about by this simple suggestion of the "Lover of the Soul". In thus stimulating the untrained emotions of a maiden to aspire to the Divine through symbolism of earthly affection, this revivalist not only showed keen insight into human nature, but was also instinctively true to the teachings of the innermost truth of all religions, as I hope to show further on.
In the Bible an entire book—the Song of Solomon—is given up to expressing the raptures of the Heavenly Bridegroom and his Bride. At least, this is the interpretation which the Christian Church universally puts upon Canticles—the reciprocal joys of Christ, the Bridegroom, and His Bride, the Church. Various phases of the sensuous relations of husband and wife are there set forth in figurative but unmistakable terms of passion—passion which the Christian world has, unfortunately, long since forgotten how to utilize as the most important means of growth towards the Divine.
But there are other Heavenly Bridegrooms besides Christ and the Holy Spirit referred to in the Bible. In the sixth chapter of Genesis may be found a curious text, which reads:
"The sons of God saw the daughters of men, that they were fair; and they took them wives of all that they chose."
"The Septuagint originally rendered the words 'Sons of God' by a (angels of God) and this rendering is found in Philo, de Gigantibus, Eusebius, Augustine and Ambrose. This view of Genesis VI. 1–4 was held by most of the early fathers."
(See the Book of Enoch, translated from Professor Dillman's Ethiopic Text by R. H. Charles, Oxford, 1895.) In fact, in the Book of Enoch, these sons of God are spoken of all through as angels who wedded earthly women; and it is further stated that these angelic husbands broke the law, living in depravity with their earthly wives, and laying the foundation of evils which required the Deluge to sweep away. Critical scholarship usually holds these angels to be fallen. But St. Augustine protests
