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Chapter 274HildE.1.274

R274: Hildegard von Rupertsberg an Zisterzienser

A Voice from Heaven to the Monks

Hildegard introduces herself as a poor, sick creature commanded by a heavenly vision to write what she sees and hears to the spiritual monks.

To the grey monks. Hildegard. I, a poor little creature, lying in the bed of sickness for more than two years. These things I saw! And I heard a voice from heaven speaking to me in this way. To the spiritual people whom God foreknew in his prescience, with the miracles of prophecy, according to what pleased him.1 Write what you see and hear! Beginning in this way.

God’s Mighty Works and the Four Living Creatures

God shows his hidden mysteries through four living creatures, foreshadowed in Ezekiel and John, to gather a spiritual people.

God has worked certain mighty works among his holy and chosen ones! He foresignified it through four of God's secret creatures. For through these same creatures, and through other wonders, he reveals his hidden mysteries to humanity. Just as he was showing to Ezekiel the prophet and to his beloved John, through those same creatures, that from the common people he desired a spiritual people to be separated out and gathered together. John, indeed, says: In the midst of the throne and around the throne, four living creatures!✦ Full of eyes in front and behind.✦ What is said.

God’s Fire and the Burning Spirits

God is fire, and the burning spirits who desire only his will are made like a burning fire, echoing Psalm 103.

In the strength of God's power, who is both God and man. and in every direction his power reaches. Steeped in the four Gospels, the faithful should ruminate on God's precepts and be filled with the fullness of circumspection and virtue. so that they may see from what source they have come to be. and also what their future will be. For God is fire. and angels often announce his miracles to people! And the burning spirits, wonders of his throne, are those who shine before his face. And those who burn with love for their own sake so intensely that they want nothing other than what he himself wants. About these things it has been said. You who make your angels spirits!✦2 And your ministers a burning fire.✦3 As it is said. Almighty one, you are the one who makes your messengers — namely, those who are sent from you for the salvation of humanity — to be spirits, when, resting from their mission, they are in your presence in unending life!45 And again, your spirits become your messengers when your commands are to be fulfilled — they become messengers.67 For angels are indeed messengers!8

Angels, Spirits, and God’s Ministers

Angels serve as God’s messengers and spirits, and those who burn in his love become an inextinguishable burning fire.

because every breath of inspiration that God sent into human beings reports back to God. This is how they serve as officials on behalf of human beings: they gather up and discern their works. and on account of human works. which are brought about through the Spirit.9 They themselves are also called spirits. And angels, because they are often directed by the supreme ruler to carry out their judgments— but your ministers, who everywhere serve your will—you make them a burning fire. When they burn with your love, in that same ardor they again minister to you with tireless praise. For God's ministers, who always gaze upon his face, shine like a flame. and in that same radiance they see his miracles. And as they wonder at and praise these things, they come to know him. And so they are a burning fire. and they burn through God, who is fire — they can be kindled by no other, and they can never be extinguished. But they burn with his love inextinguishably, because he himself, clothed in the mantle of humanity, always leads them on toward wonders and miracles.

The Mantle of Strength and Spiritual Messengers

God girded himself with strength so that humanity might overcome the devil, and he makes spiritual messengers proclaim salvation.

For God wrapped himself in a mantle of strength, making humanity the mirror of his own honor and of his own miracles. so that humanity might fight against the devil and overcome him! and so might always persevere in divine praise. In the same way, God also makes those who are his own messengers. proclaiming words of salvation to the sons of the church as the spirit.10 since he commands them to resist their own flesh and to serve the spirit. Those whom he has thus made spiritual with their whole heart, he then directs to proclaim his precepts to their own people so much more confidently. He also makes those who by ministering to him day and night are in labors burn in his love. And so, a burning fire. And so, once again, they are made into fire to burn through his service without growing weary. For God, in his foreknowledge, had preordained that his miracles and his hidden things, which exist in the angels, would also be worked in human beings by his signifying power! Whence he also made angels speak to human beings, as was done in Abraham and in Jacob. Just as, again, Balaam's donkey also spoke. For angelic spirits, who minister to him, praising and honoring his face, cover his hidden things as if with a garment. And therefore they are also called a burning fire. And through these fiery ministers, who are covered, as if by a garment, with the secrets of God.

Hermits and the Circuit of the Throne

Those called hermits deny themselves and live apart, for God works great wonders in them as in the angelic spirits around the throne.

They are called hermits. They deny themselves and live as though they were not men. And they flee the company of men. For through his work, which is man himself, God works great wonders. These are the wonders he predestined in the angelic spirits! And these same wonders flash before him with praise and wondrous honor.11 But, as was said before, they are in the circuit of the throne. The four living creatures, full of eyes before and behind, are shown.12

Eyes on Every Side

God’s works in these people are holy, and they look toward him with eyes on every side, seeing from east, south, west, and north.

For all the works that God performs in these people are holy. They look toward him and toward his throne. Through faith, the east. Through hope, the south. Through the memory of the fall that happened in the first parent, the west—as it were, the past—to those who exist. And through providence, as eyes entering toward the north, to those who direct. Lest the warrior of the north wind, with the falling disease of pride and with the burning flame of corruption, should make them fall. With eyes, then—these eyes they have on every side.

The North Wind and the First Living Creature

They must pant after God and avoid the north wind of pride and death, for the first living creature is like a lion.

They ought to pant after God, lest they be extinguished from faith. And lest they be separated from the light. And lest they approach the north wind in such a way that they are suffocated by eternal death.13 This, then, is as it were in the circuit of the throne. For the east, the south wind, and the west show God. But the north wind, completely conquered by him, is subjected to him like a footstool for his feet. And next it is written: And the first living creature is like a lion.✦

The Lion, the Calf, the Man, and the Eagle

The four living creatures signify different kinds of people: the lion for monks, the calf for clergy, the laity as a human, and the eagle for contemplatives.

And according to the animal like a calf.✦ And the third animal, having as it were the face of a man!✦ And the fourth animal, like a flying eagle.✦ That is to say: This first animal signifies hooded men. They are the first who, in the strength of the lion, withdraw themselves wholly from the world. Whence also those fiery ones who are covered, as it were, with the hidden garment of God — and who always look upon the face of God are likened to it.

The Cowl Prefigured by Angels

The cowl of monks is prefigured by angelic spirits who look only toward the face of God, and their clothing comes from God, not the world.

For their clothing is not from the world, but wondrously from God. Just as God ordained in them, who first set him forth by showing and teaching. they brought forth. For his cowl was prefigured by angelic spirits. who look toward the face of God and not toward another! and its breadth stretches to the likeness of a cloud. since angels have also often been seen in the clouds! and because the garment of innocence was also like a shining cloud.

Walking Straight in Obedience

Monks are to walk straight without turning aside, fearing sin and surpassing others in divine power like the lion.

So these people cover their own heads with a cowl. Without turning aside to the left or to the right, let them walk straight ahead in the impulse of the spirit.14 Always looking to God, let them not turn back from good works.15 All these things in obedience, which the Son of Man showed through himself ought to be done, so that the precepts of the masters may be observed with the fear of God.16 And so, just as a person fears to perish at the sound of thunder, so too let them fear sins. For just as a lion surpasses other beasts in strength, so these people surpass other human beings in the mightiest power of divinity.

Renunciation and the Son of Man in the Clouds

Those who renounce the world lift their minds above it, like the Son of Man coming with the clouds of heaven to the Ancient of Days.

Because, although they are human, they don't live as others do. For when a person has renounced the world and offered himself to God, the world stands condemned. so that the world becomes useless to him in everything. And so he lifts his mind above it, just as Daniel says.✦ I was looking in a night vision, and behold, with the clouds of heaven the Son of Man was coming.✦

God and Man in One God

The Son reaches the Ancient of Days because he is both God and man, and in him God and man are one God.

And it reaches all the way to the Ancient of Days.✦ What is said. When I raised my mind on high toward heavenly things. I was looking, in the contemplation of very many adversities, at how all the heavenly and divine miracles which God has worked in angelic spirits through his Son were prefigured in human beings. And so that same Son reaches all the way to the Ancient of Days.✦ Because the Son of God is both God and man. And so God and man are one God. For God is man.

Virginity Joined to the Monks

The company of virgins is joined to the monks, for they abandon the world and are free from its power.

And this man is God. But the good works of human beings and the praises of angels join together. and are one in God. To these cowled men the company of virgins is also joined. who, with love and riches, [are] her husband. and they abandon the whole world. For just as a virgin must be carried away from the pleasures of this world, so that she not suckle the breasts of pleasure.

Virginity as the Sun and Queen

Virginity signifies the sun, for God joined it to himself, and the queen stands at his right hand in golden garments.

So too the hooded community, left behind from the world, ought to be. so that it may not carry out any secular duties with the world. And just as a virgin is left behind by her husband, in such a way that she is not under his care and power, but is free from him — so too the monk, left behind by the world, should not be subjugated to it, but should remain free from it. So too the monk, left behind by the world, should not be subjugated to it! but let him remain free from it. Virginity also signifies the sun, which illuminates the whole world. because God joined virginity to himself. who, having left her husband, bore him. whom the ray of divinity suffused, who also rules all things. For indeed he is the King who rules all things. He is God, and to Him virginity is joined. when God and man was born of a virgin. So the queen stood at his right hand, in a golden garment, surrounded by every variety.✦17 because virginity, resisting the devil, stood firm in the power of divinity, shining in its work. everywhere embraced by a multitude of diverse virtues. Indeed, Divinity betrothed virginity to itself.

The Fallen Angel and the Right Hand of Salvation

When the first angel fell, God chose a people of salvation, and from them virginity gave birth to the Son of God.

When the first angel fell to the left side, and then he also chose for himself the people of salvation in Adam. whom he named his right hand. From this people he joined virginity to himself, and it brought forth the greatest work. For God created all things through his Word, and so virginity, through the warmth of the holy Godhead, gave birth to the Son of God. So virginity is not without fruitfulness! For the Virgin gave birth to God and man, through whom all things exist.

The Wheel, the Garment of Virtues, and the Root of Good

The wheel seen by Ezekiel foreshadowed virginity, which is the root and foundation of all good, bearing both old and new things.

But in this way all the virtues of the old and new testament, which God has worked in his saints, are like a garment adorned with gold and gilt. And the virgin will freely gather these to herself. Because the bond of a husband does not constrain her. The wheel also, which Ezekiel saw, foreshadowed virginity. Because the same virginity was prefigured in the law before the incarnation of the Son of God. But after his incarnation she was working very many wonders in marvelous ways. Because through her God purged all atoning sacrifices. And he rightly ordained each rule of life. Virginity indeed bears the old things and sustains the new. And it is itself the root and foundation of all good things. because it was always and forever with him who is without beginning and without end.

The Calf and the Clergy

Those who imitate the calf are clergy who labor in the Lord’s vineyard, girded with chastity and called angels of the Lord of hosts.

For human nature, which was lost on account of sins — through that virginity, human nature revived in salvation. It drew away sins from human beings by means of a nature not its own. But according to the animal, those who persist in divine sacrifice in the likeness of a calf in clerical garb show — that is, those who dig around the vineyard of the Lord of hosts. And by ploughing, they overturn the field of God's teachers everywhere! And these are also called angels of the Lord of hosts! For this reason too they ought to gird themselves with the belt of chastity, lest they fall into the vanity of carnal pleasures!18 But so that they may vigorously overturn the field with a plough.19 They will also have a circumcision of sobriety.20 Because through them the sins of humans are washed away. And this will be done in mercy. Because in themselves they feel sins.

The Converted and the False Prophets

Another kind, called the converted, act with contrariness and rashness, becoming like false prophets and needing purification.

So these two kinds of people just mentioned — those designated by the lion and the calf. They draw to themselves another certain kind of people, whom they call 'the converted.' Very many of them do not turn to God by their own conduct. Because they love contrariness rather than uprightness. And they carry out their works with a sound of rashness against their own prelates, saying thus. Who are they? And what are these people? And what were we, and what are we? And because they act this way, they are like false prophets! And because they don't rightly judge how God established his people, you therefore who fear God, hear the Spirit of the Lord speaking to you: Take these evils I have spoken of away from yourselves, and cleanse yourselves before the days of those tribulations come, when the enemies of God and of you will put you to flight. and they will turn you to the right place of humility and poverty. Don't from now on remain in the same broadness as you have until now! just as God also changed the old law from its customary practice into the spiritual life.

From Adam to Christ’s Priesthood

God granted Adam the earth, Abel sacrifice, Noah building, and Abraham circumcision, all extending to Christ’s high priesthood.

And so he refined each earlier training, leading it forward to what is more profitable. For in the very beginning, God granted Adam the earth to till.✦ Abel, to sacrifice.✦ Noah, to build.✦ And this extended even to the highest priesthood, which arose in the incarnation of Christ.✦ Which Abraham first [received] through circumcision.✦ Moses foreshadowed through the giving of the law. But the same Son of God afterward accomplished all these things in his own humanity.✦

The Human Condition and Priestly Order

After the fall, God rightly ordered human roles, and it is not fitting for a priest to take up a farmer’s work or a disciple a master’s.

And from this, what we're meant to understand about the human condition. For after the fall, what was the point of Adam?21 God rightly preordained his ordering among human beings as among angels. But it wouldn't be fitting for a priest to take on the duties of a farmer. Nor would a disciple practice the duties of a master. When a farmer would presume against a priest—22 a disciple ought to imitate a master in the fear of God and in humble patience. For almighty God is known in his works, just as he began to work in Adam.

Teachers Must Correct the Idle

As teachers, priests must reprove and correct those converted into the order who serve neither God nor the world perfectly.

to whom he granted the earth to till and human beings to procreate. because God himself also created all things. and how through the sacrifice of Abel his own son to be offered for the redemption of the people he foreshadowed. And just as through Noah, who built the ark, he prefigured that in the spiritual people teachers would be established. Now, as teachers, reprove and correct those aforementioned men — namely, those converted into your order. because the greater part of them works neither by day nor by night. since they serve neither God nor the world perfectly. And rouse them from that ignorance.

The Four Living Creatures in Harmony

The lion, calf, human, and eagle should not be at odds, but each bestow justice on the other, like the sun, moon, and stars.

Just as a good gardener cleanses his own plot of useless weeds. But in you yourselves, foreseeing according to your order and understanding justly, judge unjustly. It would therefore be unfitting — like a lion, a calf, a human, and an eagle — to be at odds with one another in their own significations.✦ But let each of these bestow justice on the other, in the figure of truth. For the sun is with the moon and the stars.

The Beast with Bear, Ox, and Donkey Features

Hildegard sees a beast with a bear’s face, ox’s body, and donkey’s feet, lacking a tail, signifying certain men with bestial manners.

They illuminate the whole world well and in an orderly way. And so those who through the Son of Man are sealed for the healing of humanity —✦23 they are able to heal, to anoint, and to sanctify baptism with humble obedience.24 For every priest who is anointed by God and named a priest will be able to anoint and tend the wounds of sins with justice that judges.25 because this office is from God. And so let that person not neglect to fulfill it. And I, a poor and unlearned woman, saw a certain beast whose face and front feet were like a bear's. And the rest of its body showed the likeness of an ox, except that its hind feet had the likeness of a donkey's feet.

The Three Horns and Worldly Anxiety

The beast has three horns, two like ox horns and one like a goat’s, revealing men who mimic humility but show recklessness and hardness.

And that it had no tail. It had three horns on its head. Two of these, curving near the ears, had the look of an ox's horns. But the third stood up in the middle of its forehead. It looked like a goat's horn. The face of this same beast was turned toward the east. Its hindquarters faced toward the west. This is how it is to be understood. The beast whose face and front feet are like a bear's. It reveals certain men who secretly harbor bestial manners. These men indeed put forth a gentleness of words. But in the examples of their own footsteps, where they ought to walk uprightly before them, they show recklessness and the hardness of perversity. The rest of its body shows the likeness of an ox. except that its hind feet have the likeness of an ass's feet. And it has no tail.

The Donkey’s Burden and the Missing Tail

They liken themselves to a yoke-bearing ox but live like a donkey, lacking the tail that signifies the completion of good works.

because these same men liken themselves to a yoke-bearing ox under the yoke of God. yet in the examples that follow they display the manners of the donkey, which collapses under its own weight. and they don't show themselves to have a tail, because what the Lord commands — that the victim be offered with its tail — is lacking in them. namely, because the good they began in humility and poverty. they do not lead to the end of blessedness. But that it has three horns on its head. of which two, bearing the likeness of ox horns, are near the ears. by this they designate three lives of men standing in principal commerce.

The Goat’s Horn and the Height of Pride

The third horn like a goat’s marks spiritual people who climb in pride, despising others and joining themselves to worldly offices.

So they mimic two figures in the Lord's field — those who labor and those who provide the hearing of the Lord's word. But the third, standing in the middle of the forehead, is likened to the horn of a Capricorn. Because this manifests those spiritual people in the strength of their own confidence. Who amid the filth of the Capricorn — that height in which they can by no means remain. They strive to climb. For in this height they despise all other peoples as the Pharisees despise tax collectors, and look down on them as if they were worthless.✦ And they attach themselves even to certain administrative offices in various regions. So that through those other two horns they may be regarded as better and more distinguished, and in order that they may also thus be seen to climb the height of holiness.

The Impossibility of Heaven and Earth Together

These people want to sell their goods and give to the young man, yet they cannot have both the riches of the world and eternal life.

For they join themselves to worldly anxiety, and they seize manifold enrichment. as if they would overturn the whole earth with their own labors, And through this they grasp at a breadth of riches greater than they should. In the likeness also of this young man they do that which the Son of God said to him:✦ that he should sell whatever he had and give to the poor.✦ And he went away grieving, because he wanted to have both the riches of the world and eternal life — which was an impossible thing to pull off.✦26 For these people want to have heaven and earth at the same time, which is impossible.

The Donkey’s Fall and the East-West Divide

They fall like a donkey under the weight of the world, facing east in appearance but west in their hindquarters, imitating the fallen angels.

Because in grasping and possessing riches — without the pride of self-exaltation and without the ownership of pleasure — they simply can't stand firm. Just as that too would be impossible. That a man would stand on the very peak of the summit of some mountain. And, shaken by the force of a fierce wind and storm, would not fall. They also have neither this love nor this fear — those whom the needy person has, the one who stretches out his own hand to give aid and alms!✦ But they wrap themselves in the foolishness of a donkey. He lets himself be burdened with great loads, until under that same weight he succumbs. Because they want to have the yoke of the spiritual life and the anxiety of the world at the same time.✦ but they can't stand on their own! and so they fall like a donkey.27 When its face turns toward the east, but its hindquarters face the west. because they seem to be pursuing a spiritual life,28 yet they also cling to the worldly life. In this they imitate the lost angels who, trusting in themselves, fell from heavenly glory.

The Human Face and Secular People

The third creature with a human face signifies secular people who rise toward God with good intention, yet live in the world.

And the third creature had a face like a man's.✦ It refers to secular people — those who do their work with anxiety for body and soul. And yet with good intention they rise toward God, as if they would soar on wings. Because every good desire, like a ray of the sun, is sent forth from the heart of the righteous. And so they seem as if winged. But they also run to observe the precepts of the law and of the priest. And they are moved to give alms in mercy. And they look upon the earth, how they may grow in it, and in the generation of offspring they consider themselves equal to the dust of the earth, and they call themselves sinners.✦ And so in secular life they have more punishment than pleasure in carnal joy.

Renewal Through Repentance

They come to priests, confess their sins, and are renewed through the Holy Spirit, as Scripture says, “You will renew the face.”

And so they come to their teachers—that is, to the priests. They change the face by which they once tasted their sins, and through the grace of the Holy Spirit they confess their sins in repentance. And so they are renewed, as it is written. "You will renew the face." That is what is said. O God, in a new spirit you will renew the will of the person who was eager to sin, so that you turn them from a zeal for evil to a desire for good. For through penitents— "You will renew the face of the earth." When a person feels and knows himself to be so wrapped up in sins that he can't help but keep sinning, and yet through repentance he turns himself toward renewal. For if a person were not to sin— he would not be renewed. Some are renewed in yet another way: namely, when they flee from sins because of the punishment of penance, so that they no longer seek to sin. And some, in another way—when they feel the sins within themselves and could commit them, yet avoid doing so out of love for the virtues. And so from this they receive renewal through the Holy Spirit.

The Moon, the Dove, and the Fear of God

Those who live in the fear of God are like the moon, waning and rising again, and like a dove resting among teachers.

Just as the earth, in its season of greenness, does not fail to bear fruit, and just as in a dry season it turns pale and withers, and then returns to its greenness again, so too God has placed a person so that they may be renewed in their own self through their works. For Scripture, in all its parts, is rightly to be divided for a person. Just as many waters are divided from a single water, just as God divided the waters into the whole circle of lands. Those secular people, too, are always examining and considering themselves, what they are, and how they live, and how they might draw away from themselves their sins. And so those who live in the fear of God are in earthly things. And they do not let go of heavenly things. For they offer themselves to God when they adore him, so that they themselves shine forth like the moon when they sigh to him from the depths of their heart. But when they have waned in their sins, like the moon. They rise again immediately through penitence. Just as the moon also rises again after its waning, through the sun. They themselves also sleep among the midst of the clergy — the silvered wings of the dove.29 Because where they rest, lest they sin, they are in the midst of teachers who fly in the simplicity of pure knowledge.30

Blessed Are Those Who Die in the Lord

Blessed are those who, living in the world according to the law, leave sins behind through repentance and die in the Lord.

And they do this when they turn away from their sins and rest in them, just as a bird lowers its head between its wings to rest. That is, those who love heavenly things and, in the affairs of this world, confess their sins through repentance. And so are the blessed who die in the Lord. Because when they live in a worldly way, according to the law they live. O what a great wonder is in them, that living in this way and, through the bitterness of repentance, leaving sins behind, they still exist as human beings. But even so, that living being which has the face of a human will be like them. Because when they have committed earthly sins. Through repentance they oppose those sins and become estranged from them.

Stripped of Silver, Gilded in Good Works

They appear stripped of silver in the knowledge of good works, yet their back parts shine with the wisdom of the fear of the Lord.

Just as the nature of animals is foreign to human nature as well. And so they appear stripped of silver in the knowledge of good works. Because they have the simple ways of an infant, who does not know what sin is. Since they themselves want neither to embrace sin nor to feed on it. And when they strive to shine in this simplicity, then the back parts of their spine will appear in the paleness of gold. Because their back parts — the ones in which they were once strong in sin, when they were accustomed to sin — now cast behind them, they show wisdom in the fear of the Lord.

The Eagle and the Life of Self-Restraint

The fourth creature, like an eagle, signifies those who restrain themselves from sin, rising as Mary Magdalene did to the dawn of holiness.

For they shine brightly, gilded in good works. The fourth living creature is indeed like an eagle in flight!✦ It shows certain people restraining themselves from their sins. These are people who rise from the worldly things just mentioned to a life of self-restraint, just as happened in the case of Mary Magdalene.✦ Casting away all her sins, she counted them as nothing but mud, and so she chose the best portion!✦ And she settled into the dawn of holiness. But under the old covenant many abandoned their sins out of weariness with this present age. And many also restrained themselves from sin out of love for righteousness.

In the New Sun of Christ

In Christ, the new sun, those who exercise self-restraint are turned into the simplicity of an infant and rise toward heavenly things.

But now in the new sun—that is, in Christ Jesus—those who exercise self-restraint are named. Because they are turned into the simplicity of an infant who does not know sin, when they themselves reject sins and when they do not know these things by their own will. For in two respects they rise toward heavenly things. Since with a good intention and with holy desire they pursue the things that are above. They love beyond others those who did not know the world before. And because, like an eagle that seeks higher things beyond other flying birds. So they fly upward. So much so that they are converted into the brightness of eternal life, and cannot be satisfied by it.

Trampling Sin Under the Burning Sun

Through the burning heat of the true sun, they trample their former sins and despise the fear of hell, persevering in faith and hope.

And that they trample down, through the burning heat of the true sun, what they had previously done, enwrapped in sins. In the strongest force of holiness they also consider how great the sorrows and how heavy the burdens in sins are, which they themselves had previously touched by groping. And those things now kill themselves in themselves like a deadly corpse, and they bind tightly and pursue their own body like a slain sheep. And so they look upon all the worldly things they had known before, toward the burning sun. Casting them behind themselves and reckoning them as dust. And in the burning love of God, despising the fear of hell. And so that they ought to persevere in faith and in hope. Trusting.

The Seraphim and the Wings of Faith, Hope, and Love

As Isaiah says, the seraphim cover God’s face with wings of faith and hope, and feet with wings of self-control, fanning love of God and neighbor.

This, then, is how they act, as Isaiah says.✦ Because the seraphim covered his face with two wings — wings that signify faith and hope.✦31 Because in faith, the faithful see God. And through hope they desire eternal rewards. And with two more they covered his feet — wings that reveal the sensuality and understanding with which those same people cover the nakedness of their own sins.✦32 Lest they carry out the carnal desires of their own will. But with the other two they fanned — wings that demonstrate the love of God and of neighbor.✦33 Because when they love God above all things, they come to the aid of their neighbor in their necessities.✦34

Adorning the Heavenly Jerusalem

In the strength of God they fly above all things, afflicting themselves and adorning the heavenly Jerusalem with the precious stones of good works.

And so in the strength of God they fly above all things. When they transcend all earthly things. And they look carefully at every single thing in sins.35 So that through abstinence from sins they afflict themselves.36 And so also, in full desire, with the precious stones of good works they adorn the heavenly Jerusalem.✦37 In the joyful life of God's teachers they do not grow slack.38 But always, in the freshness of the soul's desire, they resound like a singing trumpet.3940 For they are burning sighs, which born in the darkness of night, in sins, they direct toward God.4142

Burning Sighs and Unceasing Praise

They send burning sighs toward God, knowing him in fear and love, and blessed are those who never cease from praising their Creator.

when they know him in fear and love. saying that he himself is the holy one who created all things. and that the holy one is he who was never mortal. and that the holy one is he who shattered hell. and that he led his chosen ones out from there. Blessed indeed are people who, by working well and praising God, will never stop. and when they have ceased from work. yet after the end of their own life, they will not desist from the praise of their own creator.

Hildegard’s Commission and the Heavenly Warning

Hildegard, a poor weak woman, writes in sickness by God’s command, and a voice from heaven warns that no one should despise these words.

But I, a poor weak woman, frail and fragile from my childhood on, am compelled, in mystical and true vision, to set down this writing. Lying in bed with a severe sickness, I wrote it down — God commanding and aiding. so that I might present it to the prelates and masters who are sealed for the service of God, so that in it, as in a mirror, they might consider who and of what kind they were! and so that they might also show and reveal it to those who through obedience are subject to them. And I heard a voice from heaven saying: No one should treat these words as insignificant! Lest, if they despise them, may God's vengeance come upon them!

Read the original Latin

Ad griseos monachos. hildegardis. Ego paupercula in lecto egritudinis plus quam per biennium iacens. hęc uidi! et uocem de celo ad me sic dicentem audiui. Ad spiritalem populum quem deus in prescientia sua cum miraculis prophetię secundum quod ipsi placuit presciuit. quę uides et audis scribe! hoc modo incipiens.

Deus quedam uirtuosa opera quę in sanctis et electis suis operatus est! per quatuor secretorum dei animalia presignauit. Ipse enim homini per eadem animalia et per cetera miracula occulta misteria sua manifestat. quemadmodum ezechieli prophetę et johanni dilecto suo per ipsa animalia ostendebat quod ex communi populo spiritalem populum segregari et congregari uellet. Johannes quippe dicit. In medio sedis et in circuitu sedis quatuor animalia! plena oculis ante et retro. Quod dicitur.

In fortitudine potestatis dei qui deus et homo est. et in omni parte quo potestas ipsius extenditur. quatuor euangelistis imbuti fideles precepta dei ruminantes et plenitudinem circumspectionis uirtutum habentes esse debent. ita ut uideant unde facti processerint. et etiam quid futuri sint. Deus enim ignis est. et angeli miracula eius hominibus sepe nuntiant! et mirabilia throni sui urentes spiritus sunt qui ante faciem eius lucent.

et qui in amore suo ita ardent ut non aliud uelint quam quod ipse uult. De quibus dictum est. Qui facis angelos tuos spiritus! et ministros tuos ignem urentem. Quod dicitur. Omnipotens tu ille es qui facis nuntios tuos scilicet eos qui ad salutem hominum a te diriguntur esse spiritus cum a missione cessantes in indeficienti uita in conspectu tuo sunt! et iterum spiritus esse nuntios tuos cum precepta tua adimplenda nuntij fiunt. Angeli namque nuntij sunt!

quoniam unamquamque inspirationem spiraculi illius quod deus in hominem misit. deo renuntiant. Hoc enim modo propter homines officiales sunt quia opera eorum colligunt et discernunt. et propter opera hominum. quę per spiritum operantur. ipsi etiam spiritus uocantur. et angeli quoniam a superno rectore ad iudicia sua explenda multociens diriguntur. Sed ministros tuos qui ubique uoluntati tuę deseruiunt facis ignem urentem.

cum in amore tuo ardent! in quo etiam ardore cum indefessa laude tibi iterum ministrant. Ministri etenim dei qui faciem eius semper inspiciunt uelut flamma coruscant. et in eadem coruscatione miracula ipsius uident. et illa mirando et laudando agnoscunt. ideoque et ignis urens sunt. et per deum qui ignis est ardent nec per alium accendi nec extingui poterunt. sed in amore ipsius inextinguibiliter ardentes quia ipse pallio humanitatis circumdatus ad admiranda miracula eos semper inducit.

Nam pallio fortitudinis suę deus se precinxit per quod hominem speculum honoris sui et miraculorum suorum constituit. quatenus homo contra diabolum pugnaret et eum superaret! et sic in diuina laude semper persisteret. Eodem quoque modo deus facit illos qui nuncij sui sunt. filijs ęcclesię uerba salutis pronuntiantes spiritus. cum eos carni suę resistere et spiritui seruire iubet. quos sic toto corde spiritales effectos iterum deinde tanto fiducialius precepta sua populo suo propalare instituit. facit etiam et illos qui sibi ministrando die ac nocte in laboribus sunt in amore suo ardere.

et ita ignem urentem esse. et sic etiam ignem effectos iterum seruicio suo sine tedio insudare. Deus namque in prescientia sua preordinauerat quod miracula et occulta sua quę in angelis sunt etiam in hominibus signando operaretur! unde et angelos hominibus loqui fecit ut in abraham et in iacob factum est. quemadmodum etiam balaam asina locuta est. Angelicos etenim spiritus qui ei ministrant faciem ipsius laudantes et honorantes occultis suis quasi uestimento operit. et ideo etiam urens ignis dicuntur. Et per hos igneos ministros qui secretis dei uelut uestimento tecti sunt.

heremitę designantur. qui seipsos abnegantes quasi homines non sint uiuunt. et consortium hominum fugiunt. Nam deus per opus suum quod homo est magna mirabilia operatur. quę in angelicis spiritibus predestinauit! et quę coram ipso cum laude et mirifico honore fulminant. Sed et ut prefatum est in circuitu sedis. quatuor animalia plena oculis ante et retro ostenduntur.

quod sunt omnia opera sancta quę deus in hominibus istis operatur. qui ad ipsum et ad tronum suum respiciunt! per fidem oriens. per spem auster. per recordationem lapsus qui in primo parente factus est occidens quasi retro existentibus. atque per prouidentiam oculos inante ad aquilonem dirigentibus! ne bellator aquilonis cum cadente morbo superbię et cum ardente flamma incestus eos corruere faciat. Cum oculis itaque istis quos undique habent.

ad deum anhelare debent ne a fide extinguantur. et ne a luce separentur. et ne sic aquiloni appropinquent ut morte eterna suffocentur. Istud quippe est quasi in circuitu sedis. quoniam oriens auster et occidens deum ostendunt. sed aquilo totus ab ipso superatus uelut scabellum pedum ei subiectus est. Et deinde scriptum est. Et animal primum simile leoni.

et secundum animal simile uitulo. et tercium animal habens quasi faciem hominis! et quartum animal simile aquilę uolanti. Quod dicitur. Animal hoc primum cucullatos homines significat. qui primi in fortitudine leonis se omnino a seculo abstrahunt. unde etiam et illis igneis qui occultis dei uelut uestimento cooperti sunt. et qui faciem dei semper inspiciunt assimilantur.

Vestitus enim istorum non a seculo est sed mirabiliter a deo. quemadmodum deus in illis ordinauit qui hunc primitus ostendendo et docendo. protulerunt. Nam cuculla eius ab angelicis spiritibus presignata est. qui in faciem dei et non in alium aspiciunt! et latitudo eius ad similitudinem nubis tendit. quoniam et angeli in nubibus multociens uisi sunt! et quia etiam uestis innocentię adę quasi lucida nubes erat.

Homines itaque isti cuculla caput suum tegunt. ne ad sinistram uel ad dexteram declinantes recte coram se in impetu spiritus gradiantur. deum semper inspientes ne de bonis operibus reuertantur. Hęc omnia in obedientia quam filius hominis per seipsum ostendit fieri debent quatenus precepta magistrorum cum timore dei obseruentur. ita etiam ut sicut homo a uoce tonitrus perire formidat. sic etiam peccata timeat. Nam sicut leo ceteras bestias in fortitudine precellit. sic isti in fortissima ui diuinitatis ceteros homines precellunt.

quoniam quamuis homines sint. non sicut homines uiuunt. Cum enim homo seculo abrenuntiando seipsum deo obtulerit. mundum accusat. ita ut ille in omnibus sibi inutilis sit. et sic mentem suam eleuat. quemadmodum daniel dicit. Aspiciebam in uisione noctis et ecce cum nubibus celi filius hominis ueniebat.

et usque ad antiquum dierum peruenit. Quod dicitur. Cum mentem meam ad celestia sursum eleuarem. aspiciebam in consideratione plurimarum aduersitatum quod omnia superna et diuina miracula quę deus in angelicis spiritibus operatus est per filium suum in hominibus presignaret. et ita idem filius usque ad antiquum dierum peruenit. quia filius dei deus et homo est. et ita deus et homo unus deus est. Deus enim homo est.

et homo iste deus est. Sed et bona opera hominum et laudes angelorum se coniungunt. et unum in deo sunt. His quoque cucullatis hominibus turba uirginum associatur. quę uirum cum amore et diuitijs. et totum mundum relinquunt. Sicut enim uirgo delicijs mundi huius ablata esse debet. ne ubera uoluptatis sugat.

sic etiam turba cucullata a mundo relicta esse debet. ne ulla officia secularia cum illo exerceat. Et ut uirgo a uiro relicta est ita quod sub cura et potestate ipsius non est sed sicut libera ab eo est. sic etiam monachus a mundo relictus illi subiugatus non sit! sed liber ab illo maneat. Uirginitas quoque solem significat qui totum mundum illuminat. quia deus uirginitatem sibi adiunxit. quę uiro relicto illum genuit.

quem radius diuinitatis perfudit qui et omnia regit. Rex namque qui cuncta regit. deus est et illi uirginitas coniuncta est. quando deus et homo de uirgine natus est. Sic astitit regina a dextris eius in uestitu deaurato circumdata uarietate. quoniam diabolo repugnans astitit uirginitas uirtuti diuinitatis in opere fulgente. ubique comprehensa multitudine diuersarum uirtutum. Diuinitas quippe uirginitatem sibi desponsauit.

cum primus angelus ad sinistram partem cecidit. et tunc etiam populum saluationis in adam sibi elegit. quem dextram suam nominauit. de quo populo uirginitatem sibi adiunxit quę maximum opus protulit. quia ut deus per uerbum suum omnia creauit. ita et uirginitas per calorem sanctę diuinitatis filium dei genuit. Sic uirginitas absque fecunditate non est! quoniam uirgo deum et hominem per quem omnia sunt genuit.

Sed et hoc modo omnes uirtutes ueteris et noui testamenti quas deus in sanctis suis operatus est uelut uestimentum auro decoratum deauratę sunt! et has uirgo ad se libere colliget. quoniam ligatura uiri eam non constringit. Rota quoque quam ezechiel uidit uirginitatem presignauit. quia eadem uirginitas ante incarnationem filij dei in lege prefigurata est. Post incarnationem autem eius illa mirabiliter plurima miracula operabatur. quoniam deus per ipsam omnia piacula purgauit. et unamquamque institutionem recte ordinauit.

Virginitas quippe uetera suffert ac noua sustinet. et ipsa radix ac fundamentum omnium bonorum est. quia semper et semper cum illo fuit qui sine inicio et sine fine est. Nam natura hominis quę propter pereccata perdita fuit. per illam in saluatione reuixit. cum per alienam naturam peccata hominibus abstraxit. Secundum autem animal simile uitulo in clericali habitu diuino sacrificio insistentes ostendit! hos uidelicet qui uineam domini sabaoth circumfodiunt.

et agrum preceptorum dei arando ubique euertunt! et hos etiam qui angeli domini exercituum nominantur. qui ob hoc quoque cingulo castitatis se cingere debent ne in uanitatem carnalium uoluptatum uadant! sed ut agrum cum aratro strenue euertant. Circumcisionem quoque sobrietatis habebunt. quoniam per ipsos peccata hominum abluuntur. et hoc in misericordia fiet. quia in semetipsis peccata sentiunt.

Hęc itaque duo predicta genera uidelicet hominum illorum qui per leonem et uitulum designati sunt. aliud quoddam genus hominum ad se trahunt quos ipsi conuersos uocant! quorum plurimi se ad deum in moribus suis non conuertunt. quia contrarietatem potius quam rectitudinem diligunt. et opera sua cum sono temeritatis agunt de prelatis suis sic dicentes. Qui sunt. et quid sunt isti? Et quid fuimus et quid sumus nos?

Et quoniam sic agunt pseudoprophetis similes sunt! et quia non recte diiudicant quomodo deus populum suum constituerit. Uos ergo qui deum timetis! audite spiritum domini ad uos dicentem. Hęc supradicta mala a uobis auferte et uosmetipsos ante dies tribulationum illarum purgate cum inimici dei et uestri uos fugabunt. et in rectum locum humilitatis et paupertatis uos conuertent. ne amodo in tanta latitudine permaneatis quanta hactenus fuistis! quemadmodum etiam ueterem legem deus a consuetudine sua in spiritalem uitam mutauit.

et ut unamquamque priorem institutionem ad utiliora purgauit. In primo enim ortu deus adę concessit terram colere. abel sacrificare. noe edificare. et hoc usque ad summum sacerdocium quod in christi incarnatione exortum est. quod prius abraham per circumcisionem. moyses per legislationem prefigurabat! sed hęc omnia idem filius dei postea in humanitate sua perfecit.

Vnde et ad hominem intelligenda sunt. Post ruinam enim adę! deus tam in hominibus quam in angelis ordinationem suam recte presignauit. Nequaquam autem deceret ut sacerdos officia agricolę. discipulus officia magistri coleret. cum agricola sacerdotem. discipulus magistrum in timore dei et humili pacientia imitari debeat. Omnipotens enim deus in operibus suis cognoscitur quemadmodum in adam operari incepit.

cui terram colere et homines procreare dedit. quia et ipse deus omnia creauit. et ut per sacrificium abel filium suum pro redemptione populi sacrificandum presignauit. et sicut per noe qui archam edificauit quod in spiritali populo magistri constituendi essent prefigurauit. Nunc uos magistri supradictos homines scilicet conuersos in ordine uestro corripite et corrigite. quia plurima pars eorum nec in die nec in nocte operatur. quoniam nec deo nec seculo ad perfectum seruiunt. et eos ab ignorantia ista excitate.

uelut bonus pigmentarius hortum suum ab inutilibus herbis purgat. in uobismetipsis autem secundum ordinem uestrum preuidentes et iuste intelligentes ne iniuste iudicetis. Inconueniens itaque esset ut leo. uitulus. homo. et aquila in significationibus suis sibi inuicem aduersarentur. sed unumquodque istorum alteri iusticiam in figura ueritatis impendat. Sol etenim cum luna et stellis.

totum mundum bene et ordinate illuminant. Vnde et isti qui per filium hominis ad curationem hominum signati sunt. sanare unguere et baptismum sanctificare cum humili obedientia possunt. Nam omnis sacerdos qui a deo unctus et sacerdos nominatus est uulnera peccatorum ungere et curare cum iudicante iusticia poterit. quoniam officium hoc a deo habet. et ideo illud implere non negligat. Et ego paupercula et indocta feminea forma quandam bestiam uidi cuius facies et anteriores pedes eius similes urso erant. et cuius reliquum corpus similitudinem bouis ostendebat excepto quod posteriores pedes eius similitudinem pedum asini habebant.

et quod cauda carebat. Tria autem cornua in capite habuit. quorum duo similitudinem cornuum bouis habentia iuxta aures erant. tercium uero in medio frontis existens. cornu capricorni assimilabatur. facies uero eiusdem bestię ad orientem. posterior autem pars eius ad occidentem uersa fuit. Quod sic intelligendum est.

Bestia hęc cuius facies et anteriores pedes similes urso sunt. bestiales mores latenter habentes quosdam homines ostendit. qui quidem mansuetudinem uerborum proferunt. sed in exemplis uestigiorum suorum ubi inante ad rectitudinem incedere deberent. temeritatem et duriciam peruersitatis demonstrant. Cuius reliquum corpus similitudinem bouis ostendit. excepto quod posteriores pedes eius similitudinem pedum asini habent. et quod cauda caret.

quoniam idem homines iugum dei ut bos se ferre similant. cum tamen in subsequentibus exemplis mores asini qui sub pondere cadit in se manifestant. nec se caudam habere demonstrant quia in ipsis deficit quod dominus iubet hostiam cum cauda offerri. scilicet quoniam bonum quod in humilitate et paupertate inceperunt. ad finem beatitudinis non perducunt. Quod autem tria cornua in capite habet. quorum duo similitudinem cornuum bouis habentia iuxta aures sunt. in hoc tres uitas hominum in principali commercio stantes designant.

ita quod duę effigiem in agro dominico laborantium et uerbo domini auditum prebentium simulant! tercium uero in medio frontis existens cornui capricorni assimilatur. quoniam hoc in fortitudine fiducię suę spiritales homines istos manifestat. qui in squalore capricorni altitudinem illam in qua nullatenus permanere possunt. ascendere satagunt. In hac etenim altitudine ceteros populos ut pharisei publicanos spernunt et uelut inutiles despiciunt. et se etiam officialibus quibusdam causis regionum adiungunt. quatenus per illas alijs duobus cornibus meliores et excellentiores habeantur et ut etiam ita altitudinem sanctitatis ascendere uideantur.

Nam et seculari sollicitudini se adiungunt. et multiplicem locupletationem comprehendunt. uelut totam terram laboribus suis euertant. et per hoc latitudinem diuitiarum plus quam deberent capiunt. in similitudine quoque iuuenis huius illud facientes cui filius dei dixit. quod quęcumque haberet uenderet et daret pauperibus. et ille abijt merens quia et diuitias seculi et uitam eternam habere uolebat quod difficile erat ut fieret. Homines enim isti celum et terram simul habere uolunt quod inpossibile est.

quoniam in comprehensione et possessione diuitiarum absque superbia elationis et absque proprietate uoluptatis nequaquam stare possunt. sicut etiam impossibile esset. quod homo in cacumine uerticis alicuius montis staret. et tempestate ualidi uenti quassatus non caderet. Amorem quoque hunc et timorem non habent quos egenus habet qui manum suam ad auxilium et elemosinam porrigit! sed in stulticiam asini se inuoluunt. qui magnis oneribus se onerari patitur quousque sub eodem onere subcumbit. quoniam iugum spiritalis uitę et sollicitudinem seculi habere uolunt.

sed in ipsis stare non possunt! et idcirco ut asinus cadunt. Vnde et facies eiusdem bestię ad orientem. posterior autem pars eius ad occidentem uersa est. quia cum spiritalem uitam adtendere uidentur. seculari quoque inherent! in hoc perditos angelos imitantes qui in semetipsos confidentes de celesti gloria corruerunt. Et tercium animal habens faciem quasi hominis!

seculares homines istos significat qui opera sua cum sollicitudine corporis et animę faciunt. et tamen bona intentione ad deum ascendunt quasi cum pennis uolent! quia quęque bona desideria sicut radius solis ex corde iusti emittuntur! unde et uelut pennata uidentur. Sed et ad obseruanda precepta legis et sacerdotis currunt. et ad dandas elemosinas in misericordia mouentur. atque in terram aspiciunt quomodo in illa crescant et in genitura prolis se pulueri terrę pares estimant et peccatores se nominant. et ita in seculari uita magis penam quam uoluptatem carnalis gaudij habent.

et sic ad magistros suos scilicet sacerdotes perueniunt. faciem suam qua peccata gustabant mutantes atque per gratiam spiritus sancti in penitentia peccata sua confitentes. et sic renouantur ut scriptum est. Renouabis faciem. Quod dicitur. O deus in nouo spiritu renouabis uoluntatem hominis qui peccare studebat ita quod eum de malo studio ad bonum desiderium conuertes. Nam per penitentes. faciem terrę renouabis.

cum homo sentit et scit se peccatis ita inuolutum ut se continere non possit quin peccet. et tamen ad renouationem penitendo se conuertit. Si enim homo non peccaret! non renouaretur. Quidam etiam alio modo renouantur. uidelicet cum peccata propter penam penitentię fugiunt ita quod peccare non querunt! et quidam alio modo cum peccata quę in se sentiunt et quę facere possent propter amorem uirtutum deuitant! unde et sic renouationem per spiritum sanctum accipiunt.

Sicut enim terra in tempore uiriditatis non omittit quin fructum afferat. et sicut in tempore sicco pallescit et arescit et deinde iterum ad uiriditatem suam redit. sic etiam deus hominem posuit ut in operibus suis in semetipso renouetur. Scriptura namque in omnibus operibus hominis recte diuidenda est. uelut etiam ex una aqua multę aquę diuiduntur. quemadmodum et deus aquas in totum orbem terrarum diuisit. Isti quoque seculares homines semetipsos semper inspiciunt et considerant quid sint. et qualiter uiuant et quomodo sibi peccata abstrahant.

et sic uiuentes cum timore dei in terrenis sunt. et celestia non dimittunt. Nam deo in semetipsis immolant cum eum adorant ita quod ipsi uelut luna fulminant cum ad ipsum ex intimo corde suspirant. sed cum in peccatis ut luna defecerint. ilico per penitentiam resurgunt. quemadmodum etiam luna post defectum suum per solem resurgit. Ipsi etiam dormiunt inter medios cleros pennę colummbę deargentatę. quoniam ubi dormiunt ne peccent in medio magistrorum uolantium in simplicitate purę scientię sunt!

et hoc faciunt cum de inceptis peccatis declinant et cum eis quiescunt quemadmodum alis caput inter medias alas suas ad quiescendum declinat. uidelicet celestia amantes et in terrenis causis peccata sua per penitentiam confitentes. Vnde et beati mortui qui in domino moriuntur sunt. quia cum seculariter secundum legem uiuunt. o quam magnum miraculum in ipsis est quod sic uiuendo et quod per amaritudinem penitentię peccata relinquendo homines existunt. Sed et sic animali quod faciem hominis habet similes erunt. quoniam cum terrena peccata fecerint. eis per penitentiam se opponunt et eis alieni fiunt.

quemadmodum etiam natura animalium naturę hominis aliena est. Itaque in scientia bonorum operum deargentati apparent. quia simplices mores infantis qui peccatum nescit habent. cum ipsi peccatum nec amplecti nec pascere uolunt. Cumque in simplicitate hac fulgere student. tunc posteriora dorsi eorum in pallore auri apparebunt. quia posteriora eorum in quibus in peccatis prius fortes erant cum peccare consueuerant. nunc retro proiecta in timore domini sapientiam demonstrant.

quoniam in bonis actibus deaurata resplendent. Quartum uero animal simile aquilę uolanti! quosdam homines de peccatis se continentes ostendit. qui ex prefatis secularibus ad continentiam surgunt uelut in maria magdalena factum est. quę omnia peccata sua abiciens ea pro luto computauit et ita optimam partem elegit! et in aurora sanctitatis consedit. Sed in ueteri testamento multi propter tedium seculi huius peccata relinquebant. et multi etiam propter amorem iusticię de peccatis se continebant.

nunc autem in nouo sole scilicet in christo iesu continentes nominantur. quia in simplicitatem infantis qui peccata nescit uertuntur cum ipsi peccata repudiunt et cum ea in uoluntate nesciunt. In duabus enim partibus ad celestia ascendunt. quoniam cum bona intentione et cum sancto desiderio ea quę sursum sunt. pre ceteris qui seculum prius non cognoscebant diligunt! et quia uelut aquila quę pre alijs uolatilibus altiora petit. sic sursum uolant. quod ita in candorem eternę uitę conuertuntur ut de illa saturari non possint.

et quod hoc per ardorem ueri solis conculcant quod prius peccatis inuoluti fecerunt. In fortissima quoque ui sanctitatis considerant quanti dolores et quam grauia pondera in peccatis sunt quę ipsi palpando prius tetigerant. et illa nunc ut mortiferum cadauer in semetipsis occidunt et corpus suum ut occisam ouem constringunt et persequuntur. atque sic in ardentem solem aspiciunt omnia secularia quę ante cognouerant. retro abiciendo et pro puluere computando. et in ardenti amore dei timorem gehennę spernendo. et ut in fide et in spe perseuerare debeant. confidendo.

Hoc itaque modo faciunt ut ysaias dicit. quoniam seraphin alis duabus uelabant faciem eius quę alę fidem et spem significant. quia in fide fideles homines deum uident. et per spem premia eterna desiderant. et duabus uelabant pedes eius quę sensualitatem et intellectum ostendunt quibus idem homines nuditatem peccatorum suorum tegunt. ne carnalia desideria proprię uoluntatis suę perficiant. Sed et alijs duabus uolabant quę caritatem dei et proximi demonstrant. quoniam cum deum super omnia diligunt proximo suo in necessitatibus suis assistunt.

et ita in fortitudine dei super omnia uolant. cum cuncta terrena transcendunt. atque unamquamque rem in peccatis diligenter aspiciunt. quatenus per abstinentiam peccatorum se affligant. et sic etiam in pleno desiderio cum preciosis lapidibus bonorum operum celestem ierusalem ornant. In leta quoque uita preceptorum dei non dormitant. sed semper in nouitate desiderij animę uelut canens tuba sonant. quod sunt ardentia suspiria quę in nocturna obscuritate in peccatis nati ad deum habent.

quando eum in timore et amore cognoscunt. dicentes quod ipse sanctus sit qui omnia creauerit. et quod sanctus sit qui numquam mortalis fuerit. et quod sanctus sit qui infernum fregerit. et ab illo electos suos eduxerit. Beati namque homines bene operando et deum laudando numquam cessabunt. et cum operari cessauerint. post finem tamen uitę suę a laude creatoris sui non desistent.

Ego autem paupercula ab infantia mea debilis et infirma. in mistica et uera uisione ad hanc scripturam coacta sum. eamque in graui egritudine in lecto iacens deo iubente et adiuuante conscripsi. quatenus illam prelatis et magistris qui ad seruitium dei signati sunt representarem. ut in ipsa quasi in speculo considerarent. qui et quales essent! et ut etiam illis eam demonstrarent et aperirent qui per obedientiam ipsis subiecti sunt. Et audiui uocem de celo dicentem.

Nemo uerba hęc contempnat! ne si ea contempserit. uindicta dei super ipsum cadat.

Scripture echoes

  1. ↩Rev.4.6 — And before the throne there was a sea of glass, like crystal; and in the middle of the throne, and around the throne, were four living creatures, full of eyes in front and behind.
  2. ↩Rev.4.8 — And the four living creatures, each having six wings, are full of eyes around and within. And they have no rest day and night, saying, 'Holy, holy, holy is the Lord God, the Almighty, who was and who is and who is to come.'
  3. ↩Ps.103.4 — who redeems your life from the pit, who crowns you with steadfast love and mercy
  4. ↩Ps.103.4 — who redeems your life from the pit, who crowns you with steadfast love and mercy
  5. ↩Rev.4.7 — And the first living creature was like a lion, and the second living creature was like an ox, and the third living creature had a face as of a man, and the fourth living creature was like a flying eagle.
  6. ↩Ezek.1.10 — And the likeness of their faces: the face of a man on the right side for the four of them, and the face of a lion on the right side for the four of them, and the face of an ox on the left side for the four of them, and the face of an eagle for the four of them.
  7. ↩Ezek.1.10 — And the likeness of their faces: the face of a man on the right side for the four of them, and the face of a lion on the right side for the four of them, and the face of an ox on the left side for the four of them, and the face of an eagle for the four of them.
  8. ↩Ezek.1.10 — And the likeness of their faces: the face of a man on the right side for the four of them, and the face of a lion on the right side for the four of them, and the face of an ox on the left side for the four of them, and the face of an eagle for the four of them.
  9. ↩Dan.7.13 — I was watching in the visions of the night, and behold, with the clouds of heaven one like a Son of Man was coming, and he approached the Ancient of Days and they brought him near before him.
  10. ↩Dan.7.13 — I was watching in the visions of the night, and behold, with the clouds of heaven one like a Son of Man was coming, and he approached the Ancient of Days and they brought him near before him.
  11. ↩Dan.7.13 — I was watching in the visions of the night, and behold, with the clouds of heaven one like a Son of Man was coming, and he approached the Ancient of Days and they brought him near before him.
  12. ↩Dan.7.13 — I was watching in the visions of the night, and behold, with the clouds of heaven one like a Son of Man was coming, and he approached the Ancient of Days and they brought him near before him.
  13. ↩Ps.44.10;Ps.46.9 — You have rejected us and put us to shame, and you do not go out with our armies. Ps.46.9 — Come, behold the works of the LORD, who has made desolations in the earth.
  14. ↩Gen.2.15 — The LORD God took the man and put him in the Garden of Eden to work it and keep it.
  15. ↩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.
  16. ↩Gen.6.14 — Make yourself an ark of gopher wood; make it with rooms, and cover it inside and out with pitch.
  17. ↩Heb.4.14-Heb.5.10 — Therefore, since we have a great high priest who has passed through the heavens, Jesus the Son of God, let us hold fast to our confession. Heb.4.15 — For we do not have a high priest who is unable to sympathize with our weaknesses, but one who has been tested in every way, yet without sin. Heb.4.16 — Let us then approach the throne of grace with confidence, so that we may receive mercy and find grace to help us in our time of need. Heb.5.1 — For every high priest is taken from among human beings and appointed on their behalf in matters relating to God, so that he may offer both gifts and sacrifices for sins. Heb.5.2 — He can deal gently with those who are ignorant and going astray, since he himself is beset by weakness. Heb.5.3 — And because of this weakness, he is obligated to offer sacrifices for his own sins, just as he does for the sins of the people. Heb.5.4 — And no one takes this honor for himself, but only when called by God, just as Aaron was. Heb.5.5 — So also Christ did not glorify himself to become a high priest, but the one who spoke to him: 'You are my Son; today I have begotten you.' Heb.5.6 — And he says also in another place, 'You are a priest forever, according to the order of Melchizedek.' Heb.5.7 — In the days of his flesh, he offered up prayers and supplications, with loud cries and tears, to the one who was able to save him from death, and he was heard because of his reverence. Heb.5.8 — Although he was a Son, he learned obedience through what he suffered. Heb.5.9 — And having been made perfect, he became to all who obey him the source of eternal salvation, Heb.5.10 — having been designated by God a high priest according to the order of Melchizedek.
  18. ↩Gen.17.10-Gen.17.14 — This is my covenant, which you shall keep, between me and you and your offspring after you: every male among you shall be circumcised. Gen.17.11 — You shall circumcise the flesh of your foreskin, and it shall be a sign of the covenant between me and you. Gen.17.12 — And at eight days old every male among you shall be circumcised throughout your generations — both the one born in the house and the one bought with money from any foreigner who is not of your offspring. Gen.17.13 — Both the one born in your household and the one bought with your money must be circumcised, so that my covenant may be in your flesh as an everlasting covenant. Gen.17.14 — Any uncircumcised male who is not circumcised in the flesh of his foreskin — that person shall be cut off from his people; he has broken my covenant.
  19. ↩Heb.10.1-Heb.10.10 — For the law, having a shadow of the good things to come — not the very image of the realities — can never, by the same sacrifices which they offer continually year after year, perfect those who draw near. Heb.10.2 — Otherwise, they would have ceased being offered, because the worshipers, having been cleansed once for all, would no longer have any consciousness of sins. Heb.10.3 — but in them there is a reminder of sins year by year Heb.10.4 — For it is impossible for the blood of bulls and goats to take away sins. Heb.10.5 — Therefore, when he enters the world, he says, "Sacrifice and offering you did not desire, but a body you have prepared for me; Heb.10.6 — In burnt offerings and sin offerings you did not delight, nor did you take pleasure. Heb.10.7 — Then I said, 'Behold, I have come — in the scroll of the book it is written of me — to do your will, O God.' Heb.10.8 — Earlier he was saying, "Sacrifices and offerings, burnt offerings and sin offerings you did not desire, nor did you delight in them"—which are offered according to the law. Heb.10.9 — Then he said, 'Behold, I have come to do your will.' He takes away the first in order to establish the second. Heb.10.10 — By that will we have been sanctified through the offering of the body of Jesus Christ once for all.
  20. ↩Ezek.1.10;Rev.4.7 — And the likeness of their faces: the face of a man on the right side for the four of them, and the face of a lion on the right side for the four of them, and the face of an ox on the left side for the four of them, and the face of an eagle for the four of them. Rev.4.7 — And the first living creature was like a lion, and the second living creature was like an ox, and the third living creature had a face as of a man, and the fourth living creature was like a flying eagle.
  21. ↩Dan.7.13 — I was watching in the visions of the night, and behold, with the clouds of heaven one like a Son of Man was coming, and he approached the Ancient of Days and they brought him near before him.
  22. ↩Luke.18.9-Luke.18.14 — He also told this parable to some who trusted in themselves that they were righteous and regarded others with contempt: Luke.18.10 — 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.
  23. ↩Matt.19.21;Mark.10.21;Luke.18.22 — Jesus said to him, "If you wish to be perfect, go, sell your possessions and give to the poor, and you will have treasure in heaven. Then come, follow me." Mark.10.21 — And Jesus, looking at him, loved him and said to him, "One thing you lack. Go, sell whatever you have and give to the poor, and you will have treasure in heaven. And come, follow me." Luke.18.22 — When Jesus heard this, he said to him, "You still lack one thing. Sell everything you have and give to the poor, and you will have treasure in heaven. Then come, follow me."
  24. ↩Matt.19.21 — Jesus said to him, "If you wish to be perfect, go, sell your possessions and give to the poor, and you will have treasure in heaven. Then come, follow me."
  25. ↩Matt.19.22;Mark.10.22 — But when the young man heard this word, he went away sorrowful, for he had many possessions. Mark.10.22 — But he was dismayed by this word and went away grieving, for he had many possessions.
  26. ↩Deut.6.5;Ps.111.10;1John.4.18 — And you shall love the LORD your God with all your heart and with all your soul and with all your strength. Ps.111.10 — The beginning of wisdom is the fear of the LORD; good understanding belongs to all who do his works. His praise endures forever. 1John.4.18 — There is no fear in love, but perfect love casts out fear, because fear has to do with punishment. The one who fears has not been perfected in love.
  27. ↩Matt.11.30 — For my yoke is easy, and my burden is light.
  28. ↩Rev.4.7 — And the first living creature was like a lion, and the second living creature was like an ox, and the third living creature had a face as of a man, and the fourth living creature was like a flying eagle.
  29. ↩Gen.3.19;Ps.103.14 — 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. Ps.103.14 — For he knows our frame; he remembers that we are dust.
  30. ↩Ezek.1.10;Rev.4.7 — And the likeness of their faces: the face of a man on the right side for the four of them, and the face of a lion on the right side for the four of them, and the face of an ox on the left side for the four of them, and the face of an eagle for the four of them. Rev.4.7 — And the first living creature was like a lion, and the second living creature was like an ox, and the third living creature had a face as of a man, and the fourth living creature was like a flying eagle.
  31. ↩Luke.7.37-Luke.7.50;Luke.8.2 — And behold, a woman who was in the city, a sinner, having learned that he was reclining in the house of the Pharisee, brought an alabaster flask of ointment Luke.7.38 — and standing behind him at his feet, weeping, she began to wet his feet with her tears, and wiped them with the hair of her head, and kissed his feet, and anointed them with the ointment. Luke.7.39 — Now when the Pharisee who had invited him saw this, he said to himself, 'If this man were a prophet, he would know who is touching him and what kind of woman she is: that she is a sinner.' Luke.7.40 — And Jesus answered him, "Simon, I have something to say to you." And he said, "Teacher, speak." Luke.7.41 — There were two debtors to a certain lender; one owed five hundred denarii, and the other fifty. Luke.7.42 — Since neither of them had the means to repay him, he graciously canceled the debt for both. Which of them, therefore, will love him more? Luke.7.43 — Simon answered and said, 'I suppose the one to whom the more was forgiven.' And he said to him, 'You have judged correctly.' Luke.7.44 — Then he turned toward the woman and said to Simon, "Do you see this woman? I entered your house. You gave me no water for my feet, but she has wet my feet with her tears and wiped them with her hair. Luke.7.45 — You gave me no kiss, but she has not stopped kissing my feet since I arrived. Luke.7.46 — You did not anoint my head with oil, but this woman has anointed my feet with ointment. Luke.7.47 — Therefore I tell you, her many sins are forgiven, as her great love shows. But the one who is forgiven little loves little. Luke.7.48 — And he said to her, "Your sins are forgiven." Luke.7.49 — And those who were reclining with him began to say among themselves, 'Who is this who even forgives sins?' Luke.7.50 — But he said to the woman, "Your faith has saved you; go in peace." Luke.8.2 — and some women who had been healed of evil spirits and infirmities, Mary who was called Magdalene, from whom seven demons had gone out
  32. ↩Luke.10.42 — Few things are needed, or only one. For Mary has chosen the good portion, which will not be taken away from her.
  33. ↩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.
  34. ↩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.
  35. ↩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.
  36. ↩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.
  37. ↩Matt.22.37-Matt.22.39;Mark.12.30-Mark.12.31 — And he said to him, 'You shall love the Lord your God with all your heart, and with all your soul, and with all your mind.' Matt.22.38 — This is the great and first commandment. Matt.22.39 — And a second is like it: You shall love your neighbor as yourself. Mark.12.30 — And you shall love the Lord your God with all your heart, and with all your soul, and with all your mind, and with all your strength. Mark.12.31 — The second is this: You shall love your neighbor as yourself. There is no other commandment greater than these.
  38. ↩Rev.21.11-Rev.21.19 — having the glory of God, its radiance like a most precious stone, like a jasper stone, clear as crystal Rev.21.12 — It had a great, high wall, with twelve angels at the gates, and names inscribed on them — the names of the twelve tribes of the sons of Israel. Rev.21.13 — On the east, three gates; on the north, three gates; and on the south, three gates; and on the west, three gates. Rev.21.14 — And the wall of the city had twelve foundations, and on them were the twelve names of the twelve apostles of the Lamb. Rev.21.15 — And the one who was speaking with me had a golden measuring rod, so that he might measure the city, and its gates, and its wall. Rev.21.16 — The city lies foursquare, and its length is as great as its breadth. And he measured the city with the reed, twelve thousand stadia. Its length and breadth and height are equal. Rev.21.17 — And he measured its wall, one hundred forty-four cubits, according to human measurement, which is also the angel's. Rev.21.18 — and the wall's foundation was jasper, and the city was pure gold, like clear glass. Rev.21.19 — The foundations of the city wall were adorned with every kind of precious stone. The first foundation was jasper, the second sapphire, the third chalcedony, the fourth emerald,

Notes

  1. 1 ↩The phrase cum miraculis prophetię is syntactically difficult; it likely means 'accompanied by the miracles of prophecy' or 'with prophetic miracles,' modifying either God's foreknowledge or the spiritual people. The truncated form prophetię (for prophetiae) is rendered as 'prophecy.'
  2. 2 ↩Qui facis angelos tuos spiritus echoes Psalm 103:4 (Vulgate). The sentence is a direct address to God quoting or paraphrasing the psalm.
  3. 3 ↩Echoes Psalm 103:4 (Vulgate): et ministros eius ignem urentem.
  4. 4 ↩indeficienti is a rare medieval form; rendered as 'unending' to convey inexhaustible/never-failing life.
  5. 5 ↩cum here is temporal ('when'), marking the state of the angels after completing their mission.
  6. 6 ↩cum rendered as 'when,' temporal, marking the moment spirits are sent forth to carry out commands.
  7. 7 ↩adimplenda is a gerundive expressing necessity or purpose: 'to be fulfilled.'
  8. 8 ↩namque is an explanatory conjunction rendered as 'indeed' to capture its emphatic, clarifying force.
  9. 9 ↩The source reads 'quę' (likely an abbreviated or corrupted form of quae). The normalized text preserves 'quę', but the intended sense is clearly 'quae' (which). Translated accordingly.
  10. 10 ↩The syntax of this sentence is compressed and ambiguous: 'spiritus' could be nominative apposition ('as the spirit'), ablative of means ('by the spirit'), or a continuation of the accusative phrase. The rendering takes 'spiritus' as appositional to the subject ('as the spirit') but the construction remains uncertain.
  11. 11 ↩fulminant: literally 'flash/lightning-strike,' here rendered as 'flash' to capture the luminous, dynamic quality of the spirits' praise before God.
  12. 12 ↩The four living creatures full of eyes echo Ezekiel 1:18 and Revelation 4:6–8 (the four beasts/ζῷα). Final scripture resolution deferred to tx-08 Moses stage.
  13. 13 ↩The image of the north wind as a threat of eternal death draws on traditional allegorical readings of the four winds; the precise force of 'ut' here is ambiguous between purpose ('so that') and result ('with the result that'), and the result sense is preferred given the gravity of 'morte eterna'.
  14. 14 ↩The clause 'coram se' is rendered 'ahead of themselves' to preserve the sense of walking in God's sight; the Latin phrase is compressed and the English reflects that compression.
  15. 15 ↩'inspientes' is a rare verb; the sense 'looking at / inspecting' is plausible but uncertain. The translation assumes a participial phrase referring to sustained attention toward God.
  16. 16 ↩'Hęc omnia' is rendered 'All these things' to preserve the collective force of the neuter plural. The clause 'quam filius hominis per seipsum ostendit fieri debent' is compressed; the translation keeps the sense that the Son of Man showed by his own example what ought to be done.
  17. 17 ↩Cf. Psalm 45:9 (Vulgate 44:10) — 'Astitit regina a dextris tuis in vestitu deaurato, circumdata varietate.' This is a direct quotation from the Vulgate Psalter.
  18. 18 ↩cingulum castitatis — the belt of chastity is a monastic metaphor for self-restraint; rendered literally to preserve the concrete image.
  19. 19 ↩cum aratro — 'with a plough' is instrumental; the plough likely symbolizes diligent preaching or spiritual labor.
  20. 20 ↩Circumcisionem sobrietatis — metaphorical circumcision, echoing the Pauline spiritual circumcision (Romans 2:29, Colossians 2:11), here applied to sobriety.
  21. 21 ↩The Latin 'Post ruinam enim adę' is grammatically incomplete — 'adę' appears to be a truncated or corrupt form (possibly adę/Adam with a missing verb). The translation supplies the most plausible sense from context: a rhetorical question about Adam's purpose after the fall.
  22. 22 ↩The Latin 'cum agricola sacerdotem' is a fragment — likely the protasis of an incomplete conditional or a truncated clause. The translation renders it as an incomplete comparative/conditional thought, consistent with the surrounding argument about order and propriety.
  23. 23 ↩signati sunt: 'sealed' or 'marked' — the Latin carries a sense of being set apart and designated; 'sealed' chosen to echo sacramental and apocalyptic overtones.
  24. 24 ↩cum humili obedientia: 'with humble obedience' — the ablative of attendant circumstance; the obedience is the disposition under which these acts are performed.
  25. 25 ↩cum iudicante iusticia: 'with justice that judges' — the present participle iudicante modifies iusticia, suggesting an active, discerning justice rather than a merely static quality.
  26. 26 ↩The Latin quod difficile erat ut fieret ('which was difficult so that it might come about') is rendered with 'impossible' to capture the force of the argument in context, though the literal sense is 'difficult.' The surrounding logic (wanting both heaven and earth) makes clear the intended meaning is impossibility.
  27. 27 ↩ut here is ambiguous between purpose and result; the natural reading in context is resultative ('so that they fall'), continuing the image of instability from s1.
  28. 28 ↩cum is ambiguous between causal, temporal, and concessive readings; the most natural sense here is causal ('since / because they seem to be pursuing'), parallel to the preceding quia.
  29. 29 ↩The phrase pennę colummbę deargentatę is textually uncertain; the forms appear truncated or abbreviated. Rendered here as 'the silvered wings of the dove' following the most plausible intended sense, but the source reading is unclear.
  30. 30 ↩The forms purę and scientię appear abbreviated or truncated; rendered here as ablative ('in the simplicity of pure knowledge') following the most plausible intended sense.
  31. 31 ↩The relative construction is compressed: 'quę alę fidem et spem significant' refers back to the wings (alae) used to cover the face. The seraphim's two wings over the face are interpreted as symbols of faith and hope.
  32. 32 ↩The allegorical reading is dense: the two wings over the feet signify 'sensualitas et intellectum' — here not negative faculties but the capacities through which humans become aware of and cover their sinful condition. 'Nuditas peccatorum' (nakedness of sins) evokes the shame of Genesis 3.
  33. 33 ↩The verb 'uolabant' is uncertain (possibly 'uelabant' = covered, or from 'volare' = flew/fanned). Given the parallel with sentence 2 where 'uelabant' clearly means 'covered,' and the shift signaled by 'Sed et' introducing a contrasting pair, the sense here may be that the remaining two wings were used actively — fanning or flying — to signify the active love of God and neighbor. The translation 'fanned' captures this active sense while acknowledging the ambiguity.
  34. 34 ↩'Cum' here is taken as temporal-causal ('when/since'), introducing the condition under which love of God issues in love of neighbor. The two great commandments are implicitly linked.
  35. 35 ↩in peccatis could mean 'in the realm of sins' or 'in relation to sins'; aspiciunt suggests careful, attentive observation — the sense is that they scrutinize each matter as it pertains to sin
  36. 36 ↩peccatorum could be read as 'of sinners' (peccatorum = gen. pl. of peccator) or 'of sins' (peccatorum = gen. pl. of peccatum). The gloss favors 'of sinners' but the parallel with peccatis elsewhere in this passage suggests 'from sins' may be intended. Rendered as 'from sins' to match the surrounding penitential context.
  37. 37 ↩The image of adorning the heavenly Jerusalem with precious stones echoes Revelation 21:11–19 (the foundations and walls of the heavenly city). The 'precious stones of good works' is a traditional allegory linking virtuous deeds to the gems of the New Jerusalem.
  38. 38 ↩dormitant literally 'they sleep/doze' — rendered as 'grow slack' to capture the sense of spiritual laziness or negligence in contemporary English.
  39. 39 ↩nouitate rendered as 'freshness' (not 'novelty') to capture the sense of continual renewal in desire. canens tuba ('singing trumpet') is a vivid image — the participle canens modifies tuba, suggesting a trumpet that sings as it sounds.
  40. 40 ↩anim is an abbreviated/truncated form of animae (gen. sg. of anima); rendered as 'soul's'.
  41. 41 ↩quod at the start could be causal ('because') or relative ('which'). The causal reading is preferred here: the burning sighs explain why they resound like a trumpet. qu (abbreviated quae) introduces a relative clause modifying suspiria. nati ('born') agrees with suspiria (neuter pl.) — the sighs are 'born in nocturnal darkness, in sins.' The phrase ad deum habent is rendered as 'they direct toward God,' taking habent in the sense of 'hold/keep/direct.'
  42. 42 ↩qu is an abbreviated form of quae.

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