R183: Äbtissin O. von Ilbenstadt an Hildegard von Rupertsberg
Salutation and Blessing
The abbess greets Hildegard with humble self-description and blesses her as the fragrance of Christ to God.
The abbess in Elostat. To Hildegard. To Hildegard, her lady. O. The unworthy governess of the handmaids of Christ in Elostat. Through this she has tasted deeply — that she might obtain the heavenly gift, that perfect good. Blessed Jesus Christ, whose fragrance you are — a good fragrance to God in every place!✦
Humility and Petition for Comfort
The abbess acknowledges Hildegard's spiritual fragrance, asks pardon for her own foolishness, and begs Hildegard to hear and comfort her.
Because the fragrance of balsam is no longer in you, but the very substance of the sacred ointment has flowed down into you. Whose sweetest fragrance has so stirred your name in the hearts and ears of all, that together they may commend every mark of your humility and gentleness.1 And may they glorify your Father, who is in the heavens, in you.2 Therefore, blessed mother, grant pardon. And bear with not a little something of my foolishness.3 But my foolishness is great. Allow me to open the grief of my heart before you a little while! And when you have heard, I beg you to comfort your handmaid.
Burden of Governance and Farewell
The abbess laments the unbearable burden of correcting her sisters, recalls Solomon's splendor, and entrusts her plea to Hildegard before saying farewell.
For I carry an unbearable burden. Since I'm ordered to correct the twisted ways of my sisters!4 And yet there are no dangers that don't attack me on every side.5 Even though I can scarcely avoid them. So when you've gone out to see King Solomon in his splendor!✦6 Remember these things, which I asked of you with my whole heart. Farewell.
Read the original Latin
Abbatissa in elostat. hildegardi. Hildigardi dominę suę. O. famularum christi in elostat gubernatrix indigna. per hoc quod intime gustauit. celeste donum consequi illud perfectumque bonum. Benedictus iesus christus cuius odor bonus estis deo in omni loco!
quoniam non iam odor balsami sed ipsa substantia sacri in uos defluxit unguenti. cuius odor suauissimus nomen uestrum cunctorum ita indulcauit cordibus et auribus ut insimul omnes uestrę humilitatis et affabilitatis insignia commendent. et patrem uestrum qui in celis est in uobis glorificent. Igitur mater benedicta da ueniam. et sustine non modicum quid insipientię meę. sed magnam insipientiam meam. sine ut paululum coram te cordis mei dolorem aperiam! et cum audieris consolare obsecro ancillam tuam.
Porto enim pondus importabile. quoniam iubeor tortitudines sororum mearum corrigere! cum nec aliqua pericula quę me ubique impugnant. quamuis modice ualeam deuitare. Cum ergo egressa fueris ad uidendum regem salomonem in decore suo! memor esto horum quę a te petiui toto ex animo. Valete.
Scripture echoes
- ↩2Cor.2.15 — For we are the aroma of Christ to God among those who are being saved and among those who are perishing.
- ↩1Kgs.10.1-1Kgs.10.2 — When the queen of Sheba heard the report about Solomon concerning the name of the LORD, she came to test him with hard questions. 1Kgs.10.2 — And she came to Jerusalem with a very great retinue, camels bearing spices and very much gold and precious stones; and she came to Solomon and spoke to him all that was in her heart.
Notes
- 1 ↩The antecedent of 'cuius' is ambiguous: it could refer back to the sacred ointment or forward to Christ. The translation assumes the ointment as source of the fragrance that advances Hildegard's reputation.
- 2 ↩The clause 'qui in celis est' modifies 'patrem uestrum' (your Father who is in the heavens). The final 'in uobis' is ambiguous: it may mean 'in you' (God glorifying through them) or 'among you.' The translation follows the more natural reading of glorifying the Father present within the community.
- 3 ↩The phrase 'non modicum quid' is litotes: 'not a little something' meaning 'a good deal.' The translation preserves the understated tone while conveying the sense of significant failing.
- 4 ↩tortitudines rendered as 'twisted ways' to capture the sense of perversity or moral distortion; could also mean 'crookedness' or 'wretchedness.'
- 5 ↩The relative pronoun 'quę' (likely quae) is elliptical; the clause is rendered as a generalizing statement: 'no dangers that don't attack me.'
- 6 ↩Allusion to the Queen of Sheba going to see Solomon (1 Kings 10:1–2 / 2 Chron 9:1–2). The exclamatory '!' suggests the writer is invoking the scene as a vivid image, not merely narrating it.
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