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Chapter 2HildE.1.2

R2: Hildegard von Rupertsberg an Eugen III.

Greeting and Sender’s Humility

Hildegard opens with a humble greeting to Eugenius, describing her visionary calling and concern for his spiritual good.

To Eugenius the apostle, Hildegard. O gentle father. I, a poor and lowly woman, have written these things to you in true vision, in mystical inspiration! Just as God willed to teach me. O shining father, in your name you have come into our land, just as God predestined. And you saw from the writings of true visions that the living light taught me! And you heard them in the embraces of your heart. Now a part of this writing is finished.

Continued Light and Letter’s Purpose

She insists that the divine light remains with her and explains the purpose of the letter as prayerful desire for his illumination and fruitful labor.

But nevertheless that same light has not left me! But in my soul it burns, just as I have had it from my infancy. And so now I'm sending you these letters as a true admonition from God.1 And my soul desires it. That light from light may shine in you,2 and may pour pure eyes into you,3 and may rouse your spirit to the work of this writing. So that your soul may thereby be crowned, because it is pleasing to God!

True Vision and Earthly Wisdom

Hildegard contrasts proud, worldly wisdom with humble mystical vision, introducing the image of the king, palace, and a feather lifted in wonder.

Because many wise people scatter these things—drawn from earthly depths—into the shifting of their own minds, on account of the poor form that was built upon a rib.✦ And she who is unlearned as regards the philosophers. You, then—father of pilgrims! Hear him who is.✦ The most powerful king sat in his palace. And before him stood great columns, girded with golden belts. And they were adorned with many pearls and with precious stones.✦ But it pleased this king that he touched a small feather, so that it might fly in wonders.

The Living Light’s Command

The living light speaks again, calling for preparation of the text, fruitful reception, and resistance to the devil, with the promise of eternal life.

And a strong wind held her up, so she wouldn't fail. Now the One who is living light says to you again, shining in the heights and in the deep!✦4 and hidden in the secret place of the hearts of those who listen. Prepare this writing for the hearing of those who receive me. and make it green in the juice of sweet taste!5 and the root of branches and the leaf flying against the devil!✦6 and you shall live forever.

Warning Against Contempt and Hidden Necessity

She warns not to despise God’s mystical workings, which are hidden yet necessary, and exhorts steadfastness on the straight path.

Beware — don't despise these mystical things of God. They are necessary in a necessity that lies hidden in concealment. And which does not yet appear openly. May the sweetest fragrance be in you! And don't grow weary on the straight path. But also the one who speaks and does not fall silent! He says these things on account of the weakness of those who are blind to seeing and deaf to hearing.✦ And mute to speaking.

Night Ambush and Renewed Vocation

Using night and sword imagery, Hildegard describes spiritual danger and affirms the pope’s dual vocation to virginity and ecclesial responsibility.

In the night ambushes of the deadly trap of thieving ways, What does it say? The sword flashes and whirls around! Killing those who are of a crooked mind. O you who, in your very person, are a gleaming breastplate and the first root in the new nuptials of Christ. And split into two parts. Into the part, namely this one, in which your soul is renewed in the mystical flower of virginity. And into this part, in that you are a branch of the Church!

Pastoral Warning and the Gem on the Path

Hildegard warns him not to neglect spiritual vision or harm souls under his care, introducing the image of a gem endangered on the path.

Hear the one who pierces through with a name. and flows in a torrent. saying to you. You must not cast away eye from eye, and not cut away light from light. but stand on the level path, lest you accuse those souls which are placed in your care.7 and do not allow them to be submerged in the lake of destruction through the power of feasting prelates.8 A gem lies on the path! but a bear comes.

Bear, Eagle, and the King’s Favor

A bear threatens the gem, but an eagle snatches it safely to the king’s palace, where the king honors the eagle for its faithfulness.

and seeing that very elegant one, it extends its foot. and it wants to lift her up! and to place her in its bosom. But suddenly an eagle comes. It snatches the gem itself. and wraps it in the covering of its wings! and carries it into the lattice-work of the king's palace. And that same gem— before the king's face it gives great splendor. Therefore it is greatly loved by the king. And the king, on account of love for that same gem— gives golden shoes to that eagle! and praises her greatly because of her uprightness. Now you, who sit in the place of Christ in the care of the ecclesiastical office—choose the better portion for yourself, so that you may be like an eagle overcoming a bear. and so that in the souls entrusted to you you may adorn the lattice-work of the church!

Living Eye and Cosmic Upheaval

She warns against usurping what belongs to another, describes the living eye of divine perception, and portrays a prophetic inversion of mountains and valleys.

How far will you come in golden shoes, into the heights? Don't steal yourself away through what belongs to another. For it is a living eye! It sees and speaks. It is wise and discerns whatever creatures there are. It rouses them all to life! It keeps watch. The valleys beat upon the mountains! And the mountains fall upon the valleys.✦ How so? The subjects have been stripped of the discipline of the fear of God. And so in their ignorance, with raging fury the mountain peaks climb up to accuse the prelates!9 And their recklessness does not call to account their own wicked deeds. But they say: I am useful! I am useful — so that I might become a prelate by my usefulness.10

Corruption of Prelates and Subjects

Hildegard condemns prelates who despise self-mastery and subjects who abandon discipline, scattering right order through envy.

And all the works of prelates are shameful. Because they disdain being superior to themselves!11 Since the subjects are now black clouds.12 And they are not girded at their own loins!13 But they scatter all the ordered works of the field, saying —14 that these things are worthless.15 And this they do! Because they are venomous with envy.16

Blindness of the Heavens

Using celestial and mountain imagery, she shows how paths of truth are blocked and calls the pope to give light and order to teachers and those under his care.

A poor man has great foolishness. When his own garments are torn, he's always looking toward another, considering what color garment that person has. He doesn't wash his own garment clean of filth. But the mountains leap over the key of the way of truth!17 And their paths aren't prepared to fly to the mountain of myrrh.18 Therefore the stars are darkened by a diverse cloud.19 The moon stands still.20 The stars are crying out! because the moon yields. The sun weighs them down. because not one of them shines brightly! They're caught up in a whirlwind. So then, O great shepherd, you who bear the name of Christ!✦ Grant light to the mountains and a rod to the valleys.✦ Give precepts to the teachers.

Call to Imitate the Lamb

She urges straight paths, pure eyes, and imitation of the Lamb so that his mind may shine with the sun of justice.

And discipline for those under your care. When the mountains have been sprinkled with justice and oil, and to the valleys a bond of obedience blended with a good fragrance. And make straight paths for them, so they don't appear worthless to the sun of justice. Make your eyes pure! so that you may have eyes everywhere, so that your mind, watered by a pure fountain, may shine along with the sun! and you may imitate the Lamb.

Prophetic Commission Against Tyrants

Hildegard, trembling yet bold, reminds the pope of his ancient warrior role and commissions him to uproot wicked tyrants by divine authority.

A poor little figure trembles because she speaks in the sound of words to so great a teacher. But, O gentle father! You are an ancient man and a magnificent warrior. She says these things. Therefore, listen. It is directed to you from the supreme judge. So that you might uproot wicked and impious tyrants. And drive them out from your presence.

Mercy for the Afflicted

She calls him to mercy in public and private affliction, assuring him that God does not reject the wounded or the contrite.

so that they do not stand in great scorn, their own, in your fellowship. But be merciful in public and private crises. because God doesn't reject the wounded!✦ nor does he reject the sorrows of those who tremble at themselves.✦ Therefore, O shepherd of the sheep!✦ Hear these things concerning those who labor in the weariness of many. The Light speaks.✦ The mystical things of God know judgment over each one according to that one's merit.✦

Human Judgment and Motherly Mercy

Hildegard rejects presumptuous human judgment and urges the pope to weigh cases by the motherly mercy of God.

And yet many people want to carry out their investigations, driven by their own zeal and the shameful way they live. But they don't know my judgment. That's why they lie far beyond what their own reckoning warrants! Like wolves seizing their prey. So although a person deserves to be judged for the sins they've committed, it still doesn't sit right with me that someone wants to claim judgment over their own life by their own will. And that's what I refuse. But you — weigh each case by the standard of the motherly mercy of God.

Shepherd of the Peoples

She exhorts him to lift up the defiled and weak, reminding him that he is shepherd of the peoples and must listen in order to live forever.

Those who don't separate themselves from the poor and the needy because God wants mercy more than sacrifice.21 So now the defiled want to wash away their darkness through their own shamefulness!22 but they themselves are polluted and deaf, lying in a ditch. Lift them up! and help the weak. For you are the shepherd of the peoples! Listen, so that you may live forever.

Marble City and Heavenly Sealing

Hildegard presents a vision of a marble city, a lofty mountain, streams, and a heavenly sealing of certain people with an indelible mark.

The living light speaks. Speak to the bold people who find terrors for themselves in the way of wandering paths. A certain lord had a marble city! And hunters coming were inspecting that city. Wanting to scatter its right institutions, which appeared in that flower. Whom a virginal mind finds. And behold, a great and lofty mountain, very elegant and made of polished stones, appeared toward the east. Above which a certain building stood toward the east, made of wood and stones from common construction. Then many streams came together as if in the midst of the east, flowing into the same building. And in that same building there was the strongest smell of good wine. But still, they were mixed with water. And a great crowd rushed into that same building, walking in that curved body. But others stood in a certain valley before the mountain mentioned above! and they watched those who went into that curved building. And look—above that same mountain there stood another marble building, of the brightest, solid whole stone, like a great tower facing north. In the brightest flask, full of the best balsam, hung like a burning fire. and on its pavement much oil was flowing. But a wind from the north, coming at times—23 stirred up that balsam and oil. Then many from the people came into that same building. and they were sprinkled with that oil. and with that balsam they were signed on their foreheads. And a voice came from heaven, saying: These are the ones who are sealed. And those who are sealed in this way: they couldn't wash away this mark. but as they were sealed, so they remained! just as those who are reborn in Christ ought to preserve their baptism. But those who were sealed didn't cross over to those who weren't sealed, nor did they accept their company.

Two Buildings and the Golden Belt

The vision continues with contrasting buildings and a great man girded with a golden belt ruling over them.

Because if they had done this, they would have been called foolish and useless! Those who were not marked passed over to those who were marked and took up their fellowship. And from there they chose the best part for themselves. Just as a star multiplies its splendor in a cloud! And just as a feminine form is crowned in virginity. And a great man girded with a golden belt standing above those same buildings! His right arm raised over a marble building. And he placed his left over another.

Mountain of Justice and True Part

She describes the mountain of justice, the noble portion set apart, and those who receive mercy by choosing the best part.

This understanding! It serves two instruments of ecclesiastical dignity. For the Almighty Father established a noble portion, set apart from secular affairs. and burning boldly in his hidden places before God! which certain plotters, looking down on it, want to destroy its uprightness, which appeared clearly in the Son of God. But yet the mountain of justice, polished by many acts of righteousness. In the rising of truth, it climbs. In this, a useful teaching rises, stretching toward God yet standing alongside people. Offering a light of usefulness to people. So that even a great deal of teaching and the fragrance of the upright scriptures may flow toward him with the vigor of truth! These some of them pour back, again and again, in different directions without reason. And so many have walked depraved in what I cared for in it. So that even some, gaping after earthly things— let them imitate the shamefulness of those people. But even on that same mountain of justice, the aforementioned part burns in its own hidden depths before God. It rises up in its integrity so that it may resist the devil. It holds the best part in God. And in its own example, showing mercy! And yet many temptations sent forth by the devil— they disturb that best part and mercy itself. But many people cross over to the same part and obtain true mercy when they choose the best part for themselves. And so, marked before God, they are called—

Sealed in Baptismal Integrity

The one girded with a golden belt reveals himself as God and man, ruling and protecting both groups with strength and gentleness.

And those who receive the sign of this part stand firm in it, just as they do in their own baptism. So those who don't hold that same sign in common don't join them, so they won't be made into empty fools. And those who don't have the sign of the same part rise together to the same rank. And so they are multiplied in countless good things. This is what the one girded with a golden belt reveals. He shows himself to be God and man.

Call to Discernment and Purity

Hildegard calls the pope to discern these words clearly, as they come from the highest Judge for the sake of those who err.

Ruling both groups — these and those — with the arm of his strength, he protects these with the arm of his strength,24 so that in him they burn bravely, casting away worldly things. and with the arm of his gentleness he covers those, so that they may be useful in divine protection. since they usefully offer the light of truth to their neighbors.25 Now you, who are the father of peoples, discern these words in clarity.26 They have been directed to you from the highest Judge, for the sake of those who err.

Fountain of Waters and Demonic Snares

The fountain of waters cries out to its imitator, calling him to crush the black ambushers and stealthy spies turned into lead.

—because of pride. It wants to crush humility, which ought not to exist! As though it would be unfitting for the moon to want to fight with the sun. Desiring to make its own splendor equal to the splendor of that one. Hence, on account of this foolish presumption! The fountain of waters cries out to you, its imitator.✦ Through me — living and sharp. Crush and correct the black ambushers and the stealthy spies, who are turned into lead in their winding sins.

Fleeing the Wicked

She tells him to flee those corrupted by the north wind and iniquity, while still looking with pure eye on the whole flock.

And those who are sprinkled by the north wind in the wickedness of the devil— and who, contrary to that, stretch themselves toward the head of their prelates through an excess of iniquity. Flee them, then—away from pastoral care! Those who bear punishment from dogs. And although certain prelates are overshadowed by a shifting of customs, still it's not fitting that some of them be cast away on account of certain subjects. Therefore look upon these things through the purest eye, so that your honor may not fail—you who, through his name, touches him who was and is upright and just, preparing his ways in all his instruments!

Mountain of Myrrh and Justice

Hildegard calls him a mountain of myrrh and incense, urging him to hear the watchful one and spread justice for God’s honor.

Foreseeing these things before the institutions of ancient days, you who do not despise the orphan and the poor — let him make your eyes pure! for you are a mountain of myrrh and incense before the valleys of the foul pit. So listen to him who is always watchful, with living eyes! And you are not wearied by the storms that are part of the cup of those who are compared to idols, as though they were gods through their own prosperity. But you who wish to have the power of great honor of the mountain in the palace of the king! Spread the justice of the One Most High to his honor. This is fitting for you!

Living Fountain and Final Admonition

She points to the fiery giver and living fountain, warning against blind eyes, viper-like habits, and unworthy handling of the altar.

For the sake of your bright and renowned name, now therefore look upon the fiery giver, who pours good understanding into human beings. But what human being can sound a voice against that voice which thundered as it rose above the heavens! And that which overcame the abyss, adorning them through the covering of maternal greenness? And which wings of the winds can, through their own swiftness, run above that voice? Can this voice make a small feather fly like that! So that no sword can move against that same pen? It can. Now you, O imitator, excellent person, living fountain, this cries out to you!27 Because it's not fitting for your character to have the eyes of the blind and the traces of viper-like habits.28 And stripping the altar of God with a furtive plunder.29 And why would you do this? But the one who does this! cannot untie the strap of the sandal of the Lord's body.✦30

Personal Vocation and Perseverance

She closes by calling all to chastisement and affirms her own resolve to remain in monastic enclosure under Benedict’s Rule with her sisters.

So then, all of you! Be chastened, all of you. But I, O Father — I remain in the place shown to me from heaven, according to the words of your blessing, under the Rule of Saint Benedict, within the enclosure of that same place, with my sisters. And I want this to be observed both while I live and after my death.

Read the original Latin

Eugenio apostolico hildegardis. O mitis pater. ego paupercula forma scripsi tibi hęc in uera uisione in mistico spiramine! sicut deus uoluit me docere. O fulgens pater in tuo nomine tu uenisti in terram nostram sicut deus predestinauit. et uidisti de scriptis ueracium uisionum sicut uiuens lux me docuit! et audisti ea in amplexibus cordis tui. Nunc finita est pars scripturę huius.

sed tamen eadem lux non reliquit me! sed in anima mea ardet sicut eam ab infantia mea habui. Vnde nunc mitto tibi litteras istas in uera admonitione dei. Et anima mea desiderat. ut lumen de lumine in te luceat. et puros oculos tibi infundat. et spiritum tuum exsuscitet ad opus scripturę istius. quatinus anima tua inde coronetur quod deo placet!

quia multi prudentes de terrenis uisceribus spargunt hec in mutationem mentium suarum propter pauperem formam quę edificata est in costa. et quę est indocta de philosophis. Tu ergo pater peregrinorum! audi illum qui est. Fortissimus rex in palacio suo sedit. et magnas columpnas coram se stantes habuit aureis cingulis precinctas! et multis margaritis et preciosis lapidibus ualde ornatas. Sed regi huic placuit quod paruam pennam tetigit ut in miraculis uolaret.

et ualidus uentus illam sustinuit. ne deficeret. Nunc iterum dicit tibi qui est lux uiuens in supernis et in abysso lucens! ac latens in abscondito audientium cordium. Prepara scripturam hanc ad auditum me suscipientium. et fac illam uiridem in suco suauis gustus! et radicem ramorum et uolans folium contra diabolum! et uiues in eternum.

Caue ne spernas hęc mistica dei. quia sunt necessaria in illa necessitate quę absconsa latet! et quę nondum aperte apparet. Odor suauissimus sit in te! et non fatigeris in recto itinere. Sed et ille qui loquitur et non silet! hęc dicit propter imbecillitatem illorum qui ceci sunt ad uidendum et surdi ad audiendum. et muti ad loquendum.

in nocturnis insidijs mortiferi laquei latrocinantium morum. Quid dicit? Gladius radiat et circuit! occidens illos qui prauę mentis sunt. O qui in tua persona es fulgens lorica et prima radix in nouis nuptijs christi. et in duas partes diuisus. in partem scilicet hanc quod anima tua iterata est in mistico flore uirginitatis. et in partem hanc quod ramus es ęcclesię!

audi illum qui acutus est in nomine. et fluit in torrente. tibi dicentem. Oculum de oculo non abicias et lumen de lumine non abscidas. sed sta in plana uia ne de causis illorum animas accuseris quę in sinum tuum posite sunt! nec permitte eas in lacum perditionis dimergi per potestatem conuiuantium prelatorum. Gemma iacet in uia! sed ursus ueniens.

et illam ualde elegantem uidens. pedem suum porrigit. eamque leuare uult! et in sinum suum ponere. Sed subito aquila ueniens. ipsam gemmam rapit. et eam in tegmen alarum suarum inuoluit! et in cancellos palacii regis portat.

Et eadem gemma! ante faciem regis multum fulgorem dat. Vnde a rege ualde diligitur. Et rex propter amorem eiusdem gemmę. aquilę illi aurea calciamenta dat! et eam ob probitatem suam ualde laudat. Nunc tu qui es in uice christi sedens in cura ęcclesiasticę cathedrę meliorem partem tibi elige ut aquila sis ursum superans. et ut in animabus tibi commissis cancellos ęcclesię ornes!

quatenus in aureis calciamentis in superiora ueniens. teipsum alieno subripias. Nam oculus uiuens! uidet et dicit. Qui sapit et discernit quasque creaturas. qui et eas omnes exsuscitat! uigilat. Ualles plangunt super montes!

et montes cadunt super ualles. Quomodo? Subditi nudati sunt de disciplina timoris dei. et ideo inscitati sunt rabie uertices montium ascendere prelatos incusare! et ipsorum temeritas non accusat praua opera sua. Sed dicunt. Vtilis sum! ut sim prelatus utilitate.

Et omnia prelatorum opera habent indigna. quia eos sibi excellentiores esse dedignantur! quoniam subditi iam sunt nubes nigrę. et in femoribus suis non sunt accincti! sed dispergunt omnia instituta agri dicentes. quod hęc uilia sint. Et hoc faciunt! quia uenenosi sunt per inuidiam.

Pauper homo magnam stulticiam habet. quando uestimenta sua scissa sunt semper in alium aspiciens. considerans quem colorem uestimentum illius habeat. nec suum a sorde abluit. Montes autem transiliunt clauim uię ueritatis! et eorum itinera non sunt parata uolare ad montem mirrę. Ideo obtenebratę sunt stellę diuersa nube. Luna stat.

Stellę clamant! quod luna cedit. Sol illas premit. quia nulla earum clarescit! sed in turbine implicatę sunt. Unde o pastor magne et post christum nominate! prebe lumen montibus et uirgam uallibus. Da precepta magistris.

et disciplinam subditis. montibus iusticiam cum oleo sparsis. et uallibus ligaturam obedientię mixto bono odore. et fac illis recta itinera ut non appareant uiles soli iusticię. Puros oculos tuos fac! ut ubique oculos habeas. Mens tua puro fonte rigetur ut cum sole splendeas! et agnum imiteris.

Paupercula forma tremit quod in sono uerborum loquitur ad tam magnum magistrum. Sed o mitis pater! antiquus uir et preliator magnificus. dicit hęc. Vnde audi. De summo iudice dirigitur ad te. ut graues et impios tyrannos eradices. et a te eicias.

ne stent in magna irrisione sua in tua societate. Esto autem misericors publicis et priuatis erumpnis. quia deus non spernit uulneratos! nec spernit dolores trementium se. Unde o pastor ouium! audi hęc super laborantes in fatigatione multorum. Lux dicit. Mistica dei sciunt iudicium super unumquemque secundum meritum illius.

Multi tamen homines uolunt habere scrutinium per zelum suum et per ignominiam morum suorum. sed iudicium meum nesciunt. Quapropter in estimatione sua supra modum mentiuntur! ut lupi predam rapientes. Ideo quamuis homo dignus sit propter scelera sua iudicari. tamen mihi non placet quod homo sibimetipsi uult habere iudicium secundum arbitrium suum. Et hoc nolo. Sed tu unamquamque causam discerne secundum materna uiscera misericordię dei.

qui a se non separat mendicum et egenum. quoniam plus uult misericordiam quam sacrificium. Nunc igitur nigri uolunt abluere nigredinem per turpitudinem suam! sed ipsi sunt polluti et surdi in fossa iacentes. Illos erige! et adiuua pusillos. Tu enim qui es pastor populorum! audi ut uiuas in eternum.

Lux uiuens dicit. Dic audaci populo qui sibi terrores inuenit in uia errantium uiarum. Dominus quidam habuit marmoream ciuitatem! et uenatores uenientes ciuitatem illam inspiciebant. uolentes dispergere recta instituta eius quę in flore illo apparuerunt. quem uirginea mens inuenit. Et ecce mons magnus et excelsus ualde elegans et expolitis lapidibus factus contra orientem apparuit. supra quem quoddam edificium ad orientem stabat de lignis et lapidibus communis edificationis factum.

Tunc uenerunt multi riuuli quasi in medio orientis. in idem edificium fluentes. Sed et in eodem edificio fortissimus odor boni uini erat. sed tamen cum aqua mixti. Et multus populus in idem edificium corruit. in eo curuo corpore ambulans. Sed alii in quadam ualle coram predicto monte stabant! et illos adtendebant qui in eodem edificio curui ibant.

Et ecce supra eundem montem etiam aliud marmoreum edificium candidissimi et integri lapidis quasi magni turris contra aquilonem stabat. in lucidissima ampulla plena optimi balsami uelut ignis ardens pendebat. et in cuius pauimento multum oleum diffluebat. Sed tamen uentus de aquilone interdum ueniens! balsamum et oleum illud commouit. Tunc multi ex populo in idem edificium uenerunt. qui et oleo illo spargebantur. et balsamo illo in frontibus suis signabantur.

Et facta est uox de celo dicens. Isti sunt signati. Et qui hoc modo signati sunt. signum hoc non potuerunt abluere. sed ita signati permanserunt! sicut et illi qui in christo renati sunt baptismum suum conseruare debent. Qui autem signati erant. ad illos qui signati non fuerunt non transibant nec societatem eorum suscipiebant.

quia si hoc fecissent fatui et inutiles dicerentur! qui uero signati non fuerunt ad istos qui signati erant transibant et societatem eorum suscipiebant. et inde optimam partem sibi elegerunt. sicut stella multiplicat splendorem suum in nube! et sicut feminea forma coronatur in uirginitate. Et uir magnus aurea zona precinctus supra eadem edificia stans! dextrum brachium supra marmoreum edificium. et sinistrum super aliud posuit.

Intellectus iste! ad duo instrumenta ęcclesiasticę dignitatis est. Omnipotens enim pater. instituit nobilem partem a secularibus causis separatam. et in secretis suis coram deo fortiter ardentem! quam quidam insidiatores despicientes. uolunt destruere rectitudinem eius quę in filio dei manifeste apparuit. Sed tamen mons iusticię expolitus in multis iustificationibus.

in ortu ueritatis ascendit. in quo utilis institutio ad deum tendens et tamen hominibus assistens surgit. lumen utilitatis hominibus prebens. ita ut etiam plurima doctrina et odor rectarum scripturarum de uigore ueritatis ad ipsum fluat! quas quidam eorum in diuersa sine ratione multociens refundunt. Quapropter et multi in ea curui in prauitate ambulant! ita ut etiam aliqui terrenis inhiantes. turpitudinem illorum imitentur.

Sed etiam in eodem monte iusticię predicta pars in secretis suis coram deo ardens. in integritate sua ut diabolo resistat exurgit. optimam partem in deo habens. et in exemplo suo misericordiam ostendens! sed tamen multę temptationes a diabolo emissę. optimam partem illam et ipsam misericordiam inquietant. Multi autem homines ad eandem partem transeunt et ueram misericordiam consecuntur cum optimam partem sibi eligunt! unde et coram deo signati dicuntur.

Et qui signum huius partis suscipiunt! in eo sicut et in baptismo suo fortiter permanent. Quapropter ad istos qui idem signum non habent socialiter non descendunt ne inanes uelut fatui efficiantur! et qui signum eiusdem partis non habent. ad eundem ordinem socialiter ascendunt. et ita in plurimis bonis multiplicantur. Quod et ille ostendit qui aurea zona precinctus. demonstrat se esse deum et hominem.

utrosque scilicet istos et illos regens! cum brachio fortitudinis suę istos protegit. ita ut in eo fortiter ardeant secularia abicientes. et brachio mansuetudinis suę illos tegit. ita ut utiles in diuina protectione sint. cum lumen ueritatis proximis suis utiliter prebent. Nunc tu qui es pater populorum discerne in perspicuitate uerba hęc. a summo iudice tibi directa pro necessitate errantium.

quia superbia. uult opprimere humilitatem quod esse non debet! uelut inconueniens esset si luna uellet pugnare cum sole. splendorem suum cupiens similem facere splendori ipsius. Unde propter hanc ineptam conuenientiam! fons aquarum clamat ad te imitatorem eius. Per me uiuum et acutum. comprime atque corrige nigros insidiatores et furtiuos speculatores qui in plumbum uertuntur in tortuosis peccatis.

et qui de aquilone asperguntur in nequicia diaboli. et qui se contrarie porrigunt ad caput prelatorum suorum per nimietatem iniquitatis. Fuga ergo illos de pastorali cura! quę penam de canibus portant. Et quamuis quidam prelati sint obumbrati per uicissitudinem morum! tamen non decet aliquos eorum propter quosdam subditos abici. Ideo inspice hęc per purissimum oculum. ut non deficiat honor tuus qui per nomen suum tangit illum qui fuit et est rectus et iustus parans uias suas in omnibus instrumentis suis!

ea preuidendo ante instituta dierum antiquorum. Ipse faciat puros oculos tuos qui non spernit pupillum et pauperem! quia mons mirrę et thuris es pre uallibus sordidi putei. Audi ergo illum qui semper uigilat uiuentibus oculis! et qui non est tediosus propter procellas quę sunt pars calicis eorum qui assimilantur simulacris quasi dii sint per prosperitatem suam. Tu autem qui uis habere potestatem honoris magni montis in palacio regis! dilata iusticiam summi ad illius honorem. Hoc decet te!

propter clarum nomen tuum. Nunc ergo aspice in igneum datorem! qui infundit bonum intellectum hominibus. Sed et quis homo potest sonare contra uocem illam quę tonuit ascendens supra celos! et quę abyssum superauit ornans ea per tegmen maternę uiriditatis? Et quę alę uentorum possunt per uelocitatem suam. currere super uocem illam? Num potest uox hęc paruam pennam facere uolare sic!

ut nullus gladius contra eandem pennam se possit mouere? Potest. Nunc tu o imitator excelse personę fons uiuus clamat hęc ad te! quia personam tuam non decet ut habeas oculos cecorum et uestigia uipereorum morum. et furtiuam rapinam denudans altare dei. Et cur hoc faceres? Sed qui hoc facit! non potest soluere corrigiam calciamenti dominici corporis.

Ideo o cuncti! castigate uos. Ego autem o pater. in loco celitus mihi ostenso iuxta uerba benedictionis tuę secundum regulam sancti Benedicti sub clausura eiusdem loci cum sororibus meis maneo! et hoc me tam uiuente quam defuncta semper obseruari desidero.

Scripture echoes

  1. ↩Gen.2.21-Gen.2.22 — So the LORD God caused a deep sleep to fall upon the man, and he slept; and He took one of his ribs and closed up the flesh in its place. Gen.2.22 — And the LORD God built the rib that He had taken from the man into a woman, and brought her to the man.
  2. ↩Exod.3.14 — And God said to Moses, 'I AM WHO I AM.' And he said, 'Say this to the people of Israel: I AM has sent me to you.'
  3. ↩Rev.21.19-Rev.21.20 — The foundations of the city wall were adorned with every kind of precious stone. The first foundation was jasper, the second sapphire, the third chalcedony, the fourth emerald, Rev.21.20 — the fifth foundation stone was sardonyx, the sixth was carnelian, the seventh was chrysolite, the eighth was beryl, the ninth was topaz, the tenth was chrysoprase, the eleventh was jacinth, and the twelfth was amethyst.
  4. ↩Exod.3.14 — And God said to Moses, 'I AM WHO I AM.' And he said, 'Say this to the people of Israel: I AM has sent me to you.'
  5. ↩Heb.4.12 — For the word of God is living and active, sharper than any two-edged sword, piercing even to the division of soul and spirit, of joints and marrow, and discerning the thoughts and intentions of the heart.
  6. ↩Isa.6.9-Isa.6.10;Matt.13.14-Matt.13.15 — And he said, "Go and say to this people: Keep hearing, but do not understand; keep seeing, but do not know." Isa.6.10 — And Make the heart of this people dull; make their ears heavy and shut their eyes, lest they see with their eyes, hear with their ears, understand with their heart, and turn and be healed. Matt.13.14 — And in them Isaiah's prophecy is fulfilled: "You will keep hearing, but never understand; you will keep seeing, but never know." Matt.13.15 — For this people's heart has grown dull, and with their ears they have heard heavily, and their eyes they have closed, lest they should see with their eyes and hear with their ears and understand with their heart and turn, and I would heal them.
  7. ↩Luke.23.30 — Then they will begin to say to the mountains, 'Fall on us,' and to the hills, 'Cover us.'
  8. ↩John.21.15-John.21.17;1Pet.5.2-1Pet.5.4 — When they had finished eating, Jesus said to Simon Peter, "Simon son of John, do you love me more than these?" He said, "Yes, Lord, you know that I love you." Jesus said to him, "Feed my lambs." John.21.16 — He said to him again a second time, 'Simon, son of John, do you love me?' He said to him, 'Yes, Lord; you know that I love you.' He said to him, 'Tend my sheep.' John.21.17 — He said to him the third time, 'Simon son of John, do you love me?' Peter was grieved because he said to him the third time, 'Do you love me?' and he said to him, 'Lord, you know everything; you know that I love you.' Jesus said to him, 'Feed my sheep.' 1Pet.5.2 — Shepherd the flock of God among you, exercising oversight not under compulsion but willingly, according to God; not for dishonest gain but eagerly. 1Pet.5.3 — not lording it over those entrusted to you, but becoming examples to the flock. 1Pet.5.4 — And when the Chief Shepherd is revealed, you will receive the unfading crown of glory.
  9. ↩Isa.40.3-Isa.40.5;Ps.72.3 — A voice calls: "In the wilderness prepare the way of the LORD; make straight in the desert a highway for our God." Isa.40.4 — Every valley shall be raised up, and every mountain and hill shall be made low; the uneven ground shall become level, and the rough places a plain. Isa.40.5 — And the glory of the LORD shall be revealed, and all flesh shall see it together, for the mouth of the LORD has spoken. Ps.72.3 — May the mountains bear peace to the people, and the hills in righteousness
  10. ↩Ps.51.19 — The sacrifices of God are a broken spirit; a broken and crushed heart, O God, You will not despise.
  11. ↩Ps.130.3 — If you kept watch over iniquities, O LORD, who could stand?
  12. ↩John.10.11 — I am the good shepherd. The good shepherd lays down his life for the sheep.
  13. ↩John.1.4-John.1.5 — In him was life, and the life was the light of men. John.1.5 — And the light shines in the darkness, and the darkness did not overcome it.
  14. ↩Rom.2.6 — who will render to each one according to that person's works
  15. ↩Jer.2.13 — For my people have committed two evils: they have forsaken me, the fountain of living waters, and hewn out for themselves cisterns, broken cisterns that cannot hold the water.
  16. ↩John.1.27 — He who comes after me, the strap of whose sandal I am not worthy to untie.

Notes

  1. 1 ↩Vnde treated as inferential ('and so / wherefore') rather than spatial 'whence'; rendered to preserve logical connection to preceding desire.
  2. 2 ↩lumen de lumine echoes the Nicene Creed (lumen de lumine, Deum verum de Deo vero); candidate allusion pending Moses resolution.
  3. 3 ↩puros oculos infundat — 'pour pure eyes' is strikingly physical; likely means 'grant you pure sight / a pure gaze.' Rendered literally to preserve Hildegard's vivid imagery.
  4. 4 ↩qui est ("who is") functions as a divine self-identification; rendered as "the One who is" to preserve the echo of Exodus 3:14 without resolving the allusion definitively here.
  5. 5 ↩The metaphorical cluster 'uiridem in suco suauis gustus' is vivid and compressed: Hildegard calls the text to become 'green' (living, flourishing) in the 'juice of sweet taste' — likely evoking the sweetness of spiritual perception or the life-giving quality of the Word received with delight.
  6. 6 ↩The image is compressed and visionary: 'radicem ramorum' (root of branches) and 'uolans folium' (flying leaf) 'contra diabolum' (against the devil). The 'flying leaf' may evoke Scripture as a protective or weapon-like image (cf. the 'two-edged sword' of Hebrews 4:12 or the leaf of Ezekiel's trees). The syntax is exclamatory and imperative in force, continuing the visionary commands.
  7. 7 ↩sinum rendered as 'care' (protective keeping) rather than literal 'bosom'; animas illorum refers to souls under the addressee's spiritual charge
  8. 8 ↩conuiuantium prelatorum: 'feasting/banqueting prelates' — likely a critique of corrupt or indulgent church leaders; potestatem may refer to their authority or oppressive power
  9. 9 ↩The 'mountain peaks' (uertices montium) likely stand for the proud or rebellious subjects who rise up against their superiors — a vivid prophetic metaphor.
  10. 10 ↩The purpose clause (ut … utilitate) is rendered to show the self-serving logic: usefulness is claimed as a qualification for office, revealing ambition rather than genuine service.
  11. 11 ↩dedignantur: rare deponent form; rendered as 'they disdain' — i.e., they consider it beneath them to be greater than they already are.
  12. 12 ↩Surface reads 'nigr' (truncated); normalized to nigrę (nigrae). Translation follows the normalized reading 'black clouds.'
  13. 13 ↩accincti (girded) echoes Ephesians 6:14 and Luke 12:35 — girding the loins as readiness for service or battle. Candidate allusion noted.
  14. 14 ↩instituta agri: 'ordered arrangements of the field' — likely metaphor for divinely established structures of church or community life. Rendered as 'ordered works of the field' to preserve agricultural imagery.
  15. 15 ↩Surface reads 'hęc' (haec) — normalized text reads 'hęc uilia sint.' Translation follows the normalized reading.
  16. 16 ↩uenenosi: rare form, candidate only. Rendered as 'venomous' to convey the figurative sense of poisonous malice.
  17. 17 ↩The image of mountains leaping over the key of the way of truth is visionary-prophetic; the sense appears to be that even the greatest obstacles vault past the means of accessing truth. The abbreviated form 'uię' is expanded as 'viae' (genitive of 'via').
  18. 18 ↩The mountain of myrrh likely evokes the Song of Songs 4:6 ('mountain of myrrh and hill of frankincense'), a traditional figure for Christ or the contemplative ascent. The abbreviated form 'mirrę' is expanded as 'myrrhae'.
  19. 19 ↩The abbreviated forms 'obtenebratę' and 'stellę' are expanded as 'obtenebratae' and 'stellae'. The image of stars darkened by cloud likely signifies spiritual leaders or lights obscured by varied obscurity or error.
  20. 20 ↩The moon standing still may echo Joshua 10:13 ('stetit sol, et luna stetit'), suggesting a moment of divine intervention or suspended judgment. In context, it may signify a spiritual light that has ceased its proper motion.
  21. 21 ↩Likely allusion to Hosea 6:6 / Matthew 9:13 ('I desire mercy and not sacrifice').
  22. 22 ↩'nigri' and 'nigredinem' likely symbolize sin or spiritual defilement; 'turpitudinem' reinforces the sense of disgraceful conduct.
  23. 23 ↩The source ends with an exclamation mark after ueniens, suggesting abruptness or incomplete phrasing; translation preserves that abrupt cut-off.
  24. 24 ↩cum rendered as instrumental ('with') rather than strictly causal ('since'), given the parallel with sentence 4.
  25. 25 ↩cum taken as causal ('when/since') given the context of the preceding sentence describing their usefulness.
  26. 26 ↩hęc normalized as haec ('these'), agreeing with uerba. The manuscript shows a split form.
  27. 27 ↩The Latin is compressed and grammatically elliptical: 'personę fons uiuus clamat hęc ad te' lacks a clear verb linking 'fons uiuus' to the clause. Rendered as an appositive vocative ('you, excellent person, living fountain') with 'this cries out to you' as the main clause, but the syntax is uncertain.
  28. 28 ↩'oculos cecorum' (eyes of the blind) and 'uestigia uipereorum morum' (tracks/traces of viper-like manners) are likely figurative for moral blindness and corrupt patterns of behavior, but the precise sense is open.
  29. 29 ↩'furtiuam rapinam' (furtive/plunder) as a participial phrase modifying the subject is syntactically compressed; the exact relationship to the preceding clause is uncertain.
  30. 30 ↩'calciamenti dominici corporis' (sandal of the Lord's body) is likely figurative for some aspect of Christ's incarnation, humility, or the humility required of his followers, but the precise theological sense is uncertain.

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