Page:The Song of Songs (1857).djvu/63

 *ning of the thirteenth century, and who wrote expositions on several portions of the Scriptures, maintains that "this book represents the union between the (intellectus agens) and the  (intellectus materialis)," typified by the beloved and loved one.

As Caspe's commentary is short and exceedingly rare, we give a translation of it, and subjoin the original in the foot-*note:—

THE COMMENTARY OF IBN CASPE.

Joseph Caspe saith: Having commented on Ecclesiastes and Proverbs, which Solomon of blessed memory has in wisdom composed, it behoves us also to write a few words on the Song of Songs, which is likewise the composition of Solomon of blessed memory. I need not, however, explain the words, since they have been explained long before me. I shall, therefore, confine my remarks to the design of the book in general, and now and then make some observations in particular. The general design of this book, however, is not my discovery; the luminary (Maimonides) that shone upon the earth has enlightened our eyes also upon this subject when treating upon it, especially in part iii. c. 51 (of the More Nebochim); and his hint there is sufficient for us and for such as ourselves.

I therefore submit that this book undoubtedly belongs to the second kind of parables which the teacher of blessed memory (Maimonides) mentions in the beginning of his book, in which all the words used in the comparison must not be applied to the thing compared, just as in the case there quoted, which treats on the subject of a beloved and loved one, like the book before us, with the only difference that the instance there adduced refers to the union of matter and mind, and this book represents the union between the active intellect and the receptive, material intellect, which latter is divided into four parts, the highest of which is the imparted intellect. With all the particulars of this book, Solomon merely designed to hint at the subject in general. It is most certain that he calls here ''the highest order of the human intellect "the fairest of women," and the active intellect "the graceful lover;" frequently the whole intellectual mind'' is meant by the latter phrase, for this is the meaning demanded in several places of this Book.

It is well known that the active intellect (intellectus agens) stirs up or brings the receptive intellect (intellectus materialis) from a possibility into activity, as it is known to the philosophers; and that the receptive intel-*]*