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Chapter 26HildE.1.26

R26: Hildegard von Rupertsberg an Eberhard II. von Otelingen

Pastoral Exhortation

Hildegard urges the shepherd of his people not to let mercy dry up and to offer his lamp so that the people are not scattered.

Hildegard's response. He who is, and from whom nothing is hidden, says. O shepherd, do not dry up in the sweet stream of balsam's fragrance.1 That is, greenness, which is offered to foolish minds that do not have the breasts of maternal mercy to suckle from.2 Those who do not have these fall away. Offer, then, your lamp to your people, so that they are not scattered by the king's harshness!3

True Light and Divine Eternity

Hildegard rises in contemplation and speaks of eternity in the Father, describing it as a wheel without beginning or end that is ultimately God himself.

And rise, living in the light. Now, O father. I, a poor little woman, have looked toward the true light. And just as I saw and heard there in true vision what you asked to be explained to you, so it is set forth — not in my own words. But the true light, to which no failure ever comes — in this way I pass it on. In the Father eternity remains. This it is. Nothing is to be cut away from the eternity of the Father, and nothing is to be added. Because eternity stands still in the likeness of a wheel!4 It neither begins nor has an end. So in the Father is eternity before every creature. Because eternity was always and always.5 And what is eternity? It is God. Yet eternity is not merely eternity!6

Life, Power, and the Father’s Fatherhood

The text teaches that true life does not arise from mortality, that every creature depends on an inner power, and that the Father is eternally Father before all shining works.

unless in a perfect life. Therefore God lives in eternity. But life does not come from mortality. Life is in life. For a tree doesn't bloom unless from its greenness. Nor is a stone without moisture. Nor any creature without its own power. Eternity itself is alive! It is not without its flowering. How? The Word of the Father. It brought forth every creature to its own office. And so the Father, in his mightiest power, is not idle. That is why God is called Father! Because all things are born from him. And so eternity remains in the Father, because he was the Father before the beginning. And he is eternal before the inception of all shining works! All these things appeared in the foreknowledge of eternity. But that which remains in the Father— this is not so. It is as a cause is in a person. which is sometimes doubtful, sometimes past.

Brightness, Splendor, and Fire

The Father is brightness, his splendor is fire, and they are one; whoever lacks faith in this indivisible God does not see him.

Sometimes about to be. Sometimes new. Sometimes old! But what is in the Father is always steady and firm. The Father is brightness. And that brightness has splendor. And that splendor is fire! And they are one. Whoever doesn't have faith in this doesn't see God. Because it wants to cut away what it is from what is. Because God cannot be divided. The works God founded too— they don't have the full proper character of their names. When a person divides those things. Brightness is fatherhood, from which all things are born. And which surrounds all things.

Human Power and Divine Works

God’s power formed humanity and gave it effective power; the Son as splendor gave eyes through the word by which all things were made.

Because they come from its own power. For that same power also made the human being! and it breathed into him the breath of life. But a human being also holds an effective power within themselves through that same force. How? Flesh is sent forth from flesh, and good from that which is good, through a good name. and it grows through a good example in another person. These things exist in a person both carnally and spiritually! Because one thing comes from another. A person greatly loves their own useful works. Because they come from one's own knowledge in act! And so God wills that his power show itself through all kinds. Because they are his work. And splendor gives eyes. And that splendor is the Son, who gave eyes when he said, 'Let it be done.'✦7 Then all things appeared corporeally in the living eye.

Fire, Clarity, and the Son

Fire in God unites clarity and splendor; the Son carries out what the Father ordains, shining from him before all ages and through whom all creatures were made.

And fire penetrates both these terms, since it is God. because it wouldn't be possible otherwise. so that clarity wouldn't lack its splendor. And if fire were missing from these, clarity wouldn't shine forth! nor would splendor blaze. For both flame and light lie hidden in fire! otherwise fire would not be fire at all. In the Son, equality. How? All creatures existed before him in the Father. as he himself ordered them within himself! which the Son afterwards brought to completion in his work. How? Namely, just as a person who has within himself the knowledge of a great work, which he afterwards brings forth in his word! so that it may go forward with a good reputation. The Father ordains! The Son, however, carries out the work. For the Father has ordained all things within himself — all things. and the Son has completed those things in the work. And light comes from light, before the age, in eternity — that which was in the beginning!✦8 And this is the Son, who shines forth from the Father. And through whom all creatures were made.✦

Incarnation and Equality

The Son puts on humanity like a tunic, so that equality remains between God and man; God foreknew all things and made them through the Son.

And the Son also puts on a tunic made from the man he had formed out of mud!✦ which had not appeared in bodily form before. In this way God saw all his works before him, as a light.✦9 And when it was to be made, he spoke.✦ Each thing puts on its own tunic according to its kind.✦ Then God bent down to his work! And so in that respect, equality also remains toward man in the Son of God.10 because he himself put on humanity!✦ Just as God's works have also clothed their own bodies. For God has foreknown all his works, which he has accomplished. Whence in the humility of humanity he has inclined himself toward man. Because divinity is so perfect. That he would spare nothing in man that fights against the good, unless he had put on humanity. Since all things have been made through him, and without him nothing has been made. For all things visible and tangible and tastable have been made through him. And he has foreseen all these things in some necessity of man.

Pride and the Origin of Evil

Pride is nothing because it turns back on itself; it began in the first angel who desired his own brightness and so became the prince of Gehenna.

some, that is, toward the embrace of love— some toward fear— some toward discipline— some toward caution about each person's motive. And without him nothing has been done.✦ This nothing is pride. For that is an opinion which looks back on itself! and which trusts in no one. For she herself wants what God does not want! and always counts as her own doing what she herself established! and it is dark. because she has looked down on the light of truth! and she began what she could not bring to completion. so that she is nothing. because she was neither made nor created by God. She began in the first angel, when that one looked upon his own brightness. And it took up a notion, and it didn't see from where it might have that same brightness. But within itself it said: I want to be lord! and I don't want another. So its glory vanished from within it, and it destroyed that glory! And it became the prince of Gehenna. Then God gave that one's glory to another of his sons.

Devil and Adam

Unlike the devil, Adam desired God’s brightness in fellowship rather than refusal; yet he remains full of miseries, while the Holy Spirit is the bond of eternity and equality.

The one who was made with such great power that all creatures are present to him! And the one who was also established with such great strength so that he wouldn't lose that glory through everything. In that curse, indeed, by which the devil refused to be God— foolishness in a human being longed to be like God in honor. that is, just as God is. But nevertheless, that love—the knowledge that God is— he did not lose. So the devil's material is completely dark, because he refused to have the brightness of God. Adam, on the other hand, wanted to have the brightness of God. but he desired to be in its fellowship. and so he is perfect in his own material. since there is something of the bright in him. but even so, he is full of many miseries. In the Holy Spirit is the bond of eternity and of equality.

Holy Spirit, Fire, and Unity

The Holy Spirit is an inextinguishable fire who binds eternity and equality together, revealing eternity and setting equality ablaze so that they are one.

The Holy Spirit is a fire. and an inextinguishable fire, which at times appears through its blazing heat. and at other times is quenched. For the Holy Spirit himself pours through and binds together eternity and equality, so that they may be one, just as a person binds a sheaf together. Because if a sheaf weren't bound together, it wouldn't be a sheaf. but it would scatter apart! And just as a craftsman joins two pieces of bronze into one with fire. So it is like a sword that turns every way. It is brandished on every side.✦ The Holy Spirit reveals eternity. It sets equality ablaze! So that they are one.✦ The Holy Spirit is fire and life in eternity and equality — this is what it is. Because God lives. For the sun is bright white, and its light blazes and fire burns within it — which illuminates the whole world!✦

Foundation and Powers

Without the Holy Spirit there would be no eternity or equality; rationality in humanity mirrors the Trinity as sound, word, and breath.

And one wheel appears. But any cause in which there is no power is dead, like a branch cut off a tree—it's dry. It has no vitality. For the Holy Spirit is the foundation and life-giving power. For eternity! There would be no eternity without the Holy Spirit. Equality too! There would be no equality without the Holy Spirit. And the Holy Spirit is in both! And what is one in the divinity is one God. Rationality also has three powers. Namely, sound. The Word. The breath. In the Father, the Son is as the Word is in sound. The Holy Spirit in each, as breath in sound and Word.

Trinitarian Bond

In the Father is eternity, in the Son equality, and in the Holy Spirit the bond of union, because the Son never departed from the Father nor the Father from the Son.

And these three persons are, as was said before, one God. In the Father is eternity, because no one existed before him. And eternity did not begin. Just as the works of God have a beginning. In the Son, however, is equality. Since the Son never departed from the Father. Nor was the Father ever without the Son. But in the Holy Spirit is the bond of union, because the Son always remained in the Father and the Father with the Son.

Spirit Filling Creation

The Spirit of the Lord fills the whole world; all seen and unseen creatures share in spiritual life, from flowers and fruits to clouds, stars, and the moist earth.

because the Holy Spirit is a fiery life within them, and they are one. And it is written. The Spirit of the Lord has filled the whole world. This is it. All creatures that are seen and that are not seen. do not lack spiritual life! and which humankind does not know. Its understanding seeks until it may know. For flowers come from greenness! From flowers come the fruits of apple trees. Clouds also have their course. The moon also, and the stars, blaze with fire.11 Trees bring forth flowers through their greenness! Water holds thinness and wind by flooding, and streams by bringing them forth.12 The earth also holds moisture with its sweat.13 For all creatures possess what is seen and what is not seen.14

Seen and Unseen

What is seen is weak, but what is unseen is strong and life-giving; the human mind seeks to know, and these are the powers of the Holy Spirit’s works.

Whatever is seen is weak. And what is not seen is perhaps strong and life-giving. This is what the human mind searches for: to know. because it doesn't see that. These are the powers of the works of the Holy Spirit. And this is what holds all things together. What is this? A human being contains all things.

Human Rationality

A human being contains all things and has knowledge of the voice; rationality is like sound, word, and breath, giving humanity power to command and create.

How? To the Lord. By using it. By commanding it. God gave this to him according to his very self. He has knowledge of the voice. This is rationality! Which sounds with the voice when it resounds. The voice is the body of rationality, the soul the heat of the air, fire! and they are one. So when rationality is heard dictating and creating through the voice, all its works are accomplished. and through this it has the power to create! Because as it commands, so it will be. So all the works of God are not empty. For if someone had a vessel full of money!

Emptiness and Repentance

Wicked works are empty and flee the Holy Spirit, but when a person sees their wickedness as nothing, repentance returns like a starving son remembering his father’s bread.

It would be a great joy to hold on to from there. But if there were nothing in the vessel! it would count as the least thing. In wicked works there is emptiness. and they flee the fire of the Holy Spirit. Then the pleasure of sinning is present to them! from the devil's suggestion. But when a person knows that his wicked works count as nothing, And yet it brings them back to repentance. It's like a wandering son who, after starving, remembered his father's bread. And he said: Father, I have sinned against heaven and before you! Against heaven, because in reason I am heavenly. And before you, because I know you are God. Then let him reject the devil! And again he chooses his Lord.

Pillar of Cloud

Those who once counted good works as useless now see them as a pillar of cloud, choosing what is more beautiful and finding benefit in the works of the Holy Spirit.

Through this, all the devil's vices are confounded, and all the heavenly harmonies marvel. What they once thought was useless, they now see as clay.15 In its true usefulness they afterward see a pillar of cloud.16 Because having seen what is base, they afterward choose what is more beautiful. Since all the vices of the devil are reckoned as worth nothing in light of their true purpose.17 For in those crooked works there is no true benefit. But they bring benefit through good works. These are the works of the Holy Spirit.

Blessedness and Illumination

Hildegard prays that God may grant the shepherd to come to that light where he may receive the knowledge of true blessedness.

Now, O shepherd and father of the peoples— may God grant you to come to that light where you may receive the knowledge of true blessedness.

Read the original Latin

Responsum hildegardis. Qui est et quem nichil latet. dicit. O pastor non arescas in dulci fluento odoris balsami. quod est uiredo quę prebenda est stultis mentibus quę non habent ubera maternę misericordię quę sugant. Quę hęc non habent. deficiunt. Prebe ergo tuis lampadem regis ne in asperitate dispergantur!

et surge uiuens in lumine. Nunc o pater. ego paupercula ad uerum lumen prospexi. et secundum quod ibi in uera uisione uidi et audiui quod tibi exponi petisti ita expositum non uerbis meis. sed ueri luminis cui nunquam ullus defectus est. in hunc modum transmitto. In patre manet eternitas. Hoc est.

Eternitati patris nec abscidendum nec addendum est. quia eternitas manet in similitudine rotę! quę nec incipit nec finem habet. Sic in patre est eternitas ante omnem creaturam. quia semper et semper eternitas fuit. Et quę est eternitas? Deus est. Eternitas autem non est eternitas!

nisi in perfecta uita. Ideo deus uiuit in eternitate. Vita autem non procedit de mortalitate! sed uita est in uita. Arbor enim non floret. nisi de uiriditate. nec lapis est sine humore! nec ulla creatura sine ui sua.

Ipsa etiam uiuens eternitas! non est sine floriditate. Quomodo? Verbum patris. omnem creaturam in officio suo protulit. Et sic pater in fortissima ui sua ociosus non est. Unde deus pater nominatur! quoniam omnia ab eo nascuntur.

Et ideo etiam in patre manet eternitas quia ipse ante principium pater fuit. et eternus ante inceptionem fulgentium operum! quę omnia in prescientia eternitatis apparuerunt. Quod autem in patre manet. hoc ita non est. sicut causa in homine est. quę aliquando dubia est. aliquando preterita.

aliquando futura. aliquando noua. aliquando uetus! sed semper stabile est quod in patre est. Pater claritas est. et illa claritas splendorem habet. et splendor ille ignem! et unum sunt.

Quisquis hoc in fide non habet deum non uidet! quia de eo abscidere uult quod est. quoniam deus diuidendus non est. Opera etiam quę deus condidit. integram proprietatem nominum suorum non habent. quando homo illa diuidit. Claritas est paternitas ex qua omnia nascuntur. et quę omnia circumdat.

quia de ui ipsius sunt. Nam et eadem uis hominem fecit! et in ipsum spiraculum uitę misit. Sed et homo in eadem ui efficacem effectum in se habet. Quomodo? Caro de carne et bonum de eo quod bonum est in bona fama emittitur. et in bono exemplo in alio homine augetur. Ista et carnaliter et spiritaliter in homine sunt!

quia aliud de alio procedit. Homo utilia opera sua ualde diligit. quia de scientia sua in actu sunt! sic et deus uult ut sua uis per omnia genera se ostendat. quia opus eius sunt. Et splendor oculos dat. et splendor ille filius est qui oculos dedit cum dixit fiat. Tunc omnia in uiuenti oculo corporaliter apparuerunt.

Et ignis hęc duo uocabula penetrat qui deus est. quia possibile non esset. ut claritas splendore careret. Et si istis ignis deesset. claritas non claresceret! nec splendor fulgeret. In igne enim flamma et lumen latent! alioquin ignis non esset.

In filio equalitas. Quomodo? Omnes creaturę ante euum in patre fuerunt. ipso eas in semetipso ordinante! quas postea filius perfecit in opere. Quomodo? Scilicet sicut homo qui in semetipso scientiam magni operis habet. quod postea in uerbo suo profert!

ita ut illud in bono rumore procedat. Pater ordinat! filius autem operatur. Nam pater omnia in semetipso omnia ordinauit. et filius ea in opere compleuit. Et lumen est de lumine ante euum in eternitate quod erat in principio! et hoc est filius qui ex patre splendet. et per quem omnes creaturę factę sunt.

Et etiam filius tunicam induit de homine quem de limo formauerat! quę ante corporaliter non apparuit. Sic deus omnia opera sua coram se ut lumen uidit! et quando fiat dixit. unumquodque secundum genus suum tunicam induit. Tunc deus ad opus suum se inclinauit! et sic in parte ista equalitas etiam ad hominem in filio dei manet. quoniam ipse humanitatem induit!

sicut et opera dei corpora sua induerunt. Deus enim omnia opera sua presciuit quę patrauit. unde in humilitate humanitatis ad hominem se inclinauit. quia diuinitas tam perfecta est. quod nichilo in homine non parceret quod contra bonum pugnat nisi humanitatem induisset. quoniam omnia per ipsum facta sunt et sine ipso factum est nichil. Omnes enim res uisibiles et palpabiles atque gustabiles per ipsum factę sunt. et has omnes in aliqua necessitate hominis preuidit.

quasdam scilicet ad amplexionem caritatis. quasdam ad timorem. quasdam ad disciplinam. quasdam ad cautelam cuiusque causę. Et sine ipso factum est nichil. Hoc nichil superbia est. Illa enim opinio est quę in se respicit! et quę in nullum confidit.

Nam ipsa uult quod deus non uult! et semper hoc computat quod ipsa constituit! et tenebrosa est. quia lumen ueritatis despexit! et incepit quod perficere non potuit. unde nichil est. quia a deo nec facta nec creata est. Ipsa in primo angelo incepit cum ille fulgorem suum inspexit.

et opinionem inijt. et non uidit de quo eundem fulgorem haberet. sed in seipso dixit. dominus esse uolo! et alium nolo. Sic gloria eius ab ipso euanuit et eam perdidit! et princeps gehennę factus est. Tunc deus alio filio suo gloriam illius dedit.

qui in tam robusta ui factus est quod omnes creaturę ipsi assunt! et qui etiam in tam forti ui constitutus est. ut gloriam illam per omnia non perderet. In illa enim maledictione qua diabolus deum noluit. stulticia in homine deo in honore similis esse desiderauit. scilicet ut deus est. sed tamen illum amorem quod deum esse sciuit. non amisit.

Vnde materia diaboli omnino tenebrosa est. quia claritatem dei esse noluit. Adam autem claritatem dei esse uoluit. sed in societate eius esse desiderauit. unde perfectus in materia sua est. quoniam aliquid lucidi in eo est. sed tamen plenus multis miserijs est. In spiritu sancto eternitatis equalitatisque connexio.

Spiritus sanctus igneus est. et non extinguibilis ignis qui interdum per flagrantiam apparet. et interdum extinguitur. Ipse enim spiritus sanctus eternitatem et equalitatem perfundit et connectit. ita ut unum sint sicut homo manipulum constringit. quia si manipulus non constringeretur manipulus non esset. sed dispergeretur! et sicut faber duas uires eris cum igne in unum coniungit.

Vnde est sicut uersatilis ensis. qui undique uibratur. Spiritus sanctus eternitatem ostendit. equalitatem accendit! ita quod unum sunt. Spiritus sanctus ignis et uita in eternitate et equalitate ista est. quia deus uiuit. Sol enim candidus est et lumen eius flagrat atque ignis in eo ardet qui totum mundum illuminat!

et una rota apparet. Sed quelibet causa in qua nulla uis est mortua est sicut abscisum lignum ab arbore aridum est! quia uiriditatem non habet. Spiritus sanctus enim est solidamentum et uiuificatio. Nam eternitas! non esset eternitas sine spiritu sancto. Equalitas quoque! non esset equalitas sine spiritu sancto.

Et spiritus sanctus in ambobus est! et unum in diuinitate unus deus est. Racionalitas etiam tres uires habet. scilicet sonum. uerbum. sufflatum. In patre filius est ut uerbum in sono! spiritus sanctus in utroque ut sufflatus in sono et uerbo.

Et hę tres personę ut prefatum est unus deus sunt. In patre eternitas quia nullus ante illum! et eternitas non incepit. sicut opera dei principium habent. In filio autem equalitas. cum filius de patre numquam abscessit! nec pater filio caruit. Sed in spiritu sancto connexio quia filius in patre semper mansit et pater cum filio.

quoniam spiritus sanctus in eis ignea uita est et unum sunt. Et scriptum est. Spiritus domini repleuit orbem terrarum. Hoc est. Omnes creaturę quę uidentur et non uidentur. spiritali uita non carent! et quas homo non cognoscit. intellectus eius querit donec cognoscat.

Nam de uiriditate flores! de floribus fructus pomorum sunt. Nubes etiam cursum habent. Luna quoque et stellę cum igne flagrant. ligna per uiriditatem flores educunt! aqua tenuitatem et uentum inundando et riuulos educendo habet. Terra etiam humiditatem cum sudore habet. Nam omnes creaturę habent quod uidetur et quod non uidetur.

Quod uidetur debile est! et quod non uidetur forte et uitale est. Hoc intellectus hominis querit ut cognoscat! quoniam illud non uidet. Hę sunt uires operum spiritus sancti. Et hoc quod continet omnia. Quid est hoc? Homo continet omnia.

Quomodo? Dominando. utendo. iubendo. Hoc deus illi secundum se donauit. Scientiam habet uocis. Hoc est racionalitas! quę cum uoce sonat.

Uox est corpus racionalitas anima calor aeris ignis! et unum sunt. Ideo quando racionalitas dictando creando per uocem auditur. omnia opera ipsius perficiuntur. et per hoc adest ei creare! quia ut iubet sic erit. Ideo omnia opera dei inania non sunt. Nam si quispiam uas plenum pecunia haberet!

magnum gaudium inde teneret. Sed si in uase nichil esset! pro minimo illud haberet. In prauis operibus inanitas est. et fugiunt ignem spiritus sancti. Tunc adest eis delectatio peccandi! de suggestione diaboli. Cum autem homo praua opera sua pro nichilo computari cognoscit.

et tamen ab eis reuersionem facit. similis est peregrino filio qui post famem suam panis patris sui recordatus est. et dixit. Pater peccaui in celum et coram te! in celum quia in racionalitate celestis sum. et coram te quia te deum scio. Tunc diabolum repudiat! et denuo dominum suum eligit.

Inde omnia uicia diaboli confunduntur et omnes celestes armonię mirantur. quia quod in inutilitate lutum prius computabant. in principali utilitate columpnam nubis postea uident. quia quę uilia uiderunt postea pulcriora eligunt. quoniam omnia uicia diaboli in utilitate pro nichilo computantur. In ipsis enim prauis operibus utilitas non est. sed utilitatem in bonis operibus faciunt. Hęc sunt opera spiritus sancti.

Nunc o pastor et pater populorum! deus tibi det ut ad lumen illud peruenias ubi scientiam uerę beatitudinis accipias.

Scripture echoes

  1. ↩Gen.1.3 — And God said, "Let there be light," and there was light.
  2. ↩John.1.1 — In the beginning was the Word, and the Word was with God, and the Word was God.
  3. ↩John.1.3 — All things came into being through him, and apart from him not even one thing came into being that has come into being.
  4. ↩Gen.2.7 — Then the LORD God formed the man from the dust of the ground and breathed into his nostrils the breath of life, and the man became a living being.
  5. ↩Gen.1.3-Gen.1.4 — And God said, "Let there be light," and there was light. Gen.1.4 — And God saw the light, that it was good; and God separated the light from the darkness.
  6. ↩Gen.1.3 — And God said, "Let there be light," and there was light.
  7. ↩Gen.1.11-Gen.1.12 — And God said, "Let the earth sprout vegetation—plants yielding seed, fruit trees bearing fruit according to their kinds, whose seed is in them, upon the earth." And it was so. Gen.1.12 — And the earth brought forth vegetation—plants yielding seed according to their kinds, and trees bearing fruit with seed in them according to their kinds. And God saw that it was good.
  8. ↩Phil.2.7 — but emptied himself, taking the form of a slave, being born in human likeness, and appearing as a human being.
  9. ↩John.1.3 — All things came into being through him, and apart from him not even one thing came into being that has come into being.
  10. ↩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.
  11. ↩John.17.21 — that they all may be one, just as you, Father, are in me and I am in you; that they also may be in us, so that the world may believe that you sent me.
  12. ↩Ps.19.6 — Its rising is from one end of the heavens, and its circuit reaches to the other end; and nothing is hidden from its heat.

Notes

  1. 1 ↩Balsam's fragrance is a Hildegardian image for divine grace or spiritual sweetness; the metaphor is preserved rather than unpacked.
  2. 2 ↩Uiredo (greenness/viridity) is a Hildegardian symbol for spiritual freshness or vitality. The image of maternal mercy's breasts is a medieval devotional metaphor for nourishing compassion.
  3. 3 ↩Lampadem regis (the king's lamp) likely refers to spiritual guidance or pastoral light under divine authority. The warning against asperitate (harshness/roughness) suggests that without tender guidance, the faithful will be dispersed.
  4. 4 ↩The image is paradoxical: eternity 'stands still' yet is likened to a wheel (rotę). The gloss treats manet as 'remains/stands' and similitudine rotę as a similitude of a wheel; the visionary sense is that eternity is complete and whole at every point, like a wheel's circularity, not sequential. Rendered 'stands still' to preserve the tension with the wheel image.
  5. 5 ↩The repeated semper et semper is a rhetorical doubling emphasizing perpetual, unchanging existence. Rendered 'always and always' to preserve the visionary intensity and rhythm of the Latin without flattening it into a single adverb.
  6. 6 ↩The autem is adversative, and the paradox 'Eternitas autem non est eternitas' is a visionary intensification: Hildegard seems to mean that the eternity she has been describing exceeds the concept of eternity itself — it is not a mere abstract attribute but the living God. Rendered 'Yet eternity is not merely eternity' to preserve the paradox and adversative force without flattening the theological tension.
  7. 7 ↩'Fiat' echoes the creative word of God in Genesis 1 and the submission of Christ in Gethsemane (Matthew 26:42); final resolution belongs to a later stage.
  8. 8 ↩euum is an archaic/classical form of aevum, meaning 'age' or 'eternity'; the phrase ante euum in eternitate layers temporal and eternal registers, likely echoing the Nicene Creed's de lumine and John 1:1's in principio
  9. 9 ↩ut lumen rendered 'as a light' — comparative use of ut, suggesting God beheld his works in the manner of light, i.e., with full clarity and illumination.
  10. 10 ↩The sense of 'equalitas' here is theologically dense — it likely refers to the equality between God and man made possible through the incarnation, i.e., the Son's assumption of humanity establishes a bond of equality that endures.
  11. 11 ↩Manuscript form 'stell' is truncated; case and number uncertain. Read as 'stellae' (nom. pl.) to supply the subject alongside 'luna'.
  12. 12 ↩tenuitas rendered 'thinness' in the sense of water's fine, subtle quality. inundando and educendo are ablative gerunds expressing means.
  13. 13 ↩cum sudore: ablative of accompaniment/means, rendered 'with its sweat' — the earth's moisture described in bodily, Hildegardian terms.
  14. 14 ↩Manuscript form 'creatur' is truncated; read as 'creaturae' (nom. pl.) to agree with 'omnes' as subject of 'habent.'
  15. 15 ↩The Latin is compressed: 'quia quod in inutilitate lutum prius computabant' — literally 'because what in uselessness they formerly reckoned as mud/clay.' The sense is that what was once regarded as worthless is now recognized as base material. 'Clay' preserves the biblical resonance of human frailty.
  16. 16 ↩Columpnam nubis — 'pillar of cloud' — evokes the Exodus pillar of cloud guiding Israel (Exodus 13:21–22). The image suggests that what seemed worthless is now recognized as a divine guide.
  17. 17 ↩In utilitate pro nichilo computantur — 'in usefulness for nothing they are reckoned.' The sense is that measured against their true purpose, the devil's vices count for nothing.

Epistolae: Letters to Frederick Barbarossa and Henry II of England companion

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