R220: Hildegard von Rupertsberg an Priester O.
Hildegard's reply
Hildegard describes the priest's soul as torn between ascent and rest, deeply afflicted by harassment from spirits of the air.
Hildegard's reply. I see your soul in two parts. That is, in one part, so that it may rise up. In the other, so that it may remain. But God gathers your mind according to his will, and not according to yours. And so you are deeply afflicted. For you say that you are harassed by evil spirits. This I see in adversities of this kind.
Spirits of the air
Hildegard identifies the harassing demons as spirits of the air divided into four parts, each producing different vices and errors.
They are spirits of the air!✦ They are divided into four parts. The first part prepares the fire in every kind of vice. And through lust it makes a person unchaste. But the second part flits about in every kind of inconstancy. It's scattered here and there like the wind. And it drives a person into a frenzy of anger. But the third part, as if in a display of angels and prophecy, produces error.
The fourth spirit's deception
The fourth part of the aerial spirits dwells with people, cloaking itself in good things and drawing moderation away while not fleeing the cross of the Lord.
And it stays in no ways in one state. And in empty glory, through boasting and stubbornness, it harms people. But the fourth part is engaged with the other parts mentioned before and is marked by a manifold diversity, and it's not very slanderous. Nor is it very scourging in its horror. But it gladly dwells with people. And it does not flee the passion and cross of the Lord. And it endures certain good things in people. And from them, in those same good things, it draws away moderation.
The spirit's restless temptation
The spirit entices people to climb beyond their strength, lingers in delight, and howls in false suffering when resisted by the steadfast.
It so arranges things that by its own suggestion it allows them to climb to a greater height in their minds, than they can complete. And so it doesn't let them rest. For it has no fear of holiness or of headlong vanity. But it holds strength and steadfastness in great hatred. And as pigs eat the pods for their fatness, so it often lingers with people in delight. And it howls as if it were enduring punishments, crying out when it's put to flight by a person.
The spirit's flight and lament
When a person gains steadfastness, the spirit flees shrieking, lamenting the loss of pasture, and reducing the holy to vanity and mockery.
When a person has gained strength and steadiness, along with self-restraint, it flees from them, shrieks and wails, and says, Where am I to find pasture? And where will I have food? Why should everyone tremble and be afraid? Because this kind of evil spirit doesn't shrink from lingering with both the bad and the good. When a person grows weary in holiness, they fall into great vanity and become a mockery to God and to others. But that's the nature of such spirits!
Binding the devil through the stages of life
Hildegard instructs that holiness must be pursued differently at each stage of life, from boyhood through maturity, to bind and kill the devil.
How can it be driven out and bound? When someone in the first stage of life, as it were in the first hour, since he is a boy, has begun holiness, let him not speak about himself. but let him listen to teachers and learned men. And so he binds the devil, crying out and howling. But in the second stage of life, as it were in the third hour, when a person is a young man, let him hold holiness in silence for a long time and be silent. And in all diligence and perfection let him seek what is good, lest he fall into pride!
The fourth age and the fear of the Lord
In the third and fourth ages of life, a person must seek counsel with humility and give thanks to God, since the flesh's vigor is then weak.
And so he kills the devil. In the third age, however, just as at the sixth hour. Let a person not remain silent for long. But let him seek from a teacher, in humility, what must be sought — because that age is not scattered into lustfulness! And so this class of demons appears dead. In the fourth age, indeed, as if at the ninth hour, when a person is inspired by God, let him seek counsel from teachers and wise men. Because then a person is weak in the heat of the flesh's vigor! And let him give thanks to God.
The four ages and the fear of the Lord
Each age is characterized by its relationship to patience, the fear of the Lord, and joy, with the fourth age stretching its sighs toward God.
The first age, for its part, flees from patience. But in holiness she herself, together with patience, is entirely holy. The second, however, doesn't consider the fear of the Lord necessary for herself. But it is necessary that she have the fear of the Lord in holiness. The third age, indeed, gladly embraces the fear of the Lord. Therefore, in holiness, she is joyful! Because doubt easily creeps in there. But the fourth stretches out its sighs to God.
The four ages of the world
Hildegard maps the four ages onto salvation history: the fall of the first angel, human pride, the prophets' humility, and their joyful perseverance.
So for them, joys in all things are to be applied, lest they fall away. The first angel, in the first age, as if in childhood, fell through wantonness and perished. In the second, as it were in youth, many — faithful and unfaithful — wanted to raise themselves up to heaven. And from themselves they were bringing forth very many things in their discourses — and that's where they fell! And in the third age, as if in the strength of manhood, the prophets came. And they spoke with great fear of the Lord. We are not in these things! But you, God —
The present age and demonic urgency
In the fourth age of the world, virtues will arise through the Holy Spirit, yet demons work with great zeal because they fear being overcome.
And so they persevered. And they filled the whole earth with joy. In the fourth age, as if in full stability, more virtues will arise through people, by the inspiration of the Holy Spirit, in the zeal for good works! And so the world will fail. But this time does not yet have its time! So that it may bring forth the judgment of the universe. But nevertheless, every kind of demon, with great zeal, produces errors among people! Because they fear being overcome.
Exhortation and prayer
Hildegard exhorts the priest to stand firm, learn from the wise and the Holy Spirit, and prays for deliverance from the spirits of the air through the fire of divine love.
But you, O man, in the strength of your youth — stand firm in that steadfastness. Listen to the words of philosophers, of the wise, and of those speaking in the Holy Spirit! so that you may live forever. But speak these words also. That power which created me as a human being may it free me from the spirits of the air! and may the fiery love that established me in unfailing life not allow my works to be mixed with theirs.
Read the original Latin
Responsum hildegardis. Animam tuam in duabus partibus uideo. scilicet in altera ut ascendat. in altera ut maneat. sed deus mentem tuam colligit secundum uoluntatem suam et non secundum tuam. et ideo ualde afflictus es. Nam quod a malignis spiritibus te fatigari dicis. hoc in huiusmodi aduersitatibus uideo.
Aerei enim spiritus! in quatuor partes diuisi sunt. Prima pars in omni genere uiciorum incendium parat. et per luxuriam hominem incestum facit. Secunda autem pars in omni inconstantia uolitat. sicut uentus hac et illac spargitur. et hominem in insanam iracundiam immittit. Tercia uero uelut in ostensione angelorum et prophetię errorem facit.
et in nullis modis uno statu permanet. et in uana gloria per iactantiam et contumaciam homines ledit. Sed quarta pars cum alijs predictis partibus uersatur et in multiplici diuersitate est et non multum maledica. nec multum flagellosa in horrore est. sed cum hominibus libenter moratur. et passionem ac crucem domini non fugit. et quędam bona in hominibus suffert. et ipsis in eisdem bonis moderationem abstrahit.
ita quod suggestione sua eos in maiorem altitudinem in mentibus suis ascendere permittit. quam perficere possint. et sic ipsos requiescere non sinit. Nam sanctitatem et precipitem uanitatem non formidat. sed fortitudinem et stabilitatem in magno odio habet. Et ut porci siliquas propter pinguedinem manducant. sic in delectatione cum hominibus sepe commoratur. et quasi penas sustineat clamando ululat cum ab homine fugatur.
Cum enim homo fortitudinem et stabilitatem ac moderationem arripuerit. ab eo fugit clamat et ululat ac dicit. Ubi pascar? Et ubi cibos habebo? Vnde quisque homo paueat et timeat. quoniam hęc pars malignorum spirituum et cum malo et bono morari non formidat. Nam cum homo tedium in sanctitate habuerit magnam uanitatem ingreditur et deo et hominibus uelut illusio erit. Sed pars horum spirituum!
quomodo fugari et ligari poterit? Cum homo in prima etate quasi in prima hora cum puer est sanctitatem inceperit. de seipso non loquatur. sed magistros et doctores audiat. et sic diabolum reclamantem et ululantem ligat. Sed in secunda etate quasi in tercia hora cum homo iuuenis est. sanctitatem in taciturnitate diu contineat et taceat. et in omni sollicitudine et perfectione quod bonum est requirat ne in superbiam cadat!
et sic diabolum occidit. In tercia autem etate uelut in sexta hora. homo diu non taceat. sed a magistro in humilitate quod requirendum est requirat quoniam etas illa in lasciuia non spargitur! et sic hoc genus demoniorum mortuum apparet. In quarta uero etate quasi in nona hora cum homo a deo inspiratur consilium a magistris et sapientibus requirat. quoniam tunc imbecillis in calore uiriditatis carnis est! et deo gratias agat.
Prima enim etas pacientiam fugit. sed ipsa in sanctitate cum pacientia tota sancta est. Secunda autem timorem domini sibi non esse necessarium estimat! sed necesse est ut timorem domini in sanctitate habeat. Tercia uero etas timorem domini libenter habet. unde in sanctitate leta sit! quia dubietas ibi facile subintrat. Sed quarta suspiria ad deum extendit!
unde illi gaudia in omnibus adhibenda sunt ne deficiat. Primus angelus in prima etate uelut in puericia per lasciuiam corruit et perijt. in secunda autem quasi in iuuentute multi fideles et infideles in celum se erigere uolebant. et a semetipsis plurima in sermonibus proferebant unde ceciderunt! et in tercia etate uelut in uirili fortitudine prophete uenerunt. et cum magno timore domini dixerunt. Non nos in his sumus! sed tu deus.
Et sic perseuerauerunt. et omnem terram gaudio repleuerunt. In quarta uero quasi in plena stabilitate plures uirtutes per inspirationem spiritus sancti per homines in studio bonorum operum surgent! et sic mundus deficiet. Tempus autem hoc nondum tempus habet! ut iudicium uniuersitatis pariat. Sed tamen omnia genera demoniorum magno studio errores in hominibus faciunt! quia timent ut superentur.
Tu autem o homo qui in iuuenili etate es in stabilitate sta. et uerba philosophorum et sapientium et in spiritu sancto loquentium audi! ut in eternum uiuas. Sed et hęc uerba dic. Illa uis quę me hominem creauit. liberet me de aerijs spiritibus! et igneus amor qui me indeficientem uitam constituit non sinat opera mea cum illis misceri.
Scripture echoes
- ↩Eph.2.2 — in which you once walked according to the age of this world, according to the ruler of the authority of the air, the spirit now working in the sons of disobedience;
Epistolae: Letters to Frederick Barbarossa and Henry II of England companion
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