This essay is the third in a three part series exploring the gifts of St David (Dewi) in his vita written by Rhygyfarch in the 11th century. Before he was born, his father had an angelic vision. The angel instructed him to go hunting for a wild stag, a traditional symbol of the spiritual world and of Christ. In the place where he killed the deer, by a river of gushing water, he found two symbolic items: a honeycomb on the shore wit a fish who jumped out of the river beside it.
You can read an essay on the honeycomb, which teaches about the importance of symbolism, HERE. You can an essay on the fish, who represents the outward expression of a contemplative life, HERE. In this essay I will explore the stag, who represents the inner life of transformation through participation in the mysteries of Christ.
Rhygyfarch’s description of the inner person, represented by the stag, provides much more detail than the previous two. It is also the most obscure for modern readers. The stag eats a snake and then seeks out a spring of water to quench its thirst. The belief that deer eat snakes is also found in mediaeval bestiaries, making it, in some sense, the best science of the time.
This means an actual stag, living in the wild woods, is a window into the salvific work of Christ. Mother Nature is symbolic in all of her expressions, faithfully leading us to the Word of God, in whom she lives and moves and has her being. All of God’s creatures have symbolic meaning for those with eyes that see.
Referring to Dewi, the texts reads, “The stag signifies his power over the ancient serpent, for just as the stag, when it has fed on serpents, longs for a spring of water and is refreshed with renewed strength as if by youth, so he too, standing on the heights with a stag’s feet, deprived the ancient serpent of the human race its power to injure him, and chose the spring of life with an unceasing flow of tears and was renewed day by day.” (Trans by Davies)
This passage includes an important reference to Paul, who said the outer self wastes away but the inner self is renewed day by day (2 Corinthians 4:16). Rhygyfarch is leaving a trail of breadcrumbs for us to follow, subtly identifying the inner self with the spirit of the stag. The inner worship of a monk is a constant renewal of our hearts and minds, replacing our vices with virtues. Therefore, the stag eats the serpent (a symbol of vice) and is refreshed by the spring of life (a symbol of virtue). Internalising the spirit of the stag, Dewi was able to symbolically participate in the eternal salvation of Christ.
Traditionally the stag is an emblem of vigour and fortitude. Its powerful legs and strong hooves are characteristic of someone who holds their ground against all odds. If we do not have the courage to stand on our own two feet, we will not make much progress in the life of prayer. This is why Rhygyfarch describes Dewi as ‘standing on the heights with a stag’s feet.’
Dewi internalised the vitality and vigour of the stag, but he did not use this power to trample the serpent underfoot, as one might expect. Instead, he consumes the snake for nourishment, purifying his thoughts through a process of digestion, reintegrating them into himself. In this way, Dewi disarmed his vices rather than fighting them, depriving the ancient serpent of its power to injure him.
After the stag consumes the serpent, it looks for a spring of water to drink. The spring of life is a symbol of the Holy Spirit as it manifests in human hearts. There is an inner fountain of virtue bubbling up from the depths of every soul. From this fountain, rivers of living water flow through us like a sweet balm, healing every wound, restoring every injury, communicating the peace and harmony of heaven. The stag drinks spiritual water, awakening the virtues created within.
This is why Jesus, when he encountered a Samaritan woman drawing water from an outward well said, “Everyone who drinks of this water will be thirsty again, but those who drink of the water that I will give them will never be thirsty. The water that I will give will become in them a spring of water gushing up to eternal life.” (John 4:13-14). The stag stands between the outer physical world and the inner spiritual one. It is in the spirit world that he drinks from the waters of eternal life.
Rhygyfarch concludes his explanation of Dewi’s gifts by saying, “Thus in the name of the Trinity and by the abstinence of purer food, he acquired the saving knowledge of how to overcome demons.” In the monastic tradition thoughts are often symbolised by angels and demons. Healthy thoughts are angelic while unhealthy ones demonic. Personifying the various parts of ourselves allows us to interact with them. We learn who our demons are, where they come from, and what they need and in this receive the gift of new life.
If you would like to learn more about animal symbolism in the lives of Celtic saints, I will be presenting on the topic at this year’s Contemplative Summit, Oct 24-27 2024. My new friend Ken Hood will be interviewing me to discuss the way these symbols relate to Internal Family Systems (IFS), a therapeutic model Ken practices. Click HERE to sign up for free.
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