusam) in their hearts by the Holy Spirit" [Rom 5.5].

3.5: Solomon issued them in three books, arranged in their proper order (ordine).

3.6: Solomon counsels us to forsake (relinquendum) vanity and cultivate things useful and upright.

3.7: He teaches us that communion with God must be attained by the paths (viis) of charity and love.

3.11: The order (ordo) of living has been transmitted (traditus est) by the prophets to the human race.

3.12: And knocked at Wisdom's door, beseeching God to open (aperiatur) to him.

3.12: "I stretched out (extendebam) my words and you did not hear" [Prov 1.24].

3.13: For the heart of a man is enlarged (dilatatur)...by taking statements from the Divine Books, to expand (explanare) by their fuller teachings the things that are said briefly.

3.14: When a person has progressed (profecerit) in discernment and behavior he may pass on (veniat) to train his natural intelligence.

3.18: "Go forth (exi) out of your country, and from your kindred, and out of your father's house" [Gen 12.1].

3.20: And must be always moving (promovendum), not so much from place to place as from knowledge of inferior matters to that of perfect ones.

3.22: He will follow on (venit) from that point to contemplate and to desire the things that are not seen.

4.4: The other songs that the Law and the prophets sang, were sung to the Bride while...she had not yet attained (ingressa sit) maturity.

4.6: When he has traversed (transierit) all those things that are written in Exodus and in Leviticus...he will sing another.

4.7: We must proceed (venire), then, to the well which has been dug by princes.

4.8: "Let [my speech] come down (descendat) as the dew upon the grass" [Dt 32.2].

4.9: "Arise, arise (exsurge, exsurge), O Debbora" [Judg 5.12].

4.14: And collecting from them [Gradual Songs] the grades (proficientis) of the soul's advance (gradus).

4.14: Putting together the order (ordinem) and sequence (consequentiam) of things with spiritual understanding, he will be able to show with what stately steps (gressibus) the Bride, as she makes her entrance (perveniat)...passing (pervienens) into the place of the wonderful tabernacle.

4.17: "The queen of the south...came (venit) from the ends of the earth to hear the wisdom of Solomon" [Mt 12.42].

4.19: We have not got so far as (perventum est) to reach (pervenisse) the heavenly Jerusalem.

4.19: When we have made further progress (profecerimus) and have attained (in hoc ventum fuerit) to fellowship with the Church of the firstborn that is in heaven.

4.22: First as a beginner (minorem) in Proverbs; then as advancing (proficientem), in Ecclesiastes; and lastly as more perfect in the Song of Songs.

4.22: "Jesus advanced (proficiebat) in age and wisdom with God and men" [Lk 2.52].

4.23: In the Song of Songs the Bride had progressed (profecerat) to the point where there was something greater than the kingdom of Jerusalem.

4.23: "The High Priest...passing into (penetrarit) and beyond (pertransierit) all the heavens; whither also His perfected bride follows (sectetur) Him.

4.23: She has ascended (conscenderit) thither, for she has been made one spirit with Him.

4.24: "Where I go (vado), you cannot come (venire) now, but you shall follow (sequeris) hereafter" [Jn 13.36].

4.34: We must "not overpass (transferendi sunt) the everlasting limits which our fathers have set" [Prov 22.28].

Book One

1.6: They with prophetic voice proclaimed to me about His coming (adventu).

1.7: I see only His ministers ascending (adscendentes) and descending (descendentes) upon me.

1.8: The kisses are Christ's, which He bestowed on His Church when at His coming (adventu).

1.9: And to enter into (intrare) the mysteries of His wisdom and knowledge as into the chambers of her heavenly Bridegroom.

1.10: Her pure and virginal mind may be enlightened by the illumination and the visitation (visitationibus) of the Word of God Himself.

2.2: Having see that He, for whose coming (praestitum) she was praying, was already present.

3.2: "But when the fullness of the time had come (venit)" [Gal 4.4].

3.12: We shall make use of a like interpretation whenever we transfer (transferatur) these words to every individual soul that is fixed in the love of the Word of God.

3.12: A soul that will have traversed (decursae) in order all the sorts of instruction in which she was exercised and taught before she attained to the knowledge of the Word of God.

3.13: But when she has come (ventum est) to knowledge of the mysteries and the divine judgments.

3.13: When, I say, the soul ascends (accessum) to recognition of this so great secret.

4.1: "Therefore have the maidens loved you, have they drawn (traxerunt) you. We will run (curremus) after you into the fragrance of your ointments" [Sg 1.3-4].

4.2: At Our Lord and Savior's coming (adventu) it should come to pass that His name should be so spread (diffunderetur) abroad.

4.4: So these maiden souls at the beginning of their progress (augmento)...might draw (trahere) Him to themselves.

4.4: For every soul draws (trahit) and receives to itself the Word of God to themselves.

4.5: And have grasped the reason for His coming (adventus).

4.5: These maiden souls...run (currunt) after Him and hasten (currunt implied) to the odor of His sweetness, not at a slow pace (gradu), nor with lagging steps (passibus).

4.5: "I so run (curro), that I may obtain" [1 Cor 9.24].

4.6: While they are still under instruction and advancing (proficiunt) on their way. These, then, draw (trahunt) Christ to themselves.

4.7: Then the Word of God is drawn (trahit) by means of all the aforesaid studies-namely, amendment of manners, knowledge of affairs and uprightness of conduct.

4.7: And He is willing to be drawn (trahitur), and comes (venit) very gladly to instructed souls; and He accepts their drawing (trahi) of Him courteously, and kindly yields thereto.

4.8: If His Name only, that became as ointment emptied out (exinanitum), had such effect and stirred the maidens so, that first they drew (traherent) Him to themselves, when they had got Him with them, perceived the fragrance of His ointments and ran (currerent) after Him forthwith.

4.9: The would no longer walk (ambulent) or run (currant), but, bound as it were by the bands of His love, they would cleave to Him, and would have no further power ever to move (mobilitatis resideat locus) again.

4.10: She is running (currere) towards the fragrance of the Bridegroom's ointments under the compulsion of one single sense, the sense of smell alone.

4.12: "The Bread that comes down (descendit) from heaven" [Jn 6.33].

4.13: But if there are some who have come out of (exierunt) of Egypt and, following (secuti) the pillar of fire and cloud, are entering (veniunt) the wilderness, then He comes down (descendit) from heaven to them.

4.14: But he who shall have merited to return (redire) and be with Christ.

4.15: For he will run (curret) towards the odor of His ointment.

4.15: He who has reached (venerit) the peak of perfection and beatitude will be delighted by the Word of God in all his senses.

4.21: Having once picked up the scent of Christ, in so far as it is sound and healthy leads on (adducit) thenceforward from life unto life.

4.24: But to those who follow (sequenda) the leading of their subtle spiritual sense and perceive that there is greater truth in the things that are not seen.

4.24: They recognize that this is the way of understanding truth that leads (pervenitur) to God.

4.26: In whom this sense of smell was very healthy and vigorous, perceived, who are now running (currunt) after Him towards the odor of His ointments and, as they run (currunt), faint not nor toil

4.27: "Being in the form of God...emptied (exinanivit) Himself and took the form of a servant" [Phil 2.6-7].

4.30: The reason why she herself runs (currit) with the maidens after Him is that the perfect always "become all things to all men, that they may gain all" [1 Cor 9.22].

5.1: "The king has brought me (introduxit) into his chamber" [Sg 1/4].

5.1: The maidens, attracted (captae) by His fragrance, were running (currerent) after Him, and that she herself likewise was going to run (cursura esset) with them.

5.1: But now, as though she has already attained (consecuta) the reward of her labor in this running (concurrerit) with the runners (currentibus), she tells us that the King has brought her into His chamber.

5.6: I think that the man who said he had been rapt (raptum) to the third heaven.

5.7: If he persevered until the end, he would himself be able to enter (intrare) the King's chamber.

5.8: The maidens, then, run (currunt) after him and into His fragrance, each one of them according to her powers...while another runs (cucurrit) behind the rest and brings up the rear.

5.9: "They shall be brought with gladness and rejoicing, they shall be led (inducentur) into the temple of the King" [Ps 44.16].

5.10: When she has entered (ingressa) it, to shut, and so, with all those riches of hers shut away inside that chamber to pray to the Father.

6.3: But the maidens, who had not yet reached (venerant) that degree of blessedness, nor attained (acceperant) the summit of perfection.

6.3: We cherish the hope that we shall reach (adscendimus) the age at which we cannot only feed from the breasts of the Word of God...but also love Him who thus nourishes.

6.5: When the fullness of the times has come (advenit) and Christ in them has advanced (profecit) in age and wisdom.

6.7: It is wholly unfitting for any trace of iniquity to remain in a person who has reached (pervenerit) the perfection of spiritual and mystical teaching.

Book Two

1.4: I cannot claim descent (descendo) from famous men.

1.14: The person of the Church, who comes (venit) to Christ from out of the Gentiles.

1.14: "She came (venisse) from the ends of the earth to hear the wisdom of Solomon" [Mt 12.42].

1.27: The queen came (venit), then, and, in fulfilment of her type, the Church comes (venit) also from the Gentiles to hear the wisdom of the true Solomon.

1.28: She came (venit) to Jerusalem, then, to the Vision of Peace.

1.28: For she came (venit) not with a single nation...but with the races of the whole world.

1.28: Good works that ascend (adscendunt) to God in thee sweetness of their savor.

1.28: She came (venit) with gold also, with the trained perceptions and rational perceptions of mind.

1.35: She certainly would not have come (venisset) to Christ, unless she had believed.

1.35: But it was to You Yourself that I came (veni), and You whom I believed.

1.36: When this black and beautiful one comes (pervenerit) to the heavenly Jerusalem and enters (ingressa) the vision of peace, she will see things many more and far more splendid than have been told her now.

1.26: "Neither has it entered (adscendit) into the heart of a man" [1 cor 2.9].

1.40: Never had she prayed so rightly as now when she drew near (accessit) to Christ.

1.42: It was Israel's failure that opened (dedit introeundi) a way (viam) for the Gentiles.

1.42: The hand of Ethiopia-that is the people of the Gentiles-outstrips (praevenit) and precedes (praecedit) in its approach (ad) to God.

1.45: He drives away (repellit) from Him none who offer the sacrifices of a troubled spirit and humbled heart to God, turning (conversi) to Him with the password of confession and repentance.

1.47: This man (Jeremiah) of a dark and ignoble race, who draws forth (educit) from the pit of death him whom the princes of Israel had cast (tradiderunt) therein, represents the people of the Gentiles.

1.49: "Behold, I bring (adduco) my words upon this city unto evil" [Jer 46(39).16].

1.53: "For Jesus is not entered into (intravit) the holies made with hands, the patterns of the true" [Heb 9.24].

1.56: It can be said also of each individual soul that turns (convertitur) to repentance after man sins, that she is black by reason of the sins but beautiful through her repentance.

2.2: Bodies (of Ethiopians) that have once been scorched and darkened, transmit (successione) a congenital stain to their posterity.

2.3: It is repelled (repellitur) and driven away (propulsatur) by means of industry.

2.4: She became black, then, because she went down (descendit); but once she begins to come up (adscendere) and to lean upon her Nephew...she will be made white and fair.

2.6: Nor did He stand by me, but rather passed me by (praeteriit).

2.9: "I turn aside (declinavero) neither to the right hand, nor to the left" [Prov 4.27].

2.10: Sun of Justice...illuminates and surrounds (circumdat) every one of those whom He finds upright in heart.

2.11: How can those who are turned aside (perversi) receive that which is straight?

2.12: It behooves us to hasten (festinandum) to straight ways (vias) and to stand in the paths (semitis) of virtue.

2.14: When we thus walk contrary (perverse incedentibus), that Light itself walks contrary (perversum incedit) to us.

3.4: Everyone who through faith from Christ follows (consequitur) after liberty.

3.8: When they have thus routed (effugarunt) from her all the dispositions of the old unbelief.

3.15: After she has turned (conversa) to God and come (veniens) to faith, undoubtedly experiences conflicts of thought and assaults of evil spirits.

3.18: And completely drove out (fugavit) of herself the old man with his deeds.

4.2: She fears that while she is seeking Him, she may come upon (incurrat) those places where His companions assemble their flocks.

4.11: She longs to go (adire) to Him even through the noonday heat.

4.11: She earnestly desires to learn the way (viam) by which she ought to go to Him, lest perchance, if she have not been taught the windings of this way (itineris), she should come upon (incurrat) the companions' flocks.

4.11: She should fear not to run (discurrere) and to be seen of many.

4.11: I desire to know by what road (veniam) I may come (veniam) to You.

4.14: She knows that she ought to surpass (praecellere) those brides of the companions.

4.20: And because he has changed (conversus) from his former estate of being a sheep under a shepherd has advanced (profecit) therefrom to rational and higher things, and has achieved this advance (adeptus est) as a result of his conversion (conversionem), he says furthr: "He has converted (convertit) my soul; He has led (deduxit) me on the paths (semitas) of justice for His own name's sake" [Ps 22.3].

4.20: But, since he has advanced (profecerat) to the point of entering (incederet) the paths (vias) of justice.

4.20: "Though I should walk (ambulem) in the midst of the shadow of death, I will fear no evils, for You are with me" [Ps 22.2].

4.22: When he sees how he has been changed (translatum) over from shepherd pastures to rational meats and mystical secrets.

4.22: "Your mercy will follow (subsequetur) me all the days of my life" [Ps 22.6].

4.23: He might be brought up (educaretur) on the water of refreshment. But the things that follow have to due with progress (profectibus) and perfection.

4.24: "If any man enter in (introierit), he shall be saved; and he shall go in (ingredietur) and go out (egredietur), and shall find pastures" [Jn 10.9].

4.25: Those secret places of the heart in which the soul pursues (consequitur) the clearer light of knowledge from the Word of God.

4.25: Midday is the time when the sun is at the zenith of its course (circuitus).

4.28: "The night is passed (praecessit) and the day is at hand...Let us walk (ambulemus) honestly as in the day" [Rom 13.12].

4.28: Having gone through (transierit) all these experiences, will have stepped over (supergressus) this time and will be hastening on (festinare)...to midday.

4.30: God visits (visitat) him who is placed outside all these.

4.35: Lest going astray (errans) through lack of instruction she may be made in any respect like those schools of teaches which occupy themselves not with the very wisdom of God.

5.1: "Go forth (egredere) in the footsteps of the flocks" [Sg 1.8].

5.2: And have recognized whence the ground of your beauty proceeds (descendere).

5.7: Whether she is making progress (recipiat profectus) and gaining (augeatur) in understanding of things, and growing (augmento) in the virtues.

5.9: Let her find out whether she is greatly deficient and far from the path (via) of virtue.

5.9: To forget those that are behind, but has not yet drawn near (approximaverit) or, if she has come near (proxima), at least has not as yet attained (venerit) perfection.

5.23: If it (soul) is believed to be thus drawn (deduci) into the body for some cause, then the work of knowledge is to determine what that cause may be.

5.24: There seems no doubt that the soul cannot come (venire) to the body a second or third time under the conditions of this present life.

5.27: The soul in pursuit of self-knowledge should enquire also, whether her powers of reason is changeable (mutabilis) and such as can come (accedere) and go (decedere).

5.29: The soul that has indeed been set (posita) in the path of progress (in profectibus), but has not yet attained (adscendit) the summit of perfection.

5.29: She is called beautiful because she is advancing (proficit); yet to enable her to reach (pervenire) perfection a warning has to be addressed to her.

5.30: This is what it means to follow (exire) in the footsteps (vestigia) of the flocks: it is to run after (sectari) the teachings of those who...have been unable to provide any remedy for those who sin.

5.31: She is turned out (foras mittatur) by Him who is set over her.

5.31: It may seem that she is deservedly bidden to go forth (exi)-in the sense of being driven out (foras propelli) of doors from the inside.

6.2: Under the figure of the chariots and four-horse teams of Pharaoh headed and driven (ducit) by him for the oppression of Israel.

6.5: I take both the horses and horsemen to be none other than those souls...led (aguntur) by the spirit of God.

7.7: The chastity and virtue and virginity which had not existed before, were spread abroad (diffusa) in a lovely beauty through the cheeks of the Church.

8.2: Before the coming (adventum) of His bodily presence they (angels) always ministered.

8.3: Until "the fullness of the time should come (veniret)" [Gal 4.4].

8.3: Before the time came (tempus) for these things to happen, the Bride was being cherished by the service of angels.

8.5: "For this reason a man shall leave (relinquet) his father and his mother" [Gen 2.24].

8.7: And translate (transferret) through the love of perfectness from earth to heaven.

8.14: But you have transferred (transtulistis) the perception and reason that is in you to the worship of evil spirits.

8.21: When a man "shall be converted (conversus) to the Lord," and "the veil shall be taken away (ablatum)" from him, then he will see the true gold [2 Cor 3.16].

8.24: Before the coming (adventum) of the Lord scarcely one of the prophets ever disclosed a hint of any hidden meaning.

8.25: But when our Lord and Savior Jesus Christ came (advenit).

8.30: "A star shall rise out of (orietur) Jacob and a man shall come forth (exiet) from his seed" [Num 24.17].

8.31: This will happen when it (likeness of gold) has been translated (translatum) from earth to the heavenly dwellings.

8.32: The true gold was given also to the holy fathers and prophets who ministered the Word before the coming (adventum) of Our Lord Jesus Christ.

8.33: The faith of believers since Christ's coming (adventu) in things that have already taken place has brought them to the summit of perfection.

8.36: Some small sparks of spiritual understanding cast (iniciendae) into their minds so that they may somehow acquire a taste for the sweetness that is so much to be desired.

8.38: "I will dwell among them, and I will walk (inambulabo) in them" [2 Cor 6.16].

8.40: "I and my father will come (veniemus) and will sup with him, and will make our abode with him" [Jn 14.23].

9.1: The Bride came in (ingressa) to the Bridegroom and anointed Him with her ointments.

9.3: She (Mary-Church) draws (trahentem) to herself the odor not so much of the ointment as of the very Word of God.

9.5: The odor of the teaching that proceeds (procedit) from Christ...have filled the whole house of the world.

10.1: Myrrh...not diffused (diffusam) and dispersed (dispersam) at random, but bound and tied together as to make the sweetness of its odor stronger.

10.8: The coming (adventum) of the Son of God in flesh as being here referred to as a "drop."

10.9: It befitted Him who came (veniebat) to gather not Jacob only, but also all the nations.

10.9: To be made Himself as a drop in His self-emptying (exinanita) of the form of God.

11.6: Souls attracted (invitatae) at the outset by the grace of His fragrance, may be able thereafter to endure the harshness of the tribulations and trials which are stirred up for believers because of the Word of God.

11.8: Does it behoove those to advance (incedere) from stage to stage...are being borne (feruntur) onwards to perfection, and are hastening (contendunt) to drink of the cup of the New Testament.

11.11: The sachet of a myrrh drop and the cluster of cyprus are for herself alone, as being one who has already risen (adscenderit) to these points of progress (profectus).

Book Three

1.1: As though she has comes (cucurrerit) swiftly to knowledge of herself in mind and understanding.

1.3: The greatness of her advance (profectus) is shown by the fact that e who formerly was called only the fair one among women, is now called neighbor.

1.5: That she may be able to fly (volare) in the understanding of spiritual mysteries, and to rest in the courts of wisdom.

1.6: The wings of a dove with which to fly (volet) in spiritual understanding.

1.8: So are doves appointed for a man's purification when he first comes (ingressus) into this world.

2.3: The soul who has made good progress (profecit) and has advanced (supergressa) beyond the rank of maidens and the 80 concubines and the 60 queens.

2.6: He who "transforms (transfigurat) himself into an angel of light" [2 Cor 11.14].

2.7: An immense glory and extraordinary beauty of form will arise (orietur).

2.8: For the divine power extends (pervenit) even to bestowing favor on the body.

4.3: The Word of God could not there advance (proficere) beyond the flower.

4.4: Every single soul that draws near (approximat) Him and follows (sectatur) His pattern and example may be a lily too.

4.5: The Church of the Gentiles, either because she has come forth (emerserit) among the infidels and unbelievers as from among thorns.

4.6: "They went forth from (exierunt) from us" [1 Jn 2.19].

4.7: Fleeing from (fugientes) those worldly thoughts and interests which in the Gospel are compared to thorns.

5.4: The sons, whom the Bridegroom, so she says, surpasses (praecellere).

5.6: He bears fruit that not only surpasses (praecellat) all other fruits in taste, but also in fragrance.

5.11: The prophet, moved (permotus) by the Holy Spirit, says this life is afforded to the Gentiles by the shadow of Christ.

5.11: "The Holy Spirit shall come upon (veniet) upon you, and the power of the Most High shall overshadow you" [Lk 1.35].

5.15: There is a certain progress (profectus) in coming (venire) from the shadow of the Law to the shadow of Christ.

5.15: We must be first fashioned in the shadow of the Way (Viae).

5.15: No o will be able to reach (pervenire) the things that are true and perfect who has not first desired and longed to sit in this shadow.

5.17: That time has passed (transiit). We must come (veniendum) now to the shadow of the apple tree.

5.18: He who used to burn up those who walked (ambulantes) in the shadow of the Law was seen to fall (cecidisse) as lightening from heaven at the time of the Passion of Christ.

5.19: The time will come (veniet) when all shadows will be removed.

5.20: The mouths of such as bring forth (proferunt) words of death and destruction are called sepulchers.

6.1: "Bring (introducite) me into the house of wine" [Sg 2.4].

6.1: For she who had already seen the royal chamber desires now to be admitted (introire) also to the royal feast.

6.2: The Church of Christ and the soul that cleaves to the Word of God may both of them rightly ask these friends to bring (introducant) them into the house of wine.

6.2: "Come (venite), eat my bread and drink the wine that I have mingled for you" [Prov 9.5].

6.3: All who "come (veniunt) from the east and the west shall recline with Abraham and Isaac and Jacob in the Kingdom of God" [Mt 8.11].

6.6: The Church or the individual soul who longs for the things that are perfect, hastens to enter (intrare) this house of wine.

6.9: As learners advance (procedit), their understanding of the divine knowledge and wisdom is perpetually renewed.

7.2: And there is no one who has reached (venerit) the age when one is capable of loving, who does not love something.

7.3: I think-those, namely, who go forward (incedant) on the way of life and turn not aside (declinent) to the right hand nor to the left, in those alone charity is ordinate.

7.22: If a man excels (praecellit) others either in his behavior...there is some measure of special charity to be added to the general love that is his due.

7.31: For through them (apostles) the whole Church of God, or the soul seeking God, is brought into (introducitur) the house of wine.

8.8: But in that they do not approach (accedunt) the faith with all boldness and freedom, they are not bringing forth any fruits of faith.

9.1: The picture before us in this drama of love is that of the Bride hastening (festinantis) to consummate her union with the Bridegroom.

9.5: Just as he who calls himself a lover of the beauty of wisdom will transfer (transtulerit) the natural affection of charity that is in him to the pursuit of wisdom.

10.1: "Whether you have raised (levaveritis) and roused up (suscitaveritis) charity as far as he will" [Sg 2.7].

10.1: If so be they have begun to raise up (elevare) charity, now lying down in them, and to awaken (excitare) that which so far sleeps in them-they will raise (elevent) it up and rouse (suscitent) it up.

10.7: If you have reached (veneritis) the point where you are beginning to be influenced not by the spirit of fear but by the spirit of adoption, and have made such advance (profeceritis) that perfect love is casting out fear from you, and you are raising (elevetis) and exalting (exaltetis) charity in yourselves, and waking it up, then you must raise (elevate) and lift (extollite) it up so far as it shall please the Son of Charity.

10.8: No change (immutatio) ever finds place within the charity of God.

10.9: Paul was arousing (suscitabit) this same sleeper in his disciples when he said: "Rise (exsurge), you who sleeps, and you shall lay hold of Christ" [Eph 5.14].

11.1: Behold here He comes (venit) leaping (saliens) upon the mountains, skipping (transiliens) over the hills" [Sg 2.8].

11.2: Coming (venientem) with all speed to His Bride.

11.3: When he reached (advenit) the house wherein the bride was staying...though as yet He would not enter (intrare) the house openly and for all to see.

11.5: Do not delay to take the road (iter) that leads (veniendi) to me.

11.7: With greater confidence she may venture to set out (pergendi) upon the way (iter) that leads to (ad) him.

11.11: He leaped (saliebat) upon the prophetical mountains and the holy hills.

11.16: "At midnight there was a cry made" to those who said, "The Bridegroom comes (venit)" [Mt 25.6].

11.17: When she goes forward (proficit) in peace and flourishes in faith and good works, He is understood as being present with her.

12.1: cf. 11.1

12.2: Whereas Isaac increased (maior) by walking (ambulans) and marching on (progrediens) until he became very great, and Paul advanced (profecit) no longer by walking (ambulando) but by running (currendo), saying, "I have finished my course (cursum)" [2 Tm 4.7].

12.3: Overcoming some great kingdoms with his leaps (saltibus).

12.3: Springs forth (exiliat) over the hills in that He swiftly subjugates the lesser kingdoms.

12.3: As He leaps (adducit) from place to place...by the illumination of preaching.

12.4: For the Church that has turned (conversae) to God.

12.4: She finds Christ springing forth (exilientem) from them and, now that the veil that covered them before is taken away (ablato), she perceives Him breaking out (ebullire) and emerging (emergere) from individual passages in her reading.

12.6: I believe that is was for this reason that Jesus Himself, when He came to be transfigured (transformandum venit), was not on some plain...but went up (adscendit) a mountain.

12.7: The hills from which He sprang forth (exiliit) as the one who had been long restrained and hidden, as the books of the Old Testament.

12.8: The angels have been sent forth (missi) at harvest time to separate the wheat from the tares.

12.9: "If any is on the housetop, let him not come down (descendat)" [Mt 24.17].

12.12: "A fountain of living water springing up (salientis) into life everlasting" [Jn 4.14].

13.8: Let us call upon god, the father of the Word, that He may make plain to us the secrets of His Word, and may transfer (removeat) our perception from the doctrine of human wisdom and lift (exaltet) and raise (elevet) it to the doctrine of the Spirit.

13.9: Thus it is to be possible for us to mount up (adscendere) from things below to things above.

13.17: The human mind might mount (adscenderet) to spiritual understanding and seek the grounds of things in heaven.

13.21: He relates the alterations (permutationes) of courses and the changes (conversiones) of seasons and the revolution (circulos) of the year of the things that are seen to the unseen changes (permutationes) and alterations (vicissitudines) of incorporeal things.

13.26: "Blessed is the man whose help is from You, O Lord, in his heart he has disposed to ascend (ascensus)" [Ps 83.6].

13.27: Divine wisdom...carries us over (transferat) from earthly things to heavenly.

13.28: Because of certain mystical and hidden things the people is visibly led forth (educitur) from the terrestrial Egypt.

13.31: Or what teaching ever comes down (descendit) to them from the voice of the Lord?

13.36: They will not imitate Lot's wife, they will not return (redibunt) backward.

13.36: They will always forget the things that are behind, and press on (extendunt) towards those that are before.

13.37: "Prepare the way (vias) of the Lord, make straight the paths (semitas) of our God" [Mt 3.3].

13.42: The saints who came (venerint) into this world in order to destroy the poison of the serpent.

14.1: I am in like case with a man who pursues (procedit) his quarry by means of the power of scent, such as a wise dog has.

14.1: He goes back along (redeat) the same trails (vias) that he had traced before, until he finds the place where is quarry, now thoroughly aroused, has secretly betaken itself onto another trail.

14.2: When the tracks (propositae) of the explanation that we thought to find have in some way failed us.

14.3: It seems needful, as we said, to go back (repententes) and briefly unravel the former explanation.

14.4: As long as she does not know from which direction He is likely to come (veniat), she is unwilling either to set out (ingredi) on any road (viam) or to stay indoors.

14.6: Rather, he frequently goes out (exeat), and she, yearning for His love, seeks Him when He is absent; yet He Himself returns (redeat) to her from time to time.

14.7: Having entered (ingressa) this and looked around...she goes out (exierit) once again, anguished anew by love for Him, and goes (egrediens) all round the house.

14.7: Suddenly she sees Him, overtopping (superantem) the crests of the nearby mountains with great leaps (saltibus), ans so descending (descendere) to the house.

14.8: The Bridegroom, however, on reaching (perveniens) the wall.

14.8: "Arise (exsurge), come (veni), my neighbor, my fair one, my dove" [Sg 2.10].

14.14: He encourages and urges her not to sit idle in there, but to go (exire) to Him outside and try to see Him.

14.15: Leaning and looking through those windows, then, the Word of God calls on the soul to rise (exsurgere) and come (venire) to Him.

14.16: "Death is come up (adscendit) through your windows" [Jer 9.21].

14.16: He who has thus looked upon a woman has committed adultery with her in his heart, then death has gained entrance (ingressa) to that soul through the windows of the eyes.

14.16: Then death enters (intrat) that soul through the windows of the ears.

14.17: To this soul life enters (ingreditur) through the windows of the eyes.

14.17: The light of wisdom enters (ingreditur) through the windows of her ears.

14.18: The Word of God...exhorts her to arise (assurgere) and come (venire) to Him...to hasten (properare) to those that are not of the body and are spiritual.

14.21: When Christ was coming (adveniens), therefore, He stood awhile behind the wall of the house of the Old Testament.

14.21: Then He calls her to come forth (exire) and come (venire) outside to Him.

14.22: Unless she comes out (exeat), unless she comes forth (procedat) and advances (progrediatur) from the letter to the spirit, she cannot be united with her Bridegroom.

14.23: "Lo, the winter is past (transiit), the rain is gone (abiit)" [Sg 2.11].

14.24: Because the prophets functioned only until John the Baptist, the showers are rightly said to have gone away (abisse) and departed (discessisse).

14.28: And thus clear the way (viam) for those who followed (sequentibus) Him.

14.29: The way to Christ leads (veniendum) not through idle ease and pleasure, but through many trials and temptations.

14.31: So He came (venit) to these nets; but He alone could not be caught in them.

14.32: He brought forth (abstraxit) the captives that were being held by death.

14.33: "Ascending (adscendens) on high, He led captivity captive" [Ps 87.6], not only bringing forth (educens) souls, but also raising (resuscitans) their bodies.

Book Four

1.1: "Arise (surge), come (veni), my neighbor, my fair one, my dove; for lo, the winter is past (transiit), the rain is gone (abiit) and has departed (discessit) to itself" [Sg 2.10].

1.2: And then calling her to come out (procedat) of doors and being removed from (extra) the bodily senses, to cease to be in the flesh.

1.4: I will fly (volabo) with my spiritual perceptions and rest.

1.5: Uplifted (sublevati) on the Holy Spirit's wings, they fly (evolent) from earthly and corporeal places to celestial ones.

1.6: The soul is not made one with the Word of God...until such time as all the winter of her personal disorders and the storm of her vices has passed (discesserit).

1.7: When all these things have gone out (discesserint) of the soul, and the tempest of desires has fled (effugerit) from her...then the time of pruning also comes (adveniat) to her.

1.12: Bidding her hasten (festinet) and come forth (exeat) and cast aside all things corporeal, and come (veniat) to Him and be made a sharer in His perfection.

1.13: When a man's vices leave (abeunt) him, they are not gathered together to form some other being, but take themselves away (evanescunt).

1.18: The letter of the Law, which before Christ's coming (adventum) was closed and bound up and covered over with a sort of carnal interpretation.

1.19: These vineyards are said to flower when they first come (accedunt) to faith.

1.21: Teaching and instruction...until they reach (veniant) perfection and begin to be able to comprehend God.

1.22: The sweetness of progress (proficiendi).

1.23: She is told to "arise" as though the consummation of the age were already reached (advenerit) and the time of resurrection.

1.27: They drive away (depellunt) the stench of the mortality and corruption that the soul has laid aside.

2.1: "Arise (surge) and come (veni), my neighbor, my fair one" [Sg 2.13]

2.1: He goes a step further, indicating to her the place whither she is to come (venire).

2.2: When she comes (veniens) to that place which He has just specified as being more secluded, to lay aside her veil and show her face to Him.

2.3: To come forth (progredi) now, as at a fitting time.

2.5: So long as she is in the thick of these, the Word of God does not exhort her to come forth (exire).

2.7: Then the Word of God comes (venit) to her, then He calls her to Himself, and bids her come forth (exeat).

2.8: Forsaking (abiciens) and leaving (relinquens) things seen and temporal, she hastens (contendit) toward those that are unseen and eternal.

2.8: The way (iter) thereto must be followed (agendum) beneath the cover of the rock.

2.9: She can come (pervenire) safely to that secret place wherein she may behold the glory of the Lord with open face.

2.10: "Three things that are impossible for me to understand, and a fourth that I do not know: the tracks (vestigia) of an eagle in flight, the ways (vias) of a serpent on the rock, the paths (semitas) of a ship at sea, and the ways (vias) of a man in youth" [Prov 30.18-9].

2.10: No tracks (vestigia) of the serpent-that is, no marks of sin-can be found in this rock which is Christ.

2.10: Having availed herself of the covering of this rock, the soul comes (pervenit) safely to the place on the outwork...the contemplation of things incorporeal and eternal.

2.11: Seeing that Christ Himself is at one time called the Way (via) by which believers go (incedunt), and again the Forerunner (praecursor) as when Paul says "Into which the forerunner (praecursor) Jesus is entered for us" [Heb 6.12].

2.20: When the Word of God calls out the soul, and leads her forth (educens) from bodily concerns.

2.22: When the fullness of the Gentiles has come in (introierit), then will all Israel, having been called again, be saved.

2.26: But when she has reached (pervenerit) the outwork place, that is, the state of the age to come (ad futuri).

3.3: When these have been driven away (abiectis), the flowers of virtue may be brought forth (affere).

3.6: If it (bad thought) comes again and again (frequenter iteretur) and goes on for long, it surely leads (adducit) the soul to agree with it.

3.6: When it has grown up and become a matter of habit, it can no longer be driven out (expelli).

3.8: Perverted teachers...who lead the hearts of innocent people astray (seducunt).

3.18: "They shall go into (introibunt) the lower parts of the earth" [Ps 62.10].

3.18: Insomuch as their wisdom is that of the earth, and they speak from the earth and descend (descendentes) into its lower parts.

3.19: Those who interpret the Scriptures in an earthly and carnal manner...are said to enter into (ingredi) the lower parts of the earth.

3.21: Our freedom of will makes it possible for anyone to go (transire) from one portion to another.

3.22: People who are led into (deducuntur) this error and will not consent to the sound words of Our Lord Jesus Christ.

3.34: Then she will go forward (proficiet) in the virtues and flourish in the faith.

+

Gregory of Nyssa⁽³⁾

Those introduced into the hidden mysteries of this book [Song of Songs] are no longer human, but they have been transformed in their nature through the Lord's teaching into something more divine. First Homily, p.29.

Prologue

4.15: There is nothing unusual in searching (spoudazein) the divinely inspired scriptures.

5.19: Paul says that the name changes (allassein) when he is about to transfer (metagein) the meaning of the historical sense for showing the dispensation of the two Testaments.

6.11: Yet Paul somewhere calls the shift (epistrophen) from the corporeal to the spiritual "a turning (metastasin) to the Lord and the removal of a veil" [2 Cor 3.16].

6.17: We must pass (metabainein) to a spiritual and intelligent investigation of scripture.

7.14: For the apparent, reprehensible sense is changed (metatithesi) into something with a divine meaning.

7.19: We know that even the Word himself...passed on (paredidou) the divine mysteries when he had assumed the likeness of a man.

8.6: The bronze serpent...was transformed (metalambanonta) for us into the dispensation of the Cross [Cf. Num 21.8; Jn 3.14].

8.11: Sometimes he [Christ] gave an explanation which removed (epiluon) their slowness and lack of understanding.

10.4: And of tracing in every way possible how something more sublime might be found which leads (cheiragogon) us to that which is divine and incorporeal instead of the literal sense.

10.20: If another center is somehow placed beside (paratetheie) or added to (summetatethenai) that first one, it is necessary that another circle be added for that center so that the former one is no longer in the middle.

First Homily

14.19: And have been transformed (summetamorphothentes) with him into a state which is free from passion and more divine, listen to the mysteries of the Song of Songs.

15.2: Enter (entos genesthe) the inner chamber of the chaste bridegroom.

15.8: Let no one...drag (kathelkon) the pure words of the bridegroom and the bride down into earthly, irrational passions.

15.9: Anyone who entertains such shameful illusions should be cast out (eco...aporriphe) from the company of those who share the nuptial joys.

15.12: I issue this warning before entering upon (aptesthai) the mystical contemplation of the Song of Songs.

15.13: Through the words of the Song the soul is escorted (numphostoleitai) to an incorporeal, spiritual and pure union with God.

15.17: The most perfect and blessed way (tropon) of salvation.

16.5: The person who is hastening (anadramon) to spiritual perfection rejects fear.

17.11: And [Solomon] shows us the ascent (anodon) to perfection in an orderly fashion.

18.1: Nor do our lives advance (proerchetai) in the same way at different periods.

18.5: So too one can see in the soul an analogy to the body's growth (helikias) where there is a certain order (taxis) and sequence (akolouthia) leading (cheiragogousa) to a life in accord with virtue.

18.10: The philosophy of the Song of Songs transcends (huperkeitai) both [Proverbs & Ecclesiastes] by its loftier teaching.

19.3: It is necessary to understand these things fully if the symbol's intent is to point (hodegese) to something better.

19.7: Rather, it [Proverbs] draws (dianastenai) the child by yearning and desire to participate in the good.

19.10: The description of beauty somehow attracts (anarripizousa) the desire of the young to what is shown.

19.11: In order that our affections may be further intensified (metatethen) after having changed our material inclinations to an immaterial state.

20.11: Solomon also praises her great size which equals that of a flourishing plant shooting up (anadramouses) into full bloom.

21.4: Solomon next escorts (numphostolein) the youth to a special dwelling.

22.5: He [Solomon] leads (agagon) the youth to a more perfect state in the final verses of Proverbs.

22.12: "Everything which passes (erchomenon) is vanity" [Eccl. 11.8].

22..13: Solomon elevates (hupertithesi) above everything grasped by sense the loving movement (kinesin) of our souls towards invisible beauty.

24.12: And hastens (epispeudei) to enjoy the favor of the beauty of the One she so eagerly desires.

24.15: And spur (dierethizousai) her on to an even greater desire.

24.15. The bridegroom then arrives (paraginetai) leading a chorus of his friends and well-wishers.

25.5: Let no one who is passionate...drag down (katasureto) the significance of the divine thoughts...to beastly, irrational thoughts.

25.6: Let each person go out (exbas) of himself and out (exo) of the material world.

25.7: Let him ascend (epanelthon) into paradise through detachment.

25.10: Then let him enter (choreito) the inner sanctuary of the mysteries revealed in this book (Song).

26.2: We must follow (analabein) his prescriptions when we are about to approach (prosbainein) the spiritual mountain of the knowledge of God.

26.11: Now let us enter (entos...genometha) the Holy of Holies, the Song of Songs.

27.3: Just as the songs of the saints surpass (apechei) the wisdom of profane songs, so does the mystery contained here surpass (huperkeitai) the songs of the saints.

27.10: It [Song] teaches us of the need for the soul to reach out (enatenizousan) to the divine nature's invisible beauty.

27.11: The soul must transform (metenegkousan) passion into passionlessness.

29.2: Solomon's wisdom surpassed (huperbainousan) the boundaries of human wisdom.

29.15: Those introduced (eisagomenous) into the hidden mysteries of this book (Song) are no longer men but have been transformed (metapoiethenai) in their nature...into something more divine.

30.4: But [Song] leads (cheiragogoumenos) us to the philosophy of divine things by means of chaste concepts.

30.9: After the resurrection, the body which has been transformed (metastoicheiothen) into incorruptibility, will again be joined to the soul.

30.11: The passions now disturbing us...will not be restored (sunanistatai) with those bodies.

30.19: And every corporeal disposition will be banished (exaphanistheises) from human nature.

31.2: The text of the Song exhorts us...not to turn (epistrephesthai) to it in our thoughts.

31.4: Attribute all manifestations of affection in the text to the surpassing (huperechonti) goodness of God.

31.6: The present enjoyment of God is the starting point (aphorme) for a greater share of his goodness.

32.7: The more it enjoys his beauty, the more its desire for him increases (emphoreitai).

32.11: He who attaches himself to life passes (metabainei) from death into life.

32.17: The fountain is the bridegroom's mouth from which the words of eternal life well forth (ephelkomenon).

33.2: He who wells up (bruon) with life.

33.14: And draws (ephelkomene) grace [from heart] in proportion to its faith.

34.17: By a certain spiritual and immaterial power drawing (sunephelkomenes) the good odor of Christ by an inhalation of the Spirit.

36.12: The divine power is utterly transcendent (hupseloteros).

36.15: "Your name is ointment poured forth (ekkenothen, Sg 1.3).

37.9: As in the case of jars from which perfume has been poured out (ekkenothen).

37.13: The perfume of divinity...transcends (huper) every name and thought.

38.6: Provided that he has an eye capable of reaching out (enatenisai) to its loveliness.

39.2: Such maidens have grown (auxetheisai) though their virtues.

39.4: And they draw (epistrephousi) him to themselves.

39.9: The souls draw (helkousi) to themselves a desire for their immortal bridegroom.

39.13: The cause of their love is the scent of the perfume to which they eternally run (trechousai).

39.13: They stretch out (epekteinontai) to what is in front.

39.15: "We shall run (dramoumetha) after you" [Sg 1.4].

39.20: but the more perfect soul, having stretched forward (epektatheisa) more earnestly.

40.1: "The king has brought (eisegage) me into his chamber" [Sg 1.4].

40.7: Now through what she has already achieved, she has passed (diadueisa) to a more interior part of the mysteries with her mind.

40.8: Her passage (dromon) has brought her only to the vestibule of goodness.

40.17: They passed on (diadoseos) the same grace to those who came after them.

41.8: Having placed (paratheis) his [John] his heart like a sponge beside the fountain of life.

42.1: Let us love the flow (epirroen) of your teaching.

Second Homily

45.1: The directing part (to hegemonikon) of the soul.

45.6: If we only prepare ourselves to enter (pros ten eisodon) the Holy of Holies.

45.12: For the law of the Spirit forbids the entry (eisodon) of such things.

46.4: Grace flowing (aporreousan) from the bridegroom's spiritual breasts.

46.13: Having exchanged (anatallaxamenos) his very own beauty for my disgrace.

47.11: For the image of darkness has been transformed (meteskeusasthe) into beauty.

48.12: The soul is thus led over (metatetheises) from error to the truth, and the dark form of its life is changed (summetaballetai) to resplendent grace.

48.19: Christ entered (elthe) the world to enlighten those who were dark.

51.3: The Lord casts (epiballei) the seeds of the word to all out of love for mankind.

52.3: The second song of ascents [anabathmon, Ps 120.2].

52.7: Isaiah...describes it [Church] it as a certain procession (pompen).

52.15: The soul betrothed to God must be borne (airesthai) upon shoulders.

53.2: No longer setting foot upon the earth, we are carried away (komizomenoi) to the life of heaven.

53.11: The Song of Songs then speaks about our transformation (metapoiesis) from a good color to blackness.

55.8: The movement (kinematos) of our will freely leads us to apparent realities.

55.17: Since this fall from good was the beginning (aphormes) of evil.

56.8: For those who have abandoned a good attitude give substance to evil by departing (apostaseos) from the good.

56.10: Those persons hasten (spouden) to associate with other in a partnership with evil.

57.11: Negligence in guarding it [paradise] cast him out (exballei).

57.15: It [sun] may be transformed (metapoiethe) into rays of light.

60.11: The growing (bluzanomena) shoots are the heavenly virtues rising up (anadendroumena) to the height of the angels.

60.17: Having driven out (ekpesousa) purity, I put on (endusamen) a gloomy form.

61.9: There is one sheep which you have taken upon (anelabes) your shoulders.

61.21: For you exchanged (antallaxasthai) your life for my salvation.

62.3: He who does not eat it cannot enter (eiselthein) eternal life.

62.3: And running (dramousa) to you...I will drink from the divine stream which you cause to spring up (hegazeis) for those thirsting after you.

62.16: He who has separated (chorisas) himself from the darkness of evening.

62.20: Lest when straying from (aposphaleisan) from your benign guiding hand.

63.7: That the prelude of her enjoyment might flare up (anaphlexeien) her desire into something stronger.

63.8: Thus her desire may intensify (sunauxethenai) her gladness.

63.13: "Go (exelthe) in the footsteps of the flocks" [Sg 1.8].

64.13: Nothing transitory (parerchomenon) belongs to us.

64.13: How can anyone seize what is passing (parodikou) and impermanent (rheontos)?

64.14: The material world continuously passes away (parerchetai) by a kind of flux (rhoes) and movement (kineseos).

64.15: The person who separates (chorizomenos) himself from what endures will be borne away (sumparapheretai) by instability.

64.17: He leaves stability behind (kataleipon), yet he cannot hold onto instability.

65.3: exelthe, cf. 63.13.

65.5: The person ignorant of himself leaves (ekpiptei) the flocks of sheep.

65.12: We must...not miss the truth by erring steps (ichnesi).

66.9: The lives of those who have preceded (proodeukotes) us.

66.11: There we shall know whom we have followed (ekolouthesamen).

66.13: The person who follows (epomenos) in the steps of those who proceeded (proodeukoton) him and takes the passing (parelthousan) customs of this world.

67.1: Do not wander (epiplano) in the footsteps of those who have preceded (proodeukoton) you in this life.

67.2: For you do not know if the path (tribos) seen belongs to the goats whom you follow (akolouthousa).

67.4: Once you have passed out of (parelthes) this life and have slipped into (kaktakleisthes) into the folds of death.

68.5: You alone are made in the likeness of that nature which surpasses (huperechouses) all understanding.

68.15: Although he holds all creation in his palm, you can wholly contain (choretos) him.

68.16: God dwells in you, penetrates (endiodeuon) you and is not confined in you.

69.2: They [heavens] pass away (parerchontai) but you remain for eternity with him who always exists.

69.12: You will disregard the wandering (planen) footprints of this life.

69.17: "Come (deute), blessed of my Father, inherit the kingdom" [Mt 25.34].

Third Homily

70.18: These beams signify for us the rising (anatolen) of the true light.

71.1: But now the voice of the bridegroom rises (anatellei) like the sun.

72.5: but he changed (metharmosamenos) that earlier fearful appearance to one of conjugal joy which is both sweet and accessible (euprositos).

72.6: The place of rest where the Good Shepherd passes (diatriben echei) his time.

72.13: Once the governing part (hegemonikou) of the soul has been cleansed, the Word rises (epanatellei) like the sun.

74.3: The force invisibly led (epachtheisan) against it by which the Egyptians were defeated.

74.6: Let us flee (phugomen) before the face of the Lord.

74.17: The power which took up (analambanousa) Elijah and removed (metarsion) him from the earth to the ethereal region.

75.10: The cavalry which drew (plesiasasa) the soul to God through the "course (dromou) of virtue."

76.11: Those which prepared the journey (poreias) to God for the people.

77.6: He must leave behind (katalipon) every thought of Egypt.

77.23: Each one of the evils which befell the Egyptians can easily be transformed (metalabein) into something instructive.

80.11: This is no small praise for a soul...which hastens (epeigesthai) without falling on the divine course (dromon), leaping over (diallomenen) and transcending (huperbainousan) every impediment.

81.11: Or borne about (peripheromenen) by every wind which raises (egeironti) the many waves of passion.

81.16: That they may enter (en aute gegonontas) it [harbor].

84.10: Whether he is the one dwelling in us and walking about (emperipaton) with us and penetrating (diaduomenos) our soul's depths.

86.13: The divine nature transcends (huperkeitai) every conception which tries to grasp it.

87.6: The soul led (cheiragogoumenen) through such conceptions to comprehend what cannot be laid hold of except by faith must establish in itself a nature transcending (huperechousan) every intelligence.

88.11: As she draws nearer (proseggisasa) to the object of her desire.

90.13: The rays of that true, divine virtue shine forth in a pure life by the out-flow (aporreouses) of detachment.

91.2: We obtain knowledge of the good which transcends (huperechontos) all understanding just as the beauty of an archetype can be inferred from its image.

91.6: Paul...depicted by his fragrance the unapproachable (aprositon) beauty.

92.15: The pouring (katachethen) of the ointment on our Lord's head fills the house with a good odor.

93.2: The fragrance of her deed will be diffused (sundiadothesetai) with the preaching of the Gospel.

94.19: The bride has received the good odor of Christ in the governing part (hegemoniko) of the soul.

95.13: Observe how much the bride has grown (euxethe) when in her own nard she recognizes the good fragrance of her spouse.

95.18: The divine cluster of grapes...while during his passion it poured out (procheontos) its wine.

96.9: The child Jesus born within us advances (prokopton) by different ways.

96.14: Christ is never seen with the same form upon the vine, but he changes (sunexallassei) his form with time.

98.14: The true cluster who manifested himself raised (anaphoreon) upon a cross of wood.

Third Homily

101.3: He leads her back (epanagei) to her first grace by removing what was blackened through evil, changing her color (metachoneuon) to one which is not defiled.

101.10: They observe the added (prosthekas) beauty and often repeat the same process.

101.19: The restoration (epanalepsin) of beauty which the bride gained by approaching (proseggisai) the true beauty from which she has departed (apephoitese).

102.2: Having strayed (apoxenotheisa) from the archetypal beauty by association with vice.

102.5: To wherever the inclination (rhope) of free will moves (age), it is changed (alloioutai) accordingly.

102.10: When the inclination (rhope) is to cowardice...human nature takes on (hupoduetai) patience [etc.].

103.9: By the very fact of having turned from (apostrophe) evil, he lives a good life.

103.11: The humble person has separated (kechoristai) himself from haughtiness.

103.16: Our free choice has the capacity to become (suschematizesthai) whatever it desires.

103.18: You have rejected fellowship with evil and have drawn near (proseggisas) to me.

103.18: by approaching (plesiasasa) my archetypal beauty, you have become beautiful.

104.14: You have become beautiful by approaching (proseggismou) my light.

106.5: When the purified eyes of the soul has received (dektikos) the impression of a dove.

106.12: Nothing seems beautiful to me now that I have turned away from (apestraphen) everything which I had first estimated as good.

108.7: You came (elthes) with the covering of your body which shadowed over your divinity.

107.8: How could a mortal, perishable nature be joined with an imperishable, inaccessible (aprosito) nature?

113.1: By properly carrying out what we just mentioned, beauty will grow (epauxesis) in us.

114.4: From this hollow valley the shoot rises up (anatellei).

114.15: That she may become a flower by springing up (anadramousa) through his wisdom from the valleys of human existence.

115.3: What great progress (prokopen) we see in the ascent (anadou) of the soul.

118.5: Children of the false father who grow up together (sumparaphueisai) with the flower and who pass over (metabainousi) to the grace of a lily.

119.7: To create a longing for the apple tree whose enjoyment is manifold for those who have approached (proseggisasin) it.

119.12: "Bring (eisagagete) me into the house of wine" [Sg 2.4].

119.15: How the soul likened to a horse runs (prechei) on the divine course (dromon)!

119.16: How she leaps (i.e., halmasi & epekteinetai) toward what lies ahead and does not turn back (epistrephetai)!

120.15: Having entered (entos genomene) it, she again leaps up (exalletai) to what is greater.

122.13: A love which is unbalanced and lacking direction (peplanemenos).

123.9: Establish in me this ordered and unchangeable (ametastaton) grace.

123.11: Keep firm my inclination (rhopen) towards what is better.

123.12: Having said these words, the bride passes on (meteisi) to loftier matters.

124.5: Perfume is virtue because it is separated (kechoristai) from every unpleasant odor of sin.

125.6: If it were possible for this arrangement of apples to be seen lifted up (epaioroumenen) on high (anothen).

125.9: Nor dos its weight pull (kathelkomenon) it toward the ground, but its natural inclination (rhopen) is upward (pros to hupsos).

125.10: Virtue grows (anophues) upward (pros to ano) and looks to what lies above.

125.19: The one who has sprung up (anablastesas) in the forest of our human nature.

126.7: It is guided (hodeyeisthai) to the heavenly way of life by means of the Gospel's teaching.

126.8: He who comes from above (anothen erchomenos) and is above all showed us the way by his appearance in the flesh.

126.18: "But he emptied (ekenose) himself, taking the form of a slave" [Phil 2.5].

127.10: The bridegroom's arrow has penetrated (eykeimenon) the depths of her heart.

127.13: The archer of these arrows is love who sends (ekpempei) his own chosen arrow.

127.17: "We will come (eleusometha) and make our home with him" [Jn 14.23].

127.18: The soul raised up (hupsotheiseon) by these divine ascents (anabaseos) sees within itself the sweet arrow of love.

128.4: O beautiful wound and sweet blow by which life penetrates (diaduetai) within!

128.4: The arrow's penetration (diairesin) opens up (hupanoixasa) a door (thuran) and entrance (eisodon) for love.

129.3: These two images teach us about the nature of the divine ascent (anabaseos).

129.6: He treats the purified soul as a bride and as an arrow aimed (euthunon) at a good target.

129.13: His right hand receives me and draws me back (dialabousa), easing my journey upward (pros ten ano phoran).

129.15: Simultaneously I am carried away (pherasthai) by his act of shooting.

130.1: That love may multiply and always increase (epauxein).

131.6: The soul is progressing (anadramousa) towards great heights (hupsos).

131.8: At the same time she is instructing less advanced souls in the way (proodon) of perfection.

131.10: But to lead (cheiragogei) them through their oath to a life of virtue.

131.12: Until his good will comes (elthe).

131.13: And come (elthein) to a knowledge of the truth.

132.12: This world's form will pass away (paragei).

134.6: They are not to swear by the passing (paragontos) world.

135.3: Love...is elevated (hupsoumenes) and continually spurred on to greater growth (epauxomenes).

Fifth Homily

137.6: The Song now leads us to a contemplation of the transcendent (huperkeimenon) good.

137.9: In such ascents (anodois) the purified soul is exalted (hupsotheisa) through love.

138.6: She herself became an arrow directed at (euthunomene) the target of truth.

138.7: I thought that the bride who had been raised up (epeilephthai)...had reached the ultimate peak of happiness.

138.9: The things accomplished earlier were but an introduction to the bride's ascent (anodou).

138.15: For Paul was caught up (huperarthentos) up to the third heaven [cf. 2 Cor 12.2-4].

138.18: For we have not even approached (eggisantas) the outer doors of the sanctuary of contemplation.

139.10: "Behold, he comes (hekei)" [Sg 2.8].

139.12: He removes (apharpazon) himself from the bride's view before she comes (elthein) to perfect knowledge.

141.14: God...crosses (dialambanon) the mountains and hills with his leaping (halmasi).

141.17: They [mountains] were removed (metatithemena) into the "heart of the sea" [Ps 45.2].

142.3: "Be uprooted (artheti) and cast (bletheti) into the sea" [Mt 17.20].

142.11: After the voice the Word came leaping (epipedon) over the mountains that stood in his way, and by bounding (kathallomenos) over the hills, he made every rebellious power subject to himself.

143.9: "I have given you power to tread upon (patein) serpents and scorpions" [Lk 10.19].

144.1: The purified, perceptive eye of the soul perceives these things, jumping (summethallomenos) as it does with those divine leapings (halmasi).

144.19: The Song's text draws (prosoikeioi) human nature to God by a certain method (hodo) and order (akolouthia).

145.17: "Arise (anasta), come (elthe), my companion"...the rain is gone (parelthen), it has departed (apelthen).

146.7: He dispels (luei) winter's gloom.

147.3: We should be led (hodegethenai) to the mysteries which are being revealed through these words.

147.7: When man's changeable (eukinetou) nature had been transformed (metabletheises) into the nature of the lifeless objects he worshiped.

147.13: Those who attend to the vanity of idols are changed (metestoicheiouto) into what they behold.

147.17: Frozen in the cold of idolatry, unable to advance (epanatellei).

148.1: "Water leaping up (allomenon) into eternal life" [Jn 4.14].

148.2: "The waters will flow (rhuesetai) when the rock is changed (strephomenes) into pools of water" [Ps 114.8].

148.11: A shadow of the good things to come (mellonton).

149.1: Arise (anastethi) from your fall, you who have slipped (enolisthesasa).

149.4: It is not enough to arise (anorthothenai) from your fall, but you must advance (proelthe) through progress (prokopes) in the good to finish the course (dromon) in virtue.

150.1: She received the Word's power, stands, approaches (paristatai) him and draw near (plesion ginetai) to the light.

150.4: What is the order (taxis) of the words here?

150.6: How is the sequence (akolouthia) of thought preserved unbroken?

150.7: The bride hears the command, is strengthened by the Word, arises (egeiretai), comes forward (proerchetai), approaches (plesiazei), becomes beautiful and is called a dove.

150.12: Human nature...was not beautiful until it drew near (eplesiase) to Beauty and was transformed (enemorphothe) by the image of the divine loveliness.

150.15: But now that human nature rose up (aneste), turned (edeixen heauten) to face the good and turned its back (kata notou poiesamene) on evil.

150.19: By drawing near (proseggisasa) to the light, human nature becomes light.

152.3: Rising up (anastrephomene) from the depths and swelling (dioidainousa) into peaks.

153.3: The flower was shaken off (apetinachthe) and fell (aneluthe) to the ground.

153.8: Hence the various passions were raised (ekoruphothe) to a crest by adverse winds.

153.17: "Winter is past (parelthen), the rain is gone (apelthen), it has departed (eporeuthe)" [Sg 2.11].

154.9: John is the forerunner (prodromos) of this radiant spring.

154.20: The fig draws (helktike) moisture from deep within the earth when the weather is hot.

155.6: This process is repeated over and over until the tree puts forth (probale) pure, nourishing fruit at the proper time.

155.18: for this reason it proclaims in great detail the passing (diarreden) of evils.

156.7: He who brings the spiritual spring...first casts out (ekballei) of our nature whatever is impure.

156.19: That inebriation through which men pass (ginetai ek...pros) ecstatically from the material to the divine realm.

157.7: "Arise (anasta), come (elthe), my companion, my fair one, my dove" [Sg 2.13].

157.15: The blessed, eternal nature surpassing (huperechousa) all understanding contains all things in itself.

158.1 In changeable (treptes) human nature, good and evil exist by turns (dia to isen).

158.4: The good in us alternates (enapolegei) with the evil.

158.7: All the activities of our souls...define (legei) and limit (horizetai) one another.

158.8: The divine nature is...unmoved (atreptos), unchangeable (analloiotos).

158.13: When God draws (ephelketai) a human soul to participate in himself, he always remains in equal measure superior...because of his superabundant (huperochen) goodness.

158.15: The soul continually grows (meizon) through participation in what is beyond (huperechontos) it and never stops growing (auxomene).

158.18: The more she recognizes that it transcends (te huperoche) her as much as before.

158.20: We now see the bride being led (cheiragogoumenen) by the Word up a rising (anabasei) staircase by the steps (anadon) of virtue to the heights of perfection.

159.3: He exhorts her to draw near (eggisai) to the light and to become beautiful by being transformed (morphotheisan) into a dove's image in the light.

159.7: Then he starts again to draw (ephelketai) her to participate in a higher beauty as if she had never tasted it.

159.8: Thus as she progresses (prokopes), her desire grows (sunauxesthai) with each step.

159.11: Because there is always an unlimited good beyond what the bride has attained, she always seems to be just beginning her ascent (anodou).

159.13: One who has been called to rise (anistameno) in this way can always rise further (anistasthai), and one who runs (trechonti) to the Lord will always have wide open spaces before him.

159.15: And so we must constantly rise (egeiresthai) and never cease drawing closer (proseggizontas).

159.17: As often as the bridegroom says "Arise" (anastethi) and "Come" (Elthe), he gives the power to ascend (anabaseos) to what is better.

160.3: The same image to be transformed (metamorphousthai) "from glory to glory" [2 Cor 3.18].

160.8: By being transformed (metamorphoseos) into something better.

160.10: "Come (deuro) by yourself, my dove, in the shelter of the rock" [Sg 2.14].

160.12: What is the ascent (anodos) to perfection which these words indicate?

161.5: All the saints who offer themselves freely to God and who are not led (agomenos) by necessity.

161.7: Now you must show a perfect disposition for desiring to rise (anodou) to what is better.

162.3: You must pass (metabethi) from the wall to the rock which is next to it.

162.10: Your passage (metastasis) from the wall to the rock is short.

164.5: The bride comprehended the mystery in the rock of the Gospel to which the Word led (echeiragogese) her.

164.10: "Now you may dismiss (apolueis) your servant, Lord, in peace" [Lk 2.29].

166.16: These hunters might also be the "spirits who are sent (apostellomena) to minster" [Heb 1.14].

166.18: Or perhaps they are the holy apostles sent (ekpempomenous) to hunt these beasts.

168.14: "Until the day dawns, and the shadows flee (kinethosin, Sg 2.16).

168.17: For my sake he rose up (anateilanta) in human form from my sister the synagogue.

169.10: He will be a pure and fragrant lily, having been changed into (alloioumenos) the substance of the good he eats.

169.11: This is the day which has poured forth (diacheomene) its rays, rather, it has "breathed forth" (diapneousa).

169.14: By its light the shadows of life are removed (metakinountai).

170.6: Shadowy appearance that people strive for (spoudazomenon) in this life.

170.11: "Turn (apostrepson), my beloved, be like a gazelle" [Sg 2.17].

170.19: The Word runs (trechei) quickly upon the mountains.

Sixth Homily

173.1: The necessity to teach lovers of transcendent (huperkeimenou) beauty about God.

173.3: We must first draw out (proekthesthai) the sense contained in the text.

173.10: The sensible is grasped (katalambanetai) by sense while the intelligible transcends (huperpipton) sensible comprehension.

174.1: The intelligible and spiritual...is circumscribed (peratoumenon) by nothing.

174.4: It [spiritual nature] does not admit an increase (prosthekes) or diminution (elattoseos).

174.6: By participation in the transcendent (huperechontos), it continually remains stable in the good.

174.9: It is always being created while ever changing (alloioumene) in its growth (epauxeseos) in perfection.

174.11: Neither is it limited, nor can it be circumscribed (perigraphesthai) in its growth (auxesin) towards the good.

174.13: Its present state of goodness, even if especially great and perfect, is only the beginning of a more transcendent (huperkeimenou), better stage.

174.15: The stretching out (epektaseos) to what lies before is related to forgetfulness of earlier accomplishments.

175.8: "I will rise (anastesomai) now and go about (kukloso) in the city" [Sg 3.2].

175.12: "It was a little while after I passed (parelthon) them, that I found him" [Sg 3.3].

175.18: We saw that each of the bride's earlier ascents (anodois) in her growth (auxeseos) had a meaning.

175.19: She always made progress (alloioumene) and never remained in the good attained.

176.2: Not being satisfied with these, she presses on (proeisi) to what is still higher.

176.8: In her growth (auxetheisa) through these ascents (hodon) the bride is called beautiful.

176.13: She marvels how he descended (katabainei) in a shadowy form upon the bed of this life here below.

177.2: She explains her stable, unswerving (ametableton) attitude for the good.

177.4: Next she shows by a comparison her change (parallage) for the better.

177.8: She comes under (hupelthousa) her bridegroom's shadow.

177.14: As if the bride has already attained (phthasasa) perfection.

117.17: Who would not say that the soul exalted (hupsotheisan) to such a height has reached (gegenesthai en to akrotato) the limit of perfection?

178.1: But the end of the bride's advancements (prodienusmenon) becomes a beginning for further advancement (ta huperkeimena cheragogias).

178.7: But he leaps (epipeda) upon the mountains, bounding (methallomenos) from the high summit to little hills.

178.20: It is right for the soul to be glad since she has reached (ephikomenen) in her lofty ascent (anabaseos) the summit of her desires.

179.1: But this limit of her attainment is the beginning of her hope for what lies beyond (huperkeimenon).

179.9: The same one who has transformed (metatithenti) human life from shadowy phantasms to the supreme truth.

179.11: Observe the height to which the bride had ascended (anabebeken), going (poreuomene) from strength to strength.

180.4: Neither can any measure of knowledge...prevent us from moving (oregomenon) further on.

180.5: but the mind running (trechonta) on high through its understanding of transcendent (huperkeimeon) knowledge.

180.12: Their meaning is transferred (metenegkousa) to a pure and spiritual level.

181.1: Having reached (elthousa), as she thought, the summit of her hope.

181.13: When I enter (entos egenomen) the invisible realm after having forsaken sensual perception.

182.5: The bride rises (anistesin) and goes about (peripolei) in spirit through the spiritual, transcendent (huperkosmion) realm which she calls a city.

182.18: After the bride passed throughout (diexelthe) that transcendent (huperkosmion) city...she forsakes everything she has found.

183.5: "When I passed (parelthon) them by a little," I left (apheisa) every creature and passed by (parelthousa) every intelligible being.

183.10: No longer will I let him go...until he comes within (entos genetai) my chamber.

183.12: The heart which becomes an acceptable dwelling of God when it returns (epanelthe) to that state which it had in the beginning.

184.2: cf. 175.8.

184.14: She makes the daughters rise (dianistesi) to an equal measure of love so that the bridegroom's will might be fulfilled in them.

185.4: If we can somehow ascend (sunanabenai) with the perfect dove.

185.13: By their smoke something like a cloud rises (sunanebainen) from the ground-up particles of spices.

185.16: "Who is this who comes up (anabainousa) from the desert" [Sg 3.6]?

186.12: A different [character] succeeds the other because of their increase (epauxeseos) in the good.

186.19: Not only do they marvel at her ascent (anodon) but the depth from which we arose (anedramen).

186.20: She alone is seen ascending (anabainousa) and is compared to a grove of trees.

187.12: Testifying to her great change (parallagen) and transformation (metastasin) for the better.

187.19-188.1: The desert...made her shoot rise up (anadramein) and change (metaballousa) into such beauty.

188.8: The bride's ascent (anabainein) from the desert testifies that she rose (anadramein) to such a height through her diligence.

190.17: We should shift (metalabein) our attention from the material appearances to a spiritual contemplation.

191.9: What attracts (helktikon) our desire is pleasant to the sight.

192.5: An unrelenting anger...puts to flight (phugadeusantos) the ambush resulting from pleasure.

194.7: The text shows [Joshua] that the people made progress (prokopen) in perfection.

194.21: Since we expect an increase (epauxeseis) of the good with times's progression (proelthen).

198.7: Rightly does he call "children" those who have achieved (katorthosantas) a state free from passion.

Seventh Homily

202.13: Solomon transcended (parelthe) the bounds of human wisdom.

202.15: He surpassed (paradramein) those before him.

205.9: It was separated (apokismene) by a great gulf (diastemati) of ignorance.

205.14: The Ethiopians hastened (prostrechontes) to the faith.

205.15: And those far off drew near (eggus ginontai).

205.17: They were led (prosagagein) to God and offered gifts to the king.

206.18: Even while completing (euthunonti) his course (dromon) while being directed (dianuon) by God to what lies ahead.

209.18: He transformed (metastoicheiosas) our wood by a rebirth into silver (etc.).

214.2: Go (exelthe) then," the bride says to her companions."

214.15: "Go forth (exelthete) daughters of Sion, and behold King Solomon" [Sg 3.11].

215.2: All men to be saved and come (elthein) to the recognition of truth.

215.14: The bride becomes a companion of the Lord's goodness since she drew near (proseggisasa) to God through love.

217.2: Eyes are...congenial, indispensable guides (hodegoi) for a safe journey (hodoiporias) through life.

222.7: The good shepherd of the flocks of goats knows how to change (metabalein) the herds on Mount Galaad.

225.2: "Your teeth are as flocks of shorn sheep which have come up (anebesan) from the washing" [Sg 4.2].

225.9: The flocks had ben scattered (episkedastheisai) in the valley and now come up (anabainousai) from the washing.

226.12: Paul transfers (metalambanei) the story into two Testaments.

227.15: They constantly rise (anabainontas) by progressing (prokopes) and never slip back (katasuromenous) into the depths from which they came.

231.10: Marriages, migrations, wars and tools for building all prefigure the life to come (meta tauta).

232.1: The tower viewed from all around...looked for the coming (prokopen) of the Church.

235.5: To be an instrument of his word whose movements (kinemata) pass through (diarthrousa) the heart.

236.6: Who teaches the neck to bend down (klinesthai) in humility, turn all around (sunperipheresthai), raise itself up (anorthousthai) again?

237.17: He who carefully pays attention to the sequence (akolouthia) of the Song's words understands the growth (epauxesin) of the exalted soul in the good with respect to God.

239.11: "Until the day breathes and the shadows depart (kinethosin)" [Sg 4.6].

240.4: Whose breath [Spirit] expels (phugadeutike) the vanity of shadows.

240.6: Shadows must not remain but depart (metachorein) and withdraw (metanistasthai) once the sun appears.

241.6: Both [body and soul] are simultaneously brought into life (en te zoe ginontai).

242.6: Because a person is led (euodoutai) to the pasture of pure lilies by each breast through accurate discernment.

242.17: When he [Christ] ascends (epanagage) to his own glorious divinity.

242.19: "I will go (poreusomai) to the mountain of myrrh and the hill of frankincense" [Sg 4.6].

243.21: By Christ and through Christ we have been separated (choristheiemen, from sin].

Eighth Homily

245.25: "I consider myself not to have reached (kateilephenai) [the goal], but I stretch forward (epekteinomai) to what lies in front of me" [Phil 3.13].

245.20: Paul still moved higher (epi to anoteron hietai) and did not cease to ascend (anabaseos).

246.2: While what lies beyond (apeiroplasion) our comprehension is always boundless.

246.13: David placed in his heart those wonderful ascents (anabaseis).

246.15: He always proceeded (poreuomenos) from strength to strength (cf. Ps 83.7).

246.18: In all the endless ages of eternity the person running (trechon) to you becomes greater and more highly exalted.

246.19: Always growing (auxomenos) in proportion to his ascent (anabaseos) to the good.

247.1: You are always higher and loftier than the capacity of those who are rising (hupsoumenon).

247.7: The Word does not enter (anebe) the heart of man even if the pure in heart always see it.

247.12: The person rising (anion) never stands still.

247.13: He moves (metalambanon) from one beginning to another.

247.15: The desire of a soul thus rising (aniontos) never remains in its knowledge, but by an ever greater desire, moves onwards (huperkeimenen).

247.17: The soul thus progresses (aniousa) through higher realms towards the unbounded.

248.1: "Come (deuro) from Lebanon, my bride, come (deuro) from Lebanon. You will come (eleuse) and pass (dieleuse) from the summit of faith..." [Sg 4.8].

248.6: The fountain of grace continually draws (ephelketai) to itself those who are thirsty.

248.7: "If anyone thirsts, let him come (erchestho) to me and let him drink" [Jn 7.37].

248.8: By these words [Christ] sets no limit on our...movement (horon) towards him...but by extending (paratatiko) his command indefinitely in time, he exhorts us to thirst.

248.13: The faculty of taste becomes a kind of incitement (protrope) to further participation.

249.8: That her ascent (anodon) on high might not be hindered.

249.15: You have ascended (sunanestes) in the fellowship of my divinity.

249.20: No one is able to live with me unless he has been changed (alloiothenta) by the death of myrrh into the divinity of frankincense.

250.1: Do not cease to rise (aniousa) as if you have already attained perfection.

250.4: It is but the beginning of progress (poreias) to loftier goods.

250.6: You will arrive (hexeis) while not ceasing to pass on (dierchomene) continually by continuing to rise (anodon).

250.8: cf. 248.1

250.11: It is from here that the springs of the Jordan River gush forth (procheisthai).

250.15: The river from these springs has become the beginning of our transformation (metapoieseos) into what is divine.

251.7: He is changed (metamorphoutai) into that beast [lion] after having been overpowered.

251.13: Human nature...was led astray (planomenon) through idolatry.

251.15: Human nature...rose (hupsothe) to such a height that it now walks with (summeteoroporein) with God.

252.1: The boon of health sweetens our body's senses whose nature has been restored (epanelthoi) after a painful illness.

252.4: The bridegroom imparts to the soul ascending (aniouse) to him an intensity in her enjoyment of goodness.

252.10: The Word desires us who are changeable (treptous) by nature not to fall (aporreein) into evil.

252.12: By constant growth (auxeseos) in perfection, we are to use [our mutability] as an ally in our ascent (anodon) towards higher things.

252.14: By the changeability (treptou) of our nature we are to establish it immovably (analloioton) in the good.

253.1: By turning (apostrophe) from evil, we are to strengthen our immutability (aklines) in the good...and not fall (alloioumenoi) into evil.

253.14: When the Word bids the soul that has advanced (elthein).

253.15: And becomes what he wishes, that is, changed (metapoietheisa) into something divine.

253.17: From the glory which the soul had, it is transformed (metamorphotheisa) into a loftier glory by a wonderful alteration (alloioseos).

256.4: Christ is in death, and life does not depart (existatai) from him.

258.2: By the term "alone" I mean he who is comprehended in his immutable (atrepto), eternal nature.

260.14: He testifies to his spouse's loveliness by adding (prostithesi) greater wonders in the description of her beauty.

Ninth Homily

262.1: "If you have been raised up (sunegerthete) with Christ, set your mind on things above" [Col 3.1].

262.7: After we have transferred (metoikisantes) our hope for life from earth to heaven.

262.11: So that we may be transformed (metapoiethentas) into a divine state.

262.14: And not attracted by (katasuromenoi) words with a carnal meaning.

262.22: And have been transferred (metastoicheiothentes) into the spiritual realm.

263.11: The bridegroom explains her increase (epidoseos) in beauty.

263.19-264.2: Says that her breasts change (alloioseos) to something better...but flow (pegazousin) with pure wine.

265.14: He accepts her breasts and changes (alloiosin) them for the better.

266.2: No longer tossed about (kludonizomenon) by childish concerns.

268.6: And transcends (huperbasa) every symbolic fragrance of the Law.

268.16: The text that follows leads (prosagei) to a loftier praise.

269.13: Flying over (ephiptamenon) the fields of divinely inspired words.

269.22: A bee engaged in this task has truly exchanged (diameibomenos) the works of this present life for the blessings of eternity.

270.6: The manifold divisions of spiritual graces are in proportion to the zeal of those who strive after (proginontai) after them.

271.15: So that a certain form of the transcendent (huperkeimenes) nature might become present in them due to their more refined way of life.

272.4: We are clothed with these characteristics when we exchange (metenduomenos) the clothing of this corruptible earthly existence for the incorruptible life of heaven.

274.10: Later the olive is changed (metaballousa) into oil by proper maturation.

275.22: Our soul's rational faculty swells up (bruousa) and always flows over (pegazousa).

275.23-276.1: The impulse (kinema) of our thoughts, when moving (kinetai) to what is agreeable, assists us in gaining possession of the good.

276.4: When anyone turns (trepse) the energy (energeian) of his thoughts to evil, the flow (rheithron) of water is squandered on strangers.

277.10: By not flowing (aporreousa) out, it [soul's intellectual faculty] will be sealed by the stamp of truth.

278.7: How is a garden of pomegranates sent out (apostellomenon) from the bride?

278.17: A well of living and flowing (hroizountos) water from Lebanon.

279.8: But gives power, that her heart may ascend (anabasin) on high.

279.20: She should not be judged as having this perfume unless she truly hastens (anadramouses) on high by advancing (prokopes) in the good.

280.4: For the bride is guided (cheiragogoumene) by the Word to reach (euxethe) higher states.

280.7: A land flowing (rheousa) with milk and honey [cf. Dt 6.3].

280.8: When the word raises (hupsosas) his bride to such a point through her ascents (anabaseon), he leads (agei) her even further.

280.13: The soul is not always led (cheiragogoumene) by the Word to what is higher by means of honey and milk.

280.19: Do you now see the bride's capacity to ascend (proselaben) on high?

28020: Show me again the step lying beyond this stage (anabasin).

280.23: But it was good for drinking after having been transformed (metatetheisa) into a sealed fountain.

281.1: She hastens (ephthase) to something better (auxeseos), that is, a garden blossoming from her mouth.

281.4: "The shoots (apostolai) from your mouth are a garden of pomegranates" [Sg 4.13].

281.6: The word "sent" (apostellomenos) from your mouth "is a garden of pomegranates."

281.12: the bride places these lovely ascents (anabaseis) within her heart, always going (poreuomene) from strength to strength [cf. Ps 83.6, 8].

281.15: The issues (apostolai) from her mouth are correctly named a "garden of pomegranates."

281.17: The does adapts (metabainei) the term "issue" (apostole) to the underlying intention.

282.3: From apostole we learn that the disciples were sent (expempomenous) to preach the truth and were named Apostles (Apostolai) by the Word [cf. Lk 6.13].

282.4: What, then, issues (apostellei) from the bride's mouth?

282.20: What issues (apostellomenos) from the bride's mouth is a "garden of pomegranates."

283.3: The virtue's fruit is inaccessible (aprositos) to thieves.

283.6: It wards off...those who approach (proseggizontas) the fruit with evil intent.

283.7: Once the time (kairos) arrives (parasche) to enjoy this pomegranate.

287.18: Thus you can say that cinnamon swells up (bruein) from your mouth to quench passion's fire.

289.16: Once a person...has attained (phthasas) the summit of praises, he always shows the characteristics of the divine image in himself.

291.11: They changed (metapoiouses) sparkling wine into a murky waste.

291.17: She does not reach out (epekteinousa) to what is loftier...she now has become a fountain watering the gardens which flow out (katadrousa, line 20) from her.

292.3: The bride is a fountain which does not flow (aporroas) with streams but with gardens...but gardens that spring (pegazousan) and swell up (anabruousan).

292.7: The Song then carries (agei) the bride to the highest summits of praise, calling her a spring of living water flowing (rhoizountos) from Lebanon.

292.15: "If anyone thirsts, let him come (erchestho) to me and drink" [Jn 7.37].

292.17: "Out of his belly shall flow (rheusousin) rivers of living water" [Jn 7.38].

293.5: All wells contain still water; only the bride has running (diexodikon) water with both a well's depth and a continuous flow (aeikineton) of water.

293.9: It seems that she has no further to reach (huperape) once she has been compared to beauty's archetype.

293.13: That kind of water flows (rheei) from God as the Fountain himself says, "from God I proceeded (exelthon) and I came (heko)" [Jn 8.42].

293.13: The bride contains the inflow (eisreon) of water within the well of her soul.

Tenth Homily

295.11: Elijah's example shows us how our mind is taken up (analephtheisa) in a fiery chariot [cf. 2 Kg 2.11] and raised on high(metatetheie) to that heavenly beauty.

295.15: We will not despair from drawing near (plesiasai) to the stars.

296.14: She banishes (aphorizousa) the north wind.

296.16: "Awake, O north wind, and come (erchou), O south wind" [Sg 4.16].

297.9: The centurion dismissed (apopempomenos) by his king's power anything against his authority.

297.15: Once he dismissed (apopemphthenta) his servant, he no longer brings him back (epanagei).

298.3: If all darkness departs (ekchoresantos), light must take its place; also once evil is removed (ekpodon), virtue takes its place.

298.22: Let us pay attention to the way in which the queen makes the north wind depart (apanistesin) from herself and return (anastrepsasa).

299.2: but she commands the south wind to depart (apochorein) and to flee (pheugein).

299.9: The sun's course (dromon) is towards sunset.

299.11: The sun rising (anastoles) from the east hastens (sunelaunon) towards sunset.

300.10: Who is unaware of the sun's course (kinesin) from its rising (anatolon)? It proceeds (dromon) through the south and sets (epiklinetai) in the west.

301.7: Rightly does the queen drive away (apelaunei) the north wind with her authority.

301.10: By it a torrent of delight flows (rheei).

301.17: This wind [Holy Spirit] freely pours out (procheonta) the good fragrance of their teachings in every language.

302.1: "Blow through (diapneuson) my garden" [Sg 4.16].

302.7: "He breathed his breath and the waters flowed (rhuesetai)" [Ps 147.7].

302.9: The bride...changes (exallassei) the flowing streams of spices to something more magnificent.

302.10: She makes them flow (ekreontas) from the garden's trees by the Spirit's power.

302.14: The great Paul...was such a river of spices flowing (rheon) from the Church's garden by the Spirit.

303.1: When that bright noonday south wind blew through (diapneusthentes) them, they became fountains of spices with the fragrance of the Gospels.

303.3: "Let my beloved come down (katabeto) into his garden and eat the fruit of his choice berries" [Sg 4.16].

303.12: Descending (katabainonta) from heaven [cf. Jn 4.34].

303.14: And lets water flow (epirreonta) from his own fountain of life.

304.2: "And to come (elthein) to recognize the truth" [1 Tm 2.4].

304.14: The words "let him come down" (katabaeto) signify choice.

304.16: The bridegroom's coming down (katabasis) signifies his love for mankind.

304.17: We cannot otherwise be lifted up (analephthenai) to the Most High unless the Lord inclines (epiklitheie) to the humble and exalts (analambanon) the meek.

304.19: The soul rising (aniousa) on high calls upon the help of the transcendent (huperkeimenou) God and prays that he descend (hupokatabenai, 305.1) from his own greatness.

305.14: Do you now see how the bridegroom exceeds (huperballei) his spouse's request by his great gift?

305.21: When the bridegroom descends (katabas) into his garden, he changes (metabalon) the fruits into something better.

306.9: Oh blessed garden, whose plants swell (bruein) with such fruit and are transformed (metapoieisthai) into every kind of nourishment according to the desire of those who enjoy them!

307.17: Again the bride pours out (oinochoei) the garden's flourishing plants as wine.

308.17: All inebriation makes the mind overcome with wine go into (eiothe) ecstacy.

309.2: This food and drink contains a constant change (metaboles) and ecstasy (ekstaseos) from a worse to a better condition.

309.5: The great David became inebriated because he went out (ekbas) of himself and into ecstasy (ekstasei).

309.10: Paul, the new Benjamin, was inebriated and said in ecstasy (ekstasei) "whether we are transported in mind (exestamen), it is to God" [2 Cor 5.13].

310.4: by it, he [Peter] went out (existatai) of himself.

313.4: The more perfect soul is not attracted (kathelkomenes) to anything visible; with the mind it regards only what transcends (huperkeimena) visible objects.

313.9: The soul keeps far away (aporriptetai) from our more animal sensations as if they were a foul stench.

313.14: Once all these sense have been put to sleep and are gripped by inaction (apraxias), the heart's action (energeia) is pure.

313.16: Reason looks above while it remains undisturbed (aperiechetos) and free from the senses' movement (kineseos).

313.22: If a person pays attention to the senses and is drawn (ephelkomenos) by pleasure in the body, he will live his life without tasting the divine joy.

314.6: It puts to rest all bodily movement (kinesin).

Eleventh Homily

315.18: To desire the transcendent (huperkeimenon).

316.7: Such things are transitory and pass (sumpararreonta) with the flow (paradike) of time.

317.2: We are exhorted to shake off (aposeiesthai) sleep from our soul's eyes least by our inclination (spoude) to non-existent things we slip away (apolisthesomen) from what has substance.

318.1: "And you ought to be like men waiting for their master to return (analusei) from the marriage feast, in order that when he comes (elthontos) and knocks, they will immediately open the door for him" [Lk 12.36].

318.5: When he, the King of glory, enters (eiselthe) his transcendent (huperouanion) blessedness.

318.10: Restoring (anastoicheiosas) our nature to virginal incorruptibility.

319.4: "Blessed are those servants whom the master finds so doing when he comes (elthon)" [Lk 12.37].

319.10: How can we worthily consider the bride's ascent (anodon) to what is more divine?

320.8: You see how boundless is the path (dromos) for those rising up (aniousin) to God.

320.18: For those who are always advancing (prokoptousin) to what is greater.

321.8: Marveling at the endless stream of water gushing forth (anombroun) and bubbling out (procheomenon).

322.2: The bride perceives the Word knocking and she rises (dianistatai) at the sound.

322.11: Having risen higher (hupseloteros) and having become more perfect, Moses saw God in darkness [cf. Ex 24.15-8].

322.14: We learn that our withdrawal (anachoresis) from false, deceptive ideas of God is a transition (metastasis) from darkness into light.

322.16: Next, a more careful understanding of hidden things leads (cheiragogousa) the soul through appearances to God's hidden nature.

323.1: Finally the soul is led (cheiragogousa) on high.

323.4: The soul enters within (entos ginetai) the sanctuary of divine knowledge where she is hemmed in on all sides by the divine darkness.

323.8: "Moses entered (eiselthe) the darkness where God was" [Ex 20.21].

323.20: She desired to approach (prosagagein) the fountain of light by that mystical kiss.

324.3: The bride is compared to a horse because of the swiftness of her progress (pteseos).

324.5: Like a horse she runs through (diadramousa) everything she has understood and experienced; she flies (diaptasa) like a dove.

324.8: She is now embraced by a divine night where the bridegroom comes near (paraginetai) but does not appear.

324.15: Through it [door] the object sought after enters (eisoikizetai).

325.3: And raise (eparthenai) the gates of your soul that the king of glory may enter (eiselthe, cf. Ps 23.7).

325.13: O soul, let truth enter (eisodon) and become a sister, companion, dove and perfect one.

325.17: The drops of the night flowing down (aporreousai) from my locks.

325.21: It is impossible for a person entering (entos genomenon) the inner part of the sanctuary of the invisible to meet a drenching torrent of knowledge.

326.4: These spiritual drops flow (aporreouses) from the saints and the bears of the divine.

326.8: Each one draws (aruomenoi) water from dark, hidden and unseen treasures that have become rivers for us.

326.13: Paul was such a river born aloft (koruphoumenos) on the wave of his thoughts.

327.3: "If anyone thirsts, let him come (erchestho) to me" [Jn 7.37].

327.9: Let us see how the bride...makes an entrance (eisodon) for her spouse.

327.14: She removed (ekdusamene) her garment of skin [cf. Gen 3.21].

327.17: When returning (analusasa) to earth after her time in paradise.

32718: "You are dust and into dust you shall return" (apeleuse, Gen 3.19).

327.19: The bride opened a way (eisodon) into her soul for her spouse by removing (diastalentos) the veil from her heart, that is, her flesh.

328.2: Those who are about to wash the filth from their soul's feet...are exhorted...to remove (ekdusasthai) it and to cast (apothesthai) it off.

328.7: The bride opened a way (eisodon) for the Word.

329.6: "Remove (airei) the patch from the old and a worse tear results" [Mk 2.21].

329.12: Like the tunic Christ showed in his transfiguration (metamorphoseos) on the mountain.

329.18: Moses removed (eleutherosas) from his feet the covering of dead skins [cf. Ex 3.5].

330.14: Christ...bids them to go on the way (hodon) of sanctity [cf. Mt 10.5-6].

330.16: "I am the way" (hodos, Jn 14.6).

330.18: The bride had thus entered this way (hodo) in which the Lord washes her feet.

331.1: Neither straying (ekklinousa) to the right nor to the left.

331.15: "And directed aright (kateuthune) my footsteps (diabemata)" [Ps 39.3].

332.1: Light, truth, incorruptibility and righteousness with which this spiritual road (hodos) is paved.

332.2: The person not going off (paratrapeis) either side of the road keeps his footsteps (ichnos) always unsoiled by pleasure's mire.

332.10: After this, the soul once again begins its ascent (anabaseos) on high (huperkeimenes).

332.13: "My beloved put forth (apesteile) his hand through the hole of the door, and my belly was moved (ethroethe) for him" [Sg 5.4].

332.20: She removes (apoduetai) the tunic of skins.

333.1: Neither does she fix (enapereidei) her footsteps (ichnos) on earth.

333.3: The bride opens the door after removing (diesche) the veil of flesh.

333.5: Once the door has been flung wide open, the king of glory may enter (eiselthe).

333.8: For he can scarcely get (echoresen) his hand inside.

334.6: Wisdom moves (anakinousa) all one's thoughts.

334.8: Wisdom...descends (katiousan) to our mortal existence for the purpose of giving us life.

334.9: Water moved (sunanadidomenon) by wind does not remain at the edge of the lake, but it becomes a spring which rushes (anatrechei) on high to its connatural state.

334.12: Once it has passed (dielthe) the highest manifestation of water...the wind's movement (kineseos) comes to rest on high.

334.16: Because the soul reaches (anateine) from below to a knowledge of the transcendent (huperkeimenon)...it is unable to proceed (proelthein) further.

336.7: Nor will we understand the Transcendent (to Huperkeimenon) by its manifestations.

336.15: By them the purified soul no longer sets foot (epibateuousa) upon material existence.

337.3: cf. 332.13.

337.7: The wonderful deeds of the divine hand which transcends (huperkeimene) our human capacity.

337.19: His heart is nevertheless moved (throeitai) at his power

Twelfth Homily

340.17: Those preparing to travel abroad (diapontion) have high expectations for the coming voyage.

341.1: The helmsman directs (strepse) the ship's prow towards the open sea.

341.2: Asking God for a safe journey (nautilias).

341.10: For the ship easily flies over (ephiptamenes) the waves.

341.17: From this voyage (nautilias) we expect great wealth.

342.4: That the Holy Spirit's power might breathe on us and put into motion (anakinesai) the waves of our thoughts.

342.7: Having thus traversed (emporeusometha) the open sea by contemplation.

342.10: "I rose up (anesten) to open to my beloved" [Sg 5.5].

343.7: The bride opens a way (thura) for her spouse [quoting Rom 6.4].

345.9: The necessity for death to precede (kathegesasthai) life, for life cannot be in a person unless it enters (laboi ten parodon) death's gate.

345.14: The movement (hormen) of each [subtle and heavy] has ap roper activity which cannot be communicated to the other.

345.16: The intelligent and light is characteristic of upward movement (phoran), while the heavy and material always tends (rhepei) downward and is carried (pheretai) there.

347.7: It is through death that the soul rises (anistatai).

347.9: By dying the soul passes into (en ginetai) life and rejects everything mortal.

347.15: How, then, can death raise (anistesin) us up from death?

349.5: If we allow one [tree] to be at the center the other must be excluded (exeirgetai).

351.1: Man immediately died to the better life, having exchange (antallaxamenos) divine life for one brutish and devoid of reason.

351.12: When he dies to this mortal, brutish life, he passes over (antimethistatai) to life eternal.

352.3: By her death to all sin she rises (anistamene) to make an entrance (eisodon) for the Word.

352.9: Nor does the soul estimate itself to have comprehended but runs (trechei) to what lies beyond (huperkeimenon), stretching forward (epekteinousa) to what is before [cf. Phil 3.13].

353.4: Her good deeds have approached (eggisai) the narrow, constricted entrance whose bolt the Word offers to persons like Peter [cf. Mt 16.19].

353.16: How blessed is this going out (exodou) at her beloved's word!

353.17: The Lord will guard your going out (exodon) and coming in (eisodon, cf. Ps 120.8).

354.1: The exit (exodos) from our present state becomes an entrance (eisodos) to the transcendent (huperkeimenon) good.

354.4: "I am the gate (thura), the way (hodos)" and if anyone enters (eiselthe) through me, he shall go in (eiseleusetai) and out (exeleusetai)" [Jn 10.9].

354.6: The bride never ceases going in (eisienai) nor going out (exienai), but she rests only by advancing (prokopes) towards that which transcends (huperkeimena) her and by always going out (exo ginomenos).

354.8: In a similar way the Lord's face passed (parelthe) Moses by, and the lawgiver's soul kept going out (exo egineto) of that state which it had attained, ever following (hepomene) the Word who went before (proionti) him.

354.11: Who does not know of those ascents (anabaseis) which Moses experienced?

354.12: He always grew greater (megas ginomenos) and never remained stationary at any point of his growth (auxeseos).

354.13: Moses grew (euxethe) right at the beginning when he put Christ's humiliation higher than the kingdom of Egypt.

354.17: Moses waxed stronger (euxethe) when Egypt fought the Hebrews.

354.19: One rightly understands these examples of growth (auxeseos) by shifting (metabalon) the narrative to a symbolic plane.

355.12: He enters (huperchetai) the cloud; he enters (entos ginetai) its midst where God is.

355.13: And becomes a sun unable to be approached (aprospelaston) by those coming near (proseggizousin).

356.9: God passed by (parerchetai) Moses at the divine place in the rock shadowed over by his hand.

356.11: Moses could hardly see God's back even after he had passed by (parodon).

356.13: The person desiring to see god can behold the desired One by always following (akolouthein) him.

356.15: The contemplation of God's face is a never ending journey (poreia) toward him accomplished by following (epesthai) right behind the Word.

356.17: Once the soul has risen (aneste) through death and has been filled with myrrh...hopes that the desire One will enter (eisoikisasthai) within.

356.19: The bridegroom passes by (parerchetai) and the bride exits (exerchetai).

357.2: But touches the Word who leads (ephepomene) her onward.

357.5: Yes we must pass by (parienai) all illusions.

357.6: The soul already "went out" (ekbasa) of its nature so that its habits will not interfere with knowing invisible reality.

357.14: Everything we can discover always transcends (exoteros) our comprehension and completely escapes (ekpheugei) our search.

357.17: He completely transcends (exoteros) and escaped (diadidraskon) my mind when it drew near (proseggismon) to him.

359.8: Her words which contain an ascent (anabaseos) to something more exalted.

360.5: Is it not clear from these words [Sg 5.3] that the bride has advanced (aneleluthen) to a higher state?

360.11: The ascent (anodos) to God always indicates something unbecoming in the bride.

361.3: "When a person turns (epistrephe) to the Lord, his veil will be removed" [2 Cor 3.16].

363.1: The Word passed by (parelthe) his bride who could not grasp her desired lover.

363.3: "My soul went out (exelthen) at his word" [Sg 5.6].

363.6: "The watchmen who go their rounds (kuklountes) in the city found me" [Sg 5.7].

364.3: Those whom we believe are protecting our souls from evil and are watching our coming in (eisodou) and going out (exodou).

365.7: "The angel of the Lord will surround (parembalei) those who fear him and will rescue them" [Ps 33.8].

365.11: The divine rod has penetrated deep within (en bathei genomenon).

366.15: Such a soul never ceases to stretch forth (epekteinomene) to what lies before, going out (exiousa) from her present stage to what lies ahead.

366.23: In running (trechousa) towards her spouse, the bride finds no rest in her advancement (prokopes) to perfection.

367.6: Going beyond (huper...genomene) these, the bride perceives something even more majestic.

367.7: As the Word proceeds (prosiontos) her, her head is filled with dew.

367.15: "He struck the rock and waters flowed out (erruesan, Ps 77.20).

367.16: Observe the height to which the bride has run (anedramen).

369.15: After the soul has gone out (exelthousa) at her spouse's word, she seeks him who cannot be found.

369.23: The true satisfaction of her desire consists in always progressing (prokoptein) in her search and her ascent (anodou).

370.3: When her desire is fulfilled, it gives birth to a further desire for the transcendent (huperkeimenou).

Thirteenth Homily

371.13: "I have not come (elthon) to abolish the Law but to fulfill it" [Mt 5.17].

373.22: How can gold become black or change (metachrostheie) to white?

375.2: We have already considered these words as the sequence (akolouthia) of ideas suggests.

376.13: One must have a pure mind which banishes (exorizon) every passion from the soul.

378.8: This wound is thought to be a separation (allotriosis) from what is sweet.

378.18: God is love who penetrates (eggenomene) the heart by the arrow of faith.

379.7: The virgins saw the wondrous exit (exodon) of the soul.

379.9: They know that afer the bride had gone out (exelthousa), she sought him who cannot be found by any signs.

282.20: "May we grow up (auxesomen) in all things into him" [Eph 4.15].

383.15: The bride advances (proelthousa) in perfection.

386.4: The fountain of beauty whose emanation (aporroia) established all living beings in existence.

386.10: The virgins approach (prosagousi) the soul running (anadramouse) on high to perfection that she may make known to them her beloved.

388.2: Christ alone entered (proeleusetai) this new life by a new form of birth.

394.6: Nor can an active way of life suffice unless guided (kathegoumenes) by true piety.

Fourteenth Homily

400.17: For this reason the great Isaiah ascended (anabanta) a lofty mountain.

403.8: It [Paul as vessel] became a bowl for pouring out (egcheontos) the wine of the Word.

404.10: Myrrh, a symbol of death, flows from (aporreousa) his body and fills souls docile to him.

404.23-405.1: Out of desire for the transcendent (huperkeimenon) good, the cares of this life are nullified and put to death. Paul pours (proechei) this myrrh from his mouth.

412.2: "Come up (anabethi) to me on the mountain and wait there, and I will give you the tablets on stone with the Law and the commandments" [Ex 24.12].

414.12: "Out of his heart shall flow (rheusousin) rivers of living water" [Jn 7.38].

415.2: The guiding faculty (hegemonikon) of the soul must be engraved with the clear, pure memory of the divine words.

417.6: Through them...the course (dromos) of virtue is completed, and the entire body is raised on high (meteoron ginetai) by our longing for God's promise.

418.5: The concise word of the Gospel leads (agagein) us to a short, condensed way of perfection for a virtuous life.

422.2: He sends (apostellei) fury, wrath and affliction to the wicked by the bad angels.

423.19: When his rod of authority grows up (anaphue), it will change a lion, leopard and serpent into a tame, gentle animal.

427.2: This is he, the sought-after one, who rose (anateilas) from Judah to become our brother.

427.14: He told of man's descent (kathodon) from heaven.

427.18: Our Lord also spoke of the passing by (parodon) of the Law which was of no avail.

428.7: Whoever enters (en...genomenos) him receives him.

429.5: All the care needed for the wounded man will be paid back at the Lord's second coming (parousia) according to the degree of his care.

429.7: He became our brother by rising (anateilai) from Judah.

429.14: We will find and receive him by the Holy Spirit's guidance (cheiragogias) for the salvation of our souls.

Fifteenth Homily

431.11: A person who unites his whole heart toe the Lamb becomes divine by a change (hupallages) of names.

432.8: Jesus found Philip who was made a follower (echeirotonethe) of the Word: "Follow (Akolouthei) me" [Jn 1.43].

432.10: After Philip approached (proseggisas) the true light, he drew (dadpicjesas) Nathaniel to partake of this light.

434.9: Just as Andrew was led (hodegethe) by John's voice to the Lamb and Nathaniel was guided by Philip's light (photagogetheis) who left (exo genomenos) the Law's shadow and entered (en...ginetai) the true light, the young maidens led (kathegemoni) to discover the good revealed to them.

435.12: "My beloved has gone down (katebe) to his garden, to the beds of spice" [Sg 6.2].

436.11: "He descended" (katebe) refers to the One who went down (katabanta) from Jerusalem to Jericho and fell in among robbers.

436.13: He followed (sugkaterchetai) the descent (kathodo) of the one who fell among enemies which signifies his descent (sugkatabasin) from his ineffable majesty to the humility of our human nature.

437.4: God came down (katebe) again to adorn the garden with the plants of virtues.

438.17: Paul brings out (proballontos) for us from the divine storehouse lilies as food.

439.9: The purified soul must...be transformed (metatetheisan) into that which is spiritual and immaterial.

445.19: The flying Seraphim do not remain still, and their position does not change (metabainei).

446.13: "Turn away (apostrepson) your eyes from before me, for they have given me wings" [Sg 6.5].

448.11: But the inclination (rhope) towards evil robbed us of our own wings.

448.16: We might again grow wings (pterophuesomen) through holiness and righteousness.

449.7: "You have visited (epeskepso) me by night" [Ps 16.2].

452.1: When each sense is dead, the soul alone lays hold of and stretches forward to (eporegontai) the good with respect to the mind.

452.12: Those who imitated the prophet's nobility have raised themselves above (huperairousin) this world while they remain indigent.

453.3: And go (katorthousi) safely on the road of virtue.

453.20: Holy Scripture teaches us here to follow (eiselthe) the example of one person.

453.22: Elijah stands out as an eminent guide (kathegesato) in his zeal for God.

454.1: Those who imitate his zeal follow (epekolouthesan) in the footsteps (ichnesi) of his boldness.

455.15: Something like a pomegranate's skin surrounds (periechetai) the hidden treasure of the bride's longings.

456.19: But Jacob removes (anamochlizei) this stone.

457.6: Who will roll back (apokulisei) the stone of this obscure passage for us [cf. Sg 6.8-9]?

457.7: Who will draw out (exantlesei) the water of understanding which is beyond our comprehension?

457.20: Beings are created and renewed not in accord with the same order (akolouthias) and system (taxeos).

458.1: Everything created from nothing comes into existence (sunapertisthe) with its beginning.

458.18: Human nature takes up its perfection not at once, as in the beginning, but progresses (sundramein) towards the good by an order which gradually gets rid of our inclination towards evil.

458.21: But in the second restoration, an interval of time necessarily accompanies those pursuing (sumparomartei) the first good.

459.11: While another has done it by diligence and progress (prostheke) in the good.

459.12: Still another person has grown (epeuxethe) by a desire for the good.

459.13: Yet another remains firmly in his ascent (anabaseos) to on high.

459.14: Some even pass (paredramen) these while others press forward (sunteinontai) in their upward course (dromon).

460.22: Begotten by the Word of faith, they do not advance (auxeseos) further to marriage or attain (phthasai) perfection.

461.17: On the other hand are persons who flee (apopheugousi) any contact with adultery through fear of punishment.

462.11: "Come (deute), blessed of my father, inherit the kingdom prepared for you" [Mt 25.34].

463.2: It is to be multiplied ten times through good works in order that we may enter (eiselthe) the Lord's joy.

465.3: The fear of the Lord might succeed in turning (ekklinai) the person taught by the psalter away from evil toward doing good.

466.6: And if fear changes (metapoietheis) into love, then unity follows.

467.18: He who quickly grew (anadramon dia tes auxeseos) from a youth to a perfect man arrived (phthasas) at the measure of that spiritual age.

468.13: Indeed, the mother is the Dove which descended (kataptasa) from heaven at the Jordan River.

468.16: For a way (dromos) lies open to all souls from every rank to that blessedness.

468.19: Everyone is drawn (sunteinesthai) to desire what they bless and praise, so the daughters praise the Dove.

+

Bernard of Clairvaux⁽⁴⁾

By reason of the perfection of its nature, life is the prerogative of the Word, and by reason of the perfection of its nature, life is the prerogative of the soul because of its natural affinity to the Word. Sermon 81.2.

Sermon One

1.15: Let us bring it forth (proferatur) then if you please, and break it.

5.5: The words spring upon (prorumpit) us as if indicating one speaker.

5.14: Find pleasure even in the laborious pursuit (investigare) of what lies hidden.

9.23: Your exit (exitu) from the horrible pit.

10.19: In that each one, at whatever stage (ad singulos profectus) he be, in accord with the upward movements (ascensions) of his heart.

10.20: Give glory to him who empowers you to advance (promoventis).

11.1: An inward pulsing (motus) of the delight.

Sermon Two

2.15: A spring inside me welling up (salientis) to eternal life.

5.2: Hence men grumbled at the postponements of the coming (veniret) of the Prince of Peace.

5.16: Nor do I breathe in hope, if the Prophet himself does not come down (descendat) and kiss me with the kiss of his mouth.

7.13: "For he will surely come (veniet) and he will not delay" [Heb 23.].

7.15: "I am coming (declino) towards you like a river of peace" [Is 14.1].

8.24: Christ, descending (descendente) into Sheol, saluted its dwellers with a holy kiss.

9.26: Going up (redierit) to heaven, enabled the spirits there to share in the same pledge.

Sermon Three

1.7: You must therefore turn (convertimini) your attention inwards.

3.22: You may not presume to rise (assurgere) at once by impulse to the kiss of the mouth.

4.14: I am now able to see what I must seek for and receive before I may hope to attain (contingere) a higher and holier state.

4.15: My desire is to advance (proficere) by degrees.

4.17: It is a long and formidable leap (saltus) from the foot to the mouth.

5.3: Growth (crescis) in grace brings expansion of confidence.

5.6: You have seen the way (via) we must follow (hic ordo).

5.8: Then we reach out for the hand that will lift us up (sublevantis).

6.17: With the advancement (progressu) of the day you gave your servant reason to rejoice.

Sermon Four

1.10: The second (stage) is accorded to those making progress (proficientibus).

1.1⁽⁵⁾: We have here three stages (profectus) of the soul's growth in love.

3.16: We tend to raise (levamus) our heads from the dust with a greater confidence for the purpose of kissing.

4.7: The heartfelt desire to admit one's guilt brings a man down (deiciat) in lowliness before God.

4.10: His home is in inaccessible (inaccessibilem) light.

5.22: In this work of imparting motion (movendis)...he has no need of his bodily instruments.

Sermon Five

1.23: That form of knowledge by which alone we are elevated (acceptit gradum) toward the contemplation of truths essential to happiness.

2.9: Is it not true that only creatures with bodies can run to and fro (discurrere) and pass (transire) from place to place?

3.29: Those who transmute (transferunt) their usage of the things of time into the coin of eternal reward.

4.3: If the angel can soar to a grasp (apprehendere) of the highest truths.

4.7: What the spirit clothed in flesh strives (proficere) to achieve gradually...that same the dweller of the heavens attains (pertingit) with all speed and ease.

6.8: Use of reason by which the mysteries of God may be apprehended (profectum) through the things he has made.

Sermon Six

1.12: He alone in the world of spirits so far transcends (transcendat) the efficacy of all corporeal beings.

3.13: Coming forth (egrediens) from his shady and thickly covered mountain.

4.7: When sin is forgiven it is certain that the devil is driven (expellitur) from the sinner's heart.

4.9: God removes (remittat) the sin of the one who makes humble confession.

5.11: You will find him with those feet of flesh walking (ambulat) on the waters.

6.4: Christ's head in terms of the divinity...the feet (pedes) to his humanity.

7.13: With these two feet (pedibus) so aptly united and controlled (concurrentibus) by the divine head.

7.17: With these very feet (pedibus) he finds his way (perambulat) into the souls of his lovers.

8.23: Happy is the man in whose soul the Lord Jesus once sets these feet (pedem) of his!

Sermon Seven

2.22: Among all the natural endowments of man love holds first place, especially when it directed (recurrit) to God.

2.2: "This is why a man leaves (relinquet) his father and mother and joins himself to his wife" [Gen 2.24].

3.25: What is more manifest than that fear is driven out (foras mittit) by perfect love!

4.26: There is a certain modesty in the fact that she directs (dirigit) that utterance of hers not to the Bridegroom but to others.

4.1: Once who seeks access to the interior of the house goes round (ambitur) to the intimate friends...to attain what he desires.

4.19: If the good spirits withdraw (elongaverint) from us, we shall not easily withstand the obsessions of the evil ones.

6.17: "What is this coming up (ascendit) from the desert like a column of smoke" [Sg 3.6]?

6.26: As the hind penetrates (penetrare) the wood's dark avenues, so does the contemplative spirit penetrate (penetrare) the obscure meanings of thins.

7.14: Who will raise me up (suscitabit) in my poverty from the dust?

Sermon Eight

2.3: A peace which passes (exsuperat) all understanding.

2.11: Invisible Spirit...is understood to proceed (procedere) from him equally as from the father.

3.1: "Eternal life...to know you, the only true God, and Jesus Christ whom you have sent (misisti)" [Jn 17.3].

6.12: If you would make prudent progress (pedem) in your studies of the mysteries of the faith.

6.14: These are occasion when you must walk (ambulate) in the spirit.

8.7: Even if he [Paul] were to raise (extendat) himself right into the third heaven, he would still find himself remote from the lips of the Most Hight.

8.8: Let him humbly ask that it may lean down (condescendi) to him, that the kiss be transmitted (transmitti) from on high.

Sermon Nine

1.14: Let us suppose that those whom we have called the friends of the Bridegroom now again approach (accessisse) the bride as they did yesterday.

1.13: You turned aside (aversa) with your lovers until...you were finally compelled to return (reverti) to your first husband.

3.30: An ineptitude and dullness of mind...to penetrate (penetrare) the profound and subtle truths of God.

4.19: He loves to draw near (appropriat) to those who speak about him.

4.25: In the present instance he approaches (affuit) though not actually invited.

5.22: He does not wish the death of a wicked man, but that he turn back (convertatur) and live.

6.6: The richness of the grace that flows from your breasts contributes far more to my spiritual progress (provectum) than the biting reprimands of superiors.

6.12: If you had not the perfume to attract (attraheres) them.

10.8: Out of her heart shall flow (fluunt) rivers of water, there will be a spring inside her, welling up (salientis) to eternal life.

Sermon Eleven

2.12: Turn aside (reflectere pedem) occasionally from troubled and anxious pondering on the paths (viarum) you may be treading and to travel (evadere) on smoother ways (itinera).

2.6: "After reflecting on my behavior, I turn (converti) my feet to your decrees" [Ps 118.59].

4.12: We seek for the things...beyond (ascendit) the mind of man.

6.13: The memory an unfailing fountain from which it will draw (inhaerente) eternally.

7.24: For that emptying (exinanitio) was neither a simple gesture nor a limited one but...to the assuming of human nature.

Sermon Twelve

1.22: Pouring upon (infundens) them the oil of mercy and warming them with the fire of charity.

2.15: His heart was a fountain of sweet fragrance that radiated (spargebat) far and wide.

3.4: What a sweet perfume that man must have radiated (resperserat) throughout the earth by works such as these.

4.7: Joseph after he had drawn all the Egyptians to run (currrere) after him to the odor of his ointments.

5.15: All these persons possessed the best ointments and even today diffuse (redolent) their perfumes throughout all the churches.

7.1: For that Church which eats the living bread which has come down (descendit) from heaven is alive.

10.2: The function of merciful love...is diffused (diffunditur) through the whole Body of Christ.

10.6: This [mercy], more than all the other virtues, is diffused (redolere) like a perfume from the breasts of the bride.

11.17: The Church's fragrance is radiated (fragrat) by those who use their money to win friends.

Sermon Thirteen

1.18: If the waters that surround us return to the sea by hidden underground channels, only to gush forth (erumpant) again without fail...why should not those spiritual streams return unerringly and...flow back (reddantur) without interruption to irrigate our souls?

3.4: God will listen only to the thanks that spring (procedit) from a pure and genuine simplicity of heart.

3.19: While not coming from (exeunte) you, [God's glory] passes through (transeunte) you.

7.8: Then we shall advance (procedamus) toward our goal with the untrammeled passions of a purified mind.

Sermon Fourteen

1.17: And filled them [pagans] with longing to draw near (accedre) and be enlightened.

2.16: The Jews' position is a consequence of the law which has never led (duxit) anyone to perfection.

2.26: It is for judgment that he has come (venit) into this world.

3.10: Let it increase (crescat), let it brim over (ebulliat), let it be poured out (effundatur) and diffused (derivetur) in rivulets among the pagans.

3.14: For all that comes (refundat) from above is transmitted to the members further down.

3.15: Let them descend (descendat), these supernal unguents, down upon the breasts of the church.

3.18: but let it run (exuberet) still further down till it reaches (perveniat) the very hem of her garment.

4.21: The Church...penetrates (ad penetralia irrumpit) to his inmost depths.

5.5: "The virgins in her train are led (adducentur) into the king" [Ps 44.15].

6.14: "When shall I come (veniam) and behold the face of God" [Ps 41.3]?

8.8: It is within you, deep within, that the Spirit's unction is poured out (aperi).

8.11: You have the oil: pour it out (effunde) and experience its threefold power.

Sermon Fifteen

1.3: In some mysterious way the name of majesty and power is transfused (transfunditur) into that of love and mercy, an amalgam that is abundantly poured out (effunditur) in the person of our Savior.

2.17: There is an outpouring (effusio) of Jesus' name as God fulfills what he has promised through Joel, an outpouring (effundente) of his Spirit.

2.22: Note only poured (fusum) but poured out (effusum), for an inward pouring (infusum) had already occurred: the citizens of heaven already possessed it.

3.28: Run (currite) O pagans, salvation is at hand, that name is poured out (effusum) which saves all who invoke it.

3.7: Pour out (effunde), continue to pour (effunde).

3.8: Let them come (veniant) from the east and the west.

3.17: "Unless a wheat-grain falls (cadens) into the ground and dies" [Jn 12.24].

4.26: Blessed name, oil poured out (effusum) without limit!

4.4: Take the name Christ, take the name Jesus; both were infused (infusum) into the angels, both were poured out (effusum) upon men.

4.10: What wonder if the name of the Bridegroom is poured out (effusum).

4.8: The fullness of the divine life was poured out (effusa) in bodily form.

6.10: What a splendor radiated from (egrediens) that light.

7.17: The name of Jesus furnishes the power to correct (dirigantur) your evil actions.

8.8: As men feel the infusion (infusa) of spiritual helath they refuse to conceal their good fortune.

8.15: What wonder that death should yield when he who is life comes down (descendit)?

Sermon Sixteen

1.1: Passing (pertransire) quickly through that shadowy wood where allegories lurk unseen.

1.8 Now that we have come upon (incidimus) it we must linger over it a while.

2.14: The great Prophet, mighty in work and word, came down (descendens) from heaven's high mountain to visit me.

2.23: A durable three-ply cord for drawing (extrahendas) souls out of the devil's prison.

4.13: If in the word-both it and its lusts pass away (transit).

6.30: Let it [shame] be aroused (excitetur) and spur us on (excitet).

13.18: It was not in vain that he followed (subsecutum) after the staff he had sent in advance.

13.20: He came (venit) too when the fullness of time had come (venire).

13.25: "He has sent (misit) me to bring good news to the poor" [Is 61.1].

13.27: He came (venit) to medicate our wounds.

14.13: He descended (descendit) into Sheol.

14.14: He descended (descendit) too in the spirit of fear, not afraid but inspiring fear.

15.1: That name...has been poured out (effusum) without limit.

Sermon Seventeen

1.7: Do you think we have advanced (processum) far enough into a sphere that is holy to God...or should we dare follow (sequi) the Holy Spirit into still more secret places?

1.11: I shall be secure in following (sequor) him wherever he goes (ierit).

1.13: He comes (venit) and goes (vadit) as he wills, and no man can easily discover whence he comes (veniat) and whither he goes (vadat).

1.18: If he withdraws (recedit) from us to stimulate us to a more eager search for him.

1.20: Or when he comes (redit) to animate us.

1.22: The man who is indifferent to his absence will be led astray (seductioni) by other influences.

2.3: Let us make sure that this heaven-sent Director who can teach us all things is never taken away (tollatur) from us without our knowledge.

2.8: Let him never find us unprepared when he comes (venerit).

2.12: For he never comes (revertitur) empty-handed from heaven's richly-laden table.

2.13: We must watch, for we do not know at what hour he will come (it) and depart again (iterum abiturus).

2.14: The Holy Spirit comes (it) and goes (redit).

3.7: Mistakenly thinking he is still leading us on (sequamur).

4.13: I shall follow (sequar) what I trust to be the guidance of the Spirit who lights my way.

5.5: "I will climb (ascendam) up to the heavens" [Is 14.13].

6.15: Although it was through the devil's envy that death entered (intravit) the world.

6.19: When I in turn am cast forth (eicior), this oil comes pouring (effundis) after me.

7.19: "He has pulled down (deposuit) princes from their thrones and exalted (exaltavit) the lowly" [Lk 1.52].

8.25: Let us return (revertamur) to ourselves, let us examine our paths (vias).

8.27: Let us call to him from the deep into which he has led (eduxerat) us.

8.28: Nor should we be afraid that he will disdain to come down (condescendere) to us.

8.1: He is not one who passes (vadens) and does not return (rediens), he leads (ducit) from brightness to brightness.

8.4: Now that we have passed through (transivimus) the shadow-land of allegories, it is time to explore the great plains of moral truths.

8.7: If they direct (dirigantur) their actions and understanding toward the praise and glory of our Lord Jesus Christ.

Sermon Eighteen

1.23: We call them [Spirit's operations] infusion (infusionem) and effusion (efffusionem).

2.13: Before you are totally permeated (infundaris) by the infusion (not in Latin text) of the Holy Spirit, you rashly proceed to pour out (effundere) your unfulfilled self upon others.

3.20: The canal simultaneously pours out (refundit) what it receives.

3.26: So urgent is the charity of those through whom the streams of heavenly doctrine flow (fluenta) to us, that they want to pour it forth (effundere) before they have been filled.

4.25: He wishes that infusion (infundi) should precede the effusion (effundere).

4.29: You must learn to await this fullness before pouring out (effundere) your gifts.

4.2: The reservoir resembles the fountain that runs (extenditur) to form a stream.

4.4: The primal Fountain of Life...gushed forth (ebulliens) and danced into the secret places of the heavens.

4.10: First be filled, and then control the outpouring (effundere).

5.17: The truths that must be infused (infundi) into us and their order of importance.

5.19: Just as a doctor comes (accedit) to a wounded man, so the Holy Spirit comes to the soul.

6.3: See how precious the graces that must first be infused (infundenda), so that when we venture to pour them out (effundere) we may dispense them from a spirit that is filled.

Sermon Nineteen

1.20: It was not in vain that you emptied out (exinanitum) the power of your name, O Beloved, and poured (effusum) it out on my breasts.

1.22: Because of the outpouring (effusum) of your name, because of the breasts it has suffused (perfusa).

1.2: "God's love has been poured out (diffusa) into our hearts through the Holy Spirit" [Rom 5.5].

1.8: Those whose capacity is greater enjoy the name in its fullness without the need for an outpouring (effuso).

2.16: Archangels...experience a delight that is filled with awe as they enter (admittuntur) more closely into the counsels of eternal wisdom.

3.18: Consciously transported (ingens) into the mighty ocean of God's splendor.

4.25: When you enter (intres) the king's palace...the king's throne is on a higher level.

4.1: Although reaching (attingat) everywhere because of his spiritual power.

5.13: Jesus Christ himself who leads (introducente) them on to the very fullness of truth.

Sermon Twenty

1.15: Turn (inclina) toward yourself, O God.

2.3: But there is something else that moves (movet) me, arouses and enflames me even more.

3.20: I call it [love] sweet because he took on (induit) a human body.

3.27: He forcefully drove (propulit) death from that nature.

4.19: Least you become weary and turn away (avertamur) from the Lord.

5.17: "If you loved me you would rejoice because I am going (vado) to the Father" [Jn 14.28].

5.11: Not being led astray (abduci) by allurements, or seduced by lies, or broken by injuries.

6.25: By first drawing (retraheret) them to the salutary love of his own humanity and then gradually raise (perduceret) them to a spiritual love.

9.2: If with the help of the Spirit, the soul attains (accedat) such strength that it remains steadfast.

Sermon Twenty-One

1.16: "Draw (trahe) me after you; we shall run (curremus) in the odor of your ointments" [Sg 1.3].

1.17: Does she have to be drawn (trahi) to him because she lacks freedom to follow him?

1.1: But the bride herself who was so strong and healthy that she seemed able to draw (trahere) others-is it not hard to believe that she herself needs to be drawn (trahi) like a person sick or indisposed?

1.6: As her eyes followed the ascent (ascendentem) of her Bridegroom into heaven.

1.10: One is certainly not free to follow (sequi) the Bridegroom wherever he goes.

1.17: Are making definite progress (proficientes) in the love of the Bridegroom.

2.27: Here surely the bride needs to be drawn (trahi).

2.2: I have no hope of joining you except by walking (gradiendo) after you.

2.4: He prepared in his heart in this valley of tears his going up (ascensiones).

2.19: They followed (ibant) after you with their feet and with their hearts.

2.20: "Follow (venite) me, and I will make you fishers of men" [Mt 4.19].

2.23: "See, we have left everything and have followed (secuti) you" [Mt 19.27].

3.25: For your sake she has left (relictis) all things, eager always to journey (ire) after you, ever to walk (inhaerere) in your footsteps, to follow (sequi) you wherever you go (ieris).

3.3: But those whom the Father draws (trahit) are drawn (trahis) by you.

4.10: It is necessary that we be drawn (trahi) because the fire of your love has quickly cooled within us.

4.12: But we shall run (curremus) again when you restore to us the joy of knowing you are our Savior.

4.16: Then we shall run, run (curremus) with eagerness.

4.20: You see that he who is guided (ambulat) by the Spirit does not always remain in the same state. He does not always advance (proficere) with the same facility.

4.23: Teaching him to forget the past and to strain (extendere) ahead for what is still to come.

5.1: "I run (cucurri) the way of your commandments since you have enlarged my heart" [Ps 118.32].

5.5: If he should suddenly withdraw (subtraxerit) his hand.

7.5: And when he is lifted up (exaltaretur) from the earth, he shall draw (traheret) all things to himself.

9.10: Where is the wonder that she needs drawing (trahi) who chases (currit) after a giant.

9.11: His words run (currit) quickly.

9.12: She is not able to match his running (currere).

9.16: Draw (trahe) me after you, for it is better that I be drawn (trahas) by you.

9.18: Draw (trahe) me even against my will.

10.2: You would not have mentioned so soon that the maidens would run (cursituras) with you if you had wished to travel (ire) alone after the Bridegroom.

11.12: We are drawn (trahimur) when we are tested by temptations and trials.

11.23: I alone shall be drawn (trahar), together we shall run (curremus).

11.30: We can run (curremus) only when your ointments breathe (spiraverint) their scent.

Sermon Twenty-Two

1.19: What would the consequences be if she should experience the ointment itself being poured out (effusam) in her? What wonder if she should even fly (volaret)!

4.17: A sealed fountain, brimming over (erumpens) from within the enclosed garden.

4.18: This is the true wisdom which "is drawn (trahitur) out of secret places" [Job 28.18].

4.26: She hurries (properet) to meet her heavenly Bridegroom like the Queen of the South who hastened (festinans) to hear the words of Solomon, drawn (provacata) by his fame.

5.1: The Church was devoid of the power to run (currere) in the odor of her Solomon...until he became Wisdom.

5.12: But when the Word which was made...they came with haste (venerunt festinantes).

8.24: Who would not run (currat) spontaneously after him who sets men free from error?

8.27: But the fragrance of your life has gone (exivit) into every land.

8.1: When the fragrance of his fame arrives it excites men to run (currendum).

8.4: If we run (currimus) after you, it is entirely because of the meekness associated with your name.

8.17: Your holiness is sweetly and richly radiated (redolet) not only by your mode of life but even by your conception.

8.23: How many are inspired to run (currere) by the sweet odor of your redemption!

9.9: All of us do not run (currimus) with equal ardor in the fragrance of all the perfumes.

9.14: Nicodemus also was lured into running (currebat) by this fragrance.

9.18: Mary Magdalene ran (cucurrit) in the fragrance of justice.

9.4: All those were running (currebant) too who said: "We have left (reliquimus) everything and followed (secuti) you" [Mt 19.27].

9.7: "He who says he abides in Christ ought to walk (ambulare) in the same way in which he walked (ambulavit)" [1 Jn 2.6].

9.8: Finally, if you wish to hear of those who ran (cucurrerint) in the fragrance of the Passion, behold all the martyrs.

Sermon Twenty-Three

1.9: "The king has brought (introduxit) me into his rooms" [Sg 1.3].

1.10: This is the goal of our running (in quo currendum).

1.21: They [maidens] follow (sequuntur) at a distance.

1.24: She is never so bent on her own progress (successibus) as to overlook their interest.

2.14: The progress (provectus) I make is for you.

2.24: The abundant sweetness...which flows (fluentem) from those breasts.

6.15: When they pass (transiens) from here into the room of nature.

8.18: She was introduced (introductam) not to any room in particular but to the whole complex of rooms.

9.19: Let us at last enter (veniamus) the bedroom.

9.7: Thomas...John...Paul...Peter...attained (assecuti) to this mystery of grace.

10.18: No maiden or concubine or even queen may gain access (accessum) to the mystery of that bedroom which the Bridegroom reserves solely for her who is his dove.

Sermon Twenty-Four

4.3: See how easily and in how short a time this swift-moving (currens) word can infect a great multitude.

4.11: Some will spew out (evomant) any wicked slander that enters (venerit) their heads.

5.7: Those who wish to persevere in or attain to his likeness must enter (intrare) into their hearts.

5.9: "Beholding the glory of the Lord," they "become transfigured (transforentur) into the same likeness" [2 Cor 3.18].

8.3: The death of faith is the departure (separatio) of love.

8.5: Let no earthly preoccupation bend down (incurvet) the mind that is raised (erigit) on high by faith.

8.6: If you say you abide in Christ you ought to walk (ambulare) as he walked (ambulavit).

Sermon Twenty-Five

1.7: Physically part of the group of maidens, but alienated (longe) from them in spirit.