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Chapter 239HildE.1.239

R239: Wibert von Gembloux an Hildegard von Rupertsberg

Greeting and Wishes

Wibert, a monk of Gembloux, addresses Hildegard with reverence and wishes her the eternal crown from the bridegroom of the virgins.

Wibert, a monk. To Hildegard. To be named by me with reverence: one of excellence, merit, and reputation — Christ's servant woman. To Hildegard. Brother. Wibert. The least of the brothers of Gembloux. May you receive from the bridegroom of the virgins, together with them, in eternal blessedness, the crown of glory.✦

Thanks for Unusual Gifts

Wibert gives thanks that unusual gifts of the Holy Spirit have been granted to Hildegard and prays to share in them.

Unusual gifts of the Holy Spirit, unheard of in almost every age until now, have been granted to you, O venerable mother. We, to whatever writings of yours come to hand— —considering the author of the gift, we give thanks for the gifts. For even if, because of our sins standing in the way, we don't deserve to perceive those things directly— —through you, to whom they were poured in as into a pure vessel. While you overflow and distill these things frequently, may we draw from them. Truly, your breasts are better for us than wine, fragrant with the finest ointments.✦1 While from the storehouses of contemplations, into which the eternal King often leads you in as a bride—✦2

Delight in Her Teaching

Wibert expresses delight in Hildegard’s visions and teaching, warning against worldly pride in such riches.

Returning to outward things, you draw us—who have been made partakers of the holy visions revealed in the face, as it were, between the embraces of your bridegroom—out of your writings, making us run eagerly after you in the fragrance of your ointments. For who, reading either the visions themselves or the explanations of the visions, would not delight in these as in all riches? Let no one take delight in these things as in all riches. And tasting how sweet your catholic and sound teaching is, let no one immediately exclaim in triumph over you. A honeycomb dripping from your lips. Honey and milk are under your tongue. The fragrances of your paradise of purple apples with the fruits of pomegranates? Truly, holy mother, according to the promise of the Lord.

Streams from a Holy Mountain

Wibert describes Hildegard as a fountain and flowing stream from Lebanon, watering the Church from a mountain raised above all peaks.

Rivers flow to us from your womb — living waters, for the gladdening of the city of God.✦ That is the Church — in her you are made a fountain of gardens, a well of living waters, which rush in torrents from Lebanon.✦ From Lebanon, assuredly. Because the waters flow to us from Lebanon — not from you, but through you. From a mountain — one made white with all virtues and thickly grown with virtues — from a mountain. Which the Father raised not only above the hills —✦ but also above the highest peaks of mountains. From a rich and fertile mountain — which, among other mountains, also —✦

Grace through a Woman

Wibert marvels that through a woman life is restored and urges Hildegard to persevere reverently in holiness.

From where does our help come? From the abundant flood of blessings poured out on us from on high, a stream that never ceases to water us richly. Indeed, after that woman through whose birth we fully obtain salvation, your grace is singular among women. For even if certain songs or prophecies are found in the Scriptures — of Mary the sister of Aaron and Moses, or of Deborah, or of Judith — yet in this respect you, drenched with a far greater abundance of the Spirit in the mysteries of the Lord's visions and revelations, appear to us — if I may speak with restraint — to be placed on a level with the highest contemplatives. And oh, how endlessly the tender mercy of the Redeemer is to be wondered at and proclaimed throughout the human race: through that very sex by which death had entered, life is restored in the mother herself. And from that same hand by which the deadly draught of destruction had been administered to us, from that very same hand the remedy of restoration is poured back into us through your wholesome teachings in yourself. So that I might urge you — not boldly, but reverently — concerning the care and perseverance of holiness.

Warning Humility amid Gifts

Wibert warns Hildegard to remember her fragile vessel and not think too highly of herself, citing David and Peter.

For when it comes to progress, you don't lack it—you who have already climbed to the summit of perfection. Remember, mother— you still carry your treasure in a fragile vessel, and reflect on this. They are not osiers or reeds that bend back at the slightest push. But the greatest and most ancient trees are sometimes uprooted by the winds. Look at David. Consider Peter. And don't think too highly of yourself.

Cautious Journey to the End

Wibert urges Hildegard to humble herself, be cautious on the snares-filled road, and remember the reckoning for her talents.

But be afraid! And the greater you are, humble yourself in all things. Not as though you don't have it.3 But so that the grace you do have may be kept whole and intact for you until the end. Know that the road is full of snares. Where it's full of stumbling blocks, dangers will never be lacking.4 And proceed cautiously until you arrive. Never be at ease until the reckoning that must be set forth concerning the talents entrusted to you before the Creator has been completed.✦5

Boast in the Lord

Wibert tells Hildegard not to boast of her gifts except in the Lord, and that she has crushed Leviathan’s head.

And don't boast about the gifts you've received as though they were your own — unless it's in the way Scripture says.6 Whoever boasts, let them boast in the Lord. And even though the worst power or strength is described as being in the loins or the belly's navel of Leviathan, it shouldn't have to frighten you anymore.7 Because its head — that is, the head of the evil one — you have crushed.8 That is, you've crushed the principal suggestion of lust with the foot of chastity. But remember, from the Apocalypse, that the dragon's tail sweeps away not just clods of earth.✦ It also drags a third of the stars of heaven behind it. Something is also read there about certain horses.

Guard the Heel from the Tail

Wibert warns Hildegard not to be struck by the serpent’s tail and to guard her heel, the end of life.

that they have the power to harm not only with their mouths but also with their tails. For their tails, he says, are like serpents. And with these they do harm. Therefore, holy mother, since you have now escaped the head of the ancient serpent, do not let yourself be struck by the tail, and as much as you can, with God's protection, guard your heel — that is, the end of life.✦9 Guard yourself from its cunning. Nor is it without cause that I speak this way, even if I do.10 Do not reprove me for presumption. both because I do not teach out of rashness,

Personal Appeal and Confession

Wibert explains his devotion, confesses his own sinfulness, and asks to be counted among Hildegard’s friends.

But I want to warn you out of the devotion I have toward you, because while lingering here I've had the chance to talk with you, something I haven't done before. And indeed, these things are partly your doing. But as for me — I who am stuck in the deep mud. And the scars on my face have rotted and festered because of my foolishness. Through the sweetness of almighty God, I pray: that you would deign to count me among your close friends. And that you would not refuse always to be mindful of me. And lifting pure hands in prayer, I beg the immense kindness of the merciful Redeemer.

Petitions for Forgiveness and Counsel

Wibert asks forgiveness, amendment, caution, and requests Hildegard’s counsel through the letter-bearer.

That I might receive forgiveness for my past sins. For the present, amendment. And do not delay to grant me caution for the future. For indeed I am a cloistered monk. Nor is any opportunity or ability to visit you offered to me. So that I might speak with you face to face about the things I long to learn from you.✦ I ask that you take to heart the things I'm suggesting to you familiarly through the bearer [REDACTED] this letter. Please deign to give them your careful attention.

Questions about the Visions

Wibert asks whether Hildegard forgets her visions, whether she dictates in Latin or German, and how they are translated.

And as much for these as for my other necessities, I ask that you not hesitate to indicate what ought to be done about these things for me, seeking the manifestation of the Spirit for our benefit.✦ I also ask that you not consider it a burden to respond to my questions in your writings. For I and many others with me want to know whether it is true what rumor has spread among us about you — though this cannot easily be persuaded to me, namely that after your visions were taken down in writing by notaries, at your command and direction, they slip from your memory. So much so that you don't recall at all what you've said. We also want to know whether you dictate those same visions in the Latin language. Or whether you bring them forth in German. And whether another translates them into Latin. And we desire to know this as well.

Desire for Her Voice and Holiness

Wibert asks how Hildegard learned letters and begs to hear her voice through letters as a mirror of her holiness.

Whether you learned the elements of letters from infancy, and whether divine writings through the study of reading, or through the anointing alone as teacher, you have discovered which ones he wills about all things — whoever it is that teaches them. Because, therefore, my lady — divine, as I believe — I cannot behold your face shining with light in person, at least let me hear your voice through your letters. Because your voice is sweet to me, so that I may have some remembrance of you, or for myself, in which, just as in a mirror, the image reflected back may cause the likeness of your holiness to shine forth to me.

Greetings and Blessing

Wibert prays for Hildegard’s long preservation, conveys greetings from Gembloux, and asks for her prayers.

and may it dwell in my heart with a memory as deep as it is constant. May the Lord, for the honor and benefit of his Church, deign to keep the presence of your holiness safe for a longer time, reverend mother. Amen. The lord abbot and our prior, together with the whole mother church of Gembloux entrusted to him, greet you and beseech God for your safety. And we likewise beseech you to do this same thing for them. I who wrote this letter to you greet you most heartily. And many others along with me. And they themselves ask for the support of your prayers.

Farewell in Christ

Wibert closes by wishing Hildegard continual well-being in Christ.

Fare well in Christ, my lady, always dearest to me.

Read the original Latin

Vvibertus monachus. hildegardi. Excellentis et meriti et nominis cum reuerentia mihi nominandę christi famulę. hildegardi. frater. Vvibertus. Gemblacensium fratrum ultimus. a sponso uirginum cum ipsis in eterna beatitudine accipere coronam glorię.

Insolita et omnibus pene seculis hactenus inaudita spiritus sancti munera tibi o mater uenerabilis prerogata. nos ad quoscumque scripta tua ueniunt. considerantes auctori muneris ex muneribus gratias agimus. eo quod et si illa peccatis nostris obstantibus immediate percipere non meremur. per te tamen cui tamen sicut uasi mundo infusa sunt. dum his redundas et distillas frequenter hauriamus. Vere enim ubera tua meliora nobis uino fraglantia ungentis optimis. dum de contemplationum cellarijs in que rex eternus te ut sponsam sepe introducit.

ad exteriora regrediens uisionum sanctarum quas reuelata facie inter amplexus sponsi tui specularis participes nos ex scriptis faciendo in odore ungentorum tuorum alacriter currentes post te nos trahis. Quis enim uel uisiones ipsas uel uisionum expositiones legens. non in his delectetur sicut in omnibus diuitijs. et degustans quam suauis sit doctrina tua catholica et sana non statim super te exclamet. fauus distillans labia tua. mel et lac sub lingua tua. emissiones tuę paradysus malorum punicorum cum pomorum fructibus? Vere mater sancta iuxta promissum domini.

Flumina de uentre tuo fluunt nobis aquę uiuę dum ad letificandam ciuitatem dei. quę est ęcclesia facta es in ea fons ortorum puteus aquarum uiuentium quę fluunt impetu de libano. De libano sane. quia non a te sed per te fluunt nobis de libano. de monte scilicet cunctis candidato et conferto uirtutibus de monte. quem pater non solum super colles. sed et super summorum uertices montium eleuauit. de monte coagulato et pingui qui te quoque inter ceteros montes.

unde nobis auxilium uenit de superioribus benedictionum suarum inundationibus affluenter rigare non desinit. Nempe post illam per cuius partum salutem omnimodo assequimur singularis inter mulieres gratia tua. quoniam et si Marię sororis aaron et moysi uel debborę seu iudith aliqua uel cantica uel prophetię in scripturis inueniuntur. tu multo maiori in hac parte affluentia spiritus irrorata in uisionum seu reuelationum domini misterijs summis contemplatoribus ut temperanter loquar nobis coequanda uideris. Et o mirandam indesinenter et predicandam circa genus humanum benigni pietatem redemptoris qui per eum quo mors intrauerat sexum in matre ipsius uita restituitur. et de qua manu pestifer potus perditionis illatus nobis fuerat. de hac eadem manu in te salutaribus doctrinis antidotus recuperationis nobis refunditur. Ut autem te non petulanter sed reuerenter de cautela et perseuerantia sanctitatis commoneam.

nam de profectu non indiges quę iam fastigium perfectionis ascendisti. memento mater. quia thesaurum tuum adhuc portas in uase fragili et recole. quoniam non uimina uel harundines quę facili impulsu reflectuntur. sed maximę et annosę arbores a uentis interdum eradicantur. Respice dauid. considera petrum. et noli altum sapere.

sed time. et quanto maior es humilia te in omnibus. non ut quam non habes. sed ut quam habes gratia tibi in finem integra conseruetur. Scito in itinere pleno laqueis. pleno scandalis numquam deesse pericula. et caute donec peruenias incede. Numquam donec raciocinatio quę de talentis tibi creditis coram conditore ponenda est fuerit terminata secura sis.

et de acceptis quasi de proprijs noli gloriari nisi sicut scriptum est. qui gloriatur in domino glorietur. Et licet uirtus seu fortitudo pessima quę in lumbis uel in umbilico uentris leuiathan esse describitur iam tibi timenda non sit. eo quod caput maligni. id est principalem luxurię suggestionem castitatis pede obtriueris. reduc tamen ad memoriam ex apokalipsi quoniam cauda draconis non solum glebas terrę uerrit. sed et terciam partem stellarum celi post se trahit. De quibusdam quoque equis ibi legitur.

quod non solum in ore sed et in caudis potestatem nocendi habeant. Nam caudę inquit eorum similes serpentibus. et in his nocent. Propterea mater sancta ut quę iam caput antiqui serpentis euasisti ne a cauda feriaris et quantum potes cum dei protectione calcaneum id est uitę exitum. ab eius tuere uersutijs. Nec meruo tametsi ita loquar. ne me presumptionis redarguas. tum quia non ex temeritate docere.

sed ex deuotione quam habeo erga te monere intendo tum quia occasione non acta tecum confabulando immoratus sum. Et hęc quidem pro parte tua. Ceterum pro mea qui infixus sum in limo profundi. et cuius putruerunt et corruptę sunt cicatrices a facie insipientię meę. per dulcedinem omnipotentis dei precor. ut me inter familiares tuos computare digneris. et memoris tui semper meminere non abnuas. et leuans puras manus in oratione obsecro inmensam benignitatem pii redemptoris.

ut de preteritis malis meis ueniam. de presentibus emendationem. et de futuris cautelam michi conferre non moretur. Quia uero monachus claustralis sum. nec mihi occasio uel facultas ad te commeandi ulla porrigitur. ut de his quę ex te scire cuperem ore ad os tecum conferam. oro ut ea quę tibi per presentium latricem familiariter suggero. uigilanter digneris intendere.

et tam pro his quam et pro alijs necessitatibus meis manifestationem spiritus ad utilitatem exposcens quid super his mihi agendum sit non cuncteris significare. Rogo etiam ut interrogationibus meis scriptis tuis respondere non graueris. Scire enim cupimus ego et multi mecum an uerum sit quod apud nos de te fama dispersit quamuis id mihi facile persuadi non possit uidelicet quod postquam uisiones tuę te iubente et indicante a notarijs scripto exceptę fuerint a memoria tua elabantur. adeo ut quid dixeris omnino non recolas. Scire etiam desideramus utrum easdem uisiones latino dictes eloquio. aut te illas teutonice proferente. alius has in latinum transferat. Scire et hoc nihilominus affectamus.

utrum elementa litterarum ab infantia didiceris. et diuinas scripturas studio lectionis an sola unctione magistra. que quos uult de omnibus docet compereris. Quia ergo faciem tuam mi domina diuina ut credo luce resplendentem presentialiter intueri nequeo. fac me saltem per litteras audire uocem tuam. quia uox tua dulcis est mihi. ut uel mihi sic aliquid memoriale tui habeam. in quo uelut in speculo reddita imagine effigies mihi tuę sanctitatis reluceat.

et tam artiori quam frequentiori memoria pectori meo insideat. Dominus ad honorem et fructum ęcclesię suę presentiam sanctitatis tuę prolixiori tempore reuerenda mater incolumem conseruare dignetur. Amen. Salutant te dominus abbas et prior noster cum tota sibi commissa matre gemblacensi ęcclesia pro salute tua deo supplicantes. et hoc ipsum uicissim a te pro ipsis fieri obsecrantes. Saluto te precordialius ego qui hanc tibi scripsi epistolam. et multi alij mecum. et ipsi orationum tuarum suffragia exposcentes.

Vale in christo domina mihi semper carissima.

Scripture echoes

  1. ↩Rev.14.4;Rev.2.10 — These are the ones who have not been defiled with women, for they are virgins. These are the ones who follow the Lamb wherever he goes. These were redeemed from among mankind as firstfruits to God and to the Lamb. Rev.2.10 — Do not fear at all the things you are about to suffer. Behold, the devil is about to throw some of you into prison, so that you may be tested, and you will have affliction for ten days. Be faithful unto death, and I will give you the crown of life.
  2. ↩Song.1.2 — Let him kiss me with the kisses of his mouth, for your love is better than wine.
  3. ↩Song.1.4 — Draw me after you—let us run together! The king has brought me into his chambers. We will rejoice and be glad in you; we will remember your love more than wine. The upright love you.
  4. ↩John.7.38 — The one who believes in me, just as the Scripture has said, rivers of living water will flow from within him.
  5. ↩Song.4.12-Song.4.15 — A garden locked, my sister, bride; a spring locked, a fountain sealed. Song.4.13 — Your shoots are an orchard of pomegranates with choice fruit, henna with nard plants, saffron, calamus and cinnamon, with all trees of frankincense, myrrh and aloes, with all the finest spices Song.4.14 — nard and saffron, calamus and cinnamon, with all trees of frankincense, myrrh and aloes, with all the chief spices— Song.4.15 — A garden fountain, a well of living waters, and flowing from Lebanon.
  6. ↩Isa.2.2;Mic.4.1 — And it shall come to pass in the latter days that the mountain of the house of the LORD will be established at the top of the mountains, and lifted up above the hills; and all the nations will stream to it. Mic.4.1 — And in the latter days, the mountain of the house of the LORD shall be established as the chief of the mountains; it shall be raised above the hills, and peoples shall flow to it.
  7. ↩Deut.32.13-Deut.32.14 — He made him ride on the high places of the earth, and he ate the produce of the field; and he nursed him with honey from the rock, and oil from the flinty crag. Deut.32.14 — The cream of the herd and the milk of the flock, with the fat of lambs, rams of the sons of Bashan, and goats, with the fat of the kidneys of wheat; and the blood of the grape you drank as wine.
  8. ↩Matt.25.14-Matt.25.30 — For it is like a man going on a journey, who called his own servants and entrusted his property to them. Matt.25.15 — And to one he gave five talents, to another two, and to another one, each according to his own ability, and he went away immediately. Matt.25.16 — The one who had received the five talents went and traded with them and gained five more. Matt.25.17 — In the same way, the one who had received two talents gained two more. Matt.25.18 — But the one who had received the one talent went off and dug in the ground and hid his master's silver. Matt.25.19 — After a long time the master of those servants comes and settles accounts with them. Matt.25.20 — And the one who had received the five talents came and brought five more, saying, 'Lord, you entrusted five talents to me; see, I have gained five more talents.' Matt.25.21 — His master said to him, 'Well done, good and faithful servant. You were faithful over a little; I will set you over much. Enter into the joy of your master.' Matt.25.22 — The one who had received the two talents also came forward and said, 'Lord, you entrusted two talents to me; see, I have gained two more.' Matt.25.23 — His master said to him, 'Well done, good and faithful servant. You have been faithful over a little; I will set you over much. Enter into the joy of your master.' Matt.25.24 — Then the one who had received the one talent also came forward and said, 'Lord, I knew you that you are a hard man, reaping where you did not sow and gathering where you did not scatter seed.' Matt.25.25 — And being afraid, I went and hid your talent in the ground. See, you have what is yours. Matt.25.26 — But his master answered him, 'You wicked and lazy slave! You knew that I reap where I did not sow, and gather where I did not scatter seed. Matt.25.27 — Then you ought to have deposited my money with the bankers, and at my coming I would have received back what was mine with interest. Matt.25.28 — So take the talent from him and give it to the one who has the ten talents. Matt.25.29 — For to everyone who has, more will be given, and he will have an abundance; but from the one who has not, even what he has will be taken away. Matt.25.30 — And cast the worthless servant into the outer darkness. There will be weeping and gnashing of teeth.
  9. ↩Rev.12.4 — And his tail swept away a third of the stars of heaven and threw them to the earth. And the dragon stood before the woman who was about to give birth, so that when she bore her child he might devour it.
  10. ↩Gen.3.15 — I will put enmity between you and the woman, and between your offspring and her offspring; he shall bruise your head, and you shall bruise his heel.
  11. ↩Num.12.8;Deut.34.10 — Mouth to mouth I speak with him, plainly and not in riddles; the form of the LORD he beholds. So why were you not afraid to speak against my servant Moses? Deut.34.10 — And there has not arisen again a prophet in Israel like Moses, whom the LORD knew face to face.
  12. ↩1Cor.12.7 — But to each one the Spirit is made visible for the common good.

Notes

  1. 1 ↩Echoes Song of Songs 1:2 — 'Let him kiss me with the kisses of his mouth, for your breasts are better than wine' (ubera tua super vinum). The addition of 'fragrant with the finest ointments' further evokes the Song's imagery.
  2. 2 ↩The image of the soul as bride led into the king's chambers echoes Song of Songs 1:4 — 'The king has brought me into his chambers' — and the broader bridal mystic tradition.
  3. 3 ↩The Latin 'non ut quam non habes' is compressed and syntactically difficult. Ut may function as a complementizer ('that') or comparatively ('as though'); quam may be a relative pronoun or comparative particle. The rendering 'Not as though you did not have it' takes ut as comparative and quam as the object of habes, yielding a warning against false humility — i.e., do not act as if you lack the grace you do possess.
  4. 4 ↩The subject 'itinere' (journey/road) is carried over from the previous sentence and understood here in the ablative 'pleno'.
  5. 5 ↩The Parable of the Talents (Matthew 25:14–30) is the likely scriptural backdrop. 'Ratiocinatio ponenda est' renders the idea of an account to be laid out or presented. The final clause 'secura sis' is a jussive/prohibitive subjunctive: 'do not be confident/secure.'
  6. 6 ↩The clause 'nisi sicut scriptum est' points to a Pauline echo (likely 1 Cor 1:31 or 2 Cor 10:17); final citation belongs to a later resolution stage.
  7. 7 ↩The description draws on Job 41's portrayal of Leviathan; 'in lumbis vel umbilico ventris' locates the creature's power in the loins and navel of the belly, a vivid physical image.
  8. 8 ↩The phrase 'caput maligni' reads as a statement ('because [it is] the head of the evil one') or possibly a vocative/address; the sense is that the demonic power's head has already been crushed by the reader (echoing Gen 3:15).
  9. 9 ↩The phrase 'calcaneum id est uitę exitum' allegorizes the heel as the end of life, echoing Genesis 3:15 (the protoevangelium of the serpent striking the heel). The ut clause is rendered as a causal/explanatory link ('since') rather than a purpose clause, which better fits the flow of the address.
  10. 10 ↩The word meruo is uncertain — possibly a variant of merito ('deservedly/justly'). Rendered as 'without cause' to convey the sense that the speaker's words are not groundless.

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