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Chapter 282HildE.1.282

R282: Hildegard von Rupertsberg an Mönchskonvent von Disibodenberg

Address and Cosmic Backdrop

Hildegard greets the monks of Disibodenberg and evokes the fall of Lucifer and the steadfastness of the angels.

To the congregation of Saint Disibod. Hildegard. When creatures came forth at God's command, very many stars — innumerable in the light — then existed. They fell along with the one who was Lucifer. And the night of death was prepared for them as they fell. But the planets — namely, the angels of justice, who are a flame of fire — stood firm with God. And in the inextinguishable fire, which is life, they ministered. Fire has a flame, which wind moves.

The Word, Flame, and Praise

Hildegard develops a symbolic parallel between fire, wind, voice, word, and praise, and draws out the moral meaning for creatures.

So that the same flame appears blazing. So in the voice the word is, and the word is heard. And fire has a flame. And to God praise is. And wind moves the flame, and to God praise is. And in the voice the word is. And to God praise is. And the word is heard. And praise is for God. And so every creature is God's praise. Whoever doesn't fear doesn't love. And whoever doesn't praise doesn't act. And the fear of fire is real. And love spreads like a flame! And so, creature, you are praise. And man is work.

Human Work, the Fall, and God’s Plan

Hildegard explains that creation exists for human work, recounts the fall of angels and humans, and introduces God’s redemptive plan in feminine nature.

But if creation didn't exist— a human being wouldn't know how to work. But creation came about by God's command. And this was God's purpose: that he made man in his own image and likeness.^✦ For when the falling stars didn't praise God,^✦^✦ nor did they recount his works. The night of death is written upon them. because they've neglected life! And they refused to do the works of God. Because of this they were also counted as nothing. Then God held this great plan within himself: that no adversity of the fallen would prevail over his strength. And he foresaw that he was about to work such a work in feminine nature. That neither angels nor man nor any other creature could bring to completion. For when God had formed man, the fallen angels approached mankind with a deceptive purpose, just as they themselves were deceitful. And so man was made mortal. Then God foresaw lamentations in Abel — those who stood firm with him.

Abel, Noah, Abraham, and the Incarnation

Hildegard traces salvation history from Abel and Noah to Abraham and Moses, culminating in the virginal Incarnation of the Son of God.

which is the praise of angels and of humankind. And in him God laid the foundation of the priestly office and of his temple. And so death struck him down in the body. But from Abel to Noah, all the children of humankind were nursing like infants. They slumbered in upright knowledge. Noah, however, built the ark at God's command. In it God foreshadowed that he would save humankind — whom he had appointed to a share in his praise — just as he had saved the angels. Abraham, though, performed a great work of obedience by which he wounded the neck of the ancient serpent through circumcision. Through her God confounded him, because he had poured adultery into the man, whom the virgin crushed when she placed the unicorn in her own bosom. Who through an ancient plan put on flesh in the womb of the virgin. Moses also wrote the law, which obedience showed through the mortification of the flesh. In which the seducer who had wounded her is confounded. And whose deceitfulness, in which he had deceived man through pride— through the mortification of the flesh of the faithful, it was ended. But Abraham and Moses were like two planets of the incarnation of the Son! Just as planets are like a flame of fire. Abraham foresaw Christ.^✦ Moses, on the other hand, performed his works through creatures. That is, by offering oxen, sheep, and he-goats. And in the offering of the flesh of creatures, prefiguring the offering of the Son of God.^✦ This was decreed when the virgin seized the unicorn.^✦ And when God made the ivory tower, as was fitting, because the virginal work is pure.^✦ In which work the great plan was brought to completion. Namely, that God became human.^✦

Eve, the Virgin, and the Defeat of the Devil

Hildegard contrasts Eve’s weakness with the Virgin’s victory and explains how God’s great plan confounds the devil through the Incarnation.

For because the woman had heard the serpent's word, death overshadowed the whole world and entered her.^✦ And she became like a frail infant. And every creature, through her weakness, suffers weakness in its own strength and honor. But God ordained a great plan for her. These miracles are so great that neither angel nor human nor all creatures together can grasp them. Namely, that the virgin, in the light of the sun of ancient counsel, renewed the fall of woman into good.^✦ And God did this to the devil's confusion. The one who had deceived the woman — without himself knowing what was to come from her — just as he never truly knew God. And so he is buried away from every happiness. For God made creatures his ministers, running ahead of man so that they might serve him.¹ But man he created afterward. And he laid works upon him. So that if he chooses the good, God will help him; but if he consents to evil, the devil sets snares for him from the north.² Because man is rational, with two wings — namely, the knowledge of good and of evil.³ But the Word is not without a voice. Nor is the voice rational without the Word.

Human Nature, Reason, and Growth in Knowledge

Hildegard teaches that rational knowledge and moral discernment define human beings, using the image of human growth from infancy to maturity.

A voice is sometimes heard, and no rationality is perceived in it. But a word, when voiced, declares all things — useful and useless alike. And so rationality without knowledge is nothing! Just as a human being is nothing without entrails. But it must be said! How a human being might begin to work. First, after all, an infant suckles milk. Then it draws soft food into itself, with panting. But in the third stage of life, it eats with teeth! And in knowledge it chooses whatever it wants for itself. And what it doesn't want for itself, it draws away. And then it is a young man. And afterward it runs to the age of old age, so that its marrow is filled completely with all knowledge. And then it no longer perceives milk and the two earlier stages of life. But changed age equips it. so that it recognizes truth. So before the flood there was milk. But in Noah, tender food. In Abraham, the eating of teeth. And the choosing of food. But in Moses all childish works were being brought to completion. when through the offering of carnal creation truth was foretold. and touched the Son of God.

From Moses to Christ and the Rise of Virgins and Monks

Hildegard shows how Christ fulfills the earlier figures, inaugurates a new era, and raises up virgins and monks as signs of the Church’s renewal.

In him all former things came to an end and were changed into better things. When he, a man full of years, was teaching wisdom and truth. But the age of the virgin is sometimes given to wantonness. Namely, when she runs in the vanity of wantonness. And if she is a virgin, she shows that in many movements and in her own behavior. Just as also, if she is not a virgin, she will not be able to hide it by many signs. For if a virgin looks toward heaven. So that she truly leaves the world, imitates the Son of God, and pays attention to God, who said to the serpent. because its head was to be crushed by a woman.^✦ Because its beginning was corrupt, in that it had to be trampled underfoot by a virgin. namely the one who gave birth to the Son of God. For through the Son of God a new age has arisen by the water of restoration. who also gathered to himself two planets that adorned his incarnation. namely the virgins and the monks who did not appear before his birth. But at his birth they have arisen, pointing him out. just as the morning star heralds the sun!^✦ From this, signs and miracles shone forth more fully than before. Because he himself, through his own humanity, touched the earth. And that the voice of the prophets was before. Now this, the Son of God, was working more fully through himself, as it is written. Beautiful in form before the sons of men.^✦ And as he himself, the hidden Son of God, came secretly into the world. So also he gathered to himself a foreign nature. Namely, that they abandon the world and the pomp of the world. But just as a star revealed him to devout persons, so that through them the whole world was illuminated, so the church was once adorned by virgins and by monks! and so all peoples spoke of them as if they were angels. just as the prophet had cried out about them too. Who are these who fly like clouds? and like doves to their windows? And by the same Spirit by which this was brought forth!

Pride, Fall, and Future Renewal

Hildegard warns against haste and pride, recalls the fall of the first angel, and announces a future time of justice and renewal.

It has also been said: A virgin will conceive and bear a son, and his name will be called Emmanuel. So in all creatures the Son of God has gradually been made known through signs. Because wisdom is not hasty, but foresees more carefully. So that there may be no failure in all his ordinances! What a foolish man does not do — one who acts suddenly just as he thinks suddenly. And so his work is often not rightly recognized. Just as it also happened with the first angel, who in the estimation of his own honor fell into a dark pit in the blink of an eye. where it lost all its adornments. and gave itself over to a black and unquenchable fire. But those mentioned before, in their symbolic meanings, with great honor and reverence for their way of life, ran their course as far as the time of a certain tyrant. who began to kiss the counsel of the ancient serpent. And then the woman's time came, much like the first fall. so that all justice was weakened by the frailty of woman. and in this way it will run its course beyond its midpoint. But the elephant with great outcries will call for justice. Making it so that another time may arise. And so a useful time of uprightness, of wars, and of justice will come.⁴ Now, however, all these things have been said for the admonition of the people of this place. That is to say, how its religious life began, and what its condition now is, and what its future will be. For this place has arisen in the burning sun with such strength of spiritual people, as if it had been dead to this age.⁵ And yet, in such simplicity, they were unable to receive the secular people with love for the fullness of God's oversight, not meeting each one according to that person's quality.⁶⁷

Admonition to the Disibodenberg Community

Hildegard directly addresses the monastery’s life, its early fervor, its later decline under vainglory, and its active charity.

But they held unyieldingly to the rigor of their way of life. At first they were like a fire. And they didn't just circle around within the flame. And they were harsh toward another group of people. Because they gazed at heaven as an eagle does. Afterward they pressed forward toward the better part. And like a deer running to springs of water, they rushed forward from strength to strength, climbing higher. And in the light of love they shone toward God and toward others. And because they burned with the love of God, therefore the praise of God was among the people. Just as a planet is a flame of fire, then the people regarded them as the most noble of stones — topaz, emerald, sapphire, and jacinth — with praise they told of these things,⁸ because they had prepared themselves for the better part. And because they ascended from virtue to virtue and spread themselves abroad in love, And because through their active life they looked toward hospitality and almsgiving for all, and toward Mount Zion.^✦ And so they were called daughters of Zion by all. But even in the obedience of bodily mortification they worked alongside Abraham. And in the sweet fragrance of the rule, with Moses they set aside the pomp of the world, and for the sake of the humility of the incarnation of Jesus Christ they made themselves lowly in the eyes of the world. But afterward a pale cloud of vain glory and pride rose up over the fire of their good works. Just as a cloud obscures the sun. So that it could scarcely be seen. And so certain storms came upon them, which struck them down.

Further Decline and Call to Repentance

Hildegard describes the community’s increasing weakness, worldly entanglement, and the call to rise again through obedience and the virtues.

But they rose up again somewhat. Namely, because on account of a pale cloud of vanity and pride, the fire there was scarcely seen. That is the discipline and good custom of the rule. Whence they also declined as much in spiritual manners as in secular ones. And this almost up to now. But now they are bowed down to the knees. Since in each part of the ordering of wisdom they have a defect. For heaven in praise is rightly ordered. And the earth is rightly established by doing justice. Heaven and earth are like soul and body. And the earth desires what it does not praise. And between each of these, the struggle is in such a way, even though they are instruments of God. For the body, because of the desire of the flesh, longs for sin. The soul, however, forbids this on every side. And yet they are one instrument of God. But those to whom this discourse is addressed — They say that the pomp of the age and the standard of their way of life amount to one and the same thing. But this has no place in wisdom. They themselves, after all, want it to be so. But it simply cannot be that way at all. And so they are bowed down all the way to their knees. Like the Samaritans, they will be bowed down — those who wanted to have the law. And they worshiped a foreign god. And so these people, by their works, are clouded over as if by a pale cloud. So it is that the burning sun of good purpose in their rule is not visible in them. And so great storms of injury fall upon them. Namely, they are servants of those who ought to have ruled in honor on account of their service to God. But they serve those who don't see the burning sun in them. For man is made and has works. Virtues, however, are praise. And it is to these that man works at the right hand in the Holy Spirit! But to the left, when the diabolical crowd stretches toward the north.

Exhortation, Visionary Commission, and Blessing

Hildegard urges the monks to fight their faults, explains her visionary commission, warns against disgrace, and recalls God’s blessing on their place.

So listen. Disgrace is the enemy of virtues. It walks among you with one foot stepping just like the other. wherever you are bowed down to your knees. But pay attention to the upright soldier, and imitate the one who, when he has fallen on his knees before his enemies, still defends himself with a sword. And so, time and again, once strength has been regained, he rises praiseworthily. Be eager, then, to strike down your enemies with the sword. For your sword is obedience and the precepts of the rule. But your enemies are disobedience, neglect of the rule and its precepts, pride, and forgetfulness of your way of life. It's by these that you've been defeated — so much that you can barely stand, even on your knees. Nevertheless, the time of crushing and destruction — that is, the weight by which the grape is pressed in the winepress — hasn't yet come.^✦ But even so, the present time is most wretched. So look back to earlier times. Consider what honor they held, and defend yourselves against your enemies. And God doesn't refuse to help you. For a time of good intention and good conduct will come again someday. And at the first light of dawn, it will look up. And those who then leave the world behind for the love of God will pant toward God. And so they will persevere in what is good. And then concerning them, with a clear voice it will be said by the people in the Holy Spirit. The voice of the turtledove has been heard in our land.^✦ That is, the voice of hermits and of the pilgrims of this world, looking up toward heaven so intently. Those who wish to walk the narrow way that stretches toward heaven.^✦ And these are the ones who examine all things, both past and gone by, whether they were favorable or adverse. Take care how they guard themselves. how they snatch themselves away from the sharpest hawk. as a dove flees from it when it sees its reflection in a mirror of water. Listen again now. Yet among you there is still a certain bright and fiery light, but it keeps shifting. The bright part is indeed in good will. The fiery part is in the fear of the Lord, yet with some foolish distraction. From black defilement, however, which is opposed to God and to people. And what is also the devil's heart — guard yourselves, because when those who are in these sins are with you. The devil mocks in the strength of his own will's full power. And so I, a wretched and poor creature, in the mystical vision by which I have been taught by God from my childhood — these words in great infirmities I saw and I heard. And I have been ordered to bring them forth in your midst with living voice, in that place. But do not despise these things, and do not cast them away, lest you die upon the earth. But may the Holy Spirit complete his building in you. And may he bring you to a good end. Because your place stands in that blessing by which the Lord gathered him to his service from among the common people. Just as he did from the beginning, since he has always kept some peoples for himself as an inheritance. Beware that disgrace doesn't walk among you on two feet — keep yourselves from it.⁹ Because if this happens, God will strike you down with a dangerous vengeance — something that hasn't happened to you yet. And so in all your dangers you have also had his protection. But when you claim ownership of your will fully through your works, it's as if God didn't need to watch over you. Then loss will befall you.

Transition to the Life of Saint Disibod

Hildegard introduces the revelation of Saint Disibod’s life and the circumstances under which she received and wrote it.

And the adversities that were foretold to you will come upon you. The Life of Saint Disibod the Bishop. In a mystical vision as God willed it, on account of the petition and command of my prelates — namely Helenger the abbot and all the brothers serving God on the aforesaid mountain of the blessed Disibod — I was given to behold the life and merits of that same father.¹⁰ And after the visions in the book of his life and merits had been brought forth, in the year of the Lord's Incarnation one thousand one hundred seventy, while Frederick, Emperor of the Romans, was reigning.¹¹ Under pressure from the apostolic see, he lay on a bed of sickness for nearly three years.¹² Out of devotion to wisdom, I heard a voice from heaven, watchful in body and spirit, speaking in this way.¹³ Disibod, chosen by God from his own childhood, in the Holy Spirit like blessed Nicholas.¹⁴ And blessed Benedict and those like them were inspired.

Disibod’s Childhood and Early Sanctity

Hildegard describes Disibod’s God-given vocation from infancy, his purity, and his unwavering good works through every age.

At every good thing he saw and heard, he yearned with a thirsting heart. Therefore it can be said of him: Out of the mouths of infants and nursing children you have perfected praise because of your enemies,^✦ so that you may destroy the enemy and the avenger.^✦ This is to be understood as follows. In the good disposition of infants who do not yet have speech and of those who ought to be sucking milk rather than doing great things. You, who are the Lord of all, have brought the praise of your name to perfection, when you have often worked your wonders in them.^✦ That is, since they didn't yet have full depth of understanding, you inspired them in this way. Because, speaking and working in the Holy Spirit, they brought forth many things without knowing it. And when you have strengthened others against the claims of the flesh with such great resolve, stretching toward heavenly things with their whole desire. they wouldn't exercise the functions of the flesh by sinning. In these matters, let no one seize upon doubt, because the serpent's guile couldn't bring itself to do good and holy things in those blessed ones. For you have done these things on account of your enemies, namely, the lost angels. So that in their boyish ignorance they might see your power, to their own confusion. And so that you may destroy the enemy — the very one who denies you in all good things. And the avenger — the one who hurls the stones and darts of his own impiety against the words and miracles, denouncing and distorting them. These evils had no power at all against the aforementioned blessed men. Because they spoke only what was right and true. For God has worked in blessed Disibod, from his infancy all the way into his decrepit old age, through his own gifts. So much so that his boyhood never played in wickedness. And that his youth never burned with lust. And that the maturity of his old age never looked toward the left.

Disibod’s Vocation, Exile, and Education

Hildegard recounts Disibod’s noble birth, his family’s exile, his education, and his growth in holiness and letters.

He himself, for indeed, has left behind all the splendor of this age, with heart and body alike. Because some people called him foolish.¹⁵ Some, that he was empty. Some, that he was going astray. But some indeed would affirm that he was wonderful in his own works for this reason, saying: What is this that this man is doing? Therefore the parents of blessed Disibod, flourishing in the freedom of the age.¹⁶ They had sprung from an excellent Irish lineage. But they had only the pomp and glory of the world in excess! Whence certain tyrants, swelling with pride. Since in that same region they had brought very many under their power through tyranny. They even tried to oppress the parents of this blessed man — who at that time was a boy — and to subjugate them to their authority. They, however, mindful of their free birth and lineage. Refusing the unjust subjection, they turned away from them. And they betook themselves far off to more remote parts of that same region, near a certain river that flows from the sea. Together with their son, the blessed Disibod. And every resource of theirs in a certain town they received as a dwelling. where they also entrusted him to religious men, to be instructed in letters and the other liberal arts. But he himself, through the grace of the Holy Spirit, would commit to a capacious intellect and good memory those good things that he heard from his teachers. and because of this he brought no small joy to his parents, who were toiling in the affliction of exile. So that boy, advancing from day to day, growing in body and holiness from zeal into the zeal of good works by praying and giving alms, he would rise up. so that toward everything he could hear or learn about God, he would hasten with whole desire. and so, by the steps of virtues and by the increments of his age, with individual sacred orders having been undertaken,

Priestly Ministry and Ascetic Life

Hildegard shows Disibod as priest and hermit, devoted to gardening, abstinence, and the fragrance of the virtues.

He reached the rank of priest when he was thirty years old. What a fear of the Lord was embraced in him! He proved himself a good herbalist, planting all kinds of pigments and spices in his garden.¹⁷ Always striving to keep his garden green and not dry. In these pursuits the same saint was mindful of the words of Wisdom, where it says: I have gathered my myrrh with my spices.^✦ This is to be understood as follows. I, who ought to labor at righteous works, offer the mortification of my flesh to God with good intention, since for love of him I become a stranger in travel and flee the common uncleanness of those people.¹⁸ I want no association with them, because in the fragrances of the virtues I hasten to love and reverence God himself, the true God. since the love of heavenly longing from my heart will not fail — with his help. In this right and holy will, that blessed man was as good as dead to the world. So much so that many who saw these things acted as though they didn't know him. and they shrank from remaining with him, because he compelled himself to serve the spirit wholly and not the flesh. And when in virtues of this kind he served God praiseworthily—

Episcopal Election and Ministry

Hildegard narrates Disibod’s reluctant election as bishop and his teaching, humility, and pastoral charity.

And for this reason, it was pleasing to those who loved God without reproach. It so happened that a certain bishop in the same region passed from this present life to the life of future hope. And when the people of lesser and greater standing had gathered together according to custom, they resolved to elect another as their bishop. Some of those who had known the upright character and holy living of blessed Disibod, unanimously chose him as their bishop. But some whose own life and conduct were blameworthy opposed this, saying, What good is it for a man to be silent and never speak, and for a people to have no one to know them as their teacher? But God looked with favor on this blessed one, as it is written. Justify the humble and the poor.^✦ This is how it is to be understood. That is, the one who for God's sake humbles himself to the ground. And justify the one who in all his works confesses himself needy and poor with a whole heart in holy deeds. Because justice, with an open eye of piety, looks upon him. For this man always desired humble poverty, and with the dove-like eye of simplicity he always looked toward God. So that he might obtain eternal riches for himself. And so God loved him, and he accepted death for death, and counted all failing things as nothing. He placed all his own things in God, and therefore God chooses him. For the heavenly Judge had hidden this man from the common people, but revealed him to those who seek him diligently. And so, although some were astonished, God willed that he be master and overseer, when this blessed one was being compelled by those wiser than him to undertake the burden mentioned above. He himself cried out that he was unworthy of so great a dignity. He drew back his hands and feet as far as he could. But when those who urged him and prevailed over him pressed him — those who feared God — he yielded, even against his will. By God's ordination he was placed in the seat of the episcopate. In that episcopate the blessed man began to proclaim and teach the justice of God. And he admonished all those he could bring to be subject to God. And what he had been steeped in through the Holy Spirit from his infancy he now made manifest, breathing it forth. And with a father's affection he offered them good examples of holy virtues in himself.

Opposition, Lament, and Expulsion

Hildegard describes the hostility of the wicked, Disibod’s suffering and prayer, and his eventual expulsion from his see.

But some people loved him because of the virtues whose merits they saw in him. And with an attentive heart they eagerly received his teaching. But those who had cast God behind their backs kept shouting at him, stealing from him. He lives as though he were not even human. And that is what compels us to live inhumanely. And who can bear to listen to him? And many people inflicted wrongs on him. But he himself gathered to himself a few faithful men. They offered him both consolation and help in everything. And he afflicted his own heart daily because of God, saying: O Lord God. I, your servant, prostrate myself before your mercy. Doing what you have commanded. For you know that I desire you alone!¹⁹ Therefore I trust that you will fulfill my desire at some point, just as it is written. Delight in the Lord!²⁰ And he will give you the petitions of your heart. This is how it is to be understood. O human being, conceived and born in sins! Against the desire of the flesh, take delight in the precepts of the one who created you!²¹ And calling to mind as well who it was who freed you. When you have done this.²² He will give you the things you ask for. Because you do not ask for the things that are not to be asked for. But show him the suffering of your heart with a humiliated spirit, crying out and grieving for yourself, so that, as with things that are right, you'll bind yourself to the work that must be done. And so those who have repented and have been eager to amend their evil ways in this manner. They are wiser than the sons of light.^✦ Because they themselves have neither wished this nor done it. For it is pleasing to God that a person wage a harsh war against themselves and against the dragon. And whoever does this — God will quickly fulfill their prayers and desires. Just as he also did in blessed Disibod, who waged harsh wars as long as he lived in the body! But he nevertheless brought these things to a happy end, completing them with good success. Meanwhile, however, while this holy man presided over his people with words and examples in the seat of the aforementioned dignity— great mockery and a great schism burst forth in that whole region! —to some indeed who were resisting both the Old and New Testaments and denying Christ, to others desiring the heresies of heretics; to others seizing upon the sect of the Jews; to others devoting themselves to the sect of pagans; to others burning to live not humanly but in the confusion of beasts, in shameful pursuit. Others, however, had discipline — at least outwardly, for the sake of appearances — yet were eager to do no good at all. yet eager to do no good at all. Against these great errors and confusions, blessed Disibod set himself with courage and fearlessness, opposing them and patiently enduring many reproaches and many injuries. He chose rather to lose his present life than to consent to such great and shameful evils.^✦ And when he had endured these things for some years, without any eradication of those same evils and even at the risk of his own body, he was at last overcome by weariness and, moved to God in his prayers with great lamentation, said: O God, and O judge of all the deeds of men, what good is it for me to labor with this people?^✦^✦ Who tears apart your justice with rabid bites? Finally, the authors of the aforementioned errors, together with the people who were entangled in the same errors — They saw that the blessed man would not consent to their errors and depravity. But that he would steadfastly rebuke them everywhere, without any fear of death. They laid many snares for him. And at last, having gathered a column of unbelievers from his own seat, they drove him out, heaped with many insults. He himself, however, preferring to serve God in quiet— rather than linger any longer without fruitful benefit.²³ And having gathered a few religious men to himself, he left the seat of his dignity, which he had governed actively and religiously for ten years.²⁴

Pilgrimage and Arrival at Disibodenberg

Hildegard follows Disibod’s wanderings until he reaches the mountain, prays over it, and begins the hermit community.

He left behind his homeland and everything he had for the sake of Christ's name. He said he could be of no benefit to himself or to others if he stayed there. There was such great unbelief there, with the hardness of iniquity crying out.²⁵ With a joyful heart he set out on the pilgrimage he had long desired for eternal life. And when he had gone out into Ireland, with many regions traversed,²⁶ and carefully examined many other places,²⁷ seeking rest for his soul. At last he came into Germany, where indeed he found a harsh and fierce people. And there, weary, he paused his steps for a while. He was giving the same people words of salvation and examples of holiness. Many who heard him loved him. But many others took no care either to hear him or to love him. But when he was staying in the same province, turning over in himself where he might find refuge. he heard a good and favorable report about the religious life of blessed Benedict. who had most recently departed to the Lord. She had left behind many lovers of her religious life, and so, through the Holy Spirit's guidance, she came to understand that her desire had not yet been fulfilled. because for a long time she had longed to do so on behalf of the people once entrusted to her. that she might join to herself certain men truly of perfect religious life.²⁸ For this very reason she went out from place to place once again. But she found nothing that pleased her own soul, neither in the places nor in the customs of those peoples.²⁹ Then she began to weep and to pray, saying, Incline your ear, O Lord, and hear me! Because I am helpless and poor. This is how it's to be understood. Condescending to my tribulations, incline your ear, Lord — you who are ruler over all — since you are a God of mercy, and hear the words of my prayer. because I am helpless in my soul because of my faintheartedness. and poor in body through the crushing of afflictions. I ought to follow you and love you above all else. Remember, therefore, that from my childhood I have been eager to serve you. and that because of your love I have always loved poverty and contempt of the world. Then God, accepting these prayers because of the goodness of his devout desire, poured a sweet, quiet consolation into his mind, just as dew falls upon the grass. And in a vision of the night he also revealed himself through a certain showing. That at some time a place suitable to his vow would be found by him. For God dealt with this blessed man as with his other beloved ones, who desired him with all their heart. Since they directed their intention toward him, so great and so good, with which they strained toward him faithfully with all their heart. He was present to their sight. He was seen by speaking and by hearing. The Holy Spirit also drew away from him every foolish reputation of empty glory. This is what's found in many people: they pray and fast according to their own will, in pretense. since they seek something from God unjustly. If anything happens to them just as they wish, they act as though it's a display from God. but those who are like this will be scattered like straw by the wind.^✦ But when a person mortifies himself of vanities, in them it's as though he falls asleep. And then pride and vain glory and the pursuit of honor from people, and other vices, are restrained by the power of God. May that person never in any way be turned away from the love of embracing his Creator, through their suggestions.³⁰³¹ But blessed Disibodenberg, rejoicing in good hope and his own longing,³² because he knew that through God's help it would someday be fulfilled. when he had heard a good report about the people remaining in the regions of Gaul around the Rhine.³³³⁴ So, namely, that the people was indeed harsh. but still held on to ecclesiastical religious life more devoutly by the way he lived. The mockery of a mocking people wearied him.³⁵ and waiting only with difficulty. He hurried on his way to the river Rhine. And turning aside from there, making his way through remote and out-of-the-way paths, he came to the little river Glan. And having crossed that place, he saw a lofty, wooded mountain. After ten years of his wandering, he climbed it. And there, weary, he sat down and rested. He turned to his companions, who were three in number. The first, that is, the elder, was Gislialdus. The second was Clemens. The third was called Sallust. They had come with him from Ireland. Moved by the Holy Spirit, he said, Here my resting place will be. For after he had then walked all over the same mountain, and had carefully considered each of its sides, the pleasantness of that place pleased his soul more and more as a place to dwell. because its height also offered difficult access to those arriving. And since streams flowed from both sides of it, they would provide refreshment of the body for those staying there. And she prayed, saying, O God, who dwell above the heavens and rule over the deep. I pray that the beauty of this place may be turned into beauty of souls. For it is fitting that in this place a faithful people should serve you faithfully. And saying this, she marked out for herself a dwelling on the slope of the same mountain, facing east, for easy access to water. and the community life she had long desired.

Hermit Community and Growing Fame

Hildegard describes the harsh life of the hermits, their growing reputation, and the miracles that reveal Disibod’s holiness.

She began energetically, praying, keeping watch, and fasting. There she led a harsh, rough, solitary life. But his companions who were with him took care not to give each other any mutual joy! Each one built their own dwelling at some distance from him. And it should be known that for some time they were sustained there by the roots of herbs! since they had no other food. Now that mountain, together with the forests adjacent to it, And in places that were both accessible and inaccessible — not just for one person but for the fellow countrymen there, both younger and older — it was more than a mile away at that time. From which it happened that when men sometimes entered the same forest — whether to catch wild animals, or to fish in the nearby rivers, or to cut timber, or for any other needs of their own — they saw this blessed man — either digging up roots or gathering whatever else he needed from every direction — and so after some time he became known to the people. For word was spreading among the people. that a certain holy man had come to that place, sent by God, along with several others. Because very many people, marveling with a deep longing, were coming to him. and they would discuss with him whatever was helpful for each of them. To them he would speak words of salvation and of life. Because from the time of his exile right up to that moment, he had labored in the language of those people, especially. And so he both understood it and put it forward in his own way. As a result, those to whom he gave the words and counsels of unfailing life, and those who stayed with him, would often bring whatever bodily necessities were needed.³⁶ The servant of God would gather to himself poor and needy men who had attached themselves to him. And whatever was left over beyond his daily sustenance, he used to feed them with it. For he always kept in mind that Adam perished by food. Therefore he frequently held Anthony, Macharius, and those like them in his heart — men who had lived on herbs and harsh food. so that by their example he might restrain his own body from soft and delicate foods. Lest he be deceived by the ancient serpent. And the more this blessed man afflicted his own flesh, the more abundantly did God multiply his grace with him. And through signs of miracles God made him known. Whence very many who were sick and weak were brought to him. These the Holy Spirit suddenly healed through his merits. Yet this he humbly shrank from — the praise of men — and fled it as much as he could. And when the report of his holiness flew through this whole province, spread abroad by the people,

Foundation of the Monastic Congregation

Hildegard recounts the building of the monastery, the gathering of brothers, and the establishment of the Benedictine way of life.

Some who feared God came to him. And they built a small oratory for him on the slope of the aforementioned mountain, toward the east. where he could celebrate the divine offices with his own. so that both they and the others might come to God. and there receive words and the sustenance of life from him. Others, however, toward the west, on the plain at the foot of the same mountain, cleared away thorn-bushes and thickets. And for the blessed man they prepared gardens, pastures for livestock, and small huts. Because of this, and on account of the thickets that were cleared there, which in common speech are called stuodun, that place took its name from them. This same place was originally called Studernheim. Many people also came to this holy man from distant regions. and they entrusted their souls to him in good faith and hope, because the peoples living in that same province had stood in awe of God's inspiration. and they said that in this matter they themselves had been negligent. because God had visited that place for the glory and honor of his name through his saint. whom they themselves, having him close by, had neglected to visit and honor more frequently with their resources. As a result, the princes and other nobles and wealthy people, together with the rest of the population, inhabiting those same lands — the mountain itself with all its boundaries, beyond the rivers that flow down, namely the Nahe and the Glan, in length and in breadth, as was said before, with straight boundaries. They would offer them to the same blessed man, and to his descendants, at the consecration of the offerings. because they saw God's wonders in him. so that, with a holy way of life there, good people might also be gathered together.³⁷ so that the necessities of this present life might be supplied from this source, without any want.³⁸ And with a common voice and a shout they said: Praise to you, Lord God! because you have deigned to send us this holy one of yours. When that offering was received, the blessed man was deeply awed. He remembered that while bearing the episcopal office he had previously endured a great many hardships. And kneeling in prayer to God, he begged that this same offering might bear fruit and bring growth to souls through the Holy Spirit's guidance. Then, burning in his heart day and night, he kept thinking about how, in the longing of his mind, he had desired this for very many years past. And how and where he might gather religious men who live a harsh way of life. For in the Spirit he understood that it was God's will that a religious community should serve its Creator in that place. And, inspired by the Holy Spirit, he directed all the devotion of his heart toward the way of life and teaching of blessed Benedict. who had already passed on to God. And he had left behind certain blessed men, faithful ministers of his spiritual formation, still living and surviving at that same time. and he sent messengers to distant regions where that same way of life flourished in holiness and devotion, and with humble supplication he sent representatives on their behalf.³⁹ These men were to plant the vineyard of the Lord of hosts according to the teaching of the aforementioned father.⁴⁰ He had established a rule suited to a spiritual people from the whole life of the saints, with the Holy Spirit granting and showing the way.⁴¹ And so he drew to himself very many religious men of that same way of life. For them he had an oratory and suitable dwellings built on the ridge of the same mountain toward the west, because of the difficult access, namely, so that they would not be harassed by people from then on. and so that the rigor and religious observance of their way of life might not be undermined by the daily stream of visitors.⁴² into softness and sloth it would be turned. He himself, however, was prepared to meet every situation that arose. And so when people came to him for answers, he could respond to each one according to their need, and for this reason he remained a solitary, living in the dwelling and in the oratory he had prepared for himself, on the eastern slope of the mountain, as was said above. Meanwhile, the congregation of those brothers was growing, both in God's eyes and in numbers of men. Whatever they needed to do or to have was done only at the command and with the permission of this holy man. And they followed a common life according to the rule of blessed Benedict. For the devout father Disibodus was deeply concerned that his congregation, established by the custom he had set as its law, should be so well ordered and firmly grounded that the devil could dig no pitfall of vice within it.

Spiritual Combat and Growth in Virtue

Hildegard explains how Disibod trained his sons in spiritual warfare and how the congregation grew under the Holy Spirit’s guidance.

and that with its own darts it could not pierce her through or separate her from others. and that she herself, terrible through her restraint of vices, would appear like a battle line drawn up in the harmony of virtues, arrayed against the devil and against men.⁴³ Wisely indeed she taught her to fight in humility against the hostile columns of aerial spirits. and she taught her to avoid the vanity of pride and the arrogance of mind in the delight of this present age. and the praise and glory of the one who has legitimately contended as a conqueror.⁴⁴ and then she carefully set forth how she had kept herself well within the watchful guard of right circumspection.⁴⁵ With the rampart of rigor and the strictness of entire spiritual discipline she dug around and fortified her, so that the devil might not rush upon her secretly and suddenly.⁴⁶ knowing that he has the greatest zeal. so that he might rush upon the spiritual people. and that he rejoices all the more if he has overcome a spiritual person according to the will of his own depravity, than if he had conquered many worldly people. since he sees that he has made that person like himself. when that person falls from heavenly desire. just as he himself fell from heaven through pride.^✦ In this way that holy man began to gather his sons together and strengthen them. When the secular men saw this, they came running from all over the province. and whatever he began to work on and do for his own needs, they completed it themselves with good will and zeal. As a result, that blessed congregation multiplied over twelve years to the fiftieth number of perfect brothers. For in those very times few men were found in the way of life of these people. and no one undertook this way unless he was first tested. But the Holy Spirit, who had planted that congregation, watered it too. Like dew falling on rich soil, so that living under its discipline, they would rise from virtue to virtue. and suffer no setback from the ancient schemer. Because where the Holy Spirit is present in his miracles, there that same ancient enemy will be terrified and won't dare to enter. But if it has secretly sown something there,

Miracles and Signs of Grace

Hildegard lists many miracles worked through Disibod and shows how his eremitic life is the root of monastic life.

This is what the Holy Spirit now tramples down again, to that one's shame. But the merits and the holiness of blessed Disibod were attended by signs and miracles of God. These too were renewed again and again, and without weariness. For God will always do new things. There was a man whose tongue had been so weakened by an extreme frailty of his body that he could not utter human words. He came to him from distant regions, and with nods and gestures of his hands he tearfully begged for help as best he could. so that God might come to his aid in this trouble before him. But the merciful father, once prayer had been made. Perceiving that the grace of God was present to him. and remembering the example of the Lord, where he made a mute man speak.^✦ he breathed into the mouth of this man, saying,^✦ In the name of the one who said 'Effeta' to the mute man, and he began to speak.^✦⁴⁷ to you is the bond of infirmity by which you weakened the tongue of this man. I command that you be released and depart from here. And don't hinder his tongue from speaking any longer. And immediately the bond of his tongue was loosened, and he brought forth human words properly. And he gave thanks to God and to this blessed one. When this had been done, a certain dropsical man, swollen with an extraordinary swelling, was brought by his own friends into the presence of this holy man, who, with many tears poured out, sought restoration of bodily health from him. But when he himself had hesitated a little and declared himself unworthy of so great a deed, at last, overcome by the prayer of those entreating him, She entreated the almighty Lord for him. And touching him with his own hands, she blessed him. And so that same illness, through the grace of God, gradually left him. But a certain leper, his skin horribly disfigured, also came to this blessed one. And after prayers were first poured out for his infirmity, he even declared in threatening words that he would never leave unless he was restored to health. Moved at last by this man's persistence, that blessed one led him into his dwelling. and she kept him with her for some time. and she poured out prayers to the Lord for him again and again. and she brought him back to health, whole and with a beautiful body, to his own home. But the Truth itself, which then saw and brought these things about, now brings them into the open here through itself, for those who do not know. Many other signs and miracles were also done through him, in the blind, in the lame, in the weak, and in those possessed by the devil's breath. and also in those who had lost their senses from a storm of evil humors. People were brought to him from both distant and nearby regions. and they were all healed through him. because the power of God was in him. For this same servant of God lived among his own as a hermit. That life is the root of the life of monks. because people of that way of life, withdrawn from the world in every respect, live in solitude with the praise of angels, and their life is so demanding. Indeed, very many could not sustain it because of the frailty of both body and soul. if they were to undertake it rashly and suddenly.

Approaching Death and Last Words

Hildegard describes Disibod’s final labors, his foretelling of future trials, his failing strength, and his deathbed blessings.

In this severity, however, the blessed father was still alive. He strengthened his subjects for every good work by his teaching and example. He was like a person who makes a blazing fire burn fiercely.⁴⁸ And for this reason they neither sought nor wanted another teacher while he was alive. Especially since they had his command to live among themselves.⁴⁹ They would guide them toward upright conduct in his way of life, without offense or grumbling.⁵⁰ But he had not taken up the monastic habit of the religious life that his community used!⁵¹ Because he maintained a gentler manner of life according to the rule of blessed Benedict than he himself would have kept.⁵² He had been lenient toward his own subordinates, and he did this precisely so that he would not appear similar to them in outward dress, even though he would not set aside the severity of his own strictness in vigils, nor in fasts and in other hardships of the flesh. so as not to detract from their religious life or seem to tear down their common way of life. But he kept himself alive with the most wretched sustenance, barely nourishing his body, and with rough and hard clothing, just as he had gone out wandering from his own land. By which he frequently brought it to use! Imitating blessed Paul, the first hermit, and those like him who preferred to be in the woods rather than in country estates. The divine offices also, from that time, at the altar. By which he was expelled from his seat. He celebrated right up to the end of his life, not according to the rule of bishops but according to the custom of poor priests. And in this he felt no oppression of mind, but joy of heart! By imitating the passion of Christ. He also labored many times to place a spiritual father and defender before his congregation, as is right. But all who were under him refused to have this done. because they wanted no other father and teacher besides him. saying that they indeed had themselves as overseers of their way of life.⁵³ but he, so that he might shine more sublimely to them in the Lord. As long as he lived, they would never change. Therefore, because of the good vow that they held in their hearts,⁵⁴ they were spread abroad through very many provinces. And many people, coming to them, sought counsel and help regarding their souls from them. And yet very many who remained in this province⁵⁵ and who had been placed in the vicinity of the aforementioned mountain, whose circuit is long and broad.⁵⁶ Because of the sweetest fragrance and the reputation of their way of life, whatever they could have from their estates and resources they considered to be surplus for themselves.⁵⁷ To God and to blessed Disibod, without any hesitation, they offered it!⁵⁸ And they built small villas here and there in the aforementioned forest for their benefit. But when the saint of God had now labored there for a long time and when the strength of his body had now nearly failed because of excessive labors, He had foretold this to his children, terrifying them in the Holy Spirit. that they had arrived at such prosperity and security in this way, up to that point, without stumbling. yet they would not be able to endure forever. but that they would suffer many and great hardships and tribulations. because the devil, whom they had very often led into the greatest confusion while alive, was striving to bring upon them the greatest mockery that he could inflict on them among the people. and that he would also trouble their descendants with the greatest effort. Even so, he would console them tenderly and abundantly, saying: I have toiled in sighs and in the sorrow of my heart, with great longing, up to now, lest I see your tribulation for as long as I live in this world. I trust in the Lord that it will turn out this way too. But you should know that after my death, it will press upon you all the sooner. For the strength of my body is now failing. And after the tribulations you are about to endure, your last days will be better and more prosperous than the earlier ones! So that in all things needful for soul and body, you and your descendants will then have greater abundance than while I was alive. When they had heard these words, they wept in great grief with tears.

Death, Burial, and Posthumous Miracles

Hildegard narrates Disibod’s death, the sweet fragrance, his burial, and the miracles at his tomb, followed by their decline.

because they understood that her end was near. And this rumor spread among the people. and stirred up many to come and see her. and so they went to see her themselves. and they entrusted themselves to her prayers and holiness! giving them words of salvation and blessing all the while. she also commended her sons and the place given to her to them. and that these things might be fixed more deeply in their hearts. He didn't hide from them that his own end was near. Then, hearing that the end of his life was near, they — with mournful voice they gave forth many groans. And because it had helped him, they visited him more frequently than usual. Yet how he knew his own end, he revealed to no one. he revealed to no one. except for a few devout men, who knew nearly all his secrets. To whom he had also said this: that it had been made known to him through a revelation from an angel. And he kept this from the others. because he hid all his works, as much as he could, so they wouldn't come to an end through praise. And after he had faithfully served God for thirty years on the mountain mentioned earlier, and had abundantly provided his brothers with everything they needed for this life, worn out more by toil than by old age, he now began to fall ill. because the strength of his body had completely given out. And soon, having called all the brothers together, she named a father for them. Someone she had also appointed while she was still alive. Then, at their request, she placed him in charge for the first time. And to him she entrusted everything that pertained to that same place. Since in times past they had refused to place a father over themselves. Because they had always followed the same holy one as a father in all things. But she also showed them the place of her own burial. And that not in an outstanding place. But in the humble shelter of his own oratory, where he had served God in solitude, they should bury him. With groans and tears poured out, she was asking that they would fulfill this promise — for they were pledging themselves with weeping, amid great sorrows. Grieving too, they were recounting one by one all his good works and his teaching. and bitterly lamenting, they cried out, Alas, alas, what will become of us? When we lose you as defender and comforter of our bodies and souls? And just as a thirsty deer longs for a spring of water,^✦⁵⁹ so too they wanted to have him with them longer. because before, in the joy they so often had in his company,⁶⁰ they could not fix him in their hearts. At last, as his pain grew more severe, he called his brethren together again and, as best he could, made known to them that his end was near.⁶¹ And after many labors and many tribulations, in the eighty-first year of her life, on the eighth of the Ides of June, she received the end of her present life.⁶²⁶³ And she rendered her spirit to the Lord, whom she had faithfully served, in the presence of those standing by. When he departed —⁶⁴ A sweet fragrance, like the scent of balsam, myrrh, and frankincense, and of every spice, rose up at once. And many signs took place there. And the news spread swiftly through the entire region. that the blessed Disibod had departed from this life. Because of this, a great crowd of people hurried to his funeral rites and wanted to be present at his burial. and to see the signs that God was working there. He was therefore buried in a small shaded chapel of his own monastery, one he had prepared for himself, and where he had also asked to be entrusted to the earth. And the sweet fragrance that had appeared at the moment of his passing — All the way up to the thirtieth day after his passing, it lingered around his grave. During which days also seven people beset by evil spirits and also thirty lame people, and many who were blind, and who were deaf, and very many others wearied by various afflictions touching his tomb were truly healed by the grace of God. And since these signs were many, and because the people of that time treated the signs as ordinary, they fixed these things in their hearts more presumptuously than they should have. But the people, seeing these things, said: God will show us greater signs and more miracles after the death of this blessed father than he did while he was alive. Therefore we also trust that through his merits we'll be delivered from all our dangers. But because some were saying these things too carelessly about the signs that had been done there— and many were rejoicing in the things that were later happening there through God's grace among the people, and they were rejoicing more and more carelessly than they should— for that reason God withdrew them as a way of chastening them. For the Holy Spirit does not want anyone to glory in the miracles that come from him, but that tremendous praise might be attributed to him alone, who has the power to do them. Indeed, God distinguishes the works of his saints in such a way that he also establishes them as creatures.

Later History, Exile, and Restoration

Hildegard traces the community’s later prosperity, its exile, and the beginning of restoration after injustice.

In this way, then, to some people God grants good works and holiness without signs. To others, however, he assigns good works and great miracles. And to still others he gives grace, so that through their good examples many may be drawn back to God. Just as he set the sun for the day and the moon for the night, and the stars into their seasons as well. He filled the whole circle of the world with birds and reptiles and the other animals and all growing things. So that in no way is it empty of any necessity. From this, each creature is moved to its own duties in the ministry that belongs to human beings. For each and every creature is multiplied in its own kind, just as God commanded it to in its first establishment.^✦ But what is irrational comes to the help of man by ministering.⁶⁵ For the head of the household, who is a man, cannot govern his own house without help and ministry. But God made man alone to live from a rational and living soul.^✦ Therefore his breath does not fail.^✦ Just as the branches of a tree do not fail! Because God poured knowledge into him.^✦ So that by thinking, he dictates what he wills.⁶⁶ And what the mind holds within it, it later multiplies through the cry of the voice and through reasoned speech. so that even the leaves on a tree are multiplied. But an irrational creature has no knowledge of rationality. And so it is empty and passes by. But a human being, existing as a rational creature, through knowledge comes to recognize what is useful. and loves it. and draws it to itself. and in that same knowledge it sees what is evil and what is harmful, and fears that and flees from it, guarding itself against it.⁶⁷ and in these two—namely, fear and love—which it has in the knowledge of good and evil.⁶⁸ it rules itself everywhere. just as a bird flies with two wings. For he alone is formed to the image and likeness of God.^✦ because God created him so that he might work according to himself.⁶⁹ whence, wherever it raises itself up to the good with its knowledge. There, through the grace of the Holy Spirit, help comes to him. For in this distinction, as was foretold, God placed all creatures.⁷⁰ And because he made man in his own image and likeness. Therefore he gave him full knowledge before every mortal creature. And since his flesh is bound to decay, For this reason his soul can accomplish good only from him who is without end. But those who persevere in good to the end. These ascend into heaven to God. And there the cherubim count out all their good works before the throne of God. And then the face of God gazes upon her, just as upon the purest gold and just as upon the most precious stones. And so every heavenly harmony sings a new song over her. And so the Holy Spirit in the works of the saints always makes things new. But those who have persisted in evil — they imitate the lost angels. who on account of their own wickedness fell from the glory of heaven. And so through squalid vanities they lose the reward of eternal life. God, in fact, implanted in humanity a full measure of rational knowledge, as was foretold. because he foresaw that by this humanity could overcome the devil. because through the knowledge of good, evil—⁷¹ and through evil, he knows what is good! And so let him engage in the most decisive battle against that same ancient enemy. so that he may conquer him, and so that he may take possession of the place he lost. because he could do this in no other way except through full knowledge. since what a person knows, he knows only through knowing. can barely restrain itself from this, indeed, it sometimes turns to that through elation, so that if dark shadows rise into the human heart, the person in the flesh then tastes that it can sin, and if it then chooses sin, and persists in it unrepentant, that person will become like the one who turned away from the brightness of the light, so as to fulfill the dark desires of its own selfishness.

Divine Government and Human Vocation

Hildegard reflects on God’s governance of saints and sinners, the struggle against the flesh, and the vocation to spiritual combat.

And so the punishments of hell have risen up on account of this. The blessed person, however, desires to do what the flesh does not taste. And he asks for help from the Holy Spirit, so that he may look into the mirror of holiness. And just as a person considers his own face in a mirror — though he is not in it — so he corrects whatever unworthy thing he has seen there, as much as he can. In this way the blessed person desires, through faith, to work good works — to the devil's shame — against his own flesh. And he works at what the flesh does not lead him to. And so, overcoming himself through the hardest and fiercest struggles against his own desires — the brightness that the lost angels had possessed — the blessed will possess. But those who, through negligence of sins, have withdrawn from good people are like those same lost angels. who were withdrawing from the perfect and good angels, who always behold the face of the Father. And just as the good angels always behold the face of the Father by praising, so blessed people, performing good works in the mirror of faith, behold the face of God in this way in faith. and through the harshest wars they persist continually with him. For God established creation in such a way so that a human being would accomplish their works alongside them. From this he also so inspired certain people that they build holy structures and that they gather others to serve God. Yet God himself allows them to undergo many and varied changes, often according to his own purposes, and he endures it all. Nor does he unleash his vengeance on them right away. But where the Holy Spirit builds in structures and in people

Trials, Return, and Renewed Life

Hildegard recounts the wars, the brothers’ exile and return, their renewed life, and the subsequent decline into negligence.

Even if they lived carelessly in their sins, if anyone there brought destruction on himself through the stubbornness of his own wickedness, the fire of the Holy Spirit swiftly burns him up in zeal and in judgment. This is how the Holy Spirit worked in that place before. where blessed Disibod had served God with good works. and where he himself, departing from this life, had rendered a happy spirit back to God. For after his death, once a number of years had passed, a great pressure of wars seized the entire province mentioned above. so that certain men came rushing in with tyrannical fury. And when they were laying waste to the regions and lands surrounding the Rhine on every side, —terrified by the horror and dread they inspired— they fled wherever they could. But the leaders of the aforementioned province, along with the remaining people, knowing that the mountain was high and impregnable, fled to it with great haste—before it could be seized by the enemies, who did not want the brothers there serving God— and fortified it with strong walls, making dwellings inside. They trusted that they would be delivered from the aforementioned cruel tyranny as much through the merits of blessed Disibod as through the fortifications of the same mountain. But because of the multitude and restlessness of the men who had seized the mountain beforehand, the congregation of brothers serving God there could no longer remain in peace or serve God in uprightness. And so, by the counsel and at the request of those same leaders and people, the brothers scattered into distant regions. because they had promised them that after these tribulations and hardships they would bring them back with honor. With a few exceptions made for certain outstanding men who had gone to the tomb of their blessed patron to maintain it in a state of honor, they kept themselves there.⁷² These were also of such great perfection.⁷³ that they cared nothing for the world or for their own lives. This affliction did not last for many years. But the province was being freed from the tyranny of invading enemies through the help of God.⁷⁴ When this had happened, those who had occupied the same mountain Remembering their promise and keeping God's fear in mind, the brothers of the aforementioned congregation tracked down their people wherever they could. and brought them back with great honor! and all the things they had gathered there. And whatever they had built there, they bestowed on them with greater resources and more ample allodial lands than they had previously possessed. As a result, it came about that, according to the words of blessed Disibod, which he had foretold while still alive, their last days became better and more prosperous, after his death and after their tribulations, than they had been before. So it happened that even from distant regions, very many people — both religious and secular — came there. and they sought and received from them counsel and aid for both soul and body. But God purified these blessed men because of their negligences, as often as they sinned. as often as they sinned. just as he also did then, when signs and miracles were happening through the merits of the aforementioned holy father. They rejoiced more and more negligently than they should have. And so from that point on, they no longer appeared with the great frequency they had been accustomed to before. But where the works of the Holy Spirit are seen and known.

Translation of the Relics and Continuing Life

Hildegard describes the raising and translation of Disibod’s relics, miracles, and the ongoing life of the community.

But they are still led into offense. There the same Holy Spirit will examine that same offense with judicial punishment, down to the very last farthing.⁷⁵ And when signs and miracles had ceased being done at the tomb of this blessed father, although his descendants devoutly honored his passing to God for many years after him.⁷⁶ at last, groaning within themselves with sighs, they remembered by divine prompting that God had withdrawn his hand there from the prodigies and miracles, because their own sins demanded it.⁷⁷⁷⁸ and that he showed these things only occasionally, in remembrance of the same saint. Accusing one another, they said to each other: What are we doing, sluggish in our negligence? because we don't honor this saint of God. since God has done very many miracles and wonders for us because of his merits? And so the elders of the same province and the wise men, approaching them and receiving counsel from them, with the consent and authority of Boniface, bishop of the see of Mainz. appointed a time and a day to raise the bones of blessed Disibod. and they proclaimed this day throughout all the people of the same land. And when the appointed day had arrived, and a crowd of people had gathered, with the aforementioned bishop present, approaching the tomb of the holy man. With great reverence they took up his bones and ashes and removed them from the shade of the oratory where they had been buried, into a monastery built almost toward the west of the same mountain.⁷⁹ With hymns of praise and the loud voices of the people, after very many years following his departure to the Lord, they transferred them. and in a small receptacle prepared for this purpose they laid them to rest with honor. But God, who knows hidden things — once again manifested the merits of this his saint there. so that on the very same day, while these things were being done — a man with dropsy and other sick people, afflicted with various infirmities, were healed.⁸⁰ And that the sweetest fragrance that had appeared at her passing showed up again there that same day with a wonderful, blazing scent. And so it happened. so that the people of the same province began to observe each year the day on which these things were done. And those coming to her tomb on the anniversary of her departure to the Lord would thereafter frequent it with great reverence of prayers and offerings. The brotherss, therefore, of the aforementioned congregation lived in peace through many years. and they served God and blessed Disibod without offense in quiet. so that the people loved them deeply and called them blessed. and that with their help and resources they were everywhere present to them!

Later Injustice and Charitable Restoration

Hildegard narrates the loss of property, imperial conflicts, and the eventual restoration of religious life at the mountain.

And so they became wealthy and rich in many resources. Finally, after the passage of very many lifetimes of years and of kings, the greatest battles have once again broken out with the provincials of the aforementioned region.⁸¹ Therefore the elders of the land, together with the princes — namely Emperor Charles the Great, who at that time had undertaken the Roman empire — approaching him.⁸² they said it was not fitting that those who ought to serve the spirit and not the flesh, God and not the world, should possess the riches and pomp of the age in abundance. just as would be done by those who were on the mountain of blessed Disibod. when they themselves were oppressed by battles and hardships and would have neither riches nor resources. so that they could serve the kingdom and those in need. The emperor received their words wisely and wisely dissembled. saying that he himself would take away from those brothers neither the allodial lands nor any other resources which the faithful had conferred on them for any reason. After this response was received, they held themselves back from the intention they had undertaken. And so when this emperor died and very many other times succeeded for him, likewise a tyranny of cruel wars has arisen, which grew so strong through such great cruelty. because certain cities adjacent to the Rhine have also been destroyed through those same oppressions. For which reason the more noble in birth of the aforementioned province, who were from the lineage of the foresaid princes of the see of Mainz, joined to themselves the emperor who at that time held the empire. And they themselves came forward. And they pressed their complaint more forcefully, crying out that they didn't have enough resources to both serve the empire and defend their own lives. Those who lived on the mountain of Saint Disibod would possess their own allodial lands and those of their parents, and they themselves didn't know where these came from. When this was heard, the same emperor gave his approval. And the other princes and judges having been summoned, It was as though he wanted to investigate under judicial authority by what tradition and confirmation the brothers had been granted such extensive and far-reaching freehold possessions. But they, understanding the emperor's position, and blinded by envy and malice, they brought forward many false and unjustly fabricated testimonies. and claimed that the brothers had held those possessions, which for a very long time they had possessed without any complaint, unjustly and without imperial judgment or authorization. Therefore, by the judgment of judges judging unjustly. An imperial sentence was passed, and permission was received from the same emperor. The claimants, together with the aforementioned bishop — who was chiefly responsible for this seizure — laid claim to the possessions and freeholds that belonged to the mountain of blessed Disibod. And with divine vengeance nodding assent, they disturbed the boundary of that same mountain with a most cruel invasion and plundering. Distressed and dismayed by this persecution and hardship, and stripped of everything, the brothers living there were thrown into turmoil. Terrified by the horror of looming wars, they abandoned that same mountain, wailing with great lamentation. And they made their way to foreign places, wherever they could. When they had departed, so that they would have no hope of returning. Their dwellings were razed to the ground by the invaders just mentioned. —except for the consecrated place where the bones of the aforementioned saint had been buried after his translation. But so that this same place, which had been the source of this destruction, would not remain completely abandoned to divine worship, they placed a single priest in charge, who would shepherd the people living nearby. To him they assigned food and clothing, barely sufficient, from the benefices belonging to that same place. And so that place remained desolate for a long time in this way. Finally, after many long years, a certain pious and noble man, Count Liuthard by name, devoted as he was to the world, surrounded by great wealth, seeing the aforementioned mountain—high, beautiful, and desolate—was moved with compunction through divine grace and sighed. And arranging for three priests to serve God in that same place, for the glory of the holy Trinity and in memory of blessed Disibod, He provided them with enough necessities for their present life from their own resources. But also, after some other years had passed, a certain archbishop of the see of Mainz — pious, humble, and crushed in heart, climbing that same mountain, and humbly bowing his knees at the blessed Disibod's tomb, was deeply grieved that someone had been made great and rich from the possessions unjustly taken from that holy place. And making a vow to God, he arranged for twelve canons — matching the number of the twelve apostles — to serve God day and night in that place and before the aforementioned patron. He also had the allodial properties that had long belonged to that same place restored to it, as far as he was able. And so divine purification gradually drew back its scourges a little. But he had not yet accomplished this fully. And so when it later pleased the Holy Spirit in his secret place — he inspired a certain prudent man of the world who also presided over the see of Mainz. He made him thirst so that the place so often spoken of — might receive back the radiance it had received at its first rising. For this man acted as a prudent head of a household does, who divides his substance with his sons in love. And he placed the canons who remained on the aforementioned mountain in other places more suitable to them. And he brought in religious men who would live in strict discipline according to the rule of blessed Benedict. Through these men, every good thing would advance through holy living. In that same place he restored them. When this was done, he looked upon them with the embrace of his own heart. And so, in the generosity of that blessed man, he supplied them with alms from the substance and resources he had possessed — as much as he was able.⁸³ The congregation, therefore, endured very many scourges then and afterward there, by divine permission.

True Revelation and Final Exhortation

Hildegard defends the truth of her revelation, warns against adding false tales, and exhorts hearers to remember God’s works.

Just as those who had lived in that same place before suffered many times, so too what happens there now through God's scourges occurs again and again. And so it will be afterward, when the same women, living there, have earned their reward. But a great many foolish tales about all these matters circulate and are repeated among the people, through the shifting vicissitudes of many changes — tales the Holy Spirit has not gathered. And so they will be scattered like straw.^✦ But these things that have been set forth here through the Holy Spirit are made known for the glory of his name, for the memory of the blessed patron, and for the correction of those who hear — revealed through true revelation. For which reason nothing should be added to them about their former opinions. So that his words may not be led into mockery. For this reason, too, it must be carefully considered. What has God done among human beings from the first person until now? When Adam had first fallen away, he wandered from paradise. And because he himself fell through a lowly creature, for this reason God also commanded the human being to offer creatures to him! just as an infant is first nourished with milk. But after the Son of God took on humanity, he offered himself to the Father as a sacrifice. And human mouths were opened to the food of justice. Just as a child is fed with food. But when that same Son of God ascended into the heavens. He filled the people with the fire of the Holy Spirit.^✦ And so he taught them to struggle with their temptations and desires.⁸⁴ And so he taught them to make themselves a sacrifice to God. So much so that they even chose to live according to heavenly harmony. Just as spiritual people do. Those who, for the love of God, abandon both themselves and the world. And so that other good people might strive to do the same. Those who, in burning desire and according to the gift of the Holy Spirit, undertake a strong continence. Just as a person in the fullness of life takes nourishment for themselves. So God did this as well. Because he took away their wavering opinion. And he ordered truth, advancing with confidence, to go forth.⁸⁵ The same God, therefore, those who remained in the aforementioned place.⁸⁶ And they remain, as was said before, purified repeatedly. Just as he also corrected very many others, time and again. Yet in such a way that they did not fall away completely. In the same way he also dealt with the children of Israel. Those who had begun well, because of the many vanities they then went on to commit, suffered very many persecutions. And those who, even in their own wicked time, were redeeming the blood of the Lamb into scattering, were given over. But at the last times they will be gathered back. And so through all things they will not perish.

Eschatological Hope and Personal Testimony

Hildegard proclaims final victory over the ancient serpent, the gathering of the faithful, and her own sickness and completion of the work.

And now, praise be to God, who is always waging war against the ancient serpent. So that he will cleanse away every wrinkle of sin, all the way to the end of the age. And there, the whole body of his faithful will appear fully. Just as he first ordained it to be. And then the ancient enemy will be completely put to shame. Because he will be able to benefit neither himself nor others, nor bring glory to anyone at all. These words true wisdom has spoken. But I, a poor creature, lie in the bed of my sickness. I've seen and heard all these things. And I've begun to write and finished! But God has the power to raise me up from this sickbed. If it pleases him. Amen. Here ends the life of Saint Disibod, bishop.

Read the original Latin

Congregationi sancti Dysibodi. hildegardis. Cum creaturę per iussionem dei processerunt plurimę stellę quę innumerabiles in lumine tunc fuerunt. cum illo qui lucifer erat ceciderunt. et nox mortis illis cadentibus preparata est. Sed planetę scilicet angeli iusticię qui flamma ignis sunt cum deo perstiterunt. et inextinguibili igni qui uita est ministrabant. Ignis uero flammam habet quam uentus mouet.

ita quod eadem flamma flagrando apparet. Sic in uoce uerbum est et uerbum auditur. Et ignis flammam habet. et deo laus est. et uentus flammam mouet et deo laus est. et in uoce uerbum est. et deo laus est. atque uerbum auditur.

et deo laus est. Quapropter et omnis creatura laus dei est. Qui non timet non amat. et qui non laudat non operatur. Et timor ignis est. et caritas ut flamma se dilatat! et sic creatura laus est. et homo opus est.

Si autem creatura non esset! homo operari nesciret. Sed creatura in iussione dei processit. et consilium hoc in deo fuit quod hominem ad imaginem et similitudinem suam fecit. Nam cum cadentes stellę deum non laudauerunt. nec opera eius narrauerunt. nox mortis ipsis scripta est. quia uitam neglexerunt!

et opera dei noluerunt. unde etiam ad nichilum computati sunt. tunc deus magnum hoc consilium in semetipso habuit quod fortitudini suę nulla aduersitas cadentium preualeret. atque preuidit quod in feminea natura opus tale facturus erat. quod nec angeli nec homo nec ulla alia creatura ad finem perducere posset. Cum enim deus hominem plasmasset cadentes angeli cum fallaci opinione hominem adierunt sicut et ipsi fallaces erant. et sic homo mortalis factus est. Tunc deus in abel planetas preuidit qui cum ipso perstiterunt.

quod est laus angelorum et hominum. et in ipso fundamentum sacerdotalis officij et templi sui posuit. quapropter et mors illum in corpore occidit. Sed de abel usque ad noe omnes filij hominum quasi lac sugentes. in recta scientia dormitabant. Noe autem archam iussione dei edificauit. in qua deus presignauit quod hominem in partem laudis suę quemadmodum angelos seruauerat. Abraham uero magnum opus obedientię fecit quę collum antiqui serpentis per circumcisionem uulnerauit.

per quam deus ipsum confudit quia homini mechiam infuderat quam uirgo contriuit quando unicornem in sinum suum collocauit. qui per antiquum consilium in utero uirginis carnem induit. Moyses quoque legem scripsit quam obedientia per mortificationem carnis ostendit. in qua seductor qui ipsam uulnerauit confusus est. et cuius dolositas in qua hominem per superbiam deceperat. per mortificationem carnis fidelium finita est. Sed et abraham et moyses quasi duo planetę incarnationis filij erant! quemadmodum et planetę uelut flamma ignis sunt.

Abraham enim christum preuidit. moyses uero opera in creaturis fecit. scilicet boues et oues atque hircos offerendo. et in oblatione carnis creaturę oblationem filii dei presignando. Hoc definitum est quando uirgo unicornem cepit. et quando deus eburneam turrim sicut decuit fecit quod purum uirginale opus est. in qua opus magni consilij perfectum est. uidelicet quod deus homo est.

Nam quia mulier audito uerbo serpentis totum mundum obumbrauit mors illam intrauit. et sicut infans debilis facta est. atque omnis creatura de imbecillitate illius in fortitudine et honestate sua debilitatem incurrit. sed deus magnum consilium in ipsa ordinauit. tanta uidelicet miracula quę nec angelus nec homo nec omnes creaturę capere possunt. scilicet quod uirgo in lumine solis antiqui consilij casum mulieris in bonum iterauit. et hoc deus ad confusionem diaboli fecit. qui feminam deceperat ipso nesciente quid in illa uenturum esset sicut nec deum recte cognouit.

unde et ab omni felicitate sepultus est. Deus namque creaturas iussione sua officiales fecit precurrentes hominem ut homini seruirent. hominem autem deinde creauit. et opera illi iniunxit. ita ut si bonum elegerit deus illum iuuabit uel si malo consenserit diabolus ab aquilone insidias illi ponit! quoniam homo duabus alis scientię uidelicet boni et mali racionalis est. Verbum autem sine uoce non est. nec uox racionaliter sine uerbo.

Uox interdum auditur. et nulla racionalitas in ea cognoscitur. uerbum autem omnia utilia et inutilia cum uoce nunciat. ita et racionalitas sine scientia non est! quemadmodum nec homo sine uisceribus. Sed dicendum est! quomodo homo operari incipiat. Primum enim lac sugit.

deinde mollem cibum cum anhelitu in se trahit. in tercia autem etate dentibus comedit! et in scientia quod uult sibi eligit. et quod non uult sibi abstrahit. et tunc iuuenis est. Et postea ad etatem senectutis currit ita quod medullę ipsius omni scientia plenę sunt. et deinde lac et duas priores etates non sentit. sed mutata etas ipsum imbuit.

ita quod ueritatem cognoscit. Sic ante diluuium lac fuit. in noe autem mollis cibus. in abraham autem dentium commestio. et cibi electio. sed in moyse omnia puerilia opera finiebantur. quando per oblationem carnalis creaturę ueritatem prenunciauit. et filium dei tetigit.

in quo omnia priora finiebantur et in meliora mutabantur. cum ipse uir plenę etatis sapientiam et ueritatem docebat. Sed etas uirginis interdum in lasciuia est. scilicet cum in uanitate lasciuię currit. et si uirgo est illud multociens in motibus et in moribus suis ostendit. sicut etiam si uirgo non est illud plurimis signis celare non poterit. Si enim uirgo celum aspicit. ita quod mundum ueraciter relinquit filium dei imitatur et deum adtendit qui serpenti dixit.

quod caput ipsius per mulierem conterendum esset. quia inicium ipsius prauum fuit quod uirgo conculcare debuit. illa uidelicet quę filium dei genuit. Nam et a filio dei nouum seculum per aquam recuperationis ortum est. qui etiam duos planetas ad se collegit qui incarnationem ipsius ornabant. scilicet uirgines et monachos qui ante natiuitatem eius non apparuerunt. sed in natiuitate ipsius orti sunt eum ostendentes. quemadmodum matutina stella solem!

unde signa et miracula tunc plenius quam prius resplenduerunt. quoniam ipse per humanitatem suam terram tetigit. et quod uox prophetarum prius erat. hoc nunc filius dei per semetipsum plenius operabatur sicut scriptum est. Speciosus forma pre filiis hominum. Et sicut ipse ocultus filius dei occulte in mundum uenit. ita etiam alienam naturam ad se collegit. uidelicet quod homines mundum et pompam mundi relinquunt.

Sed et quemadmodum stella deuotis personis ipsum demonstrauit. et ut de ipsis personis totus mundus illustrabatur. sic a uirginibus et a monachis ecclesia prius ornabatur! quapropter et omnes populi ipsos quasi angelos narrabant. sicut et de ipsis propheta clamauerat. Qui sunt hi qui ut nubes uolant. et quasi columbę ad fenestras suas? Et eodem spiritu quo istud prolatum fuit!

etiam dictum est. Uirgo concipiet et pariet filium et uocabitur nomen eius emmanuel. Sic in omnibus creaturis filius dei per significationes paulatim ostensus est. quoniam sapientia non est preceps sed diligentius preuidet. ne in omnibus ordinationibus suis defectus sit! quod stultus homo non facit qui secundum quod repente cogitat repente operatur. et ideo opus eius multociens recte non cognoscitur. quemadmodum etiam in primo angelo factum est qui in estimatione honoris sui uelut in ictu oculi in tenebrosum lacum cecidit.

ubi omnia ornamenta sua perdidit. et nigro ac inextinguibili igni se tradidit. Prefati autem planetę in significationibus suis cum magno honore et reuerentia conuersationis suę usque ad tempus cuiusdam tyranni cucurrerunt! qui consilium antiqui serpentis osculari cepit. Et tunc muliebre tempus fere primo casui simile uenit. ita ut omnis iusticia secundum infirmitatem mulieris debilitata est. et hoc tali modo supra medietatem suam decurret. Sed elephans cum magnis erumpnis iusticiam uocabit.

faciens ut aliud tempus surgat. et sic utile tempus probitatis bellorum et iusticię ueniet. Nunc autem ad ammonitionem populi huius loci hęc omnia dicta sunt. scilicet quomodo religio ipsius inceperit. et quis status eius nunc sit. et qualis futurus sit. Locus enim iste in ardente sole tanta fortitudine spiritalis populi exortus est uelut seculo huic mortuus esset. et etiam in tanta simplicitate quod secularem populum cum caritate ad plenitudinem inspectoris dei capere non potuerunt unicuique secundum qualitatem illius non occurrentes!

sed rigori conuersationis suę inflexibiliter instantes. Primum enim uelut ignis fuerunt. et non in flamma circuierunt. et duri ad alium populum erant. quia celum sicut aquilę inspiciebant. Postea ad meliorem partem accelerauerunt. et sicut ceruus ad fontes aquarum de uirtute in uirtutem ascendentes cucurrerunt. et in lumine caritatis deo et hominibus lucebant.

et quoniam in amore dei ardebant. idcirco laus dei in populo erant. quemadmodum planeta flamma ignis est. Tunc populus eos uelut nobilissimos lapides scilicet topazium smaragdum. saphirum. et iacinctum cum laude narrabant. quoniam in meliorem partem se parauerunt. et quia de uirtute in uirtutem ascenderunt et se in caritate dilatauerunt.

et quoniam per actiuam uitam in hospitalitate et in elemosinis ad omnes et ad montem syon aspiciebant. unde et ab omnibus filię syon nominati sunt. Sed et in obedientia mortificationis carnis cum abraham operabantur. et in suaui odore regulę cum moyse pompam seculi relinquentes propter humilitatem incarnationis iesu christi se uiles ad seculum fecerunt. Sed postea pallida nubes uanę glorię atque superbię super ignem bonorum operum istorum ascendit. quemadmodum nubes solem obnubilat. ita ut uix uideatur. Ideoque quedam tempestates super eos uenerunt quę eos strauerunt.

sed iterum aliquantulum surrexerunt. sic uidelicet quod propter pallidam nubem uanę glorię atque superbię ignis ibi uix uidebatur. qui est disciplina et bona consuetudo regulę. unde etiam tam ad mores spiritalium quam ad mores secularium declinabant. et hoc fere usque nunc. Modo autem usque ad genua incuruati sunt. quoniam in utraque parte ordinationis sapientię defectum habent. Celum enim in laude recte ordinatum est.

et terra iusticiam operando recte constituta est. Celum et terra sicut anima et corpus sunt. et terra desiderat quod non laudat. atque inter utrumque hęc tali modo pugna est quamuis instrumenta dei sint. Corpus enim propter gustum carnis peccatum appetit. anima uero hoc undique prohibet. et tamen unum instrumentum dei sunt. Sed hi ad quos sermo iste est.

pompam seculi atque punctum conuersationis suę unum esse dicunt. sed hoc in sapientia non est. Ipsi enim hoc ita esse uolunt. sed ita esse omnino non potest. quapropter usque ad genua incuruati sunt. uelut samaritani incuruabuntur qui legem habere uoluerunt. et alienum deum adorauerunt. Vnde isti operibus his uelut pallida nube obnubilati sunt.

ita quod ardens sol bonę intentionis regulę in eis non apparet. et ideo magnę tempestates iniuriarum super ipsos cadunt. scilicet quod serui illorum sunt quibus propter seruicium dei in honore dominari debuerunt. sed illis famulantur quoniam illi ardentem solem in eis non uident. Homo enim factus est et opera habet. uirtutes autem laus sunt. et eas homo in spiritu sancto ad dexteram operatur! ad sinistram uero cum diabolica turba ad aquilonem tendit.

Audite ergo. Ignominia quę uirtutum inimica est. uno pede simili pedi anetis inter uos ambulat. ubi ad genua incuruati estis. sed probum militem adtendite et illum imitamini qui cum coram inimicis suis super genua ceciderit gladio tamen se defendit. et ita multociens resumptis uiribus laudabiliter surgit. Studete itaque ut inimicos uestros gladio occidatis. Gladius enim uester est obedientia et regulę precepta.

inimici autem uestri sunt inobedientia et regulę preceptorum negligentia atque superbia et obliuio conuersationis uestrę. a quibus hoc modo deuicti estis quod etiam uix super genua statis. Attamen tempus pressurę et destructionis uidelicet ponderis illius quo uua in torculari premitur nondum uenit. sed tamen nunc uilissimum tempus est. quapropter ad priora tempora aspicite. et in quali honore fuissent considerate et ab inimicis uestris uos defendite. et deus uos adiuuare non recusat. Tempus enim bonę intentionis et conuersationis quandoque ueniet.

et ad primam auroram aspiciet. et qui seculum pro dei amore tunc relinquunt ad deum anhelabunt. et sic in bono perseuerabunt. Et tunc de ipsis clara uoce populi in spiritu sancto dicetur. Vox turturis audita est in terra nostra. quod est uox heremitarum et huius mundi peregrinorum tam fortiter in celum aspicientium. quod artam uiam quę ad celum tendit ire uolunt. Et hi omnia transacta et preterita quę uel prospera uel aduersa fuerunt inspiciunt.

quatenus precaueant. quomodo acerrimo accipitri se surripiant. quemadmodum columba ab isto fugit cum ipsum in speculo aquę uiderit. Nunc iterum audite. Inter uos tamen aliquod lumen lucidum et igneum sed cum uicissitudine adhuc est. lucidum quidem in bona uoluntate. igneum uero in timore domini cum aliqua tamen stulta dispersione. Ab nigra autem feditate quę deo et hominibus contraria est.

et quę etiam cor diaboli est custodite uos quia cum his qui in peccatis istis sunt. diabolus in fortitudine omnis uoluntatis suę ioculatur. Itaque ego misera et paupercula forma in mistica uisione qua ab infantia mea a deo edocta sum. hęc uerba in magnis egritudinibus uidi et audiui. et ut ea in loco uestro uiua uoce proferrem iussa sum. Sed uos ea non contempnite neque abicite ne super terram moriamini. sed spiritus sanctus edificium suum in uobis perficiat. et in bono fine uos finiri faciat.

quia locus uester in ea benedictione est qua eum dominus de communi populo ad seruicium suum congregauit. sicut ab inicio fecit cum semper aliquos populos sibi in hereditatem seruauit. Ab ignominia quoque ne duobus pedibus inter uos ambulet uos obseruate. quoniam si hoc erit. deus periculosa uindicta uos occidet quod uobis nondum accidit. et ideo etiam in omnibus periculis uestris defensionem ipsius habuistis. sed cum proprietatem uoluntatis uestrę pleniter operibus feceritis quasi deus a uobis inspiciendus non sit. tunc detrimentum uobis occurret.

et aduersa quę predicta sunt uobis aderunt. Vita sancti Dysibodi episcopi. In mistica quoque uisione ut deus uoluit propter peticionem et iussionem prelatorum meorum scilicet helengeri abbatis et cunctorum fratrum in prefato monte beati Dysibodi deo famulantium de uita et meritis eiusdem patris aspiciebam. et post prolatas uisiones libri uitę meritorum anno dominicę incarnationis millesimo centesimo septuagesimo regnante friderico romanorum imperatore. sub pressura apostolicę sedis fere per triennium in lecto egritudinis iacens. ex pietate sapientię uocem de celo uigilans corpore et animo sic dicentem audiui. Electus dei dysibodus ab infantia sua spiritu sancto ut beatus nicolaus. et beatus benedictus eorumque consimiles inspiratus.

ad omne bonum quod uidit et audiuit. sitibundo corde anhelabat. Quapropter de ipso dici potest. Ex ore infantium et lactentium perfecisti laudem propter inimicos tuos! ut destruas inimicum et ultorem. Quod sic intelligendum est. In bono affectu infantium loquelam nondum habentium. et illorum qui magis lac sugere quam mirabilia facere deberent.

tu qui dominus cunctorum es ad perfectum duxisti nominis tui laudem cum mirabilia tua in eis sepe operatus es. scilicet cum eos nondum plenam medullam habentes ita inspirasti. quod multa in spiritu sancto loquendo et operando nescienter proferebant. et cum alios contra carnis iura tanta fortitudine roborasti ut toto desiderio ad celestia tendentes. officia carnis peccando non exercerent. In his autem nullus dubietatem apprehendat quia serpentinus dolus in beatis illis bona et sancta hęc facere non ualebat. Nam hęc fecisti propter inimicos tuos uidelicet perditos angelos. quatenus ad confusionem suam uirtutem tuam in puerili ignorantia uiderent.

et ut sic destruas inimicum quippe illum qui in omnibus bonis te abnegat. et ultorem scilicet hunc qui lapides et iacula impietatis suę contra uerba et miracula reprehendendo et peruertendo ea proicit. Hec mala in supradictis beatis hominibus nichil preualebant. quoniam ea quę recta sunt loquebantur. Deus enim in beato dysibodo ab infantia eius usque in decrepitam etatem ipsius in donis suis operatus est. ita quod puericia illius in nequitia non ludebat. et quod iuuentus eius in lasciuia non ardebat. et quod maturitas senectutis ipsius ad sinistram non respiciebat.

Ipse namque omnem pompam seculi huius ita corde et corpore reliquit. quod quidam eum stultum. quidam uanum. quidam errantem. quidam uero mirabilem in operibus suis pro hoc esse affirmarent dicentes. Quid est hoc quod iste facit? Parentes igitur beati dysibodi in libertate seculi pollentes. de excellenti genere hibernensium originem duxerant.

sed tantum pompam et gloriam mundi in superfluitate non habebant! unde quidam tyrannorum in superbia tumentes. cum in eadem regione quamplurimos per tyrannidem sibi subiugassent. etiam parentes beati huius uiri qui eo tempore puer erat opprimere et ditioni suę subiugare nitebantur. Ipsi autem libertatis generis sui non immemores. iniustamque subiectionem recusantes ab illis declinabant. et ad remotiora loca eiusdem regionis se longe contulerunt et iuxta quoddam flumen quod de mari funditur. una cum filio suo beato dysibodo.

omnique facultate sua in quodam oppido mansionem acceperunt. ubi et eum litteris ceterisque liberalibus artibus imbuendum religiosis uiris commendauerunt. At ipse per gratiam sancti spiritus ea quę a doctoribus suis bona audiebat capaci ingenio bonę memorię commendabat. et ex hoc parentibus suis in afflictione exilii laborantibus non paruum gaudium faciebat. Sic puer iste de die in diem proficiens corporeque et sanctitate crescens. de studio in studium bonorum operum orando et elemosinas dando ascendebat. ita ut ad omne quod de deo audire uel discere potuit toto desiderio properaret. et sic per gradus uirtutum et per incrementa etatis suę singulis sacris ordinibus susceptis.

ad gradum prespiteratus cum triginta annorum esset pertingebat. Quo cum timore domini suscepto! fecit ut bonus pigmentarius qui in horto suo quęque pigmenta et aromata plantat. semper studens ut hortus suus uiridis et non aridus sit. In his namque studijs idem sanctus memor fuit uerborum sapientię ubi dicit. Messui mirram meam cum aromatibus meis. Quod sic intelligendum est. Ego qui iustis operibus insudare debeo bona intentione mortificationem carnis meę prebeo deo cum propter amorem ipsius uicijs peregrinus fieri et communem immundiciam illorum fugere.

et nullam societatem cum illis habere desidero. quoniam in aromatibus uirtutum ipsum uerum deum amare et uenerari festino. cum amor celestis desiderij de corde meo ipso adiuuante non deficiet. In hac recta et sancta uoluntate beatus iste quasi mortuus seculo fuit. ita quod multi hęc uidentes fecerunt quasi eum non cognoscerent. et quod cum eo manere abhorrerent. quia ipse se totum spiritui et non carni seruire cogebat. Cumque in huiusmodi uirtutibus deo laudabiliter seruiret.

et ob hoc illis qui deum diligebant irreprehensibiliter placeret. accidit quod quidam antistes in eiusdem regionis partibus de presenti uita ad uitam futurę spei migraret. Et cum populus tam minorum quam maiorum secundum consuetudinem conuenisset. ut alium sibi in presulem eligerent. quidam illorum qui mores honestatis et uitam sanctitatis beati dysibodi cognouerunt. eum sibi in antistitem unanimiter elegerunt. quidam autem quorum uita et conuersatio reprehensibilis erat hoc fieri prohibebant dicentes. Quid prodest hominem tacitum et non loquentem et populum non cognoscentem magistrum fieri?

Sed deus super beatum hunc respexit ut scriptum est. Humilem et pauperem iustificate. Quod sic intelligendum est. Istum qui se propter deum ad terram humiliat. et qui se egenum et pauperem toto corde confitetur in operibus sanctis iustificate. quia iusticia aperto oculo pietatis in eum aspicit. Hic etenim humilis paupertatem semper desiderauit et in columbino oculo simplicitatis in deum semper aspexit. quatenus eternas diuicias sibi compararet.

unde et deus ipsum dilexit. Mortem quoque pro morte habuit. et omnia deficientia pro nichilo computauit. omniaque sua in deum posuit. et ideo deus eum eligit. Supernus namque iudex uirum istum communi populo occultauerat sed eum se diligentibus manifestauerat. unde quamuis quibusdam obstupescentibus ipsum magistrum et antistitem esse uoluit. Cumque beatus iste a prudentioribus prefatum onus suscipere cogeretur.

ipse se indignum tantę dignitatis reclamans. ui qua potuit manus et pedes retraxit. sed tamen illis impellentibus et preualentibus qui deum timebant etiam nolens. diuina autem ordinatione in sedem episcopatus positus est. In quo episcopatu ipse felix iusticiam dei clamare et docere cepit. omnesque quos potuit subiectos esse deo monuit. et quod ab infantia sua per spiritum sanctum imbutus esset nunc ructuando manifestauit. et bona exempla sanctarum uirtutum paterno affectu eis in se prebuit.

Quidam autem ob merita uirtutum quas in ipso uidebant eum amabant. et intento cordis aure doctrinam eius capiebant. quidam uero qui deum post tergum proiecerant super hunc furendo clamabant. Iste uiuit quasi homo non sit. unde et nos inhumane uiuere cogit. Et quis poterit eum audire? Et multis iniurijs afficiebant eum. Ipse autem paucos et fideles homines ad se colligebat.

qui ei et consolationem et adiutorium in omnibus prebebant. Et cor suum cottidie afflixit propter deum dicens. O domine deus. ego seruus tuus ante pietatem tuam prosternor. faciens quę iussisti. Tu enim scis quia te so solum desidero! quapropter confido quod desiderium meum quandoque implebis quemadmodum scriptum est. Delectare in domino!

et dabit tibi peticiones cordis tui. Quod sic intelligendum est. O homo qui in peccatis conceptus et natus es. contra carnis affectum delectare in preceptis illius qui te creauit! ad memoriam quoque reducens quis ille fuerit qui te liberauit. Quod cum feceris. dabit tibi ea quę petis. quoniam ea quę petenda non sunt non petis.

sed cordis tui afflictionem humiliato spiritu illi ostendens clamando et dolendo teipsum ut pecus ea quę recta sunt ad laborandum constringes. Itaque qui penitere et mala sua hoc modo emendare studuerint. prudentiores filijs lucis sunt. quia ipsi hoc nec uoluerunt nec fecerunt. Deus namque placet ut homo durum bellum contra seipsum et contra drachonem habeat. et qui hoc fecerit. huius preces et desideria deus festinanter implebit. quemadmodum et in beato dysibodo fecit qui dura bella habuit quamdiu in corpore uixit!

sed tamen ea bono fine feliciter consummauit. Interim autem dum sanctus iste populo suo uerbis et exemplis in sede prefatę dignitatis preesset. magna irrisio et magnum scisma in tota regione illa ebulliuit! alijs quidem ueteri et nouo testamento resistentibus christumque abnegantibus. alijs hereses hereticorum appetentibus. alijs sectam iudeorum apprehendentibus. alijs sectam paganorum diligentibus. alijs non humane sed in confusione pecudum turpi studio uiuere ardentibus.

alijs autem disciplinam propter humanitatem quidem habentibus. nulla tamen bona facere studentibus. His maximis erroribus et confusionibus beatus dysibodus se uiriliter et intrepide opponens multa obprobria multasque iniurias pacienter sustinuit. optans presentem uitam magis perdere quam tantis et tam inconuenientibus malis consentire. Cumque ista per aliquos annos sine eradicatione eorundem malorum cum periculo etiam corporis sui sustinuisset tedio tandem affectus ad deum in orationibus suis cum magno planctu dixit. O deus et o iudex omnium factorum hominum quid prodest mihi cum populo isto laborare! qui iusticiam tuam rabidis morsibus transfigit? Denique auctores prefatorum errorum cum populo eisdem erroribus implicato.

uidentes quod beatus iste erroribus et prauitati eorum non consentiret. sed quod eos ubique constanter absque timore mortis argueret. plurimas insidias ei posuerunt. et tandem coadunato agmine incredulorum de sede sua multis contumelijs affectum expulerunt. Ipse autem malens deo in quiete seruire. quam sine fructu utilitatis diucius tardare. paucis et religiosis uiris ad se collectis. sedem dignitatis suę quam per decem annos strenue et religiose rexerat.

patriam et omnia quę habebat pro christi nomine reliquit. dicens nec sibi nec alijs prodesse ut ibi maneret. ubi tam magna incredulitas cum duricia iniquitatis excreuerat. et peregrinationem quam diu optauerat pro eterna uita leto animo arripuit. Cumque hiberniam exisset multis regionibus peragratis. multisque alijs locis diligenter perspectis. animę suę requiem querens. in alamanniam tandem uenit ubi quidem durum et immitem populum inuenit.

ibique fessus gressum per aliquod tempus figens. cum eidem populo uerba salutis et exempla sanctitatis daret. multi eum audientes amabant. multi autem eum nec audire nec amare curabant. Sed cum in eadem prouincia moras faceret. secum deliberando quo declinare posset. bonam et dulcem famam de religione beati benedicti audiuit. qui nuperrime ad dominum migrauerat.

et religionis suę quamplurimos amatores reliquerat et ita per admonitionem spiritus sancti desiderium suum nondum impletum esse cognouit. quia diu desiderauerat quod pro populo olim sibi commisso. aliquos uere et perfectę religionis uiros sibi consociaret. Ob hanc namque causam iterum de locis ad loca processit. nec in locis nec in moribus populorum illorum quod animę suę placuisset inueniebat. Tunc flere et orare cepit dicens. Inclina domine aurem tuam et exaudi me! quoniam inops et pauper sum ego.

Quod sic intelligendum est. Tribulationibus meis condescendens. inclina tu domine qui rector cunctorum es aurem misericordię tuę et exaudi uerba orationis meę. quoniam inops in anima pro pusillanimitate mentis. et pauper in corpore per contritionem afflictionum sum ego. qui te sequi te diligere super omnia debui. Recordare itaque quod ab infantia mea tibi seruire studui. et propter amorem tuum paupertatem et contemptum mundi semper dilexi.

Tunc deus propter uiriditatem boni desiderij ipsius preces has suscipiens suauem consolationem quietis menti eius immisit uelut ros super gramen cadit. et etiam in uisu noctis quadam ostensione ipsi manifestauit. quod quandoque locus uoto suo aptus ab eo inueniendus esset. Nam huic beato uiro deus ut ceteris dilectis suis fecit qui eum tota affectione desiderabant. cum ipsis ob tam magnam et bonam intentionem qua fiducialiter in eum omni corde suo intendebant. presens esse uidendo. loquendo et audiendo uidebatur. Omnem quoque fabulosam famam uanę glorię spiritus sanctus ipsi abstraxit.

quę in multis hominibus est qui secundum uoluntatem suam in simulatione orant et ieiunant. cum aliquid a deo iniuste querunt. ubi si quid eis ut uolunt acciderit. quasi pro ostensione a deo habent. sed qui tales sunt uelut stipula a uento dispergentur. Sed cum homo a uanitatibus se mortificat. in ipsis quasi somnum capit. et tunc superbia et uana gloria ac exquisitio honoris a populis ceteraque uicia per uirtutem dei constringuntur.

ne homo ille ab amore amplexionis creatoris sui ullo modo per suggestiones eorum auertatur. Beatus autem dysibodus pro bona spe desiderij sui gaudens. quia illud per adiutorium dei quandoque impleri sciebat. cum bonam famam de populo in partibus gallię circa rhenum manente audisset. ita scilicet quod populus ille durus quidem esset. sed tamen ęcclesiasticam religionem deuotius uiuendo teneret. tedebat eum irrisionis illudentis populi. et uix expectans.

festine ad flumen rheni iter suum direxit. et inde diuertens ac per auia queque incedens ad fluuiolum glan peruenit. illoque transito montem excelsum et nemorosum uidit. quem post decem annos peregrinationis suę ascendit. et ibi fessus residens et quiescens. ad comites suos qui tres erant. quorum primus scilicet senior Gislialdus. secundus clemens.

tercius salustus uocabatur. qui cum eo de hibernia uenerant. spiritu sancto tactus dicebat. Hic requies mea erit. Nam cum deinde eundem montem circumquaque peragrasset. et quęque latera eius diligenter considerasset. amenitas illius animę suę magis et magis inhabitandum complacuit. quia et celsitudo illius difficilem accessum aduenientibus preberet.

et quoniam riuuli ex utraque parte eius fluentes. inibi manentibus refocilationem corporis darent. Et orabat dicens. Deus qui super celos resides et abyssum regis. precor ut amenitas loci huius in amenitatem animarum uertatur. quia decet ut in loco isto a fideli populo tibi fideliter seruiatur. Et hęc dicens sibi habitationem in descensu eiusdem montis uersus orientem propter compendium aquę designauit. et conuersationem quamdiu desiderauerat.

strenue incipiens. orando uigilando et ieiunando. dure et aspere solitariam uitam inibi duxit. Socij autem eius qui cum eo aderant ne inuicem aliquod gaudium haberent! sigillatim habitacula sua remotius ab eo construebant. Et sciendum est quod radicibus herbarum aliquamdiu inibi sustentabantur! cum alios cibos non haberent. Mons autem ille cum adiacentibus sibi siluis.

locis quoque peruijs et inuijs non unius hominis sed conprouincialium tam minorum quam maiorum plus quam ad miliare unum eo tempore erat. Vnde accidit quod cum homines eandem siluam seu pro captione ferarum seu pro piscatione adiacentium fluminum seu pro inscidendis lignis seu pro alijs necessitatibus suis interdum intrarent. beatum hunc uirum aut radices effodientem aut alia sibi necessaria circumquaque colligentem uiderunt et ita populo post aliquod tempus manifestatus est. Rumor enim in populum exiebat. quod quidam sanctus cum quibusdam alijs in locum illum a deo missus uenisset. Quod plurimi admirantes bono desiderio ad eum ueniebant. et sibi quęque utilia cum eo conferebant. quibus ipse uerba salutis et uitę reddebat.

quoniam a tempore exilij sui usque ad id tempus in lingua eorundem hominum precipue laborauerat. unde et eam pro modo suo et intelligebat et proferebat. Ex quo factum est ut hi quibus ipse uerba et monita indeficientis uitę dabat ei et cum ipso manentibus quęque necessaria corporis sepius afferrent. Seruus autem dei cum sibi associatis uiris pauperes et egenos ad se colligebat. et quicquid preter cottidianum uictum sibi remansit per hoc illos pascebat. Nam semper memor fuit quod adam cibo perijt. quapropter antonium macharium et eis similes qui herbis et duris cibarijs uixerant in corde suo frequenter habebat. quatenus eorum exemplo corpus suum a mollibus et a delicatis cibis constringeret.

ne ab antiquo serpente deciperetur. Et quanto plus beatus iste carnem suam affligebat. tanto amplius gratiam suam deus cum illo multiplicauit. et per signa miraculorum eum manifestauit. unde plurimi infirmi et debiles ipsi allati sunt. quos spiritus sanctus per merita eius repente sanauit. quod tamen ipse humiliter expauescens laudem hominum quantum potuit fugiebat. Cumque fama sanctitatis eius per totam hanc prouinciam populo prodente uolaret.

quidam deum timentes ad eum uenerunt. et paruum oratorium in descensu prefati montis ad orientem ei edificauerunt. in quo diuina officia cum suis celebraret. quatenus et ipsi ac ceteri pro deo superuenientes. uerba et pascua uitę ab eo inibi perciperent. Alij autem uersus occidentem in planicię pedis eiusdem montis uepres et frutecta exciderunt. et beato uiro hortos et pascua pecudum paruaque tuguria parauerunt. unde et propter frutecta quę ibi excisa sunt quę uulgari locutione stuodun dicuntur.

idem locus studernheim primitus appellatus est. Multi quoque ex longinquis regionibus ad beatum hunc ueniebant. et ei animas suas ei bona fide et spe commendabant quod populi in eadem prouincia habitantes diuino instinctu extimuerunt. ac se in hoc facto negligentes esse dixerunt. quoniam deus ad gloriam et ad honorem nominis sui locum illum per sanctum suum uisitasset. quem ipsi iuxta se habentes uisitare et facultatibus suis frequentius honorare neglexerint. Vnde factum est quod principes ceterique nobiles et diuites una cum reliquo populo easdem terras inhabitantes. montem ipsum cum omnibus terminis suis ultra decurrentes fluuios scilicet nan et glan in longum et in latum ut predictum est directis.

eidem beato uiro ac posteris eius in consecratione oblationum offerrent. quia mirabilia dei in ipso uiderunt. quatenus etiam sanctę conuersationis inibi bonis hominibus congregatis. necessaria presentis uitę ex hoc sine indigentia sufficerent. Et communi uoce et clamore dicebant. Laus tibi domine deus! quia hunc sanctum tuum nobis mittere dignatus es. Qua oblatione suscepta beatus ille multum extimuit.

recordatus quod in episcopali onere plurima aduersa prius sustinuerat. et genibus ad deum flexis orabat ut eadem oblatio ad fructum et uegetationem animarum spiritu sancto donante exurgeret. Deinde die noctuque in corde suo estuando cogitabat quemadmodum in desiderio mentis suę per plurimos ante transactos annos habuerat. quomodo et ubi religiosos et asperę uitę uiros colligeret. quoniam in spiritu intellexit quod deum deceret ut spiritalis congregatio in loco illo creatori suo seruiret. Et spiritu sancto inspirante omnem deuotionem cordis sui ad conuersationem et doctrinam beati benedicti posuit. qui iam ad deum transierat. et quosdam beatos uiros sanctę institutionis suę fideles ministros eisdem temporibus adhuc uiuentes et superstites reliquerat.

atque ad longinquas regiones ubi eadem conuersatio religiose et sancte uigebat. nuncios humili supplicatione pro illis misit. qui uineam domini sabaoth secundum doctrinam predicti patris plantarent. qui regulam spiritali populo conuenientem ex omni uita sanctorum spiritu sancto donante et ostendente constituerat. Et sic quamplurimos eiusdem conuersationis uiros religiosos sibi attraxit. quibus et oratorium et habitacula conuenientia in supercilio eiusdem montis propter difficilem accessum uersus occidentem edificari fecit. uidelicet ne amodo a populo infestarentur. et ne forte rigor ac religio eorum cottidiana frequentatione superuenientium.

in mollitiem et in segnitiem uerteretur. Ipse uero ut ad omnia occursantia paratus esset. et ut superuenientibus in reddendis responsis secundum qualitatem eorum omnibus satisfaceret in descensu montis ipsius ad orientem in habitaculo et in oratorio quod sibi parauerat ut supradictum est solitarius permansit. Congregatio autem eorundem fratrum tam secundum deum quam secundum numerum hominum augmentabatur. et quicquid facere uel habere debebant iussione ac permissione sancti huius uiri fiebat. ac communem uitam secundum institutionem beati benedicti exercebant. Studebat etenim pius pater dysibodus quod congregatio ipsius per consuetudinem sibi constitutę legis ita composita et firma esset. quod diabolus foueam uiciorum in ea parare non posset.

et quod iaculis suis eam transfigere et ab inuicem separare non ualeret. et quod ipsa terribilis per continentiam uitiorum et uelut acies ordinata in concordia uirtutum diabolo et hominibus appareret. Sapienter quippe eam contra hostiles turmas aeriorum spirituum in humilitate pugnare. et uanitatem superbię ac arrogantiam mentis in delectatione seculi huius uitare docebat. laudemque et gloriam uictoris qui legitime certauerit. et se deinde in cautela rectę circumspectionis bene conseruauerit diligenter proponebat. Vallo etiam rigoris et districtionis totius spiritalis disciplinę eam circumfodit et muniuit ne diabolus latenter et repente super eam irrueret. sciens quia ille maximum studium habeat.

quatenus super spiritalem populum irruat. et quod multo plus gaudet. si spiritalem hominem secundum uoluntatem prauitatis suę superauerit. quam si multos seculares uicisset. quoniam illum simile sibi fecisse uidet. cum a celesti desiderio cadit. quemadmodum et ipse de celo per superbiam corruit. Hoc modo sanctus uir iste filios suos coadunare et corroborare cepit.

Quod ut seculares homines uiderunt. ex tota prouincia illa accurrebant. et quicquid ipse in necessitatibus suis operari et facere inchoabat. hoc ipsi bono animo studiose perfecerunt. Vnde factum est. quod beata congregatio illa ad quinquagesimum numerum perfectorum fratrum per duodecim annos multiplicata est. Ipsis namque temporibus pauci conuersationis huius homines inueniebantur. et nullus uiam hanc nisi probatus aggrediebatur.

Sed spiritus sanctus qui congregationem istam plantauerat. eam et rigauit. quemadmodum ros cum super pinguem agrum cadit. ita ut in ea sub disciplina uiuentes de uirtute in uirtutem ascenderent. nec ab antiquo insidiatore impedimentum haberent. quia ubi spiritus sanctus in miraculis suis est. ibi idem antiquus hostis pauidus erit nec illuc intrare audebit. sed si quid ibi latenter seminauerit.

hoc spiritus sanctus iterum ad confusionem illius conculcat. Merita autem et sanctitatem beati dysibodi signa et miracula dei sequebantur. quę etiam sine tedio sepius renouabantur. quoniam deus noua semper faciet. Quidam enim uir cuius lingua pre nimia inualitudine corporis sui ita debilitata fuerat. ut humana uerba proferre non posset. ad ipsum ex longinquis partibus ueniens. nutibus et manuum indicijs prout potuit flebiliter exorabat!

ut sibi in incommodo isto apud deum subueniret. At pius pater oratione facta. gratiam dei sibi adesse sentiens. exemplique domini recordatus ubi mutum loqui fecit. in os hominis istius sufflauit dicens. In nomine illius qui muto dixit effeta et ille loqui cepit. tibi uinculum infirmitatis quod linguam hominis huius debilitasti. precipio ut soluaris et hinc recedas.

nec amodo linguam eius ad loquendum impedias. Statimque uinculum linguę eius solutum est et humana uerba ad rectum protulit. gratiasque deo et beato huic egit. Quo facto. etiam quidam ydropicus miro tumore inflatus. amicorum suorum manibus eidem sancto oblatus est qui multis lacrimis effusis sanitatem corporis ab eo petiuit. Sed cum ipse aliquantulum hesitasset et se indignum tanti facti affirmaret. tandem uictus prece supplicantium.

omnipotentem dominum pro illo exorauit. eumque manibus suis tangens benedixit. et sic idem morbus per gratiam dei ab illo paulatim disparuit. Sed et leprosus quidam horrenda cute distortus ad hunc beatum ueniebat. et precibus primum pro infirmita sua effusis. etiam uerbis comminabatur se ab eo numquam discessurum quin sospitati restitueretur. Cuius importunitate beatus iste tandem commotus. eum in habitaculum suum duxit.

secumque per aliquod tempus retinuit. et preces ad dominum pro illo sepius fundens. eum sanam et pulcram carnem corporis sui habentem ad sua redire fecit. Ipsa autem ueritas quę tunc hęc uidit et fecit ea et nunc hic per semetipsam nescientibus in apertum produxit. Plura quoque signa et miracula per eum facta sunt in cecis. claudis. in debilibus et in possessis a diabolico sufflatu. et etiam in illis qui de tempestate malorum humorum sensus suos amiserant.

qui et de longinquis ac de uicinis partibus ad ipsum deferebantur. qui et omnes per eum sanabantur. quoniam uirtus dei in ipso erat. Nam idem seruus dei inter suos ut heremita uixit. quę uita radix uitę monachorum est. quia homines conuersationis illius a seculo per omnia abstracti cum laude angelorum in solitudine uiuunt et uita eorum tam laboriosa est. quod etiam plurimi pre fragilitate tam corporis quam animi eam sustinere non possent. si ipsam improuide et repente aggrederentur.

In hac autem districtione beatus pater iste uiuens. subditos suos ad omne opus bonum doctrina et exemplo confortauit. ut homo qui ignem ardentem ualde ardere facit. et ob hoc ipsi alium magistrum eo uiuente nec querebant nec uolebant. presertim cum illos ex precepto eius inter se haberent. qui eos ad rectitudinem conuersationis suę absque offensione et murmuratione dirigerent. Habitum autem monasticę religionis quo congregatio eius utebatur non susceperat! quoniam leniorem conuersationem secundum regulam beati benedicti quam ipse haberet.

subditis suis indulserat. et hoc ideo fecit ne si illis in habitu similis foret. cum tamen duriciam rigoris sui in uigilijs. in ieiunijs et in alijs carnis suę contrarietatibus deponere nollet. religioni eorum detrahere. et communem eorum uitam destruere uideretur. sed miserrimo uictu quo corpus suum uix sustentabat. et aspero ac duro uestitu sicut de terra sua peregrinando exierat.

quo aduixit frequenter usus est! imitans beatum paulum primum heremitam et ei consimiles qui magis in siluis quam in uillis esse uolebant. Diuina quoque in officio altaris ex eo tempore. quo de sede sua expulsus est. usque ad finem uitę suę non secundum ordinem antistitum sed secundum consuetudinem pauperum prespiterorum celebrabat. nec in hoc ullam oppressionem mentis sed leticiam cordis habebat! passionem christi imitando. Spiritalem etiam patrem et defensorem ut iustum est congregationi suę multociens preponere laborabat.

sed omnes qui sub eo erant. hoc fieri recusabant. quia non alium preter ipsum patrem et doctorem habere uolebant. dicentes inspectores conuersationis suę quidem se habere. ipsum autem ut eis in domino sublimius luceret. quamdiu uiueret numquam immutarent. Quapropter de bono uoto quod in cordibus suis habebant. per plurimas prouincias diuulgati sunt.

multique ad eos uenientes consilia et auxilia de animabus suis ab eis querebant. Sed et plurimi qui in prouincia hac manebant. et qui in uicinitate prefati montis cuius circulus longus et latus est positi erant. propter suauissimum odorem et rumorem conuersationis eorum quicquid de predijs et facultatibus habere poterant uel sibi superesse considerabant. deo et beato dysibodo absque omni retractione offerebant! atque uillulas in prefata silua hac et illac ad utilitatem illorum edificabant. Sanctus autem dei cum iam ibidem diu laborasset. et cum iam uiribus corporis pre nimijs laboribus fere defecisset.

filijs suis tremendo in spiritu sancto predixit. quod in huiusmodi prosperitate et securitate ut ad id tempus sine offensione peruenerant. semper perdurare non possent. sed multas et magnas pressuras et tribulationes passuri essent. quia diabolus quem in plurimam confusionem uiuendo sepius duxissent. in magna irrisione quam in populo se facere contendebat. eos quoque et posteros ipsorum perturbare maximo studio laboraret. Attamen eos pie et habundanter consolabatur dicens: Ego in susspirijs et in dolore cordis mei cum magno desiderio hactenus laboraui ne tribulationem uestram quamdiu uiuo in hoc seculo uideam.

quod etiam sic fieri in domino confido. Uos autem scitote quod post obitum meum qui citius instabit. quoniam uires corporis mei iam in defectu sunt. et post tribulationes quas passuri estis. nouissima tempora uestra prioribus meliora et prosperiora erunt! ita quod in omnibus necessarijs animę et corporis tunc amplius quam me uiuente uos et posteri uestri habundabitis. Quę uerba dum illi audissent. in magno dolore cum lacrimis plangebant.

quoniam finem illius imminere intelligebant. Et rumor iste in populum exiuit. multosque ad uidendum eum excitauit. unde et ipsum adierunt. et se orationibus et sanctitati eius commendauerunt! quibus ipse monita salutis et uerba benedictionis dans. etiam filios suos et locum sibi datum eis commendabat. et ut hęc cordibus suis attentius infigerent.

finem etiam suum adesse eos non celabat. Tunc illi terminum uitę eius adesse audientes. lugubri uoce plurimos gemitus dederunt. et quo aduixit eum solito frequentius uisitabant. Vnde autem finem suum sciret. nemini aperuit. exceptis paucis et religiosis uiris. qui fere omnia secreta ipsius nouerant.

quibus et dixerat. quod angelica ostensione ei manifestatum sit. et hoc ceteros celauit. quia cuncta opera sua ne laude perirent quantum potuit abscondit. Cumque per triginta annos in predicto monte deo fideliter seruisset. et fratribus suis quęque necessaria presentis uitę ad plenum subministrasset. plus labore quam senio iam fessus egrotare cepit. quia uires corporis eius omnino defecerant.

et mox conuocatis omnibus fratribus patrem eis prenominauit. quem etiam dum adhuc uiueret. tunc primum ipsis petentibus prefecit. cui et omnia quę ad eundem locum pertinebant commisit. quoniam in ante transactis temporibus suis patrem sibi preponere recusauerant. quia eundem sanctum in omnibus ut patrem semper secuti fuerant. Sed et locum sepulturę suę eis ostendit. et ne in excellenti loco.

sed in humili umbraculo oratorij sui in quo deo solitarius seruierat. ipsum sepelirent. effusis gemitibus et lacrimis rogabat. quod illi ita se implere illi flendo in magnis doloribus promittebant. Dolentes quoque omnia bona opera et doctrinam eius singillatim dinumerabant. et amare plangendo clamabant. Heu heu quid erit de nobis. cum te defensorem ac consolatorem corporum et animarum nostrarum perdemus?

Et quemadmodum siciens ceruus fontem aquarum desiderat. sic et ipsi eum diutius habere desiderabant. quod prius pre gaudio quod cum eo frequenter habebant. cordibus suis infigere non poterant. Denique ingrauescente dolore iterum conuocatis fratribus suis finem suum instare ut potuit eis innotuit. et post multos labores multasque tribulationes octogesimo primo etatis suę anno octauo idus Iunij terminum presentis uitę accepit. et domino cui fideliter seruierat spiritum illis astantibus reddidit. Quo migrante.

suauissimus odor uelut odor balsami mirrę et thuris ac omnium aromatum statim subsecutus est. et plurima signa ibi facta sunt. Per totam autem prouinciam illam fama citissime uolabat. beatum dysibodum de hac uita migrasse. unde maxima multitudo hominum ad exequias eius properans cupiebat et sepulturę eius adesse. et signa quę deus ibi faciebat uidere. Sepultus itaque est in paruo umbraculo oratorij sui quod ipse sibi parauerat in quo etiam rogauerat se terrę commendari. Suauissimus autem odor qui eo migrante apparuerat.

usque ad tricesimum migrationis eius diem circa sepulcrum ipsius durabat. in quibus etiam diebus homines septem a malignis spiritibus obsessi. triginta quoque claudi multique ceci et surdi atque alij quamplurimi uarijs languoribus fatigati. sepulcrum eius tangentes per gratiam dei ueraciter curati sunt. Et quoniam hęc signa multa erant. et quia homines temporis illius signa pro consuetudine habebant. ea cordibus suis insolentius quam oporteret infigebant. At populus illa cernens dicebat.

Deus maiora signa et plura miracula post mortem beati patris huius quam eo uiuente nobis ostendet. quapropter etiam confidimus quod per merita ipsius ab omnibus periculis nostris eruamur. Sed quia de his signis quę ibi facta sunt. et quę postmodum ibi per gratiam dei in hominibus fiebant multi plus et neglegentius quam deberent gaudebant. idcirco deus ea ad castigationem eorum subtrahebat. Spiritus enim sanctus non uult ut homo in miraculis quę ab ipso sunt glorietur. sed ut tremenda laude illi soli qui potestatem ea faciendi habet gloria attribuatur. Deus quippe opera sanctorum suorum ita distinguit ut etiam creaturas constituit.

sic uidelicet quod quibusdam bona opera et sanctitatem absque signis concedit. quibusdam autem bona opera et magna miracuia attribuit. et quod alijs per gratiam suam dat ut per bona exempla eorum multi ad deum conuertantur. quemadmodum etiam solem in diem et lunam in noctem. et sidera in tempora discreuit. Totum quoque circulum orbis cum uolatilibus et reptilibus ceterisque animalibus crescentibus repleuit. ita ut ille nullo modo in aliqua necessitate uacuus sit. unde et quelibet ad officia sua mouet in ministerio illo quod ad hominem pertinet.

Unaqueque enim creatura in genere suo multiplicatur sicut deus illi in prima constitutione precepit. sed quę irracionalis est homini ministrando succurrit. quoniam pater familias qui homo est domum suam sine adiutorio et ministerio regere non potest. Deus autem solum hominem ex racionali et uiuente anima uiuere fecit. quapropter spiramen ipsius non deficit. sicut nec rami arboris deficiunt! quia deus scientiam illi infudit. ita quod cogitando quę uult dictat.

et quod in mente habet. quod postea clamanti uoce et racionabili uerbo multiplicat. ut etiam folia in arbore multiplicantur. Irracionalis uero creatura scientiam racionalitatis non habet. et ideo uentosa est et preterit. Homo autem racionalis existens. per scientiam utilitatem cognoscit. et illam diligit.

et eam ad se trahit. atque in eadem scientia quid malum et quid nociuum sit uidet et illud timet et fugit ac se ab illo custodit. et in his duobus scilicet timore et amore quos in scientia boni et mali habet. se ubique regit. uelut etiam auis cum duabus alis uolat. Ipse namque solus ad imaginem et similitudinem dei formatus est. quoniam deus eum ut secundum ipsum operaretur creauit. unde ubi cum scientia sua ad bonum se erigit.

ibi per gratiam spiritus sancti adiutorium sibi occurrit. In hac etenim distinctione ut predictum est deus omnes creaturas posuit. et quia hominem ad imaginem et similitudinem suam fecit. ideo plenam scientiam illi pre omni mortali creatura dedit. et quoniam caro ipsius finem ad defectum habet. idcirco anima eius bonum perficere non nisi ab illo qui sine fine est habere potest. Qui autem perseuerauerint in bono usque ad finem. hi in celum ad deum ascendunt.

et ibi cherubin omnia bona opera eorum ante tronum dei dinumerat. et tunc etiam facies dei illa uelut purissimum aurum et uelut preciosissimos lapides inspicit. quapropter et omnis celestis armonia canticum nouum super illa decantat. et sic spiritus sanctus in operibus sanctorum semper noua facit. Sed qui in malo perseuerauerint. hi perditos angelos imitantur. qui ob nequiciam suam a gloria celi ceciderunt. et sic per squalidas uanitates mercedem eternę uitę amittunt.

Deus etenim homini plenam scientiam racionalitatis ut predictum est immisit. quoniam preuidit quod homo per illam diabolum superare posset. quia per bonam scientiam malum. et per malum bonum scit! et ideo uictoriosissimo bello aduersus eundem antiquum hostem preliatur. quatenus eum uincat et ut locum quem ille perdidit possideat. quod nullatenus nisi per plenam scientiam facere posset. quoniam quod homo cognoscendo scit.

ab hoc se uix continere potest. quin per elationem se ad illud interdum uertat. Quod si obscurę tenebrę in cor hominis ascenderint. ita ut homo in carne sua sapiat quia peccare possit. et si tunc peccatum elegerit. et in illo impenitens perseuerauerit. illi assimilabitur qui a claritate luminis recessit. quatenus desideria tenebrosę proprietatis suę impleret.

propter quod et gehennales penę exortę sunt. Beatus autem facere desiderat quod in carne non sapit. et adiutorium a spiritu sancto postulat ut in speculum sanctitatis aspiciat. Et ut homo faciem suam in speculo in quo tamen non est considerat. et quod indignum ibi uiderit quantum potest emendat. sic beatus per fidem bona opera operari hoc modo ad confusionem diaboli contra carnem suam desiderat. et quod caro ei non adducit operatur. et ita per durissima et fortissima bella seipsum cum uoluntatibus suis exuperans.

claritatem quam perditi angeli habuerant. possidebit. Sed et hi qui propter neglegentiam peccatorum a bonis hominibus recesserint. eisdem perditis angelis similes sunt. qui a perfectis et bonis angelis qui faciem patris semper inspiciunt recedebant. Et sicut boni angeli faciem patris semper laudando inspiciunt. sic beati homines bona opera in speculo fidei operantes. faciem dei hoc modo in fidem inspiciunt.

et per durissima bella cum ipso semper persistunt. Deus namque creaturas ita constituit. ut homo opera sua cum illis compleat. unde etiam quosdam homines ita imbuit quod sancta edificia construunt. et quod ad seruiendum deo alios colligunt. quos tamen plurimas et uarias uicissitudines ipse deus multociens secundum uoluntates suas facere permittit quę omnia tolerat! nec statim illis ultionem suam immittit. Ubi autem spiritus sanctus in edificijs et in hominibus edificat.

etiam si illi negligenter in peccatis uixerint. si quis ibi per contumaciam peruersitatis suę destructionem fecerit. ignis spiritus sancti illum festinanter in zelo et in iudicio suo exurit. Hoc modo spiritus sanctus in prefato loco etiam operatus est. ubi beatus dysibodus in bonis operibus deo seruierat. et ubi ipse ex hac uita migrans felicem spiritum deo reddiderat. Nam post transitum eius quibusdam annis transactis magna pressura bellorum omnem predictam prouinciam occupauit. ita quod quidam tyrannica rabie superuenientes.

partes et terras rheno circumquaque contiguas cum eadem prouincia deuastabant. Quo horrore et timore in eis perterriti. quocumque poterant fugierunt. Principes autem supradictę prouincię cum reliquo populo prefatum montem altum et inexpugnabilem scientes cum multa festinatione antequam ab hostibus occuparetur nolentibus fratribus ibidem deo famulantibus super eum confugierunt. et firmis muris eum munientes habitacula in eo fecerunt. confidentes quod tam per merita sancti dysibodi quam per munimenta eiusdem montis a predicta crudeli tyrannide eruerentur. Pre multitudine autem et inquietudine hominum illorum qui ipsum montem preoccupauerant congregatio fratrum inibi deo famulantium in quiete manere et deo in rectitudine seruire non ualebant. et ideo consilio et rogatu eorundem principum et hominum in longinquas regiones idem fratres se diuiserunt.

quia promittebant eis quod post tribulationes et labores istos honorifice eos reducerent. exceptis quibusdam paucis et perfectis uiris qui ad tumbam beati patroni sui ut eam in honore conseruarent se contulerunt. qui etiam tantę perfectionis erant. quod nec de seculo nec de uita sua quicquam curabant. Supradicta uero afflictio non per multa tempora annorum durabat. sed prouincia hęc a tyrannide incursantium inimicorum per adiutorium dei liberabatur. Quo facto! hi qui eundem montem occupauerant.

pollicitationis suę recordantes timorem quoque dei intuentes. fratres supradictę congregationis ubicumque poterant inuestigabant. et eos cum magno honore reducebant! atque omnia quę ibi congesserant. et quę ibi edificauerant cum maioribus facultatibus et amplioribus allodijs quam prius habuissent eis contulerunt. Vnde factum est. quod secundum uerba beati dysibodi quę uiuens predixerat. nouissima tempora eorum prioribus meliora et prosperiora post obitum ipsius et post tribulationes eorum fierent quam prius fuissent.

ita quod etiam ex longinquis regionibus quamplurimi tam spiritales quam seculares illo uenirent. et consilia auxiliaque tam animarum quam corporum ab eis peterent et acciperent. Sed deus beatos homines istos propter negligentias suas tociens purgauit. quociens delinquebant. quemadmodum et tunc fecit quando de signis et miraculis quę per merita predicti sancti patris facta sunt. plus et neglegentius quam deberent gaudebant. unde et amodo tanta frequentatione non apparebant ut prius apparere solebant. Ubi autem opera spiritus sancti uidentur et cognoscuntur.

sed tamen in offensionem ducuntur. illic idem spiritus sanctus usque ad nouissimum quadrantem iudiciali pena eandem offensionem examinabit. Cumque ad sepulcrum beati huius patris signa et miracula fieri cessassent. cum tamen posteri eius multis annis transitum ipsius ad deum religiose conseruarent. tandem illi cum suspirijs intra se gementes diuino nutu recordati sunt quod peccatis suis exigentibus deus manum suam in prodigijs miraculorum ibi subtraxisset. et quod ea non nisi interdum ob memoriam eiusdem sancti ostenderet. seque accusantes ad inuicem dixerunt. Quid facimus in negligentia torpentes.

quod hunc sanctum dei non ueneramur. cum plurima miracula et bona propter merita ipsius fecerit nobis deus? Itaque maiores natu eiusdem prouincię et sapientes quosque adeuntes et consilium ab eis accipientes cum consensu et auctoritate bonifacij moguntinę sedis antistitis. tempus et diem prefecerunt quo ossa beati dysibodi eleuarent. diemque hunc per omnem populum eiusdem terrę diuulgabant. Et cum dies prefixus aduenisset. et multitudo populi accurrisset. presente prefato antistite sepulcrum sancti uiri adeuntes.

cum magna ueneratione ossa et cineres eius sustulerunt. et ea de umbraculo oratorij in quo tumulata fuerant in monasterium pene uersus occidentem eiusdem montis constructum. cum ymnorum laudibus magnisque populorum uocibus post plurimos migrationis eius ad dominum annos transferebant. et in locello ad hoc preparato honorifice condebant. Sed deus qui occulta nouit. iterum merita huius sancti sui inibi manifestauit. ita quod eodem die interim dum hęc fiebant. quidam ydropicus et alij infirmi diuersa infirmitate grauati curati sunt.

et quod etiam suauissimus odor qui in transitu eius apparuerat tota die illa iterum mira flagrantia illic appareret. Vnde factum est. quod populus eiusdem prouincię diem annualem quo hęc facta sunt. diemque migrationis ipsius ad dominum ad sepulcrum eius uenientes cum magna ueneratione precum et oblationum deinceps frequentarent. Fratres itaque predictę congregationis per plurimos annos in pace uiuebant. et deo beatoque dysibodo sine offensione in quiete seruiebant. ita quod populus eos ualde amabat et beatificabat. et quod eis cum adiutorio et rebus suis ubique aderat!

et propterea locupletes et diuites in multis facultatibus facti sunt. Denique plurimis curriculis plurimorum annorum et regum transactis maxima prelia cum prouincialibus prefatę regionis iterum exorta sunt. Quapropter maiores natu cum principibus eiusdem terrę imperatorem scilicet karolum magnum qui eo tempore romanum imperium susceperat adeuntes. dixerunt non decere quod hi qui spiritui et non carni deo et non mundo seruire deberent diuicias et pompam seculi in superfluitate possiderent. uelut illi facerent qui in monte beati dysibodi essent. cum ipsi prelijs et angustijs oppressi. diuicias et facultates non haberent. unde regno et illi seruire ualerent.

Quorum uerba imperator sapienter suscipiebat et sapienter dissimulabat. dicens quod ipse fratribus illis nec allodia nec alias facultates quas ipsis fideles contulissent ulla racione abstraheret. Quo responso accepto. illi ab incepta intentione se continebant. Hoc itaque imperatore defuncto aliisque quamplurimis temporibus sibi succedentibus. item tyrannides crudelium bellorum exorta est quę tanta crudelitate inualescebat. quod etiam quędam ciuitates reno adiacentes per easdem oppressiones dirutę sunt. Quapropter nobiliores natu supradictę prouincię qui erant de progenie predictorum principum maguntinę sedis presule sibi coniuncto imperatorem qui eo tempore imperium tenebat.

et ipsi adierunt. et supradictam querelam acrius clamando faciebant. dicentes se nullam copiam facultatum habere. unde et imperio seruire et uitam suam defendere possent. quoniam illi qui in monte sancti disibodi habitarent allodia sua et parentum suorum possiderent. et se ignorare unde hoc esset. Quibus idem imperator auditis assensum prebuit. ceterisque principibus et iudicibus conuocatis.

quasi sub iudicio uolens requisiuit qua traditione et confirmatione tam longe et tam late possessiones allodiorum fratribus his collatę fuissent. Sed illi imperatorem intelligentes. et inuidia maliciaque excecati multa falsa et iniuste composita testimonia protulerunt. et predictos fratres possessiones illas quas plurimis temporibus sine querela possederant. iniuste et absque imperiali iudicio et concessione habere dicebant. Quapropter iudicio iudicum iniuste iudicantium. imperiali sententia data et accepta ab eodem imperatore licentia. supradictę querelę proclamatores una cum prefato pontifice qui precipue inuasionis huius auctor erat possessiones et allodia quę ad montem beati Dysibodi spectabant.

et eiusdem montis terminum diuina ultione annuente crudelissima inuasione et abstractione disturbabant. Qua persecutione et incommoditate fratres inibi habitantes perturbati et consternati ac omnino denudati. bellorumque instantium horrore perterriti. eundem montem planctu magno eiulantes reliquerunt. atque ad aliena loca quocumque poterant se contulerunt. Quibus abeuntibus. ne spem redeundi haberent. per prefatos inuasores habitacula eorum etiam ad solum diruta sunt.

excepto sanctificato loco in quo ossa predicti sancti post translationem ipsius humata fuerant. Sed tamen ne idem locus diuino officio penitus desolatus remaneret qui auctores destructionis huius erant. sacerdotem unum qui populum in uicino habitantem regeret ipsis prefecerunt. cui et uictum et uestitum uix sufficientem de beneficijs ad eundem locum pertinentibus designabant. Sicque locus iste in huiusmodi desolatione diu permansit. Denique post multa curricula annorum quidam pius et nobilis uir comesque prefatę prouincię liuthardus nomine seculo quidem quidem deditus. et plurimis diuicijs circumdatus predictum montem altum et pulcrum desolatumque uidens per diuinam gratiam conpunctus suspirauit. et propter gloriam sanctę trinitatis et ob memoriam beati dysibodi tres sacerdotes ibidem deo seruire disponens.

sufficientiam necessariorum presentis uitę ipsis de facultatibus suis instituit. Sed et postea alijs quibusdam annis reuolutis quidam maguntinę sedis archiepiscopus. pius. humilis. et contritus corde eundem montem ascendens. et genua sua ad tumbam beati dysibodi suppliciter inclinans. de possessionibus eidem sancto iniuste ablatis se magnum et diuitem factum uehementer indoluit. uotumque deo faciens ad numerum duodecim apostolorum duodecim canonicos ut ibidem deo et prefato patrono die noctuque seruirent disposuit!

quibus etiam de allodijs ad eundem locum pridem pertinentibus quantum potuit resignari fecit. Sicque purgatio diuina paulatim flagella sua aliquantum retraxit. sed tamen hoc nondum ad plenum perfecerat. Itaque cum spiritui sancto in secreto suo deinde placuisset. quendam ad seculum prudentem uirum qui etiam maguntinę sedi preerat inspirauit. eum sitire fecit quatenus locus sepe prenominatus. fulgorem quem in primo ortu suo susceperat reciperet. Hic namque ut prudens pater familias fecit qui filijs suis cum caritate substantiam diuidit.

et canonicos in supradicto monte manentes ad alia loca sibi conuenientia posuit. atque religiosos uiros qui in magna disciplina secundum regulam beati benedicti uiuerent. et in quibus omne bonum sancte uiuendo proficeretur. ibidem restituit. Quo facto. eos in amplexione cordis sui inspexit. et ut in largitate beatus uir elemosinas de substantia et facultate quas possederat secundum quod potuit eis subministrauit. Congregatio itaque hec plurima flagella tunc et postmodum illic diuina permissione paciebatur.

sicut et illi qui prius ibidem erant multociens passi sunt quemadmodum et nunc ibi in flagellis dei multociens fit. et ut postmodum erit cum eadem inibi habitantes promeruerint. Plurimę autem stultę fabulationes de omnibus predictis causis per uarietates multarum uicissitudinum in populo discurrunt et narrantur quę spiritus sanctus non collegit. et ideo uelut stipula dissipabuntur. sed hęc quę hic prolata sunt per spiritum sanctum ad gloriam nominis ipsius et ad memoriam beati patroni atque ad castigationem audientium hominum ueraci reuelatione manifestata sunt. unde nec eis de prioribus opinionibus quicquam addendum est. ne uerba illius qui est in subsannationem ducantur. Quapropter etiam considerandum est.

quid deus a primo homine hucusque in hominibus operatus sit. Cum enim adam primum lapsus est. de paradyso peregrinatus est. et quoniam ipse per uilem creaturam cecidit. ideo etiam deus homini creaturas sibi offerre iubebat! quemadmodum infans primum lacte nutritur. Postquam autem filius dei humanitatem induit. seipsum patri sacrificium obtulit.

et os hominis ad cibum iusticię aperuit. sicut etiam puer cibo pascitur. Sed cum idem filius dei celos ascendit. igne spiritus sancti homines repleuit. eosque cum uicijs et concupiscentijs pugnare. et sic seipsos deo sacrificium facere docuit. ita quod etiam secundum celestem armoniam uiuere elegerunt. uelut spiritales homines faciunt.

qui seipsos et mundum propter amorem dei relinquunt. et ut etiam alij boni homines facere student. qui in ardenti desiderio secundum donum spiritus sancti fortem continentiam aggrediuntur. quemadmodum homo in perfecta etate per seipsum escam capit. Sic deus et hic fecit. quoniam uacillantem opinionem abstulit. et ueritatem fiducialiter incedentem prodire iussit. Idem itaque deus istos qui in predicto loco manebant.

et manent ut prefatum est sepius purgauit. sicut et alios quamplurimos sepius castigauit. ita tamen quod ex toto non defecerunt. quemadmodum etiam filijs israel fecit. qui cum bonum incepissent propter multas uanitates quas deinde perpetrabant plurimas persecutiones passi sunt. et qui etiam cum in malicioso tempore suo sanguinem agni emerent in dispersionem dati sunt. sed tamen in nouissimo tempore requirentur. et sic per omnia non peribunt.

Nunc autem laus deo sit qui contra antiquum serpentem semper preliatur. ita quod omnem rugam peccati usque ad consummationem seculi purgabit. ubi et omnis constitutio fidelium suorum pleniter apparebit. ut eam primum ordinauit. et tunc antiquus hostis ad plenum confundetur. quia nec sibi nec alijs prodesse nec gloriam ulli dare poterit. Verba itaque hęc uera sapientia protulit. Ego autem paupercula forma in lecto egritudinis meę iacendo.

hęc omnia uidi et audiui. et scribere cepi et finiui! sed deus potestatem habet me a lecto erigere. si sibi placuerit. amen. Explicit uita sancti Disibodi episcopi.

Scripture echoes

↩Gen.1.26 — Then God said, "Let us make man in our image, according to our likeness. And let them have dominion over the fish of the sea, over the birds of the air, over the livestock, over all the earth, and over every creeping thing that creeps on the earth."
↩Isa.14.12-Isa.14.15 — How you have fallen from heaven, O Day Star, son of Dawn! You have been cut down to the earth, you who laid low the nations! Isa.14.13 — And you said in your heart, 'I will ascend to the heavens; above the stars of God I will raise my throne, and I will sit on the mount of assembly, in the far reaches of the north." Keep the quotation open into v.14 for continuity. Isa.14.14 — I will ascend above the heights of the clouds; I will make myself like the Most High.'" Close the quotation here so the transition to v.15 lands clearly. Isa.14.15 — But you are brought down to Sheol, to the depths of the pit.
↩Job.38.7 — when the morning stars sang together, and all the sons of God shouted for joy
↩John.8.56 — Abraham your father rejoiced to see my day, and he saw it and rejoiced.
↩Heb.10.4-Heb.10.7 — 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.'
↩Ps.29.6 — He makes Lebanon skip like a calf, and Sirion like a young wild ox.
↩Song.7.4 — Your two breasts are like two fawns, twins of a gazelle.
↩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.
↩Gen.3.1-Gen.3.19 — Now the serpent was more crafty than any other animal that the LORD God had made. And he said to the woman, "Did God really say, 'You shall not eat from any tree of the garden'?" Gen.3.2 — And the woman said to the serpent, "From the fruit of the trees of the garden we may eat, Gen.3.3 — but of the fruit of the tree that is in the middle of the garden, God said, 'You shall not eat from it, and you shall not touch it, lest you die.' Gen.3.4 — But the serpent said to the woman, 'You will not certainly die.' Gen.3.5 — for God knows that when you eat from it your eyes will be opened, and you will be like God, knowing good and evil. Gen.3.6 — And the woman saw that the tree was good for food, and that it was a delight to the eyes, and the tree was desirable to make one wise. She took of its fruit and ate, and she gave also to her husband with her, and he ate. Gen.3.7 — Then the eyes of both of them were opened, and they knew that they were naked; and they sewed fig leaves together and made coverings for themselves. Gen.3.8 — And they heard the sound of the LORD God walking in the garden in the cool of the day, and the man and his wife hid themselves from the presence of the LORD God among the trees of the garden. Gen.3.9 — And the LORD God called to the man and said to him, "Where are you?" Gen.3.10 — He said, "I heard your voice in the garden, and I was afraid, because I was naked, and I hid myself." Gen.3.11 — And he said, "Who told you that you are naked? Have you eaten from the tree that I commanded you not to eat from?" Gen.3.12 — The man said, "The woman whom you gave to be with me — she gave me fruit from the tree, and I ate." Gen.3.13 — Then the LORD God said to the woman, "What is this you have done?" And the woman said, "The serpent deceived me, and I ate." Gen.3.14 — And the LORD God said to the serpent, Because you have done this, cursed are you above all livestock and above every animal of the field; on your belly you shall go, and dust you shall eat all the days of your life. 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. Gen.3.16 — To the woman he said, "I will greatly multiply your pain and your conception; in pain you shall bring forth children, and your desire shall be for your husband, and he shall rule over you." Gen.3.17 — And to Adam he said, "Because you listened to the voice of your wife and ate from the tree of which I commanded you, 'You shall not eat from it,' cursed is the ground because of you; in toil you shall eat of it all the days of your life. Gen.3.18 — And thorns and thistles it shall bring forth for you, and you shall eat the plants of the field. Gen.3.19 — By the sweat of your brow you shall eat bread, until you return to the ground, for from it you were taken; for you are dust, and to dust you shall return.
↩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.
↩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.
↩Rev.22.16;Rev.2.28 — I, Jesus, have sent my angel to testify to you these things for the churches. I am the root and the offspring of David, the bright morning star. Rev.2.28 — And I will give him the morning star.
↩Ps.45.3 — You are more beautiful than the sons of men; grace is poured out upon your lips; therefore God has blessed you forever.
↩Heb.12.22;Rev.14.1 — But you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, and to myriads of angels, Rev.14.1 — And I looked, and behold, the Lamb standing on Mount Zion, and with him one hundred forty-four thousand having his name and the name of his Father written on their foreheads.
↩Isa.63.3;Rev.19.15 — 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.19.15 — And from his mouth goes forth a sharp sword, so that with it he may strike down the nations; and he will shepherd them with a rod of iron; and he treads the winepress of the fury of the wrath of God the Almighty.
↩Song.2.12 — The blossoms have appeared in the earth; the time of singing has come, and the voice of the turtledove is heard in our land.
↩Matt.7.14 — Because the gate is narrow and the road is hard that leads to life, and there are few who find it.
↩Ps.8.3 — From the mouth of infants and nursing babes you have established strength, because of your adversaries, to silence the enemy and the avenger.
↩Ps.8.3 — From the mouth of infants and nursing babes you have established strength, because of your adversaries, to silence the enemy and the avenger.
↩Ps.145.4;Ps.8.1 — One generation shall praise your works to the next, and they shall declare your mighty acts. Ps.8.1 — O LORD, our Lord, how majestic is your name in all the earth! You have set your glory above the heavens.
↩Song.3.6;Song.4.13-Song.4.14 — Who is this coming up from the wilderness like columns of smoke, perfumed with myrrh and frankincense, with all the fragrant powders of the merchant? Song.4.13 — Your shoots are an orchard of pomegranates with choice fruit, henna with nard plants, saffron, calamus and cinnamon, with all trees of frankincense, myrrh and aloes, with all the finest spices Song.4.14 — nard and saffron, calamus and cinnamon, with all trees of frankincense, myrrh and aloes, with all the chief spices—
↩Isa.29.19 — The humble will again find joy in the LORD, and the poorest among humanity will rejoice in the Holy One of Israel.
↩Luke.16.8 — And the master commended the dishonest manager because he had acted shrewdly; for the people of this age are more shrewd in dealing with their own generation than the people of light.
↩John.12.25 — Whoever loves their life loses it, and whoever hates their life in this world will keep it for eternal life.
↩Ps.127.1 — A Song of Ascents. Of Solomon. Unless the LORD builds the house, those who build it labor in vain. Unless the LORD watches over the city, the watchman stays awake in vain.
↩Eccl.1.2-Eccl.1.3 — Vanity of vanities, says the Preacher, vanity of vanities; all is vanity. Eccl.1.3 — What profit has a man from all his toil that he labors under the sun?
↩Ps.1.4 — Not so the wicked; but they are like chaff that the wind drives away.
↩Isa.14.12 — How you have fallen from heaven, O Day Star, son of Dawn! You have been cut down to the earth, you who laid low the nations!
↩Mark.7.31-Mark.7.37 — And again, departing from the region of Tyre, he came through Sidon to the Sea of Galilee, through the midst of the region of the Decapolis. Mark.7.32 — And they bring to him a deaf man who had a speech impediment, and they beg him to lay his hand on him. Mark.7.33 — And taking him aside from the crowd privately, he put his fingers into his ears; and after spitting, he touched his tongue. Mark.7.34 — And looking up to heaven, he groaned and said to him, 'Ephphatha,' which means, 'Be opened.' Mark.7.35 — And immediately his ears were opened, and the bond of his tongue was loosed, and he spoke plainly. Mark.7.36 — And he charged them that they should tell no one; but the more he charged them, the more they proclaimed it. Mark.7.37 — And they were utterly astonished, saying, 'He has done all things well; he even makes the deaf to hear and the mute to speak.'
↩Mark.7.34 — And looking up to heaven, he groaned and said to him, 'Ephphatha,' which means, 'Be opened.'
↩Mark.7.34 — And looking up to heaven, he groaned and said to him, 'Ephphatha,' which means, 'Be opened.'
↩Ps.41.2 — Blessed is the one who has regard for the poor; in the day of trouble, the LORD delivers him.
↩Gen.1.22 — And God blessed them, saying, "Be fruitful and multiply, and fill the waters in the seas, and let the birds multiply on the earth."
↩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.
↩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.
↩Gen.2.19-Gen.2.20 — And the LORD God formed from the ground every beast of the field and every bird of the sky, and brought them to the man to see what he would call them; and whatever the man called each living creature, that was its name. Gen.2.20 — So the man gave names to all the livestock, to the birds of the sky, and to every beast of the field; but for the man himself, no helper corresponding to him was found." Match v.18 wording for thematic force.
↩Gen.1.26-Gen.1.27 — Then God said, "Let us make man in our image, according to our likeness. And let them have dominion over the fish of the sea, over the birds of the air, over the livestock, over all the earth, and over every creeping thing that creeps on the earth." Gen.1.27 — So God created man in His own image; in the image of God He created him; male and female He created them.
↩Ps.1.4 — Not so the wicked; but they are like chaff that the wind drives away.
↩Acts.2.3-Acts.2.4 — And there appeared to them tongues as of fire, distributed, and it sat upon each one of them. Acts.2.4 — And they were all filled with the Holy Spirit, and began to speak in other tongues, as the Spirit gave them utterance.

Notes

1 ↩officiales rendered 'ministers' to capture the sense of creatures functioning in an official, service-oriented capacity before God's command.
2 ↩ab aquilone ('from the north') is a biblical image of the direction from which evil comes (cf. Jeremiah 1:14, Ezekiel 1:4). Rendered literally to preserve the symbolic force.
3 ↩scientię is a truncated form of scientiae (genitive singular); rendered as 'knowledge' to match the sense of the passage.
4 ↩probitatis may mean uprightness, honesty, or probity of character; bellorum et iusticię may refer to a time marked by conflict and justice or to the ordering of wars under justice.
5 ↩uelut seculo huic mortuus esset is a comparative clause; the image may suggest the place seemed dead to the world before its rise, or that its origin was unlikely from the world's perspective.
6 ↩plenitudinem inspectoris dei may mean the fullness of God's oversight, inspection, or watchful care; the exact nuance depends on whether inspector is read as active oversight or a more general divine provision.
7 ↩caritate rendered as 'love' following lexeme policy; context suggests the theological virtue of charity toward secular people.
8 ↩The word jacinth (iacinctum) is rendered as a gemstone name; the precise identification of the stone in medieval usage varies.
9 ↩The image of sin/disgrace 'walking on two feet among you' is vivid and unusual; likely a metaphor for a corrupting influence spreading within the community, but the precise figurative sense is uncertain.
10 ↩ut rendered as 'as' (temporal/complementizer); could also be 'how' or 'in order that'
11 ↩Abbreviated forms 'uit' (for uitae) and 'dominic' (for dominicae) expanded in normalized text
12 ↩Abbreviated form 'apostolic' (for apostolicae) expanded in normalized text
13 ↩Abbreviated form 'sapienti' (for sapientiae) expanded in normalized text
14 ↩ut rendered as 'like' (comparative); could also function as complementizer 'as'
15 ↩quod could be a relative pronoun ('whom some called foolish') or a causal conjunction ('because some called him foolish'); causal reading fits the epistolary context of explaining why he left worldly splendor
16 ↩igitur could be inferential ('therefore') or resumptive ('now') in epistolary context; inferential reading chosen as it connects the preceding discussion of Disibod's character to his family background
17 ↩Latin pigmentarius can mean herbalist, perfumer, or spicer; Hildegard uses it metaphorically for someone who cultivates virtues.
18 ↩uicijs peregrinus fieri: 'become a stranger/traveler in journeys' — the sense is of becoming a spiritual pilgrim or exile on account of love of God.
19 ↩The source reads 'te so solum' — 'so' is marked uncertain in the glosses (possibly sic or a typo). Rendering as 'you alone' follows the most plausible intended sense (te solum), treating 'so' as a likely scribal error or filler. If 'so' is original, the force would be something like 'I desire you just so, alone.'
20 ↩This is almost certainly an echo of Psalm 37:4 (Vulg. 36:4): 'Delectare in domino, et dabit tibi petitiones cordis tui.' The following section (49) continues with 'et dabit tibi peticiones cordis tui,' confirming the allusion. Final resolution deferred to tx-08 Moses stage.
21 ↩delectare is ambiguous between imperative and infinitive; rendered as imperative following the force of the exhortation, but the infinitive reading is possible.
22 ↩cum could be temporal ('when') or causal ('since'); temporal reading preferred given the sequential logic of the exhortation.
23 ↩diucius is a rare/late form; rendered as 'any longer' based on comparative context with quam.
24 ↩Surface form 'su' is a manuscript spelling variant for 'suę' (his own).
25 ↩The rare verb excreuerat (from excreo) is uncertain in sense; it may mean 'had cried out' or 'had surged forth,' personifying the hardness of iniquity as something that 'cries out' like blood from the ground (cf. Gen 4:10).
26 ↩The form peragratis is rare and its syntactic role uncertain; it may function as an ablative absolute ('many regions having been traversed') or as a dative/ablative plural. The translation assumes an ablative absolute construction.
27 ↩The form perspectis is rare and its lemma is uncertain; it likely means 'closely examined' or 'carefully inspected,' functioning as an ablative absolute with multis alijs locis.
28 ↩Surface 'perfect' is truncated (likely 'perfectae' with abbreviation); normalized reading 'perfectae' supplied and translated accordingly.
29 ↩Surface 'anim' and 'su' are truncated (likely 'animae' and 'suae' with abbreviation); normalized reading supplied and translated accordingly.
30 ↩amplexionis: manuscript reading uncertain; the sense is 'of embracing' or 'of the embrace,' dependent on amore.
31 ↩auertatur: form may be avertatur; negative purpose clause with ne.
32 ↩autem: here continuative rather than adversative.
33 ↩gallię: manuscript form uncertain; context supports 'Gaul' (Galliae).
34 ↩cum: here temporal rather than causal.
35 ↩tedebat: form may be taedebat; sense is 'wearied' or 'burdened.'
36 ↩indeficientis uitę: 'unfailing life' — likely an allusion to the life that does not end (eternal life) or to a life that never runs dry as a source; the phrase carries theological weight.
37 ↩sanctę is a truncated form in the source (likely sanctae), attached to conuersationis; the sense is 'of a holy way of life'.
38 ↩uit is a truncated form in the source (likely uitae), modifying presentis; the sense is 'of the present life'.
39 ↩nuncios rendered as 'representatives' rather than 'messengers' to avoid repetition with s1; both are valid readings of nuncius in this diplomatic/ecclesiastical context.
40 ↩uineam domini sabaoth — 'vineyard of the Lord of hosts' echoes Isaiah 5:1–7 (Vulgate: vinea Domini Sabaoth), the prophetic image of God's people as a vineyard. Candidate allusion preserved; final resolution deferred.
41 ↩spiritu sancto donante et ostendente rendered as 'with the Holy Spirit granting and showing the way' to capture both the Spirit's gift and revelatory guidance; the ablative absolute is rendered as a participial phrase for natural English flow.
42 ↩The final phrase of s8 (superuenientium) is incomplete in sense — the Latin cuts off without a main verb for the ne-clause. The translation supplies 'might not be undermined' as the most plausible intended sense (rigor and religious observance being weakened by frequent visitors), but the construction is compressed and the exact nuance is uncertain.
43 ↩diabolo et hominibus: case ambiguous (dative vs. ablative); rendered as dative ('against the devil and against men') as the more natural reading in context.
44 ↩certauerit: subjunctive vs. future perfect indicative ambiguous; rendered as subjunctive ('has contended') in a relative clause of characteristic.
45 ↩rectę circumspectionis: genitive case uncertain; rendered as 'of right circumspection' as the most natural reading.
46 ↩vallo: ablative of means; rendered instrumentally ('with the rampart').
47 ↩'Effeta' (Ephphatha) is the Aramaic word used by Jesus in Mark 7:34 meaning 'be opened.' The text presents the healing as mediated through the saint's intercessory power in the name of Christ.
48 ↩ut here is comparative (like/as), rendered with 'like' for natural modern English rather than 'as' to avoid confusion with temporal or causal 'as'.
49 ↩cum is causal here (since/because), not concessive, given the context of explaining why they needed no other teacher.
50 ↩The manuscript reads 'su' where 'suae' is expected (genitive modifying conuersationis). The normalized text prints 'suę'. The translation follows the corrected reading 'his way of life / in his manner of living.'
51 ↩The manuscript reads 'monastic' where the expected form would be 'monasticem' (accusative feminine agreeing with habitum). The normalized text prints 'monasticę'. Translation follows the corrected reading.
52 ↩The Latin is ambiguous: it can mean he kept a gentler life for the community than his own personal austerity, or that the community's life under the Rule was gentler than his own. The translation follows the most natural reading — that he imposed on the community a milder standard than his own personal practice — consistent with the surrounding context of his extreme personal austerity.
53 ↩'inspectores conuersationis' rendered 'overseers of their way of life'; 'conuersatio' can also mean 'conduct' or 'community life'. 'quidem' rendered as 'indeed' for confirmatory force.
54 ↩'de bono uoto quod in cordibus suis habebant' rendered 'because of the good vow that they held in their hearts'; the causal force of 'quapropter de' is rendered as 'Therefore, because of' to capture both the inferential and explanatory force.
55 ↩Sed et rendered 'and yet' to preserve the adversative-additive force; context continues the description of those attached to the community.
56 ↩circulus rendered 'circuit' rather than 'circle'; likely denotes the surrounding district or area around the mountain.
57 ↩odorem rendered 'fragrance' with connotation of spiritual reputation or 'sweet smell' of holy life; metaphorical sense of a good report spreading.
58 ↩absque omni retractione rendered 'without any hesitation' or 'without holding anything back'; captures the completeness of their offering.
59 ↩Psalm 41:2 (Vulgate) — 'Quemadmodum desiderat cervus ad fontes aquarum…' — a direct echo.
60 ↩The double quod is difficult: the first likely causal ('because'), the second relative or resumptive ('which'). The form pre = prae ('in, with') is unusual but attested in medieval Latin.
61 ↩The ut before potuit is ambiguous — possibly result ('so that he could') or complementizer. The translation treats it as part of the parenthetical 'as best he could' modifying innotuit.
62 ↩The manuscript reads etatis su (truncated); normalized to suę. The subject is Hildegard (feminine), so the pronoun and context indicate 'her.'
63 ↩uit for uitę is a medieval abbreviation; translated as 'life.'
64 ↩Quo migrante is an ablative absolute. The antecedent is ambiguous — possibly referring back to the soul's departure or to a figure mentioned in the surrounding context. The translation preserves the ambiguity with 'he.'
65 ↩Surface reads 'qu' (likely truncated quae); normalized text reads 'quę'. Translation follows the corrected reading 'quae' (= 'what/that which').
66 ↩Surface reads 'qu' (likely truncated quae); normalized text reads 'quę'. Translation follows the corrected reading 'quae' (= 'what').
67 ↩nociuum marked as rare/possible manuscript variant in gloss; rendered 'harmful' rather than 'hurtful' to preserve moral-objective sense
68 ↩quos in scientia boni et mali habet: the antecedent of quos is ambiguous between the two (fear and love) and knowledge itself; rendered as referring to the two
69 ↩ut secundum ipsum operaretur: ipsum could refer to God or to the good; rendered as referring to God, which is theologically more natural in this context
70 ↩The conjunction ut here is ambiguous: it could introduce a complement clause ('as was foretold/predicted') or function comparatively ('as, in the way that, it was foretold'). The candidate gloss treats it as a complement clause following distinctione, but the comparative reading remains possible.
71 ↩The sentence is incomplete in the Latin (quia per bonam scientiam malum.); the object of knowing is left implied. The translation preserves the abrupt break.
72 ↩exceptis as ablative absolute; rendered as concessive participial phrase 'with exceptions made for' to preserve the syntactic force.
73 ↩Manuscript reads 'tant' as abbreviation for 'tante'; expanded to 'tante' in normalized reading and rendered accordingly.
74 ↩Manuscript reads 'hęc' as abbreviation; normalized reading supplies 'hec' (haec). The source surface is uncertain but the intended sense is clear: 'this province'.
75 ↩nouissimum quadrantem: 'the last farthing' — an echo of Mt 5:26 (Vulgate: quadrantem). The metaphor signals exhaustive divine judgment, leaving nothing unpaid.
76 ↩transitum: literally 'passing' or 'departure,' a euphemism for death. Rendered as 'passing' to preserve the devotional tone.
77 ↩diuino nutu: 'by divine nod/command/will.' Rendered as 'by divine prompting' to capture the sense of God's sovereign initiative in stirring their recollection.
78 ↩peccatis suis exigentibus: 'because their own sins demanded it.' The ablative absolute frames sin as the active cause of God's withdrawal — a key theological point.
79 ↩umbraculum: can mean 'shade,' 'awning,' or 'canopy' — likely a covered structure or canopy over the tomb rather than merely a shadow.
80 ↩ydropicus: medieval Latin for 'dropsical' (suffering from dropsy/edema); rendered with the familiar medical term.
81 ↩prefatę = praefatae (abbreviated/corrupted); terrę = terrae (abbreviated). Normalized reading translated.
82 ↩terrę = terrae (abbreviated). The sentence is a participial fragment continued in the next sentence.
83 ↩The connective 'ut' is ambiguous between purpose ('so that') and result ('with the result that'); rendered as purpose here, which fits the narrative flow of the abbot's deliberate provision.
84 ↩The manuscript reads 'uicijs', which is uncertain; it may be 'vicibus' (struggles/trials) or 'viciis' (vices). The sense is that the Spirit-filled believers still contend with inner and outer trials, which fits the broader context of ascetical struggle.
85 ↩fiducialiter is a rare form (hapax in this corpus); rendered as 'with confidence' based on context and the fiducia root.
86 ↩This sentence appears to be incomplete or a participial/appositional fragment lacking a main finite verb. The Latin reads 'Idem itaque deus istos qui in predicto loco manebant' — literally 'The same God, therefore, those who remained in the forementioned place.' The syntax may be elliptical, with the main clause's predicate supplied from context (e.g., 'called,' 'protected,' 'kept'). The translation preserves the fragment as given.

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