Mater Dei loquitur filie sponse Christi ponens figuram pulchram de septem animalibus, per que quatuor genera viciosorum et tria genera virtuosorum hominum notabiliter designantur.
The Allegory of the Seven Animals
The Mother of God introduces an allegorical vision of seven animals representing various human vices and virtues.
The Mother says, "There are seven animals." The first has massive horns that make it swell with pride; it picks fights with other animals and dies all the sooner, because those massive horns keep it from being fast enough to run, and it gets caught in thorns and thickets.1 The second animal is small, with one horn and a precious stone beneath it. This animal is not caught except by a virgin; when it sees her, it runs into her lap and is thus killed by her. The third animal has no joints, so when it rests, it constantly leans against a certain tree. A hunter, watching this, cuts the tree halfway through; once that's done, when the animal tries to rest in its usual way, the tree falls and the animal is caught. The fourth one seems very gentle and doesn't harm anyone with its feet or its horns. But anyone who feels its breath becomes leprous, because that animal is, by its very nature, entirely leprous within. The fifth animal is afraid everywhere, anticipating and suspecting traps. The sixth animal fears nothing but itself; if it sees itself in its own shadow, it runs as if toward death, and it always desires to dwell and live in darkness and in secret. The seventh animal fears nothing, not even death, because it doesn't feel death before it arrives. This animal has four remarkable qualities. First, it has an unspeakable consolation within. Second, it isn't anxious about food, because it feeds on the humble things of the earth. Third, it never stands still but is always running. Fourth, it is at rest even while moving, and it remains moderate in its progress. The first animal is compared to someone who swells with pride over their own status, but because they are slow and weighed down when it comes to pursuing good works, they are caught out more quickly unless they stay on guard. The second animal, which prides itself on the precious stone it carries beneath its horn, represents a person who, confident and presumptuous about themselves because of the precious stone of chastity, refuses to be touched by warnings and puts themselves above others. And so, to avoid being caught by pride—which has a virginal face but stings most sharply—they must watch themselves with great care. The third animal, which has no joints, is like a person who lacks the joints of spiritual affections; so, when they confidently believe they are resting, they are caught in the very things they take pleasure in. The fourth animal, which is entirely leprous on the inside, represents someone who is completely leprous because of pride. So, anyone who clings to such a person by agreeing with them becomes stained as well.
The Call to Conversion and Judgment
Christ warns of the consequences of failing to repent and promises mercy to those who turn back to Him.
Three other subsequent animals will be revealed in their own time. For the first animal is like Thomas, devoutly doubting, and like a stone, polished and square. The second is like gold in the fire, like a gilded pipe kept in a fine case. The third creature is like a painted panel, ready to receive more noble colors. So, if those sinful people represented by the four animals mentioned above turn to me, I’ll meet them on the way and lighten their burden. But if they don't, I'll send a creature swifter than a tiger against them, and it will consume them. And as it is written, their days will be few, their children will be fatherless, their wives will be widows, and their honors will be turned into disgrace and shame.
Lessons from the Bishops
Specific examples of bishops are used to illustrate the spiritual states previously described, highlighting the path of repentance and the fruits of holy fear.
The first animal—that is, the first bishop, who was proud of his noble birth—was converted by the words of the Holy Spirit; he came to Rome, followed Lady Bridget as far as Naples, and while they were in Benevento, he suffered most severely from kidney stones. During his illness, the Holy Spirit spoke to him through the Lady: "The King of Israel was commanded, when he was ill, to apply a poultice to his wound." Let him do the same: let him embrace perfect charity in his heart toward God, which is the best medicine, and he'll immediately feel his health return." Hearing this, he made a vow and grew strong in both mind and body. You can find more about this bishop in the third book, chapter 12. The second animal—that is, the second bishop—was a man of great purity, whom you can read about in the third book, chapter thirteen. The third animal—that is, the third bishop, who is compared to an elephant—has been changed for the better. Christ speaks again: "What was that elephant thinking?" Was it that the invalid marriage should go ahead so the money already spent wouldn't be wasted, and that a dispensation could easily be obtained from the Pope? But listen now to what I have to say. Anyone who sins against God knowingly and deliberately, unless they are preceded by deep compunction, incurs the judgment of God and the tribulation of the world. Anyone who places the burden of another on their own back sins more gravely, because they have no fear of God and do not seek the salvation of the soul. Oh, what presumption! Oh, what a lack of charity it is to hold the keys of authority in your hand and yet, for the sake of some small, corruptible thing, to strive against those very keys and laws! Therefore, let him strive to appease God, and let him lead that marriage toward fruitful penance and the absolution that is owed. Otherwise, its days will be shortened, and it will come under my judgment; the ruin of its church will be so great that it will barely be rebuilt, its clergy will be afflicted, their desirable things will fall into ruin, and they themselves will fall into contempt. But you, daughter, write to the couple you know that unless they reform themselves and earn absolution, they won't produce any lasting fruit, their children won't have long lives, and everything they've gathered will go to strangers. Regarding the same bishop: "This bishop comes to me humble, just like the man who squandered his inheritance, ate the husks, and returned humble to his father." Truly, daughter, these worldly things are like husks when the marrow of the grain—that is, God—has been driven from the heart, and when a person pursues empty, fruitless labor and loves the world more than God. But because this bishop is now beginning to know me and himself, I will act toward him like a loving father who forgets the past; I will meet him halfway, giving him a ring for his hand, sandals for his feet, and the fatted calf to eat. For from this day on, my love will be more fervent in his works, and divine patience and wisdom will be more perfect within him for drawing his neighbors along with him. He will also be more frequent and more diligent in receiving and honoring my Body. My dearest Mother, who is the patroness of his church, earned this gift for him. More on this same subject can be found at the beginning of chapter 130. The fourth animal—that is, the bishop who persisted in his leprosy—was suddenly called away without the Sacraments. You'll find more on this in Book VI, chapter 97. The fifth creature was like a square stone: a person who is temperate and discreet in everything. For more on this, see Book III, chapter 33. The sixth animal—that is, the sixth bishop—was a man who lived in fear of God and examined his own heart; he governed his church wisely and freed it from many burdens. Christ said of this dead man: "The golden Scripture says that the fear of God is the beginning of wisdom." That is true, but I say that the fear of God is also the end of perfection; because this bishop possessed it, he reached the way of salvation by a healthy shortcut." The seventh animal—that is, the seventh bishop—was a man of the greatest self-denial, who, having a zeal for God, never held back the truth out of fear, love, or the threat of loss. When he had settled himself for prayer, he gave up his spirit. There are several revelations about this bishop in the life of Lady Birgitta. He was Lord Heming, Bishop of Åbo, and a friend of the Blessed Virgin Mary, as is clear in chapter 104 of the Extravagantes.
Warning Against Predatory Spirits
A final warning is issued regarding the encroachment of predatory influences that threaten the spiritual health of the community.
Also, a revelation regarding the bishop who succeeded the second animal. The Son of God says: "Write to the bishop that very predatory birds have entered the land to build their nests in it." So, let him work with his friends to ensure their claws are clipped, so they don't reach the heights of the land or spread their wings into the community. Otherwise, they will tear up the fruitful things of the earth with their beaks and claws, and they will fly over the heights and the mountains, and they will reduce the land to solitude and ruin."
Read the original Latin
Mater loquitur: "Septem sunt animalia. Primum habet cornua ingencia, ex quibus intumescens et contra alia animalia bellum faciens cicius moritur, quia propter ingencia cornua non habet velocitatem currendi sed a sentibus et stipitibus retinetur.
Secundum animal est paruum habens unum cornu et sub ipso preciosum lapidem. Hoc animal non capitur nisi per virginem, qua visa currit in sinu eius et sic ab ipsa interficitur.
Tercium animal non habet iuncturas et ideo quiescendo stat iugiter ad arborem quandam; quam venator attendens secat usque ad medium, quo facto cum animal more suo querit quiescere cadit arbor et animal capitur.
Quartum videtur mansuetissimum et nulli nocet nec pedibus nec cornibus. Sed quicumqe senserit flatum eius efficitur leprosus, quia illud animal ex natura sua totum est intus leprosum.
Quintum animal ubique timet et insidias preuidet et suspicatur.
Sextum animal nichil timet nisi se ipsum, et si viderit se in umbra sua currit quasi ad mortem et semper in tenebris et occulte desiderat morari et conuersari.
Septimum animal nichil timet, nec eciam mortem, quia non sentit mortem antequam veniet. Hoc animal habet quatuor mirabilia.
Primo consolacionem habet interius indicibilem. Secundo non sollicitatur de cibo, quia comedit vilia terre. Tercio nunquam stat sed semper currit. Quarto quod eciam incedendo quiescit et moderatum est in progressu suo.
Primum itaque animal assimilatur homini qui ex dignitate sua intumescit, sed quia tardum est et ponderosum ad cursus bonorum operum cicius deprehenditur nisi sibi cauerit.
Secundum animal superbiens ex lapide precioso, quem habet sub cornu, significat hominem qui confidens et presumens de se ex lapide precioso castitatis dedignatur monicionibus tangi et prefert se aliis. Et ideo ne a superbia capiatur, que faciem habet virgineam sed pungit acutissime, sollicite se attendat.
Tercium animal, quod non habet iuncturas, assmilatur homini qui non habet iuncturas spiritualium affeccionum, et ideo, cum secure credit quiescere, capitur in hiis in quibus delectatur.
Quartum animal, quod est totum interius leprosum, significat hominem qui ex superbia totus est leprosus. Et ideo, quicumque ei consenciendo adheret, efficitur maculosus.
Tria alia sequencia animalia manifestabuntur temporibus suis. Nam primum animal est quasi Thomas pie dubitans et quasi lapis politus et quadratus.
Secundum est quasi aurum in igne et quasi fistula deaurata et in optimo coopertorio custodita. Tercium animal est quasi tabula depicta et apta ad suscipiendos colores nobiliores.
Itaque si illi viciosi homines, qui designantur per illa supradicta quatuor animalia, conuerterint se ad me, occurram eis in via et alleuiabo onus eorum.
Sin autem mittam ad eos animal velocius tygre, et consumet eos. Et sicut scriptum est, fient dies eorum pauci et filii eorum absque patre et uxores eorum vidue, honoresque eorum conuertentur in obprobrium et pudorem."
Primum animal, id est primus episcopus ex nobilitate superbiens, conuersus est ex verbis Spiritus sancti; qui veniens Romam et dominam Birgittam secutus usque ad Neapolim, cum essent in Beneuento, grauissime passus est de calculo.
Cui egrotanti Spiritus sanctus dixit per dominam: "Regi Israhel infirmo preceptum fuit, ut apponeret cathaplasma super vulnus suum. Sic faciat iste: assumat perfectam caritatem in animo ad Deum, que est medicamentum optimum, et statim senciet sanitatem."
Quo audito votum vouit et mente et carne conualuit. De isto episcopo habetur tercio libro capitulo XII.
Secundum animal, id est secundus episcopus fuit magne puritatis, de quo tercio libro capitulo XIII.
Tercium animal, id est tercius episcopus, qui comparatur elephanti, mutatus est ad meliora.
Item loquitur Christus: "Quid consuluit elephas ille? Nonne quod nupcie illegittime celebrarentur, ne expense parate perderentur, et quod dispensacio a papa faciliter posset impetrari?
Sed audi nunc que dico. Omnis qui scienter et ex industria peccat contra Deum nisi precedente magna contricione incurrit iudicium Dei et tribulacionem mundi.
Qui autem onus alterius imponit dorso suo peccat grauius, quia nec timorem Dei habet nec querit salutem anime. O, quanta presumpcio! O, quantus defectus caritatis habere claues iurium in manu et propter modicum corruptibile conari contra claues et iura!
Ideo placare studeat ipse Deum et inducat coniugium illud ad fructuosam penitenciam et absolucionem debitam. Alioquin dies eius breuiabuntur et veniet in iudicium meum et ruina ecclesie eius erit tam magna, quod vix reedificabitur clerusque eius tribulabitur et desiderabilia eorum erunt in ruinas et ipsi in contemptum.
Tu vero, filia, scribe coniugio tibi noto, quod, nisi se emendauerint et absolucionem meruerint, non facient fructum longeuum, et filii eorum non habebunt longos annos, et que congregata sunt venient ad alienos."
Item de eodem episcopo: "Iste episcopus venit ad me humilis sicut ille qui consumpta hereditate comedit siliquas et reuersus est humilis ad patrem.
Vere, filia, hec mundialia sunt quasi silique, quando medulla frumenti, id est Deus expulsus est a corde, et labor superuacuus et sine fructu desideratur mundusque diligitur plus quam Deus.
Sed quia iste episcopus incipit iam cognoscere me et se ipsum, ideo faciam ei sicut pius pater obliuiscens priorum, et occurram ei in media via dando anulum in manu eius et calciamenta in pedes et vitulum ad comedendum.
Nam ab isto die caritas mea erit feruencior in operibus eius, diuina paciencia et sapiencia erit cum eo perfeccior ad trahendum secum proximos suos,
frequencior quoque erit et sollicicior ad sumendum et honorandum corpus meum. Hoc donum promeruit ei mater mea carissima, que est patrona ecclesie eius." Item de eodem habetur in principio capituli CXXX.
Quartum animal, id est episcopus qui in lepra sua perseuerabat vocatus est subito sine sacramentis. De isto require VI libro capitulo LXXXXVII.
Quintum animal fuit sicut lapis quadratus, homo in omnibus temperatus et discretus. De quo require III libro capitulo XXXIII.
Sextum animal, id est sextus episcopus fuit homo timorosus et cordis sui scrutator, qui ecclesiam suam sapienter gubernans a multis obligacionibus liberauit.
De isto mortuo dixit Christus: "Scriptura aurea dicit, quod principium sapiencie est timor Dei. Illud est verum sed ego dico, quod finis perfeccionis est eciam ipse timor Dei, quem quia iste episcopus habuit peruenit per compendium salubre ad viam salutis."
Septimum animal, id est septimus episcopus maxime abstinencie fuit, qui zelum Dei habens nec metu nec amore nec dampno reticuit veritatem. Hic, cum se posuisset ad oracionem, reddidit spiritum.
De isto episcopo sunt plures reuelaciones in vita domine Birgitte. Qui fuit dominus Hemingus, episcopus Aboensis et amicus beate virginis Marie, sicut patet Extrauagancium capitulo CIIII.
Item reuelacio de episcopo qui fuit successor animalis secundi. Filius Dei loquitur: "Scribe episcopo, quod aues rapacissime intrauerunt terram, ut ponant in ea sibi nidos suos.
Ideo laboret ipse cum amicis suis, ut ungule earum prescindantur et non optineant cacumina terrarum nec dilatent alas suas in communitatem.
Alioquin rostris suis et ungulis extirpabunt fructifera terre et volabunt super excelsa et montes et terram redigent in solitudinem et ruinam."
Notes
- 1 ↩The Latin 'ingencia' (ingentia) denotes size or massiveness; 'intumescens' suggests both physical swelling and the metaphorical pride that leads to its downfall.
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