Visio Tertiadecima
The Symphony of Heavenly Praise
The vision opens with a celestial harmony of praise from the heavenly ranks, celebrating the Incarnation and the hierarchy of virtues.
Then I saw a most luminous air, in which I heard, in all the aforementioned signs, a wondrous variety of music in the praises of the citizens of heavenly joys—those who persevere strongly on the path of truth, those who are called back from their complaints to the praises of those same joys, and those who, in the exhortation of virtues, encourage one another toward the salvation of peoples against whom the devil’s snares fight; yet these virtues overcome them, in such a way, however, that faithful people finally pass from their sins to heavenly things through repentance. And that sound, like the voice of a multitude in praise from the heavenly ranks, harmonizing in melody, said: O most splendid gem, the pure beauty of the sun is poured into you, the fountain springing from the heart of the Father, who is His only Word through whom He created the first matter of the world—which Eve disturbed. This Word fashioned man in you, and you are that luminous gem from which the Word Himself brought forth all virtues, just as He brought forth all creatures in the first matter. O you most sweet branch budding from the root of Jesse, O how great is the power that the Divinity looked upon the most beautiful daughter, just as an eagle fixes its eye upon the sun, when the heavenly Father attended to the brightness of the Virgin, when He willed His Word to be incarnate in her. For in the mystical mystery of God, the mind of the Virgin being illuminated, a wondrously bright flower came forth from the Virgin herself. And again it said: O most glorious living light, you angels who, beneath the Divinity, behold the divine eyes with the mystical obscurity of every creature in burning desires, from which you can never be satisfied! O how glorious are those joys that your form possesses, which in you is untouched by any evil work, which first arose in your fellow lost angel, who willed to fly above the pinnacle of God, hiding within. Whence he himself, the twisted one, was plunged into ruin, but the instruments of his fall, the suggestion of his counsel, the finger of God established as a creation. For, O you angels who guard the peoples, whose form shines in your face, and O you archangels who receive the souls of the just, and you virtues, powers, principalities, dominations, and thrones, who are counted in the fifth secret number, and O you cherubim and seraphim, the seal of the secrets of God, let there be praise to you, who behold the casket of the ancient heart in the fountain. For you see the inner power of the Father, which breathes from His heart like a face. And it said again: O you notable men who have passed through hidden things, looking through the eyes of the spirit, and announcing in a clear shadow the sharp and living light in the budding rod—which alone blossomed from the entrance of the rooting light—you ancient saints foretold the salvation of exiled souls who had been immersed in death; you who circled like wheels, speaking wondrously of the mysteries of the mountain that touches heaven, passing through and anointing many waters, when even among you there arose a bright lamp, which, running ahead of the mountain itself, illuminates it. O you blessed roots, with whom the work of miracles—and not the work of crimes—has been planted along the rushing path of a clear shadow! And O you ruminating, fiery voice, running ahead of the stone that polishes and overturns the abyss, rejoice in your Head. Rejoice in Him whom many on earth did not see, who yet called upon Him ardently. And it said again: O cohort of the militia of the flower of the rod that is not thorny, you are the sound of the world, circling the regions of insane senses, of those feasting with swine, whom you conquered through the infused helper of the One who places roots in the tabernacles of the full work of the Word of the Father; you are also a noble race of the Savior, entering the way of the regeneration of water through the Lamb, who sent you with a sword among the most savage dogs, who destroyed their own glory in the works of their own fingers, establishing what is not made by hand into the subjection of their own hands, in which they did not find Him. For, O most luminous crowd of apostles, rising in true knowledge and opening the enclosure of the devil’s mastery, washing the captives in the fountain of living water, you are the brightest light in the deepest darkness, and the strongest kind of pillars supporting the Bride of the Lamb, in all her ornaments, through whose joy the Mother and Virgin herself is the first standard-bearer. For the Lamb is the immaculate Bridegroom, and His bride is immaculate. And he said again: O most victorious conquerors, who in the shedding of your blood, greeting the building up of the Church, entered into the blood of the Lamb, feasting with the slain Calf! O what a great reward you have, because you despised your bodies while living, imitating the Lamb of God, adorning His suffering, in which He led you into the restoration of the inheritance. You are rose-flowers, blessed in the shedding of your blood amidst the greatest joys, fragrant and sweating in the purchase that flowed from the interior mind of the counsel, remaining before time in Him in whom there was no constitution—may there be honor to your fellowship from the Head: you who are the instrument of the Church, and who have surged abundantly in the wounds of your blood. And again He said: O most strong successors of the Lion, ruling between the temple and the altar in His ministry, just as angels sound in praises and are present to help the people, you are among those who always carry out these things in the office of the Lamb, having care. O you imitators of the exalted Person in the most precious and glorious sense, how great is your adornment, where man proceeds, loosening and binding in God the sluggish and the pilgrims, also adorning the white and the black, and remitting great burdens. For you also hold the offices of the angelic order, and you know beforehand the strongest foundations wherever they are to be established, which is why your honor is great. And again He said: O beautiful faces looking upon God, and building in the dawn. O blessed virgins, how noble you are, in whom the King considered Himself when He marked out in you all heavenly ornaments, where you are also a most sweet garden, fragrant in all ornaments.
Lament and the Call to Repentance
The heavenly music shifts to a lament for fallen humanity, followed by a call to repentance and the virtues' victory over the devil.
O most noble greenness, you who take root in the sun and shine in the white serenity of the wheel, which no earthly excellence can grasp: you are surrounded by the embraces of divine mysteries. You blush like the dawn, and you burn like the flame of the sun. And again that sound, like the voice of a multitude lamenting those being called back to the same levels of harmony, complained, saying: 'O, this is a wailing voice of the greatest sorrow.' Ah! ah! A marvelous victory arose in a marvelous longing for God; in which the delight of the flesh hides itself secretly. Alas! alas! Where the will has not known sin, and where human desire avoids lust, because so few come to you. Mourn, then, in these, in your innocence—you who haven't lost your integrity in honorable modesty, and who haven't there devoured the greed of the ancient serpent, because people pay so little attention to you. O living fountain, how great is your sweetness, you who haven't lost the face of these in yourself; but you foresaw clearly how you might draw them away from the angelic fall—those who thought they possessed what is not permitted to stand in that way. Therefore: Rejoice, daughter of Zion, because God is giving back to you many whom the serpent wanted to cut off from you, who now shine in a greater light than would have been the case for them before. For the living light says of these: I have scandalized the twisted serpent in his suggestion, which hadn't been as full as he supposed. Therefore I have sworn by myself that in these causes I have done more and more than in them. O serpent, your joy would betray you, because in your suggestion I have cut off what was never found in your cruelty, O most foul deceiver. And that sound, like the voice of a multitude, was calling out in harmony: 'We virtues are in God, and we remain in God; we serve the King of kings, and we separate evil from good,' as we encouraged the virtues to help humanity, opposed the devil's deceptive arts, overcame vices with virtues, and finally led people back to repentance through divine inspiration. For we appeared in that first battle where we emerged victorious, while he who wanted to fly above himself fell. Therefore, let us fight even now, helping those who call upon us, trampling down the devil's arts, and leading those who wish to imitate us to the blessed mansions.
The Dialogue of the Soul and Virtues
A dramatic dialogue unfolds between a repentant soul, the virtues, and the devil, culminating in the soul's restoration through divine grace.
The laments of souls placed in the flesh. Oh, we are pilgrims. What have we done, wandering off into sin? We were meant to be daughters of the King, but we’ve fallen into the shadow of sin. O living Sun, carry us on your shoulders into that most just inheritance which we lost in Adam. O King of kings, we fight in your battle. The prayer of a faithful soul. O sweet Divinity, and O gentle Life, in whom I shall wear the glorious robe, receiving again what I lost in that first appearance: I sigh for you, and I call upon all the virtues.1 The response of the virtues. O happy soul, and o sweet creature of God, you who are built upon the deep height of God’s wisdom, you love much. The faithful soul. I will gladly come to you, so that you may offer me the kiss of your heart. The Virtues. We must fight alongside you, daughter of the King. Faith. But. Oh, what a heavy labor and what a hard burden I carry in the garment of this life, because it's so difficult for me to fight against the flesh.2 Virtue. O soul, established by the will of God, and O happy instrument: why are you so weak against that which God has crushed in a virginal nature?3 You must overcome the devil within us. Faith. Love. Help me with your assistance, so that I can stand firm. The knowledge of God. Look at what you are clothed in, daughter of salvation, and stay steady, and you'll never fall. Faith. But. Oh, I don't know what to do, or where to flee. Oh, woe is me; I cannot fulfill what I have been clothed in! I definitely want to cast that off. Virtue. O unhappy conscience, O miserable soul; why do you hide your face from your Creator? The knowledge of God. You don't know, see, or taste the One who created you.4 Faith. But. God created the world, and I don't do Him any wrong if I choose to use it. THE DEVIL. You fool, what good does it do you to struggle like this? Look to the world, and it will embrace you with great honor. VIRTUE. Alas! Alas! Let us virtues weep and mourn, because the Lord’s sheep is fleeing from life. Humility. I am Humility, the queen of virtues, and I say: Come to me, all you virtues, and I will nourish you so that you may seek the lost coin and crown it with a happy perseverance.5 Virtue. O glorious queen and most sweet mediatrix, we will gladly come. Humility. Therefore, my most beloved daughters, I hold you in the royal chamber. O daughters of Israel, God raised you up under the tree; so, at this time, remember His planting. Rejoice, then, daughters of Zion. THE DEVIL: What kind of power is this, that there is no one except God? But I say: whoever wants to follow me and my will, I will give them everything; you, however, along with your followers, have nothing you can give, because even you yourselves don't know what you are. HUMILITY. My companions and I know well that you are that ancient dragon who wanted to fly above the Most High, but God Himself cast you down into the depths of the abyss.✦✦ Virtue. But we all live in the heights. Faith. To. O royal virtues, how beautiful and radiant you are in the highest sun, and how sweet is your dwelling; and so, woe is me, because I have fled from you.6 Virtue. O you who have fled, come, come back to us, and God will receive you. Faith. To. Ah! Ah! A burning pleasure consumed me in my sins, and that's why I didn't dare to come to you. Virtue. Don't be afraid and don't run away, because the Good Shepherd is looking for His lost sheep in you.✦ Faith. Love. Now I need you to take me in, because I'm festering from the wounds the ancient serpent has contaminated me with. Virtue. Come to us and follow the footsteps where you'll never fall as long as you're with us, and God will look after you. Faith. A. I, a sinner who have fled a life full of sores, come to you so that you might offer me the shield of redemption. Virtue. O fleeing soul, be strong and clothe yourself in the armor of light. Faith. Love. O host of the Queen of virtues, and you, her white lilies with rose-colored purple, lean toward me, for I have lived as a stranger in exile from you; help me, so that I may rise again in the blood of the Son of God. And o true medicine, humility, offer me your help, because pride has wounded me by inflicting many scars through many vices. Now I flee to you, and for that reason, take me in. Humility. O all you virtues, receive this mourning sinner, scarred as she is, for the sake of Christ’s wounds, and lead her to me.7 Virtue. We want to bring you back, and we don't want to abandon you, and all the heavenly host rejoices over you; therefore, it's fitting for us to sing in harmony. Humility. O wretched daughter, I want to embrace you, because the great Physician endured hard and bitter wounds for your sake. THE DEVIL. Who are you, or where do you come from? You embraced me, and I led you out; but now, in your return, you confound me, yet I will cast you down by my struggle. The Faithful. A. I’ve realized that all your ways are evil, and that’s why I’ve fled from you; but now, you deceiver, I’m fighting against you. Faith. Humility. Therefore, Queen Humility, help me with your medicine. Humility. O Victory, you who overcame him in heaven, run with your companions and all of you bind this devil. Victory toward the virtues. O most strong and glorious soldiers, come and help me overcome this deceiver. The Virtues. O sweetest warrior in the rushing fountain that swallowed up the ravenous wolf, O glorious and crowned one, we gladly fight alongside you against the deceiver of souls.8 Humility. Bind him, therefore, you glorious virtues! Virtue. O our Queen, we will obey you, and we will fulfill your commands in everything. VICTORY. Rejoice, my companions, because the ancient serpent has been bound. VIRTUE. Praise to you, Christ, King of the angels. O God, who are you that you held this great plan within yourself, by which you destroyed the infernal thirst in tax collectors and sinners, who now shine in heavenly goodness? Therefore, O King, may praise be yours. O almighty Father, from you flows a fountain in fiery ardor; lead your children into the right wind of the sails of the waters, so that we too may lead them in this way into the heavenly Jerusalem. And those voices were like the voice of a multitude, when a multitude lifts its voices on high. And their sound passed through me so that I understood them without the difficulty of delay. I heard a voice from that same bright air, saying to me: 'Praise must be given to the heavenly Creator with an unceasing voice of heart and mouth, since he places not only those who are standing and upright, but also those who are falling and bent, in heavenly seats by his grace.' Therefore you see, O human, the brightest air: the radiance of the joy of the heavenly citizens, in which I hear in all the aforementioned signs, in a wonderful way, a diverse kind of music, in the praises of the citizens of heavenly joys, in those who persevere strongly in the way of truth, and in the laments of those called back to the praises of those same joys; for just as the air encompasses and sustains those things which are under the sky, so, as you hear in all the wonders of God shown to you, a sweet and pleasant symphony sounds in joy, the miracles of the elect existing in the heavenly city and persisting in God with sweet devotion; and in the laments, the bending of those whom the ancient serpent attempts to destroy, whom nevertheless divine virtue leads strongly to the society of blessed joys: bringing forth in them those mysteries which are unknown to human minds inclined toward the earth, and in the exhortation of virtues, those who exhort themselves to the salvation of peoples whom diabolical snares oppose, but the virtues themselves crush them, yet in such a way that faithful humans finally pass from sins to heavenly things through repentance; for there the virtues in the minds of the faithful resist the vices for their redemption, by which they are wearied by diabolical influence; but with those overcome by the strongest fortitude, humans who have fallen into sins return to repentance by divine nod, when they seek out and weep for their former deeds, and when they consider and guard against the future.
The Meaning of the Symphony
The vision provides an interpretive key to the symphony, explaining how music and praise reflect the union of divinity and humanity.
Therefore, that sound also harmonizes like the voice of a multitude in praise of the heavenly ranks, because the symphony ruminates on the glory and honor of the heavenly citizens in unity and concord, in such a way that it lifts up to that height what the word openly proclaims. In this way, the word signifies the body, while the symphony manifests the spirit; for the heavenly harmony declares the divinity, and the word reveals the humanity of the Son of God. And just as the power of God, flying everywhere, circles all things and meets no obstacle, so too does human reason have great power to sound out in living voices and to stir up sluggish souls to vigilance within the symphony. David proves this in the symphony of his prophecy, and Jeremiah shows it with a mournful voice in his own lamentations. So you too, O human, who are a poor and fragile nature, hear in the symphony the sound of the fiery ardor of virginal modesty in the embraces of the words of the flowering rod; the sound of the sharpness of living lights shining in the heavenly city; the sound of the prophecy of deep sermons; the sound of the expansion of the apostolate of miraculous words; the sound of the shedding of blood of those who faithfully offer themselves; the sound of the priestly office of secrets; and the sound of the virginal rank of those flowering in the heavenly greenness—because the faithful creature resounds to the heavenly Creator in a voice of exultation and joy, and pays Him frequent thanks. But you also hear the sound like the voice of a multitude, resonating in the harmony in the complaints of those recalled to those same ranks; for the symphony rejoices not only in the unity of exultation of those who persist strongly in the way of righteousness, but it also exults in the concord of the resuscitation of those who had fallen from the way of justice and were finally raised to true beatitude, since the good shepherd has brought back with joy the sheep that had been lost to the flock. Likewise, as you hear, that sound cries out in harmony like the voice of a multitude in the exhortation of virtues for the help of humans, and in the contradiction of the diabolical arts of those who resist, with virtues overcoming vices and humans finally returning to repentance through divine inspiration; for there is a sweet complexity in the virtues that draw faithful humans to true beatitude, but a dire accumulation in the vices of diabolical snares—not, however, in such a way that the virtues do not overcome the vices, but in such a way that the virtues weaken them entirely and, consenting to the help of heavenly aid, lead them through true repentance to eternal reward, as has been demonstrated to you even in the voices of their harmony. Harmony softens hard hearts, brings them the moisture of compunction, and calls upon the Holy Spirit. This is why the voices you hear are like the voice of a multitude when that multitude lifts its voices on high; for praises of jubilation, offered in the simplicity of unanimity and love, lead the faithful to that unanimity where there is no discord, as they make those placed on earth sigh with heart and voice for their heavenly reward. Their sound passes through you in such a way that you understand them without any sluggish difficulty; for where divine grace has been at work, it removes all the darkness of shadow, making pure and clear what is obscure to carnal senses in the infirmity of the flesh. Therefore, anyone who understands God faithfully should offer Him tireless and faithful praise, and with faithful devotion, incessantly rejoice in Him, just as David, my servant, who was filled by me with a spirit of depth and height, urges when he says: "Praise Him with the sound of the trumpet; praise Him with the psaltery and harp." Praise Him with the timbrel and choir; praise Him with strings and organ. Praise Him with well-sounding cymbals; praise Him with cymbals of joy; let every spirit praise the Lord. This means: You who know, adore, and love God with a simple intention and pure devotion: praise Him with the sound of the trumpet—that is, in the sense of rationality—because when the fallen angel and those who consented with him fell into perdition, the hosts of blessed spirits stood firm in the truth reasonably, and clung to God with faithful love. Praise Him also with the psaltery of deep devotion and with the harp of honeyed song, for as the trumpet sounds, the psaltery follows, and as the psaltery sings, the harp proceeds, just as the blessed angels persevered in the love of truth, and then, after man was created, the prophets arose with wondrous voices, whom the apostles followed with most sweet words. And praise Him with the timbrel of mortification and with the choir of exultation, because after the harp comes the timbrel, and after the timbrel the choir exults, just as when the apostles preached the words of salvation, the martyrs sustained various torments in their bodies for the honor of God, from whom then the true teachers of the priestly office arose. Praise Him also with the strings of human redemption and with the organ of divine protection, for as the choir exults, the voices of the strings and of the organ manifest themselves, just as when true teachers showed the truth in the office of beatitude, virgins came forth who loved the Son of God as true man, as if on strings, and adored Him as true God, as if on an organ, when they believed Him to be both true man and true God. What is this? For when the Son of God took on flesh for the salvation of humanity, He did not lose the glory of His divinity. And so, blessed virgins, choosing Him as their spouse, grasped Him with faithful devotion: the true man in their betrothal, and the true God in their chastity. Praise Him also with well-sounding cymbals—that is, with those declarations that ring true in genuine joy—when people, lying in the depths of their sins, are pierced by divine inspiration and lift themselves from those depths toward the heights of heaven. Praise Him with the cymbals of jubilation, namely, with declarations of divine praise, where powerful virtues, acting with great strength, overcome vices in people and lead them, through a strong desire, to persevere in goodness toward the blessedness of true reward. Therefore, let every spirit that has the goodwill to believe in God and to honor Him praise the Lord—that is, the One who is Lord of all—for it is just that anyone who desires life should glorify Him who is Life.
The Warning and Final Exhortation
God issues a final warning against pride and a call to embrace the prophecy, concluding with an invitation to interiorize the vision.
And again, I heard a voice from that bright air I mentioned, saying, "O most high King!" Praise be to You, who do these things in a simple and unlearned person. But again, a voice from heaven cried out with a great shout, saying, "Listen and pay attention, all of you who desire the reward and blessedness of heaven." O you people who have trusting hearts and look forward to the reward of heaven: receive these words, place them deep within your hearts, and don't refuse this warning when you are visited. For I, God—the witness of truth, the living and true One who speaks and doesn't remain silent—I say it, and I say it again: Who will be able to prevail against Me? Whoever attempts this, I will cast them down. Therefore, let a person not try to grasp a mountain that they cannot move, but instead remain in the valley of humility. But who crosses the paths without water? The one who tosses himself into a whirlwind, and who divides up fruits without any nourishment. And how will my tabernacle be there? But my tabernacle is where the Holy Spirit pours out His refreshing grace. What does this mean? I am in the middle. How so? Whoever holds onto me with dignity will not fall into the heights, the depths, or the breadth. What does this mean? For I am that love which no burning pride can cast down, no deep fall can shatter, and no breadth of evil can wear away. Can I not build in the height of the sun's footstool? The strong who show off their strength in the valleys despise me; the dull-witted cast me aside in the roar of the storms; the wise reject my food; and everyone builds a tower for themselves according to their own will. But I will confound them through the small and the weak, just as I cast down Goliath through a boy, and overcame Holofernes through Judith. Therefore, whoever rejects the mystical words of this book, I will stretch my bow over them, pierce them with the arrows of my quiver, and cast their crown from their head, and I will make them like those who fell at Oreb when they grumbled against me. But whoever speaks curses against this prophecy, that curse which Isaac spoke will come upon them; and whoever embraces it, holds it in their heart, and brings it into plain paths will be filled with the blessing of the heavenly dew. And whoever tastes it and stores it in their memory will become a mountain of myrrh, frankincense, and all spices, and an expansion of many blessings, ascending from blessing to blessing like Abraham; and as a new bride, the spouse of the Lamb, they will join themselves to that pillar in the sight of God; and the shadow of the hand of the Lord will protect them. But if anyone rashly hides these words of the finger of God, diminishes them through their own madness, leads them away into a strange place for the sake of human reasoning, or mocks them, that person will be rejected, and the finger of God will crush them. Praise, therefore, praise God, you blessed souls, in all those miracles which God established in the soft form of the highest beauty—a beauty he foresaw in the first appearance of the rib of that man whom God created from the dust. But whoever has the sharp ears of an interior intellect, let him long for these words in the burning love of my mirror, and let him write them down in the conscience of his own soul. Amen.
Read the original Latin
Deinde vidi lucidissimum aerem, in quo audivi in omnibus praedictis significationibus mirabili modo diversum genus musicorum in laudibus civium supernorum gaudiorum, in via veritatis fortiter perseverantium, ac in querelis revocatorum ad laudes eorumdem gaudiorum et in exhortatione virtutum se exhortantium ad salutem populorum, quibus diabolicae insidiae repugnant; sed ipsae virtutes eas opprimunt, ita tamen quod sic fideles homines tandem a peccatis ad superna per poenitentiam transeunt. Et sonus ille ut vox multitudinis in laudibus de supernis gradibus in harmonia symphonizans, sic dicebat: O splendidissima gemma, screnum decus solis tibi infusum est, fons saliens de corde Patris, qui est unicum Verbum ejus per quod creavit mundi primam materiam; quam Eva turbavit: hoc verbum fabricavit in te hominem, et es illa lucida gemma, a qua ipsum verbum eduxit omnes virtutes, quemadmodum in prima materia omnes protulit creaturas. O tu suavissima virga frondens de stirpe Jesse, o quam magna virtus est quod divinitas in pulcherrimam filiam aspexit, sicut aquila in solem oculum suum figit, cum supernus Pater claritatem virginis attendit, quando verbum suum in ipsa incarnari voluit. Nam in mystico mysterio Dei illustrata mente virginis, mirabiliter clarus flos ex ipsa virgine prodiit. Et iterum dixit: o gloriosissima lux vivens, angeli qui infra divinitatem divinos oculos cum mystica obscuritate omnis creaturae aspicitis in ardentibus desideriis, unde nunquam potestis satiari! O quam gloriosa gaudia illa vestra habet forma, quae in vobis est intacta ab omni pravo opere, quod primum ortum est in vestro socio perdito angelo, qui volare voluit supra intrinsecus latens pinnaculum Dei. Unde ipse tortuosus demersus est in ruinam, sed ipsius instrumenta casus suggestionis ejus concilium facturae digiti Dei instituit. Nam, o vos angeli, qui custoditis populos, quorum forma fulget in facie vestra, et o vos archangeli, qui animas justorum suscipitis, et vos virtutes, potestates, principatus, dominationes, et throni, qui estis computati in quintum secretum numerum, et o vos cherubim et seraphim, sigillum secretorum Dei, sit laus vobis, qui loculum antiqui cordis in fonte aspicitis.
Videtis enim interiorem vim Patris, quae de corde illius spirat quasi facies. Itemque dicebat: O spectabiles viri qui pertransistis occulta aspicientes per oculos spiritus, et annuntiantes in lucida umbra acutam et viventem lucem in virga geminantem, quae sola floruit de introitu radicantis luminis, vos antiqui sancti praedixistis salvationem exsulum animarum quae immersae fuerant morti, qui circuistis ut rotae, mirabiliter loquentes mystica montis qui coelum tangit pertransiens ungendo multas aquas, cum etiam inter vos surrexit lucida lucerna, quae ipsum montem praecurrens illuminat. O vos felices radices, cum quibus opus miraculorum et non opus criminum per torrens iter perspicuae umbrae plantatum est! et o tu ruminans ignea vox praecurrens limantem lapidem subvertentem abyssum, gaudete in capite vestro. Gaudete in illo, quem non viderunt in terris multi, qui ipsum ardenter vocaverunt. Et iterum dixit: O cohors militiae floris virgae non spinatae, tu sonus orbis terrae circuiens regiones insanorum sensuum, epulantium cum porcis, quos expugnasti per infusum adjutorem ponentis radices in tabernacula pleni operis verbi Patris, tu etiam nobilis es gens Salvatoris, intrans viam regenerationis aquae per agnum, qui te misit in gladio inter saevissimos canes, qui suam gloriam destruxerunt in operibus digitorum suorum, statuentes non manufactum in subjectionem manuum suarum, in qua non invenerunt eum. Nam, o lucidissima apostolorum turba, surgens in vera agnitione et aperiens clausuram magisterii diaboli, abluendo captivos in fonte viventis aquae, tu es clarissima lux in nigerrimis tenebris, fortissimumque genus columnarum sponsam Agni sustentans, in omnibus ornamentis ipsius, per cujus gaudium, ipsa mater et virgo prima est vexillifera. Agnus enim immaculatus est sponsus: et sponsa ejus immaculata.
Itemque dicebat:
O victoriosissimi triumphatores, qui in effusione sanguinis vestri salutantes aedificationem Ecclesiae intrastis sanguinem Agni, epulantes cum vitulo occiso! O quam magnam mercedem habetis, quia corpora vestra viventes despexistis, imitantes agnum Dei, ornantes poenam ejus, in qua vos introduxit in restaurationem haereditatis. Vos flores rosarum qui in effusione sanguinis vestri beati estis in maximis gaudiis, redolentibus et sudantibus in emptione quae fluxit de interiori mente consilii, manentibus ante aevum in illo, in quo non erat constitutio, a capite sit honor in consortio vestro: qui estis instrumentum Ecclesiae, et qui in vulneribus vestri sanguinis undastis abunde. Et iterum dixit: O successores fortissimi leonis, inter templum et altare dominantes in ministratione ejus, sicut angeli sonant in laudibus, et sicut adsunt populis in adjutorio, vos estis inter illos qui haec faciunt semper in officio Agni curam habentes. O vos imitatores excelsae personae in pretiosissima et gloriosissima significatione, o quam magnus est vester ornatus, ubi homo procedit solvens et stringens in Deo pigros et peregrinos, etiam ornans candidos et nigros, et magna onera remittens. Nam et angelici ordinis officia habetis: et fortissima fundamenta praescitis ubicunque constituenda sunt, unde magnus est vester honor. Itemque dicebat: O pulchrae facies Deum aspicientes, et in aurora aedificantes. O beatae virgines, quam nobiles estis, in quibus rex se consideravit, cum in vobis omnia coelestia ornamenta praesignavit, ubi etiam suavissimus hortus estis in omnibus ornamentis redolentes.
O nobilissima viriditas quae radicas in sole et quae in candida serenitate luces in rota, quam nulla terrena excellentia comprehendit: tu circumdata es amplexibus divinorum mysteriorum. Tu rubes ut aurora, et ardes ut solis flamma. Et iterum sonus ille, ut vox multitudinis in querelis de revocandis ad eosdem gradus in harmonia, sic querebatur, dicens: O plangens vox est haec maximi doloris. Ah! ah! quaedam mirabilis victoria in mirabili desiderio Dei surrexit; in qua delectatio carpis se latenter abscondit. Heu! heu!
ubi voluntas crimina nescivit, et ubi desiderium hominis lasciviam fugit, quia tam pauci ad te veniunt. Luge, luge ergo in his innocentia; quae in pudore bono integritatem non amisisti, et quae avaritiam gutturis antiqui serpentis ibi non devorasti, quia tam negligenter homines te attendunt. O vivens fons, quam magna est suavitas tua, qui faciem istorum in te non amisisti; sed acute praevidisti quomodo eos de angelico casu abstraheres, qui se aestimabant illud habere, quod non licet sic stare. Unde: Gaude, filia Sion, quia Deus tibi multos reddit, quos serpens de te abscindere voluit, qui nunc in majori luce fulgent quam prius illorum causa fuisset. Vivens enim lux de his dicit: Tortuosum serpentem scandalizavi in sua suggestione, quae non ita plena fuerat sicut ille existimabat. Unde juravi per me ipsum, quod in his causis feci amplius et amplius, quam in eis. O serpens tuum gaudium proderet, quia in tua suggestione amputavi: quod nunquam inventum est in tua saevitia, o turpissime illusor.
Itemque sonus ille, ut vox multitudinis in exhortatione virtutum in adjutorium hominum, et in contradictione repugnantium diabolicarum artium, virtutibus vitia superantibus, et hominibus tandem divina inspiratione ad poenitentiam redeuntibus, in harmonia sic clamabat: Nos virtutes in Deo sumus, et in Deo manemus: Regi regum militamus, et malum a bono separamus. Nam in primo agone apparuimus, ubi victrices exstitimus: dum ille corruit, qui super se volare voluit. Ergo et nunc militemus, illis qui nos invocant subvenientes, et diabolicas artes calcantes: et eos qui nos imitari voluerint ad beatas mansiones perducentes.
QUERELAE ANIMARUM IN CARNE POSITARUM. O nos peregrinae sumus. Quid fecimus, ad peccata deviantes? Filiae regis esse debuimus, sed in umbram peccatorum cecidimus. O vivens sol, porta nos in humeris tuis in justissimam haereditatem, quam in Adam perdidimus. O Rex regum, in tuo praelio pugnamus.
INVOCATIO FIDELIS ANIMAE. O dulcis divinitas, et o suavis vita, in qua perferam vestem praeclaram, illud accipiens quod perdidi in prima apparitione: ad te suspiro, et omnes virtutes invoco.
RESPONSUM VIRTUTUM. O felix anima et o dulcis creatura Dei, quae aedificata es in profunda altitudine sapientiae Dei, multum amas.
FIDELIS ANIMA. O libenter veniam ad vos, ut praebeatis mihi osculum cordis.
VIRTUTES. Nos debemus militare tecum, o filia regis.
FID. A. O gravis labor et o durum pondus quod sustineo in veste hujus vitae, quia nimis grave mihi est contra carnem pugnare.
VIRT. O anima voluntate Dei constituta, et o felix instrumentum: quare tam debilis es contra hoc, quod Deus contrivit in virginea natura? Tu debes in nobis superare diabolum.
FID. A. Succurrite, me adjuvando, ut valeam consistere.
SCIENTIA DEI. Vide quid illud sit quo es induta, filia salvationis, et esto stabilis et nunquam cades.
FID. A. O nescio quid faciam, aut ubi fugiam? O vae mihi non possum perficere id quo sum induta! Certe illud volo abjicere.
VIRT. O infelix conscientia, o misera anima; quare abscondis faciem tuam coram tuo Creatore?
SCIENTIA DEI. Tu nescis, nec vides, nec sapis illum qui te constituit.
FID. A. Deus creavit mundum, non facio illi injuriam si volo uti illo.
DIABOLUS. Fatua, fatua, quid prodest tibi laborare? Respice mundum et amplectetur te magno honore.
VIRT. Heu! heu! nos virtutes plangamus et lugeamus, quia ovis Domini fugit vitam.
HUMILITAS. Ego humilitas, regina virtutum, dico: Venite ad me, omnes virtutes, et enutriam vos ad requirendam perditam drachmam et ad eam coronandam in perseverantia felicem.
VIRT. O gloriosa regina et o suavissima mediatrix, libenter veniemus.
HUMIL. Ideo dilectissimae filiae, teneo vos in regali thalamo. O filiae Israel, sub arbore suscitavit vos Deus, unde in hoc tempore recordamini plantationis ejus. Gaudete ergo, filiae Sion.
DIABOLUS. Quae est haec potestas, quod nullus sit praeter Deum? Ego autem dico: Qui voluerit me et voluntatem meam sequi, dabo illi omnia; tu vero cum tuis sequacibus nihil habes quod dare possis, quia etiam vos omnes nescitis quid sitis.
HUMIL. Ego cum meis sodalibus bene scio quod tu es ille antiquus draco, qui super summum volare voluisti, sed ipse Deus in profundum te praecipitavit abyssi.
VIRT. Nos autem omnes in excelsis habitamus.
FID. A. O vos regales virtutes, quam speciosae et quam fulgentes estis in summo sole, et quam dulcis est vestra mansio; et ideo o vae mihi, quia a vobis fugi.
VIRT. O fugitiva, veni, veni ad nos, et Deus suscipiet te.
FID. A. Ah! ah! fervens delectatio absorbuit me in peccatis, et ideo ad vos non ausa sum intrare.
VIRT. Noli timere nec fugere, quia pastor bonus quaerit in te perditam ovem suam.
FID. A. Nunc est mihi necesse ut suscipiatis me, quoniam in vulneribus feteo, quibus antiquus serpens me contaminavit.
VIRT. Curre ad nos, et sequere vestigia illa, in quibus nunquam cades in societate nostra, et Deus curabit te.
FID. A. Ego peccatrix quae fugi vitam plena ulceribus veniam ad vos, ut praebeatis mihi scutum redemptionis.
VIRT. O anima fugitiva, esto robusta, et indue te arma lucis.
FID. A. O omnis militia reginae virtutum, et o vos candida lilia ejus cum rosea purpura, inclinate vos ad me, quia peregrina a vobis exsulavi, et adjuvate me, ut in sanguine Filii Dei possim resurgere. Et o vera medicina humilitas, praebe mihi auxilium; quia superbia in multis vitiis multas cicatrices mihi imponens vulneravit me. Nunc fugio ad te, et ideo suscipe me.
HUMIL. O omnes virtutes, suscipite lugentem peccatricem in suis cicatricibus propter vulnera Christi, et perducite eam ad me.
VIRT. Volumus te reducere, et nolumus te deserere, et omnis coelestis militia gaudet super te: ergo decet nos in symphonia sonare.
HUMIL. O misera filia, volo te amplecti, quia magnus medicus dura et amara vulnera propter te passus est.
DIABOLUS. Quae es, aut unde venis? Tu amplexata es me, et ego foras eduxi te; sed nunc in reversione tua confundis me, ego autem pugna mea dejiciam te.
FID. A. Ego omnes vias tuas malas esse cognovi, et ideo fugi a te; modo autem, o illusor, pugno contra te.
FID. A. Unde tuo regina humilitas, tuo medicamine adjuva me.
HUMIL. O victoria quae eumdem in coelo superasti, curre cum sodalibus tuis et omnes ligate diabolum hunc.
VICTORIA AD VIRTUTES. O fortissimae et gloriosissimae milites, venite et adjuvate me istum fallacem vincere.
VIRT. O dulcissima bellatrix in torrente fonte qui absorbuit lupum rapacem, o gloriosa coronata nos libenter militamus tecum contra illusorem animarum.
HUMIL. Ligate ergo illum, o virtutes praeclarae!
VIRT. O regina nostra, tibi parebimus, et praecepta tua in omnibus adimplebimus.
VICTORIA. Gaudete, o sociae, quia antiquus serpens ligatus est.
VIRT. Laus tibi, Christe, rex angelorum. O Deus, quis es tu qui in te ipso hoc magnum consilium habuisti, quo destruxisti infernalem haustum in publicanis et peccatoribus; qui nunc lucent in superna bonitate; unde, o rex, laus tibi sit. O Pater omnipotens ex te fluit fons in igneo ardore, perduc filios tuos in rectum ventum velorum aquarum, ita ut et nos eos hoc modo perducamus in coelestem Hierusalem. Et voces istae erant ut vox multitudinis, cum multitudo voces suas in altum extollit. Et sonus earum ita me pertransivit quod eas absque difficultate tarditatis intellexi. Audivique vocem ex eodem lucido aere, dicentem mihi: Laudes superno Creatori incessabili voce cordis et oris dandae sunt: cum ipse non solum stantes et erectos, sed etiam cadentes et curvatos in supernis sedibus sua gratia collocat. Unde vides, o homo, lucidissimum aerem: candorem gaudii supernorum civium designantem, in quo audio in omnibus praedictis significationibus, mirabili modo diversum genus musicorum, in laudibus civium supernorum gaudiorum, in via veritatis fortiter perseverantium, ac in querelis revocatorum ad laudes eorumdem gaudiorum; quoniam ut aer comprehendit et sustinet ea quae sub coelo sunt, ita ut audis in omnibus praemonstratis tibi mirabilibus Dei, suavis et dulcis symphonia sonat in gaudio, miracula electorum in superna civitate existentium, et in Deo suavi devotione persistentium; ac in querelis incurvationem illorum quos antiquus serpens perdere tentat, quos tamen divina virtus ad societatem beatorum gaudiorum fortiter perducit: proferens in eis illa mysteria, quae humanis mentibus ad terram inclinatis sunt incognita, et in exhortatone virtutum se exhortantium ad salutem populorum quibus diabolicae insidiae repugnant, sed ipsae virtutes eas opprimunt, ita tamen quod sic fideles homines tandem a peccatis ad superna per poenitentiam transeunt; quoniam ibi virtutes in mentibus fidelium, ad redemptionem ipsorum vitiis resistunt, quibus diabolico afflatu fatigantur; sed eis fortissima fortitudine superatis homines in peccatis prolapsi, divino nutu ad poenitentiam revertuntur, cum perquirunt et deflent anteriora facta, et cum considerant et cavent posteriora.
Quapropter et sonus ille ut vox multitudinis in laudibus de supernis gradibus in harmonia symphonizat, quia symphonia in unanimitate et in concordia gloriam et honorem coelestium civium ruminat, ita quod et ipsa hoc sursum tollit quod verbum palam profert. Sic et verbum corpus designat, symphonia vero spiritum manifestat, quoniam et coelestis harmonia divinitatem denuntiat, et verbum humanitatem Filii Dei propalat. Et ut potestas Dei ubique volans omnia circuit, nec ei ullum obstaculum re istit, ita et rationalitas hominis magnam vim habet in vivis vocibus sonare, et torpentes animas ad vigilantiam in symphonia excitare. Quod et David in symphonia prophetiae suae probat, et Jeremias lamentabili voce in planctu suo ostendit. Ita et tu, o homo, quae es paupercula et fragilis natura, audis in symphonia sonum de igneo ardore virginalis pudoris, in amplexibus verborum florentis virgae, et sonum de acumine viventium luminum in superna civitate lucentium, et sonum de prophetia profundorum sermonum, et sonum de dilatatione apostolatus mirabilium verborum, et sonum de effusione sanguinis fideliter se offerentium, et sonum de sacerdotali officio secretorum, et sonum de virginali gradu in superna viredine florentium, quoniam superno Creatori fidelis creatura sua in voce exsultationis et laetitiae resultat, et grates frequentes ei impendit. Sed et sonum audis ut vocem multitudinis, in querelis revocatorum ad eosdem gradus in harmonia resonantem; quia symphonia non solum in unanimitate exsultationis, in via rectitudinis fortiter persistentium gaudet, sed etiam in concordia resuscitationis de via justitiae lapsorum, et tandem ad veram beatitudinem erectorum exsultat, quoniam et pastor bonus ovem quae perierat, cum gaudio reportavit ad gregem. Itemque ut audis, sonus ille ut vox multitudinis in exhortatione virtutum in adjutorium hominum, et in contradictione repugnantium diabolicarum artium, virtutibus vitia superantibus et hominibus tandem divina inspiratione ad poenitentiam redeuntibus in harmonia clamat, quoniam dulcis complexio est in virtutibus fideles homines ad veram beatitudinem trahentibus, sed dira coacervatio est in vitiis diabolicarum insidiarum; non tamen ita ut virtutes vitia non superent; sed sic quod virtutes ea omnino debilitent, et sibi consentientes auxilio superni adjutorii ad aeternam retributionem per veram poenitentiam perducant, ut etiam in vocibus harmoniae earum tibi est demonstratum.
Nam et symphonia, dura corda emollit; et ipsis humorem compunctionis inducit, ac Spiritum sanctum advocat. Unde et voces istae quas audis, sunt ut vox multitudinis, cum multitudo voces suas in altum extollit; quia laudes jubilationum in simplicitate unanimitatis et charitatis prolatae, fideles ad unanimitatem illam ubi nulla discordia est perducunt, cum eos in terris positos, corde et ore ad supernam remunerationem suspirare faciunt. Et sonus earum ita pertransit te, quod eas absque difficultate tarditatis intelligis; quoniam ubi divina gratia operata fuerit omnem tenebrositatem obumbrationis aufert, illa pura et lucida faciens, quae carnalibus sensibus in infirmitate carnis obscura sunt.
Quapropter quisquis Deum fideliter intelligit, laudes indefessas et fideliter offerat eique fideli devotione incessanter jubilet, quemadmodum et David servus meus spiritu profunditatis et altitudinis a me perfusus, hortatur, dicens: Laudate eum in sono tubae, laudate eum in psalterio et cithara. Laudate eum in tympano et choro, laudate eum in chordis et organo. Laudate eum in cymbalis bene sonantibus, laudate eum in cymbalis jubilationis; omnis spiritus laudet Dominum . Hoc tale est: Vos qui Deum simplici intentione et pura devotione scitis, adoratis et diligitis: laudate eum in sono tubae, id est in sensu rationalitatis, quia perdito angelo cum sibi consentientibus in perditionem cadente, agmina beatorum spirituum in veritate rationabiliter perstiterunt, Deoque fideli dilectione adhaeserunt. Laudateque in psalterio profundae devotionis, et in cithara melliflui canoris, quoniam tuba sonante psalterium, et psalterio canente cithara procedit, sicut et beatis angelis in amore veritatis perseverantibus, deinde homine creato prophetae in mirabilibus vocibus surrexerunt: quos apostoli in dulcissimis verbis subsecuti sunt. Et laudate eum in tympano mortificationis, et in choro exsultationis, quia post citharam tympanum, post tympanum chorus exsultat, quemadmodum apostolis verba salutis praedicantibus: martyres in honore Dei, in corporibus suis diversa supplicia sustinuerunt, ex quibus deinde sacerdotalis officii veraces doctores surrexerunt. Laudateque eum in chordis humanae redemptionis, et in organo divinae protectionis, quoniam choro exsultante voces chordarum, et organi se manifestant, sicut et veris doctoribus in officio beatitudinis veritatem ostendentibus: virgines processerunt, quae Dei Filium verum hominem velut in chordis amaverunt, et verum Deum velut in organo adoraverunt, cum ipsum verum hominem et verum Deum crediderunt. Quid hoc?
Quia cum Filius Dei pro salute hominum carnem assumpsit, gloriam divinitatis non amisit. Unde et beatae virgines ipsum sibi sponsum eligentes, verum hominem in desponsatione, et verum Deum in castitate, ipsum fideli devotione apprehenderunt. Sed et laudate eum in cymbalis bene sonantibus, id est in iis assertionibus, quae bonum sonum in vero gaudio faciunt, cum homines in imis peccatorum jacentes, ad supernam celsitudinem divina inspiratione compuncti, se sursum ab imis tollunt. Laudateque eum in cymbalis jubilationis, videlicet in assertionibus divinae laudis, ubi potentes virtutes victoriam fortissime facientes, vitia in hominibus opprimunt, et eos forti desiderio ad beatitudinem verae remunerationis in bonis perseverantes perducunt. Unde omnis spiritus qui benevolentiam habet credendi in Deum et honorandi eum, laudet Dominum, id est illum qui Dominus omnium est: quia justum est ut ille qui vitam desiderat eum qui vita est glorificet.
Et iterum audivi vocem ex praedicto lucido aere dicentem: O rex altissime! laus tibi sit, qui in simplici et in indocto homine facis haec. Sed et iterum vox de coelo vociferatione maxima clamabat, dicens: Audite et attendite, omnes qui supernam remunerationem et beatitudinem habere desideratis. O vos homines qui credula corda habetis, et supernam remunerationem exspectatis: sermones istos suscipite, et eos in interiora corda vestra ponite, nec admonitionem istam in visitatione vestra recusate. Nam ergo testificator veritatis, vivus et verus loquens et non tacens Deus, dico atque iterum dico: Quis mihi praevalere poterit? Qui hoc tentaverit, dejiciam eum. Unde homo montem non apprehendat, quem movere non poterit; sed in valle humilitatis subsistat. Sed quis transilit vias sine aqua?
Ille qui se in turbinem ventilat, et qui fructus sine refectione dividit. Et quomodo tabernaculum meum ibi erit? Sed tabernaculum meum ibi est, ubi Spiritus sanctus irrigationem suam perfundit. Quid hoc? Ego in medio sum. Quomodo? Quicunque digne me apprehendit, hic nec in altitudinem, nec in profunditatem, nec in latitudinem incidet. Quid hoc?
Quia ego sum charitas illa, quam nec flagrans superbia dejicit, nec profundi casus perfringunt, nec latitudo malorum conterit. Nunquid non possum aedificare in altitudine scabelli solis? Fortes qui in vallibus fortitudinem suam ostendunt, me contemnunt; hebetes, in sonitu turbinum me abjiciunt; sapientes, cibum meum renuunt, et quisquis turrim secundum voluntatem suam sibi parat. Sed ego istos in parvo et pusillo confundam, sicut Goliath in puero dejeci, et sicut Holofernem in Judith superavi. Unde et quisquis mystica verba hujus libri recusaverit, arcum meum super eum extendam, et sagittis pharetrae meae eum transfigam, et coronam ejus de capite ipsius abjiciam atque eum illis similabo, qui in Oreb ceciderunt, quando contra me murmuraverunt. Sed et quicunque maledicta sua contra prophetiam istam protulerit, maledictio illa quam Isaac protulit, super eum veniet; et benedictione coelestis roris replebitur, qui eam amplexus fuerit, et qui eam in corde suo tenuerit, atque qui eam in vias planas produxerit. Et qui eam gustaverit, et in memoriam suam posuerit, fiet mons myrrhae, et thuris, et omnium aromatum et dilatatio multarum benedictionum, de benedictione in benedictionem ascendens sicut Abraham, atque nova nupta sponsa Agni sibi illum columnam in conspectu Dei copulabit; et umbra manus Domini illum proteget. Sed si quis haec verba digiti Dei temere absconderit, et ea per vesaniam suam minuerit, aut in alienum locum alicujus humani sensus causa abduxerit, et ita deriserit, ille reprobus erit, et digitus Dei conteret illum.
Laudate, laudate ergo Deum, beata viscera, in omnibus iis miraculis, quae Deus constituit in molli forma speciei excelsi, quam ipse praevidit in prima apparitione costae viri illius, quem Deus de limo creavit. Qui autem acutas aures interioris intellectus habet, hic in ardente amore speculi mei, ad verba haec anhelet, et ea in conscientia animi sui conscribat. Amen.
Scripture echoes
- ↩Rev.12.9 — And the great dragon was thrown down—the ancient serpent, the one called the Devil and Satan, the one who deceives the whole world. He was thrown down to the earth, and his angels were thrown down with him.
- ↩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.
- ↩Luke.15.4-Luke.15.7 — Which one of you, having a hundred sheep and losing one of them, does not leave the ninety-nine in the wilderness and go after the lost one until he finds it? Luke.15.5 — And when he finds it, he lays it on his shoulders, rejoicing. Luke.15.6 — And when he comes home, he calls together his friends and his neighbors, saying to them, 'Rejoice with me, for I have found my sheep that was lost.' Luke.15.7 — I tell you, there will be joy in heaven over one sinner who repents more than over ninety-nine righteous persons who have no need of repentance.
Notes
- 1 ↩The phrase 'in prima apparitione' likely refers to the loss of original innocence or the state of grace at creation.
- 2 ↩The 'garment of this life' (veste hujus vitae) is a common patristic and medieval metaphor for the mortal body or the state of earthly existence.
- 3 ↩The Latin 'virginea natura' refers to the human nature of Christ, born of the Virgin, which conquered the power of the enemy.
- 4 ↩The verb 'sapis' (from sapere) carries the sense of tasting or discerning with the palate, often used in a spiritual context for experiencing the sweetness or reality of God.
- 5 ↩The reference to the 'lost coin' (drachmam) alludes to the parable in Luke 15:8-10.
- 6 ↩The 'highest sun' (summo sole) is a common medieval metaphor for the presence of God or the beatific vision.
- 7 ↩The Latin 'in suis cicatricibus' suggests the sinner is received while still bearing the marks of her past wounds.
- 8 ↩The Latin 'torrente fonte' is evocative; 'rushing fountain' captures the sense of a powerful, life-giving source that overcomes the enemy.
Scivias (Know the Ways of the Lord) companion
Keep Hildegard in your mornings
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