О девственницах в трех книгах. Книга вторая

1. In the previous book we wanted (but were unable) to reveal how great the title of virginity is; this is so that the heavenly sweetness of (this) state itself attracts the reader. In the second book, the virgin must be instructed and trained as if under the guidance of experienced mentors. 2. However, we are weak for persuasion and unsuitable for teaching: after all, whoever teaches must surpass the one who learns. And so, so that it would not seem that we had not fulfilled the responsibility we had assumed or that we had taken on too much, we decided it was better to teach the virgin by examples rather than by commandments: perhaps there would be even more success from example. In fact, what has already been done is considered not difficult; what has already been done is considered useful; what has been tried and tested is considered pious; what, through some hereditary use of paternal virtue, has passed down to us by succession. 3. And if anyone accuses us of arrogance, then let him better accuse us of (excessive) zeal: the virgins asked us, and I found it inconvenient to refuse them this (teaching). I wished to expose myself to the danger of being ashamed rather than to disobey the wishes of those to whose exploits even our God condescends with meek favor. 4. But arrogance (on my part) cannot even be pointed out: the virgins, having a source from which they could learn, sought from me rather favor than guidance; and this zeal of ours can be excused. True, they have (as an incentive) to observe (their) teaching the authority of a martyr, however, I, for my part, considered it unnecessary, in order to attract them to the faith, to address them with affectionate speech. He is able to teach who restrains vices by strict influence; and we, being unable to teach, attract (to ourselves) with affection. 5. And since many of our absent ones (virgins here) expressed a desire to hear (our) word, I made this scroll: so that when they go (to their place of residence) and having the gift of my word in their hands, they would not consider the one whose book they have to be absent. But let us turn (to the fulfillment) of what has been assumed. 6. So, let there be before you, as if in a painting, the virgin life of Mary, from which, like from a mirror, the image of purity and the beauty of virtue shines. From here you can take examples of life: here, as if on a drawing, are depicted the instructions of (virgin) purity, which show what you should correct, what you should learn and what you should adhere to. 7. A passionate desire to learn is primarily caused by the glory of the teacher. What is more glorious than the Mother of God? What is more brilliant than the One chosen by the Radiance itself? What is more pure than She who gave birth to flesh without contact with flesh? What can we say about her other virtues? She was a virgin 16 not only in body, but also in mind, since she did not defile (her) pure feelings with any form of evil: she is humble in heart, majestic in speech, prudent in soul, temperate in conversation, zealous in reading; she places hope not in perishable wealth, but in the prayer of the poor; she is diligent in her work, modest in conversation, she is accustomed to calling not a person, but God, as a judge of (her) thoughts; She was used to not offending anyone, wishing the best for everyone, standing up in front of her elders, not envying equals, avoiding pride, following reason, loving virtue. When did she upset her parents with even a facial expression? When did you disagree with your loved ones (relatives)? When did you feel disgusted with a man of low birth? When did you laugh at the weak? When did you pass by the poor one? She was in the habit of attending only those meetings of men whom charity was not ashamed of and chastity did not avoid. She has nothing angry in her eyes, nothing impudent in her words, nothing indecent in her actions; She has neither too pampered movement, nor too free a step, nor too demanding exclamation, so that her very physical appearance was a reflection of thought, an image of honest living. A good house should already make itself known at the very entrance, and at the first entrance (should) show that no darkness is hidden inside (it): so our thought, not restrained by any bodily barriers, should shine outward, like the light of a lamp placed inside. 8. Why should I talk about moderation in food and abundance of labor; the latter were abundant (in it) beyond the natural possibility, and that was almost insufficient to satisfy nature itself; in relation to labor, not a single moment of time was missed; in relation to food, double the number of days was devoted to fasting. And if when there was a desire to strengthen one’s strength, then in most cases food appeared in order to prevent death, and not to give pleasure. Sleeping was not so much a pleasure for her as the satisfaction of a need; but even at the same time, the spirit was awake while the body was resting: after all, the spirit during sleep often either repeats what it has read, or continues what was interrupted by sleep, or unites what was scattered, or outlines what should be done. 9. She knew to leave the house only when she went to church, and then with her parents or close relatives. She is hardworking in home solitude, surrounded by guides when leaving the house, and for all this, no one has been a better guard for her than herself; She inspired respect for herself and for (her) gait and friendly address, she did not so much raise her feet as raise the degree of her virtue. Having others as guardians of her body, she was at the same time the guardian of her morality. And there will be too many mentors if the one who has virtues as mentors teaches herself: after all, with her every action is already a teaching. This is how Mary is: she was attentive to everything, as if she had received instructions from many (mentors), she fulfilled all the requirements of virtue in such a way that at the same time she did not study so much herself as she taught (others). 10. This is exactly how the evangelist showed her (Luke 1:27 seq.), this is how the angel found her, and this is how the Holy Spirit chose her. And why should I dwell in particular (on) how her parents loved her, how strangers glorified (the one) who was worthy of having the Son of God born from her? At the (very) entrance of the angel, she found herself in the inner part of the house, without a friend, so that no one could interrupt her concentrated mood, so that no one would disturb the silence; Among women she did not look for friends, who had good thoughts with (her) friends. Even when she was alone, she seemed to have too little privacy. Indeed, how could she be solitary who had so many books, so many archangels, so many prophets? 11. So Gabriel found her where he usually visited (her): and Mary, however, was afraid of the angel, as of a male person, and was embarrassed by his appearance; but when she heard (her) name, she recognized (him) as someone well known to her (Luke 1:30). So she was alien to the male sex, who was not alien to the angel - know from here what is the piety of the ear, what is the modesty of the eyes. And so, after the greeting (she) fell silent, and only gave an answer to the question; she who was at first troubled in spirit then took a vow of obedience. 12. And how respectful she was to those close to her is shown by divine Scripture (Luke 1:39-40). When she recognized herself as God’s chosen one, she became even more humble, and immediately went “to the high places”, to her relative, of course, not in order to give the opportunity to believe in the reality of the fact to the one who had previously believed the prophecy: “Blessed is she,” says the Scripture, “who believed” (Luke 1:45). And she stayed with her for three months. And during such a period of time, it is no longer confidence that is gained, but piety that is created. And this (already) after the mother of the Lord greeted her with the baby leaping in her womb - that baby who was filled with piety before natural forces. 13. Then, when so many signs followed one after another - when a barren woman gave birth, a virgin conceived, a dumb man spoke, a sorcerer worshiped, Simeon was imbued with hopes, the stars proclaimed: Mary perceived all this in her heart and remained, as it were, indifferent to the miracle itself: she, says Scripture, “kept all these things ... in her heart” (Luke 2:19). Although she was the mother of the Lord, she strenuously strove to learn the commandments of the Lord; and she who gave birth to God, passionately, however, desired to know God. 14. What does it mean that every year on the solemn day of Passover she went to Jerusalem and went with Joseph (Luke 2:41)? This means that the companion of each individual virtue among virgins everywhere is modesty. The latter must be inseparable from virginity; without it there can be no virginity. Therefore, Mary did not even go to church without a guardian of her modesty. 15. She is the image of virginity. Indeed, Mary is such that her life alone is a science for everyone. Therefore, if we like the culprit (of such a life), then we must approve of the action (of this life); that is why she who desires the reward (inherent to the culprit of such a life) should imitate her example. How many types of virtue, then, shine in one virgin? - Solitude of modesty, sign of faith, obedience to piety; the virgin is in the house, she is a companion in service, she is a mother for the church. 16. Oh, how many virgins will she come out to meet, how many will she embrace and draw to the Lord with the words: “This is the bed of My Son, this one has preserved the bridal chamber with immaculate virginity.” How the Lord Himself will present them to the Father, and, of course, will repeat the following words: “Holy Father, these are those whom I have preserved for You; The Son of Man rested among them, bowing His head; I ask that wherever I am, they too will be there with me” (John 17:24). Of course, those who lived not for themselves alone should benefit not only themselves: let this (maiden) redeem her parents, and she redeem her brothers! “Righteous Father! ... the world did not know Me,” these same (virgins) knew Me, but did not want to know the world (cf. John 17:25). 17. What a triumph, how great the joy of the angels, applauding the fact that she is worthy to dwell in heaven (she), who lived a heavenly life in the world! Then Mary, taking the tympanum, will begin to inspire the faces of the virgins singing to the Lord (praise for the fact that they passed through the sea of ​​life without the storms of life (Ex. 15:20). Then everyone will begin to rejoice, saying: “And I will go down to the altar of God, to God, who rejoices in my youth” (Psalm 43:4). I sacrifice a sacrifice of praise to God and offer my prayers to the Most High (cf. Ps. 49:14). 18. And I have no doubt that you, whose thoughts I can boldly call an altar, have access to the altar of God, on which Christ is sacrificed daily, as a result of His taking on the flesh. After all, if the body of a virgin is the church of God, (then) what is the spirit (her), which, after the removal of the mortal remains of the body, liberated (redopertus) as if by the hand of an eternal priest, exudes the flame of Divine fire? Blessed are you, virgins, who breathe immortal grace just like gardens with flowers, like churches with piety, like altars with priesthood. 19. So, let Saint Mary teach us the rules of life, and Thekla teach us even to sacrifice life - that Thekla, who, evading the bonds of marriage, after being condemned to death through the malice of the groom, changed even the nature of animals with the honor of virginity. It was she, already ready to be torn to pieces by beasts, who still evaded the gaze of men and at the same time provided the most vital parts of her body to a ferocious lion - and this caused even those who looked at her with insolent gazes to turn away in shame. 20. It was necessary to see how the beast lay on the ground and licked the maiden’s feet, silently testifying that he could not harm her immaculate body. Even the beast bowed before its victim and, forgetting its nature, put on the nature that people had lost! Look: while people, as if through some change of nature, became beasts, beasts rule over their ferocity - and this beast, kissing the feet of the maiden, teaches us what people should (do). Virginity is so charming that even lions are surprised by it! With all the feeling of hunger, they, however, were not tempted by food, despite the excitement - they were not overcome by rage, habit itself did not captivate their instincts, nature did not even prevail in wild animals. Bowing before the martyr, they taught faith, they even taught chastity, since they kissed the virgin nothing more than the soles of her feet, while lowering her eyes to the ground, as if ashamed, so that any male, even an animal, would not see the naked virgin. 21. Someone will say: why did you cite Mary as an example, as if it were possible to find one who could imitate the Mother of the Lord? For what also (you cited as an example) Thekla, whom the Teacher of Nations instructed? If you indicate a student, you must also give us the corresponding teacher. “I will therefore offer you a new example of the same kind, so that you understand that the apostle is a teacher not for one, but for all. 22. Recently there was a girl in Antioch who led a solitary life. But the more she hid from the eyes of men, the more she inflamed them. For beauty, which is known only by hearsay, but which is not yet seen, more strongly evokes sensual lust, which is generally caused by two stimulants of passion - love and knowledge; as long as there is nothing in the liked object that could weaken the feelings nourished towards it, then the thought is much more focused on the existence of this liked object - it is not subject to direct contemplation of the judging eye, but the lustful spirit strives for it. In view of this, the immaculate virgin, so that passions would no longer feed on the hope of mastering her, took a vow of inviolable virginity, (and thereby) so drowned out the lusts of the wicked that they no longer loved her and even denounced her. 23. Now the persecution (begins). The girl, alien to the thought of escape, and, of course, under the influence of the fear that she could not stop the plans of those encroaching on her innocence, prepared her soul for the feat. She was so pious that she was not afraid of death; so chaste that she should have expected (her). The day has come (to receive) the crown. Everyone's anticipation is great. A girl is brought out who has taken a vow of double feat - both chastity and faith. But when they saw the firmness of her confession, fear for her virginity, readiness for torture, a shy blush from (strangers’) glances, they began to figure out whether it was possible to take advantage of her innocence to force her to renounce her faith - so that, having taken away what was above all for her, they would also snatch out what they had previously left her. They award: either sacrifice the maiden to the gods, or put her up for sale in a brothel. How, one might ask, do those who punish in this way honor their gods, or how do those who pronounce such a sentence live? 24. And then the girl did not waver in her faith, but fearing shame, she spoke to herself: "What should I do? Today I am either a martyr or a virgin, and the second wreath serves as an object of envy in us. However, the name of a virgin is not recognized where the culprit of virginity is rejected. Indeed, how can you remain a virgin if you honor a depraved woman; how can you remain a virgin if you lavish love on adulterers; How can you remain a virgin if you pursue love? It is much better for a virgin to keep her soul than her body. Of course, it would be good to keep both, if it were possible; if it is impossible, then at least we will be pure, if not before people, then before God. And Rahab was a harlot, but then, when she believed in God, she found salvation (Joshua 2:9 et seq.). And Judith adorned herself in order to please the adulterer (Judith 9:1 et seq.); but since she did it out of religious motives, and not out of love, no one considered her a harlot. (This) example turned up very opportunely. After all, she who sacrificed herself for the faith preserved both her virginity and her fatherland; Perhaps we, having preserved the faith, will also preserve our innocence. And if Judith wished to prefer chastity to religion, then, having destroyed the fatherland, she would also have destroyed innocence.” 25. So, reinforced by similar examples and at the same time keeping in mind the words of the Lord, where it says: “Whoever loses his life for My sake will find it” (Matthew 10:39), she wept, (then) fell silent so that the adulterer could not even hear her words: she was not reconciled to the thought of shame, but did not want to renounce Christ. Judge whether she could commit adultery with her body who did not even commit adultery with her word. 26. For a long time now, my speech has been embarrassed and, as it were, afraid to begin a frank presentation of a whole series of vile deeds. Shut your ears, girls! The virgin of God is taken to a brothel. Now, girls, open your ears. The Virgin of Christ can be publicly disgraced, but cannot become a harlot. Wherever the Virgin of God is, everywhere she is God’s church: and the houses of debauchery do not take away (her) innocence; on the contrary, innocence is destroyed even by the dishonor of the place. 27. At the gate (of the obscene house) there is a huge gathering of depraved people. Hear the miracles of the martyrs, immaculate virgins, (but) forget the names of (obscene) places. The dove locks herself inside (the house), and the birds of prey make noise outside: everyone argues who will be the first to attack the prey. And she, stretching out her hands to heaven, as if she had come to a house of prayer, and not to a house of voluptuousness, (praying) said this: “Christ! having tamed the fierce lions before the virgin Daniel (Dan. 14:39), You can also tame the fierce souls of people. Fire consumed the Chaldeans (Dan. 3:50), and the waters parted for the Jews - not according to (the laws of) their nature, but according to Your mercy (Ex. 14:21). Susanna bent the knee to be executed and triumphed over the adulterers (Dan. 13:42). The right hand has withered away, which desecrated the gifts of Your church (1 Kings 13:4); now they are encroaching on Your very church; do not allow sacrilegious fornication, You who did not tolerate theft! Blessed be Thy name even now! May I, who came here to commit adultery, come out a virgin.” 28. She had barely finished her prayer when a scary-looking warrior husband burst in. Can you imagine how the maiden trembled before him, before whom the people yielded with fear? However, she did not abandon her prayers: “And Daniel,” she continued, came with the intention of watching the execution of Susanna; and so he alone justified the one whom the whole people had condemned (Dan. 13:45 et seq.). The sheep can also hide in this abode of the wolf. Christ also has His warriors, Who even has them in legions (Matthew 26:53). Or maybe it was the killer who entered? But do not be afraid, soul: such a one usually produces martyrs. O maiden, your faith has saved you!” “Don’t be afraid, sister, I beg you. I came here, as a brother, to save a soul, and not to destroy (it). Save me so that you too can be saved. I came here as an adulterer, and if you wish, I will come out as a martyr. Let's change clothes; Yours suits me, and mine suits you, but both of them are for Christ. Your dress will make me a true warrior, and mine will make you a maiden. You dress well, and I will undress more so that the persecutor recognizes me. Take the clothes that will hide the woman in you, (and give me) your dress that will consecrate me as a martyr. Dress in a chlamys, which will hide the girl’s members and preserve (your) innocence. Take a hat that will cover your hair and hide (your) face. Those who enter a brothel usually blush. When you come out unharmed, do not look back: remember Lot’s wife, who lost her nature because she looked back at the wicked, albeit with innocent eyes (Gen. 19:26). And don't be afraid that anything for the victim will be lost. Instead of you, I make a sacrifice to God, and you, instead of me, offer a warrior to Christ. You have a beautiful army of purity, which fights in the name of eternal rewards: the armor of truth, which protects the body with a spiritual stronghold; the shield of faith with which you ward off wounds; a helmet of salvation, for help for our salvation is where Christ is; in fact, the head of the wife is the husband, and the head of the virgin is Christ.” 30. And during this speech (the warrior) took off his chlamys. However, his appearance still makes one suspect that he is both a persecutor and an adulterer. And so the maiden exposes her neck, and the warrior his chlamys. What a majestic picture, what beauty: in a house of depravity, a warrior and a maiden compete for a martyr’s crown! A warrior and a maiden are combined, that is, persons who are different from each other by nature, but equal to each other in compassion with God, so that the saying comes true: “Then wolves and lambs will have grazing together” (Is. 65:25). Now the sheep and the wolf not only graze together, but are even (together) sacrificed. What more? Having changed her appearance, the maiden flies out of the snare - no longer on her own wings, but like the one who was carried on spiritual wings, and - something no age has ever seen - leaves the brothel as a virgin, but as a virgin of Christ. 31. And those who looked with their eyes and did not see roared like predators at a lamb, like wolves at their prey. And then one, more immodest, entered. But when he saw what the matter was, he said: “What does this mean? A girl came in, but it turned out to be a man. So, it means that there is no fiction in the fact that a doe is instead of a maiden, 17 and now here is another truth - a warrior instead of a maiden. But I heard and did not believe that Christ turned water into wine (John 2:9); now He began to change gender. I’ll hurry back from here while I still remain as I am. Hasn’t I myself changed, since I see something completely different from what I believe? I came to a brothel, and I saw a guarantee (vadimonium); and yet I must leave here changed - I entered as an adulterer, but I will come out chaste.” 32. When the matter became clear, the one who was captured in her place was condemned instead of the virgin, for this was precisely the reward that the winner needed. Thus, not only virgins, but also martyrs emerge from the house of depravity. They say that the girl ran to the place of execution, and both of them began to argue with each other regarding the execution; but he said: “I was ordered to be killed; The verdict acquitted you, since I was arrested.” But she started screaming: “I did not choose you as a guarantor for my death, but I only wanted a guarantor for my innocence. If they wish to take advantage of (this) innocence, then let the gender remain; if blood is required, then I do not need a guarantor: I have the opportunity to fulfill this requirement myself. This sentence to which you have been subjected because of me extends to me. Let’s say: I made you a guarantor in financial matters, and the judge, in my absence, awarded your property to the lender; but then, in the event of your complaint to the same court, I, through my father’s inheritance, could, of course, destroy your obligation. And if I refused, who would not consider me worthy of a shameful death? How much greater (should be) the retribution for this human life! I'd rather die innocent than guilty. In this case, there is no other outcome: today I will either be the culprit of your blood or I myself (will become) a martyr. If I returned in time, then who dares to deprive me (of punishment)? If I even slowed down, then who would dare to justify me? I am doubly criminal before the laws, since I am guilty not only of my own flight, but also of the death of others. And my members, which were incapable of being corrupted, are now ready for death. There is a place in the maiden that is incapable of dishonor, but capable of receiving a wound. I rejected shame, but not martyrdom. I gave you my clothes, but did not change my confession. If you take away death from me, then you did not ransom me, but deceived me. Please don't argue and don't dare object. Don't take away the benefit you've given. By taking away this sentence from me, you are restoring the previous one 18 . In fact, (this) sentence is replaced (then) by the former: if I do not undergo the latter (sentence), then I will undergo the first. In fact, we both can satisfy (this last) sentence, if only you allow me to be killed first. They cannot apply any other punishment to you than the one they (usually) use, and the girl’s honor is at risk. And you, in fact, will gain greater glory if they see that you have made a martyr out of an adulteress than if they see that you have made an adulteress out of a martyr again.” 33. What do you think? Two competed - and both remained winners: the (martyr's) wreath was not divided, but another one was added to one 34. But philosophical schools also extol the Pythagoreans Damon and Pythias to the skies. Of these, one, when he was sentenced to death, asked for a delay to arrange his affairs. And the tyrant, distinguished by his particular cunning, demanded that the condemned man present a guarantor who would be killed in his place if he was slow to appear. The tyrant, of course, did not even think that such a guarantor could be found. Which of the two (positions) is better - I don’t know. But it turned out that both were good. One found a guarantor for his death, and the other took upon himself (this) guarantee. And so, when the guilty man hesitated to appear for execution, his guarantor, with a calm expression on his face, did not refuse death. When he was led to execution, his friend also returned: the latter exposed his neck and bowed his head. Then the tyrant, surprised that for philosophers friendship is more valuable than life, began to ask that those whom he had condemned would show him friendship. This is how great the influence of virtue is: it bowed down even a tyrant. 35. All this is worthy of praise, but it is still lower than what we indicated above. Indeed, here are two men, and there is one virgin, who, firstly, won victory even over the (opposite) sex; here they are friends, and there they are strangers to each other; here they betrayed themselves to one tyrant, and those to many tyrants, and even more cruel ones, because this one spared, and they killed (their victims); on one of these the necessity (to die) gravitated, and both of them had free will to do so. Those are even more prudent in the fact that, while for these latter all their efforts came down to friendship, for the latter - to the crown of martyrdom; these competed for people, and those for God. 36. Since we have already mentioned this circumstance, it is timely to say here about how he thought about his gods; so that you are even more convinced of the powerlessness of those at whom even their own people laugh. This (man), having come to the church of Jupiter, ordered to take off the golden robe with which his image was covered and cover it with wool; because, according to him, gold is cold in winter, and hard in summer. So he laughed at his god, believing that he was unable to endure either heaviness or cold! (Then), this same one, seeing Aesculapius’ golden beard, ordered it to be taken, saying that it is unnatural for a son to have a beard when his father does not have one. He also took away the golden bowls that the statues held in their hands, adding that he should accept what the gods give, since the desires of people are to receive benefits from the gods; and there is nothing better than gold; if gold is evil, then the gods should not have it, and if it is good, then even then people who know how to use it should have it rather. 37. So, the gods were ridiculed, and neither Jupiter was able to defend his clothes, nor Aesculapius his beard, nor Apollo began to grow hair, nor all those who bear the name of the gods could take away the cups that they held - and this is not so much because they were afraid of being the perpetrators of theft, but rather because they had no feeling. So, who will honor those who, considered gods, however cannot defend themselves? or at least hide, as people do. 38. But (behold) when Jeroboam, the most wicked king, took the gifts that his father had placed in the church of our God, and began to sacrifice to idols on the holy altar, did not his right hand, which he stretched out, wither, and did those idols that he called help him? Then, when, turning to God, he asked for mercy, his hand, which withered for blasphemy, immediately became healthy through faith. (1 Kings 13, 2 et seq.). This is how obvious an example of divine mercy and wrath was shown in relation to the same (person): when he blasphemed, his right hand was suddenly taken away, and when he repented, he was granted forgiveness! 39. These are the gifts I, who have not yet served three years as a priest, have prepared for you, immaculate virgins; and I was taught this not by (personal) experience, but by your morals. Indeed, what kind of experience could be acquired during such a short time of sacred service to the faith? If you see any flowers here, look at them as if they were collected from the bosom of your life. These are not instructions to virgins, but examples taken from virgins. My speech has only outlined the image of your virtue; you will see that the image of your merits is reflected in this speech as if in some kind of mirror. If you find any charm in our presentation, then you need to attribute the fact that this book has such a property. Of course, as many people as there are, so many opinions, and if there is anything worthy of attention in our speech, then let everyone read it, but if it turns out that I am somewhat weak in my judgments, then let more mature people express their opinions; and if there is anything good in the speech, then let it penetrate your hearts and decorate (your) cheeks; if there is anything flowery in it, then let it not be rejected by (your) flowering age. 40. We had to arouse the bride's love; for it is written: “Thou shalt love the Lord thy God” (Deut. 6:5). For marriage, we had to decorate at least the hair of (our) speech with some artificiality, for it is written: “braid” with your hand and strike with your foot 19 (Ezek. 21:14). We should have strewn the eternal bridal chamber with roses. Even in real temporary marital relations, the newlywed is first caressed, and no power is exercised over her, so that harsh demands do not embitter her before love, warmed by caresses, develops in her. 41. Even horses, with all their strength, get used to the sounds of blows on the neck to the point that they do not resist the harness. And in the end they get used to obedience, thanks to gentle words, and not through blows. And as soon as (the horse) accustoms his neck to the yoke, the reins restrain him, and the goad compels him, and the harness carries him away, and the driver urges him on. Likewise, our virgin must first enjoy pious love, marvel at the golden supports of the heavenly bed in the very threshold of the marriage, examine the doorposts decorated with garlands of greenery, and enjoy the singing choir inside - all this so that she submits to the Lord’s yoke not out of fear, but bows before him out of vocation. 42. So: “Come here from Lebanon, bride, come here from Lebanon, come and pass” (Song 4:8). We must chant this verse often so that the bride will at least follow the call of the Lord’s words, if she no longer believes (the words of) men. We did not invent this instruction ourselves, but borrowed it. This is the instruction the heavenly teaching of the mysterious song gives us: “Let him kiss me with the kisses of his lips: for... thy breast is more than wine, and the stench of thy world is more fragrant than all others; your name poured out myrrh." (Song. 1, 1–2) This whole beautiful place sounds with joy, excites applause, arouses love. For this reason, he says, “the young woman loved you (and) attracted you, following you into the stench of your world; “The king lead me into his bed” (Song 1:2-3). Starting with a kiss, (the song) comes to (mention of) the lie. 43. And so she, so tireless in healthy work and acquired virtue, unlocks the lock with her hand, goes out into the field and settles in the fortifications; but first, however, she flees back from here due to the incense from the world; but as soon as she came out into the spoon, the incense (coming) from the fortifications disappeared. Finally, look where she is going: “if there is a wall,” he says, “we will build silver on it” (Song. 8, 9). The one who amused herself with kisses is already erecting towers; so that, protected by the precious deeds of the saints, like towers, she (could) not only make enemy attacks futile, but also establish a safe place of refuge for good merit. Srvn. bliss Augustine lib. IV, De Doctr. Christ, p. 21. Here, of course, is the doe that suddenly found itself under the priest’s knife instead of Iphigenia, the daughter of King Agamemnon. Cret. lib. I; Eurip. in Iphigenia in Aulide; Ovid. lib. XII Metarn. That is, the one according to which the virgin must again undergo public disgrace in a house of debauchery. another. Thus, the holy martyrs rendered each other a mutual service: one marked the beginning of martyrdom, and the other completed it. The second half of this expression is not in the Bible. You might be interested in: