SR
← Epistolae: Letters to Frederick Barbarossa and Henry II of England/Book 1 · Epistolae
Chapter 278HildE.1.278

R278: Hildegard von Rupertsberg an Konvent von Hane

Hildegard’s Greeting and Commission

Hildegard addresses the brothers at Hane, describing her frail condition and God-given calling to reveal how their monastic life was first established and later abandoned.

To the congregation of brothers in Hane. Hildegard. I, a poor and frail woman weighed down by a long illness, I was compelled by true wisdom to bring forth these words of his to the people of this place. And I heard that this same wisdom was setting forth its work to this people, namely how heaven and earth it had established in right measure, so that the brothers of the same community might recognize how their way of life was originally established! and how now it had been abandoned.

The Word That Ordered Creation

Hildegard hears a divine voice proclaiming how God measured and ordered heaven, earth, sun, moon, and stars so that creation persists and serves as a mirror for humanity.

And she said: I circled the circle of heaven. establishing its height and depth so that they would not exceed their proper measure, and I ordered the breadth of the whole world so that it would not exceed its own measure in disorder. I also made the sun so that it would shine in the day and cover the darkness. and the moon so that it would shine in the night with the stars. For in that very word, when God said, Let it be made. all these things were made so that they persist even now, from which you peoples should consider them as in a mirror.

Life, Fall, and the Devil’s Boast

God gives man life and honor, yet through hearing the worm he falls; the devil exults in having overcome mankind, while God’s hidden plan remains unknown to the devil.

So that you may remain in what you have begun. For God breathed into man the breath of life.✦ And so the flesh was brought to life, and the blood was made. Then moreover he gave him the companionship of angels, with praise and ministry. And he subjected the rest of creation to him.✦ For God had granted him the light of eternity. But in all that honor, he heard the worm.✦ And so, by transgressing God's commandments, he was blinded and put out.1 So the devil rejoiced within himself, saying: God, whom I could not overcome in heaven! in his handiwork — that is, in the man who is another god — I overcame. For the devil actually called the man god! in the same way he wanted himself to be god. But God was reckoning, in the ancient plan he held within himself before him, how he might order his arrangement so that no one could resist him in it. And he hides this same ancient plan, from the knowledge of all creatures, within himself.

God’s Hidden Plan and the Devil’s Ignorance

The devil remains ignorant of God’s ancient plan until the last day, even as humanity forgets its dignity, until God raises a sanctified people beginning with righteous Abel.

And so the devil didn't know this then, and doesn't know it now. And he'll remain ignorant of that same plan right up to the last day. When, then, in his deepest shame, he'll experience and recognize some part of that same plan — through which he'll be utterly confounded in every way. For the devil thought man was lost beyond recovery, just as he himself had willed it.2 For people, in their great cruelty and forgetfulness of God, forgot that they were people and lived like brutes. Until that same ancient plan chose for itself a sanctified people. And God prefigured sobriety and virginity in Abel. Abel, who was made a martyr on account of righteousness.

From Abel to Noah: Signs Against the Devil

After Abel’s death and human decline, God preserves Noah, judges wickedness, and later reveals further signs of His plan through Noah’s altar and Abraham’s obedience.

He did what his own father had failed to do. But now the people who had been sanctified were realizing they were only human, and they were living in a merely human way. It was from among these people that Noah rose up, the one God preserved safe in the ark. But God was willing to drown wickedness. The mouth of the abyss opened and drowned the great mass of living creatures in the water. And then God swore by himself that he would never again destroy all flesh by water.✦ He was mindful that human beings are to be reborn and saved through water.✦ After the flood, the ancient plan was indeed revealing many miracles to bring the devil to shame. who was rejoicing within himself over the slaying of Abel, saying: "Look at this work of God — the one I drove out of paradise!" It lies torn apart on the ground.✦ But Noah, made holy in the Holy Spirit, was at work and built an altar to God — an altar on which that ancient plan was prefigured, the altar John saw in the Apocalypse, over which the prayers of the saints were ascending.✦✦ For when a person prays in repentance for sins and seeks salvation from God — that person is called holy. That ancient plan was also working many signs in Abraham, who left behind his homeland and his family of his own free will, and who entered upon the harsh law — the law through which death was put to shame and the serpent's wickedness was wounded by an incurable wound — and walked in holiness.✦✦ when he fulfilled the commandments of God.

Moses, Christ, and the Rise of Virgins

God’s plan prefigures purification and sacrifice in Moses, fulfills them in the sinless Son born of a virgin, and raises the order of virgins whom the old law did not acknowledge.

What Adam did not do — for when he broke God's command, he followed his own will. That same plan also established the purification of the law in Moses. And through the blood of goats and calves, he foreshadowed that an innocent lamb was to be sacrificed for humanity.✦✦ For the Son of God, proceeding from the heart of the Father, was born of a virgin!✦✦ And he fulfilled all of this through himself. For virginity arose in the Son of God, and with banner raised, it pierced the heavens. Because the Son of the Virgin was wholly without blemish.✦ He was entirely holy. And through him the great order of virgins has arisen. Whom the old law had not acknowledged.

Priests, Angels, and the Steward of Mercy

Christ is priest and sacrifice; priests share His office like angels, receive sins through penance, and show them to God through mercy, as in the parable of the steward and the example of Mary Magdalene.

But he himself was also priest, when he sacrificed himself on the altar of the cross for humanity — and to him priests have been joined in their own priesthood, who ought to imitate the angels.3 They are the messengers of God. Indeed, the angels show God the works of humanity, out of the obligation of their office, as it were a written text. Which thing the priests also do, when they receive the sins of humanity through penance.4 And they show these things to God through mercy that has been granted. So too the steward did, who was slandered before his own lord as though he had squandered his master's goods. since he ordered each one, as a debtor to his own lord, to write less than he ought. This steward too is a synagogue that had no deliverance through the blood of goats and calves. but it prefigured the sacrifice of the innocent lamb, through whom he feared being stripped of his office. And he said to himself: that he could not bear the harshness of the law, which ordered that if anyone did this or that, he must die. and he was even ashamed that he would be cast out. so that he was refreshed by no petition of mercy. From this, while many were turning to the Son of God for pardon, she herself was praised for the pardon she had earned through her penitence. because when a servant has rendered repayment to his Lord through penance and confession — he is greatly praised by him. because that servant loved him deeply. just as Mary Magdalene loved Christ. This passage of Scripture is available to priests as an act of mercy. And so it is fitting that they imitate Christ.

Martyrs, Judgment, and the Guilt of Cain

Christ’s passion gives rise to martyrs and spiritual combat; persecutors and oppressors of virginity and priestly office face divine judgment, being compared to Cain in guilt.

and they should love chastity. and they should flee incest. For the Son of God suffered on the cross so that he might make the unjust just. And he even draws them to himself, just as it was said about the farmer.5 But Abel stood forth as a martyr for justice.✦ But after the passion of the Son of God, a multitude of martyrs arose who suffered for his faith and confession. whom other martyrs also accompany. namely those who, fighting against sins and vices, conquer themselves. And these are the wings of the aforementioned martyrs. But those who persecute these unjustly— the vengeance of God will fall upon them.✦ And likewise those who persecute virginity by afflicting it— so that they overwhelm her with sorrows. They will not escape the vengeance of God. And so it often happens that, by the judgment of God, the noble are made base and the wealthy are made poor.✦ And that many are subjected to other dangers and calamities. Those who unjustly oppress and blaspheme their own priestly office are like Cain in their own guilt — Cain, who killed his own brother.✦6 And so they are to be restrained and punished with the penalty of that one.7 For the priestly office in its teaching authority comes from the Lord God. And so wisdom built a tower in the throng of this place. She adorned it with beryl, topaz, and sapphire.8 And she placed watchmen within it. And next to it she built a winepress.

The Tower, Winepress, and House

Wisdom builds a tower adorned with virtues, places watchmen, builds a winepress for those who serve at the altar, and a house for those who leave the world to live in humility and bodily toil.

which he entrusted to certain men, so that they might press out the wine in it. And alongside it he also built another house, in which he ordered others to stay and take care of everything that pertained to his fields. But a fierce and pestilential storm of madness arose. So that the men guarding the aforementioned winepress would hurl spears at the same tower, and others remaining in the aforementioned house would throw stones against that tower, and so those who were in that tower would in turn hurl stones back at them. This tower symbolizes the height of spiritual authority. which is adorned with beryl, that is, for those who lived in innocence and holiness from childhood. and which is made radiant with topaz, that is, for those who, choosing the best part, renounce the world. and which is adorned with sapphire, that is, for those who for the love of God renounce the pomp of the world and deny themselves. In this tower there are watchmen! Namely, those who preside over their subjects in the master's office. The winepress, however, shows their duty. Those who, through consecration, are yoked to the ministry of Christ's passion and stand before the altar. And they tend and keep the vineyard of the Lord of hosts. But the house shows the guarding and constraint of these ones. Those who, simple and living in the world, leave the world and themselves for the sake of God. And they toil over necessary bodily matters. And yet they preserve a spiritual life.

Storm, Strife, and the Call to Amendment

A storm of pride and disobedience causes conflict between prelates and subjects, yet wisdom offers a call to amendment, using the Gospel image of the vineyard and the need to suppress self-will in obedience.

But a storm marks recklessness, in which those who remain in the winepress cast sharp acts of pride toward their own prelates.✦9 And which, even standing in the house, they direct the hardness of disobedience against themselves.10 Therefore these same prelates, provoked to harshness, show themselves severe through words of anger to those subject to them.11 But wisdom establishes for all these a truce of amendment.12 Just as in the Gospel the husbandman of the vineyard used to say to his lord about his neighbor.✦13 Lord, let it be, and this year as well, until I dig around it.✦14 And I will send dung.✦ For to dig around her.✦ It is so that a person may suppress the will of his own possessiveness! Otherwise he will never be able to obey. But to send dung. It is to be subjected to the prelate in humility and subjection. For when a person bends himself toward obedience, he counts as mud all carnal desires and himself as well.

Final Exhortation to Persevere

Hildegard, poor and weak, urges the brothers to let the fire of life burn in them, to remain strong in their beginning, and to embrace correction so that their tower may regain its former brightness.

Now therefore I, poor and weak in form. I say to you, the brothers of this place, mentioned before. May the inextinguishable fire of life burn in you. And may it pour over you with its own light, so that you may be strong to remain in him as you began. so that you may be strong to remain in him, as you did before you began. For when a fruitful time of correction and emendation has arisen among you, the stones of your tower will receive their brightness as they were before. The stones of your tower will receive their own brightness, as they were before.

Read the original Latin

Congregationi fratrum in hagenhe. hildegardis. Ego paupercula forma multa egritudine diu grauata. per ueram sapientiam cogebar. ut hęc uerba ipsius populo loci huius proferrem. Et audiui quod eadem sapientia populo huic opus suum proponebat scilicet quomodo celum et terram in recta mensura constituisset. quatenus fratres eiusdem populi cognoscerent qualiter institutio eorum primitus constituta esset! et qualiter nunc destituta esset.

Et dixit. Girum celi circuiui. altitudinem et profunditatem eius ita constituens ne rectum modum suum superexcellerent! et latitudinem totius orbis sic ordinaui ne ipsa mensuram suam inordinate excederet. Solem quoque feci ut in die luceret et tenebras obtegeret! et lunam ut in nocte cum stellis claresceret. In uerbo quippe illo cum deus dixit fiat. omnia hęc facta sunt ut etiam nunc persistunt unde in his uelut in speculo uos populi considerate.

quatenus in hoc quod incepistis permaneatis. Deus enim homini spiraculum uitę inspirauit. et ita uiuificatus caro et sanguis factus est. Deinde autem consortium angelorum cum laude et ministerio illi dedit. et reliquam creaturam illi subiecit. Nam deus lumen eternitatis illi concesserat. sed ipse in omni honore isto uermem audiuit. et ita precepta dei preuaricando obcecatus et extinctus est.

Vnde diabolus in se gauisus ait. Deum quem in celo superare nequiui! in opere suo uidelicet in homine qui alius deus est superaui. Diabolus namque hominem deum nominauit! quemadmodum etiam seipsum esse deum uoluit. Sed deus in antiquo consilio quod ante euum in se habuit computabat. quomodo ordinationem suam ita obseruaret ut ei in illa nullus resistere posset. et idem antiquum consilium a scientia omnium creaturarum in seipso abscondit.

unde et diabolus illud nec sciuit nec scit. atque eiusdem consilij usque in nouissimum diem inscius erit. ubi tunc in maxima confusione sua eiusdem consilij quędam sentiet et cognoscet per quę per omnia confundetur. Nam diabolus hominem inseparabiliter perditum esse ut ipse uoluit putabat. Homines enim in magna seuicia et obliuione dei se homines fore obliti inhumane uixerunt. quousque idem antiquum consilium quendam sanctificatum populum sibi elegit. Et deus sobrietatem et uirginitatem in abel presignauit. qui propter iusticiam martyr effectus.

hoc fecit quod pater suus facere neglexit. Sanctificati autem populi se homines esse cognoscebant et humane uiuebant. de quibus etiam noe surrexit quem deus in archa obseruauit. Sed deus uolens iniquitatem submergere. os abyssi aperuit et plurimam creaturam in aqua submersit. et tunc per semetipsum iurauit quod nequaquam ultra omnem carnem aqua perderet. recordans quia homo per aquam regenerandus et saluandus esset. Post diluuium uero antiquum consilium multa miracula ad confusionem diaboli ostendebat.

qui de occisione abel intra se gaudebat dicens. Ecce opus dei quod de paradyso eieci. in terra diuisum iacet. Sed noe sanctificatus in spiritu sancto operatus est et altare deo edificauit in quo antiquum consilium altare illud presignauit quod iohannes in apocalipsi uidit super quod orationes sanctorum ascendebant. Cum enim homo in penitentia peccatorum orat et cum salutem a deo querit! sanctus nominatur. Antiquum quoque consilium plurima signa in abraham operabatur qui patriam et cognationem suam cum propria uoluntate sua reliquit et duram legem per quam mors confusa et serpentis nequitia insanabili uulnere uulnerata est in sanctitate inijt. quando precepta dei adimpleuit.

quod adam non fecit cum preceptum dei preuaricatus uoluntatem suam secutus est. Idem etiam consilium purificationem legis in moyse constituit. et per sanguinem hircorum et uitulorum presignauit quod innocens agnus pro homine immolandus esset. Nam filius dei de corde patris exiens de uirgine natus est! et omnia hęc per semetipsum impleuit. Virginitas enim in filio dei surrexit quę erecto uexillo celos penetrauit. quoniam idem filius uirginis totus integer. totus sanctus fuit.

et per eum magnus ordo uirginum surrexit. quem uetus lex non cognouerat. Sed et ipse sacerdos fuit cum seipsum in ara crucis pro hominibus immolauit cui etiam sacerdotes in sacerdotio suo adiuncti sunt qui angelos imitari debent. qui nuncij dei existunt. Angeli quippe opera hominum ex debito officij sui uelut scripturam deo ostendunt. quod et sacerdotes faciunt cum peccata hominum per penitentiam suscipiunt. et ea per indultam misericordiam deo ostendunt. Sic et uillicus fecit qui diffamatus est apud dominum suum quasi dissipasset bona ipsius.

cum unumquemque debitorem domini sui minus scribere iussit quam deberet. Uillicus etiam iste synagoga est que nullam liberationem per sanguinem hircorum et uitulorum habere potuit. sed immolationem innocentis agni prefigurauit. per quem officio suo priuari timuit. Et intra se dicebat. quod sufferre non posset duriciam legis quę iussit si quis hoc uel illud fecerit morte moriatur! et etiam erubescebat quod foras proiceretur. ita ut in nulla peticione misericordię reficeretur.

Ex qua dum multi in filio dei ad indulgentiam conuerterentur. ipsa pro indulgentia meritę penę laudabatur. quia dum seruus per penitentiam et confessionem domino suo retributionem dederit. ab illo multum laudatur. quoniam eum multum dilexit. quemadmodum maria magdalena christum dilexit. Scriptura hęc misericordię sacerdotibus adest. unde etiam decet illos ut christum imitentur.

et castitatem ament. et incestum fugiant. Filius namque dei ut iniustos faceret iustos in cruce passus est. et etiam ipsos ad se trahit ut de uillico dictum est. Sed abel pro iusticia martir extitit. Post passionem autem filij dei multitudo martirum exorta est qui pro fide et confessione ipsius passi sunt. quos etiam alij martires comitantur. scilicet illi qui contra peccata et uicia pugnando seipsos uincunt.

et isti predictorum martirum pennę sunt. Qui autem hos iniuste persequuntur. uindicta dei super illos cadet. Sed et illi qui uirginitatem tribulando persequuntur. ita quod illam doloribus perfundunt. uindictam dei non effugient. et ideo multociens accidit quod nobiles ex iudicio dei ignobiles et diuites egeni efficiuntur. et quod multi alijs periculis et calamitatibus subiciuntur.

Qui uero sacerdotale officium suum iniuste premunt et blasphemant. hi in reatu suo similes sunt cain qui fratrem suum occidit. unde pena illius constringendi et puniendi sunt. Sacerdotale namque officium in magisterio suo a domino deo est. Itaque sapientia in turba loci huius turrim edificauit. quam bachis topazio et saphiro exornauit. et in ipsam speculatores posuit. et iuxta eam torcular construxit.

quod quibusdam hominibus commisit qui uinum in ipsa exprimerent. atque secus illud domum etiam fecit in qua alios esse iussit qui omnia quę ad agros suos pertinebant procurarent. Sed tempestas ualida et pestifera insanię exorta est. ita quod homines predictum torcular custodientes ad eandem turrim iacula emittebant et quod alij in prefata domo manentes saxa contra ipsam turrim proiciebant unde et illi qui in ipsa turri erant lapides aduersum istos iaciebant. Turris hęc altitudinem magisterij designat. quę bacis uidelicet illis qui a puericia in innocentia et sanctitate uixerunt decoratur. et quę topazio id est his qui optimam partem eligentes seculo renuntiant elucidatur. et quę saphiro scilicet ipsis qui propter amorem dei pompam seculi et semetipsos abnegant exornatur.

In ista speculatores sunt! uidelicet hi qui subiectis suis in magisterio presunt. Torcular autem officium illorum ostendit. qui per consecrationem iugati ministerio passionis christi ad altare insistunt. et uineam domini sabaoth colunt et conseruant. sed domus custodiam et constrictionem istorum demonstrat. qui idiotę existentes et in seculo uiuentes. seculum et semetipsos propter deum relinquunt.

et in necessarijs corporalibus rebus laborant. et tamen spiritalem uitam conseruant. tempestas uero temeritatem notat in qua in torculari manentes ad prelatos suos acumina superbię mittunt. et quam etiam in domo stantes duriciam inobedientię contra ipsos dirigunt. quappter idem prelati ad iniuriam prouocati se immites per uerba iracundię subiectis suis exhibent. At omnibus istis sapientia inducias emendationis constituit. quemadmodum in ęuangelio cultor uineę ad dominum suum de uicu dicebat. Domine dimitte illam et hoc anno usque dum fodiam circa illam.

et stercora mittam. Nam fodere circa illam. est ut homo uoluntatem proprietatis suę premat! alioquin numquam obedire poterit. Sed mittere stercora. est in humilitate et subiectione prelato subdi. Cum enim homo ad obediendum se inclinat omnia carnalia desideria et semetipsum quasi pro luto computat. Nunc itaque ego paupercula et debilis forma.

uobis loci huius prefatis fratribus dico. Inextinguibilis uitę ignis in uobis ardeat. et uos lumine suo ita perfundat. ut in ipso permanere ualeatis ut prius incepistis. Nam cum fructuosum tempus correctionis et emendationis in uobis surrexerit. lapides turris uestrę fulgorem suum ut prius erant recipient.

Scripture echoes

  1. ↩Gen.2.7 — Then the LORD God formed the man from the dust of the ground and breathed into his nostrils the breath of life, and the man became a living being.
  2. ↩Gen.1.28;Ps.8.6-Ps.8.8 — And God blessed them, and God said to them, 'Be fruitful and multiply, and fill the earth and subdue it; and have dominion over the fish of the sea and over the birds of the heavens and over every living thing that moves upon the earth.' Ps.8.6 — You have made him a little lower than God, and crowned him with glory and honor. Ps.8.7 — You made him ruler over the works of your hands; you put everything under his feet— Ps.8.8 — the flocks and the herds—all of them—and also the beasts of the field
  3. ↩Isa.66.24;Mark.9.48 — And they shall go out and see the corpses of the men who rebelled against me, for their worm shall not die, and their fire shall not be quenched, and they shall be an abhorrence to all flesh. Mark.9.48 — where their worm does not die and the fire is not quenched.
  4. ↩Gen.9.11 — I will establish my covenant with you, and never again shall all flesh be cut off by the waters of the flood, and never again shall there be a flood to destroy the earth.
  5. ↩Titus.3.5;John.3.5 — not by works of righteousness that we ourselves had done, but according to his mercy he saved us, through the washing of renewal and rebirth and the renewing of the Holy Spirit, John.3.5 — Jesus answered, "Truly, truly, I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God.
  6. ↩Gen.4.10-Gen.4.11 — And he said, "What have you done? The voice of your brother's blood is crying out to me from the ground." Gen.4.11 — And now you are cursed from the ground, which has opened its mouth to receive your brother's blood from your hand.
  7. ↩Gen.8.20 — Then Noah built an altar to the LORD, and he took some of every clean animal and some of every clean bird and offered burnt offerings on the altar.
  8. ↩Rev.8.3-Rev.8.4 — And another angel came and stood at the altar, having a golden censer; and much incense was given to him, that he might offer it with the prayers of all the saints upon the golden altar that is before the throne. Rev.8.4 — And the smoke of the incense, with the prayers of the saints, went up before God from the hand of the angel.
  9. ↩Gen.12.1 — Now the LORD said to Abram, "Go from your land and from your kindred and from your father's house to the land that I will show you.
  10. ↩Gen.3.15 — I will put enmity between you and the woman, and between your offspring and her offspring; he shall bruise your head, and you shall bruise his heel.
  11. ↩John.1.29 — The next day he sees Jesus coming toward him and says, "Look, the Lamb of God who takes away the sin of the world!"
  12. ↩Isa.53.7 — He was oppressed, and he was afflicted, yet he did not open his mouth; like a lamb led to slaughter, and like a sheep silent before its shearers, so he did not open his mouth.
  13. ↩John.1.14 — And the Word became flesh and dwelt among us, and we beheld his glory, glory as of the only-begotten from the Father, full of grace and truth.
  14. ↩Luke.1.35 — And the angel answered her, "The Holy Spirit will come upon you, and the power of the Most High will overshadow you; therefore also the one to be born will be called Son of God."
  15. ↩1Pet.1.19 — but with the precious blood of Christ, as of a lamb without blemish and without spot
  16. ↩Heb.11.4 — By faith Abel offered to God a more excellent sacrifice than Cain, through which he obtained the testimony that he was righteous, God bearing witness to his gifts; and through it, though he is dead, he still speaks.
  17. ↩Rom.12.19;Heb.10.30 — Beloved, never avenge yourselves, but leave room for wrath, for it is written, 'Vengeance is mine; I will repay, says the Lord.' Heb.10.30 — For we know the one who said, 'Vengeance is mine; I will repay,' and again, 'The Lord will judge his people.'
  18. ↩Luke.1.52-Luke.1.53;1Sam.2.7 — He has brought down rulers from their thrones and lifted up the lowly. Luke.1.53 — He has filled the hungry with good things, and sent the rich away empty. 1Sam.2.7 — The LORD makes poor and makes rich; he brings low, and also lifts up.
  19. ↩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.
  20. ↩Isa.63.2-Isa.63.3;Rev.14.19-Rev.14.20 — Why is your apparel red, and your garments like one who treads the winepress? 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. Rev.14.19 — And the angel swung his sickle into the earth and harvested the vine of the earth and threw it into the great winepress of the wrath of God. Rev.14.20 — And the winepress was trodden outside the city, and blood came out of the winepress, up to the horses' bridles, for a thousand stadia.
  21. ↩Luke.13.6-Luke.13.9 — He also told this parable: "A man had a fig tree planted in his vineyard, and he came looking for fruit on it and found none. Luke.13.7 — 'And he said to the vineyard worker, "Look, for three years I have come seeking fruit on this fig tree and have found none. Cut it down. Why should it also waste the ground?"' This smooths tense sequence and avoids over-punctuating the command. Luke.13.8 — And he answered and said to him, 'Lord, let it alone this year also, until I dig around it and put on manure; Luke.13.9 — If it bears fruit next year, fine; if not, you can cut it down.
  22. ↩Luke.13.8 — And he answered and said to him, 'Lord, let it alone this year also, until I dig around it and put on manure;
  23. ↩Luke.6.38 — Give, and it will be given to you. A good measure, pressed down, shaken together, overflowing, they will put into your lap. For with the measure you measure, it will be measured back to you.
  24. ↩Luke.6.38 — Give, and it will be given to you. A good measure, pressed down, shaken together, overflowing, they will put into your lap. For with the measure you measure, it will be measured back to you.

Notes

  1. 1 ↩preuaricando: gerund ablative of praevaricor, 'by transgressing' or 'by dealing faithlessly'; the form could also be read as present participle ablative. Rendered as 'by transgressing' in the sense of violating commandments.
  2. 2 ↩The conjunction ut here is ambiguous: it could be comparative ('as he willed') or resultative ('so that he might will'). The comparative reading is preferred, since the devil's willing precedes his thinking.
  3. 3 ↩cum rendered as 'when' (temporal); causal reading ('in that/because') is also possible.
  4. 4 ↩cum rendered as 'when' (temporal); causal reading ('in that') is also possible.
  5. 5 ↩The reference to 'the farmer' (uillico) likely alludes to a parable or scriptural saying involving a farm-worker, but the exact source is not identified by Moses. Candidate allusion preserved for tx-08 resolution.
  6. 6 ↩The case of 'cain' is uncertain in the source; it likely functions as a genitive of comparison ('like Cain'). The translation follows this most plausible reading.
  7. 7 ↩'constringendi et puniendi' are gerunds expressing purpose/necessity; rendered here as 'to be restrained and punished.'
  8. 8 ↩'bachis' is of uncertain morphology; likely a variant of 'beryl' or a similar precious stone. The translation follows the most plausible reading given the context of gemstone adornment alongside topaz and sapphire.
  9. 9 ↩The metaphor of the winepress (torcular) evokes the Passion and divine judgment (cf. Isaiah 63:3, Revelation 14:19-20). The 'storm' (tempestas) likely signifies the turbulent passions of pride and recklessness that arise within those who, though consecrated to sacred ministry, turn their zeal against their superiors.
  10. 10 ↩The antecedent of 'quam' (which) is ambiguous: it may refer back to 'tempestas' (storm) or 'temeritas' (recklessness). Rendered as referring to the storm/recklessness as the force that produces hardness of disobedience. The paradox that disobedience's hardness recoils against those who stand in the house (i.e., within the community) is preserved.
  11. 11 ↩The causal chain is compressed: the prelates are 'provoked to injury' (ad iniuriam provocati) — likely meaning provoked to respond harshly — and in turn show themselves 'harsh' (immites) through angry words toward their subjects. The Latin 'ad iniuriam' may carry the sense of 'to the point of injustice/unfairness' or 'provoked by injury.' Rendered to preserve the reciprocal dynamic of harshness.
  12. 12 ↩'inducias emendationis' — literally 'a truce of amendment/reform' — suggests a divinely granted pause or respite for the purpose of correction. Wisdom (sapientia) is personified as the agent who imposes this merciful interval.
  13. 13 ↩This appears to allude to the parable of the barren fig tree in Luke 13:6-9, where the vineyard keeper asks the owner to spare the tree one more year. The Latin says 'cultor vineae' (husbandman of the vineyard) speaking 'de vicu' (about the neighbor/neighboring plot). The exact scriptural anchor is uncertain; the allusion is preserved as a candidate.
  14. 14 ↩This is a direct quotation from the parable of the barren fig tree: Luke 13:8 (Vulgate: 'Domine, dimitte illam et hoc anno, usque dum fodiam circa illam'). The speaker is the vineyard worker interceding for the fig tree. The register shifts to direct address to Christ; contractions are withheld here for gravity.

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

Read one voice like Hildegard's every morning

Chosen Portion delivers daily excerpts from Hildegard and 77 other historic devotional writers, free on iOS.

Hildegard directed souls through short written portions sent one at a time, and Chosen Portion continues that letter-a-day rhythm as daily devotionals.

  • Daily 2-minute readings including Hildegard's letters and visions
  • 78 complete historic works, translated into modern readable English
  • A weekly email tracing one writer's story in depth
Chosen Portion — Daily Prayer (free iOS app) →