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Chapter 4HildE.1.4

R4: Hildegard von Rupertsberg an Anastasius IV.

Greeting to the Pope as Christ’s Betrothed

Hildegard addresses the pope in exalted, bridal imagery and rebukes him for neglecting discernment and tolerating corruption.

Of Hildegard. O person, you who are excelling armor and mountain of magistracy, greatly adorned of the city, you who are established in the betrothal of Christ! Hear him who has not begun to live, and is not wearied in failing. Nor is he wearied in failing. O man, you who in the eye of your knowledge are weary of restraining the great words of pride in the men placed in your bosom! Why do you not call back the shipwrecked, who from their great falls cannot rise except through help? And why do you not cut off the root of evil, which chokes the good and useful herbs having sweet taste and sweetest fragrance?✦ Which chokes the good and useful herbs, having sweet taste and sweetest fragrance?

Justice Cast Down by Corrupt Men

Hildegard laments that Justice, the king’s daughter, is despised and torn by the barking, foolish voices of corrupt prelates.

The daughter of the king—that is, Justice, who is held in the embraces of heaven. And yet the one entrusted to you you neglect. For you allow this daughter of the king to be cast down upon the earth, because the crown and beauty of her robe is torn apart by the coarseness of the diverse conduct of those men who bark in the likeness of dogs. And in the likeness of hens that sometimes try to crow in the night, they send forth a foolish exaltation of their own voices. These are pretenders, showing a false peace in their own voices.

False Peace and Biting Conscience

She exposes the inner turmoil and instability of those who pretend peace but are not rooted in true good.

But they gnash their teeth within themselves, in their own hearts. Like a dog wagging its tail at companions it knows. But the upright soldier who serves in the king's house bites with his own teeth. Why do you tolerate corrupt morals in people who sit in the darkness of foolishness? Each of them gathering harmful things to themselves. Like a hen crying out in the night and terrifying herself. Look at those who act this way! They are not rooted in what is truly useful.

The Weapon of Discernment Rejected

Hildegard insists that discernment is God’s chief instrument against evil, which the pope fails to use out of fear and misplaced loyalty.

Hear then, O man, the one who greatly loves keen discernment. He established it as the greatest instrument of righteousness,1 so that it could fight against evil.2 But you don't do this, since you don't uproot the evil that wants to suffocate the good.3 But you allow evil to raise itself up proudly! And you do this out of fear of those who are the worst ambushers in the traps of the night. They love the money of death more than the king's beautiful daughter — that is, justice.4 And yet all the works that God has wrought —5

God’s Radiant Works and the Sphere of Creation

She turns to God’s eternal power, the arising of the world’s sphere, and the hiddenness of creatures in darkness.

They are most radiant. Hear, O man. For the heavenly Father— before the world arose, thundered forth in his hidden place. O my son. And the sphere of the world has arisen. receiving what the Father thundered forth! Yet in the diverse forms of creatures, still lying hidden in darkness.

Creation by the Word and the Powerlessness of Evil

Hildegard teaches that all things were made through the Father’s Word, while evil has no creative power and is ultimately nothing.

In that very passage which is written, God spoke: "Let it be done!"✦ The diverse kinds of creatures came forth. So it was through the Word and on account of the Father's Word.✦ All creatures were made within the will of the Father. And yet God sees all things. And he foreknew all things. But evil neither by rising nor by falling. It cannot by itself make or create or accomplish anything at all.

Christ’s Coming and the Defeat of Evil Works

She explains that God sent his Son to overcome the devil and redeem humanity, rejecting sins like fornication and murder.

because it is nothing! but it is reckoned only a deceptive choice and a contrary opinion! so that a person performs evil when they do what is contrary.6 God sent his Son into the world. so that the devil, who knew evil by embracing it and suggested it to the human person, might be overcome through him! and so that the human person also, who had perished through evil, might be redeemed. Therefore God rejects perverse works. namely, acts of fornication.

Judgment on Rome’s Complicity

Hildegard rebukes the pope for embracing and tolerating evil, despising God while sitting on the principal throne.

Murders. Plunderings. Seditions. Tyrannies and hypocrisies of wicked men! Because through his Son he has crushed those things.✦ He who has utterly scattered the spoils of the infernal tyrant.✦ Therefore, O man, you who sit on the principal throne — you despise God when you embrace evil, so that you do not cast it away but kiss it. When you tolerate him under silence among perverse men.

Rome Shaken for Lacking Love of Justice

She warns that Rome will be deeply shaken because it loves justice only drowsily and lets her flee away.

And so the whole earth is thrown into turmoil by a great upheaval of errors! because people love what God has destroyed. And you, O Rome, will be deeply shaken as though you are lying among the last. so that the strength of your feet, on which you have stood until now, will grow weak. since you do not love the daughter of the king — that is, justice — with burning love, but as if in the slumber of sleep. so much so that you drive her away from yourself! and so she wants to flee from you. if you do not call her back.

Support, Adornment, and Coming Shame

Hildegard mingles promise of divine support with threats of shame, madness, and pagan corruption.

But even so, great mountains will still offer you the support of their strength. Raising you up and propping you up with great timbers from mighty trees! So that you won't be utterly scattered in your own honor — that is, in the beauty of your betrothal to Christ.✦ So that you may have some wings of adornment belonging to you. Until the snow of diverse customs and mockery comes upon you! Great madness sent forth by those who emit it. Beware, then — don't mingle yourself with the rites of pagans! Do not fall.

Wantonness, Sorrow, and Contrition in the World

She describes the present world’s wantonness, future sorrow and terror, and alternating seasons of iniquity and contrition.

Now listen to the one who lives, and who will not be destroyed. and he will not be destroyed. The world right now is in wantonness. Afterward it will be in sorrow. Then in terror! So that people don't care that they're being killed. In all these things there are sometimes seasons of wantonness. and sometimes seasons of contrition!

The Inner Senses and New Zeal

Using bodily metaphors, Hildegard portrays the inner faculties’ danger and the saving power of grace, dawn-like renewal, and new zeal.

And there are times when lightning and thunder break out from various iniquities. For the eye rages. The nose snatches. The mouth kills. But the breast will save! when dawn appears like the splendor of the first rising. Indeed, these things follow in a new desire. and in a new zeal!

Heavenly Tongue and Unknown Letters

She speaks of hidden divine speech, a new heavenly language, and a many-voiced yet harmonious melody given by grace.

There are things that should not be spoken. But the one who is great without any weakness— he only brushed against a small dwelling, so that he might see its wonders and shape unknown letters. And bring forth an unknown tongue! And so that it might sound a many-voiced yet harmonious melody to him. And it was said to him. This was shown to you in a tongue from above. You will not bring it forth according to the pattern of human custom.

Rise to Justice as Shepherd

Hildegard urges the pope, appointed as shepherd, to rise quickly to justice and cleanse the sheepfold before the great physician.

This custom hasn't been given to you, That one who has the file!7 He doesn't neglect to refine things to a fitting sound for people.8 But you, O man, appear appointed as a shepherd.9 Rise up, and run quickly to justice! So that before the great physician you won't accuse yourself because you didn't clean his sheepfold of its filth, nor anoint it with oil.10 But where the will knows no crimes — and where the person has not seized desire.

Mercy, Correction, and Life Forever

She promises that guilt is wiped away through scourges and exhorts the pope to stand straight so God may save and bring him into eternal blessing.

There a person does not fall altogether into deep judgment! But the guilt of this ignorance is wiped away through scourges. So then, O you, stand on the straight path, and God will save you! so that he will lead you back into the dwelling of blessing and of election! and you will live forever.

Read the original Latin

Hildegardis. O persona quę es precellens armatura et mons magistrationis ualde ornatę ciuitatis quę constituta es in desponsatione christi! audi illum qui non incepit uiuere. nec lassatur in defectione. O homo qui in oculo scientię tuę lassus es ad refrenandum magniloquia superbię in hominibus in sinum tuum positis! cur non reuocas naufragos qui de magnis casibus suis surgere non possunt nisi per adiutorium? Et quare non abscidis radicem mali! quę suffocat bonas et utiles herbas dulcem gustum et suauissimum odorem habentes?

Filiam regis scilicet iusticiam. quę in supernis amplexibus est. et quę tibi commissa fuerat! negligis. Tu enim permittis hanc filiam regis super terram prosterni quia diadema et decor tunicę eius scinditur per rusticationem diuersorum morum hominum illorum qui in similitudine canum latrant. et in similitudine gallinarum quę in noctibus interdum cantare temptant. ineptam exaltationem uocum suarum emittunt. Isti sunt simulatores in uocibus suis fictam pacem ostendentes.

sed intra se in cordibus suis frendentes. uelut canis qui ad sodales sibi notos caudam suam mouet! sed probum militem qui in domo regis utilis est dentibus suis mordet. Cur prauos mores in hominibus suffers qui in tenebris insipientię sunt. ad se quęque nociua colligentes! sicut gallina quę in nocte clamans sibimet terrorem incutit? Qui sic faciunt! in radice utilitatis non sunt.

Audi ergo o homo illum qui acutam discretionem ualde amat. quam ut maximum instrumentum rectitudinis instituit! quod contra malum pugnaret. Hoc tu non facis cum malum non eradicas quod bonum suffocare cupit. Sed malum se superbe attollere permittis! et hoc facis propter timorem illorum qui pessimi insidiatores sunt in nocturnis insidijs. plus amantes pecuniam mortis quam pulcram filiam regis scilicet iusticiam. Omnia autem opera quę deus operatus est!

lucidissima sunt. Audi o homo. Nam supernus pater! ante exortum mundi in secreto suo intonuit. O mi fili. Et globus mundi exortus est. hoc quod pater intonuit excipiens! diuersis tamen speciebus creaturarum adhuc in obscuro latentibus.

In ipso autem quod scriptum est dixitque deus fiat! diuersę species creaturarum processerunt. Sic per uerbum et propter uerbum patris. omnes creaturę factę sunt in uoluntate patris. Deus autem omnia uidet. et omnia prenouit. Sed malum nec surgendo nec cadendo. quicquam per se facere aut creare aut operari potest.

quia nichil est! sed tantum fallax optio et contraria opinio computatur! ita quod homo malum operatur cum hoc quod contrarium est facit. Misit autem deus filium suum in mundum. ut diabolus qui malum amplectendo cognouit et homini suggessit superaretur per eum! et ut etiam homo qui per malum perierat redimeretur. Quapropter deus spernit peruersa opera. uidelicet fornicationes.

homicidia. rapinas. seditiones. tyrannides et simulationes iniquorum hominum! quoniam ea per filium suum contriuit. qui spolia tartarei tyranni omnino dispersit. Vnde tu o homo qui sedes in principali cathedra deum contempnis quando malum amplecteris ita quod illud non abicis sed oscularis. quando ipsum sub silentio in prauis hominibus sustines.

Et ideo omnis terra turbatur per magnam uicissitudinem errorum! quia quod deus destruxit homo amat. Et tu o roma uelut in extremis iacens conturbaberis. ita quod fortitudo pedum tuorum super quos hactenus stetisti languescet. quoniam filiam regis uidelicet iusticiam non ardenti amore sed quasi in torpore dormitionis amas. ita ut eam a te expellas! unde et ipsa a te fugere uult. si non reuocaueris eam.

Sed tamen magni montes maxillam adiutorij tibi adhuc prebebunt. te sursum erigentes et magnis lignis magnarum arborum te fulcientes! ita quod non tota in honore tuo uidelicet in decore desponsationis christi omnino dissipaberis. quin aliquas alas ornamenti tui habeas. usque dum ueniat nix morum diuersorum irrisionum! multam insaniam emittentium. Caue ergo ne ad ritum paganorum te commiscere uelis! ne cadas.

Nunc audi illum qui uiuit! et non exterminabitur. Mundus modo est in lasciuia. postea erit in tristicia. deinde in terrore! ita ut non curent homines se occidi. In omnibus his sunt interdum tempora petulantię. et intdum tempora contritionis!

et interdum tempora fulgurum et tonitruum diuersarum iniquitatum. Oculus enim furit. nasus rapit. os occidit. Pectus autem saluabit! ubi aurora uelut splendor primi ortus apparebit. Quę uero secuntur in nouo desiderio. et in nouo studio!

dicenda non sunt. Sed ille qui sine defectione magnus est. modo paruum habitaculum tetigit ut illud miracula uideret et ignotas litteras formaret. ac ignotam linguam promeret! atque ut multimodam sed sibi consonantem melodiam sonaret. Et dictum est illi. Hoc quod in lingua desuper tibi ostensa. non secundum formam humanę consuetudinis protuleris.

quoniam consuetudo hęc tibi data non est. ille qui limam habet! ad aptum sonum hominum expolire non negligat. Tu autem o homo apparens constitutus pastor. surge et curre citius ad iusticiam! ita ut coram magno medico non accuseris quod ouile ipsius a sorde non exterseris nec oleo unxeris. Ubi autem uoluntas crimina nescit. et ubi homo desiderium non rapuit.

ibi homo omnino in profundum iudicium non cadit! sed culpa huius ignorantię per flagella tergitur. Ergo o tu homo sta in recto itinere et deus saluabit te! ita quod in stabulum benedictionis et electionis te reducet! et in eternum uiues.

Scripture echoes

  1. ↩Matt.15.13 — But he answered, "Every plant that my heavenly Father did not plant will be uprooted."
  2. ↩Gen.1.3 — And God said, "Let there be light," and there was light.
  3. ↩John.1.3 — All things came into being through him, and apart from him not even one thing came into being that has come into being.
  4. ↩Gen.3.15;John.12.31;Col.2.15 — 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. John.12.31 — Now is the judgment of this world; now the ruler of this world will be cast out. Col.2.15 — He disarmed the rulers and the authorities, made a public spectacle of them, triumphing over them in it.
  5. ↩Col.2.15;Eph.4.8;Ps.68.18 — He disarmed the rulers and the authorities, made a public spectacle of them, triumphing over them in it. Eph.4.8 — Therefore it says, 'When he ascended on high he led captivity captive, and he gave gifts to men.' Ps.68.18 — The chariots of God are twice ten thousand, thousands upon thousands; the Lord is among them, Sinai in the holy place.
  6. ↩Eph.5.25-Eph.5.32 — Husbands, love your wives, just as Christ also loved the church and gave himself up for her. Eph.5.26 — in order that he might sanctify her, having cleansed her by the washing of water with the word, Eph.5.27 — so that he might present the church to himself in splendor, without spot or wrinkle or any such thing, so that she might be holy and blameless. Eph.5.28 — In the same way, husbands ought to love their own wives as their own bodies; he who loves his own wife loves himself. Eph.5.29 — For no one ever hated his own flesh, but nourishes and cherishes it, just as Christ also does the church. Eph.5.30 — because we are members of his body. Eph.5.31 — For this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh. Eph.5.32 — This mystery is profound—and I am speaking with reference to Christ and the church.

Notes

  1. 1 ↩ut rendered as purpose ('as') here; could also be result. The antecedent of quam (which) refers back to discretio/discernment.
  2. 2 ↩quod functions here as a relative pronoun referring back to discretio; the subjunctive pugnaret gives it a purpose/result force.
  3. 3 ↩cum rendered as 'since' (causal) here; could also be temporal ('when'). The causal reading fits the reproachful tone of the passage.
  4. 4 ↩Extended metaphor: the king's beautiful daughter = justice (iustitia). The money of death likely signifies worldly gain that leads to spiritual death.
  5. 5 ↩autem rendered as 'yet' (adversative); could also be merely continuative. The sentence appears to trail off or be incomplete, possibly leading into the next section.
  6. 6 ↩cum here is ambiguous between temporal ('when') and causal ('since'); 'when' chosen as the more natural reading in context.
  7. 7 ↩limam (file/rasp/sharp instrument) is likely metaphorical — refining, correcting, or purifying. The exclamatory sense is preserved; the precise image may allude to a tool of discipline or judgment.
  8. 8 ↩ad aptum sonum hominum expolire — 'to refine to a fitting sound for people' may carry musical, rhetorical, or pastoral resonance. The image of shaping something into a sound people can hear is preserved.
  9. 9 ↩apparens constitutus pastor — 'appear appointed as a shepherd' may carry the force of 'you show yourself as' or 'you are manifestly established as.' The pastoral image is clear; the nuance of apparent vs. true appointment is left open.
  10. 10 ↩magnus medicus — 'great physician' is almost certainly Christ the healer. ouile ipsius (his sheepfold) evokes the pastoral and ecclesial community. The image of cleansing filth and anointing with oil carries both pastoral and possibly sacramental resonance.

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