Song of Solomon

PREFACE

Solomon, the son of David king of Israel, published three volumes according to the number of his own names. Of these the first is מִשְׁלֵי *misle,* which the Greeks name παραβολάς, the Latins proverbs, because in it, under a comparative likeness, he shows figures of words and images of the truth: but the truth itself he reserved to be understood by the wit of the readers. The second book he called קֹהֶלֶת *coheleth*, which in Greek is called ἐκκλησιαστὴς, in Latin *preacher to the assembly:* because the discourses are directed not only to one man spiritually, as in the Proverbs, but to all generally, teaching that all things which we behold in the world are vain and brief: and for this reason least of all to be sought after. The third book he entitled שִׁיר הַשִּׁירִים *sir hassirim*: which is turned into the Latin tongue as the Song of Songs. Where, by a marriage song, he mystically sings the joining of Christ and the Church. And it is called the Song of Songs because it is preferred before all songs. As in the law certain things are called *holy,* than which greater are the *holy of holies.* In these three books indeed he composed the disciplines of three kinds, by which one arrives at the knowledge of things. For in the first, ethics, that is, the moral, after this, physics, which comprehends the quality of nature, last of all, the theoric, that is, the contemplative. For in the Proverbs, teaching moral things, he set forth a higher understanding through a certain common usage of speech, and fits the keeping of the commandments and the institution of heavenly doctrine to succinct words and to brief sentences. Now Proverbs are such as set forth one matter under other words, which are understood otherwise than they are spoken: they have more in the force of their sentences than in the sound of their words; and these the Greeks call παραβολὰς. Ecclesiastes, examining the natures of things, finds that all things in the world are vain and fleeting, and, the frailty of all things being beheld, admonished that the world be renounced. In the Song of Songs, having gone beyond things visible, and contemplating those things which are heavenly or divine, under the appearance of a bridegroom and a bride he declares the unity of Christ and the Church, and, rousing the soul to the love of heavenly things, calls it on to come to the fellowship of God. But that is not to be thought which is handed down by our hearers, that among the Hebrews this was the practice, that they should permit no one to read this book save a man already of perfect knowledge and of a faith strengthened in experience: lest the knowledge should not so much instruct slippery minds as the text should turn them to bodily lusts. Solomon, that is, peaceable, because in his kingdom there was peace, through which the peace of the Church that was to come was figured, *Idida,* that is, beloved, and it signifies him of whom it is said: *Beautiful in form above the sons of men: therefore God hath blessed thee for ever*. Ecclesiastes, that is, preacher to the assembly, and it signifies him who was to speak to men reasonably, and to gather together the Church. According to the number of his names he made three books: the Proverbs, in which book he teaches little ones, not so much in age as in wisdom, concerning an even-minded manner of life in the world, that is, how they may lawfully use temporal things; Ecclesiastes, in which he instructs men of riper age unto the contempt of fleeting things; the Song of Songs, that is, this present work, in which he teaches the perfected man concerning the love of God alone, that he may rest between the arms of the Bridegroom. Whence also it is called the Song of Songs, excelling by its own dignity all other songs. For by those vices are shunned and the enemy guarded against: by these we are enriched with virtues, and joined to the Lord. In a like order the philosophers also set down their teachings. First they teach ethics, afterwards physics, and him whom they see to have made progress in these they lead on even to the theoric. The matter, the Bridegroom and the Bride, that is, the Head and the Church. And the manner, with what desire the members cleave to the Head, and strive to please him, and what gifts they either receive from him in the present or look for in the future, and with what affection the Bridegroom loves the Church, praising her, and admonishing, and comforting her. The end is the love of God. Four persons I seem to myself to have found in this work, the Bridegroom and his own companions, the Bride and the maidens with her. Some things are said by the Bridegroom, others by the Bride: not a few by the young maidens, certain by the companions of the Bridegroom. For it is fitting that in the beginnings there be a multitude of maidens with the Bride, a throng of young men with the Bridegroom. Understand the Bridegroom to be Christ, the Bride the Church without spot and wrinkle. But the angels, and those who have come unto the perfect man, understand to be the friends of the Bridegroom. The maidens are the throngs of brides that are beginning, which have obtained salvation after a certain measure. Now out of this book the Gentiles claimed the marriage song for themselves, and a poem of that kind was taken up. If thou wilt ascend to the Song of Songs, it is needful to go forth out of Egypt, that after the passage of the Red Sea, the enemies being drowned, thou mayest be able to sing the first song: *Let us sing to the Lord, for gloriously,* etc.. But because thou art still far from the Song of Songs, walk through the land of the desert spiritually, and thereafter, set upon the bank of Jordan, sing the second song, *Hear, O ye heavens, the things which I speak,* etc.. And when thou hast passed through all things, climb up to higher things, that thou mayest be able, a comely soul with the Bridegroom, to sing this Song of Songs also. It is to be noted that the Bride always longs to abide with the Bridegroom in the house, or in the little bed, or in some more inward place: which befits women. He, as is the part of males, calls his beloved out to the outdoor work of the vineyards, or to works of this kind: because doubtless the Church, if it could come to pass, desires to rear up offspring for the Lord in the tranquillity of peace. But he in the present exercises her with frequent persecutions, that she may come the cleaner to things eternal, lest, if prosperous things befall, being delighted with the sojourn of the present world or of her exile, she sigh less after the heavenly country. Synagogue, a gathering together, which is also of stones: Church, a calling together, which is of rational beings. And each of these, a portion of the just, has been made a partaker in the same faith of Christ and in the same love, at diverse times, the former by awaiting him who was to come, the latter by receiving him present. All the motions of the soul, God the founder of the universe created unto good: but by our own use it often comes to pass that things which are by nature good, while we ill abuse them, lead us down into sin. One of the motions of the soul is love, which we use well if we love wisdom and truth: but ill, if flesh or blood. Do thou therefore, as a spiritual man, hear spiritually the words of love of the song that is sung, and learn to carry over the motion of thy soul and the burning of natural love unto better things.