Of emeralds, and of flowers
In the early morning gathered,
We will make the garlands,
Flowering in Your love,
And bound together with one hair of my head.

THE bride now turns to the Bridegroom and addresses Him in the intercourse and comfort of love; the subject of the stanza being the solace and delight which the bride-soul and the Son of God find in the possession of the virtues and gifts of each other, and in the exercise thereof, both rejoicing in their mutual love. Thus the soul, addressing the Beloved, says that they will make garlands rich in graces and acquired virtues, obtained at the fitting and convenient season, beautiful and lovely in the love He bears the soul, and kept together by the love which it itself has for Him. This rejoicing in virtue is what is meant by making garlands, for the soul and God rejoice together in these virtues bound up as flowers in a garland, in the common love which each bears the other.

"Of emeralds, and of flowers."

2. The flowers are the virtues of the soul; the emeralds are the gifts it has received from God. Then of these flowers and emeralds

"In the early morning gathered."

3. That is, acquired in youth, which is the early morning of life. They are said to be gathered because the virtues which we acquire in youth are most pleasing to God; because youth is the season when our vices most resist the acquisition of them, and when our natural inclinations are most prone to lose them. Those virtues also are more perfect which we acquire in early youth. This time of our life is the early morning; for as the freshness of the spring morning is more agreeable than any other part of the day, so also are the virtues acquired in our youth more pleasing in the sight of God.

4. By the fresh morning we may understand those acts of love by which we acquire virtue, and which are more pleasing to God than the fresh morning is to the sons of men; good works also, wrought in the season of spiritual dryness and hardness; this is the freshness of the winter morning, and what we then do for God in dryness of spirit is most precious in His eyes. Then it is that we acquire virtues and graces abundantly; and what we then acquire with toil and labor is for the most part better, more perfect and lasting than what we acquire in comfort and spiritual sweetness; for virtue sends forth its roots in the season of dryness, toil, and trial: as it is written, "Virtue is made perfect in infirmity."[241] It is with a view to show forth the excellence of these virtues, of which the garland is wrought for the Beloved, that the soul says of them that they have been gathered in the early morning; because it is these flowers alone, with the emeralds of virtue, the choice and perfect graces, and not the imperfect, which are pleasing to the Beloved, and so the bride says:

"We will make the garlands."

5. All the virtues and graces which the soul, and God in it, acquire are as a garland of diverse flowers with which the soul is marvelously adorned as with a vesture of rich embroidery. As material flowers are gathered, and then formed into a garland, so the spiritual flowers of virtues and graces are acquired and set in order in the soul: and when the acquisition is complete, the garland of perfection is complete also. The soul and the Bridegroom rejoice in it, both beautiful, adorned with the garland, as in the state of perfection.

6. These are the garlands which the soul says they will make. That is, it will wreathe itself with this variety of flowers, with the emeralds of virtues and perfect gifts, that it may present itself worthily before the face of the King, and be on an equality with Him, sitting as a queen on His right hand; for it has merited this by its beauty. Thus David says, addressing himself to Christ: "The queen stood on Your right hand in vestments of gold, girt with variety."[242] That is, at His right hand, clad in perfect love, girt with the variety of graces and perfect virtues.

7. The soul does not say, "I will make garlands," nor "You will make them," but, "We will make them," not separately, but both together; because the soul cannot practice virtues alone, nor acquire them alone, without the help of God; neither does God alone create virtue in the soul without the soul's concurrence. Though it is true, as the Apostle says, that "every best gift, and every perfect gift, is from above, descending from the Father of lights,"[243] still they enter into no soul without that soul's concurrence and consent. Thus the bride in the Canticle says to the Bridegroom; "Draw me; we will run after you."[244] Every inclination to good comes from God alone, as we learn here; but as to running, that is, good works, they proceed from God and the soul together, and it is therefore written, "We will run" -- that is, both together, but not God nor the soul alone.

8. These words may also be fittingly applied to Christ and His Church, which, as His bride, says to Him, "We will make the garlands." In this application of the words the garlands are the holy souls born to Christ in the Church. Every such soul is by itself a garland adorned with the flowers of virtues and graces, and all of them together a garland for the head of Christ the Bridegroom.

9. We may also understand by these beautiful garlands the crowns formed by Christ and the Church, of which there are three kinds. The first is formed of the beauty and white flowers of the virgins, each one with her virginal crown, and forming altogether one crown for the head of the Bridegroom Christ. The second, of the brilliant flowers of the holy doctors, each with his crown of doctor, and all together forming one crown above that of the virgins on the head of Christ. The third is composed of the purple flowers of the martyrs, each with his own crown of martyrdom, and all united into one, perfecting that on the head of Christ. Adorned with these garlands He will be so beautiful, and so lovely to behold, that heaven itself will repeat the words of the bride in the Canticle, saying: "Go forth, you daughters of Zion, and see king Solomon in the diadem with which his mother crowned him in the day of his betrothal, and in the day of the joy of his heart."[245] The soul then says we will make garlands.

"Flowering in Your love."

10. The flowering of good works and virtues is the grace and power which they derive from the love of God, without which they not only flower not, but even become dry, and worthless in the eyes of God, though they may be humanly perfect. But if He gives His grace and love they flourish in His love.

"And bound together with one hair of my head."

11. The hair is the will of the soul, and the love it bears the Beloved. This love performs the function of the thread that keeps the garland together. For as a thread binds the flowers of a garland, so loves knits together and sustains virtues in the soul. "Charity" -- that is, love -- says the Apostle, "is the bond of perfection."[246] Love, in the same way, binds the virtues and supernatural gifts together, so that when love fails by our departure from God, all our virtue perishes also, just as the flowers drop from the garland when the thread that bound them together is broken. It is not enough for God's gift of virtues that He should love us, but we too must love Him in order to receive them, and preserve them.

12. The soul speaks of one hair, not of many, to show that the will by itself is fixed on God, detached from all other hairs; that is, from strange love. This points out the great price and worth of these garlands of virtues; for when love is single, firmly fixed on God, as here described, the virtues also are entire, perfect, and flowering in the love of God; for the love He bears the soul is beyond all price, and the soul also knows it well.

13. Were I to attempt a description of the beauty of that binding of the flowers and emeralds together, or of the strength and majesty which their harmonious arrangement furnishes to the soul, or the beauty and grace of its embroidered vesture, expressions and words would fail me; for if God says of the evil spirit, "His body is like molten shields, shut close up with scales pressing upon one another, one is joined to another, and not so much as any air can come between them";[247] if the evil spirit is so strong, clad in malice thus compacted together -- for the scales that cover his body like molten shields are malice, and malice is in itself but weakness -- what must be the strength of the soul that is clothed in virtues so compacted and united together that no impurity or imperfection can penetrate between them; each virtue severally adding strength to strength, beauty to beauty, wealth to wealth, and to majesty, dominion and grandeur?

14. What a marvelous vision will be that of the bride-soul, when it shall sit on the right hand of the Bridegroom-King, crowned with graces! "How beautiful are your steps in shoes, O prince's daughter!"[248] The soul is called a prince's daughter because of the power it has; and if the beauty of the steps in shoes is great, what must be that of the whole vesture? Not only is the beauty of the soul crowned with admirable flowers, but its strength also, flowing from the harmonious order of the flowers, intertwined with the emeralds of its innumerable graces, is terrible: "Terrible as the army of a camp set in array."[249] For, as these virtues and gifts of God refresh the soul with their spiritual perfume, so also, when united in it, do they, out of their substance, minister strength. Thus, in the Canticle, when the bride was weak, languishing with love -- because she had not been able to bind together the flowers and the emeralds with the hair of her love -- and anxious to strengthen herself by that union of them, cries out: "Stay me with flowers, compass me about with apples; because I languish with love."[250] The flowers are the virtues, and the apples are the other graces.

NOTE

I BELIEVE I have now shown how the intertwining of the garlands and their lasting presence in the soul explain the divine union of love which now exists between the soul and God. The Bridegroom, as He says Himself, is the "flower of the field and the lily of the valleys,"[251] and the soul's love is the hair that unites to itself this flower of flowers. Love is the most precious of all things, because it is the "bond of perfection," as the Apostle says,[252] and perfection is union with God. The soul is, as it were, a sheaf of garlands, for it is the subject of this glory, no longer what it was before, but the very perfect flower of flowers in the perfection and beauty of all; for the thread of love binds so closely God and the soul, and so unites them, that it transforms them and makes them one by love; so that, though in essence different, yet in glory and appearance the soul seems God and God the soul. Such is this marvelous union, baffling all description.

2. We may form some conception of it from the love of David and Jonathan, whose "soul was knit with the soul of David."[253] If the love of one man for another can be thus strong, so as to knit two souls together, what must that love of God be which can knit the soul of man to God the Bridegroom? God Himself is here the suitor Who in the omnipotence of His unfathomable love absorbs the soul with greater violence and efficacy than a torrent of fire a single drop of the morning dew which resolves itself into air. The hair, therefore, which accomplishes such a union must, of necessity, be most strong and subtle, seeing that it penetrates and binds together so effectually the soul and God. In the present stanza the soul declares the qualities of this hair.