R240: Hildegard von Rupertsberg an Wibert von Gembloux
The Mirror of Faith and the Earthen Vessel
Hildegard introduces her visionary witness and teaches that the rational soul, placed in the body like a treasure in earthen vessels, beholds God through the mirror of faith.
Hildegard. On the manner of her vision. I speak these words not from myself, nor from any other human being. But I bring them forth just as I received them in a heavenly vision.1 O servant of God, through the mirror of faith, in which you direct your attention to knowing God.✦ And O son of God, through the formation of the human being, in whom God established and sealed his wonders. For just as a mirror, in which all things are seen, is set upon its vessel, so the rational soul is sent into the body as into an earthen vessel.✦2
Heavenly and Earthly Humanity
Hildegard teaches that human beings are both heavenly through the rational soul and darkened by sin, and that deeper self-knowledge leads to greater love of God.
…the extent to which the body itself is governed through seeing. …and so that the soul may contemplate heavenly things through faith. Hear what the unfailing light says. Humanity is both heavenly and earthly.✦ Through good knowledge, [the human] is indeed heavenly, by virtue of the rational soul. And through evil, [the human] is frail and dark. And the more deeply one knows oneself in what is good… …the more fully one loves God.
The Mirror of Self-Knowledge and the Daughter of Babylon
Using the image of a dusty mirror, Hildegard calls the soul to compunction, lamenting with the psalmist as disordered desire is revealed under the serpent’s foam.
For if someone has looked at their own face in a mirror, sullied and sprinkled with dust, they'll try to clean it and wipe it off. So too, if someone has understood that they have sinned and that they are entangled in a variety of vanities, let them groan — because in their good knowledge they know themselves to be polluted. And let them lament with the psalmist, saying: "Daughter of Babylon, wretched one —" that is, human desire, confused through the serpent's foam.
Poverty of Glory and the Firmament of Blessedness
Hildegard contrasts the soul that lacks desire for God with the blessed one who holds fast to what lives from God, casting every misery upon the firmament of blessedness.
She herself is also poor and needy, because she lacks the honorable reputation that comes through speculative knowledge. Namely, the glory of eternal life, which she tastes through good knowledge. She does not desire to seek from God. But blessed is the one who will hold fast to that which lives from God. And the one whose knowledge teaches him. Because God created him and redeemed him. And who, on account of this liberation by which God freed him, crushes every evil custom of his own sins. And she casts down every misery and poverty that she has in heavenly riches upon that rock which is the firmament of blessedness.
Festering Rot and the Blackest Birds
Hildegard laments human powerlessness before sin: awareness of inner corruption does not prevent defilement, yet trust must be placed in the unseen God.
For when a person knows he has foul, festering rot within him, he is utterly unable to hold himself back from the taste of sins. The blackest birds defile him entirely! But then let him place his trust in God through the rational soul — which he neither sees nor knows — by believing. And although a person knows himself to be thus and to live in infinite life, nevertheless he cannot restrain himself. Indeed, how often does he sin! And so — O what a wonderful and lamentable voice this is!
Earthen Vessels Starred with Miracles
Hildegard recalls that God sometimes adorns frail earthen vessels with miracles, yet without grace they cannot abandon sin, as shown in Peter and other fallen saints.
Because God sometimes makes such earthen vessels starred with his own miracles. Even though they themselves still aren't able to give up their sins. Unless, inasmuch as it is prevented by the grace of God. For Peter wasn't secure when he ardently promised he would never deny the Son of God. So too many other saints who fell into sins. Who, however, afterwards were made more useful and more perfect than they would have been if they had not fallen. O faithful servant, I, a poor weak woman, speak these words to you again in true vision. If it pleased God that he would raise my body as well as my soul in this vision.
Fear, Enclosure, and the Pillars of Heaven
Hildegard confesses her trembling fear and human frailty, contrasts those who fell through vainglory, and honors those humble souls made pillars of heaven.
Yet the fear wouldn't leave my mind or my heart. Because I know I'm a human being, even though I've been shut in since childhood. But many wise people have been poured out through miracles in this way.3 so that they might reveal very many secrets. but on account of vain glory. they attributed those things to themselves. and therefore they fell. But those who in the ascent of the soul have drawn wisdom from God — And yet they counted themselves as nothing. These have been made the pillars of heaven.4
Paul and John: Humble Pillars
Hildegard cites Paul and John the Evangelists as examples of humble wisdom that draws divine illumination, then questions how she, a poor woman, could know herself apart from grace.
Just as also happened in Paul.5 who in preaching preceded the other disciples.6 And yet he held himself as if he were nothing.7 John the Evangelist too was full of gentle humility. Therefore he drew many things from the divine nature. And whence this might be.
Trembling Fear and the Feather Before the Wind
Hildegard confesses her constant fear and lack of self-reliance, stretching out to God like a feather carried by the wind, unable to fully know what she sees while in the body.
If I, a poor little woman, did not know myself? God works where He wills, for the glory of His own name and not for the earthly glory of man. I indeed always hold a trembling fear. Because I know no security of any ability in myself. But I stretch out my hands to God. So that, like a feather which lacks all the weight of strength and which flies through the wind, I may be sustained by Him.8 Nor can I fully know the things that I see, so long as I am in the body's service and invisible in my soul.9 Because in these two things man's weakness is found.
The Soul’s Height and the Changing Air
Hildegard testifies that from childhood her soul rises to the firmament and extends through the air, seeing distant peoples in vision, yet not with bodily eyes.
From my childhood onward — before my bones and sinews and veins had even strengthened — I have always seen this vision in my soul, right up to the present time, now that I am more than seventy years old. And my soul, as God wills, rises upward in this vision to the height of the firmament. And it extends into the expanse of the changing air. And it spreads out among diverse peoples. This is so even though they are in distant regions and places far removed from me. And it is because I see these things in my soul in this manner that I also perceive them according to the shifting of the clouds and of other created things. But these things I do not see with my outward eyes.
Seeing Only in the Soul
Hildegard insists that her vision is not local, not perceived by outer senses, but seen vigilantly in the soul, even amid constant pain and infirmity.
And I don't hear it with my outer ears. Nor with the thoughts of my heart. Nor do I perceive it through any comparison of my five senses. But only in my soul — with my outer eyes opened — in such a way that I have never, in them, experienced a failure of ecstasy. But I see those things vigilantly, by day and by night. And I am constantly afflicted with infirmities and, often, with severe pains — so entangled in them that they threaten to bring me death! But God has raised me up even until now.
The Shadow of the Living Light
Hildegard describes a light brighter than the sun, carried like a cloud, called the shadow of the living light, in which she beholds discourses, virtues, and human works.
So the light I see is not local. But it is carried by a cloud — and what a cloud! — brighter than the sun. I cannot grasp its height, its length, or its breadth. And that is called the shadow of the living light to me. And it is like the sun. The moon and stars appear in the waters. So it is written. Discourses. Virtues.
Memory, Simplicity, and Unpolished Words
Hildegard explains how she remembers and learns in vision, yet writes only in simple, unpolished Latin as she hears it, since she is not taught by human skill but by divine instruction.
And certain works of people, shaped within it, shine forth to me in that light. Whatever I see or learn in this vision, I carry the memory of it for a long time. So that sometimes, when I have seen and heard it, I remember it and see it all at once. I hear. I know. And almost in a moment, I learn what I know. What I don't see, I'm unaware of — because I'm untaught. But I am only taught to read letters in simplicity. And the things I write in the vision, I see and hear. And I use no other words than the ones I hear. And I bring them forth with Latin words, unpolished, just as I hear them in the vision. Since, as the philosophers write— I am not taught to write in this vision. And the words in this vision are not like the words that sound from a human mouth. But like a flashing flame.
Weariness, Taste, and the Fountain of Light
Hildegard describes the unrecognizable form of visionary light, the rare vision of the living light that removes sorrow, and her soul’s transformation and mystical drinking from an inexhaustible fountain.
And it moves like a cloud in clear air. I can't recognize the form of this light in any way either. It's like I can't look directly at the brightness of the sun. In the same light, another light is named for me — the living light. And I only see it sometimes, not often. And when and how I see it, I am unable to express. And meanwhile, while I see it, all sadness and all anguish is lifted from me. So that then I take on the ways of a simple girl, not an old woman. But because of the constant weakness I suffer, I sometimes find it wearisome to bring forth the words and visions that are shown to me there. But when my soul sees those things by tasting them, nevertheless… …I am transformed into another way of life altogether. As I said above, I hand over every pain and tribulation to oblivion. And whatever I see and hear at the same time within that same vision… …my soul drinks as if from a fountain. But that source nevertheless remains full and inexhaustible.
The Shadow of the Living Light and Self-Abasement
Hildegard returns to the shadow of the living light, confesses her self-ignorance in body and soul, and entrusts all things to the eternal God who has no beginning or end.
My soul, however, never lacks the aforementioned light, which is called the shadow of the living light. And I see that — or rather, I gaze at the firmament as though in a bright cloud without stars — and in it I see the things I often speak about and the things I answer to those who ask me about the radiance of the living light. And so in two ways — that is, in body and in soul — I don't know myself. And I count myself as nothing and direct my attention to the living God. And I leave all these things to him. so that he who has no end and no beginning in all these things may keep me from evil.
Prayer and the Eagle’s Two Wings
Hildegard exhorts Wibert and all hearers to pray for her, then teaches that as an eagle falls if one wing is harmed, so man flies by the knowledge of good and evil.
And you who ask for these words, along with all those who long to hear them faithfully — pray for me, that I may remain in the service of God. But you too, O son of God, who seek him in faith and ask him to save you — watch the eagle flying to the cloud on its two wings. But if it is harmed in one of them, it falls to the ground and cannot lift itself up. When it would willingly lift itself up to fly, So also man flies with the two wings of rationality — that is, with the knowledge of good and evil.✦ The right wing, then, is the knowledge of good. And the left is the knowledge of evil. And evil serves the good. And the good is sharpened and governed through the evil. And in all things the wise person is made wise through it.
The Soldier of Heavenly Harmony
Hildegard urges the dear son of God to raise the wings of knowledge, avoid devouring sin, and live as a worthy soldier so that heavenly harmony may sing his praise.
O dear son of God, may God raise the wings of your knowledge toward straight paths. In such a way that if you lick at sin by its mere taste— since you were born in such a way that you cannot be without sin. yet by working at it, do not devour that. And then you will fly well. For the heavenly harmony sings praise of the man who thus acts before God, because that man of ashes loves God so greatly.✦ because for God's sake he despises himself utterly. In this way, O worthy soldier, be in this contest, so that you may be able to belong to the heavenly harmony.✦
Sons of Israel and the Book of Life
Hildegard pronounces blessing in the name of God, identifies the faithful as sons of Israel gazing through the lattice, and commends all mentioned in their letters to the book of life.
And so God may say to you: You are one of the sons of Israel, because through the lattice of your eyes and with the zeal of heavenly desire you look upon the lofty mountain.✦10 But also all who have been mentioned in your letters sent to me. May they be governed by the Holy Spirit in such a way that they may be written in the book of life.✦11
Read the original Latin
Hildegardis. de modo uisionis suę. Hęc uerba non a me nec ab alio homine dico. sed ut ea in superna uisione accepi profero. O serue dei per speculum fidei in qua deum cognoscendo intendis. et o fili dei per formationem hominis in quem deus miracula sua constituit et signauit. quia sicut speculum in quo queque uidentur uasi suo imponitur. ita racionalis anima corpori uelut fictili uasi immittitur.
quatenus per ipsam corpus uidendo regatur. et ut anima per fidem celestia contempletur. audi quod indeficiens lumen dicit. Homo celestis et terrestris est. per bonam quidem scientiam racionalis animę celestis. et per malam fragilis et tenebrosus. et quanto se in bono cognoscit. tanto ampliusus deum diligit.
Nam si uultum suum in speculo sordidatum et puluere sparsum aspexerit. mundare et tergere studet. ita etiam si se peccasse et uarietati uanitatum se implicitum esse intellexerit gemat. quoniam in bona scientia se pollutum scit. et cum spalmista plangat dicens. Filia babilonis misera. Quod est. Humana concupiscentia per spumam serpentis est confusa.
Ipsa etiam pauper et egena est quoniam in speculatiua scientia honorifica opinione caret. scilicet quod gloriam eternę uitę quam per bonam scientiam gustat. a deo querendo non desiderat. Beatus autem ille est qui tenebit hoc quod a deo uiuit. et cuius scientia eum docet. quia deus eum creauerit et redemerit. et qui propter liberationem hanc qua deus ipsum liberauit omnem malam consuetudinem peccatorum suorum conterit. et omnem miseriam et paupertatem quam in celestibus diuicijs habet supra petram illam quę firmamentum beatitudinis est proicit.
Nam cum homo litulentam putredinem se habere scit. et nequaquam a gustu peccatorum se continere ualet. nigerrimę aues eum totum sordidant! sed tunc ipse per racionalem animam quam nec uidet nec cognoscit in deum credendo confidat. Et licet homo se sic esse et in infinita uita uiuere sciat. se tamen continere non potest. quin frequenter peccet! et ideo o quam mirabilis et lamentabilis uox est.
quod deus talia fictilia uasa quandoque miraculis suis stellata facit. cum tamen ipsa non ualeant peccata deserere. nisi quantum per gratiam dei ipsis prohibetur. Petrus namque securus non fuit qui filium dei se numquam negaturum ardenter promisit. sic nec alij multi sancti qui in peccatis ceciderunt. qui tamen postea utiliores et perfectiores facti sunt quam fuissent si non cecidissent. O serue fidelis ego paupercula feminea forma in uera uisione hęc uerba iterum tibi dico. Si deo placeret ut corpus meum sicut et animam in hac uisione leuaret.
timor tamen ex mente et ex corde meo non recederent. quia me hominem esse scio quamuis ab infantia mea inclusa sim. Multi autem sapientes miraculis ita infusi sunt. ut plurima secreta aperirent. sed propter uanam gloriam. illa sibimetipsis ascripserunt. et ideo ceciderunt. Sed qui in ascensione animę sapientiam a deo hauserunt.
et se pro nichilo computabant. hi columpnę celi facti sunt. sicut et in paulo contigit. qui ceteros discipulos predicando precessit. et tamen se quasi pro nichilo habebat. Iohannes quoque euangelista miti humilitate plenus erat. quapropter de diuinitate multa hauriebat. Et unde hoc esset.
si ego paupercula me non cognoscerem? Deus ubi uult ad gloriam nominis sui et non terreni hominis operatur. Ego quidem semper trementem timorem habeo. quoniam nullam securitatem ullius possibilitatis in me scio. sed manus meas ad deum porrigo. quatenus uelut penna quę omni grauedine uirium caret et quę per uentum uolat ad ipso sustinear. nec ea quę uideo perfecte scire possum quamdiu in corporali officio sum et in anima inuisibilis. quoniam in his duobus homini defectus est.
Ab infantia autem mea ossibus et neruis et uenis meis nondum confortatis uisionem hanc in anima mea usque ad presens tempus semper uideo cum iam plus quam septuaginta annorum sim. et anima mea prout deus uoluerit in hac uisione sursum in altitudinem firmamenti. et in uicissitudinem diuersi aeris ascendit. atque inter diuersos populos se dilatat. quamuis in longinquis regionibus et locis a me remoti sint. et quoniam hęc tali modo in anima mea uideo. idcirco etiam secundum uicissitudinem nubium et aliarum creaturarum ea conspicio. Ista autem nec exterioribus oculis uideo.
nec exterioribus auribus audio. nec cogitationibus cordis mei. nec ulla collatione quinque sensuum meorum percipio. sed tantum in anima mea apertis exterioribus oculis ita ut numquam in eis defectum extasis passa sim. sed uigilanter die ac nocte illa uideo. Et assidue infirmitatibus constringor et grauibus doloribus multociens ita implicata sum ut mihi mortem inferre minentur! sed deus usque adhuc me suscitauit. Lumen igitur quod uideo locale non est.
sed multo et multo nubi quę solem portat lucidior est. nec altitudinem nec longitudinem nec latitudinem in eo considerare ualeo. et illud umbra uiuentis lucis mihi nominatur. et ut sol. luna et stellę in aquis apparent. ita scripturę. sermones. uirtutes.
et quędam opera hominum formata mihi in illo resplendent. Quicquid autem in hac uisione uidero seu didicero. huius memoriam per longum tempus habeo. ita quod aliquando illud uiderim et audierim recordor et simul uideo. audio. scio. et quasi in momento hoc quod scio disco. quod autem non uideo illud nescio quia indocta sum.
sed tantum litteras in simplicitate legere instructa sum. Et ea quę scribo in uisione uideo et audio. nec alia uerba pono quam illa quę audio. et latinis uerbis non limatis ea profero quemadmodum illa in uisione audio. quoniam sicut philosophi scribunt. scribere in hac uisione non doceor. et uerba in uisione ista non sunt sicut uerba quę ab ore hominis sonant. sed sicut flamma coruscans.
et ut nubes in aere puro mota. Huius quoque luminis formam nullo modo cognoscere ualeo. sicut nec speram solis perfecte intueri possum. In eodem lumine aliam lucem quę lux uiuens mihi nominata est. interdum et non frequenter uideo. et quando et quomodo illam uideam proferre non ualeo. atque interim dum illam uideo omnis tristicia et omnis angustia a me aufertur. ita ut tunc uelut mores simplicis puellę et non uetulę mulieris habeam.
Sed et pre assidua infirmitate quam patior aliquando tedium habeo uerba et uisiones quę mihi ibi ostenduntur proferre. sed tamen cum anima mea gustando illa uidet. in alios mores ita conuertor. quod ut supradixi omnem dolorem et tribulationem obliuioni trado. et quę tunc in eadem uisione uideo et audio. hęc anima mea quasi ex fonte haurit. sed illa tamen plena et inexhausta manet. Anima autem mea nulla hora caret prefato lumine quod umbra uiuentis luminis uocatur.
et illud uideo uelut in lucida nube firmamentum absque stellis inspiciam et in ipso uideo quę frequenter loquor et quę interrogantibus de fulgore predictę uiuentis lucis respondeo. In duobus itaque modis scilicet corporis et animę meipsam nescio. et me quasi pro nichilo computo atque in deum uiuum intendo. et omnia hęc illi relinquo. quatenus ipse qui nec finem nec inicium habet in omnibus istis a malo me conseruet. Vnde et tu qui hęc uerba queris cum omnibus illis qui ipsa fideliter audire desiderant pro me ora ut in seruitute dei permaneam. Sed et tu o fili dei qui illum in fide queris et qui ab ipso petis ut te saluet. attende aquilam duabus alis suis ad nubem uolantem.
quę tamen si in una leditur super terram residet nec se leuare potest. cum se libenter ad uolandum eleuaret. Sic etiam homo cum duabus alis racionalitatis scilicet cum scientia boni et mali uolat. ita ut dextra ala scientia bona sit. et sinistra scientia mala estst. et mala bonę ministrat. bonaque per malam acuitur et regitur. et in cunctis per illam sapiens efficitur.
O care fili dei deus alas scientię tuę ad recta itinera eleuet. ita quod si peccatum ex gustu lambis. quoniam sic natus es quod sine peccato esse non possis. operando tamen illud non comedas. et tunc bene uolas. Nam celestis armonia de homine sic faciente deo cantat illum laudans quia cinerosus homo deum tantum diligit. quod propter deum seipsum ex toto contempnit. Hoc modo o probe miles in certamine hoc esto quatenus in celesti armonia esse possis.
et ut tibi a deo dicatur. Tu es ex filijs israel quia per oculos cancelli et per studium celestis desiderij in montem excelsum aspicis. Sed et omnes qui in litteris tuis mihi transmissis notati sunt. per spiritum sanctum ita regantur ut in libro uitę scribantur.
Scripture echoes
- ↩1Cor.13.12 — For now we see in a mirror, dimly; but then face to face. Now I know in part; but then I shall know fully, even as I have been fully known.
- ↩2Cor.4.7 — But we have this treasure in clay jars, so that the surpassing power belongs to God and not from us.
- ↩1Cor.15.47-1Cor.15.49 — The first human was from the earth, made of dust; the second human is from heaven." This harmonizes with v.21 while preserving Adam-Christ representation. 1Cor.15.48 — As was the one made of dust, so also are those made of dust; and as is the heavenly one, so also are those who are heavenly. 1Cor.15.49 — And just as we have borne the image of the earthly one, we will also bear the image of the heavenly one.
- ↩Gen.2.9 — And the LORD God made to grow from the ground every tree that is pleasant to the sight and good for food, and the tree of life in the middle of the garden, and the tree of the knowledge of good and evil.
- ↩Gen.3.19 — By the sweat of your brow you shall eat bread, until you return to the ground, for from it you were taken; for you are dust, and to dust you shall return.
- ↩2Tim.4.7 — I have fought the good fight, I have finished the race, I have kept the faith.
- ↩Song.2.9 — My beloved is like a gazelle or a young stag. Behold, he stands behind our wall, gazing through the windows, peering through the lattice.
- ↩Rev.20.12;Rev.3.5;Phil.4.3 — And I saw the dead, the great and the small, standing before the throne, and books were opened. And another book was opened, which is the book of life. And the dead were judged by what was written in the books, according to their works. Rev.3.5 — The one who conquers will thus be clothed in white garments, and I will not erase his name from the book of life. I will confess his name before my Father and before his angels. Phil.4.3 — Yes, I ask you also, true companion, help these women, for they labored with me in the gospel together with Clement and the rest of my fellow workers, whose names are in the book of life.
Notes
- 1 ↩ut rendered as purpose ('just as… I received') rather than result; the sense is that she delivers the words in the same manner she received them.
- 2 ↩anima rendered as 'soul' per lexeme policy; 'rational soul' preserves the theological specificity of rationalis anima.
- 3 ↩infusi sunt could mean 'were poured out/effused' in a passive sense (filled or poured out by God) or 'poured out' as in offered; the precise nuance is uncertain.
- 4 ↩The nominative plural form 'columpnę' is unusual; the expected form is 'columnae'. The translation proceeds from the intended sense ('columns/pillars') rather than the anomalous surface form.
- 5 ↩The ablative form 'paulo' is unusual; the expected form is 'Paulo'. The translation proceeds from the intended reference to the Apostle Paul.
- 6 ↩The gerund form 'predicando' is unusual; the expected form is 'praedicando'. The translation proceeds from the intended sense of preaching.
- 7 ↩The conjunction 'et tamen' together carries a concessive force: 'And yet'. The combination is rendered to preserve both the additive and adversative nuance.
- 8 ↩The abbreviated forms quę/qu are expanded as quae/quae; the final clause ad ipso is rendered as 'by Him' (ablative of agent with sustinear).
- 9 ↩in anima inuisibilis is rendered as 'invisible in my soul' — the sense being that the soul's perception remains hidden while the person is occupied with bodily duties.
- 10 ↩cancelli: form and case uncertain; rendered as 'lattice' (gen. sg. 'of the lattice'), evoking the Song of Songs imagery of seeing through a lattice/grating.
- 11 ↩uitę: abbreviated form of vitae; case uncertain, rendered as genitive 'of life' to match liber uitę / book of life.
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