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Chapter 262HildE.1.262

R262: Hildegard von Rupertsberg an Laien

Creator’s Lament to Humanity

Hildegard addresses secular men as God’s beloved creatures, recalling creation and the divine purpose planted in their hearts.

To the secular men of various peoples, from Hildegard. O crowd of men born and growing through divine wisdom, hear what I, the serene light and maker of all things, say to you. Your planting was in my heart on the original day of all creation. And when I created man! I made for him an instrument that the devil mocked. This is it.

God, the Changeless Living One

God explains that evil is not from him and reveals his eternal, unchanging being, symbolized by the wheel without beginning or end.

I gave him a law that the devil brought down through his own evil. Because evil is not mine — I who am full, and most powerful, and most piercing good. But it was fitting that God, through himself, should accomplish such a great and wondrous work. So that he could work many and diverse works. That he is man.✦ For God is neither made nor created, nor has he been touched by the changing of the times.✦ But he always has being.✦ The wheel that has neither beginning nor end signifies this.✦

How Evil Fell and Death Was Overcome

God declares that evil fell before the power of the One who always lives, and that living hope in God was seized by evil.

He himself has no defect. But all living things proceed from his arrangement. And he himself overcame death. How? Listen, O man. Evil fell by the most powerful force of divinity, which never began to live! But that which always lived. For when the living one felt hope, because it had been made and created by God, evil seized it.

Victory Through the Human Shoulder of God

God reveals that only the One without beginning could overcome evil, and did so through a human being.

because God, who is whole, destroyed it. because evil has such great strength. because that wouldn't be fitting. so that anyone might overcome it — unless it was the One who has no beginning. He himself overcame evil through his own shoulder. How? Through a human being. What is this?

Incarnation: Hidden Mystery and Rebuke to Sloth

God sent a complete human being in soul and body, in whom a great mystery lay hidden, and rebukes negligent humans for sleeping despite such glory.

He sent a human being in soul and body. In both, a great mystery lay hidden. For virginity brought forth a human being — namely, the greatest and most precious gift — in the highest priest!1 Through him God fully destroyed this evil. O most beautiful form of human beings, why do you sleep in negligence!2 When God has established you in great glory?3 God has given you the greatest law! When he placed a human being in paradise.4

Love’s Plan and the Devil’s Mistake

Through love God made his Son human to overcome evil, while the devil mistakenly thought he had gained victory through temptation.

And with that same love he made him. Through that love he willed that his own Son be made human. so that he might overcome that evil which had raised itself against him. In this way God chose to overcome evil through the most sweet bodily form of a human being. In this the devil thought he would have his victory. And so he even began to mock him with his temptations! not knowing that through him the whole of it would be overcome. Therefore, O human beings, do not wear yourselves out in the foolishness of your ways!

The Law Given and Broken

God reminds humanity of the law he gave to keep them from evil’s food, and confronts them with their disobedience and questioning of him.

As though you had no law. Which does not exist. For I have given you a law. So that you would not eat the food of the evil one.✦ But you have broken my commandment, and you have craved the knowledge that drove you out on your pilgrimage.✦ But you, O man, say. Why do I know evil? In this you contradict me, your Creator.

Blindness, Knowledge, and Sinful Contradiction

God reproaches humans for knowing evil yet doing it, and insists his creature cannot be empty of purpose.

Just as the one who wanted to surpass me But I don't want evil! and that doesn't touch my secrets. In him your eyes have been darkened. And when you know evil, why do you do it? How could my creature be empty! without any use?

Soul, Body, and the Two Useful Things

God teaches that creatures possess two useful qualities, and humans especially carry soul and body as their two inner realities.

For every creature that doesn't live by reason or by its senses holds two useful things within itself! And one of them perishes. Two. Namely, the other in the fatness of form. And the other in its greenness! And the one that perishes in dryness. So also a human being has two within himself. Namely, soul and body.

Virtue, Action, and Adam’s Knowledge

God explains that the soul should live in virtues and the body in right action, recalling how Adam knew God’s command and the forbidden evil.

The soul in virtues. The body in action. knowing even the evil that is like that which perishes, dry. Otherwise the creature would not be. For when Adam received the commandment, he knew that which did not touch me. and that it was contrary to me and against my commandment, to be neglected. But when he desired to possess it,

Knowing Evil Without Doing It

God distinguishes between knowing evil by awareness and doing it by action, showing how Adam fell through sensory taste and disobedience.

He knew that, as it were, by choice. But not yet in action. Just as the heavenly angels also know that evil exists. But they don't do it. When Adam did evil in his work. He knew it through the senses. And he accomplished it culpably through taste, by which he fell into death — the very death he found, he who first set himself against me! And so even from the heavenly ones he fell into downfall.

Deceiver, Law, and Forbidden Sins

God warns that a deceitful deceiver teaches contrary things, and insists that he never commanded fornications, adulteries, murders, plunderings, or unjust imprisonments.

But you, O man, in this you don't know what you're saying. For a deceitful deceiver is deceiving you. Teaching you things that are contrary. When I gave you the law, I did not command you to commit fornications. Adulteries. Murders. Plunderings. Imprisonments — and I did not command you to imprison anyone whom you did not make, but I commanded that you should be multiplied in your children through right instruction and not through lust.

Lawful Love and Self-Will

God commands that children be loved rightly and not through disordered desire, rebelling against those who act as though free from his law.

and to possess the land, working it hard, raising grain and wine, and in other necessities that pertain to your need. So you must keep my law and not destroy it. I commanded you to love your children with a right love, not with a poisonous adultery!5 But you act as though you're free to do whatever you want. and to practice every evil you can carry out.

Excuses of the Secular Life

God answers those who claim the present age, families, and possessions prevent them from living as heavenly beings.

So why do you cast off the binding of your law, saying, It is not our practice for us to have and exercise strict discipline as though we were heavenly beings? For this present age does not allow us to be heavenly. and also our children, and lands, sheep, and oxen, and our other livestock and everything else that we possess.

Gifts, Forgetfulness, and Divine Discipline

God rebukes those who forget the Giver of all things and resist discipline, even though he sometimes grants and sometimes withholds necessities.

They hinder us from this intention. God gave all these things to us. Why, then, do you forget the one who created you? And the one who gave you all these things? When he himself gives you what you need, sometimes he lets you go without them. And sometimes he takes them away. But you say:

Spiritual Duties Greater, Not Less

God insists that secular people are even more bound to spiritual duties because they live under a specially imposed law.

It's not for us to have a good and disciplined life. That belongs to clerics and to other spiritual persons. So listen! You who are not anxious about your own affairs. You are more bound to all those spiritual duties. Since God commanded you to live just as was foretold to you. For spiritual persons refuse to have this law. which has been laid upon you.

Two Kinds of Servants of God

God contrasts those bound by the law in the world with spiritual persons who embrace him in love and ascend the mountain of holiness.

And so they are free. Because the binding force of your law, which has been specially imposed on you, does not constrain them. But they themselves embrace me in the arms of love. When they leave the world behind for my sake, ascending above the mountain of holiness. And so, dear sons, they will be. You, on the other hand, are as it were servants through the binding force of your law, which has been specially imposed on you. Now then, understand me and keep your law! Lest when your Lord comes, your conscience accuse you, because you have destroyed his precepts — since you have been held in great love.

Crimes, Bloodshed, and the First Murder

God laments grievous crimes and bloodshed, tracing murder back to the counsel of the ancient fallen angel.

since on account of your crimes the innocent lamb has been placed in the winepress of the cross.✦6 Therefore, O dear sons, for the sake of your most beloved formation!7 Hear me and understand. But, O crowd, why are you raging? who through the fury of your rage despise me? What are you doing in such grievous crimes, through the destruction of the flesh?8 so that you might kill a man like yourself?✦ This evil the reckoning of the first lost angel devised.✦9

Adam’s Fall and the Need for Rescue

God recalls Adam’s love and obedience, his fall through the devil’s deception, and the necessity of freeing him from death.

who wanted to destroy me. but this couldn't happen the way he thought it would. and so his own pride brought about his ruin. But because Adam knew me and loved me, and kissed my precepts in his own will. he wanted to keep them, except that the devil led him into disobedience. so I had to free him from the punishment of death.

The Devil’s Pride and Cast Down Power

God describes the devil’s pride, his doubt about God’s power, and how God’s strength was prefigured to cast down evil.

because the worst deceiver had deceived him. For the same devil had tasted no good in any of these things. but in the distorted gaze of pride he looked toward the north. because on every other side of the higher orderings, looking at me from outside with indignation, he doubted that I was in the north.10 because there I had covered my power like a wing in a whirlwind. presignifying by this that the same power of mine was meant to cast down that evil. which he was planning to carry out. And so the same one, in this perverse will of his, has been cast down.

The Devil’s Envy and Cain’s Murder

God recounts how the devil, seeing man, envied him and persuaded him to disobedience, leading to murder.

Then you, O evil of murder, have seethed over with obstinacy. with that one advising. When the devil saw man, whom he had created— he began to set down all his own evil. To man he persuasively presented disobedience as though it were a matter of reputation. because he did not see in him as great a wickedness as in himself. From this he began to touch him deceitfully and to lead him as though toward a useful honor, so that he might consent to him. And so man consented to the devil.

Comparative Evil of Devil and Man

God explains that the devil’s evil is greater than man’s, because man desired to be like God but was urged on by the deceiver.

Then the devil rejoiced within himself because he had overcome the man. Because the man did what the devil wanted. But in the man there was not as much evil as there was in the devil. Because the devil envied God and wanted to destroy him. And with no one advising him, he set out to do evil. The man, however, had heard the command of God. But he desired only to be like God.✦11 And with the deceitful deceiver urging him on, he did not obey God.

Abel’s Goodness and the First Fratricide

God tells how the devil saw Abel’s goodness, raged, and persuaded man to commit murder, so that one human being destroyed another.

Afterward, seeing the devil, the original good that began to arise in Abel—who tasted my goodness in his own works— he raged fiercely within himself. And he persuaded the human being to commit murder. so that one human being would destroy another. just as that one wanted to destroy me, which he was not able to be. because no one can overcome my strength. And so, with the devil persuading, murder was committed! The devil, rejoicing within himself, said:

The Devil’s Boast in Murder

God reports the devil’s boast that he now makes humans serve him through mutual murder, since he could not overcome the Most High.

Wake up, human being — I cast you out of paradise with my strength. And now I am making a human being on earth serve me once again. For the instrument of the Most High is divided against itself by another instrument like it, in murder. For I could not overcome the Most High. because I saw neither the top nor the hindmost part of it. But now I have the instruments of that one, which carry out all my will. both by killing one another and by carrying out all my remaining purpose. O what great power I have in these instruments!

Hell Blazes After Murder

God declares that after Cain killed Abel, hell blazed more fiercely in fire by just judgment.

because what I was unable to do in the height of heaven, this creature, when another like itself, urged by me, does.12 And it accomplishes more than I have accomplished, because what I wished and was unable to do, this creature does. when one destroys the other. And from these works the devil had great joy in himself, because Cain killed his brother Abel. Whence also hell, by just judgment, then blazed all the more fiercely in fire,✦13 than before the same murder was committed.

Lament Over Bloodshed

God cries out in lament over murder, saying that innocence has lost its integrity and the earth drinks blood.

But I, who am the sharpest light, speak. Ah, ah, ah—murder! which was stirred up at the urging of the devil. in order to cast down the good work. O, alas for this evil! Where innocence has lost its own integrity. And so the earth grieves, because sweat drinks blood. Where one person kills another.

Heaven and Earth Mourn

God describes heaven and the elements mourning as though splashed with blood, because they are subjected to human violence.

And so heaven laments. and the other elements mourn as well, as though splashed with the color of blood. because in their duties they are subject to humans, as the cause and necessity of humans demands. O murderer, into a great ruin you fall. when through bodily killing you separate from the human being that which I joined together in that person. For when a human being does this evil in the rashness of their work, the voice of the blood of the one who was thus poured out✦

The Blood Cries Out

God proclaims that the blood of the slain flies upward, and the terrified elements carry the cry to heavenly judgment.

It flies upward toward heavenly things, wailing in grief and pain of that same punishment.✦ So the terrified elements take up that cry. And they carry it upward. Because the soul wails as long as it does on account of the grief of the slain flesh, the dwelling place of its own body.✦ How long will it be before the heavenly judge hears his cry in his zeal?✦ Therefore, O people, hear what has been said. Behold, the voice of your brother Abel's blood cries out to me from the ground.✦ The soul utters the greatest lamentation in the dwelling place of its body.

Martyrs and Self-Destroyers

God contrasts the souls of saints who cry out for vengeance with those who bring death on themselves by their own crimes.

when it perceives that in the slaughter it is being cast down. But the souls of the saints whose bodies are killed on account of my name.✦ so in the casting down of their body they cry out. Avenge, O Lord, our blood.✦✦ which has been poured out. And with the heavenly host they carry this cry up to the heavenly places! because my temple in them has been destroyed.✦ But the souls of those men who by their own insults and crimes bring it about that their bodies are killed.

Judgment According to Merit

God explains that when one person kills another, he acts as cause and the killer as will, and God judges justly according to merit.

They direct their lamentation down to the elements. But they cannot raise it up to the heavenly secrets. Because in their own wickedness they strike themselves first. They bring it about that by the just judgment of their own iniquity they are killed by another. But however a person is killed by another person — God is the cause of that, and so is the will of the one who strikes. And according to the merits of the one who falls, God examines justly. Because a human being is made in the image and likeness of God.✦

The Lamb and the Enemy’s Joy

God warns that murderers would be bound for hell were it not for the spotless Lamb, while the devil rejoices in their bloodshed.

But you who are seething in this bloodshed— listen! O pilgrims, in these swift crimes—your burial would be in hell.14 —were it not for the spotless Lamb who was offered on the cross for the redemption of the world. He looks upon the piercing of his nails and the outpouring of his blood.15 For on account of these sins—which you commit burning in bloodshed— your proud enemy has rejoiced! thinking that he could keep a person subjected to himself under his own power.

The Devil Faces Another Adam

God tells how the devil, seeing Christ among people, said “Here comes another Adam,” yet did not know his origin.

But when my Son came into the world, the same devil, seeing him associating among people, said: Here comes another Adam! And I don't know where he's from. For God created the first Adam from the mud of the earth! But I don't know where that one came from. A mother sees and knows him as her own son, and loves him. But I don't know by what womb he was conceived.

The Devil’s False Security in Cain

God describes the devil’s belief that he securely holds Cain, who killed his brother and fulfills the devil’s will.

Because I don't know who the man was who fathered her in conceiving. For her flesh is whole in its virginity. Where did these things come from? For I have a man in such great power of mine. So that no one can take him from me, because he has killed his own brother! And since in all his other works he has done my will. Therefore I believe that no one will snatch him from me. For I hold him in just judgment.

Christ Descends and Shatters Hell

God proclaims that when Christ was suspended on the cross, he descended into hell and shattered it to set humanity free.

So that ancient enemy hesitated for so long, until my Son, suspended on the cross, descended into the underworld and shattered him. in order to set humanity free. How? In his passion, his sweat swept away the shipwreck of desire, which teems in the heat of human blood. and his trembling wiped away the sins of their unjust coupling. and the binding he suffered — the binding that disobedience had inflicted on humanity, he mercifully loosened. and the blood of his wounds wiped away the crimes of murderers.

Passion’s Healing of Sin

God explains how Christ’s passion healed the wounds of desire, unjust coupling, disobedience, and murder.

The one who hung on the cross took the bitterness of the cup.✦ Through that most bitter wrath — to which every evil of the vices clings — he extinguished it. And so in his body he tasted death in the flesh.✦ Through it he completely destroyed every instrument of the devil. By these instruments man desired to be like God.✦ And so in all these signs of his torments he descended to hell.✦ And he shattered it. And he bound the power of the ancient enemy.✦

The Devil’s Confidence Broken

God declares that the devil was put to shame and his confidence shattered, because he did not understand Christ’s strength.

Then the devil himself was put to shame, because he hadn't known such great strength, by which he had been able to overcome him so powerfully in the pit of hell. And in this way his confidence — the confidence by which he thought he could keep humanity in his grip — was completely shattered. so that no one may henceforth be caught in such great sins, but that his wounds might be healed if he has taken care to cleanse them through repentance. For this reason, praise be to God.

Joy Over Repentant Sinners

God calls repentant sinners to rejoice because heaven rejoices over them when they turn from evil desires to Christ’s wounds.

Now let the repentant tax collector rejoice, and let the repentant sinner share in true joy.✦ Because all the heavenly ones will rejoice over them.✦ When they see the one who snatched them from death with his own wounds.✦ So, if they want to raise themselves up toward heavenly things and flee that lie, because they despised me on account of their evil desires, where they did not look to my will, but they deceived themselves.

Remember Your Redeemer

God urges believers to remember their merciful Creator, who redeemed them in Christ’s blood from the worst evil of murder.

For if they turn back to me afterward and abandon their evil works, in pure confession, saying: "We have sinned, Lord!" the whole heavenly host will rejoice over their redemption, because they have done penance. O dearest sons, remember your merciful Creator.16 He who redeemed you from every wound of your sins, and who cleansed you in the blood of his beloved Son from the worst evil of murder. O woe to this evil that Cain committed out of the disgrace of his own anger!17 It is the companion of death.18

Death, Abel’s Pain, and Final Redemption

God ends by speaking of bodily death and pain, recalling Abel’s suffering, and offering salvation in the blood of his Son for those who repent.

For your end, which brings the dissolution of your body, is also coming. In great pains it clings to you through all your veins. Feeling this and showing it in his pains — that Abel, through murder, ended his bodily life in suffering.✦ When his soul departed from the dwelling of his body. His brother, through the evil of murder, forced it to go out first.✦ Now let there be salvation and redemption for them in the blood of my beloved Son.✦ Who are eager, running to true repentance on account of their sins.

Read the original Latin

Ad seculares homines diuersorum populorum hildegardis. O turbę hominum nascentium et crescentium per diuinam sapientiam. audite quod ego serena lux et factor omnium uobis dico. Uestra plantatio fuit in corde meo. in originali die omnis creaturę. Et cum creaui hominem! feci ei instrumentum quod diabolus derisit. Hoc est.

Legem dedi ei quamd diabolus per malum suum deiecit! quod malum non est meum qui sum plenum et potentissimum et acutissimum bonum. Sed deum decuit ut per semetipsum tale et tam magnum opus faceret. quod multa et diuersa opera operari posset! quod homo est. Deus enim non est factus nec creatus nec uicissitudine temporum tactus. sed semper esse habet. quod rota nec inicium nec finem habens designat.

Ipse etiam nullum defectum habet. sed omnia uiuentia de dispositione ipsius procedunt! et ipse mortem superauit. Quomodo? Audi o homo. Malum cecidit fortissima ui diuinitatis quę numquam uiuere incepit! sed quę semper uiuit. Cum enim uiuens spera sensit quia a deo facta et creata fuit malum arripuit.

quod deus qui est integer destruxit. quia malum tantam fortitudinem habet. quod non deceret. ut ullus illud superaret nisi iste qui sine inicio est. Ipse etiam malum per humerum suum superauit. Quomodo? Per hominem. Quid est hoc?

Hominem misit in anima et corpore. In utroque magnum misterium latuit. Nam uirginitas hominem scilicet maximum et preciosissimum donum in summo sacerdote eduxit! per quem deus hoc malum pleniter destruxit. O pulcherrimę formę hominum quare in negligentia dormitis! cum uos in magna gloria deus constituerit? Deus maximam legem uobis dedit! cum hominem in paradysum posuit.

Et eodem amore ipsum fecit. quo filium suum hominem fieri uoluit. ut malum illud superaret quod se contra eum erexerat. Sic deus uoluit malum superare per suauissimam corporalem formam hominis. in quo diabolus estimauit uictoriam suam habere. unde etiam incepit illi temptationibus suis illudere! ignorans quia per illum totus superaretur. Quapropter o homines non fatigemini in stulticia morum uestrorum!

quasi legem non habeatis. Quod non est. Nam ego legem uobis posui. ut non comederetis cibum sensibilis mali. sed uos preceptum meum transgressi estis et scientiam illam quę uos in peregrinationem expulit appetijstis. Sed tu o homo dicis. Quare malum scio? In hoc contradicis mihi creatori.

sicut et ille qui me uoluit superare. Sed ego nolo malum! nec illud secreta mea tangit. In ipso autem oculi uestri obtenebrati sunt. Et cum malum scitis. cur illud facitis? Quomodo autem posset creatura mea esse uacua! sine utilitate?

Vnaquęque enim creatura quę non uiuit in racionalitate aut in sensibilitate habet in se duo utilia! et unum quod perit. Duo. scilicet alterum in pinguedine formę. et alterum in eius uiriditate! et unum quod perit in ariditate. Sic etiam homo habet duo in se. uidelicet animam et corpus.

animam in uirtutibus. corpus in operatione. sciens etiam malum quod est uelut illud quod perit aridum. Alioquin factura non esset. Nam cum adam preceptum accepit. sciebat illud quod me non tetigit. et quod mihi contrarium et contra meum preceptum fuit esse negligendum. Sed cum illud concupiuit habere.

sciebat quidem illud uelut in optione. sed nondum in operatione. sicut et celestes angeli malum esse sciunt. sed illud non faciunt. Cum adam malum fecit in opere. sciuit illud sensibiliter. et illud perfecit in gustu culpabiliter unde in mortem cecidit quam ille inuenit qui se mihi primum opposuit! quapropter et de celestibus in abiectionem corruit.

Sed tu o homo nescis in hoc quid dicis. Fallax enim deceptor decipit te. docens te contraria. Cum dedi uobis legem non precepi ut faceretis fornicationes. adulteria. homicidia. rapinas. incarcerationes nec ut quemquam incarceraretis quem non fecistis sed iussi ut multiplicaremini in filijs uestris per rectam institutionem et non per libidinem.

et ut possideretis terram. in labore colentes eam in frumento et uino. et in alijs necessitatibus quę ad necessitatem uestram pertinent. Quapropter debetis legem meam seruare. et non destruere. Nam precepi uobis ut in recto amore et non in uenenoso adulterio filios amaretis! sed uos facitis quasi liberi sitis perficere quęcumque uolueritis. et exercere omne malum quod perpetrare potestis.

Quare ergo proicitis a uobis ligaturam legis uestrę dicentes. non est nobis institutum ut habeamus et exerceamus constrictionem disciplinę quasi celestes simus? Seculum enim non permittit nos celestes esse. et etiam filij nostri. et agri. oues. et boues. et alia pecora nostra et cetera omnia quęcumque possidemus.

ab hac intentione impediunt nos. Hęc omnia dedit nobis deus. Quare ergo obliuiscimini illius qui uos creauit! et qui hec omnia uobis dedit? Cum ipse uobis necessaria dat. interdum uobis ea dimittit. et interdum ea aufert. Sed uos dicitis.

Non est nostrum ut bonam et constrictam uitam habeamus. sed est clericorum et aliorum spiritalium hominum. Ergo audite! qui non estis solliciti in his causis uestris. Uos magis omnibus istis spiritalibus ligati estis. cum deus precepit uobis ut sic uiuatis quomodo uobis predictum est. Nam spiritales homines recusant habere legem hanc. quę uobis iniuncta est.

Vnde liberi sunt. quia ligatura legis uestrę quę uobis specialiter imposita est ipsos non constringit. Sed ipsi osculantur me in amplexibus caritatis. quando seculum propter me relinquunt supra montem sanctificationis ascendentes. et sic cari filij erunt. Uos autem quasi serui estis per ligaturam legis uestrę uobis specialiter impositę. Nunc ergo intelligite me et legem uestram seruate! ne cum dominus uester uenerit conscientia uestra accuset uos quia precepta ipsius destruxeritis quoniam in magna dilectione habiti estis.

cum propter crimina uestra innocens agnus in torcular crucis positus est. Ergo o filij cari propter dilectissimam formationem uestram! audite et intelligite me. Sed et o turba quid insanis. quę per rabiem furoris tui me contempnis? Quid facis in tam criminosis criminibus per destructionem carnis. ut hominem similem tibi occidas? Hoc malum estimatio primi perditi angeli inuenit.

qui me destruere uoluit. sed hoc non potuit esse quod ille sic posse fieri estimabat. unde et ob superbiam suam in perditionem iuit. Sed quia adam me cognouit et amauit. et precepta mea in uoluntate sua osculatus est. ea uoluit obseruare. nisi quod diabolus eum ad inobedientiam perduxit. ideo oportuit ut illum de pena mortis liberarem.

quoniam pessimus deceptor eum deceperat. Nam idem diabolus in omnibus his nullum bonum gustauit. sed in peruersu uisu superbię ad aquilonem aspexit. quia in omnibus alijs lateribus superiorum dispositionum me exterius inspiciens cum indignatione dubitabat me esse in aquilone. quoniam ibi potestatem meam quasi alam in turbine obtexeram. hoc presignificans quod eadem potestas mea debuit malum istud deicere. quod ille cogitabat perficere. Sic et idem in hac peruersa uoluntate sua deiectus est.

Tunc tu o malum homicidij pertinaciter efferbuisti. illo consiliante. Cum diabolus hominem creatum uidit. cepit excribrare omne malum suum. homini blande inobedientiam quasi per opinionem persuasit. quoniam non uidit in illo tantam maliciam quantam in se. unde cepit illum dolose tangere et ducere quasi ad utilem honorem ut ipsi consentiret. Et sic homo consensit diabolo.

Tunc diabolus gauisus est in semetipso quod hominem superauerat. quia homo fecit quod ille uoluit. Sed in homine tantum malum non erat quantum in diabolo. quoniam diabolus deo inuidit et eum destruere uoluit. et nullo consiliante malum incepit. homo autem preceptum dei audiuit. sed tantum similis esse concupiuit. et fallaci deceptore consiliante deo non obediuit.

Postea uidens diabolus originale bonum quod in abel oriri cepit qui bonitatem meam in operibus suis gustauit. acriter in semetipso infremuit. et homini homicidium persuadit. ut homo hominem destrueret. sicut et ille me destruere uoluit quod esse non potuit. quia fortitudinem meam nullus superare potest. Et ita suadente diabolo facto homicidio! diabolus gauisus in semetipso dicebat.

Vvach hominem de paradyso mea fortitudine eieci. vvach etiam nunc hominem in terra mihi denuo seruire facio. Nam instrumentum altissimi ab alio instrumento sibi simili in homicidio diuiditur. Ego enim altissimum superare non ualui. quoniam nec uerticem nec postremitatem in eo uidi. sed nunc habeo instrumenta illius quę omnem uoluntatem meam faciunt. tam se inuicem occidendo quam perficiendo omnem reliquam persuasionem meam. O quam magnam potestatem in istis habeo.

quia quod ego in altitudine celi facere non potui. hoc creatura ista in alia sibi simili me instigante facit. et plus operatur quam ego operatus sum quoniam quod ego uolui et non potui hoc ista facit. cum altera alteram disperdit. Et ex his operibus magnum gaudium diabolus in se habuit. quia cain fratrem suum abel occidit. Vnde etiam gehenna iusto iudicio plus in igne tunc exarsit. quam ante idem homicidium faceret.

Ego autem qui sum acutissima lux dico. Ach ach ach homicidio. quod suadente diabolo exortum est. ut bonum opus deiceret. O ue huic malo. ubi innocentia integritatem suam perdidit. Unde terra luget quoniam sudor sanguinem bibit. ubi homo hominem occidit.

Quapropter et celum plangit. et etiam cetera elementa lugent. aspersa uelut in colore sanguinis. quia in officijs suis subdita sunt hominibus secundum quod causa et necessitas hominum postulat. O homicide in magnam ruinam caditis. quando per corporalem occisionem separatis hoc ab homine quod in eo coniunxi. Nam cum homo malum hoc operatur in temeritate operis sui. uox sanguinis illius qui sic effusus est.

ad superna eiulando in dolore eiusdem penę uolat. ita quod elementa exterrita clamorem illum suscipiunt. et eum sursum deferunt. quoniam anima propter dolorem carnis occisi habitaculi sui tamdiu eiulat. quousque supernus iudex in zelo suo clamorem eius exaudiat. Quapropter o homines audite quod dictum est. Ecce uox sanguinis fratris tui abel clamat ad me de terra. Anima maximum planctum dat in habitaculo corporis sui.

cum senserit illud in occisione deici. Sed animę sanctorum quorum corpora propter nomen meum occiduntur. sic in deiectione corporis sui clamant. Vindica domine sanguinem nostrum. qui effusus est. Et hunc clamorem cum celesti milicia ad celestia deferunt! quia templum meum in eis destructum est. Animę autem illorum hominum qui contumeliis et criminibus suis efficiunt ut corpora eorum occidantur.

planctum suum ad elementa producunt. sed eum sursum ad celestia secreta eleuare non possunt. quoniam in malignitate sua seipsos primum percutiunt. efficientes ut iusto iudicio iniquitatis suę ab alio occidantur. Sed quocumque modo homo ab alio homine occidatur. deus causam illam et secundum uoluntatem percutientis. et secundum merita cadentis iuste examinat. quia homo ad imaginem et similitudinem dei factus est.

Uos autem qui in hoc homicidio feruetis. audite. O peregrini in his uelocibus criminibus in gehenna sepultura uestra esset. nisi quod immaculatus agnus qui pro redemptione mundi in cruce oblatus est. fixuram clauorum suorum et effusionem sanguinis sui inspicit. Nam propter ista crimina quę feruentes in homicidio perpetratis. gauisus est superbus inimicus uester! existimans quia hominem sibi subiectum in sua potestate retinere possit.

Sed cum filius meus in mundum uenit. idem diabolus eum inter homines conuersari uidens dixit. Ecce alius adam uenit! et nescio unde sit. Nam primum adam deus de limo terrę creauit! sed nescio unde iste uenerit. Mater eius uidet et scit eum filium suum et eum amat. sed ego nescio de quo ipsum conceperit.

quia illam uirum in concipiendo habere ignoro. Caro enim illius in uirginitate integra est. Vnde sunt hec? Hominem enim in tam magna potestate mea habeo. ut nullus eum mihi auferre possit quia fratrem suum occidit! et quoniam in omnibus alijs operibus suis uoluntatem meam impleuit. Vnde estimo ut nullus eum mihi eripiat. Nam iusto iudicio eum habeo.

Sic ille antiquus hostis tamdiu dubitauit quousque filius meus in crucem suspensus ad infernum descendit et ipsum fregit. ut hominem liberaret. Quomodo? In passione eius sudor ipsius abstulit naufragium libidinis quę pullulat in feruore sanguinis hominum. et tremor ipsius extersit peccata iniustę copulationis eorum. et ligatura quam passus est. ligaturam quam inobedientia intulit hominibus misericorditer dissoluit. atque cruor uulnerum eius crimina homicidarum detersit.

Qui in cruce suspensus amaritudinem poculi sumpsit. per quam amarissimam iram cui omnia mala uiciorum adherent extinxit. et ita in corpore mortem corporaliter gustauit. per quam uniuersa instrumenta diaboli pleniter destruxit. in quibus homo concupiuit esse sicut deus. Et sic in omnibus his signis cruciamentorum suorum ad infernum descendit. et illum fregit. et potestatem antiqui hostis ligauit.

Tunc idem diabolus erubuit. quod tam fortem fortitudinem ignorauerat. quę ipsum tam fortiter in puteo inferni superare ualuit. Et hoc modo fiducia eius qua se hominem posse retinere putabat omnino prostrata est. ut deinceps nullus homo in tam magnis criminibus sit. quin uulnera eius curari possint. si ea per penitentiam mundare curauerit. Quapropter laus deo sit.

Nunc penitens publicanus gaudeat et penitens peccator in uera leticia partem habeat. quia omnia celestia super ipsos gaudebunt. quando illum qui eos suis uulneribus de morte eripuit uidebunt. ita si ad celestia se sursum uolunt erigere. et mendacium illud fugere. quod propter mala desideria sua me spreuerunt. ubi uoluntatem meam non inspexerunt. sed semetipsos deceperunt.

Nam si postea ad me respiciunt et mala opera sua deserunt. in pura confessione sic dicentes peccauimus domine! omnis celestis exercitus in redemptione eorum quia penitentiam fecerunt gaudebit. O filij carissimi recordamini pij creatoris uestri. qui uos redemit ab omnibus plagis criminum uestrorum. et qui uos in sanguine dilecti filij sui mundauit a pessimo malo homicidij. O ue huic malo quod cain operatus est propter ignominiam irę suę! quę socia mortis est.

Nam et finis uester qui facit dissolutionem corporis uestri. in magnis doloribus per omnes uenas uestras uobis adheret. hoc sentiens et ostendens in doloribus suis quod abel per homicidium corporalem uitam in doloribus finiuit. cum animam eius de habitaculo corporis sui. frater ipsius per malum homicidjj primum exire coegit. Nunc illis sit salus et redemptio in sanguine dilecti filij mei. qui solliciti sunt currentes ad ueram penitentiam propter peccata sua.

Scripture echoes

  1. ↩Phil.2.7 — but emptied himself, taking the form of a slave, being born in human likeness, and appearing as a human being.
  2. ↩Mal.3.6;Heb.13.8 — For I am the LORD; I do not change. And you, O sons of Jacob, are not consumed. Heb.13.8 — Jesus Christ is the same yesterday and today and forever.
  3. ↩Exod.3.14;Rev.1.8 — And God said to Moses, 'I AM WHO I AM.' And he said, 'Say this to the people of Israel: I AM has sent me to you.' Rev.1.8 — "I am the Alpha and the Omega," says the Lord God, "the one who is, and who was, and who is to come, the Almighty."
  4. ↩Ezek.1.15-Ezek.1.21;Isa.6.1-Isa.6.3 — As I looked at the living creatures, behold, one wheel was on the earth beside the living creatures, for each of their four faces. Ezek.1.16 — The appearance of the wheels and their construction was like the gleam of beryl, and the likeness of them was one for all four, and their appearance and their work was as it were a wheel within a wheel. Ezek.1.17 — Upon their four sides, when they went, they went; they did not turn when they went. Ezek.1.18 — And their rims were tall and terrifying, and their rims were full of eyes all around the four of them. Ezek.1.19 — And when the living creatures went, the wheels went beside them; and when the living creatures rose from the earth, the wheels rose. Ezek.1.20 — Wherever the spirit would be present, there they would go — the spirit directed their going — and the wheels rose alongside them, for the spirit of the living creature was in the wheels. Ezek.1.21 — When they went, they went; and when they stood, they stood; and when they were lifted up from the earth, the wheels were lifted up with them, for the spirit of the living creature was in the wheels. Isa.6.1 — In the year that King Uzziah died, I saw the Lord sitting on a throne, high and lifted up, and the train of his robe filled the temple. Isa.6.2 — Seraphim were standing above him; each one had six wings: with two each covered his face, with two each covered his feet, and with two each would fly. Isa.6.3 — And one called to another and said, 'Holy, holy, holy is the LORD of hosts; the fullness of the earth is his glory.
  5. ↩Gen.2.16-Gen.2.17 — And the LORD God commanded the man, saying, "Of every tree of the garden you may freely eat; Gen.2.17 — but from the tree of the knowledge of good and evil you shall not eat, for on the day you eat from it you shall surely die.
  6. ↩Gen.3.5-Gen.3.7 — for God knows that when you eat from it your eyes will be opened, and you will be like God, knowing good and evil. Gen.3.6 — And the woman saw that the tree was good for food, and that it was a delight to the eyes, and the tree was desirable to make one wise. She took of its fruit and ate, and she gave also to her husband with her, and he ate. Gen.3.7 — Then the eyes of both of them were opened, and they knew that they were naked; and they sewed fig leaves together and made coverings for themselves.
  7. ↩Isa.63.3 — I have trodden the winepress alone, and from the peoples there was no one with me; I trod them in my anger and trampled them in my fury. Their lifeblood spattered on my garments, and I stained all my clothing.
  8. ↩Gen.4.8 — And Cain said to Abel his brother, 'Let us go out to the field.' And when they were in the field, Cain rose up against Abel his brother and killed him.
  9. ↩Isa.14.12-Isa.14.15 — How you have fallen from heaven, O Day Star, son of Dawn! You have been cut down to the earth, you who laid low the nations! Isa.14.13 — And you said in your heart, 'I will ascend to the heavens; above the stars of God I will raise my throne, and I will sit on the mount of assembly, in the far reaches of the north." Keep the quotation open into v.14 for continuity. Isa.14.14 — I will ascend above the heights of the clouds; I will make myself like the Most High.'" Close the quotation here so the transition to v.15 lands clearly. Isa.14.15 — But you are brought down to Sheol, to the depths of the pit.
  10. ↩Gen.3.5 — for God knows that when you eat from it your eyes will be opened, and you will be like God, knowing good and evil.
  11. ↩Matt.5.22;Mark.9.47-Mark.9.48 — But I say to you that everyone who is angry with his brother will be liable to judgment; whoever says to his brother 'Raca' will be liable to the council; and whoever says 'You fool!' will be liable to the hell of fire. Mark.9.47 — And if your eye causes you to stumble, cast it out; it is better for you to enter the kingdom of God with one eye than, having two eyes, to be thrown into Gehenna. Mark.9.48 — where their worm does not die and the fire is not quenched.
  12. ↩Gen.4.10 — And he said, "What have you done? The voice of your brother's blood is crying out to me from the ground."
  13. ↩Gen.4.10 — And he said, "What have you done? The voice of your brother's blood is crying out to me from the ground."
  14. ↩2Cor.5.1 — For we know that if our earthly tent-house is destroyed, we have a building from God, a house not made with hands, eternal in the heavens.
  15. ↩Luke.18.7 — And will not God bring about justice for his chosen ones, who cry out to him day and night? And yet he is patient with them.
  16. ↩Gen.4.10 — And he said, "What have you done? The voice of your brother's blood is crying out to me from the ground."
  17. ↩Matt.5.10;Acts.7.59-Acts.7.60 — Blessed are those who have been persecuted for righteousness' sake, for theirs is the kingdom of heaven. Acts.7.59 — And they were stoning Stephen, who was calling upon the name of the Lord, saying, "Lord Jesus, receive my spirit." Acts.7.60 — Then he knelt down and cried out with a loud voice, 'Lord, do not hold this sin against them.' And having said this, he fell asleep.
  18. ↩Rev.6.10 — And they cried out with a loud voice, saying, 'How long, O Lord, the Holy and True, do You not judge and avenge our blood from those who dwell on the earth?'
  19. ↩Gen.4.10 — And he said, "What have you done? The voice of your brother's blood is crying out to me from the ground."
  20. ↩1Cor.3.16-1Cor.3.17 — Do you not know that you are God's temple and that God's Spirit dwells in you? 1Cor.3.17 — If anyone destroys the temple of God, God will destroy that person. For the temple of God is holy, and you are that temple.
  21. ↩Gen.1.26 — Then God said, "Let us make man in our image, according to our likeness. And let them have dominion over the fish of the sea, over the birds of the air, over the livestock, over all the earth, and over every creeping thing that creeps on the earth."
  22. ↩Matt.26.39;Mark.14.36 — And going forward a little, he fell on his face, praying and saying, 'My Father, if it is possible, let this cup pass from me; nevertheless, not as I will, but as you will.' Mark.14.36 — And he was saying, 'Abba, Father, all things are possible for you. Take this cup away from me. But not what I want; what you want.'
  23. ↩Heb.2.9 — But we see Jesus, who was made lower than the angels for a little while, now crowned with glory and honor because of the suffering of death, so that by the grace of God he might taste death for everyone.
  24. ↩Gen.3.5 — for God knows that when you eat from it your eyes will be opened, and you will be like God, knowing good and evil.
  25. ↩1Pet.3.19 — in which also he went and proclaimed to the spirits in prison,
  26. ↩Matt.12.29;Rev.20.2 — Or how can anyone enter the house of the strong man and carry off his possessions unless he first binds the strong man? Then he plunders his house. Rev.20.2 — And he seized the dragon, the ancient serpent, who is the Devil and Satan, and bound him for a thousand years.
  27. ↩Luke.18.10-Luke.18.14;Luke.18.13 — Two men went up to the temple to pray, one a Pharisee and the other a tax collector. Luke.18.11 — The Pharisee, standing by himself, prayed these things toward himself: 'God, I thank you that I am not like the rest of people—robbers, evildoers, adulterers—or even like this tax collector.' Luke.18.12 — I fast twice a week; I give a tenth of all that I get. Luke.18.13 — But the tax collector, standing far off, was not even willing to lift his eyes to heaven, but kept beating his breast, saying, 'God, be merciful to me, the sinner.' Luke.18.14 — I tell you, this one went down to his house justified rather than that one; for everyone who exalts himself will be humbled, but the one who humbles himself will be exalted. Luke.18.13 — But the tax collector, standing far off, was not even willing to lift his eyes to heaven, but kept beating his breast, saying, 'God, be merciful to me, the sinner.'
  28. ↩Luke.15.7 — I tell you, there will be joy in heaven over one sinner who repents more than over ninety-nine righteous persons who have no need of repentance.
  29. ↩Isa.53.5;1Pet.2.24 — But he was pierced for our transgressions, crushed for our iniquities; the punishment that brought us peace was upon him, and by his wounds we are healed. 1Pet.2.24 — He himself bore our sins in his body on the tree, so that, having died to sins, we might live for righteousness — by whose wounds you were healed.
  30. ↩Gen.4.1-Gen.4.8 — Now the man knew Eve his wife, and she conceived and bore Cain, saying, 'I have gotten a man with the help of the LORD.' Gen.4.2 — And she again bore his brother Abel. And Abel was a keeper of sheep, and Cain was a worker of the ground. Gen.4.3 — And it came about at the end of days that Cain brought, from the fruit of the ground, an offering to the LORD. Gen.4.4 — And Abel also brought some of the firstborn of his flock and their fat portions. And the LORD looked with favor on Abel and his offering. Gen.4.5 — but to Cain and to his offering he had no regard; and Cain was very angry, and his face fell. Gen.4.6 — Then the LORD said to Cain, "Why are you angry, and why has your face fallen?" Gen.4.7 — If you do well, will you not be accepted? But if you do not do well, sin is crouching at the door. Its desire is for you, but you must rule over it. Gen.4.8 — And Cain said to Abel his brother, 'Let us go out to the field.' And when they were in the field, Cain rose up against Abel his brother and killed him.
  31. ↩Gen.4.8 — And Cain said to Abel his brother, 'Let us go out to the field.' And when they were in the field, Cain rose up against Abel his brother and killed him.
  32. ↩Eph.1.7 — In him we have redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace,

Notes

  1. 1 ↩The sense is that the Incarnation (virginity bringing forth a human being) is the greatest gift realized in Christ as highest priest; 'in summo sacerdote' is taken as an ablative of reference or attendant circumstance rather than means.
  2. 2 ↩The source text shows 'pulcherrim' and 'form' with possible scribal diacritics or typos (perhaps pulcherrimę / formę); the translation assumes the intended sense is 'pulcherrima forma' (most beautiful form) in the vocative, addressing humanity directly.
  3. 3 ↩The function of 'cum' is ambiguous — it could be temporal ('when God establishes you') or concessive ('although God established you'). The temporal reading is chosen as the most natural fit with the preceding exhortation, but the concessive sense ('though God has established you in great glory, why do you sleep?') is also plausible and would sharpen the rebuke.
  4. 4 ↩The function of 'cum' is ambiguous — temporal ('when he placed') or causal/referential ('since he placed'). The temporal reading is chosen as the most natural, but the clause may also serve as a grounding reference: 'God gave you the greatest law, seeing that he placed a human being in paradise.'
  5. 5 ↩The phrase 'in recto amore et non in venenoso adulterio' contrasts ordered, righteous love with a corrupting, adulterous distortion of love. The metaphor of 'poisonous adultery' likely refers to disordered sexual conduct that corrupts the proper begetting of children. The exclamation mark in the source conveys prophetic urgency.
  6. 6 ↩torcular (winepress) is a rare word; the image evokes Isaiah 63:3 and the suffering of Christ pressed under the weight of human sin.
  7. 7 ↩formatio (formation) here carries the sense of spiritual shaping or God-given nature, not merely education.
  8. 8 ↩destructionem carnis could refer to self-destructive sin, mortification gone wrong, or violence against the body; the precise sense is ambiguous.
  9. 9 ↩estimatio (reckoning/estimation) here suggests the calculating judgment or scheme of Satan, the first fallen angel.
  10. 10 ↩superiorum dispositionum ('of the higher orderings/arrangements') is a dense Hildegardian cosmological phrase; rendered literally to preserve the visionary register.
  11. 11 ↩similis esse (to be like) echoes the serpent's temptation in Gen 3:5 — the man desired likeness to God, not obedience to God.
  12. 12 ↩The sense is compressed: the creature (instrument of murder) acts upon another similar creature at the divine speaker's instigation. The ablative absolute 'me instigante' is rendered as 'urged by me' to preserve the causal force.
  13. 13 ↩'Vnde' functions inferentially ('and so / for this reason') rather than spatially ('from which place'); rendered as 'Whence also' to preserve the connective force while remaining natural.
  14. 14 ↩uelocibus is a rare form; rendered 'swift' with confidence 0.85. The phrase 'in these swift crimes' captures the sense of rushing headlong into sin, but the exact nuance is uncertain.
  15. 15 ↩fixura is a rare word; rendered 'piercing' (of nails). The subject of inspicit is the Lamb (Christ), who 'looks upon' his own wounds — a striking image of divine regard toward his Passion.
  16. 16 ↩pius rendered as 'merciful' rather than 'pious' to capture the sense of God's tender care and compassion toward his creatures, fitting the Hildegardian prophetic register.
  17. 17 ↩ignominiam irae suae rendered as 'the disgrace of his own anger' — the Latin suggests Cain's murder arose from a shameful, disordered rage. The abbreviated forms ir(ae) su(ae) in the source are expanded in the normalized text.
  18. 18 ↩The abbreviated form qu(ae) in the source is expanded to 'It' (referring to the evil / homicide) in the translation.

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