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22 pages 44 minutes read

John of the Cross

Dark Night of the Soul

Fiction | Poem | Adult | Published in 1583

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Literary Devices

Form

Because “The Dark Night of the Soul” is an allegory for the journey of the soul from the darkness, confusion, and suffering of the temporal and the secular world toward union with the powerful love of God, the poem is less a poem and more a philosophical exercise, an abstract treatise delivered in verse form in sculptured lines of varying length.

The form itself is rigid and clean, eight stanzas of five lines each, each section separated by Roman numerals to suggest the direction and momentum of a journey. Each section is delivered in a quintain, or a stanza with five lines. St. John of the Cross does not use any deliberate, predictive rhythm or anticipated rhyming scheme. In fact, he executes the poem in free verse termed pentastich quintain, a variation of quintain poetry associated since the Renaissance with religious or spiritual meditations, most notably the Italian cardinal Pietro Bembo (1470-1547) and the Spanish cleric-theologian Tirso de Molina (1579-1648). The form, decidedly simple and direct, was used to keep the focus on the theological argument and not allow the reader to be distracted by ornate or clever verse forms.

Meter

The poem is delivered in free verse, meaning that the lines are non-metrical and non-rhyming. The lines are, for the most part, short and lend themselves not to public declamation as much as private, silent recitation, more like a prayer to be studied than a poem to be proclaimed.

Line to line, stanza to stanza, the poem avoids falling into any kind of predictable rhythms or singsong-like meter. The drama of the account of the soul’s journey alone compels the rhythm of the lines, allowing for the pause between stanzas to heighten the engine of suspense. The poem’s opening four stanzas are highlighted by careful and precise lines, with most lines followed by commas or closed with end punctuation. But as the account moves into the passionate engagement with God, and the soul opens up to the radiant energy of God’s love, the lines use enjambment—when one line of poetry flows into the next without pause or punctuation—to create the feeling of losing control at the Creator’s gentle touch.

But John is not interested in such contrivances, such clever manipulations of language. He is a theologian who happens to be a poet, not a poet who happens to be a theologian. Theological poets regard the designed collision of vowel and consonant sounds and the manipulation of beats within a line of poetry, elements that traditionally make up the sonic impact of meter, as a distraction from the purpose and meaning of the poem as a didactic tool and an exploration of theological points. John’s austere metrical pattern matches his austere lifestyle, his living conditions as part of the Carmelite Order: no frills, no comforts, no elaborate touches, as much a description of monastic study as a description of the poem.

Speaker

There is no attempt to create a character to undertake the spiritual journey, nor is there any attempt to contextualize the description of the soul’s journey into union with God that might suggest John’s creation of some narrative authority that would, in turn, separate John of the Cross, the Spanish poet and friar, from the “I” whose burning soul leads him to God. The poem is, however, hardly a reliable account of some incident in the life of a Spanish priest named Juan de Yepes y Álvarez.

Within the literature of mystics, John both is and is not the speaker—or, rather, the speaker is John exponentially elevated, John able to navigate toward the “gentle hand” (Line 34) of God, John overcoming the agonies of the material world and transcending into an energy field entirely generated by the love of God. The speaker then is John transformed, John as John wants to be, or, more exactly, John as God wants John to be, and, in turn, who every soul might be.

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