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tract published in Rome the previous autumn, La sublime contemplazione e sicura pace in Christo Giesù crocefisso, by the Discalced Carmelite Onorio dell’Assunta (G.C. Guidetti, 1639–1716), had seized on precisely this verse (Cant 1:12) as a symbol for the believer’s own contemplation of the Crucifixion.10

      In line with Minato’s explanations of the previous decade, Cupeda also gave an ekphrastic description of the sepolcro’s staging:

      The set will represent a garden of lilies and other flowers. Midstage there will be a small hill with a myrrh tree, near which there will be the canticle’s Sponsa, who will have in her breast a myrrh bunch, the figure of Christ’s Passion, with a motto: My beloved is a myrrh bundle to me; He will remain between my breasts. [NB: Cant 1:12]. Jerusalem’s virgins will surround her, presenting her with flowers and apples, expressing the Passion. In the distance the canticle’s Sponsus will be seen, a figure of Christ, climbing a palm tree, with a motto: I shall climb a palm tree and pluck its fruit. [NB: Cant 7:8]

      The piece opens with the Sponsa, the three cardinal virtues, and a penitent sinner, all paraphrasing various Canticle verses while making the link between the palm tree and the Cross; one of Burnacini’s drawings seems related to the scene as given by Cupeda.11 The female spouse then cites the parable of the vineyard (Matthew 21, etc.) in Passion context, and Carità calls her the vine planted by God the Father, using an interpretation from Ludolph of Saxony’s Vita Christi that also contains a swipe at Jewish “guilt” via the Tenebrae Responsory Vinea mea electa. After having ignored the Tomb thus far, the Sponsa then turns to it in a deictic gesture, leading to the appearance of the second-order figures L’Amore di Giovanni, La Penitenza di Pietro, and La Disperatione di Giuda (“John’s Love”; “Peter’s Penitence”; “Judas’s Despair”). This scene recalls the interactions of Peter and Judas from the texts of the 1660s, and here their “derivative” nature seems to distill their characters for dramatic expediency (they enter only two-thirds of the way through, and without the “Chi sei tu?” dialogues of recognition typical of earlier texts).

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