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Chapter 58HildE.1.58

R58: Hildegard von Rupertsberg an Adam von Ebrach

The Vision Opens

Hildegard introduces her spiritual vision and images a garden planted under the sun’s warmth.

Hildegard's response. Watching in my body in a true vision of the spirit! I heard these words. He who is says this.✦ The sun is shining! And it sends out its rays. Now a certain man, a friend of the sun, had a garden. In it he wanted to plant many spices and many flowers with great care!

Two Visitors in the Garden

A threatening figure from the north and a radiant young man from the east meet in the garden.

And the sun in the fire of its rays sent heat upon the spices and flowers. And dew and rain gave them the moisture of greenness. Then from the north a crooked image went out, with black hair and a horrible face. And from the east a most beautiful young man came forth, with white hair and a lovely, full face. And they came to that garden. And the crooked image said to that young man. Where do you come from? He answered.

Threat and Resistance

The crooked image threatens destruction, but the young man resists and promises to water the garden.

From the east I come to the garden of this wise man! because I had a great desire to come to him. The crooked image said: Hear me. A dangerous wind. Hail. Fire. And pestilence will come upon that garden! and they will wither him. But that young man responded. No, it won't be like that, because I refuse this! but I will bring forth a purest spring. and I will water that garden. And the crooked image responded. Woe, woe. This is not possible.

Winter and the Call for Help

The deceptive image brings winter, yet the young man calls on the sun to restore summer greenness.

as though a locust were to pierce through a hard stone. And so that image, in its own deceit, brought winter upon that garden. and it wished to wither the spices and flowers of that place. But the aforementioned young man, attending to his own duty on his lyres, did not see that. And when he then saw this, he summoned the sun with a great sound. that it might come in the sign of the bull! and bring the greenness of summer upon that garden once more.

Defeat of the Deceiver

With horn and strength the young image overpowers the twisted one and warns the garden’s keeper.

And so, an ivory horn. And lifting a horn taken from a stag, he prostrated that twisted image to the ground through them. And then he said to that man whose garden the aforementioned one was.1 From now on, don't be so careless in trusting yourself. Instead, surround your garden with such strong fortification2 so that the blackest birds in storms don't wither it.3 Now, O you, father, who through a supreme calling stand in the place of Christ—4

Grace, Gifts, and the Garden of Souls

Grace shines like the sun, gives wisdom, vitality, and moisture, and entrusts the people’s garden to the father.

Understand that these words are spoken to you. Listen, then. The grace of God gleams like the sun. And so it sends forth its gifts from time to time. In one way, namely in wisdom. In a second, in vitality. In a third, in moisture. But wisdom falls into rich, fertile ground.5 But greenness truly penetrates great labors. And moisture goes into harsh bitterness. But you, man, are a friend of the grace of God.6 You have the garden of the people. In which, in the place of Christ, you must zealously plant many good desires and good works.7 And the grace of God, in the power of its gifts, sends forth the efficacy of good will upon those desires and upon those works.8 And by the dew and rain of the fountain of living water it makes them grow green.✦9 But from the devil, vices go forth in the restlessness of vainglory and in the clamor of insolence, under the just authority of one who resists.1011

Vices, Virtues, and the Coming Trial

Vices and virtues contend among the people, and a time of turmoil and testing is announced.

But from God, virtues proceed in contempt of worldly things, with the full benevolence of submission in love. Coming to this people. But the vices complain against the virtues! Why have they come? But they answer that they have come from God to the people as friends of God. Because they have a great desire to build in it a sacrifice of praise. And the vices say! So that they may hear these words. Great ruin. And wrath and ruthless scrutiny, with great turmoil, will rush upon that people! so that the ministry of God will be wearied. And the virtues answer: It will not turn out that way. because in good things we will not cease! but a living spring will flow forth, and mercy itself will defend this people. But the devil's vices speak, sneering:

Humility, Contrition, and Renewed Praise

Through God’s just judgment people are humbled, then led back to contrition and renewed praise.

that this is even possible. as if frailty fixed into the flesh could endure without a wrinkle. Then the vices, in their own deceptions, bring upon this people a cold, chilling fog of ignorance. so that his good desires and good works are already failing, since he trusts in himself. But the virtues, rendering service to God in their own praises. They allow this to happen by the just judgment of God. so that people may understand what they truly are. When they return to themselves in the humility of the virtues. These same virtues, through the great zeal of circumspection, hold the grace of God, so that they may lay the passion of Christ upon their minds, and in this way lead the same people to the first praise of God. And so, attending to both the divinity and the humanity of the Son of God! Those vices bring low to contrition. But they also say to that one under whom this people is. Warned by these things, do not trust in your own strength. But foresee, so that you may flee to the grace of God, so that you may fortify and warn your own in every way. Lest the diabolical snares, with various vices, overturn them through negligence. I also saw, as it were, a most beautiful girl, shining in such great radiance, with the splendor of her face!

The Shining Maiden

Hildegard sees a radiant maiden clothed in white and gold, holding sun and moon.

so that I could not perfectly behold her. And she had a cloak whiter than snow and brighter than the stars. Her shoes too were clothed as if from the purest gold. But she held the sun and the moon in her right hand! and she gently embraced them. On her breast there was also a tablet of ivory. on which the image of a man in sapphire color appeared. and all creation called this girl 'Lady.'

Love Speaks of Creation

The maiden is identified as love, dwelling in eternity and present at creation.

But she herself also spoke to the image that had appeared on her breast. With you is the beginning, in the day of your power, in the splendor of the saints; from the womb, before the morning star, I begot you.✦12 And I heard a voice saying to me, This girl you see is love. She has her dwelling place in eternity. When God willed to create the world, He bent down in the sweetest love and provided for everything that was needed. Just as a father prepares an inheritance for his own son. And so, in great love, God arranged all things. Then creation, in all its many forms and shapes, recognized its Creator. For love was at the very heart of creation's being. Where God spoke, and all that exists came into being. For all creation was formed through love, as if in the blink of an eye. And this love shines with such brilliance and splendor. that you cannot look upon it directly. For it reveals the fear of the Lord with such purity and clarity.

The Beauty and Power of Love

Love’s radiant garments and embrace of all creatures reveal God’s pure innocence and care.

No mortal person will be able to bring this to completion. And its cloak is whiter than snow and more radiant than the stars. Because in pure innocence, without any pretense, it holds everything together with the most splendid works among the saints. It is also clothed with sandals as if of the purest gold. because it has paths that belong to the highest portion of God's choosing. It holds the sun and the moon in its right hand. and embraces them tenderly. since God's right hand embraces all creatures.

Scripture and the Ivory Tablet

A scriptural echo and the ivory tablet link love to God’s throne and to Mary’s integrity.

And because she has been made known even among the nations, and in kingdoms, and in all good things. For this reason it has also been written: The Lord said to my lord: Sit at my right hand. In her breast too there is a tablet of ivory. For in the knowledge of God, integrity always flourished in the virgin Mary.13

The Son of God Shining in Love

The maiden’s breast shows the Son of God, who took flesh from the Virgin for mankind.

so that in it a human form appears in sapphire color! because the Son of God shone forth in love from ancient of days. And every creature names this maiden as lady. since from her it came forth. And she, the original one, was creating all things. just as the form in her breast shows that God clothed himself in humanity on account of man. For when every creature was fulfilled in God's command, just as he himself said, 'Be fruitful and multiply and fill the earth.' The warmth of the true sun, like dew, descended into the womb of the virgin and from her flesh made a human being.

Love, Humility, and Hope

Love creates, humility redeems, and hope sustains the soul through fall and restoration.

so that Adam too was formed from the mud of the earth, flesh and blood. And the virgin bore him in her integrity. But it was not fitting that love should lack its wings. For when creation first went about in its course. it wanted to fly under pressure, and fell. The wings of love were lifting it up. This was holy humility. For when a terrible dread laid Adam low. Divinity looked sharply, to keep him from perishing completely in his downfall. But this was so that he might redeem him in his holy humanity. These were the wings of great power. Because humility raised up the human being who had been lost in the humanity of the Savior. Because love created the human being. But humility redeemed him. Hope, indeed, is like the eye of love. And heavenly love is, as it were, its heart.

Virtues Born from Love and Humility

Love and humility bring forth all virtues, just as Adam and Eve beget humanity.

And abstinence is the framework of that one.14 But faith is like the eye of humility. Obedience is truly, as it were, its heart, and the disdain of evil is the framework of that one.15 Love existed in eternity. And in the beginning of all holiness it brought forth all creatures without any admixture of evil. And it procreated Adam and Eve from the pure nature of the earth.✦ And just as these two begot all the sons of humanity, so also these two virtues bring forth all the remaining virtues.

Virtues Speak to the Weary Soul

Personified virtues address the listener, recalling their labor with God in creation.

These virtues are knocking at your door, O man, the one I'm speaking to, and they say: O! This man's tabernacle — the one who stays with us in the morning — is now worn out with weariness. And love says to you: O faith, my friend! We don't want you to pull away from your binding obligation. For when God willed to scatter all the creatures across the circle of heaven, we held all his works in our embrace. And we labored together with him.

Lament and Exhortation

Humility laments human frailty and urges the listener not to flee from duty.

But man fell. And when we wept with him, we did not abandon him! Even though he struck us against our jaw.✦16 And humility speaks to you directly. Alas, alas — in how great sorrows I endured, man! But you say. I want to flee. But you have a burden to carry into the vineyard, and you stand still — you don't want to walk.✦

Warning Against Spiritual Collapse

Weariness and shifting dangers threaten the soul, but divine help will come to those who turn back.

But you'll be wrapped up in weariness. and you look the other way. Certainly our companion won't do that. But when people love you, work with him. But when the roaring of the wind breathes out with the restlessness of war, with shifting of character, from there to me. and in the wheel of the power of my wings I will help you.

Examples of Fall and Remaining Beauty

Samson and Solomon show how folly can destroy strength, yet the soul must guard its inner beauty.

Samson, through the foolishness of a woman. He lost his very greatest strength.✦ Beware, then, that this doesn't happen to you! if through weariness you give your consent in reply. The glory of Solomon also—✦ through the foolishness of women it was emptied away.✦ See to it as well, with care, that through the shifting of these thoughts of yours, the freshness you have from God doesn't dry up!17 But guard the ornaments of gold and precious stone that charity and humility hold within you.✦18

Final Admonition and Blessing

The abbot is urged to glorify God, labor with the people, and remain in the light of love’s kiss.

You too, because of the bracelets that wisdom gave you, and because of which people run to you. Give glory to God, and labor with the people! and so you will remain with the sun. And you, father, listen. As the morning star runs ahead of the dawn in its own light, so offer aid to all from the kiss of love that God gave you. And he will give you life, which he looked upon on the first day.

Read the original Latin

Responsum hildegardis. In uera uisione spiritus uigilans corpore! hęc uerba audiui. Qui est dicit. Sol micat! et radios suos emittit. Quidam autem uir amicus solis hortum habuit. in quo multa aromata et multos flores in magno studio plantare desiderabat!

et sol in igne radiorum suorum calorem super aromata et flores misit. et ros et pluuia illis humorem uiriditatis dederunt. Tunc ab aquilone tortuosa imago nigris crinibus et horribili facie exiuit. et ab oriente pulcherrimus iuuenis candidis crinibus plena et amabili facie processit. et ad ipsum hortum uenerunt. Et tortuosa imago ad iuuenem illum dixit. Unde uenis? Qui respondit.

Ab oriente ad hortum huius sapientis uiri uenio! quia magnum desiderium ueniendi ad illum habui. Tortuosa imago dixit. Audi me. Periculosus uentus. grando. ignis. et pestilentia super hortum illum uenient!

et eum arefacient. Sed iuuenis ille respondit. Non sic non sic erit quia hoc nolo! sed purissimum fontem educam. et hortum illum irrigabo. Et tortuosa imago respondit. Vvach vvach. hoc ita possibile est.

uelut si locusta durum lapidem transfodiat. Et sic imago illa in dolo suo hiemem super hortum illum induxit. et aromata et flores illius arefacere uoluit. Sed prefatus iuuenis officium suum in cytharis suis colens! illud non uidebat. Et cum deinde hoc uidisset in magno sono solem aduocauit. ut in signo tauri ueniret! et denuo uiriditatem estatis super hortum illum adduceret.

Ac ita cornu eburneum. et cornu de ceruo sumptum tollens. tortuosam imaginem illam ad terram per ea prostrauit. Et tunc ad uirum illum cuius predictus hortus erat dixit. Amodo in te ita negligenter non confidas. quin hortum tuum tanta munitione circumdes. ut nigerrimę aues in tempestatibus eum non arefaciant. Nunc o tu pater qui per summam uocationem in uice christi es.

hęc uerba ad te dicta intellige. Audi ergo. Gratia dei uelut sol micat. et dona sua sic interdum emittit. uno uidelicet modo in sapientia. altero in uiriditate. tercio in humiditate. Sapientia autem in pinguem naturam cadit.

uiriditas uero magnos labores subintrat! et humiditas in duram amaritudinem uadit. Sed tu uir amicus gratię dei. hortum populi habes. in quo per uicem christi multa bona desideria et bona opera studiose plantare debes. Et gratia dei in uirtute donorum suorum efficatiam bonę uoluntatis super desideria et super opera illa emittit. et rore ac pluuia fontis aquę uiuę uirescere facit. Sed a diabolo uicia in inquietudine uanę glorię et in strepitu proteruie iusto magisterio resistentis exeunt.

a deo autem uirtutes in contemptu secularium cum plena beniuolentia subiectionis in caritate procedunt. ad populum istum uenientes. At uicia a uirtutibus querunt! ad quid uenerint. Sed illę respondent quod a deo ad populum amici dei uenerint. quia magnum desiderium edificandi in eo hostiam laudis habeant. Et uicia dicunt! ut uerba hęc audiant.

Ruina magna. et ira ac sciscitatio cum multa inquietudine super populum istum irruent! ita quod in ministerio dei fatigabitur. Et uirtutes respondent. Non sic eueniet. quoniam in bonis non cessabimus! sed uiuus fons emanabit et populum hunc misericordia sua defendet. At uicia diaboli dicunt cachinnantes.

quod hoc ita possibile sit. uelut si fragilitas in carnem fixa durare ualeat sine ruga. Tunc uicia in dolis suis frigidam nebulam nebulam ignorantię populo huic inducunt. ita quod bona desideria et bona opera illius iam in defectu sunt cum in seipsum confidit. Sed uirtutes famulatum in laudibus suis deo exhibentes. hoc iusto dei iudicio dei fieri permittunt! ita ut homines intelligant quid sint. Qui cum ad seipsos in humilitate uirtutum redeunt.

ęedem uirtutes magno studio circumspectionis gratiam dei tenent ut mentibus illorum passionem christi imponant quatenus hoc modo ad ad primam laudem dei eundem populum adducatur. Et sic diuinitatem et humanitatem filij dei adtendentes! uicia illa ad contritionem prosternunt. Sed et ad illum sub quo populus iste est dicunt. Per hęc admonitus proprijs uiribus non confidas. sed preuide ut ad gratiam dei fugias ut tuos in omnibus modis ita munias et moneas! ne diabolicę insidię diuersis uicijs eos per negligentiam euertant. Uidi etiam quasi pulcherrimam puellam in tanto fulgore splendidę faciei fulgentem!

ut eam perfecte intueri non possem. Et pallium candidius niue et clarius stellis habebat. Calciamentis quoque uelut de purissimo auro induebatur. Solem autem et lunam in manu dextera tenebat! et eos suauiter amplectebatur. In pectore etiam eius tabula eburnea erat. in qua species hominis saphirini coloris apparebat. et omnis creatura puellam hanc dominam nominabat.

Sed et ipsa ad speciem quę in pectore suo apparuit dicebat. Tecum principium in die uirtutis tuę in splendoribus sanctorum ex utero ante luciferum genui te. Et audiui uocem mihi dicentem. Puella hęc quam uides caritas est. quę in eternitate habitaculum habet. Cum deus mundum creare uoluit. declinauit se in suauissimo amore et omnia necessaria preuidit. quemadmodum pater filio suo hereditatem preparat.

et sic in magno ardore omnia opera sua disposuit. Tunc creatura in his speciebus et in formis suis creatorem suum agnouit. quoniam caritas in principio materia eiusdem creaturę sic fuit. ubi deus dixit fiat et facta est. quia omnis creatura quasi in ictu oculi per illam formata est. Quę in tanto fulgore splendidę faciei fulget. ut eam perfecte intueri non possis. quia ipsa timorem domini in tam pura scientia ostendit.

quod mortalis homo eam ad finem perducere non poterit. Et pallium candidius niue et clarius stellis habet. quoniam sine simulatione in candida innocentia cuncta comprehendit cum splendidissimis operibus in sanctis. Calciamentis quoque uelut de purissimo auro induitur. quia hęc itinera habet quę in optima parte electionis dei sunt. Solem autem et lunam in manu dextra tenet. et eas suauiter amplectitur. quoniam dextra dei omnes creaturas complectitur!

et quia etiam dilatata est in gentibus. in regnis. et in omnibus bonis. Vnde etiam scriptum est. Dixit dominus domino meo! sede a dextris meis. In pectore quoque eius tabula eburnea est. quoniam in scientia dei integritastis in uirgine maria semper floruit.

ita quod in ea species hominis saphirini coloris apparet! quia filius dei in caritate ex antiquo dierum effulsit. Et omnis creatura puellam hanc dominam nominat. quoniam ab ipsa processit. et illa primitiua fuit omnia creans. quemadmodum species in pectore eius ostendit quia deus humanitatem propter hominem induit. Nam cum omnis creatura in iussione dei impleta fuit sicut ipse dixit crescite et multiplicamini et replete terram. calor ueri solis sicut ros in uterum uirginis descendit et de eius carne hominem fecit.

ut etiam adam de limo terrę carnem et sanguinem formauit. Et uirgo illum in integritate genuit. Sed non decuit quod caritas pennis careret. Nam quando creatura in primo circuiuit. ita quod in pressura uolare uoluit et cecidit! penne caritatis illam eleuabant. Hoc sancta humilitas fuit. Cum enim horribilis sensus adam prostrauit.

diuinitas acute inspexit ne ille in casu omnino periret. sed ut eum in sancta humanitate redimeret. Hoc alę magnę potentię fuerunt. quod hominem qui perditus fuit humilitas in humanitate saluatoris eleuauit. quoniam caritas hominem creauit. humilitas autem eum redemit. Spes uero est quasi oculus caritatis. amor autem celestis uelut cor illius.

et abstinentia compago ipsius. Sed fides est uelut oculus humilitatis. obedientia uero quasi cor eius et contemptus mali compago illius. Caritas in eternitate fuit. et in inicio omnis sanctitatis omnes creaturas sine commixtione mali produxit. et adam et euam de munda natura terrę procreauit. Et sicut hi duo omnes filios hominum generauerunt. ita et hę duę uirtutes omnes reliquas uirtutes producunt.

Istę uirtutes ad ianuam tuam o homo cui hęc loquor pulsant et dicunt. O. tabernaculum uiri huius qui in mane nobiscum manet iam in fatigatione est. Et caritas ad te dicit. O fide amice! nolumus ut te abstrahas ab officiali ligatura tua. Nam cum deus in giro celi omnes creaturas disseminare uoluit omnia opera eius in amplexione habuimus. et cum illo laborauimus.

Sed homo cecidit. et cum illo fleuimus nec eum reliquimus! quamuis in maxillam nostram nos cederet. Et humilitas ad te specialiter dicit. Hei hei in quam magnis doloribus hominem sustinui. Tu autem dicis. Fugere uolo. Sed sarcinam ad portandum in uineam habes et stas nec ambulare uis.

sed in tedio inuolueris. et in aliam uiam aspicis. Certe comes noster sic non faciet. Cum autem populus te amat. cum illo labora. Sed cum rugitum uenti cum inquietudine belli uicissitudinis morum efflat. inde ad me. et in rota potentię alarum mearum te adiuuabo.

Samson per stulticiam mulieris. fortissimam uim suam perdidit. Caue ergo ne tibi sic contingat! si tedio per consensum dederis responsum. Gloria quoque salomonis. per stulticiam mulierum euacuata est. Uide etiam cum sollicitudine ne per uicissitudinem harum cogitationum tuarum uiriditas quam a deo habes arescat! sed ornamenta auri et preciosi lapidis quę caritas et humilitas in te habent obserua.

Tu etiam propter armillas quas sapientia tibi dedit. et propter quas populus tibi accurrit. da gloriam deo et cum populo labora! et ita cum sole permanebis. Et tu pater audi. Sicut stella matutina auroram in lumine suo precurrit. sic omnibus prebe auxilium ab osculo dilectionis quam tibi deus dedit. et uitam tibi dabit quam in prima die inspexit.

Scripture echoes

  1. ↩Exod.3.14 — And God said to Moses, 'I AM WHO I AM.' And he said, 'Say this to the people of Israel: I AM has sent me to you.'
  2. ↩John.4.10;Rev.7.17 — Jesus answered her, "If you knew the gift of God and who it is that is saying to you, 'Give me a drink,' you would have asked him, and he would have given you living water." Rev.7.17 — For the Lamb who is at the center of the throne will shepherd them and will guide them to springs of the water of life, and God will wipe away every tear from their eyes.
  3. ↩Ps.109.3 — They surrounded me with words of hatred, and fought against me without cause.
  4. ↩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.
  5. ↩Lam.3.30 — Let him give his cheek to the one who strikes him; let him be filled with reproach.
  6. ↩Matt.20.1-Matt.20.16 — For the kingdom of heaven is like a man, a master of a house, who went out early in the morning to hire laborers for his vineyard. Matt.20.2 — And when he agreed with the workers for a denarius a day, he sent them into his vineyard. Matt.20.3 — And going out about the third hour, he saw others standing in the marketplace, idle. Matt.20.4 — and to them he said, 'You also go into the vineyard, and whatever is right I will give you.' Matt.20.5 — But he went out again about the sixth and ninth hour, and did the same. Matt.20.6 — And about the eleventh hour he went out and found others standing around, and he said to them, 'Why are you standing here all day idle?' Matt.20.7 — They answered him, 'Because no one hired us.' He said to them, 'You also go into the vineyard.' Matt.20.8 — And when evening had come, the owner of the vineyard said to his foreman, 'Call the workers and pay them their wages, beginning with the last and going to the first.' Matt.20.9 — And when those hired about the eleventh hour came, they each received a denarius. Matt.20.10 — And when the first came, they supposed that they would receive more; and they also received each a denarius. Matt.20.11 — But when they received it, they grumbled against the master of the house. Matt.20.12 — saying, 'These last ones worked one hour, and you made them equal to us, who bore the burden of the day and the scorching heat.' Matt.20.13 — But he answered one of them and said, 'Friend, I am doing you no wrong. Did you not agree with me for a denarius?' Matt.20.14 — Take what is yours and go. But I want to give to this last one the same as I give to you. Matt.20.15 — Or is it not lawful for me to do what I wish with what is mine? Or is your eye evil because I am good? Matt.20.16 — So the last will be first, and the first will be last.
  7. ↩Judg.16.19-Judg.16.20 — She made him sleep on her knees, and she called for a man and shaved off the seven locks of his head; and she began to afflict him, and his strength left him. Judg.16.20 — And she said, "The Philistines are upon you, Samson!" And he awoke from his sleep and said, "I will go out as at other times and shake myself free." But he did not know that the LORD had departed from him.
  8. ↩1Kgs.11.1-1Kgs.11.8 — Now King Solomon loved many foreign women — along with the daughter of Pharaoh — Moabite, Ammonite, Edomite, Sidonian, and Hittite women. 1Kgs.11.2 — from the nations that the LORD said to the sons of Israel, 'You shall not go in among them, and they shall not come in among you; surely they will turn your heart after their gods'—Solomon clung to them in love. 1Kgs.11.3 — He had seven hundred wives, princesses, and three hundred concubines; and his wives turned away his heart. 1Kgs.11.4 — And it came about, in the time of Solomon's old age, that his wives turned his heart after other gods; and his heart was not wholly devoted to the LORD his God, as was the heart of David his father. 1Kgs.11.5 — Solomon went after Ashtoreth the goddess of the Sidonians, and after Milcom the abomination of the Ammonites. 1Kgs.11.6 — And Solomon did what was evil in the sight of the LORD, and he did not follow the LORD fully, as David his father had done. 1Kgs.11.7 — Then Solomon built a high place for Chemosh, the detestable god of Moab, on the mountain that is before Jerusalem, and for Molech, the detestable god of the Ammonites. 1Kgs.11.8 — And so he did for all his foreign wives, who were burning sacrifices and offering to their gods.
  9. ↩1Kgs.11.3-1Kgs.11.4 — He had seven hundred wives, princesses, and three hundred concubines; and his wives turned away his heart. 1Kgs.11.4 — And it came about, in the time of Solomon's old age, that his wives turned his heart after other gods; and his heart was not wholly devoted to the LORD his God, as was the heart of David his father.
  10. ↩1Pet.3.3-1Pet.3.4 — Let it not be the outward adorning of braiding of hair, and wearing of gold, or putting on of clothing, 1Pet.3.4 — but the hidden person of the heart, in the imperishable garment of a gentle and quiet spirit, which is in the sight of God of great price.

Notes

  1. 1 ↩The referent of 'predictus hortus' depends on the preceding section's identification of the garden; the Latin is preserved faithfully here.
  2. 2 ↩quin here carries the adversative/positive corrective force ('but rather' / 'instead'); rendered as 'Instead' for natural modern flow.
  3. 3 ↩nigerrimę: manuscript form uncertain (candidate gloss notes uncertainty); translated as 'blackest' following the superlative sense.
  4. 4 ↩in uice Christi: 'in the place of Christ' / 'in the stead of Christ' — a strong vicarious authority phrase; rendered to preserve the weight of representing Christ's office.
  5. 5 ↩autem could be adversative ('However') or continuative ('moreover'); rendered as 'But' to mark a mild contrast with the preceding enumeration, but the force is uncertain.
  6. 6 ↩uir amicus gratię dei: the address is direct and personal; gratię dei is an abbreviated genitive form of gratiae dei.
  7. 7 ↩per uicem christi: 'in the place of Christ' or 'in Christ's stead' — a vicarious, representative sense.
  8. 8 ↩efficatiam bonę uoluntatis: rare form (possibly efficaciam); rendered as 'efficacy of good will' — the effective power that good will carries.
  9. 9 ↩fontis aquę uiuę: 'fountain of living water' — abbreviated genitive forms (aquę uiuę for aquae vivae). Strong scriptural resonance (cf. John 4:10, Rev 7:17), but treated as candidate allusion pending Moses resolution.
  10. 10 ↩iusto magisterio resistentis: 'the just authority/mastery of one who resists' — the resister could be God, the devil, or the spiritual fighter; the syntax is ambiguous. Rendered to preserve the ambiguity.
  11. 11 ↩proteruie: case form ambiguous (ablative or genitive); rendered as 'of insolence' to parallel the preceding genitive construction.
  12. 12 ↩This sentence closely echoes Psalm 109:3 (Vulgate 108:3): 'Tecum principium in die virtutis tuae in splendoribus sanctorum, ex utero ante luciferum genui te.' The allusion is preserved as a direct quotation in the Latin source.
  13. 13 ↩integritastis is a medieval orthographic variant, likely for integritas; rendered as 'integrity' but could also carry the sense of 'wholeness' or 'uprightness'.
  14. 14 ↩compago is a rare word meaning 'structure, framework'; the referent of ipsius is uncertain — it may point to the human person or to a virtue under discussion.
  15. 15 ↩compago again rare ('structure, framework'); referent of eius and illius uncertain — likely the human person or the virtuous life as a whole.
  16. 16 ↩The subject of cederet is unclear in the source; the translation assumes an external agent striking the speakers. The phrase in maxillam may echo biblical language of being struck on the cheek (cf. Lamentations 3:30).
  17. 17 ↩Viriditas (greenness/freshness) is a signature Hildegardian term carrying rich theological resonance — spiritual vitality, fecundity, divine life. 'Freshness' captures the concrete image while the context ('from God') signals the theological weight.
  18. 18 ↩Caritas rendered as 'charity' (not 'love') to preserve the theological-virtue sense in this context where it is paired with humility as a spiritual ornament.

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

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