CORPVS CHRISTIANORVM Continuatio Mediaeualis
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HILDEGARD IS BINGENSIS LIBER DIVINORVM OPERVM
TVRNHOLTI 1YPOGRAPHI BREPOLS EDITORES PONTIFICII MCMXCVI
HILDEGARD IS BINGENSIS LIBER DIVINORVM OPERVM
CVRA ET STVDIO
A.
DEROLEZ
P.
DRONKE
et
TVRNHOLTI TYPOGRAPHI BREPOLS EDITORES PONTIFICII MCMXCVI
PREFACE The present edition of Hildegard of Bingen's Liber diuinorum operum is the result of the collaboration between Albert Derolez and Peter Dronke. Although both editors have read and approved the whole of the text, introduction and notes, they claim responsibility for their sole respective contributions. Albert Derolez is the editor of the text and the author of the apparatus criticus, the apparatus correctionum and Sections IV and V of the Introduction, dealing with the manuscripts of the LDO and with the principles of the present edition. Peter Dronke, on the other hand, has written the apparatus fontium and Sections I, II and III of the Introduction, i.e. about the place of the LDO in Hildegard's writing, the originality of the LDO, the problems of Hildegard's language and sources, and the structure and meaning of the LDO. He has also compiled the biblical index and index fontium at the close of the volume.
INTRODUCTION I. THE PLACE OF THE LIBER DIVINORVM OPERVM IN HILDEGARD'S WRITING
From Hildegard's own testimonies, together with a certain amount of evidence of other kinds, we can deduce much about the chronology and the circ*mstances of composition of her major writings. In the autobiographical notes that are preserved in her own words, as she left them, in her Vita, we learn that, in her fortieth year (n37/8), Hildegard first revealed her gift of uisio (1) to the monk Volmar, who was to become her provost and secretary. Then, "in the eleven hundred and forty-first year of the incarnation of Jesus Christ the Son of God, when I was forty-two years and seven months old" (2), a voice from heaven commanded Hildegard to declare and write down what she saw. This, she explains (Sciu., Protestificatio ), was the beginning of her first major visionary work, Sciuias, a work that, because of her frequent illnesses, she could "only just complete and bring to an end within ten years" (3 ) - that is, by n51. Before this, however, Hildegard tells us in her notes included in the Vita, passages from the still unfinished Sciuias had been shown to Pope Eugenius III, at the Synod of Trier (November 30, n47 to February 1148): With joy he had them read out in the presence of many people, and read them for himself, and, with great trust in God's grace, sending me his blessing with a letter, he bade me commit whatever I saw or heard in my vision to writing, more comprehensively than hitherto. (-1)
Before the completion of Sciuias, Hildegard's visionary gift had likewise enabled her to "bring forth songs with their melody, in praise of God and the saints, without being taught by anyone". (5 ) Already in n48 Odo of Soissons, who had been present at the Trier synod, writing to Hildegard, mentions her modos noui carminis (Ep. 40, p. 102). It is reasonable to assume that at least some of these early lyrical compositions are among those Hildegard later collected in her Symphonia armonie ce(1) References to Hildegard's , .ates in the Vita are to my edition of these in Women Writers of the Middle Ages (WW), Cambridge, 1984, pp. 231-241, here p. 236. (2) Sciuias (Protesti.ficatio), p. 3, 24-25. (3) Ibidem, p. 6, 89-90. (4) WW, p. 232. On the synod and its dates, see esp. Gesta Alberonis, MGH SS VIII 254f, and Gesta Treverorum, MGH SS XXIV 378. (5) WW, Joe. cit.
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lestium reuelationum. Before n51 she had also composed her lyrical play, the Ordo Virtutum, from which she reworked certain moments in the final vision of Sciuias. (6 ) Another testimony rich in detail occurs in Hildegard's prologue to her Liber uite meritorum (LV M): her new visionary work was revealed to her, she says, in the ninth year after Sciuias, a year after she had been shown how to set forth "the subtleties of the diverse natures of creatures, and replies and admonitions to many people, lesser and greater, and the symphony of the harmony of heavenly revelations, and the unknown language and alphabet, together with certain other expositions". (7) While it might sound as if all that is mentioned here belonged to the single year n57, it seems more sensible to take this as the year of the finalisation at least of the more extensive works. In the case of the Symphonia, it will have been a matter of integrating a number of previously separate (and often perhaps considerably earlier) lyrical compositions, so that they formed a cycle which extended to a large range of feasts of the liturgical year. Moreover, a comparison of the two extant manuscripts of the Symphonia strongly suggests that even after n57 Hildegard occasionally added songs to this cycle, and deleted others with which she had come to feel less satisfied. (8 ) By n57, the LV M testimony tells us, she had brought to completion her book of scientific "subtleties", the two principal parts of which were separately transmitted, and are today known as Physica and Causae et curae. Her "replies and admonitions" must allude to a group of her letters. Her invented language, preserved in two manuscripts (a third, Wien 921, is lost today) (9 ), her alphabet, preserved in four, and her "other expositions" - of the Rule of St Benedict, the Athanasian Creed, and the Gospels that were read on diverse feasts of the Church year - all published a century or so ago (10 ), have received scant attention in recent times. In the eight years after the Sciuias visions, Hildegard continues, she was "weighed down by great infirmity and great physical exhaustion"; then in n58, "when I was sixty, I saw a mighty and wondrous vision, on which again I laboured for five years". (II) The LV M can thus be dated firmly to the years n58-n63. Already in the year of its completion, however, Hildegard had (6) On the relations between Symphonia, Ordo and Sciuias, see my discussion in Problemata, pp. 100-106. (7) LVM 1, ed. CARLEVARIS, p. 8. (8) Cfr P. DRONKE, The Composition of Hildegard of Bingen's Symphonia, Sacris Erudiri 19, 1969-1970, pp. 381-393. (9) Cfr Echtheit, pp. 51 ff. (10) For a conspectus of the editions, see Echtheit, pp. 185-187. (11) LVM, loc. cit.
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her first intimations of what she at once perceived would be her greatest work - the Liber diuinorum operum (LDO). Her words about this, in her autobiographical note, are linked with the last words about an earlier vision, concerning three towers - a vision that remains deeply enigmatic and for which Hildegard herself suggests no specific interpretation. The transitional passage, as well as the new vision, deserve to be translated in full. At the close of her vision of the three towers Hildegard says: But another edifice was hidden from me in my vision, in such a way that I did not at this time learn words about it; but I heard in the true brightness that a future piece of writing, which will be set down concerning it, will be mightier and more excellent than the preceding ones. At last in the time that followed I saw a mystic and wondrous vision, such that all my womb was convulsed and my body's sensory powers were extinguished, because my knowledge was transmuted into another mode, as if I no longer knew myself. And from God's inspiration as it were drops of gentle rain splashed into the knowledge of my soul, even as the Holy Spirit imbued John the Evangelist, when he sucked the deepest revelation from Jesus' breast. At this his sense-perception was so touched by holy divinity that he laid open hidden mysteries and works, saying "In the beginning was the Word" and all that follows. For the Word which was without beginning, before creatures, and shall be after them without end, commanded all creatures to come forth, and produced its handiwork (opus) in the likeness of that command as a craftsman makes his handiwork gleam - because what was in its predestination before the aeon now appeared visibly. So man, with every creature, is the handiwork of God. But man is also the worker (operarius) of divinity, and the shadowing (obumbratio) of the mysteries of divine being; and in all things he whom God made in accordance with his image and likeness must reveal the holy Trinity. For just as Lucifer in his malignity could not fragment God, so will he not be able to destroy man's condition, though he tried to in the first man. Thus this vision taught me the whole composition and language of the Gospel concerning the beginning of God's handiwork, and made me explain it. And I saw that this explanation had to be the beginning of another piece of writing, which had not yet been manifested - in which many investigations of the creations of the divine mystery would have to be pursued. ( 12 )
Gradually in this passage Hildegard reveals the inspiration behind her LDO: the kernel of the work was the interpretation
(12) WW, pp. 236-237.
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of the Prologue of St John. While this was the "beginning" (inicium) of her project in its conception, she eventually decided to set it as the climax of Book I (LDO I, iv, 105). The fact that here - very unusually in her experience - Hildegard affirms that her vision was accompanied by loss of consciousness (sensualitas corporis mei extincta est), helps to give the occasion exceptional significance in relation to her writing. The first explicit testimony regarding the stages of composition of the LDO is the one included in the opening paragraphs of the work itself (infra p. 45), namely that the year of completing the L V M "was the beginning of the present visions: when I was sixty-five years old, I saw a vision of such great mystery and might that I trembled utterly and, because of the frailty of my body, began to sicken with it. Writing this vision down at last, for seven years, I could scarcely bring it to completion (Quam uisionem tandem per septem annos scribendo uix consummaui)." This last phrase, though very close to that used in the Protestijicatio of Sciuias (uix opus istud decem annis consummans ad finem perduxi, 89/90), has a slightly different meaning: in Sciuias, Hildegard was stressing the effort that completion had cost her - after scarcely being able to for ten years, she finally did bring the work to a close. In the prologue to the LDO, by contrast, Schrader and Fi.ihrkotter rightly saw a more specific point (Echtheit p. 145): here the uix indicates that after seven years, by n70, the LDO was almost finished, but still not quite. In fact Hildegard needed another three to four years for the final completion. This emerges by way of several other testimonies. In the Proemium to her Vita S. Disibodi (Pitra p. 357), Hildegard specifies that "because of the petition and command" of Abbot Helinger and the other monks at the Disibodenberg who had never been happy about her departure from them, with her sisters, to an independent foundation on the Rupertsberg (n50) - she looked in her mystic uisio, "after the visions of the Liber uite meritorum, in the year n70 of the Lord's incarnation", for the inspiration to write about Disibodus' life. Perhaps there is a hint of reproach to the Disibodenberg community here, in that they asked this of her when "for almost three years I was lying on a sickbed". And yet neither then nor at other times does illness seem to have wholly impeded Hildegard's creative activity. In a corresponding autobiographic note in the Vita she refers to being "compelled (coacta) by the abbot and brethren with the most humble perseverance (humillima instancia) and devotion to write the life of St Disibodus ... and in accordance with what Sapientia taught me, I wrote the life and merits of that saint. Then I wrote the Book of the divine handiworks" (Deinde Librum diuinorum operum scripsi, WW p.
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240 ). Here, since the reference is to the year n70, we must in my view take scripsi to mean, loosely, that Hildegard continued or perfected the major work whose writing was still "scarcely" (uix) complete. (13 ) From a letter first edited by Schrader and Fi.ihrkotter, whose recipient (not named in the manuscript) they convincingly identified as Abbot Ludwig of Trier, we know that the Liber was still not absolutely ready in n73, when Hildegard's beloved secretary Volmar died. Hildegard was replying to Ludwig's letter of condolence: I thank God and you, gentle father, that you deigned to show sympathy for my infirmity and grief, I who am a poor little womanly form, now working alone like an orphan on God's handiwork (in opere Dei), because, as it pleased God, my helper was taken from me. Through the grace likewise of the Holy Spirit, I wrote the book in true vision, along with him: it is not yet finished, but soon, when it is perfected and copied, I shall show it to you (again?) for correction (qui nondum finitus est, mox tibi ad corrigendum representabo, cum perfectus et scriptus fuerit). (1 4 )
The word representabo may well imply that Ludwig had already been shown the opus uix consummatum at an earlier stage. This is presumably also the implication of a phrase in the Epilogue to the LDO (15 ), where Hildegard says of Ludwig, "he knew Volmar and me and my visions well, before this" (ipse predictum felicem hominem et me ac uisiones meas prius bene cognouit). But now, because of Volmar's death, Ludwig's help with the correcting had become essential to her. So later that year, or the next, Hildegard made good her promise. This can be seen from another letter, which I edited for the first time in 1984 (WW pp. 263-264; translation and commentary pp. 193195. 312-313). I tried to show in detail that this was Hildegard's "covering letter", with which she sent the first copy of the LDO - that is, the Gent codex - to Ludwig in Trier. She implores him to be careful not to lose this exemplar - suppliciter rogando quod eam caute serues - most probably because no other fair copy yet existed. Again Hildegard writes in an intimate tone, reminding Ludwig gently, as in the earlier letter, of the worldliness (seculares mores, opera stulticie iuuentutis) to which he had been tempted when he was younger, and holding out to him the hope of heavenly reward for his help with correcting her writing diligenter (diligently, or lovingly): (13) More problematic is to deny Deinde any temporal significance and to interpret it simply as "fernerhin, weiterhin, ausserdem" (thus SCHRADER and FOHRKOTIER, Echtheit, p. 151). (14) Echtheit, p. 143. On the dating of this letter and of Volmar's death, see ibidem, pp. 144f. (15) Infra, p. 464; cfr also WW, p. 313.
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INTRODUCTION Meanwhile you have embarked on an adventure of the unicorn - unknown to you in your youth - and this indeed was my writing, which often carries echoes of the mortal dress of the Son of God, who, loving a maidenly nature, resting in it like the unicorn in the maiden's lap, gathered the whole Church to himself with the sweetest sound of fairest believing. Remember too, loyal father, what you often used to hear from a poor little womanly creature soft in form, about that dress of the Son of God: and, because my helper has been taken away by the highest Judge, I now am entrusting what I have written to you, asking imploringly that you preserve it carefully, and look over it, correcting it lovingly, that your name too may be written in the Book of Life, imitating the blessed Gregory in this, who, despite the burden of his Roman episcopate, never ceased composing, impelled by the lute-like sound of the infusion of the Holy Spirit. Put on celestial armour like a noble knight, washing away the deeds of foolishness of your youth, and toil strenuously in the noonday in the angelic robe of your monk's habit, before the day declines, so that you may be welcomed joyously in the heavenly tents into the angels' company.
These motifs echo in the LDO Epilogue, though there the help of Ludwig, with his "steadfast perseverance" (stabili instantia), is linked with that of "other wise men" (alias sapientes), in particular Hildegard's nephew Wezelin, the provost of Sankt Andreas in Cologne. We may conclude, then, that the final revisions and additions to the LDO, resulting from their help, were probably added to the Gent codex in the course of the year n74The LDO is the culmination of the group of writings, that had begun with Sciuias and proceeded to the LVM, where visions are complemented by allegorical explanations. It is possible - and indeed customary - to see these three works as forming a trilogy. At the same time the LDO, in its scope and magnitude of conception, is, as Hildegard herself recognised intuitively from the outset of its composition, the summit of her life's work. From the years between n74 and her death (17 September n79), no other major writings of hers are known. Nonetheless her letter to Guibert of Gembloux about the manner of her uisio (n75) (16 ), her replies to a series of questions addressed to her by Guibert and his community (1 7 ), and above all her long letter, her apologia, to the prelates of Mainz in n78, with its incomparable insights into the nature of music (18 ), show (16) Ed. WW, pp. 250-256; ed. VAN ACKER, Ep. 103R. (17) Cfr PL 197, 1037-1054, PITRA, pp. 389-392. (18) Cfr WW, pp. 196-199. 313-315; ed. VAN ACKER, Ep. 23.
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that Hildegard's intellectual and expressive powers remained undiminished to the last. II. HILDEGARD'S ORIGINALITY IN LANGUAGE AND USE OF SOURCES The problems of ascertaining the extent of Hildegard's reading and the sources of her language and style have remained for the most part unresolved; their resolution still confronts us with formidable difficulties. This is largely because, writing as a prophet and not as a litterata, Hildegard never cites any learned texts explicitly - only the Bible. In the whole vast corpus of her work she alludes once to Plato and once to Lucan - yet these remain allusions of a general nature only. (' 9 ) The most substantial older contribution to the discussion of Hildegard's learning is undoubtedly that of Hans Liebeschiitz. (20 ) While Liebeschi.itz was concerned more with illuminating Hildegard's intellectual position in relation to lateantique and earlier medieval thought than with discovering her specific literary debts, he was able to indicate convincingly that she must have known the Hermetic treatise Asclepi,us and Seneca's N aturales quaestiones, among pagan texts, and the pseudo-Clementine Recognitions, the Shepherd of Hermas, Augustine's City of God, and Ambrosius Autpertus' Conflict of Virtues and Vices among early Christian ones. In my Problemata H ildegardiana and various other discussions (21 ), I have suggested certain more specific debts of Hildegard's to language and motifs in the Asclepi,us and in Hermas, and have proposed ways in which she was influenced by Lucan's epic, by Cicero's On the Nature of the Gods (22 ), Boethius' Consolation of Philosophy (19) Plato: see WW, pp. 182f. 250; Lucan: see Problemata, p. 108. (20) Das allegorische We/tbild der heiligen Hildegard von Bingen, Leipzig-Berlin, 1930, repr. with Nachworl (pp. 181-188), Darmstadt, 1966. (21) Problemata, pp. 107-117; WW, pp. 144-201. 306-315, passim; Arbor caritatis esp. pp. 228ff; Poetic Individuality in the Middle Ages, London, 2 1986, pp. XXXIIIXLII. 157-159. (22) This suggestion has recently been challenged by C. MEIER, Eriugena im Nonnenkloster?, in Friihmittelalterliche Studien 19, 1985, pp. 466-497, at p. 470. Meier would see "the central significance of ignis, ignea uis ... as a sign of pseudoDionysian-Eriugenian influence", not of the Stoic-Ciceronian one for which I argued. The Meier hypothesis, however, ignores certain vital problems of context and transmission. In the Ciceronian passages, as in Hildegard, the uis ignea is a cosmic force, that animates and indeed generates the physical universe; the parallels with Hildegard are far-reaching and extend over several pages (De nat. deof'lim 2, 9. 23-12. 32: see the detailed evidence in the apparatus fontium below, pp. 4 7-50). By contrast, the three occurrences of ignea uis in Eriugena's commentary on Dionysius (CCCM 31, VII 164, XIII 314. 648) all relate specifically to angels - respectively to the Seraphim fervid in charity, to the celestial powers receiving
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and probably Eriugena's Periphyseon, as well as by Christian Latin poets such as Prudentius and Notker. But in at least one precise way such an enquiry can be taken further. What has not been attempted till now is any careful scrutiny of lexical evidence. As a first basis for this, I selected some two hundred words and expressions of Hildegard's in the LDO that seemed to me unusual and worthy of note, together with a small number of related words and expressions from Sciuias and the LVM, from the poetry and letters, and from the autobiographical notes preserved in the Vita. (While Hildegard's Causae et curae and Physica would naturally also have afforded a large range of unusual terms, these are mainly of a more specialised kind and hence would require a separate analysis). For the words and phrases in the sample, I tried to seek parallels as comprehensively as possible, using all the major classical and medieval Latin dictionaries, insofar as these have appeared, and using the unpublished material assembled
the fiery force and effusion of wisdom, and to the fiery purgative force that can be called "Seraphim" in all angels. Here, that is, ignea uis is never related to the physical cosmos as it is in Cicero. I mentioned (Problemata, p. 112, n. 3 7) that the phrase ignea uis occurs also in other ancient works such as Seneca's Naturales quaestiones - of which a twelfthcentury copy, today Trier Seminarbibl. 66, was at St Eucharius - and Ovid's Metamorphoses. But the question of context appears to me crucial. Thus only if an equally convincing cosmological dimension for the ignea uis were to be found elsewhere would I consider that an alternative inspiration for Hildegard might be plausible. De natura deorum is relatively well attested in medieval library catalogues in the German area (cfr Problemata, p. 111, n. 35). Besides, two extant eleventhcentury MSS that include De natura deorum "belong to the neighbourhood of Cologne" (thus L.D. REYNOLDS, ed., Texts and Transmission, Oxford, 2 1986, p. 127), where Hildegard's nephew Wezelin, who helped her with the completion of the LDO, was provost. By contrast, of the surviving MSS of Eriugena's E.xpositiones of Dionysius - one complete and four incomplete - none is of German provenance. (See J. BARBET's introduction to the CC edition, pp. XV ff; the occurrence of the Eriugenian commentary in sections in the early thirteenth century Corpus dionysiacum parisiense is irrelevant here). It is important to observe that the expression ignea uis occurs only in Eriugena's E.xpositiones, not in his translation of the Celestial Hierarchy, which had a far wider diffusion and which certain phrases in the LDO suggest was indeed known to Hildegard. Finally, Meier would see in Hildegard's admission that she had read scripta ... quorumdam philosophorum an allusion "possibly above all" to Eriugena, but not to pagan philosophers (p. 4 71 ). Yet this interpretation is rendered implausible by the wording of Hildegard's sentence in the Berlin fragment (cit. Problemata, p. 108): Pagani philosophi, ut Donatus, Lucanus, erant precurrens sucus et precurrens uox philosophorum ecclesie. The fact that Hildegard specifies philosophi ecclesie when she wants to contrast these with pagani philosophi precludes one from giving an exclusively Christian meaning to her broader phrase scripta ... quorumdam philosophorum.
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on cards at the Thesaurus Linguae Latinae and Mittellateinisches W orterbuch in Miinchen, and at the Glossaire du latin philosophique medieval in Paris, to complement and complete the investigation. In many instances it was possible to achieve a decisive result, in others at least a plausible conjecture as to where Hildegard had first come across a particular word or phrase, or as to what had stimulated one of her more striking or strange expressions. Again, for a good range of words and phrases for which no parallel was found in the material, published or unpublished, of the dictionaries and the Glossaire, we can now say, I believe with confidence, that these are Hildegard's own coinages and inventions. Much of the detailed evidence concerning this will be found in the apparatus fontium below the text; but some of the more important examples, and some of those that involve special problems, as of context or transmission, deserve to be discussed at least briefly here. One of the questions that has often been raised about Hildegard's thought is whether she could have had access to any of the "new learning" that came to Europe by way of the Arabs. Thus Singer affirmed that she had known some writings by Constantine of Africa and Schipperges denied this (23 ), though neither of them looked at the evidence in any real detail. Now in her autobiographical notes in the Vita Hildegard twice uses a word, conglobositas (WW pp. 237, 239), which is not found in any published classical or medieval Latin dictionary. I had indeed wondered if it was her own invention (Problemata p. n2). But the cards of the Mittellateinisches Worterbuch show there is one - and only one - earlier use: in Constantine's Pantegni (his version of the tenth-century medical encyclopaedia, al-Kunnash al-Maliki, of Ali ibn al-'Abba.s), where conglobositas (6, 28) refers to what is "massed together" in the intestines. Hildegard uses conglobositas for the smoke and blackness that "ammasses" round the demonically obsessed woman, Sigewize, and that, at the moment of her deliverance, emerges through her genitals (per uerecundiam ). While in principle it might seem possible that she formed the word conglobositas independently, stimulated, for instance, by Eriugena's conglobationes nubium (Periph., PL 122, 740B), by Macrobius' globositas (Somn. 1, 16, 6) or Augustine's conglobatim (Conf. 7, 7, n), her reading of the Pantegni is confirmed by a second unusual expression. When Hildegard speaks of the planets as the "suffragans of the sun" - suffraganei solis (LDO I, ii, 32) - I believe she has in mind a passage of Constantine's (Pantegni 5, 8) describing the eight
(23) C.
From Magic to Science, New York, 1958, esp. p. 228; H. Einjliisse arabischer Medizin auf die Microcosmosliteratur des 12. Jabrhunderts, Miscellanea Mediaevalia 1, 1962, pp. 131-153, esp. p. 134. SINGER,
ScHIPPERGES,
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lesser winds as the suffraganei of the four principal winds. The word suffraganeus is attested elsewhere in ecclesiastical contexts, but only Constantine and Hildegard appear to use it in a cosmological one. If Hildegard came across these expressions in the Pantegni, it has important consequences. Her adoption of them is alone enough to show that, notwithstanding all her disclaimers of intellectual mastery, all her protestations that she is indocta, she belongs with the twelfth century's philosophical and scientific avant-garde, and that we underestimate her reading at our peril. An equally striking and decisive use by Hildegard of a rare author is revealed in one of her favourite and characteristic words,Jructuositas. The Index Verborum of Sciuias, which gives thirteen instances, shows the word linked with justice, grace, plenitude and virtues, as well as with the related, equally characteristic, concept uiriditas, and with the incarnation and redemption. I can add a number of other uses of the word by Hildegard. In a letter to the Abbess of Bamberg (Ep. 61R, p. 143), it is a question of bringing the plenitudo Jructuositatis to the field of the soul. When Hildegard expounds the parable of the Good Shepherd, it is "the wolf, that is the peril of souls, who snatches away the fructuositas of virtues" (Expos. Eu. 14, Pitra p. 285). In LDO I, iv, 46, the raindrops, "irrigating the whole earth, bring it through greenness to fructuositas" (cfr I, iv, 71-72); and in the final vision Hildegard is told that "softest clouds with softest air will touch the earth and make it ooze the greenness of fruitfulness (uiriditatem fructuositatis ), even as in the time of womanish weakness the fructuositas of the earth failed" (III, v, 20 ). This word occurs in only one author before Hildegard: it is used three times in close proximity in the Book of Diverse Heresies of the fourth-century writer Filastrius, who speaks twice of the fructuositas of good works, and once of the good fructuositas of those who are penitent (Diu. haeres. 132, 2. 3. 6). While only two complete manuscripts and one fragment of Filastrius survive, we know from the twelfth-century library catalogue that there was also a copy (lost today) of his book in Trier (24 ), where Hildegard travelled and preached and had (24) Catalogi bibliothecarum antiqui, ed. G. BECKER, Bonn, 1885 (repr. Bruxelles 1969), p. 181, no. 149 ; see also the Prolegomena in the CSEL edition of Filastrius, CSEL 38, pp. xxvi f. It is always possible to claim, in general terms and without substantiation, that Hildegard, "in conformity with medieval practice, hardly had recourse to original works, but rather to florilegia, compilations, books of sentences" (thus RAUH, p. 481). Yet unless one were able to show the existence, in twelfth-century Rhineland, of florilegia that contained extracts for instance from Filastrius, Claudianus Mamertus, or the Liber Nemroth, it is more
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some of her closest intellectual ties. Filastrius' text was at the Trier Benedictine house St Maximin, from which the unique surviving manuscript (s. XIII) of Hildegard's own Causae et curae likewise stems. The fact that Filastrius also writes on one occasion of "diverse virtues that grow green (uiresc*nt) reciprocally, bound to their seasons" (Diu. haeres. 149, 8), suggests that he may have helped to stimulate Hildegard's far-reaching imagery of spiritual and paradisal uiriditas. Again the evidence of a single word, fructuositas, suffices to show that Hildegard's theological reading could extend even to a Patristic author virtually unread by the theologians of her time. Bound in the same Trier manuscript with Filastrius were three works of Ambrose, the last of which, his expositio psalmorum, was probably also read by Hildegard. When she uses the expression preliator of Satan (LDO II, i, 13), it is difficult to find a precise parallel for this usage: the nearest seems to be that of Ambrose, who in his Psalm commentary uses it of Goliath (CSEL 64, 409), traditionally a :figura of Satan. To return to the question of Hildegard's philosophical formation: apart from the influences of the Asclepius and Lucan, and of the works already mentioned by Cicero, Seneca and Boethius, a study of words and expressions shows how profoundly she had absorbed Calcidius' version of Plato's Timaeus and his commentary on it. She ;-iad read Calcidius before embarking upon her own work of cosmology: the Calcidian expression for the world-rou.:1d, n18ndi gloous (Em \Vaszink p. 26. 8 ). f.Jr ins tar ce, O( cu:·s alrc'.ady m \c;: tt:r (n53/ 4) to Pope Anastasi us IV (Ep. 8, p. 20 ), and in the Liber ·ui'te meritorum (1, 34). In the LDO, however, the traces of Calcidian influence are more pervasive. Hildegard owes to him her cosmological use of the term capaciias (capacdas mundi, LDO I, iv, 71): Calcidius uses it of materia in his translation (Ti'm. 5ra), and of natura (Comm. 331) and silua (Comm. 331. 352) in his commentary. Similarly, Hildegard's cosmological application of conglutinare is Calcidian: she speaks of the clouds that fasten together (conglutinant. LDO I, iv, 45) the whirling of the firmament, whilst in the Latin Timaeus it was the intelligences that fastened together (conglutinabant, Tim. 43a) the elements with invisible rivets. It is probably from Calcidius too (Comm. 308 et passim) that Hildegard derived the concept and expression prima materia (LDO II, i, 18), as well as her cosmological use of the term sciscitatio (literally "clamouring"): compare her sciscitatio elementorum (LDU III, v, 32) with Cal-
sensible to suppose Hildegard turned to primary sources - especially in cases such as these, where we know that the relevant MSS would have been accessible to her in Trier.
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cidius' naturae sciscitatio (Comm. 264). More difficult to determine is the source of her expression, the "circumvolution (circumuolutio) of the firmament" (LDO I, ii, 32). Where Calcidius, in a similar context (Tim. 43d), has circumuolutatio (and Waszink in his apparatus gives the variant -itatio, but not -utio ), it is noteworthy that Bovo of Corvey, in his commentary on Boethius' poetic epitome of the Timaeus (25 ), has caeli ac siderum ... circumuolutionem (19). Yet it is difficult to suppose that Bovo's text, which survives in only two manuscripts, both of French provenance, was accessible to Hildegard, and the parallel may well be a coincidence. Another philosophical work where the linguistic evidence makes Hildegard's debt clear is Lactantius' De opificio Dei. The title itself is echoed when she writes of the "fashioning (opificio) of the human body" (LDO I, iv, 105), and several of Hildegard's details concerning the human being find their closest counterparts in Lactantius' treatise. With her expression "the bending of the arm" (flexura brachii, LDO I, iv, 52 [three times, incl. Summarium]; I, iv, 55) compare Lactantius' ftexura cubitorum (10, 21); with her "eyebrows given to the eyes for their protection" (supercilia ad munimentum oculis data, LDO I, iv, 38, Summ. - cfr I, ii, 28 ), compare Lactantius' superciliorum Jastigia ... munimentum oculis (10, 4). Similarly Hildegard's expression "the cavern of the rational soul" (cauerna rationalis anime, LDO III, v, 38) finds its closest parallel in the De opificio, where Lactantius uses cauerna three times, once at least (si mens ab intimis penetralibus capitis per exiguas cauernarum rimulas attenderet, 8, 14) in the context of intellection. And while Hildegard's expression "the flame of rationality" (flamma rationalitatis, LDO III, v, 4) does not stem directly from the De opificio, the closest parallel to it, which may well have stimulated it, is nonetheless Lactantius' phrase (18, 5), "the body is not quiet, because consciousness (sensus) blazes and quivers in it like a flame (ut ftamma )". Again, though the phrase summus artifex (LDO I, iv, 53) is not unique to Hildegard and Lactantius (see the apparatus fontium, ad loc. ), he uses it twice in the De opificio, and once (1, n), as in Hildegard, it is in the context of the relation between soul and body. Finally, Hildegard's reference to "how the planets are arranged in the firmament by God the creator of the world, and about their various effective powers (efficientiis)" (LDO I, ii, 32 Summ.) is Lactantian by virtue of linking these powers with the Christian God in the same way as he does: "even if the stars contain the effective power
(25) Ed. R.B.C. HUYGENS, Mittela/terliche Kommentare Erudiri 6, 1954, pp. 373-426, at p. 395.
zµm
"O qui perpetua", Sacris
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XIX
(e.fficientiam) over things, nonetheless all were made by God" (19, 7). Another relatively rare philosophical text where at least one specific expression seems to have struck Hildegard is Claudianus Mamertus' De statu animae, which again is listed in the early St Maximin library catalogue. Claudianus uses four times the unusual illocaliter ("transcending space"); and while the word itself very occasionally recurs in medieval Latin texts, the only use of it that is at all parallel to that of Hildegard is one in Claudianus. For Hildegard, "all things were in God inlocaliter from eternity" (LDO I, i, 7 Summ.): this seems to echo De statu animae 1, 22, where "God is present illocaliter both to those who understand and those who do not". Admittedly there is one occurrence of the word likewise in Eriugena's Periphyseon (PL 122, 993C), where angelic spirits "are moved non-spatially (illocaliter) beyond all space" - a passage, incidentally, that does not feature in Honorius' adaptation, the Clauis Physicae - yet the context is much less pertinent to Hildegard. While the text of Book I of the Periphyseon, together with a verse summary, was in a manuscript (today B.L. Add. rro35, s. X/XI) in the Trier library of St Eucharius, whose abbot Ludwig, as we saw, helped Hildegard with the finishing of the LDO, two complete copies of the text were at the Michelsberg in Bamberg, another monastery with which Hildegard had close relations (26 ). That she could have known the Periphyseon is thus clear. Yet my reasons for supposing it have much less to do with language than with motifs, so that proving a direct debt remains elusive. I have mentioned elsewhere the relation between Hildegard's conception of the Virtues in her Ordo Virtutum and Sciuias and Eriugena's notion of the primordiales causae (27 ). Here I would (26) See I.P. SHELDON-WILLIAMS, (ed.), Johannis Scotti Periphyseon Liber Primus, Dublin, 1968, pp. 13. 26; BECKER (cit. n. 24), p. 192, nos. 102-103. On the likelihood that the earliest MS of Honorius Augustodunensis, Clauis Physicae, was also at the Michelsberg, see the ed. of P. LUCENTINI, Roma, 1974, p. XIV. On Hildegard and the Michelsberg, see Hildegard von Bingen. Briefoechsel, trans. A. FOHRKOTTER, Salzburg, 1965, pp. 136-139. (27) Poetic Individuality (cit. n° 21) p. xl. I would underline that my wording there, "Eriugena ... whose thought there is some evidence that Hildegard knew", was deliberately cautious. That is, while I believe that Bertha WIDMER drew some valuable parallels between the Periphyseon and Hildegard's writings, in particular the LDO (see her Heilsordnung und Zeitgeschehen in der Mystik Hildegards von Bingen, Basel-Stuttgart, 1955, esp. pp. 48f. SS. 92. 94. 111. 114f), she was also right to comment prudently that, even if we cannot prove that Hildegard read Eriugena, "a relationship - at least an indirect one - must at all events be assumed" (p. 49). Whether Hildegard read the Periphyseon itself, or Honorius' Clauis, or an intermediate source yet to be determined, is in my view still not wholly certain. The more sweeping claims of C. MEIER (cit. n. 22, and in Eriugena Redivivus, ed. W. BEIERWALTES, Heidelberger Akademie, 1987, pp. 89-
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add two striking parallels. When Hildegard speaks of God "creating every creature - which is man" (sicut etiam Deus omnem creaturam - que hom*o est - creauit, WW p. 263), is she not thinking of the Eriugenian development of this theme in a context such as Periphyseon IV: "Do you not see man in all living creatures, and all of them in man? (752C) ... If you seek to know from me why God wished to create every creature (omnem creaturam) in man (764B) ... " The conviction that man "contains" and is the summa of all creatures emerges many times in the couse of the LDO (e.g. I, i, 2-3; I, ii, 24; I, iv, 14. 97. 104; III, ii, 14) (28 ). The second parallel concerns a phrase, arcana Dei, that one might at first suppose to belong with the koine of a certain type of Christian mystical speculation. Hildegard uses it already in the LVM (1, 46), and three times in the LDO (III, iv, I. 46 ). In the second of the LDO instances, the expression is dependent on the word misteria: "the mysteries of God's arcana" (misteria ... arcanorum Dei). Now while Augustine in a sermon (PL 38, 698) speaks of arcana et secreta regni Dei, and Paulin us of Nola (Ep. 1, 10) of being "received in the arcana and inner sanctum of the supreme God" (arcanis et penetralibus summi Dei receptum ), only Eriugena before Hildegard appears to make such a phrase dependent on another "mystery" word, adyta: at Periph. 649C the Disciple says to the Master: "I feel you are penetrating the secret parts of the divine arcana (diuinorum arcanorum ad_vta ,". This, then, even though the wording is not identica~, is th-' e "~pressiou that most probably stimulated Hildegard. Another text where Hildegard's debt is easier to perceive in terms of motifs than of exact linguistic parallels is the early medieval astronomical-cosmological dialogue, The Book of Nimrod (Liber 1Vemroth ), a work still not published in its entirety (29 ), of which again there was a copy in the twelfth century at St Eucharius in Trier (30 ). In the N achwort (1966) to the reprint of
141) should probably be discounted: they rely on a less rigorous notion than Widmer's of the nature and import of parallels. (28) While there are in a sense comparable expressions of such an idea e.g. in Augustine, E.xpos. Epist. ad Romanos 53, and in Gregory the Great, Hom. in Eu. 2, 29, PL 76, 1214, the two Fathers at once proceed to qualify and limit the idea in a way that Eriugena and Hildegard do not. Only he and Hildegard, to my knowledge, use the expression "to create" (creare) every creature in man. (29) For bibliography and an ed. of some substantial extracts, see my Dante and Medieval Latin Traditions, Cambridge, 1986, pp. 112-124. (30) See J. MONTEBAUR, Studien Z}lr Gescbicbte der Bibliotbek der Abtei St EuchariusMattbias VI Trier, Freiburg i. Br., 1931, Romische Quartalschrift, 26. Supplementhe.ft, p. 111 (no. 589): item tractatus de astrologia, in quo Nemrotb rex Caldeorum et Joatas
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his penetrating study (1930) of Hildegard's world-picture, Liebeschi.itz wrote of certain motifs in Hildegard that were ultimately of ancient Iranian inspiration: The periodic upward movement of the sun into a zone of fire, the sea under the earth, that feeds the rivers of the world, the twofold seasons of the year, and the moving of the winds through the planets ... It is possible and perhaps likely that Hildegard found all this in a single treatise; but we possess no such text that might have been accessible in the Latin Middle Ages C1 1 ).
Though Liebeschi.itz left the problem unresolved, he formulated it with admirable lucidity. Today it is possible to see, however, that two of the motifs he mentions have analogues in the Liber Nemroth, and a third in the Cosmographia of "Aethicus Ister". Of the sea below the earth and the rivers, Ioathon, the disciple, asks his teacher Nimrod: These waters that are in the sea, how do they become bitter? And as for the waters which spurt up, whence do they arise and how is it that they always spurt up sweet?
And Nimrod in his answer says: Below the earth, water is shut as in a vessel with a hidden might ... and the constancy of the water below the earth (shows) the might of the creator ... When creation was made, the waters were ancient and their taste bitter; the creator set sweet courses of waters in the earth ... As in men's bodies you see the veins in which the blood runs, so in the earth the waters run everywhere through veins, and from the moisture of the abyss they rise on earth, and there that water spurts forth sweet water for the sustenance of every living being.
The relation between planets and winds is explained by Nimrod as follows: Above these seven (planets) the creator commanded the winds, and each takes up its course according to the power of its wind and the latitude of its circling (32 ).
disputant. On the date of this Trier copy, see S.J. LIVESEY, R.H. ROUSE, Nimrod the Astronomer, Traditio 37, 1981, pp. 203-266, at pp. 216-219. (31) LIEBESCHUTZ (cit. n. 20), p. 187. (32) Venezia, Marc. lat. VIII 22 (2760), fol. 23r-v: et iste aque que sunt in mari, quomodo fiunt amare, et aque que eructuant, uncle surgunt et quomodo eructuant omni tempore dukes ... ? subtus terram est aqua conclusa sicut in uase cum fortitudine occulta ... Et constantia aque subtus terram fortitudo creatoris ... Quando creata est creatura, erant aque ueteres et sapor amarus; ille creator posuit in terra cursus aque
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For the upward movement of the sun we must go to "Aethicus Ister", an eighth-century text about which many questions remain debatable, but where the linguistic evidence for Hildegard's debt is once again strong. Aethicus asserts he has knowledge of the sun, and that, after its setting in Spain, its path beyond the ocean is not over the earth, as other philosophers claim, but that, like a most dense mist, it circles the southern region close to the sky or to the waters, and returns to its place of rising ... only just touching the ocean, because of its excessive ardour or heat, on that path and return ci:i).
As regards language, the expression "most dense mist" (densissima nebula) is a first pointer in the direction of Hildegard, who uses densa nebula in one of her autobiographical notes (WW p. 236), and for whom teterrima nebula is a characteristic image (34 ). More striking is that Hildegard's unusual evocation of winds as columns - columpnas, id est uentos (LDO I, i, 2) is precisely anticipated by Aethicus (p. no): uentus australis in mod um columnarum . . . ocean um magnum impetum flare. Among rare words and phrases, Hildegard seems to be indebted to Aethicus for tumultuatio: whilst in Aethicus (p. 124) birds tumultuationem ... jaciant, in Hildegard (LDO I, iii, 18) cogitationes tumultuationem ... Jaciunt. Both she (LDO II, i, 34) and :\.ethicus (p. 109) share the expression fluctuatio maris, and the uncommon fenestella (Sciu. 3, IO, 439; Aethicus pp. 144- 221). While other verbal parallels with Aethicus are noted in the apparatus fontium, it is still more important to observe a resemblance of outlook: Aethicus, in the opening sections (113) of his Cosmographia, shares Hildegard's obsession with Lucifer and the fall of the angels, which, like her, he treats in a decisively literal way, in contrast to the dominant allegorising dukes ... sicut enim uides in corpore hominum uenas in quibus currit sanguis, ita et in terra per uenas ubique aque currunt, et de humore abissi surgunt in terra, et crescit ibi aqua eructans aquam dulcem ad edificamentum omni uiuenti. (On the waters below the earth, cfr also Hildegard, Causae, p. 24). Vat. Pal. lat. 1417, fol. 2r: super hec septem (errantia) mandauit uentis, et unumquodque eorum secundum uirtutem uenti sui et latitudinem rot(ation)is sue, ita ista (-e MS) cursum sumunt. In the Liber Nemroth, as in LDO I, iii, 1, 19/20, the winds have a predominant role in relation to the planets: thus explicitly in the Venice MS, fol. 4r: sed uenti qui eis dominantur ipsi ii/a ( e"antia) reuocant. (33) Die Kosmographie des Aethicus, ed. 0. PRINZ, MGH, Mtinchen, 1993, pp. 101-102: Adserit solis notitiam cognuscere et uiam post occasum Hispanicum ultra oceanum non per terram, ut alii philosophi adserunt, sed quasi densissimam nebulam uicinam caeli uel aquis plagam meridianam circuire et ad ortum remeare ... tantum palpato oceano propter nimiam ardorem uel calorem per eum itum ac reitum quo supra. (34) Cfr Sciuias 1, 2, 59. 205; 2, 7, 126. 477; LVM 1, 1 (p. 12).
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tradition - common to authors as diverse as Bede, Beatus, pseudo-Alcuin, and Richard of St Victor - whereby the archetypal war "in heaven" (in caelo) signifies a continuing battle in Ecclesia (35 ). Next I would signal Hildegard's relation, perceptible in her language, to an impressive range of Christian Latin writings, limiting myself here to mentioning some works that we know to have been in Trier in Hildegard's lifetime. At times, when several comparable phrases passed into early Christian currency, it is not possible to determine with certainty which author Hildegard had in mind. Her expressions inextinguibilis lux and uerbum quod inextinguibile est (LDO II, i, 24- 30 ), for instance, have several analogues (see apparatus fontium, ad loc.); yet they are probably closer to a phrase in Ambrose's H exaemeron (6, 3, ro) - inluminatio eius (ignis diuini) inextinguibilis est - than to comparable expressions elsewhere. Phrases from several of Augustine's works are reflected in the LDO. From De Genesi ad litteram (1, 17) Hildegard draws the expression "resplendent reason", luculenta ratio (LDO I, ii, 42 Summ. ). In De ciuitate Dei, which, as I have tried to show elsewhere, influenced Hildegard's construction of symbolic cities both in Sciuias and the LDO (36 ), we find analogues to her phrase "the binding of desires" (connexio concupiscentiarum, LDO I, ii, 22): compare Augustine's "binding" of miseries, and of evil causes (miseriarum conexione, De ciu. 13, 14, malarum conexione causarum, ibidem l, 30); so, too, Hildegard may have first met the early Christian topos of the soul in the "penitentiary of the body" (ergastulo corporis, LDO I, iv, 104) in De ciu. II, 23, where animae ... tamquam ergastula ... corpora acciperent - though she could equally have found it in other early Christian texts (see the apparatus fontium, ad loc. ). When Hildegard writes of man who, when fashioning forms, first marks out each one with his compass (cum suo circino, LDO II, i, 17), and soon afterwards (II, i, 24) uses the same phrase of God marking out his creation with his compass, she may well have been stimulated by Cassian's elaborate image (Conl. 24, 6, 3), in which the human mind is "circling God as the immovably fixed centrepoint ... as it were with the laudable compass of charity" (circumagens probabili ut ita dixerim circino (35) Bede, in Apoc. 12, 7 (PL 93, 167): "Caelum Ecclesiam significat, in qua Michaelem cum angelis suis contra diabolum too, which he would wage when he hurled down that angel's son". The primordial defeat of Lucifer is reflected, fulfilled figurally and historically, in the defeat of Lucifer's child, Antichrist. But it can also be fulfilled microcosmically: "those who truly profess God have vanquished Antichrist". Thus Hildegard takes us back from the mythical account of the past victory and the prophetic account of the future one to the inner present, the Weltinnenraum that matters to her most of all: the human-divine city, the perfecting of whose building is projected to the end of time, can be perfected inwardly here and now. This leads Hildegard to a final characterisation of her task. Once more the heavenly voice speaks to her, summoning praise for God in his opus, man, for whose renewal he battled on earth and whom he has deigned to raise above the heavens. Then in her own person Hildegard prays: may God deign to anoint her, the poor little womanly form through whom he has brought
(100) Cfr RAUH, p. 523: "Der 'Antichristus uolans' scheint Hildegards eigenste Erfindung; vielleicht hat die Figur seines Vorgangers [Simon Magus] sie inspiriert".
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this writing forth, with the oil of mercy. As so often in her works, Hildegard insists that of herself she is nothing - all that counts is the divine voice speaking through her. Here she returns to the image of the city, that has been present or latent in the whole of Book III: alone, she does not have "the knowledge of the construction of writings, which the Holy Spirit has brought forth to instruct the Church, and which are like the wall of the great city" (uelut murus magn~ ciuitatis ). And yet, in all her insecurity (absque omni securitate), her lifelong illnesses, and her consequent childlike inexperience as regards human behaviour in the outer world (quemadmodum infans, cuius uen~ nondum ita plen~ sunt, quatinus mores hominum discernere possit), "she sees certain hidden aspects of God spiritually through the cavern of the rational soul". From that inner cavern comes writing that helps to build the great city's wall. Hildegard, in the midst of her prayer, even suggests that her illness and physical insecurity are inseparable from her genius: "otherwise the inspiration of the Holy Spirit could not dwell in her". Her claim is the lowliest and at the same time the proudest: it was the Book of Life that brought forth her book, miraculously, through a simple, unlearned womanly form. This Book is written by the Logos, and contains the whole plan of creation and redemption. The Book of Life figures as a leitmotif in John's Apocalypse, and Hildegard follows John in linking her own book with that Book in the divine mind. Like John, she makes this link the basis of a menacing warning (as she had already done at the close of Sciuias and the LV M) (101 ): let no one add or take away from her book, lest they be deleted from the Book of Life and from every felicity under the sun. To alter her revelation would be to sin, unforgivably, against the Holy Spirit. The only exception Hildegard admits is "if it were done for the sifting (propter excribrationem) of the language or expressions that were brought forth in simple fashion through the Holy Spirit's inspiration". Epilogue
The Epilogue, added later and surviving only in the Wiesbaden Riesenkodex (1°2 ), sheds further light on this excribratio that Hildegard allowed and indeed felt the need of. While she was writing the LDO, she says, she mourned the death of her helper (Volmar), the monk who without ceasing in toil heard all the words of her vision and discussed them in correcting them (audiuit et corrigenda disseruit). He had always admon-
(101) Sciuias 3, 13, 645ff; LVM 6, 45. (102) R 308rb, first printed by HERWEGEN, Les collaborateurs, pp. 308-309; corrections in WW, p. 313, n. 93; text infra, pp. 463-464.
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ished her not to cease, day and night, in her own labour of writing down (scribendo laborarem) what was shown her, whatever illness she might be suffering. While all the Lucca miniatures show Hildegard writing on tablets what she sees and hears, and this is made explicit textually near the close of these lines, when the living light speaks of Hildegard as "the simple human being writing my visions down" (simplicem hominem uisiones meas scribentem), the first Lucca miniature also shows the helping puella, mentioned in the LDO prologue, standing behind Hildegard as she receives her fiery stream of inspiration, and Volmar seated opposite Hildegard, writing on parchment. This, together with the phrase audiuit et corrigenda disseruit, suggests that Volmar's assistance was - at least to some extent - contemporaneous with Hildegard's recording: that Hildegard composed aloud and, as she wrote her composition down, Volmar wrote it likewise, though later "sifting" the words, in discussion with Hildegard, so as to reduce stylistic crudities in the Latin she had uttered. At Volmar's death, Hildegard continues, she prayed to God for new help with her visions. It was then that Ludwig of Trier, other wise men and her nephew Wezelin gave her assistance with her writing: Wezelin indeed "heard and noted down all the words of these visions". This presumably means that Hildegard read out to him all she had composed both before Volmar's death and after it, and that Wezelin, on the basis of this dictation, made a fair copy, that went beyond Volmar's portion right to the end of the work. Hildegard hears the living light promise to reward her helpers, and answers with a prayer bidding God to give them eternal radiance in the heavenly Jerusalem. Conclusion
According to the Jesuit intellectual historian Alois Dempf, "Dante alone can be compared with Hildegard as cosmic poet". Yet Hildegard's Weltdichtung is even "greater and more penetrating" than the Commedia. It was she who "gave the more profound mythical image of the age", one in which "the totality is expressed all at once, in a distinctively personal way" (1°3 ). This provocative comparison, while too extravagant to be accepted outright, merits closer scrutiny: it may help towards perceiving more precisely some of the finest qualities, as well as some of the limitations, of Hildegard's achievement in the LDO. Insofar as she was giving a series of images of the cosmos and the otherworld, freshly and authentically conceived, rich (103) Sacrum imperium, Miinchen, 3 1962, pp. 262. 267f. Cfr also
RAUH, p.
477.
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LXXXV
in imagination and far-reachingly individual, a comparison with Dante's Commedia is not wholly appropriate. And yet Dempf's own phrase, "the totality expressed all at once" (auf einmal das Ganze gesagt), also betrays the way in which such a comparison overreaches itself. In its larger outlines - the sequence of ten visions, articulated in three Books - the LDO has a visible and ambitious structure. What Hildegard lacks, on the other hand, is Dante's capacity for extending structural care to every detail. In the Commedia the sense of order is unfailing; no one could claim that there everything is said all at once. While the visions in the LDO significantly complement one another, each adding new insights to the preceding one, the explanations arising out of the visions, though they too have many moments of originality and depth, are often disordered and more often repetitive. Hildegard's quest for allegories, for ecclesiological and moral correspondences to the details in her visions, has little of Dante's intellectual rigour. These correspondences, by which she seeks to instruct and to edify, are frequently over-ingenious, and thereby tend towards the arbitrary and the trivial. If one is fully persuaded of the genuineness of Hildegard's visionary gift, and of the unusual heights to which her powers of expression could rise, one does her no service by implying like Dempf that, because she had this gift and these powers, all her vast output must be equally profound and flawless. The narration of the visions themselves in the LDO (and in the two earlier visionary works), and certain moments of their allegorical explanation, show the same deep directness of perception as Hildegard displays in the Symphonia and Ordo Virtutum, in parts of Causae et curae, and in some of her letters and autobiographical notes. In that directness of perception one can indeed recognise an affinity between Hildegard and Dante. Nonetheless, in a large-scale work such as the LDO Hildegard also included many passages that are not truly relevant to the visions which ostensibly they support or explain - passages which rehearse similar thoughts over and over, or are simply homiletic and hortatory, without revealing the imaginative force that drives Hildegard's exhortations when they are truly compelling. Her concluding allusions here, as in many of her writings, to the frequent and severe illnesses that plagued her all her life, may indicate at least one reason for this. Possibly, had health allowed her, she would have pruned her largest works and perfected their ordering, so that the many passages which remain outpourings rather than illuminations might also have been shaped to play a functional part in the design. At the same time, Hildegard stressed at the close (V, iii, 38) that her outer weakness was inseparable from her inspiration. And even if her lyrics and her play show a high degree of fusion of aesthetic and visionary awareness, Hildegard may also have
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thought that, when it came to her major prophetic works, aesthetic ordering of the material was not of primary importance. (This may be one of the thoughts that lies behind her many protestations that she is unlettered). However keenly she felt the need of stylistic help from Volmar and the others, there was a point at which the naked message was all that mattered (104 ). IV. THE MANUSCRIPTS AND THEIR RELATIONSHIPS A. THE EARLY MANUSCRIPTS
G Ghent, University Library MS
241
Manuscript on parchment, 255 x 165 mm., 197 fols. + 1 rear fly-leaf, second half of the 12th century. 19th-century goldtooled brown marbled leather binding. Traces on the fly-leaf show that the original binding had two clasps. The manuscript is paginated in pencil by a 19th-century hand. Even numbers indicate verso pages, uneven numbers recto pages. I have discussed the structure and the genesis of this basic manuscript twenty years ago in a contribution to the Lieftinck Festschrift (105 ). More recent research has not changed my general conclusions fundamentally, and the reader is referred to this study for more details about the historical and codicological argumentation on which they are based. The manuscript is executed on parchment of medium and uneven quality, mostly rather stiff. Many pages are stained. There are 26 quires, normally quaternios, numbered in Roman numerals at the bottom margin of the quire's last page (sometimes of its first one). Quire II (pp. 17-26 ), containing the last part of the Table of Contents (Capitula), is a quaternio the last
(104) These first three Sections of the Introduction, together with the Apparatus fantium printed below the text, were sent to Corpus Christianorum complete in 1989. It has, however, been possible at the proof stage to change references to the LVM to the new ed. by A. CARLEVARIS O.S.B. (CCCM 90, 1995), and to the Epistolarium (as far as published) to that of L. VAN ACKER (CCCM 91-91A, 1991-1993). Occasionally, a word discussed above will be found in Van Acker's apparatus and not in his text. References to Aethicus Ister have been adjusted to the pages of the new ed. by 0. PRINZ (MGH, Miinchen, 1993). Hildegard's autobiographical notes preserved in her Vita are cited from my own ed. (WW pp. 231-241), though there is now a new ed. of the whole Vita by M. KLAES (CCCM 126, 1993). I should here like to add my warmest thanks to Sister Angela Carlevaris, who kindly read these three Sections in typescript and gave me valuable comments and suggestions. (105) DEROLEZ 1972. See the Table on pp. XCVI-XCVII.
INTRODUCTION
LXXXVII
three folios of which (which were blank) have been cut out. In quire XIV (pp. 203-214), on the other hand, the first two leaves of the quaternio have been cut out. Quire XVI (pp. 231-246) is an irregular quaternio, in which the last two folios (pp. 243246) are singletons and seem to be a replacement for two regular leaves of the original quaternio, the stubs of which appear now between pp. 242 and 243. In quire XIX (pp. 279290) the text of Part II of LDO ends on the last leaf but two (p. 289) of the original quaternio. The two remaining folios remained blank and have been cut out. The same happened to the final quire XXVI (pp. 387-394), a ternio on the third folio of which the text of Part III ends: the fourth and sixth leaves serve as fly-leaves; the fifth was cut out. It should also be stressed that the first page of quire III, that is the first text quire, is very dirty and contains a 12th-century ownershipmark, to be discussed later. It seems as if this had been the first page of the manuscript for a certain period. All leaves are pricked in the outer margins and have been ruled with lead for 30-33 lines. The writing starts above the top line. Schrader and Fiihrkotter in their basic work on the Hildegard manuscripts thought that the Ghent codex was the work of two scribes, whom they called respectively Hand I and Hand 2 in the order of their appearance in the manuscript. In my study in the Lieftinck Festschrift I adopted their opinion but demonstrated that chronologically Hand 2 is first, and that Hand I started writing only after Hand 2 had stopped. A closer investigation shows, however, that in fact four different hands seem to be responsible for the copying of the codex (leaving out of consideration the hands of the correctors). Nevertheless the findings of Schrader and Fiihrkotter remain by and large valid, as Hands I and 2 are the main scribes, who copied the great majority of the pages. But at least two other, more occasional scribes can be distinguished. Hands I and 2 are close to each other and both write a script proper to the so-called Rupertsberg scriptorium. Their scripts differ from each other mainly in two abbreviation forms: -orum, which is given a very idiosyncratic 'Rupertsberg' shape by Hand 2, and which has its normal form in Hand I; etiam, on the other hand, is written out in in full by Hand 2, but adopts the shape of the tironian et surmounted by a horizontal abbreviation stroke in Hand I. Specimina of the handwriting of both main scribes are given in pls. I and 2. It is important to note which text parts have been copied by each of them: Hand 2 wrote pp. 28 - 148, II 203 - 242 292 - 392, 2
LXXXVIII
Hand
INTRODUCTION
wrote pp. 148, II - 192, 12 243 - 289 392, 3 - 392, 21 Schrader and Fi.ihrkotter say that Hand 2, the first and principal scribe of our manuscript, is identical with the copyist of the Liber uitae meritorum codex in Berlin (Staatsbibliothek, Theol. lat. fol. 727). In fact, this manuscript is written by three scribes, and the first of them, Hand l (fols. 1v-88v) is indeed the same person as our Hand 2. As the remaining hands have till now been considered as identical with Hand 1, I shall call them Hand 1' and Hand 1". Hand 1' is the scribe of the Capitula (pp. 2-26 ), which precede the text proper on two separate quires (I and II). A close examination shows that the script, although resembling the script of Hand 1, has a few deviant characteristics. Comparison, it is true, is difficult with the regular text parts, as the script of the Capitula is extremely uneven and compressed. But if the -arum and the etiam abbreviations are comparable to those used by Hand 1, the scribe has a peculiar et ligature which is never seen in the text parts written by either of the two main scribes. We see the same ligature in a few other Hildegard manuscripts of the 12th century, namely in Hand 3 of the Berlin Liber uitae meritarum manuscript (fols. rn5r-n6v) ( 106 ), the Dendermonde manuscript of the same text (107 ), the Vatican Sciuias manuscript (108 ), Hand 2 in the lost Wiesbaden illustrated Sciuias manuscript (109 ), Hand 1 in the codex of Liber uitae meritorum in the Priesterseminar in Trier (110 ). Although he or she ( 111 ) is a rather inattentive copyist, Hand 1' is the only one among the scribes in G who uses the subjunctive mood correctly. Hand 1", finally, appears on pp. 192, 12 - 202. The script is close to Hand 1, but the ink shade is unusually pale and gets paler towards the end. The hand is rather clumsy and uses both shapes of the -arum abbreviation discussed above and distinguished as typical for Hands 1 and 2 respectively. The scribe also has at several places a peculiar b with very short ascender and its bow crossing the ascender. Together with the poor parchment quality in this quire and the changes in layout, this script points to a complicated genesis of the pages involved.
(106) (107) (108) (109) (110) (111) but this
l
Echtheit, p. 50 and pl. XI. Dendermonde, Abbey of St. Paul, MS 9. Biblioteca Apostolica Vaticana, MS Pal. lat. 311. Wiesbaden, Hessische Landesbibliothek, MS 1 (missing). Trier, Priesterseminar, MS 68. In what follows the terms 'he' and 'his' are used for brevity throughout, does not imply that all the scribes referred to were men.
INTRODUCTION
LXXXIX
On the other hand, if the scribe is absent-minded, he seems to copy from an already corrected exemplar, as the pages he wrote show extremely few corrections. In general the study of the hands in this manuscript is rendered difficult by the irregularity of the script. The variations in size and ink shade are not so much due to the unskilfulness of the scribes, it seems, as to the nature of their exemplar. The numerous discontinuities on the text page show that the scribes did not copy from a normal exemplar, i.e. another manuscript, but from wax-tablets containing relatively small portions of text and not available continuously. Of course the aspect of the written pages was badly damaged afterwards by the extensive corrections, which will be discussed next. Every page in the Ghent manuscript shows traces of correction, ranging from the cancelling of a letter or a word or its substitution by another to entire lines written on erasure or added in the margins. A thorough study of the correctors at work in the Ghent manuscript would be highly rewarding for the history of the text of LDO. But it is a very complicated matter which already at the beginning of the present century occupied Dom Baillet and his collaborators at the Abbey of Oosterhout. Their hundreds of painstakingly made unpublished notes show how extremely difficult it is to identify the corrector for each of the countless alterations, and especially for the shorter ones, where palaeographical study is almost impossible. The aspect of the handwriting of a single scribe varies greatly according to the space available and the nature of the surface of the parchment: small script written above the line is very different from the same script written at normal size in the margins; script on erasure generally looks different from the same script executed on undamaged parchment. Different ink shades do not necessarily point to separate correctors, as correction went on over a longer period. Above all, most correctors write scripts with similar general characteristics and can it seems be qualified as 'Ruperts berg' scribes. Some six correctors may have worked on the manuscript, but three of them had an exceptional role. The first, whom we call Corrector r, is identified by Schrader and Ftihrkotter with Hand r of the codex. His script is indeed very close to that of Hand r, and as we shall see Hand r is in a sense to be considered a 'corrector' of the text produced by Hand 2. His interventions, of which we see a particularly fine example on p. 76 (pl. 3), are mostly of a very radical nature and change Hildegard's text fundamentally. That is why Corrector r (= Hand r) is to be considered a 'collaborator' of Hildegard, who changes the text or makes additions according to the constant directions of the author herself.
INTRODUCTION
XC
Corrector 2, on the other hand, seems to have been the principal 'stylistic' corrector, who was allowed to 'polish' Hildegard's Latin text, as the author herself expresses it. His script is a more advanced early Gothic than that of the main scribes of G, and is marked by angularity and by the conspicuous forking at the top of the ascenders and of the minims. A good example is seen on p. 266 (pl. 4). Correctors I and 2 are the principal correctors in Part I and in most of Part II. Towards the end of Part II and especially in Part III, while Corrector 2 continues his work, the interventions of Corrector I are more diffi.cul t to ascertain and seem to be drowned in the corrections by other hands. The third corrector deserving a special mention was at work at a few places only, and he is the only non-professional scribe among the scribes and correctors in the Ghent manuscript. His script is clumsy, the letters badly shaped, and his substitutions are always made by cancellation of the previous text. An example is seen on p. 269 (pl. 5 ). His interventions seem to be limited to the following pages: 39, 41-43, 69-72, 269, 282-289 (= the end of Part II), 340, and in the Capitula, pp. 2, IO, 21. He is certainly one of the latest correctors and his script is related to the script of a few notes I have tentatively attributed to Guibert of Gembloux (112 ). The normal correction techniques, although varying from one corrector to another, change between the beginning of the codex and its end. In Part I and in most of Part II, corrections involving replacement of a previous text are generally made on erasure. From the last chapters of Part II onwards, and especially in Part III, corrections are normally made upon cancellation or expunction of the previous text. This seems to prove that, even if correctors time and again turned to parts already corrected by their predecessors, correction in general proceeded from the beginning of LDO up to its end, and in the course of the work the correctors gave up the time-consuming technique of erasing the passages to be deleted and replaced it by the more rapid, if less aesthetic, technique of cancellation or expunction. The result for the modern reader is that Hildegard's original wordings and the way they were corrected can only be successfully studied in the last chapters of Part II and in Part III. The decoration of the manuscript is, as in the Rupertsberg codices in general, very plain. But it is also very unevenly spread and clearly, for one reason or other, unfinished. Headings and rubrics are almost entirely missing. On a few pages only the majuscules have been highlighted with red ink (pp. 202(112)
GUIBERTI
Ep., I, p. XXVI and pl. II.
INTRODUCTION
XCI
207, 324-325, 340 ). But in Part I the beginning of each chapter is marked by a red paragraph-mark and by the highlighting in red of the opening majuscule. This feature, which aims at a better indication of the beginning of a chapter, is absent from Parts II and III. The Visions of these later Parts, on the other hand, all open with red initials, some plain, others quite beautiful flourished letters. So no pain has been taken to give the codex an overall decorative finish. The manuscript bears several ownership-marks of the Benedictine abbey of Saints Eucharius and Matthias near Trier. On p. l: Codex monasterii sancti Matthiae apostoli ordinis sancti patris Benedicti extra muros Treuericae urbis (18th cent.), followed, in another hand, by the number III. On p. 2, in the upper margin: Codex sancti Mathie apostoli et Eucharii archiepiscopi (14th cent.), the cancelled number I67 (18th cent.?) and the half-erased pressmark h 32 (16th cent.). On p. 3, in the upper margin, the half-erased pressmark p 3 (15th cent.). On p. 27, i.e. the first, blank page of quire III, on the verso of which the text proper starts: Codex sancti Eucharii sancti Mathie apostoli. Si quis eum abstulerit anathema sit. Amen (12th cent.). The contents of the codex are as follows: pp. 2-26: Table of Contents (Capitula) for the whole LDO; pp. 28-29: Prologue of LDO; pp. 29-38: I, i; pp. 38-90: I, ii; pp. 90-1n: I, iii; pp. n2-222: I, iv; pp. 225-289: II, i; pp. 292-298: III, i; pp. 298-319: III, ii; pp. 319-324: III, iii; pp. 324-341: III, iv; pp. 341-392: III, V; p. 393: extracts from Sciuias, in a slightly later hand. G is the only manuscript which bears a deviant title for LDO: on p. 2, after the already discussed ownership-mark, is the following inscription in the same hand of the 15th cent.: Hildegardis de operacione De,i:. Similarly, on p. 393, at the end of the text, likewise in a 15th-century hand: Explicit Hilligardis de operacione Dei. As this title has been added at a late time, it does not occur in the other manuscripts and probably does not stem from Hildegard. On the basis of the foregoing description and of the earlier research by Herwegen (113 ), Schrader and Fi.ihrkotter and myself, the genesis and history of the codex can be sketched in the
(113)
HERWEGEN,
pp. 308-312.
XCII
INTRODUCTION
following way. There can be no doubt that the manuscript was written on the Rupertsberg, during Hildegard's lifetime and under her direction. Only in this manner can the outstanding features of G be understood, as Schrader and Fiihrkotter convincingly demonstrated. They have even been able to date its making quite precisely to the years n70-74 (114 ). It appears that Hildegard composed the LDO in the years n63-n70, and that it was still incomplete in the latter year. Even when her collaborator Volmarus came to die, in n73, 'the book' nondum completus erat. This book was no other than the Ghent manuscript, which is the direct copy of Hildegard's wax-tablets. After Volmarus' death, the text was finished with the help of Ludwig, abbot of Saint Eucharius and Saint Matthias near Trier, Wescelinus, provost of Saint Andrew's in Cologne and nephew of Hildegard, and alii sapientes. All this can be deduced from wellknown sources, e.g. Hildegard's Epilogue to the LDO, which occurs in the Riesenkodex R (see the text below, pp. 463-464). So the main part of the copying was done during the years n70-73 by or under the supervision of Volmarus. The addition of the missing parts (and presumably also the correction) was due to the help of the abovementioned friends, who came to Hildegard's rescue in n73-7 4I have demonstrated elsewhere that the two main scribes, Hands I and 2, did not write simultaneously, but that the first and principal scribe is Hand 2, all text parts written by Hand r having been added or interpolated later (115 ). Sixteen quires have been copied entirely by Hand 2, less than six quires have been copied by Hand 1. What is more natural than to assume that the original part of the codex, the work of Hand 2, was written during the lifetime of Volmarus, and perhaps even by himself, and that the additional parts, introduced by Hand r, correspond to the intervention of Ludwig and Hildegard's other friends? Hildegard writes that Wescelinus omnia uerba uisionum istarum not only audiuit, but also notauit (1 16 ). I nevertheless hesitate to identify him with Hand r, given the latter's skilfulness and his affinity with Hand 2. But we may suppose that he, and the other sapientes, directed the completion of the manuscript and its correction. In broad outline the genesis of LDO, as it appears from the structure of G, may consequently be sketched thus. Using Hildegard's wax-tablets as they came to be written, Hand 2 copied Vision I, i, on the origin of life; I, ii, on the structure of the world; I, iii, on the nature of man; the beginning of I, iv,
(114) Echtheit, pp. 144 ff. (115) 0EROLEZ 1972, pp. 29-31. (116) See the Epilogue, pp. 463-464 below.
INTRODUCTION
XCIII
on the body and the soul, and the end of this Vision, consisting mainly of Hildegard's commentary on the beginning of the Gospel according to St. John (this Commentary was considered by Hildegard herself as the starting-point for the writing of the whole LDO (117 )). How much more of the text of this Vision was written during this first phase we do not know, as this part of the text was rejected afterwards. We are only sure that Hand 2 copied what are now chapters r to 40 and part of IOI to I05. Hand 2 continued by copying the beginning of Part II, i, dealing with the places of purification and punishment, corresponding to chapters r to 16 at least, but probably more. Finally Hand 2 copied the entire Third Part, on the meaning of history (III, i), the expectation of Christ (III, ii), the effect of love (III, iii), the completion of the cosmos (III, iv) and the end of time (III, v). At this moment Volmarus died (at least on my hypothesis), and several scholars were asked by Hildegard to continue his work and to complete the writing of LDO. Their intervention is first visible in the work of Hand r, which resulted in the adding and occasionally replacement of some large parts of the text. In Vision I, iv he interpolated and/or replaced the equivalent of some sixty chapters (chapters 41 till part of chapter IOI), detailing the description of the human body (the head only had been dealt with by Hand 2, as far as we can see) and containing the so-called Circle of the Months (chapters 98-99 ). The last pages of this text, as we have seen, are written by a related but probably different scribe, Hand r". In Part II Hand I introduced, as a counterpart to the Commentary on the beginning of the Gospel according to St. John, the extensive Commentary on the opening of Genesis, which differs from the earlier exegetical text by its much more systematic character (part of chapter 16 to chapter 49 ). At the same time Hand r or the related Corrector r made hundreds of small changes and additions to the text, extending from a single word to a couple of lines or even an entire paragraph, all this under the constant supervision and according to the directions of Hildegard. If the large interpolations may have been copied from Hildegard's wax-tablets, the change of a single word or expression will probably have been dictated by her to the scribe. Up to this point, the text of LDO was only subdivided into ten Visions, lacking titles and even numbers, spread over three Partes. Each Vision consisted of a continuous text without any subdivision. It was Corrector r, it seems, who was given the delicate task of subdividing these sometimes extremely lengthy
(117)
0EROLEZ
1972, p. 30, n. 1.
INTRODUCTION
XCIV
text blocks into chapters by writing chapter-numbers in the margins at the line where the subdivisions were to be made. The countless changes and displacements of chapter-numbers show eloquently how difficult this task must have been. We shall see that the result obtained in G did not give entire satisfaction. That the chronology sketched above is exact is proved by chapter I, ii, g. This is a short addition made in the lower margin of p. 48 by Corrector r; a reference-mark showed where the text had to be interpolated. At the moment of the capitulatio, the addition was considered a chapter in itself, and given a proper chapter-number. At the same time other correctors had started to work on the finishing of Hildegard's text. Some of them certainly, like Corrector r, introduced fundamental changes as dictated by the author. Others, and especially Corrector 2, began to correct on a large scale Hildegard's style and grammar. We know that Hildegard authorized her collaborators to render her Latin somewhat more elegant and correct (1 ' 8 ). She repeats this statement in the last chapter of LDO. So the hundreds of instances of ita quod followed by a verb in the indicative were systematically changed into ita ut followed by the verb in the subjunctive. It is probably because of the intervention of learned friends after Volmarus' death that the language and style of LDO in its final form are better than in Sciuias, for instance. Not only the original text by Hands 2 and I, but also interpolations and corrections were submitted to a close scrutiny by the diverse correctors, and especially by Corrector 2. We do not know who the correctors were, but they all were schooled calligraphers, except one, Corrector 3, as mentioned above. I wonder if this is not Hildegard's last secretary, Guibert of Gembloux, who arrived on the Rupertsberg in June n77 and stayed there till well after Hildegard's death (119 ). It is not improbable that he too intervened in the finishing of Hildegard's last visionary work, the more so as his corrections are rare and seem to occur especially in some of the youngest parts of the Ghent manuscript, e.g. in the Capitula, which will be discussed now. The Table of Contents could of course only be composed after the completion of the capitulatio of the manuscript, that is, after the text had been established in its almost final form. It is written on two separate quires placed at the head of the manuscript and consists of highly interesting summaries of the contents of the chapters. It has been silently assumed that the
(118) (119)
HERWEGEN, GUIBERTI
p. 195; Ecbtbeit, pp. 182-183.
Ep., I, pp. VI-VII.
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XCV
Capitula are Hildegard's work. Only a close analysis would permit us to test this assumption. On the one hand the composing of this Table of Contents supposes a thorough understanding of Hildegard's text. On the other, the theological viewpoint in the Capitula looks more conventional than the one reflected by Hildegard's text. In the Genesis commentary in particular the Capitula systematize the text by mentioning for every chapter the type of exegesis given: littera, allegoria, moralitas. These terms do not occur in the text itself but were added afterwards in its margins. Also the appreciation given in the Capitula to some of Hildegard's chapters sounds somewhat strange in the mouth of our humble author: subtilis descriptio (I, i, 4), diligens ... expressio (I, iv, 144-145), subtili acumine describuntur (II, i, 7), cum eleganti expositione (II, i, 180) etc. It is, however, possible that Hildegard considered these expressions not as self-praise, but as praise of the Holy Ghost, the real author of the work. The Table of Contents is written by Hand 1', in a very compressed script and rather inattentively, but in a language correct throughout. Its most striking feature is the strange discrepancy between the chapter division in the text and in the Capitula for I, i, 5-13. For these chapters, the Capitula contain summaries which do not fit the actual text divisions of G, but suppose another text division (which is now indeed found in L and consequently in Migne; see p. CVI). Here is a concordance between the chapters in the Capitula and in the text of G: Capitula 5 6
Text end of 4 5
7 8
6 7
9
8
10 11
9 10
12 13
11 12 and 13
It seems that at least for this part of the text the Capitula are based on a remodelled version of the text and did not originally belong to our manuscript, as is also proved by the dirty condition of the first page of the text part proper (p. 27) and the early ownership-mark which has been written on it. The two quires containing the Table of Contents were evidently kept apart for some time, although in the same monastic library. As none of the existing manuscripts, not even L in its original state (see p. CVI), has a text which fits in with the Table of Contents, we are confronted here with a problem for which I see no solution: if there was ever a manuscript in which Capitula
INTRODUCTION
XCVI
and text matched each other completely, why did it not become the archetype of the tradition, instead of the imperfect copy G? And why did this version not survive? We would be closer to the solution, if we knew what happened after the Ghent manuscript was finished. As it bears the early ownership-mark of the abbey of Saints Eucharius and Matthias in Trier, we may probably assume that it was given to abbot Ludwig, either by Hildegard herself or by her sisters after her death, in gratitude for his friendship and his help in the finishing of the LDO. I suppose that at that moment the Riesenkodex (R) and possibly other copies, e.g. the manuscript in Troyes (T), had already been made in the Rupertsberg scriptorium, so that it was no longer necessary to keep in Hildegard's abbey an almost undecorated copy deteriorated by countless corrections and lacking rubrics. At the French invasion of the Rhineland at the end of the 18th century, the manuscript was brought to Paris, and after Waterloo it was sent to Ghent by the commissioner of the King of the Netherlands, P.P.C. Lammens, together with numerous other Trier codices. It was incorporated in the City Library, which in 1817 became University Library. In the description of this manuscript, the numerous marginal notes traced in plummet and generally difficult to decipher, have not been taken into account. They deserve a special study. BIBLIOGRAPHY ]. DE SAINT-GENOis, Catalogue methodique et raisonne des manuscrits de la Bibliotheque de la Ville et de l 'U niversite de Gand, Ghent, 1849-1852, p. 386, no. 555. Echtheit, pp. 47-48 a.o.
DEROLEZ
Quire
1972.
Pages
Structure
I II
17-26
IV IV-3
III IV V VI VII VIII IX X
27-42 43-58 59-74 75-9o 91-106 107-122 123-138 I 39 -I 54
IV IV IV IV IV IV IV IV
l-16
Scribe 1'
Content
Table of Contents Table of Contents last three leaves, blank, are cut out 2 Prol. - I, ii, 1 I, ii, l - I, ii, 21 2 2 I, ii, 21 - I, ii, 32 2 I, ii, 32 - I, iii, l 2 I, iii, 1 - I, iii, 14 I, iii, 14 - I, iv, 17 I, iv, 17 - I, iv, 31 I iv,3 I - I iv,5 0 l
'
t
INTRODUCTION
XI XII XIII
155-170 171-186 187-202
IV IV IV
XIV
203-214
IV-2
xv
215-230 231-246
IV IV-2+2
XIX
247-262 263-278 279-290
IV IV IV-2
XX XXI XXII XXIII XXIV XXV XXVI
291-306 307-322 323-338 339-354 355-370 371-386 387-394
IV IV IV IV IV IV
XVI
XVII XVIII
III-I
XCVII
the change of hands is on p. 148, at the beginning of I, iv, 41 I I, iv, 50 - I, iv, 73 I I, iv, 73 - I, iv, 95 r/r" I, iv, 95 - I, iv, IOI the change of hands is on p. 192, in I, iv, 98 2 lr, iv, IOI - I, iv, I05 the first two leaves are cut out, without loss of text 2 II, iv, I05 - II, i, 5 2/1 II, i, 5 - II, i, 20 the last leaves are cut out and replaced by two singletons, copied by hand I ; change occurs in II, i, 16 I II, i, 20 - II, i, 34 I II, i, 34 - II, i, 43 I II, i, 43 - II, i, 49 last two leaves, blank, are cut out III, i, r - III, ii, 8 2 2 III, ii, 8 - III, iii, 3 2 III, iii, 3 - III, iv, 13 2 III, iv, 13 - III, v, 9 2 III, v, 9 - III, v, 18 2 III, V, 18 - III, V, 33 2/1 III, v, 33 - III, v, 38 the change of hands is on p. 392, in III, v, 38; the last leaf, blank, is cut out 1
R Wiesbaden, Hessische Landesbibliothek MS 2 (the socalled Riesenkodex) The famous opera omnia manuscript of Hildegard, on parchment, 481 fols., 460 x 300 mm., in a contemporary pigskin binding over wooden boards, with brass bosses and a 70 cm. long chain attached to the rear cover. The description provided by Schrader and Ftihrkotter is not entirely reliable. But the authors have shown convincingly that the scribes at work in the Riesenkodex belonged to the Rupertsberg scriptorium and that the codex from the beginning was kept in the Rupertsberg abbey library. The oversize manuscript is so complicated and problematic, that a separate analysis would be needed to establish its history, composition and
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value. This is the more necessary, as its study has hitherto been undertaken mostly by editors or students of single texts. In this Introduction, however, I shall only try to establish the place of LDO in the codex and to date the codex as closely as possible. The quires, mostly quaternios (but several of them of an irregular structure), are ruled with lead for 43-47, but mostly 46, lines of script in two columns. Six hands have written the text (I follow the numbering given by Schrader and Fiihrkotter (120) ). Hand I: fols. IV - 46vb, 23; 49ra - 2orrb; Hand 2: fols. 46vb, 24 - 48vb and 466ra - 48Ivb (= the last two quires); Hand 3: fols. 202va - 314ra; Hand I': fols. 314rb - 327vb (in contrast with Schrader Fiihrkotter, I consider this hand to be different from Hand I); Hand 4: fols. 328ra - 464va; Hand 5: fols. 464vb - 465ra. So Hands I, 3 and 4 are the principal scribes of the Riesenkodex. The handwriting is very regular and the manuscript has a careful but plain decoration consisting of red initials and red capitals in the text. The contents are as follows: fols. Iv - I35v: Sciuias; fols. I35v - 20Iv: Liber uitae meritorum; fols. 202r - 308r: LDO, followed by the Epilogue; fols. 308v - 3I7ra: E pistola ad praelatos M oguntinos; fols. 3I7ra - 327v: Vita H ildegardis ; fols. 328r - 434r: E pistolae; fols. 434r - 46Iv: Expositio euangeliorum; fols. 46Iv - 464v: Lingua ignota; fol. 464v: Litterae ignotae; fols. 464v - 465r: Litterae quas Villarenses fratres post obitum H ildegardis ad nos miserunt; fols. 466r - 48Iv: Symphonia. The manuscript opens with the three visionary works of Hildegard in their chronological sequence. Sciuias and Liber uitae meritorum have been copied on quires I-25 by Hand I (with one exception for a passage in quire 6, written by Hand 2 ). The second codicological section of R comprises quires 2640 and 40 bis (a quire lacking a proper quire-number), i.e. fols. 202-327. Next to LDO, it contains the Epistola ad praelatos Moguntinos and the Vita Hildegardis. All the quires in this section are quaternios, except the last three (fols. 306-327), which are two quinios followed by a bifolium without quire(120) Echtheit, pp. 156-157.
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number (quire 40 bis). The copyist is Hand 3, who wrote the entire LDO (except the Epilogue), which he finished on fol. 308r, and started on the verso the transcription of Ad praelatos Moguntinos. This text is continued from fol. 314r onwards by another scribe, Hand 1', who afterwards also copied the Vita H ildegardis. We have to keep this in mind when we want to establish the date of the Riesenkodex. Schrader and Fiihrkotter, and others after them, have assumed the years n80-n90 to be the period of compiling and writing the Riesenkodex. Work would have started after Hildegard's death, as the manuscript contains texts which certainly were written after n79: (1) the Vita by Godfrey, monk of Disibodenberg, finished in n81 by Thierry, monk of Echternach; (2) the Litterae quas Villarenses Jratres post obitum dominae nostrae H ildegardis ad nos miserunt. However, both texts stand apart in the Riesenkodex. As we have seen, the Vita has been transcribed by a scribe (Hand 1'), who added also the second part to Ad praelatos M oguntinos after the text had been decorated with red ink, and who had recourse to the adding of a most unusual quire form - a bifolium - in order to finish the Vita just before the section devoted to the E pistolae. In doing so, he betrays that the latter section was already written at the time he copied the Vita. A similar remark can be made about the letter the monks of Villers directed to the Rupertsberg after Hildegard's death. As I have shown elsewhere, this letter was introduced in R after the Riesenkodex had been finished (121 ). As the two texts composed after Hildegard's death have clearly been interpolated into the Riesenkodex, it is reasonable to assume that the codex was in fact composed during Hildegard's lifetime. Lieven Van Acker has arrived at a similar conclusion on the basis of textual arguments (122 ). The text disposition of LDO in R is closely comparable to the text disposition in G. The chapters start in the middle of the line (but they are marked by a small coloured initial), and the chapter number is written at the same level in the margin or in the intercolumnium. As in T, however, the Capitula for each of the three Parts have been grouped at the head of each Part (a practice which is also observed in the majority of the manuscripts of the other visionary works). On the other hand, R is the only manuscript in which in the Genesis Commentary in Part II the marginal captions Littera, Allegoria and Moralitas
(121) GuIBERTI Ep., I, pp. XXX-XXXI. (122) Ep., p. XXVII; L. VAN ACKER, Der Briefivechsel der heiligen Hildegard von Bingen. Vorbemerhngen zu einer kritischen Edition, Revue Benedictine 99, 1989, pp. 129-134.
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have not been copied. The reason could be that, at the moment R was copied from G, the captions had not yet been added in the latter manuscript. In its wordings as in its spelling, R is a faithful copy of G. Exceptionally it drops a word or two without importance, and still more exceptionally it tries to make the style a little more elegant by replacing e.g. eumque by et eum. There is only one word which has almost always a divergent orthography: R as a rule writes quatenus, where the spelling in G is quatinus. There is, however, a remarkable difference between R, partly followed in this by T, and G in the distribution of the text in some chapters of the last Vision, III, v. Here both manuscripts, or R alone, present a better chapter division than G and the Lucca manuscript L: in G, chapter III, v, 18 begins with the explanation of the biblical quotation given at the end of III, v, 17, whereas normally in LDO the chapters open with the quotation. III, v, 19, on the other hand, opens with the announcement of the quotation Quapropter ipse etiam lamentantibus se dicebat, which normally should have been the end of III, v, 18. The same applies to the final chapter, III, v, 38, which does not open with the quotation, as one would have expected, but with its introduction Et iterum de celo uocem ista me docentem audiui. The two first anomalies have been normalized in Rand T, the last one in R alone. The text of LDO in this manuscript shows a series of extensive corrections, which are difficult to explain. On several occasions a number of lines have been rewritten on erasure, in a compressed script which partly extends into the margins. It is as if Hand 3 skipped one or more words during his transcription, which meant that a large portion of text had to be rewritten in order not to spoil the harmony of the page. In each case the textus rescriptus corresponds with the text in G. The corrections in the Riesenkodex are made by a hand resembling Hand 3 but preferring the tironian et abbreviation to the ampersand; I shall call him the Corrector. R is the only manuscript which contains at the end of LDO an Epilogue, covering fol. 308rb. This text, which will be printed as an appendix to the text of the visionary work proper, is of the utmost importance for the history of its genesis (123 ). It is a tribute to Hildegard's friends who helped her in finishing the LDO after the death of Volmarus: Ludwig, abbot of Saints Eucharius and Matthias in Trier, and Wescelinus, provost of Saint Andrew in Cologne. One must observe that this text has not been copied by the scribe of LDO, Hand 3, but has been cramped by the Corrector in the open space after the end of (123) First edited by
HERWEGEN,
pp. 308-309.
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LDO and before the Epistola ad praelatos Moguntinos. At the time this part of the Riesenkodex was transcribed, the Epilogue was consequently not yet in existence (for if it was, it would be difficult to suppose it was not available in Hildegard's own abbey). So here is another piece of evidence that the Riesenkodex was probably written during Hildegard's lifetime. It is interesting to see that the Corrector, when copying this Epilogue, did not correct the grammatical errors in the text, but seems to have rendered Hildegard's draft as it was composed by her. This is a striking contrast with the text of LDO itself. BIBLIOGRAPHY
A. v AN DER LINDE, Die H andschriften der koniglichen Bibliothek zu Wiesbaden, Wiesbaden, 1877, pp. 38-41. G. ZEDLER, Die H andschriften der N assauischen Landesbibliothek zu Wiesbaden, Leipzig, 1931 (Zentralbl. fur Bibliotheksw., Beih. 63), pp. 3-18. GurnERTI Ep., vol. I, pp. XXX-XXXI. Ep., pp. XXVII-XXVIII.
T Troyes, Bibliotheque municipale, MS 683 This is a parchment codex of n7 fols., 310 x 210 mm. (originally larger), in a modern half leather binding; on the first and on the last page there are traces showing that the original binding had five brass bosses on each cover. There are three distinct sections: A (fols. I - no): LDO, last quarter of the 12th cent.; B (fols. III - n6): BERNARDUS CLARAEVALLENSIS, De consideratione ad Eugenium papam, 13th cent.; C (fol. n7): a leaf from a codex containing Hildegard's Letters, last quarter of the 12th cent. Section A, the only one to be studied here, consists of 14 quires, numbered I to XIV, all quaternios except quire X, which is a ternio (fols. 73-78; on fol. 78v ends Part II of LDO). The quires are ruled with lead for 42 lines of script in two columns. The text seems to be written by four different scribes, all showing more or less the Rupertsberg style, and difficult to distinguish. Hand I wrote fols. rv-78v, with the exception of part of fol. 57vb, which was written by Hand 2 (lines 3-31 ). Hand 3 starts writing on a new quire (fol. 79r) and continues until the first line of fol. gora. Hand 4, finally, wrote fols. gora (from line 2) - nor. The hands, especially Hands r and 4, are close to the hands at work in G and especially to Hand r. The decoration consists of red highlighting of the majuscules and beautiful red and blue flourished initials at the beginning
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of the Prologue and of each of the ro Visions (from fol. gor, Vision III, iii, onwards, the shades of the initials are different from those of the earlier ones). These initials have been added in the 13th century, so the manuscript remained undecorated for several decades. On fol. n6v, i.e. the last page of Section B, the following inscriptions occur in the lower margin: Liber Sancte Marie Clarevallensis (12th/13th cent.); Liber diuinorum operum sancte Hyldegardis; Tractatus de consideratione ad papam Eugenium (13th cent.); and also three pressmarks of the 15th century (the last two cancelled): h.47, l.8.l.8.l.8, h.58. The manuscript (Sections A and B) consequently from the 13th century onwards belonged to the abbey of Clairvaux. In the earliest known catalogue of the abbey library, dated 1472, it is recorded under the pressmark H.47 (124 ) . We do not know when or how Section A, containing the LDO and copied on the Rupertsberg, arrived in Clairvaux. Like G, the manuscript shows a break between Parts II and III: the last quire of Part II is exceptionally short, and Part III opens on a fresh quire with a new scribe. On the other hand, unlike G and R, the scribes open a new paragraph for each chapter and the chapter number is written on the same line at the right within the text column. However, there are numerous incongruities in the chapter numbering, which can only be explained by supposing that the rubricator added the chapternumbers without consulting the exemplar. Comparably with R and other Hildegard manuscripts, the Table of Contents has been distributed over the three Parts and each of its three sections is placed at the head of the text of each Part. The text, but especially the Capitula, presents a series of anomalies and corrections which are not easy to explain. There are more or less extensive text parts written on erasure. One wonders whether these passages, which invariably render the text of G, are merely corrections of scribal errors. T has this characteristic in common with R (and other early Hildegard manuscripts), and also the changes in the distribution of the text in a few chapters of III, v, discussed above, p. C. T is directly copied from G. This is proved by II, i, 42, 95, where in G as in T uolantes uirtutes has afterwards been changed into uolantes by cancelling uirtutes. The copy is very faithful, but there is one important difference between the two texts: the scribes of T were particularly offended by Hildegard's excessive use of que as a conjunction. For that reason they have (124) La bib/iotheque de /'abbaye de C/airoaux du Xlle au XVIIIe siec/e. I. Catalogues et repertoires, pub/ies par A. VERNET ( ... ), Paris 1979 (Documents, Etudes et Repertoires publies par l'Institut de Recherche et d'Histoire des Textes), p. 153, no. 688.
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almost systematically replaced the more outlandish instances by et: et superna instead of supernaque, et opera instead of operaque, et ferocitatem instead of ferocitatemque, etc. A few corrections of this type occurred already in G and in R. The many alterations of que unique to T have not been mentioned in the apparatus. The last Vision (III, v) in this manuscript has been annotated by a hand of the early 13th century. E.g. the text Et necesse fuit ut .filius Dei in fine temporum ueniret (III, v, 6, 68/69) is marked with a cross and the note Abhinc usque in .finem ualde utilia sunt et multum timenda. Similarly, at III, v, 15, 5 (Iusticia itaque), we find the following interesting note, fragmentary because of the trimming of the manuscript: H ic incipit rod/ale} illud quad quidam [scrip]sit sub nomine sancte H ildegard[is} plura addens [. ..]hie scripta n[. ..}. Finally, at the very end (III, v, 38, 40: V nde nullus ), this idea is continued in the note Si hec adtendisset qui rodale sub nomine eius scripsit, numquam profecto tanta addidisset. BIBLIOGRAPHY
Catalogue general des manuscrits des bibliotheques publiques des dipartements, sir. in-4°, Paris, 1855, p. 286. Echtheit, pp. 48-49. Ep., p. XLVI.
L Lucca, Biblioteca Statale, MS 1942 This is a large parchment codex of 164 fols. plus 1 front and 3 rear parchment fly-leaves, 390 x 260 mm., of the first half of the 13th century. The manuscript is in a modern brown leather binding over pasteboard. In the lower margin of fol. Ir is the following ownership-mark in an 18th-century hand: Sanctae Mariae Curtis Orlandingorum (afterwards the word Biblio(thecae) was added before Sanctae). Before entering the library of the Convent of Santa Maria Corteorlandini in Lucca, the codex belonged to the famous historian and bibliophile Giovanni Domenico Mansi (1692-1769), archbishop of Lucca. This emerges from Mansi's introduction to his edition of LDO (176!): In uetusto codice bibliothecae meae eleganti et aura ac coloribus exornato, saeculi XII uel saltem ineuntis XIII, nactus sum uolumen istud cum inscripto hoe titulo : "Liber diuinorum operum simplicis hominis". Anna Rosa Calderoni Masetti and Gigetta Dalli Regoli have proposed three possible interpretations for Mansi's expression bibliotheca mea (125 ): (1) the codex (125)
CALDERON! MASETTI, DALL! REGOLI,
p. 22, n. 1.
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belonged for centuries to the holdings of the noble Mansi family, a family that stemmed from Mainz and consequently from the neighbourhood of the Rupertsberg; (2) the codex was acquired by Mansi himself during his research trips in Europe; (3) the codex belonged already before Mansi's time to the Convent of Santa Maria Corteorlandini; Mansi, who entered this religious order at the age of sixteen and always maintained friendly relations with it, could consequently call its library bibliotheca mea. The last hypothesis is not very convincing. Against the second one can bring up the Italian handwriting of the numerous marginal notes in the manuscript, which prove that it was already in Italy in the 14th century. Although this is obviously a de luxe manuscript, the lower margins of numerous leaves are extremely irregular and were later restored by means of parchment strips, sometimes to a height of no less than 70 mm. Even some of the marvellous miniatures were thus made on leaves with defective lower margins (fols. 28v, 132r, 135r). These irregularities are original, and not due to an accident after the making of the codex, as is shown by the early notes in the lower margins, which follow the original edge of the leaf before restoration (which seems to have been performed in the 17th or 18th century). Probably the manuscript as planned was too tall for the parchment available. The manuscript consists of 20 quaternios, most of them still showing catchwords, followed by a binio. Next to the modern pencil foliation (to which reference will be made hereafter), there is an early ink foliation of the 15/16th cent., writing 1010, ron, 1012 etc. for no, nr, n2 etc. As 109 has been skipped, the last text leaf is foliated 1065; the rear fly-leaves are foliated 1067, 1069 and 1080, the front fly-leaf 1086: they are obviously the unused remnants of additional quires, no longer present. The pages are ruled with lead for 38 lines of script in two columns. The text as well as the rubrics have been written in a careful, even early Gothic textualis. Schrader and Fuhrkotter have shown that the same hand reappears as the second scribe of Berlin, Staatsbibliothek, MS Lat. 4° 674, a famous collection of Hildegard's Letters, including also her Vita and a few treatises. The latter manuscript bears an early ownership-mark of the Convent of Our Lady in Pfalzel near Trier, but we don't know where it was actually written. In the last quire of L only (fols. 16r-164) the script is somewhat more rapid and abbreviations are more numerous. The scribe was rather inattentive, or else he had difficulty in deciphering his exemplar. But his numerous mistakes have been carefully corrected, either by himself or by a corrector. The decoration consists of (r) plain red initials at the begin-
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ning of the rubrics (flourished initials for the first rubric of each Vision); (2) flourished initials in red and blue with extensive marginal offshoots, at the beginning of the chapters; (3) magnificent painted initials with coloured tendrils on a square background of burnished gold, at the beginning of the Prologue and of each of the ro Visions. The chief interest of the Lucca manuscript resides in its ro splendid full-page miniatures, one for· each Vision, in bright colours on burnished gold background. The debate whether the miniatures were made according to designs prepared during Hildegard's lifetime and under her direction, or on the contrary are r3th-century creations on the basis of the text of LDO, is still open. A discussion of these miniatures would be out of place here. The reader is referred to the excellent colour reproductions in Masetti and Dalli Regoli, to the reduced reproductions printed below, and to the literature on the subject. All miniatures are executed on the page (r or v) immediately preceding the Prologue and each of the Visions. Only for the second Vision the scribe seems to have forgotten to leave a blank page before starting his transcription (fol. 6v): the miniature here has been painted on the first page of quire II (fol. gr), between chapters r and 2 of the Vision. This may be an argument against the idea that L has been copied from an illustrated copy supposedly made during Hildegard's lifetime. In the Lucca manuscript the Visions have been numbered from I to X, a numbering which has been vulgarized by the edition in Migne. The concordance with the numbering in the other manuscripts and in our edition is as follows: Our edition I, i I, ii I, iii I, iv II, i III, i III, ii III, iii III, iv III, V
Lucca I
II III IV V VI VII VIII IX X
The numbering of the Visions from I to X is given in the explicit and incipit formulae appearing at the end of each Vision. The original numbering I, i, I, ii etc. is however preserved in the running titles, the Pars number occurring on the verso, the Vision number on the facing recto, both in red and blue ink (these running titles were altered in turn to Visio I - X towards the end of the Middle Ages).
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Two sets of marginal notes can be distinguished. The first ones were still made in the 13th century and often occur close to the lower edge of the pages, as has been said. A cross placed in the margin or in the intercolumnium generally functions as reference-mark. The others, in the side margins and generally in green ink, are written in Italian Gothic cursive of the 14th century. L contains basically the text of G, but it has consistently used a somewhat modernized spelling and a series of word inversions. The main diflerence between L and the remaining manuscripts resides in two points. First Lis the only manuscript in which the Capitula are not copied in front of the entire text (as in G), or in front of each of the three Partes (as in R and T): each Capitulum has on the contrary been copied at the head of the related chapter. In the second place the chapter division from I, i, 4 to I, i, 13 has been changed in order to eliminate the discrepancy existing between the Capitula and the text in all other LDO manuscripts for this section of Part I (see above, p. XCV). Consequently, the concordance between L and G R T is as follows:
L I, i, 5 6 7 8 9 10
11 12 13
G R T and our edition I, i, 4, 15-22 5 6 7 8 9 10
11 12 and 13
This change was introduced after the first pages of L had already been copied in the same format as the other manuscripts. Indeed, the Capitulum of I, i, 5 was written in the margin of fol. 3r, a cross being used to mark the place in the text where the new chapter (originally the second half of chapter I, i, 4) was to start. Likewise, the Capitula for the chapters 6, 7, 8, 9 and rn (in the numbering of L) were written on erasure in spaces which were either too large or too small for them. They clearly replace the erased Capitula for chapters 5, 6, 7, 8 and 9. As the Capitula for chapters II, 12 and 13 (numbering of L) do not seem to be written on erasure, one may suppose that the change in the chapter disposition in the first part of L was decided during the process of copying. It is significant for the care which was taken in the making of this de luxe copy, that the scribe or the master of the enterprise noticed the discrepancy between the chapters and
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the Table of Contents existing in his exemplar. That this discrepancy was not remarked before may of course be due to the distance separating Capitula and chapters in the earlier manuscripts. Anyway, Lis the only codex in which an anomaly going back to Hildegard's lifetime was eliminated. On palaeographical grounds the m·anuscript may be dated to the first half of the 13th century. It has been said that it was made in view of the action for Hildegard's canonization in the thirties of that century, and the care which was taken to provide a sound text in a lavishly illustrated manuscript, which could be seen as a counterpart to the Wiesbaden Sciuias, may well point that way. Unfortunately we do not know where the codex was produced. Most probably it was in an abbey in the Rhine region which strongly supported the canonization. BIBLIOGRAPHY
Echtheit, p. 80. AR. CALDERON! MASETTI, G. DALLI REGOLI, Sanctae Hildegardis Re'uelationes. Lucca, Biblioteca Statale, MS I942, Lucca, 1973 (Cicli Lucchesi, I).
F Frankfurt, Stadt- und UniversWttsbibliothek, Fragm. Lat. I 95 A parchment bifolio, 230 x 155 mm., 26 lines to the page, dating from the beginning of the 13th century. Used as a cover for an archival document in the Stadtarchiv in Frankfurt, dated 1585 (126). The fragment contains two sections of LDO III, v, i.e.: fol. l: 23, 12 - 25, 13 fol. 2: 32, 34 - 34, 12. The beginning of the chapters is marked by an initial, but there are neither chapter numbers nor rubrics. One consequently doubts whether these fragments are the remnants of a complete LDO manuscript. The 16th-century marginal note at the beginning of III, v, 24 (fol. 1v): Imperatoris dignitas minuetur, could point to a codex containing only the last, "prophetical" vision of LDO. The text renders LDO with much freedom. It has e.g. illorum for Dei (III, v, 24, 18), prouincia for gens (III, v, 25, 12 ), sint separati for sublati sunt (III, v, 33, 12 ). Such variants as et omnia for omniaque occur frequently. Only a couple of its variants are found also in one of the complete (126) I thank Dr. Gerhardt Powitz most sincerely for drawing my attention to these fragments and sending me photographs of the four pages.
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manuscripts described above: both capricornis (III, v, 33, 22) and I am me Jatigat (III, v, 34, 1) are readings proper to L. B. THE LATE MANUSCRIPTS
Trier, Stadtbibliothek, MS 722/277 Manuscript on paper, 290 x 205 mm., 518 fols., dated 1487-89 (see below), in a contemporary brown leather hand-tooled binding over wooden boards (restored). The paper is in many places damaged by the acidity of the ink. The quires, reinforced in their middle with parchment strips cut out of a 12th-century manuscript, are sexternios. The pages are frame-ruled with lead for two columns and there are 38-41 lines to the page. The script is a very rapid cursive (Gothica cursiva currens) of uneven size. The very plain and rather slovenly decoration consists of red highlighting of the opening majuscules of the sentences, simple red initials and somewhat larger, slightly decorated red initials. The contents are as follows, each item being a codicological unit and starting on a fresh quire: A. Fols. rr-12or: HrLDEGARDIS, Epistolae. At the end the scribe has added the following note: H ic de bet sequi uita beati Rupperti et beati Dysibodi confessoris et pontificis. These texts were never added. B. Fols. 12rr-293r: HrLDEGARDIS, LDO. At the end the following colophon can be read: Explicit liber diuinorum operum sancte Hildegardis uirginis, scriptus et finitus per me fratrem Ewaldum Molner Carthusiensem et monachum professum in Monte sancti Beati prope Conftuenciam anno Domini M CCCC LXXXIX, in profesto sancti Gregorii pape [= March n] . Amen. C. Fols. 294r-518v: HrLDEGARDIS, Sciuias. The colophon here, by the same scribe, is as follows: Explicit liber Sciuias simplicis hominis. Anno Dominice Incarnacionis M CCCC LXXXV II in uigilia sancti Martini episcopi [= November ro] finitus est liber iste et scriptus per me fratrem Ewaldum minimum Carthusiensium. Deo gracias. Amen. The codex was consequently written in the Charterhouse Beatusberg near Koblenz, the third part being finished in 1487 and the second, containing LDO, two years later. In Sciuias all rubrics have been entered, whereas in LDO, the younger text, rubrics are missing after fol. 134, i.e. in the text proper, although space was provided for them. In other respects too the organization of Sciuias in this manuscript differs from that of LDO. As Schrader, Fiihrkotter and Carlevaris have shown, the transcription of Sciuias is based on Bernkastel-Kues MS 63, dated 1210, which originates in the
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Saints Eucharius and Matthias abbey in Trier (1 27 ). As in most Hildegard manuscripts, each Pars is preceded by its Table of Contents, but here these Capitula are repeated before each chapter. In the LDO transcription, on the other hand, the Capitula of the three Parts occur as a unit at the head of the entire text (fols. 12rr-136v). The only other LDO manuscript showing the same disposition of the Table of Contents is G. The Trier codex is also unique in lacking almost all rubrics. There is other evidence for the conclusion that the Trier manuscript is a direct copy of the original manuscript G, preserved in Trier since the end of the 12th century. Quotation marks and paragraph marks occur in exactly the same places in the margins of both manuscripts. At several places, the Trier copy has a hiatus for text passages which as a consequence of corrections are somewhat difficult to decipher in G. Here are two examples: I, ii, 31, 1-2 (Trier codex, fol. 155v): Sed et super ea put predicte imaginis septem planete sursum ............ signati sunt; III, v, 31, 6-8 (Trier codex, fol. 289v): uelut eciam Johannes .......................................... Et adorauerunt. One wonders whether there may be a relationship between this manuscript and the Hildegard codex which abbot Trithemius in the same year 1487 ordered to be copied, and which is now London, British Library Add. MS 15102. But whereas Trithemius' manuscript is copied from the Riesenkodex R, the Trier manuscript goes back to G. BIBLIOGRAPHY
KENTENICH, Beschreibendes Verzeichnis der Handschriften der Stadtbibliothek zu Trier, VI, Trier, 1910, p. 61. Sciu., I, p. L.
G.
London, British Library, Add. MS 15418 Manuscript on parchment, 410 x 300 mm., 98 fols., of the end of the 15th century, in a 19th-century half leather binding. This manuscript stands apart among the 15th-century Hildegard codices by its luxurious aspect: large size, high quality parchment, formal script, beautiful initials and marginal decoration. Even if the scribe at work was not able to execute the highly formal script satisfactorily, it is clear that it was his intention to produce a lavish manuscript which would honour its author. There are no early ownership-marks. Nevertheless
(127) Echtheit, pp. 57, 155, 160 n. 14.
ex
INTRODUCTION
the manuscript was surely written in England, as appears from some palaeographical characteristics (especially the shapes of the per-abbreviation and the or-fusion), The quires are quaternios, but quire V is mutilated, only the outer bifolium being left and 12 pages of text missing between fols. 31v and 32r. In two other quires leaves have been torn out and replaced by other leaves, no reason being visible for this rough treatment, which happened shortly after the text was written and decorated. Fol. 72 and the bifolium 75-76 are such substitutional leaves, showing script and decoration obviously imitated from the original text pages. The entire manuscript is carefully ruled for 52 lines of script in 2 columns (54 lines on fols. 7-14, the first text quire). The text is written in an extraordinarily formal and heavy but clumsy and uneven Gothica textualis formata; the substitutional leaves present a similar but less heavy and still more imperfect script; here the inexperienced scribe was clearly confronted with the problem how to get a given amount of text onto these pages. The lavish decoration consists of (1) alternating gold and blue flourished initials; (2) beautiful dentelle initials and (3) exquisite foliate initials. The opening page of each Vision has border decorations in two margins or in one margin and in the intercolumnium, with acanthi and other leaves in light colours. The codex was purchased by the British Museum in 1845 from the antiquarian book dealer Thomas Rodd Jr. (1796-1849). It also bears the ownership-inscription of a certain John Jackson in London, dated 1781, and the armorial bookplate of a member of the British royal family in the first half of the 19th century. The manuscript contains Hildegard's LDO, the Capitula of each Pars placed in front of the corresponding text, as in most Hildegard manuscripts. The headings of these subdivisions are strangely confused: Capitula I, i have no heading; Capitula I, ii are headed Capitula secunde partis (instead of uisionis !) : the text of I, ii is entitled: Secunda pars prime uisionis (instead of Secunda uisio prime partis); the Capitula of II are introduced by the sentence Et sequuntur capitula prime uisionis secunde partis (see a similar expression in R) and concluded with the erroneous explicit Expliciunt capitula prime partis: finally, III, iv as well as III, v are headed Quarta uisio tercie partis. In numbering the items in the Capitula too, the rubricator has been extremely inattentive. There are plenty of errors, and the numbers in the Capitula seldom coincide with those in the text. The London manuscript does not have the variants typical for R, T or L and probably derives directly or indirectly from G. It is interesting to see that in Capitula I, iv, 89, it reads with L uelocitatem, as against the worse reading uelocem of G.
INTRODUCTION
CXI
C. RELATIONS AMONG THE EARLY MANUSCRIPTS
Given the exceptional place of G and the existence of three early manuscripts, we can limit this section to these four codices. For Sciuias and for Liber uitae meritorum the relationships among the surviving manuscripts are difficult to assess and it is not without reason that the critical editions have no stemma codicum. For LDO, on the other hand, the textual tradition is much more obvious, as here at least we have the original manuscript, the codex from which all the others are derived: G. This first copy of Hildegard's wax-tablets, carefully corrected by a group of collaborators under the author's own direction, was produced in the Rupertsberg scriptorium and is the basis of the whole LDO tradition. All its corrections have passed into the other manuscripts, with the exception of three or four passages: in I, i, 4, 10, G has diuinitatis qui corrected into diuinitatis qu,;, but the copies have diuinitatis qui. Similarly in III, iii, 3, 57, G has primi hominis corrected into eiusdem, the copies however write primi hominis. In III, iv, 7, 6 the copies have completed the Biblical quotation dextera mea donec transeam, whereas G has only dextera mea. Finally, in III, iv, 10, 25 and 29, the copies have not taken over the corrected form in maiori, but stick to the uncorrected form in maiore. It is possible that at least in some of these cases the corrections in G are of a later date than the completion of L. Of the three remaining early copies, R, T and L, the first two have a few characteristics in common, but the three are basically independent of one another. In Rand T, the Capitula, which in G formed one block at the head of the text, have been distributed and placed at the head of the three Partes, in the same way as shown by manuscripts of Hildegard's other visionary works. The rubrics written at the head of the Visions are also identical in R and T. The other common readings in the two manuscripts are probably fortuitous. A look at the- apparatus criticus will show that both manuscripts have a lot of variants of their own, so that one of them cannot derive from the other. The question which is the earlier copy can probably be answered in favour of R. Not only does the script of this manuscript look older than the script of T, but the Riesenkodex has also a textual peculiarity which could point to an early date of confection. As we have seen, this is the only manuscript where in Part II the marginal captions Littera, Allegoria and M oralitas do not appear (and we know that they were not at first present in G either). More important is the observation that both manuscripts (and even L, as we shall see), sometimes have variants which correspond to the readings of G before it was corrected. There seems to be ample evidence that the three manuscripts were
INTRODUCTION
CXII
directly copied from G, as it is quite improbable that incompletely corrected versions of LDO would have circulated, the more so as R and T have sometimes the same "early version" of G, but mostly show "uncorrected" forms for different passages. Here are a few examples: I, ii, l, 21 I, ii, l, 6I I, ii, 31, 2 I, iii, 7, 25 I, iv, 6, 21 I, iv, 28, 20 I, iv, 55, 5 I, iv, 71, 39 II, i, 26, 9
prejati exiebat scilicet eternam lucem prefatis diuersus arculi ipsum erant
creaturam Jaciet centuplum i, l, 2 uelut mouit i, 4, 3 iv, 1, 22 aliorum iv, rn, 32 ita quad femine(J V, 20, 4
II, i, 32, 64 II, i, 35, 6 II, i, 39, 49
III, III, III, III, III,
It cannot be excluded that the original manuscript G was not fully corrected at the time R and T were copied from it. Nevertheless this is not very probable (see e.g. the example of II, i, 35, 6). Nearly all the deleted versions copied in R and T are still legible in G, so it looks much more as if the copyists sometimes, either in search of the real Hildegardian expression or for another reason, pref erred the earlier, cancelled expression to the corrected one. I am the more inclined to think so, as even in the 13thcentury manuscript L there are a number of readings which go back to the textus deleticius of G. Here are a few examples: I, I, I, I,
ii, 7, IO iv, 23, 3 iv, 69, 12 iv, 75, 27
prejati sensualitatem opera numquam
III, ii, 9, 8 III, iv, 6, 49 III, v, 32, 21
resurrecturum euigilauerunt uiuit
All this seems to prove that the three existing early manuscripts R, T and L were copied directly from the original manuscript and that their scribes were sometimes inclined to render original versions where these were still legible in their exemplar. Otherwise the Lucca manuscript stands apart as the only LDO codex containing noticeable variants, along with the numerous inversions mentioned already. Here are a few examples: Cap. I, iv, 103 Cap. I, iv, 294 Cap. III, v, 27 Cap. III, v, 47 Cap. III, v, 142 I, ii, 22, 30 I, iii, II, 12
G obscuratur conferantur permutentur repugnantes pacientur tempestas redemptor uester
L operatur confortantur permittentur repudiantes poterunt potestas redemptor nosier
INTRODUCTION I, iv, 20, 14 I, iv, 30, 19 I, iv, 66, 8 I, iv, 98, 216 II, i, 17, 23 II, i, 32, 4 III, ii, 15, 15 III, iv, 14, 38
circuire creatam operiri humiditate cultura cum preliis concessi"t in ui"uente homine
CXIII
currere creaturam operari humilitate creatura eum plus commfr£t in iuuentute hominis
Most of these variants are inadvertences or are due to bad legibility of the original; but some readings in L are in fact intentional changes of the text as presented by G, which is still visible underneath the correction. E.g.: Cap. I, iv, 322 Cap. I, iv, 348 Cap. II, i, 24 Cap. II, i, 105 Cap. III, v, 151 I, iii, 18, 27 I, iv, 83, 6 I, iv, 85, 25 I, iv, 93, 17
interiorum (interaneorum) temperatis (temperans) temperata (temperie) consona uoce (consona) ipsis hominibus (ipsi homines) ti"tubans (ti"tubando) manetque (monetque) egestio (digestio) cum appendentibus sibi" menbris (cum sibi menbris : the scribe had skipped the word coniunctis before menbris and the corrector has made a conjecture)
V. THE PRESENT EDITION (128 )
The editio princeps of Liber diuinorum operum was provided by Cardinal Giovanni Domenico Mansi in 176r (1 29 ). It was based on the Lucca manuscript (L, see pp. CIII ff.). The edition, although good for its time, contains a number of inadvertences and is especially disfigured by frequent misreadings of the abbreviations for per, prae and pro. Its introduction and text were reprinted by Migne in 1855 in vol. CXCVII of the Patrologia Lati"na. Corrections were printed by Pitra in 1882 (130 ). A critical edition was prepared at the beginning of the present century in the Dutch abbey of Oosterhout by Dom Louis Baillet and his collaborators. Although far advanced, the edition was never published. The manuscript notes made on that occasion survive in Eibingen abbey. They were graciously put at the (128) 0EROLEZ 1995. (129) J.D. MANSI, Stephani Baluzii miscellanea nouo ordine digesta, II, Lucca 1761, pp. 335-452. (130) PITRA, pp. 603-605.
INTRODUCTION
CXIV
disposal of the editor by the late Sister Adelgundis Fiihrkotter. In 1956 Sisters Schrader and Fiihrkotter, for their basic work Die Echtheit des Schrifttums der heiligen Hildegard van Bingen, examined the Ghent manuscript closely and drew the attention of the scholarly world to this fundamental manuscript for a future edition. When issuing his German translation of LDO in 1965, Heinrich Schipperges used this manuscript next to the Migne edition. At the end of his book he added a list of passages, where G offers a better reading than the Patrologia (1 31 ). His list, however, is far from complete. Schipperges' statement that his German text is "aus dem Genter Kodex iibersetzt" is consequently not entirely exact, as some of his passages translate the text printed by Migne, although G (like the other manuscripts R and T) provides better readings. There can be no doubt as to the basic place of G in the textual tradition of LDO. Its hundreds of corrections and alterations, made under the direction or at least with the consent of Hildegard herself, have almost all been copied in the other early manuscripts R, T and L. R certainly, and T probably, were copied during Hildegard's lifetime, and both in her own abbey. In these circ*mstances the edition has to be based in the first place on the original manuscript G. By and large, the text printed here is the text of the Ghent manuscript with all its peculiarities, e.g. in orthography, except for a few obvious scribal errors. This means that one and the same word may appear in different spellings, and that the inconsistent use of f, which characterizes this codex, is reflected in the edition. Even such an absolutely incongruous spelling as fedem (for eaedem) has been maintained. Nevertheless, this is no diplomatic edition, and the abbreviations have been expanded. This implies a certain form of normalization, especially for the words which occur always or nearly always in abbreviated form. For the others, the editor follows the spelling which is normally used when the word is not abbreviated. The separation of words, the punctuation and the use of majuscules have been adjusted to modern standards. No doubt the punctuation in G is interesting for the comprehension of Hildegard's text, but maintaining it in the printed edition would have resulted in a text presenting too much difficulty to the modern reader. On one point, however, the editor has followed the punctuation of G strictly and continuously: the final stops and the question marks, followed by a majuscule, are taken over consistently in the edition, so that the sentences in the edition conform strictly to the sentences appearing in G. These we can assume
(131)
SCHIPPERGES,
pp. 343-345.
INTRODUCTION
CXV
are the sentences intended by Hildegard. This is also done in the few cases where according to modern feeling there should be no interruption. A deviation from the abovesaid principle occurs when G presents obvious scribal errors or expressions which clearly contradict Hildegard's intentions. In the rare cases where correction is possible, the text is then corrected on the basis of the other manuscripts, especially L (not forgetting, however, that L's better readings do not derive from Hildegard, but from some learned corrector working decades after her death). In a few other cases, the editor has introduced emendations, marked either by critical signs (()) or by a note in the critical apparatus. Otherwise the apparatus criticus in principle contains merely the variant readings of R, T and L, next to F for the portions of text it contains. For the reader's convenience, the readings of the editio princeps (reprinted by Migne) have also been included (M). In this apparatus, an asterisk (*) stands for an illegible letter. The text printed is the final version of G, after all the changes and corrections intended or authorized by Hildegard had been introduced. As far as possible, changes made after Hildegard's death have not been taken into account. These are very rare anyway, as has been shown (p. CXI). All other corrections, text alterations and earlier readings visible in G are recorded in a special apparatus printed above the critical apparatus, using a set of signs which will be explained next. First, however, it should be observed that an exception has been made for the alterations in the punctuation and in the use of majuscules: the numerous changes in the manuscript's punctuation are left unnoticed in this apparatus, as are the numerous instances where a minuscule has been changed into a majuscule or vice versa. Very often the division of the text was not finished at the moment of the transcription, and only afterwards was the text made readable by altering the punctuation and by introducing majuscules in order to obtain shorter sentences. Giving an account of these changes would have complicated the edition unnecessarily. The apparatus correctionum does not only show which parts of the text have been altered, and when possible what was the text before alteration, but also which technique was used for the deletion, addition or substitution. For that reason the system of critical signs devised by Frarn;ois Masai has been used, no other system being able to give an account so unequivocally and without further explanation of almost all types of textual changes (132 ). (132) F. MASAI, Principes et conventions de !edition diplomatique, Scriptorium 4, 1950, pp. 177-193.
CXVI
INTRODUCTION
The Masai system, used here in a slightly altered form, considers three forms of alterations: deletions, additions and substitutions, the last being understood as a combination of a deletion and an addition. For deletions square brackets [ ] are used, for additions oblique strokes/\ and for substitutions a combination of both. Additions are normally legible; deleted texts are generally legible when they have been barred (cancelled) or expunged (the latter technique is seldom used in G); when they have been erased (the most frequent technique in the case of substitutions), their legibility is mostly extremely scanty, even under ultraviolet light. Substitutions are normally made on the line after erasure of the previous text, above the line after its barring or expunction. Square brackets alone are used for deletions by erasure, e.g.: - ardori [solis] resistit (I, iv, 28, 4) means that between ardori and resistit the word sol is has been erased; - opera [ ] discernenda (I, iv, 57, 36 ), on the other hand, indicates that between opera and discernenda a word or a few words have been erased, which are no longer legible. If the deletion has been carried out by barring the text, the deletion is preceded by a hyphen between the brackets, e.g.: - in [-predicto] signo (I, ii, 28, r) means that between in and signo the word predicto has been barred (cancelled). In the case of expunction, a point is placed underneath the expunged letters printed between brackets. Additions are made on the line, if they are very short, or above the line, or in the margin. The first are printed between / \, the second between \ /, the third between f "-, e.g.: - alter/a\ (I, iv, 49, 33) means that alter has been changed to altera by adding an a on the line ; - factumque \est/ ita (II, i, 34, 2) signifies that est has been added above the line; - f ab illis"- (I, iv, r6, 21) shows that these two words are added in the margin. Substitutions are the most frequent form of alteration. In the edition the deleted (if legible) and the new text are placed between brackets and separated from each other by one or two oblique strokes showing where the new text has been added. At the same time the type of deletion of the primitive text is made clear, as will appear from the following examples: - ita [quod/ut] (I, ii, r, 7): quod has been erased and ut has been added on the line (i.e. over the erasure); - [ / in portentis] (III, v, 28, r8): in portentis is written on erasure (on the line), but the deleted text is not legible; - [-nullo fiatu\in se nequaquam] (III, iv, 14, 40) signifies that the first two words have been barred (cancelled) and replaced above the line by the last three words; - duc[f\a]nt (III, v, 28, 20) means that the word ducent has
INTRODUCTION
CXVII
been changed to ducant by expunging e and writing a above the line. When the corrector has introduced a new version without deleting the previous one, the sign + is used between the two versions, e.g.: - opera [sua+eius] (I, ii, 45, 31): the corrector has written eius above sua but did not delete sua. When a text is altered by transforming one or more letters into other letters by erasing and/or adding strokes, the sign > is used between the brackets, e.g. : - uol[u>e]nt (III, v, 25, 7): the second u of uolunt has been transformed into an e, so that the final reading is uolent. Inversions in the word order are marked in the following way: the text in the note is printed in the original order, but the signs " and ' or '", " and ' are printed before the words which the corrector wanted to invert, e.g.: - ''in eodem 'autem means that this is the original word order, but that the corrector has changed it to autem in eodem. The described set of signs is normally used for all shorter corrections. When large text parts have been changed, this is mentioned in a regular note, as the reading of the signs in combination with long texts would be too difficult. Wherever possible, the correctors have been identified in the apparatus correctionum by adding their siglum after the correction. As explained above (pp. LXXXIX-XC), two main correctors seem to have been at work. They are marked CI and C2 in the apparatus, e.g.: - [non/in]examinatum C2 (I, ii, 25, 5) means that Corrector 2 has erased non and replaced it on the line by in, so that instead of non examinatum one should read inexaminatum. The reader should keep in mind that the identification of the correctors is often tentative and that especially CI (related to Hand r of the text) could in fact point to two or even three scribes using similar script. The third corrector mentioned, perhaps to be identified with Guibert of Gembloux, is given the siglum CJ. The end of Part II and the whole of Part III present much difficulty in the field of distinguishing the correctors at work, and in many instances adding corrector sigla in this final part of the apparatus has proved impossible.
ABBREVIATIONS* Act. SS Ben. AHDLMA
Arbor Caritatis CALDERON I MASETTI, DALLI REGOLI Causae
Causae, WW
cc
CCCM CSEL D-D
DER0LEZ 1972
DEROLEZ 1973 DEROLEZ 1995
Echtheit Ep. Fabula
Acta Sanctorum Ordinis S. Benedicti, ed. J. MABILLON, Paris, 1733-1740 2 Archives d'histoire doctrinale et litteraire du Moyen Age, Paris P. DRONKE, Arbor Caritatis, in Medieval Studies for ].A. W. Bennett, ed. P.L. HEYWORTH, Oxford, 1981, pp. 207-243 A.R. CALDERON! MASETTI, G. DALLI REGOLI, Sanctae H ildegardis Revelationes, Manoscritto I942, Lucca, 1973 H ildegardis Causae et curae, ed. P. KAISER, Leipzig, 1903 [Extracts] ed. P. DRONKE, WW, pp. 241-250 Corpus Christianorum (Series Latina), Turnholti Corpus Christianorum, Continuatio Mediaeualis, Turnholti Corpus Scriptorum Ecclesiasticorum Latinorum, Vienna J. DESHUSSES / B. DARRAGON, Concordances et tableaux pour l 'itude des grands sacramentaires, Spicilegium Friburgense, Subsidia 9-14, Fribourg, 1982-1983 A. DEROLEZ, The Genesis of Hildegard of Bingen's 'Liber divinorum operum': The Codicological Evidence, in Litterae Textuales. Essays Presented to G.I. Lieftinck, II, Amsterdam, 1972, pp. 23-33 A. DEROLEZ, Deux notes concernant Hildegarde de Bingen, Scriptorium 27, 1973, pp. 291-295 A. DEROLEZ, Die Bedeutung der neuen Edition von H ildegards "Liber divinorum operum", in M. SCHMIDT (ed.), Tiefe des Gotteswissens - Schonheit der Sprachgestalt bei Hildegard von Bingen, Stuttgart-Bad Cannstatt, 1995, pp. 19-28 M. SCHRADER, A. FuHRK0TTER, Die Echtheit des Schrifttums der heiligen Hildegard von Bingen, Koln-Graz, 1956 HILDEGARDIS BINGENSIS, E pistolarium, ed. L. VAN ACKER, Turnholti, 1991-1993, CCCM 9191A P. DRONKE, Fabula: Explorations into the Uses of Myth in Medieval Platonism, Leiden-Koln, 1974
* Standard abbreviations of classical and medieval Latin authors and works, and of the books of the Bible, are not listed here.
ABBREVIATIONS
Fragment Gotteswerke
GUIBERTI Ep.
CXIX
H. ScHIPPERGES, Ein unverojfentlichtes Hildegard-Fragment, Sudhoffs Archiv 40, 1956, pp. 4 1 -77 A. FuHRK0TTER, Die Gotteswerke. Vom Sinn und Aufbau des Liber divinorum operum der heiligen Hildegard, Benediktinische Monatsschrift 29, 1953, pp. 195-204, 306-316 GurnERTI GEMBLACENSIS Epistolae quae in cod.
B.R. Brux. 5527-5534 inueniuntur, cura et studio A. DEROLEZ, iuuamen praestantibus E. DEKKERS et R. DEMEULEN AERE, Turnholti, 1988HERWEGEN
LDO LIEBESCHUTZ
1989, CCCM 66-66A I. HERWEGEN, Les collaborateurs de sainte Hildegarde, Revue Benedictine 21, 1904, pp. 192203, 302-315, 381-403
Liber diuinorum operum H. LIEBESCHUTZ, Das allegorische Weltbild der heiligen Hildegard van Bingen, Darmstadt, 1966 See under Symphonia HILDEGARDIS, Liber uite meritorum, ed. A. CARLEV ARIS, Turnholti, 1995, CCCM 90 B. MAURMANN, Die H immelsrichtungen im Welt2
Lieder LVM MAURMANN
bild des Mittelalters: Hildegard van Bingen, H onorius Augustodunensis und andere Autoren, MGH AA Epp. SS
Ordo Physica PITRA
Mtinchen, 1976 Monumenta Germaniae Historica Auctores Antiquissimi Epistolae Scriptores (in Folio)
Hildegardis Ordo Virtutum (= Poetic Individuality, pp. 180-192) Hildegardis Physica (= PL 197, 1n7-1352) J.B. PITRA, Analecta Sanctae H ildegardis (Ana-
lecta Sacra VIII), Montecassino, 1882 Patrologia Latina, ed. J.-P. M1GNE, Paris Poetae Latini medii aeui (MG H, 1881ff) Poetic Individ- P. DRONKE, Poetic Individuality in the Middle uality Ages, London, 1986 Problemata P. DRONKE, Problemata H ildegardiana, Mittellateinisches J ahrbuch 16, 1981, pp. 97-131 RAUH H.-D. RAUH, Das Bild des Antichrist im MittelPL Poetae
2
alter: Von Tyconius zum deutschen Symbolismus, Rev. Bern~d. RTAM SCHIPPERGES
Munster, 1973 Revue Benedictine, Maredsous Recherches de theologie ancienne et medievale, Louvain H. ScHIPPERGES, Welt und Mensch. Das Buch
CXX
Sciu.
ABBREVIATIONS
"De operatione Dei" aus dem Genter K odex ubersetzt und erlautert, Salzburg, 1965 Hildegardis Sciuias, ed. A. FUHRK0TTER, A. CARLEV ARIS, Turnholti, 1978, CCCM 43-43A
Symphonia
H £ldegardis Symphonia harmoniae caelestium reuelationum (= PITRA, pp. 441-457) Hildegard von Bingen, Lieder, ed. P. BARTH, M.I. RITSCHER,
Vita WIDMER
WW
J.
ScHMIDT-G0RG, Salzburg, 1969
Hildegard von Bingen, Autobiographic passages preserved in the Vita (= WW, pp. 231-241) B. WIDMER, Heilsordnung und Zeitgeschehen in der Mystik Hildegards von Bingen, Basel-Stuttgart, 1955 P. DRONKE, Women Writers of the Middle Ages, Cambridge, 1984
PLATES
Pls. 1-5: Hands in the Ghent manuscript
Pls. 6-15: Miniatures in the Lucca manuscript
nOl~~
r~~itbtt(iyfaif m~ ,n·aiw f1W .td
t~. ,iuiawam.u:ln Ctt"(UttU
ctr"+itlt 1U'llt4' 1 N ~ ~ ft
mtltrt4fo lttctdt 1witf ntdcb.1ttn: ftJ(\.1Ul
flillar.ikf iht . tlf--treb..mr:(ri1mwl· nuitb~{r mf c.:tpnr ltop..ttii-t "~ tccnif. 'ltMntOr 'fl-"XJ; 1nf \,~..rpnr k~ntf'-~ tur~ ~ttutttWt"' inr tr lttpt ..,~ nrtt. "ln..mtor ,~t \~tpur ttrti ,~ p&lch lw r~ird1. Lb1~1rtt ~ch.1 ~pt~ m~h~ ftbt nn~~1~ .itlaimii itttl,Jt"Um C.vlf''Cl h~ cram:: ~'1ltca-"in~ dnc "·arn:a nt ~i~ffiwf m1i$f1tnl1 f-~~ rrnntf.u.,·tffiln ~n1c1tn 4;X. rmdcb.,r. rdtqtu; .mf .Jcro..,1iic. ~XUU~; f.lttt h.tni' ,n,,it.1:£ pf.tnf~tu61 ftt'Xmt( utddunrudnr tadrof1tt~ft.llITTt ..ui tujeifflntiV"i' ign~,fnl*b.mr♦ fn~utnf "1U4'"l; tfff-~~~1rryun ttf,u~f. ~·nnlluf ~1~wq~fr11 ~ .tUn ,uri(. ~11lt11 t.hl ltf nnnr. ~Jt~~ ndu::- fnt~\l'l~·1it"f..1J fan "l'f"1i~ n..,u b~fm11.rn!b.tnr. \tn ~~ tU~ i~itt'ttapdm),~lt:tn~~mt qut· du.if hnt\luf.t1nmm:i t~.ttaf~k ftJ'frrenttf.4b eif u~..1no(ti riuufof ifap:t1d:i -roti .x: uriif uttkU 1m.tgtni" .hr\~'- ,r.lfott1h:t ur.utt tlt1 A1\1Jl.mf 1b1~rc i~ut,11'; llt
....
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mr mr
mr
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n~ni~ptA.tiqufb:u ,~nnhfdcJ,finruttv"'it Mitttti:tbanr. bo, n'1 m: yfaui~tm.19;l' h~c fl$1uf ithf1mpt(x4 ~mci mt:\nJ1 tt14 .,,ucd~'-'rt p,{U~ lmA.f~Utftau' J'~ ro1i! p~wn .t}f.ttlbitt:fox cf.ancr
lu« d1a iftintluudt
~ .:, ~
~( fa"rtt ~.,li.bar."7Uili'ft..~WW~ f~~ ~ hsii~ .:JU{iwft· t"ta dumta ~mnr:firutf4,q; 1~ mb~# ., hrrm( h"mm1f 1~1lt~nttf"fc'.mtAtl;lllt~7u~mJ in tff.:t ~ ,:lfl'anb.trm=ftanun~ nda ~ aifuncht mtnfnta · mmcb.\rJ~1uiddm..Jii .. fiwfcqurnnt,., ucrbtf ', '-,_ll ... 11-1>11•"1¥
1n.:1n1titthlrf'frtttrti .:Uk-ltttl 1141(( Jc«fo 1n d1.:e11ti~? Pl. 1: G, p. 43: handwriting of Hand 2.
~
mnfi
. ?-fFie1 .
ftMMJiitv. .tv -~ 1 dg"u
..,,,~
-
ua. d• . m '¥ uxtv~· fih~nita h~ 'flK.. a$ ~utu mri' qul utpw
Pl. :Z: G, p. :253: handwriting of Hand 1.
Hi VUttt,H••t.• ,.( ..
t "" "''· ~,.. ,,..,.._
\.',mr lih.'rt,,uf . hd1 pt..m_n~ ..·.mf ll~Ttb'lfotf ,u
~
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...,
..·nt\:rmrr: ,1n..n,11
f1l:nn•fr,1 .. yl11 ii ..,,l·w :..~1nf dtt' ..tii .mii ..,1:1 ttthn..in:r...n~m.1 l~\nt wq,,1~~1li'":' \.rn . \.\mf tlllt\.1 p. mt . ,ri' ...,,,..., . . .,,.1pt~• ..1..l .mn"'1:1 pt\t..mf\. l+.(nt ('Utf .. m,q,1.11*!: ndnr t \wnn ..ir. ~~ ptht_--;t kpttnffll'llkik .. knu:rr: · 1 n+-i1(br:.~ Li..1m1~n~ D '7nt lus ..~ rtn~tw~ fitn iinctii 1.,~\ r \,tmr. l) ,,,: n::t~l; 1n ft:m pt,:nn( . \ \.\1Ut.itn1W mm1-.it m.nfrr~\ ..ittt•,J1tt1 iiir: .mr ... hom.J "1m h~, m ..kO "' hi.'(t 4-i:t .t ..i 1.n:rt,.n:t ..nmn~ ~rt ..\ r(1J1 l(t,£ • ,,., UV ~..lf ~uF ..,, · ,. .., ., .. ~ ,. _ .:ab 1mu~~11 , + _, ,, 1,,,i,.i..1,1rnt l"' U , 1-::ptt far1n ~~ 1ul'ttt (i ..1;n..xn -;;. t1"'" w ~1ro d~ntv ht~t,h ti.t;n:tf ui+') iHt Jrn10 ~·mg= ;~\11-iCrnf. wfi 1 .:,~t) tUt!..·utc ~1,~uri\rt1ct"tt'1i~ttTttic,mt"Cf~~1 et] aliorum C2
21. 18 operari delectatur: ~ LM 22. 5 prefata: predicta L M
127
1 54
15
20
25
30
35
40
PARS PRIMA
Et in summitate capitis summus planeta signatur, quia ipse aliis ampliorem circulum circuitionis habet; fronti au tern luna inponitur, quoniam ut in fronte hominis uerecundia notatur, ita etiam in luna, quc: in aperto uelut frons apparet, tempora et qualitates temporum discernuntur. In medio autem horum sol locatur, quoniam ipse quasi princeps aliorum est super se planetarum, duorum defensionem uelut scutum contra superiorem ignem habens; sub se uero aliorum duorum sustentationem tarn sui quam lune: retinens. Sed quanto spacio summus planeta in superiori gradu suo a sole distat, tanto etiam luna in infimo gradu circuitus sui ab ipso differt, aliis equalia spacia, ut supra dictum est, inter se habentibus. Superior itaque et inferior pars firmamenti ut crater tornatilis rotunda est, in superiorique rotunditate sol positus est, qui idem firmamentum superius inferiusque pertransit splendoremque suum emittit, uelut et uinum de cratere funditur. Hc:c autem designant quoniam anima in humano corpore ab inceptione operum suorum usque ad finitionem eorum septem dona Sancti Spiritus equali studio uenerari debet, ita ut in initio operationis sue: sapientiam adeat et in fine eius timorem habeat et ut in medio illius fortitudinem ponat, intellectu et consilio in celestibus se muniens, scientia quoque et pietate in terrenis se circumdans, qu~ pari deuotione illi in auxilium sui amplectenda sunt. Proinde curandum illi, id est animc:, ut primitus sapienter se dilatet, in ultimo autem timide cum uerecundia se constringat, et inter hc:c fortitudine se cum decore intellectus et consilii exornet atque etiam scientia et pietate, ut supra dictum est, se communiat. Et unumquodque istorum alii se coniungit, quodlibet opus I bonum in honestate perficiendo. Spiritus enim sapientic: spiritusque fortitudinis ac spiritus timoris Domini
25 crater tornatilis] Cant. 7, 2 (de umbilico sponsae) 28 sqq. De septem planetis etseptemdonisspiritussancti, cfr Ambros., Ep. 44, PL 16, 1185D-1186A: ad illum
septenarium uirtutum spiritualium ... septenarium quoddam ministerium planetarum creatum aduertimus
24 in[ /ter] se C2 26 rotund[ /a est] C1 29 designant qu[od/oniam] 31 uenera[ /ri d]'\ebet/ C2 31/33 ita [quod/ut] ... ad[ibit/eat] et [-quad] ... habe[bit/at] et [quod/ut] ... pon[et/at] C2 35 qu[ia/~] pari deuotione ill[a/i] ... amplecte[ /nda sunt] C2 36 Proinde - sapienter: part. in ras., part. in marg. C2 36/40 ut ... se dilat[ /et] ... se constring[ /a]t et inter h~c fortitudine '\se/ cum decore intellectus et consilii[s?] exorn[ /et atque] etiam scient[er\ia] et pie'\tate/ ... [ /se communiat] C2 C2
42 spiritusque: spiritus quoque M
p. 128
VISIO QVARTA,
45
50
5
10
15
c. 22-23
1 55
animam hominis hoe modo imbuunt, ut in uera fortitudine sapienter incedat et in illa timorem habeat et etiam in aliis eiusmodi quinque donis equo animo ad supernum creatorem se contineat. Motus enim racionalis animt; et opus corporis cum quinque sensibus eius, quod totus hom*o est, parem modum habent, quoniam anima corpus non plus mouet quam illud operari potest, nee corpus plus operatur quam per animam mouetur; nee discreti sensus hominis ab inuicem se separant, sed in alta fortitudine ad inuicem se continent et totum hominem tarn in superioribus quam in inferioribus ad qut;libet bona elucidant. XXIII. Cerebrum quoque hominis in tribus cellulis constans nee plures habens, humiditati etiam subiacens omnique corpori sensibilitatem uiriditatemque prebens, uires solis demonstrat, qui orientalem et australem occidentalemque plagam perlustrat. Septentrionalem au tern deuitat; atque tern; uiriditatem per bonam suauitatem roris et pluuiarum multociens inmittit et creaturas totius orbis uirtute sua temperando confortat; quia etiam cerebrum in fortitudine caluarit; continetur, ut etiam uires solis ardore superioris lucidi ignis roborantur. Cum autem sol cursum suum in longitudine dierum facit, maius periculum ab igne suo in terra est quam cum se declinat, quasi faciem suam abscondat. Nam cum se declinat, aqut; cum sideribus ipsi occurrunt eumque cum aere sustentant; sed ipse hoe modo sub scabellum pedum Domini descendens ibi in statu suo permanet; et omnia qut; subtus terram sunt regit, quemadmodum gallina pullos suos fouet; ac deinde per letum diem 23. 1/2 Cerebrum ... in tribus cellulis constans ... humiditati etiam subiacens] cfr Guillelm. de Conchis, Phil. 4, 21, 37: in capite sunt tres cellulae ... Media ... calida et humida; Bern. Silu., Comm. super Aen., ed. Jones, Lincoln-London, 1977, pp. 15-16: in (capite) sunt instrumenta sensuum et tres - ingenii et rationis et memorie - cellule; Carmina Burana 62, 6 : fumus ... capitis tres cellulas irrorat 14 scabellum pedum Domini] sc. terra: cfr I Par. 28, 2; Is. 66, 1 (et alibi in Sacra Scriptura) 15116 (et 18) quemadmodum gallina pullos suos] Matth. 23, 37
43/46 [quod/ut] [-ille] in uera ... inced[i>a]t et [-quod] in illa timorem habeat et [quod] ... se contineat C2 52 [ac>et] totum hominem C2 23. 1 in tribus [ /cellulis] C1 pluuiarum C2 14/15 in statu suo [ omnia 1 1/2 /in. eras.
3 sens[ua/ibi]litatem C1 6 [ac>et] /permanet] C1 inter permanet et et
51 hominis: om. M 23. 2 etiam: om. R 3 sensibilitatem: sensualitatem LM orientem T 12 aquS!: atque M
4 orientalem:
PARS PRIMA super terram ascendens cuncta qu~ super illam sunt confortat, uelut etiam gallina pullos suos de ouis prouocat. Et hom*o in die operatur et in nocte dormit, ut sol fredictis 20 duobus modis super terram et subtus terra operatur, dum in p. 129 die super terram lucet et in nocte cum descensu illius terra superius obtenebratur. Sed et sicut per uires anim~ caro hominis in defectu suo reuiuiscit (quoniam ipsa carnem et sanguinem illius sustinet, ne deficiat), ita etiam de igne solis luna accenditur 2s quociens deficit. XXIIII. Sic quoque anima scienter in uiribus suis corpus hominis regit, cum ille in bonitate et perfectione et sanctitate intelligit et sentit et scit ea qu~ ad Deum pertinent, uerum Deum in Trinitate colens nee alium deum in fallacia querens; s sicut etiam ~edem uires anim~ se in unum coniungunt simul operantes. Qu~ cum spiritu fortitudinis ita tangitur, ut initium operum perfectionemque eorum cum fine ipsorum ubique contempletur, ab illis qu~ mala sunt declinat et sic corpori, in quo habitat, 10 suauitatem supernorum donorum inducit, per qu~ omnia membra illius ad honestatem imbuit, quoniam uires eius per fortitudinem potestatis Dei in unum coadunat~ sunt. Sed cum eadem fortitudo animam hoe modo roborat, dominio illius totum corpus hominis seruire facit, ita ut illud lacrimas cum gemitibus mul1s tociens educat; et tune ipsum hominem in tanta humilitate et quiete continet, ut et in secularibus et in spiritalibus se regere ualeat, in omnibus bonis decenter instructus. Vnde etiam anima ipsius per bonum studium uelut in die bona operando in altum ascendit, sed dum concupiscenti~ carnis consentiendo superatur, 20 quasi in nocte sopore deprimitur, nunc quidem fortitudine se muniens, nunc autem desidiam sibi coniungens. Per bonum namque studium uelut dies est omnia considerando, per desidiam uero quasi nox nichil preuidendo; sed sicut nox per lunam aliquando illuminatur eaque subtracta iterum obtene-
20 subtus terra[m] 20/22 [quod/dum] ... lucet et [-quad] in nocte ... obtenebratur e2 20/21 [ /in die super] terram et 24 [sic/ita] etiam 24. 1 Sic quoque \anima/ et 2 [ac>et] [in] sanctitate e2 3 [ac>et] scit e2 ad Deum [ /perti]\nent/ e2 4 alium ,fdeum'\._ in fallacia [deum] querens 7/8 [quod/ut] ... contempl[a/e]tur e2 13/14 dominio hominis: in ras. et 14/15 ita [quod/ut] ... educ[ /at] e2 15/16 et qui[ /ete] 16/17 [quod/ut] ... regere ual[et/eat] e2 19 sed [c>d]um e2
20 subtus terra : subtus terram T 24. 11 imbuit: inducit M
14 illud: illuc M
gemitibus : gemittibus G
VISIO QVARTA, c. 23-25
1 57
bratur, sic opera hominis permixta sunt, ita ut nunc lucida, nunc obscura existant. Cum enim anima per corpus coacta malum cum ipso operatur, tune uirtus ipsius luce ueritatis carens obtenebratur; sed cum deinde in peccatis se grauari senserit, contra uoluntatem camis se sursum tollit, camem affligendo et 30 qu~que mala opera ipsi improperando. Sicque lux beatitudinis nocte peccatorum superata exoritur, ita ut per animam mala scientia cum came superetur et caro in peniltentia et emenda- p. 130 tione prauorum operum deinde castigetur. Et cum caro hoe modo constringitur, anima quoque illam secum celestia appetere 35 facit, quia spiritu fortitudinis secum roboratam timori Domini etiam celeriter illam subicit. Anima quippe camem adiuuat et caro animam, quia per animam et per camem unumquodque opus perficitur; uncle etiam anima cum came bona et sancta opera faciendo reuiuiscit. 40 Sed caro multociens tedium patitur, quando cum anima operatur; quapropter anima tune cami condescendit illamque in aliquo opere delectari permittit, quemadmodum mater flentem infantem ridere facit. Atque hoe modo caro cum anima aliqua bona opera, quibusdam tamen peccatis intermixta, operatur, 45 quod anima tolerat ne caro obruatur; quoniam sicut caro per animam uiuit, ita etiam anima cum came bona operando reuiuiscit, quia in opere manuum Domini collocata est. Sicut enim sol noctem superando usque ad mediam diem ascendit, ita quoque hom*o praua opera uitando sursum incedit; et quemadmodum so sol post mediam diem inclinatur, sic et anima cami consentit; et ut luna per solem reaccenditur, ne deficiat, ita et uiribus anim~ caro hominis sustentatur, ne in interitum eat.
25
XXV. Et quoniam cerebrum humidum est et lene frigus habet, omnes uen~ cunctaque membra corporis calorem ei subministrant; sic etiam soli, qui interdum rorem et pluuiam ad terras descendere facit, omnia superiora in igne lucentia, ne in calore s deficiat, ignem subministrando ei assistunt. Sed et quia humore
25/26 ita [quod/ut] ... exist[u>a]nt C2 28 se [ /grauari] senserit C2 30 impro[b>per]ando C2 31/33 ita [quod/ut] ... super[a/e]tur et [-quod] castig[a/e]tur C2 32/33 et [in] emendatione 43 "cum anima 'caro 47 in oper[ /e] C2 48 ad [meridiem ?/mediam] \diem/ C2 ita /quoque] C1 50 post [meridiem ?/mediam] \diem/ C2 52 caro hominis /sustentatur] C2 25. 1 et [quia] lene
3 sic[ ut] etiam
32 in penitentia: impenitentia T
41 anima tune:
25. 5 deficiat: deficiant L (con: ex deficiat)M
~
T
158
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15
20
25
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35
PARS PRIMA
humectatur caloreque confortatur, totum corpus sustentat et regit, quemadmodum humor et calor coniuncti omnem terram germinare faciunt. De corde enim et pulmone et iecore et de omnibus uisceribus hominis humiditas ad cerebrum ascendit illudque adimplet; et cerebra humididate istorum adimpleto de eadem humiditate aliquid ad reliqua interiora descendit eaque replere festinat. Similiter scientia anim~ humiditatem lacrimarum educit, cum peccata in ipsa frigesc*nt, et tenor rectitudinis cum ceteris bonis operibus calorem I supernorum desideriorum ei infert, p. uelut etiam fortitudini, qu~ humectationem sanctitatis cuilibet fideli homini inmittit, reliqu«y uirtutes in adiutorio subueniunt. Et cum tali modo anima rore et calore Sancti Spiritus infunditur, carnem sibi subicit eamque Deo secum seruire cogit. De bonis itaque cogitationibus et rectis confessionibus, de utilitate iustici1y atque plenitudine interiorum desideriorum uiror sanctitatis ad scientiam anim~ tendit illamque ita confortat, ut etiam per eundem uirorem totus hom*o contra omnia aduersa tantis tuitionibus pacienti«y muniatur, quatinus deinceps in diuersa uiciorum moueri non possit. Sicut enim superiora sydera soli ignem ministrant, ita quoque omnia interiora hominis anim1y uires ad officia sua afferunt; et dum illa ad perficiendum iusticiam peccata neglexerit, cum racionalitate sursum ascendit; sed cum deinde corpus in defectu esse senserit, illi condescendit, ne deficiat. Ipsa namque uiuens spiraculum est, totum corpus hominis excitando; sed tamen delectationi carnis contra uoluntatem suam multociens subiacet. Et in bono persistere uolens uelut sol est; caro autem in gustu suo permanens quasi luna est, unde cum ipsa peccando deficit, quemadmodum luna detrimentum sentit; sed tamen eadem anima contra uoluntatem carnis quasi sol se sursum sepius erigit; et ita hom*o per querelam ipsius hoe modo resurgit, sicut et luna per solem reaccenditur.
25. 31 uiuens spiraculum] Gen. 2, 7
8/9 et [-de] pulmone [ac>et] [-de] iecore \et/ de omnibus[que] uisceribus C2 11 \aliquid/ ad reliqua C2 13 [ /Similiter] scientia C1 14 \et/ tenor 15 infer[unt/t] C2 20 et [-de] rectis [-ac] de utilitate 21 atque [-de] plenitudine 22/25 ita confortat [quod/ut] ... muni[ /atur] [ /quatinus deinceps] ... non po[ /ssit] C2 27 et [c>d]um illa C2 35 ipsa [ ] pecca[ /n]\do/ def[ /icit] C2
21 uiror: L ( corr. ex uigor ), uigor M
131
VISIO QVARTA, c. 25-26 40
45
50
55
60
65
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1 59
Per humiditatem itaque caro in peccatis delectatur, et per calorem penitendo luget, quia humiditas ex came et calor ex anima est; atque per het) deinde C2 13 et [-secundum) concupiscentiam 15 operat[ /a est) [ac>et) deinde C2 15/16 a concupiscentia carnis se: fart. in ras. 17 a peccatis [se] abstinere 18/19 et [-nisi) asperitatem 20 [ /ita) scilicet C1 20/21 [quod/ut) ... habe[t/at) et [quod) ... nutri[t/at) C2 27 qu[ /ati)\nus/ penitentiam C2 33 "retractat 'peccando, sed postea inuersio deleta est 36 [ac>et) illud C2 37/40 ita [quod/ut) ... non perfici[t/at) sed [quod) ... depon[it/at) et [quod) ... comput[a/e)t C2 C2
133
VISIO QVARTA, c. 26-27
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16r
XXVII. Vas itaque cerebri, quod cum fronte ad oculos extenditur, superiorem ignem notat, sub quo sol ardet, cuius ignis cum leni humiditate aquosi aeris permixtus est; idemque humor punctum est solis, per quod ille terminum loci sui transire non potest; et humor iste per puritatem etheris ad solem ascendens ardorem illius mitigat, ne ea qu~ in terra sunt nimio feruore suo consumat. Sic et anima scientiam et racionalitatem cum manifesta uerecundia et salubri circ*mspectione in se habens potentiam Dei I ostendit, sub qua fortitudo illa est, qu~ felicia p. 134 suspiria mentibus fidelium hominum inmittit; eademque suspiria iudicium fortitudinis Dei retinent, ne in multa seueritate se demonstret; atque per ueram penitentiam eiusdem fortitudinis examinationem ita deliniunt, ut peccata hominis, quando ille penitet, obliuioni tradat. Sed et quemadmodum uentus ignem ardere facit, ita et racionalitas animam hominis mouet et illuminat. Racionalitas enim in anima est quasi uentus et quasi lumen in igne; et anima spiraculum est a Deo in hominem missum, quod indeficiens et racionale est; et sicut ignis sine ardore ignis non esset, ita et anima sine racionalitate intelligibilis non esset, cum cetera creatura irracionalis uelut uentus pertranseat, quia flammans ignis non est. Nam racionalitas animam cum scientia ubique ducit, mille modis ea considerando et cognoscendo qu~ hom*o facit; uncle etiam cum ipsa anima bonum in scientia sua intelligit in gaudio, sicut sol ardet et celestis est. Sed tamen in hoe ardore celestium anima semper manere non potest, quoniam caro hominis deficeret; et ideo anima refrigerium in aliqua re corpori infert, quemadmodum filius meus in mundo corporaliter manens modo orauit, modo laborauit et deinde corpus suum recreauit, et hoe absque peccato fecit, quia sine peccato conceptus fuit. Quemadmodum etiam punctum solem retinet ne metam suam transeat, sic et anima corpori consentiendo illud temperat ne deficiat; et hoe in magna puritate facit, quatinus corpus hominis prauis operibus non derideatur, et ne etiam pre nimia celesti intentione exterminetur, uelut humiditas solem temperat ne consumatur.
27. 2 [in?\sub] quo sol C2 3 cum le[u>n)i humiditate 4/5 non pot[ /est) C2 9 [in ?\sub) qua C2 13/14 [quod/ut) ... trad[it/at) C2 18 spira[men ?/cu)'\,lum/ est [quod/a] De[us/o] in hominem mi[ttit/ssum] C2 19/20 [ /ita) et anima 26 quoniam [-tune) caro 33 et [in] hoe 34/35 et [ /ne) etiam [de/pre) nimia ... [ /exterminetur] uelut [-etiam) humiditas C2
27. 9 felicia: predicta R 12 demonstret: demonstrent T GR T L (corr. ex premia), pro nimia M
34 pre nimia
162
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Anima itaque discretionem in omnibus amat; et ideo quociens corpus hominis absque discretione aut comedit aut bibit aut aliud quid tale indiscrete fecerit, uires animy scinduntur, quoniam omnia cum discretione agenda sunt; quia hom*o in celestibus suspirando semper esse non potest. Et ut per nimietatem estus solis terra scinditur I et per p. 135 incongruentem pluuiam germen utiliter non exurgit, sed per rectam coniunctionem caloris et humoris terra qm;que utilia germinat; ita etiam et per iustam temperantiam omnia opera celestium et terrestrium discrete et bene ordinantur et perficiuntur. Hane autem discretionem illi, cum quibus celum illuminatum est, dilexerunt et adhuc diligunt; sed diabolus earn habere noluit nee habere uult, quoniam uel in nimiam altitudinem uel in nimiam profunditatem tendit, unde cadens non resurget. XXVIII. Sed et cerebrum quandam nigredinem superius habet, quia anhelitus hominis humidus existens humiditatem illam sursum mittit; quy in fine suo, ubi ultra non procedit, nigredinem facit; et nigredo hyc ardori resistit, ne idem cerebrum in feruorem erumpat, uelut etiam niger ignis lucidum ignem retinet, ne terminum suum transeat; eademque nigredo cerebri flecma et liuorem reliquo corpori inmittit, quemadmodum et niger ignis iste tempestates, tonitrua et grandinem multociens super terram producit. Isto modo anima, cum scientiam suam in fauore elationis sursum extendit, per illum earn quasi superius denigrat, quoniam suspiria hominis ibi in elationem extenta puritate uery lucis carent. Vnde etiam et ipsa turbulentia superny fortitudini hoe modo repugnat, quod eadem fortitudo calore celestium desideriorum eandem scientiam non excitat; sicut et uindicta Dei, quy peccata hominum paulatim examinat, potentiam eius multociens retinet, ne peccantem hominem omnino conterat. Et tenebrositas eiusdem scientiy concupiscentiam et temeritatem peccatorum negligenti homini sepius infert, quia supernum iu-
37 idea \quociens/ C2 [-ut] per
42/43 et [-sicut] per incongruentem
43 sed
28. 4 ardori [solis] resistit ne [-feruore illius] idem cerebrum 5 etiam [-supradictus] niger ignis [-predictum] lucidum ignem 10 [ /Isto modo] anima C1 in fauore \elationis/ C2 13 fortitudini[s] 17/18 [ /Et tenebrositas] eiusdem C1
40/41 in celestibus suspirando: in celestibus LM
VISIO QVARTA, c. 27-29 20
25
30
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15
163
dicium non inspicit, ut etiam idem iudicium in uindicta diuersos excessus delinquentium conterit. Anima utique, quoniam amplexionem dilectionis ad corpus cum quo operatur ha bet, sepe illi consentit; et cum iterum nigredinem consensus istius in ignea racionalitate agnouerit, carnem per penitentiam se affligere facit; et iterum illam confortat, ne hom*o in sensibus suis deficiat. In corpore namque I hominis anima manet secundum quod illud in humoribus suis p. 136 inuenit, ut etiam apis fauum cum melle in uase suo operatur, nunc scilicet purum, nunc autem turbidum. Quando enim anima cum ignea racionalitate sursum hoe modo ascendit, ut corpus ascensum illum tolerare non possit, tune iterum descendit et corpus confortat, quia caro uelut terra fragilis est; et sic anima et corpus diuersa certamina inter se habent, quoniam hom*o lucida et tenebrosa opera cum anima et carne operatur. XXVIIII. Et sicut prefatum est, per uires cerebri totum corpus hominis retinetur, quemadmodum et per solem superiora roborantur. Sol namque in superiora et subteriora lucet totumque firmamentum, excepta plaga aquilonis, circuit. Cum enim Deus totam terram cum creaturis roborauit, unum locum uacuum dimisit, quatinus creatura cognosceret qu~ et qualis claritas Dei esset; quoniam per tenebras lux honoratur et lucid~ parti tenebrosa pars ministrat, uacuus locus existens; quia Lucifer illum elegit, quando domino suo equari uoluit. Sol quoque in oriente oritur, et in meridie in ardore suo magis et magis fortior est; sed post meridiem in occasum se declinat, et sic cursum suum usque in mane perficit. Et quia in partem aquilonis non procedit, ideo in mane et circa uesperam frigiditas in terra est. Ego autem, qui sine inicio sum, ignis sum, per quern omnia luminaria accenduntur; luxque tenebras obtegit, nee tenebr~ lucem comprehendere ualent. Itaque lux tenebris se non admiscet, nee tenebr~ ad lucem transire possunt.
28. 21 excessus delinquentium] Bened., Reg. 2, 26 29. 16/17 luxque ... ualent] Ioh. 1, 5
25 [ac>et] iterum C2 26/27 [ /namque] 20/21 diuers[ u>o]s excessus 29 nunc autem [ /turbidum] C2? 30/ hominis C2 28 etiam ap[e/i]s 31 [quod/ut] ... non po[ /ssit] C2 29. 18 transire po[t
/ssunt] C2
28. 20/21 diuersos excessus: diuersus e. T 29. 2 superiora: superiora et inferiora L (post con:)M
PARS PRIMA 20
25
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45
50
Sicut enim hom*o in bona scientia, qu~ lumen ueritatis existit, a Deo constitutus est, et ut in mala scientia, qu~ uacuum locum habet, in quo nulla constitutio meritorum aut premiorum est, ad malum declinat, sic etiam in homine celum et terra lux et tenebr~ signantur. Per scientiam utique omnia opera hominis reguntur, ut etiam per spiritum fortitudinis ceter~ uirtutes continentur; quia idem spiritus et in spiritalibus et in secularibus causis uiget hominemque ab insidiis antiqui serpentis defendit; qui uacuus ab omni felicitate claritatem Dei demonstrat, ut per malum id quod bonum est cognoscatur; I quoniam seruus domino suo subiectus esse debet. Fortitudo enim in inceptione et in actione bonorum operum hominis robusta existens, post completionem eorum in illo mala deuitat; et sic ad inicium suum recurrit nee malum appetit, quia tarn in inicio quam in fine peruersitatis calor Spiritus Sancti non adest, sed torpor et negligentia hominem ad nociua pertrahens. Sed ille qui sine principio est lumen hoe existit, quod omnia lucentia incendit et omnes aduersitates tenebrarum depellit, quoniam ab ipsis exterminari non ualet. Et ut fidelis hom*o a Deo regitur et sicut peruersus ab eo alienatur, ita et in homine qu~libet elementa ordinate distincta sunt. Anima quoque uelut ignis apparet, sed racionalitas in ipsa quasi lumen est, et racionalitate, qu~ lucida est, hoe modo perfunditur, quemadmodum mundus sole illuminatur; quia per racionalitatem omnia opera qu~ in homine operatur preuidet et cognoscit. hom*o quippe gustum et desiderium in se habet, atque per h~c duo sanguis in uenis ipsius cum calore medullarum mouetur; et sic idem hom*o operatur, quemadmodum rota cursum suum peragit, cum ad currendum impellitur; quoniam corpus, gustum et desiderium habens, animam hac et illac impellit, ita ut secundum eosdem impulsus illa gressus suos multociens dirigat. XXX. Sol etiam nigra nube obscuratus atque fulgure et tonitru et nimietate pluuiarum obrutus non apparet, sed illis omnibus cessantibus iterum lumen suum effundit, in hoe animam hominis demonstrans; quia cum illa per corpus ita pre-
25/26 [ac>et] in secularibus C2 28 [ /ut] ... cognoscatur C2 [ac>et] in actione C2 36 et [-quod] omnes 37 non ual[ebit?/et] [ac>et] sic idem C2 48/50 ita [quod/ut] ... [ /dirigat] C2
30 46
30. 1 fulg[ /ure] C1 2 [ac>et] nimietate C2 3 effundit [ /in] hoe C2 3/4 1°: \etiam/ animam; 2°: [etiam] animam 4/5 ita premitur [quod/ut] ... oper[atur/etur] C2
31 hominis:
0111.
LM
p. 137
VISIO QVARTA, c. 29-30 5
10
15
20
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30
165
mitur, ut secundum concupiscentias carnis operetur, racionalitatis lumen in ipsa obnubilatur, quoniam ira sicut fulgur et auaricia uelut tonitrus et illicita carnis desideria quemadmodum nimietates pluuiarum sunt. Sed cum deinde per p~nitentiam ab his se purgauerit, iterum in claritate ueri luminis illustratur, sperando quod liberari et saluari possit. Racionalitatem itaque anima exspirat, uelut ignis scintillas emittit, et per earn celestia et terrestria discernit. I Quapropter p. 138 etiam si corpus per earn ita superatur, ut iusta et bona opera operetur, de eterna uita gaudebit, uel si hoe modo per corpus obprimitur, quatinus bona negligens id quod malum est faciat, semetipsam tartareis locis inmittit. Diabolum quoque repudiat, qui Deo similis esse uoluit, et per hoe a parte aquilonis separatur, quod, siue bonum siue malum operetur, Deum se non nominat, sed a Deo creatam per racionalitatem cognoscit. Ipsa quoque terrenum uas suum multociens docet, ut opera qu~ celestia sunt faciat; iterumque concupiscentiis carnis consentit, de quibus se iterum extorquens uas suum affligit, cum ad officia sua ascendit, omnia mala in eodem uase suo per penitentiam excribrans, sicut ordeum a tritico eicitur. H~c anim~ opera sunt, quoniam quando illa bonum operatur, est quasi sol cum in meridie ardet; cum autem ad malum anhelat, est uelut sol cum ad occasum declinat; sed cum deinde per penitentiam resurgit, est ut sol cum a tempestatibus splendorem suum auertit. Sed tamen cum hom*o per uires anim~ crescit, uenis et medullis suis nondum impletis uel roboratis, propter teneritudinem corporis ea qu~ celestia sunt nondum cognoscere potest, nee etiam penas infernales discernere ualet, 30. 21 (et 39; 34, 10 et passim) concupiscentiis carnis] I Joh. 2, 16 23/24 excribrans] u. infra ad 96, 79/80 sicut ... a tritico eicitur] Amos 9, 9: sicut concutitur triticum in cribro
5/6 [-tune] [ /racionalitatis lumen] 6 fulg[ /ur] 7 [ac>et] illicita 9 purgauerit [-tune] iterum in [ /claritate] C2 luminis illu[ /stratur] 9/10 sperando [ut>quod] C2 11 uelut \ignis/ scintillas [ignis] C1 12 \et/ per [-racionalitatemque\eam] C2 discernit [qu~ omnia Deus creauit] abhinc 1 /in. eras. 13/14 ita superatur [quod/ut] ... oper[a/e]tur C2 15 qu[od/atinus] ... faci[t/at] C2 19 sed [-se] a Deo [ /Ipsa] \quoque/ C2 20/21 [quod/ut] ... faciat C2 23/24 sicut [h]ordeum 26 quasi [-cum] sol \cum/ in meridie C2 27 uelut [-cum] sol \cum/ ad occasum C2 28 ut [cum] sol \cum/ a tempestatibus C1 30 impletis [nec>uel]
C2 C2
roboratis
30. 5 concupiscentias: concupiscentiam M 17 Deo similis: - T 19 creatam: creaturam LM 21 iterumque: iterum LM 30 uel roboratis: nee r. T
166
35
40
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quia corpus suum ad perfectionem nondum excoctum est; unde etiam anima cum uase suo tune uacat, quoniam idem hom*o timorem tune non habet, quemadmodum et homines in prima etate mundi timore legis carebant. In plena uero etate hominis anima cum corpore roboratur illudque bona opera facere cogit, sed corpus a uoluntate ipsius declinat, uires suas secundum concupiscentias carnis exercens; et hoe quamdiu uiuit facere satagit, nisi per penitentiam uiribus animy refrenetur.
XXXI. Vt autem predictum est, a fronte usque ad extremitatem nasi puro ethere designato, frons inter cerebrum et oculos existens constitutionem cerebri et oculorum sustinet, et infirmitatem, quy de cerebro et stomacho nascitur, in se I continet; p. 139 uelut etiam luna sub sole stellis circumdata ea quy de superioribus descendunt et quy de inferioribus ascendunt multociens recipit. Oculi enim, qui plurima conspiciunt, stellas firmamenti, quy undique lucent, ostendunt. Nam albugo eorum puritatem etheris, claritas quoque ipsorum splendorem illius, pupilla uero stellas, quy in eodem ethere sunt, designat; humor uero eorum humorem quo idem ether a subterioribus aquis humectatur, ne a superiori igne ledatur, demonstrat. Hoe itaque est quod inter scientiam et circ*mspectionem anima in uera penitentia locata uas suum per gratiam Dei ad penitentiam impellit. Verecundia quoque, inter scientiam et circ*mspectionem degens, uiam illarum notat, quia recte incedit cum pudiciciam amat, atque noxia quyque in se occultando ad nichilum redigit, ne in palam prorumpant, cum scientia mali earn per concupiscentiam inpugnat; sicut et timor Domini fortitudine celestium uirtutum uallatus eterna et caduca in semetipso bene moderatur. Circ*mspectio namque, qua fidelis hom*o quelibet bona sibi prouidet, ardens desiderium ipsius, quod ad superna habet, demonstrat. Consideratio enim circ*mspectionis, qua hom*o ea diligenter considerat quy animy suy utilia uidet, sinceritatem uery penitentiy appetit; perspicatia au tern eiusdem considerationis decorem ipsius penitentiy diligit, cum hom*o a peccatis se
31. 9 albugo] sc. album: cfr Hildeg., L VM 1, 10
31. 1/2 extremitatem nasi[s] 3/4 ,let'\ infirmitatem[que] C2 4 et [de] stomacho 9/10 [-predicti] etheris 11 in eodem ethere [ /sunt] C1 14 scientiam et circ*mspectionem: in ras. C1 18/20 in se occultando - inpugnat: in ras. 21 [ /ual]latus 23 ardens [-etiam] desiderium 26 perspicati[ /a]
31. 16/17 illarum : illorum R 23 prouidet : praeuidet M
19/20 cum scientia - inpugnat: om. LM
VISIO QVARTA, c. 30-32 purgatum aspicit. Intentio quoque eius, qut; quasi pupilla oculi est, ardentia et lucentia opera qut; in illa sunt clarificat; sed 30 indulgentia peccatorum gemitus et suspiria, quibus penitentia humore lacrimarum discutitur, ne potentiali iudicio Dei feriatur, exornat. Anima etenim undique circ*mspicit, unumquodque opus incipiens et operans, quoniam ignea est et cum aere spirat atque 35 cum scientia et racionalitate omnia peragit et discernit. Nam anima in corpore roborata fortiter operari incipit et hoe facere desiderat, sed quamplurimt; infirmitates carnis, uidelicet in medullis, I in sanguine et in stomacho, ei occurrunt. Ex calore p. namque medullt; sanguis hominis estuat, et ex pondere ciborum 40 stomachi sanguis ardet; istt;que infirmitates uiribus animt; quoddam obstaculum sunt, quia de ardore carnis incestus, quern Satan dolose texuit, pullulat atque ad animam de terrenis ascendit, illique proponit quia hom*o caro sit et eum secundum carnem uiuere oporteat. Vnde et ipsa per corpus, quod deorsum 45 est, multociens cogitur mala cum illo operari. Opera quippe animt; cum mobili corpore sunt, quemadmodum luna stellis circumdata est; ipsaque anima per scientiam artificiosa cum reliqua creatura est, ita ut opera artis eius, siue de superioribus siue de inferioribus sint, in uase suo uideantur et so cognoscantur, uelut stellt; aut lucidt; aut obscurt; in firmamento lucent. Candida etiam scientia quasi albugo oculorum in homine apparet intellectusque uelut claritas eorum in eo fulget et racionalitas quemadmodum pupilla ipsorum in eo lucet. Quapropter etiam hom*o sic ad celestia tendere gemendo et flendo ss cogitur, ubi se indignum premio eternt; remunerationis estimat, quoniam multis peccatis se oneratum nouit, ideoque ut penas iudicii tantum euadat contendit. XXXII. Et cum hom*o aut leticia aut tristicia in corde suo conmouetur, uenult; cerebri eius pectorisque et pulmonis ipsius 31 potentiali] cfr Mar. Viet., Adu. Arium 1, 56
51 albugo] u. supra ad 9
32. 1/5 De causa lacrimarum quae prae gaudio oriuntur, cfr Adelard., Quaest. nat. 32: (anima) gaudii causa naturalem calorem per corpus extendens ad cerebrum usque eum traducit, qui cum immensior est, si ibidem humorem talem reperit, naturaliter eliquat et per exitum suum expellit; Hildeg., Causae 2, pp. 148, 12; 149, 7-11
30 quibus [-prefata] penitentia 41/42 1°: incest[ /us quam] Satan C1; 2°: incestus qu[a>e]m Satan 43 proponit qu[od/ia] hom*o caro sit et [-quad] eum C2 48/50 ita [quod/ut] opera artis [ /eius] ... uide[ntur/antur] et cognosc[u>a]ntur C2 50 lucidc; aut [ /obscure;] C2 50/51 in firmamento [ /lucent. Can]dida [ /etiam] C1 51 in [ipso ?jhomine] 56 ideoque [quod/ut] penas C2 32. 2 (uenc;/uenu]\lc;/ C2
[ac>et] pulmonis C2
140
168
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etiam concutiuntur; uncle et uenul~ pectoris et pulmonis humores sursum ad uenulas cerebri mittunt, ill~que eos suscipientes oculis infundunt. Sicque hominem ad lacrimas perduc*nt, quemadmodum, cum aut in inicio augmenti seu detrimenti lun~ firmamentum per uentos conmotum strepitu suo mare aliasque terrarum aquas concutit, ill~ fumum et humorem de se produc*nt. Sed nubes ipsos, fumum scilicet et humorem, excipientes ad lunam extendunt, quos illa uelut sitiat ebibens iterum ad nu bes remittit pluuiamque congruentem illos producere facit; quoniam hoe modo de subterioribus aquis, quas nubes sursum trahunt iterumque remittunt, pluuia super I terram descendit. p. 141 Sic etiam cum anima in homine aliquando uel ex securitate saluationis su~ gaudet, uel quasi de pressura peccatorum suorum meret, scientia hominis cum conscia confessione penitenti~ per timorem mouetur, atque cum his suspirando sursum erigitur. Operaque illius circ*mspiciendo lacrimas ab ipso educit eumque plangere facit, quia cum timor Domini hominem concutit, ipsum sitibunde in gemitibus flere compellit. Vnde fit ut, cum hom*o interdum aduersitatem secularium rerum deflet, animum multociens ad appetitum celestium neglectis secularibus retorqueat. Nam cum hom*o a Deo recedit et eum in obliuionem ducit, mox anima eius contremiscit, uncle et omnia membra hominis, qu~ uiribus illius impleta sunt, in alienam uiam conmouentur, quasi Deus uenerandus et timendus non sit; sed illa uasi suo uerecundiam et confusionem peccatorum proponit illudque suspirare facit, ita ut suspiria h~c lacrimas educant. Et sic de suspiriis et lacrimis istis uiriditas penitenti~ in eodem homine exurgit. Quapropter et ipse, in operibus bonis denuo suscitatus, grauamina peccatorum suorum in tanta diligentia et penitentia examinat, ut carnes membrorum suorum aliquantulum exsiccentur et tanta amaritudo in corde ipsius crescit, ut intra se multociens dicat: Vt quid ad tanta crimina natus sum? Cum anima mea in Deum peccaui et cum ea penitentiam ago ad Deum suspirando, qui formam Ad~ de uirgine dignatus est suscipere. Vnde et ego confido quod me
5 Sic [quoque/que] 6 quemadmodum [et] cum 9/10 fumum - ebibens: in ras. C2 15 uel [-cum etiam aliquando] quasi 19 hominem [-in gemitibus] concutit 20/22 [ /Vnde fit] \ut/ ... retorqu[et/eat] C2 23 et [-cum] eum 28 ita [quod/ut] ... educ[u>a]nt C2 29 et [-de] lacrimis 32/34 [quod/ut] ... exsicc[a/e]ntur et [-quod] tanta ... crescit [quod/ut] ... dic[it/at] C2 34 tanta[s] [ /crimina]
32. 9 ipsos: ipsas M 20 V nde fit ut: V nde ut T homine: om. LM 33 aliquantulum: aliquantum R
29/30 in eodem
VISIO QVARTA, c. 32-33
40
45
50
55
60
5
169
non despiciat, sed a peccatis meis absoluat, et etiam per uultum sancta]ntur C2 23/25 [quod/ut] ... consentiant C2 48. 1 \et/ uelut
4 7. 21 et 26 pre ariditate: pro a. M
152
182
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dum auster et septentrio ab inuicem separati sunt, brachium suum dextrum ad austrum, sinistrum uero ad septentrionem dirigit. Hoe modo et anima cum uiribus suis et quatuor elementis per scientiam boni et mali operando in homine uolat, per scientiam boni ad orientem, et per scientiam mali ad occidentem respiciens; ita ut hom*o scientia boni per ignem, qui Deus est, accensus in perf ectione sanctissimorum operum cum austro uolet, in effectu uero malorum operum in penis aquilonis secundum quod peccauerit puniatur. Ipsa enim anima, quy corpus sensibile reddit, hominem in uiribus suis frigidum aut calidum facit, ita ut per ipsam calorem austri et frigus aquilonis sentiat; quod in flatu hominis probari potest, quern ipse, secundum quod uoluerit, siue calidum siue frigidum emittit. I hom*o etiam in creatura, quam per uisum discernit, secundum p. 153 quod caro desiderat bonum uel malum cum anima operatur, ipsaque anima in timore et amore Dei bonum quasi in dextera parte facit. Vnde et mala scientia per bonam auxilio gratiy Dei in homine superatur, sicut etiam sinistra manus per dexteram, quy maioris fortitudinis est, premitur. Anima enim, quy spiramen a Deo est, in corpore inuisibiliter manens, illud ad quodlibet opus mouendo non uisu, sed uirtute racionalitatis agnoscitur; quemadmodum et uentus non per uisum, sed per sonum et motum in flatu suo sentitur; sed tamen quid ista sint humana scientia nee comprehendere nee intelligere ualet.
XLVIIII. Et collo scapuly et humeri cum brachiis et manibus adherent, sicut et quatuor principales uenti cum collateralibus suis firmamento coniuncti sunt; et flexury brachii, humerus cum scapula, manus cum digitis subueniunt, sicut et idem principales uenti cum alis suis, id est cum collateralibus uentis, firmamentum sustentant; et manus ad manum coniungitur, ut et ala cuiusque ad alam alterius extenditur.
48. 19/22 quasi in dextera ... premitur] cfr Hildeg., Fragm. 369-382
3/4 brachium [eius/suum] C2 5 Hoe modo et anima: in ras. C2 8/11 ita [quod/ut] ... uol[at/et] ... puni[tur/atur] C2 10 in pe[n]nis aquilonis 13/14 ita [quod/ut] ... sentiat C2 18 malum \cum anima/ C1 19/20 in dextera parte [-operatur\facit] C2 20 per bonam [-scientiam] 21 [o/su]peratur 49. 3/7 et flexur~ - extenditur: in marg. inj scr. alia m. uent[ orum/is]
49. 1 Et: Vt L (error rubricatoris)M
5 collateralibus
2 sicut: sic L (post corr.)M
VISIO QVARTA, c. 48-49
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40
H~c autem designant quod anima, quet] nomina C2
66. 8 operiri : operari L M 67. 5 producit: perducit M
9/10 displiceat - creaturarum: om. M
166
VISIO QVARTA, c. 66-69
1 99
LXVIII. Ascendit Jumus in ira eius, et ignis a Jacie eius exarsit; carbones succensi sunt ab eo. Quod sic intellectui patet: hom*o qui peccando in obliuionem Dei ducitur, super hunc ira uindictae Dei ascendit, et peccata illius coram eo per ignem s examinantur; quia sicut extincti car bones per ignem succenduntur, sic ipse penas ad comburendum peccata parat. Ipse enim per scientiam boni et mali pro malis factis suis se puniendum, et etiam bona opera in laude Dei uolantia super Cherubin ascendere cognoscit. Ista uero scientia fiducialem spem, 10 quam hom*o ad Deum habet, calefacit, eumque ad timorem et amorem Dei confortat. Per has namque uirtutes humiditas lacrimarum educitur, per has etiam omnia bona in homine perficienda conseruantur, quemadmodum uenter per cor, per iecur et per pulmonem receptionem ciborum usque ad egestio15 nem conseruat. Omnia quoque opera, siue bona siue mala, per racionalitatem aeri~ et racionalis anim~ cum uiriditate scienti~, cum calore sensualitatis et cum humiditate sapienti~ ad agnitionem hominum proferuntur; sicut etiam predictus aer uilriditatem, calorem 20 et humiditatem omnium germinantium fructuum usque ad maturitatem ipsorum producit.
LXVIIII. Et uenter, qui costis et aliis ossibus, qu~ sucum medull~ non habent, sustentatur, mollem fructiferamque terram, qu~ lapidibus interposita est, designat. Hoe exemplo anima gustum peccati in natura sua non habet, quamuis peccata cum s corpore operetur, et illud ad opera, qu~ gustus carnis su~ postulat, in similitudine aerii uenti, qui totam terram ad germinandum mouet, accendat. Ipsa enim corpus in omni opere suo continet, ut mollis fructifera terra interpositione lapidum firmatur; et sicut tener infans de peccatis, qu~ nondum gustauit, 68. 1/2 Ps. 17, 9 8/9 uolantia super Cherubin ascendere] ibidem 11 9/ 15 Ista uero scientia ... quemadmodum uenter ... conseruat] cfr Hrab., De 11ni11., PL 111, 168D: Venter ... significat capacitatem rationis, siue animae affectum 69. 6 aerii uenti] u. supra ad I, i, 2, 7 68. 2 Quad sic [-ad] intellectu[m/i] patet 3/4 Jira, uindicta/e\ Dei 4 peccata [-hominis] illius 4/5 [ /per ignem examinantur] C2 121 13 omnia bona - conseruantur: in ras. 69. 1 [ac>et] aliis ossibus C2 exemplo anima] C2 4/5 cum [ C2
2 medullS'. \non/ habent C1 3 [ /Hoe /corpore] C2 5 et [-quamuis] [ /illud]
68. 1 Ascendit : *scendit L, Descendit M 69. 4 peccati : peccata M
6 aerii : aeri M
15 conseruat: seruat RLM
p. 167
200
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loquitur, et uelut Adam ante preuaricationem peccatum sciuit et non gustauit, sic ipsa in corpore quod peccat peccatum non naturaliter gustat. Anima uero quet] [ /passim] ,fgig'\neret C2 2 [ac>et] sicut puluis C2 5 quod [ /mobili tactu] 7/8 \quasi/ anima C2 9/10 et [-cuius] humiditas 13 hom*o namque [ ] se Deum habere 16/17 [ /Qui] post preuaricationem C2
73. 3 desideriis suis: desideriis M 5 mobili: nobili L M 10 significat: significant R 11 in corpore inpalpabilis: i. c. inpalpabilis est T 12 inuisibiliter: uisibiliter M 18 ad quam: ad quern M
171
VISIO QVARTA, c. 72-74 25
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per corpus et corpus per animam sepe superatur, hom*o illam puram fidem nequaquam habere potest, per quam ipse montem eleuare et in mare mittere possit, ut Dominus discipulis suis de grano sinapis dice bat; et quam Adam habuit quando inuisibilem claritatem Dei exterioribus oculis suis uidebat, in qua qu~cumque uellet se posse facere non dubitabat. Sed post preuaricationem nee Adam nee ullus hominum hanc uisionem habere potuit. Vnde fidelis hom*o cum interiori uisu anim~ su~ in speculo fidei ad Deum respiciat, et ab eo qui omnia potest se saluari confidat. In qua fide multi desideria carnis su~ mortificando plurima signa fecerunt. LXXIIII. Nam et de corde et de iecore et de pulmone qu~dam uen~ quasi fistul~ extenduntur, qu~ ad receptionem et ad emissionem ciborum stomacho subuenientes assunt. In hunc modum anima, qu~ magna ui corpus, quod dormiens inuenit, exsuscitat, in multis itineribus suis Deum sentit. Et quemadmodum uen~ stomacho assunt cum impletur et euacuatur, sic ipsa in omni bono et malo homini adest; ita ut hom*o cogitationes, duriciam malici~ et molliciem carnalis desiderii incipiendo et perficiendo per earn exerceatur; et sicut sanguinei riuuli ad stomachum currunt, sic ipsa uiribus suis totum corpus pertransit. Sicut etiam stomacho non prodesset si semper plenus uel uacuus foret, sic etiam anim~ obesset si corpus in deliciis desideriorum carnis semper uiueret, quoniam in uiribus suis esuriem desideriorum natur~ su~ habendo deficeret; ut etiam hom*o sensu et corpore sepe deficit, qui in pinguedine carnis su~ incessanter peccat.
26/28 £idem .. . sinapis] Matth. 17, 19 et Luc. 17, 6 34 desideria carnis mortificando] cfr Leon., Serm. 69, 5, PL 54, 379C: desideriaque luxuriae carnis suae mortificatione uicerunt
27 mittere poss[ /it] 30 se '\posse/ facere \non/ dubitabat C2 signa f{aciebant ?/ecerunt] C2
35
74. 1 de corde [ac>et] de iecore [ac>et] de pulmone C2 3/4 [ /In hunc mo]\dum anima/ qu~ C2 7/9 ita [quod/ut] ... exerce[tur/atur] C2 11/ 12 non prodesset [ut>si] ... foret C2 12/13 obesset [ut>si] ... uiueret C2 14 [ /ut] etiam hom*o C1
25 animam sepe: animam hom*o sepe R Sup. pars huius pag. 171 passim atramento maculata, et uoces deletae a manu saec. XV in marg. rescriptae sun/ G 0111.
74. 9 exerceatur: exerceant R LM
13 uiribus suis: uiribus LM
14 hom*o:
206
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LXXV. Si igitur cibi superflue accipiuntur, caro hominis ex indigno liuore infirmatur; uel si minus necessario sumuntur, caro in defectu attenuatur. Sic itaque stomachus recte dispensator receptionis et emissionis ciborum est. Cum etiam anima ignea ui sua hominem ita superauerit, ut a carnalibus desideriis et a propria uoluntate sua abstinendo se maceret, tune per suggestionem diaboli superbia inflatus alios spernendo sepe et] postmodum C2 517 ita superauerit [quod/ut] ... consen[tit/tiat] et [-quod] ... delect[a/e]tur C2 7 desiderio [-tune] dicit 12 [ac>et] in bonis C2 15 floriditas et [ /maturitas] 17 [ac>et] in senectute C2 79. 4 ita \etiam/
78. 5 superauerit: superauit M
210
PARS PRIMA
qu~ per intellectum boni celestis est, hom*o qu~que cogitat et operatur temporaque temporum et elementa, cum quibus bonum et malum facit, cum differentia racionalitatis discernit et omnia qu~ cognoscit nominat. Et sicut in renibus fortitudo I 1s probitatis et infirmitas, prosperitas et inutilitas latent, et ut p. 175 terra per solem, lunam et aerem omnia per qu~ hom*o uiuit, utilia et inutilia, germinat; ita fortitudo ista in anima est, quatinus hom*o per uires eius bona et mala, utilia et inutilia operetur. LXXX. Terra enim in medio aeris ut fauus in medio mellis est, diuersis collibus elata, ita ut in quadam parte colles nimio estu, in quadam nimio frigore inhabitabiles habeat, in quadam autem parte colles estu et frigore temperatos. Per colles quippe s firmata est, ut urbs cum turribus et propugnaculis. Colles itaque ualles obtegunt et montes terram contra uarias tempestates defendunt; quapropter et ipsa montibus et collibus uelut muro circumdata et firmata est. Hoe designat quod anima, qu~ ex precepto Dei tota corpori 10 infixa est, in illo se cum omni creatura operaturam celestia et terrena opera cognoscit. Intelligit etiam quia Deus, qui omnia mala opera iudicat, in bonis operibus hominis ab omnibus angelis et sanctis suis laudatur; quoniam ipse, rex et imperator omnium in celestibus et liberator in infimis existens, hominem mortali1s tate carnis assumpta liberauit; et quod ipse mirabilis Deus plurima miracula in sanctis suis operatur. Cum enim hom*o secundum gustum carnis su~ peccauerit, per animam in penitentia sepe reuocatur; sed qui a peccatis numquam cessando animam superauerit, in illo anima lacrimabili uoce plangit, eo 20 quod esuries natur~ su~ numquam reficiatur, dum pene nullam spem saluationis ad Deum habere possit. Sed gratia Dei, eundem hominem in amara penitentia peccata sua tandem cognoscere
347
80. 1/2 (et 26 infra) ut fauus in medio mellis est] cfr Hildeg., Fragm. 34619 lacrimabili uoce] Dan. 6, 20
11 [ /qu~ per intellectum] boni 12 [ac>et] elementa C2 inutilitas C2 18119 [ /quat]\inus/ ... oper[atur?/etur] C2 inutilia C2
15 [ac>et] 18 [ac>et]
80. 2/3 ita [quod/ut] ... hab[et/eat] C2 9 tot[o>a] corpori 11/16 [ /Intelligit etiam quia] Deus ... operatur [-intelligit] C2 18 [ /numquam] cessando C1 19/20 ,feo quod'\_ esuries ... numquam refici[tur/atur] [ /dum pene] nullam C2 22/23 cognoscere faci[t et/ens]
80. 9 tota corpori: toto corpori R
VISIO QVARTA, c. 79-81
2II
faciens, eum ad relinquendum seculum confortat, per quod anima multum letatur; sicque opera hominis tern;, quam aer 2s super et subtus undique tenet, assimilantur, et anima cum corpore, ut aer cum terra et ut fauus in media mellis, est. Sicut enim terra colles ad habitandum estu et frigore temperatos et quosdam intemperatos et inhabitabiles habet, sic etiam hom*o bona opera, quibus ad celestem patriam, et mala, quibus ad 30 penalia loca ducitur, exercet. Cum autem ipsa uoluntatem carnis superando uictrix exstiterit, bonis operibus ex natura sua, quoniam spiritus est, delectatur Deoque quemadmodum angeli, qui faciem eius inspiciunt, in amore fidei famulatur. Corpus quoque (anima), cui desideria 35 carnis contraria sunt, ad bona et sancta opera cogit; et cum illud per fortissima bella bonorum operum deuicelrit, eisdem p. 176 bonis operibus uelut urbs cum turribus et propugnaculis ornatur et firmatur. Ipsa enim humilis est et per uilissimam naturam carnis, qua 40 opprimitur, lamentabilem uocem habet; per quam hominem qui collum suum in superbia erigit numquam plenum gaudium habere permittit. Qui etiam ex natura eiusdem animc; propter molestiam peccatorum in penitentia illorum gaudere non potest; et sic anima in uera ascensione humilitatis hominem, ne in uanis 45 uiis superbic; uagari possit, constringit. Anima quippe, quc; per scalam humilitatis ad altum montem, qui habitatio celestis Ierusalem est, ascendit, hominem a superbia discedere et ad humilitatem se inclinare, ne per dolum antiqui serpentis dimergatur, semper monet; quoniam sicut ualles de incongrua so pluuia per colles, sic homines per humilitatem a malis defenduntur. Et sicut terra per montes et colles, quibus uelut muro defensa et firmata est, a uariis tempestatibus defenditur, sic anima per sancta opera, quc; humilitate uelut muro muniuntur, ad cc;lestem patriam a confusione diaboli perueniet.
LXXXI. Terra enim ad cursum solis sic posita est, ut in omni loco suo per ipsum temperetur. Sic et anima, quc; cum sapientia temperata est, per guttas salientis fontis, qui Deus est, hominem 36 bella bonorum operum] cfr Ambros., Ep. 29, 23 81. 3 salientis fontis] Ioh. 4, 14; cfr Hilde g., Ordo 9 5 et 198
25 subtus [te] undique 30 ducitur [operat ?/exercet] C2 [-ipsa] spiritus est 44 \in/ uera ascensione 81. 2 [
/Sic et anima] qu~ C2
35 bona et sancta opera : bona opera et sancta L M
M
32 quoniam
36 eisdem: eiusdem
212
5
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15
20
25
PARS PRIMA
imbuit, ut in plateis discretionis et sanctorum desideriorum Deum cognoscendo ambulet, et propter amorem ipsius gustum peccatorum suorum relinquat. Sed hom*o qui secundum desideria animc; operatur, per earn cum sanctis operibus, quemadmodum terra in omnibus offi.ciis suis per solem, illuminatur. LXXXII. Terra etiam cum lapidibus et arboribus firmata est, et secundum illam hom*o factus est; quia caro eius ut terra est, ossa autem ipsius sine suco medullc; ut lapides sunt, ossa uero cum medulla uelut arbores existunt. Vnde et hom*o edificium suum secundum se ex terra, ex lapidibus et ex lignis componit. Anima quoque, cui desideria carnis contraria sunt et quc; firmamentum totius corporis est, illud uiribus suis infundens omnia opera cum homine operatur et perficit; ipseque hom*o floridus hortus, in quo Dominus oculos suos pascit, secundum desiderium animc; operando effi.citur; cum au tern secundum uoluntatem carnis operatur, coram oculis Dei sicut sol cum eclipsim patitur non lucet. hom*o enim qui bona opera fecerit pomerio omnium bonorum fructuum repleto assimilatur, sicut terra, quc; lapidibus et arboribus firmatur et ornatur; cum autem per duriciam peccatorum mala opera perpetrauerit, sicut dura terra, quc; sine fructu est, coram Deo infructulosus existit. Caro p. 177 namque hominis bonam scientiam, quc; fructiferam molliciem habet, et ossa malam scientiam, quc; contra Deum se indurat, significant; ossa au tern, quc; sine medulla in eo sunt, mala opera ipsius designant. Anima uero secundum Deum in homine operans est, quoniam, sicut ipse celum in pleno gaudio celestibus constituit et ut terram hominibus ad habitandum dedit, sic anima in gaudio cum homine bona opera, quc; celestia sunt, et in querela tristicic; mala opera, quc; terrena sunt, operatur. Scientia itaque boni et mali uiscera animc; sunt, quibus hominem humilitatem, quc; materia omnium uirtutum est, docet, et quc; hominem in uiribus
82. 3 ossa ... ut lapides] cfr Honor., Eluc. 1, 59 3/4 ossa ... cum medulla uelut arbores] De 111edullae sensu 111ystico, cfr Hrab., De uniu., PL 111, 164C 11 uoluntatem carnis] Ioh. 1, 13
5 et [-semetipsum] propter amorem ipsius [in] gustum
82. 6 Anima [ /quoque] C2 21/29 Anima - possit:farl. tot. in ras. 22/ 23 et [-sicut\ut] terram [-qU~] 7 [ /de gratia Dei] non desperet C1
6/7 et [quod] [-pro] pro peccatis 7/8 sed [ /ut] ... se prosternat
C2
83. 6 inhabitant: inhabitat M ah ea: ah eo M
monetque: manetque L (post CO"-) M
11
PARS PRIMA
15
20
25
5
10
15
natura sua ita superauerit, ut ei in omnibus consentiat, celum sic dicendo uictoriose pertransit: Concupiui salutare tuum, Domine, et lex tua meditatio mea est. Quod sic intellectui patet: Ego in came mea, qu~ preceptis tuis per se in bono non consentit, te desideraui et intellexi; et per uim salutaris tui quasi ueloci aqua ita infundebar, ut in medio uirium mearum et in medio I cordis mei mandata tua contra uoluntatem eiusdem p. carnis meditarer. Et quemadmodum molendinum grana ad edendum per aquas conterit, sic ego, qu~ torrens iter aqu~ in corpore sum, omnia precepta tua ex natura mea requirendo diligenter obseruo. Sicut enim uesica hominis aquosam humiditatem corporis recipit et emittit, et ut flumina crescendo et decrescendo totam terram perfundunt, sic uictoriosa anima totum corpus bonum recipiendo et malum emittendo preceptis Dei regit, cuius uires in bonis cresc*nt et in malis decresc*nt. LXXXV. In locis autem, ubi digestio ciborum et potuum emittitur, secreti ac subterranei meatus predictorum fluminum designantur; quia ut digestio in corpore hominis permanere non potest, sed eiecta apparet, ita quoque et meatus isti flumina eiciunt illaque ad apertam manifestationem produc*nt. Cum uero anima in lutulentis peccatis a luce abscondita est, se abstinere non potest quin lamentabili uoce dicat: Ach, ach, ego infelix, qu~ uiuens spiraculum a Deo sum, tanto fetore peccatorum inuoluta sum, ut nulla leticia celum respicere ualearn! Ach, uncle ueni aut quo uadam, et quid prosunt michi omnia bona qu~ Deus creauit, cum in infernum dimergar? Sed postea in se reuersa iterum dicit: Confido in Deo meo, quia in uera penitentia per misericordiam ipsius de infernalibus tormentis, qu~ promerui, liberari possim. Et sic per gratiam Dei consolata et confortata iterum et] per uim C2 16118 ita infundebar [quod/ut] ... medita[bar/rer] C2 17 cordis [-corporis] mei mandata [ /tua] 22 et [-sicut\ut] flumina C2 85. 4 sed [-ut] eiecta
6 \a luce/ abscondita 7 \se/ abstinere 9/ 12 [ /Con]fido fin Deo meo'\_ qu[od?/ia]
10 [quod/ut] ... uale[o/am] C2
84. 11 superauerit: superauit L M 85. 2 ac: et M
16 infundebar: infundebat M
5 produc*nt: perduc*nt M
12 reuersa : reuersus T
178
VISIO QVARTA, c. 84-86
20
2s
215
confitebor illi, salutare uultus mei et Deus meus. Quod sic intellectui patet: Cum hom*o peccata sua per naturam anim~ coactus emendare cogitauerit, in gaudio, quod ex riuulis aqu~ uiu~ ei influxit, et] criminalia C2 22/23 habet [homini?] delectationem \homini/ sugge( /rit] C2
25 digestio : egestio L ( corr. ex digestio) M produc*ntur: produc*nt LM 86. 21 alis: aliis M
26 flumina: lumina M
27
216
25
30
35
40
PARS PRIMA
homini suggerit; ex qua fumus quotiens hom*o irascitur in corpore eius ascendit; quia hom*o numquam irasceretur, si delectatione carnis careret. Anima uero, quy inmortalis uita est, in cuius discessu corpus emoritur, omnia opera secundum desideria corporis perficit, quemadmodum aerius uentus totam terram germinare facit; ipsaque in corpore operando sicut torrens aqua fluendo numquam cessat. Omnes quippe angeli super hominem illum, qui sanctis operibus uelut elegantissima ueste induitur, mirantur, quoniam societatem cum illis Deum laudando etiam habebit; omniaque opera eius anima sustinet, sicut femora et locus sessionis totum hominem sustentant. Et sicut aspera et acuta terra mollem partem terry atque flumina portat, sic uires animy totum hominem continent, quy ei quemadmodum femora cum lumbis uentri seruiendo adherent. Ipsa etiam cum uiribus suis opera hominis, quemadmodum posterior pars ipsum, sustinet et eum in bono gaudere et in malo contristari cogit, bonisque operibus et uariis uirtutibus uelut bacis et margaritis eum circumdat. Vnde et Iohannes dicit:
LXXXVII. Vidi Jerusalem descendentem de celo, ornatam tamquam sponsam uiro suo. Quod sic intellectui patet: Sponsa ista sanctam et ornaltam animam, quy Christo in dote sanguinis sui p. adiuncta est et ad eum quemadmodum sponsa ad sponsum s respicit, designat: quia ipse filius Dei in aluum uirginis de celo descendit, in qua nouam et sanctam ciuitatem Ierusalem edificauit. Angeli namque, qui faciem Dei semper inspiciunt, in operibus sanctorum, quy cum innumerabilibus ornamentis ad faciem Dei lucent, et ad celestem Ierusalem ascendendo noua 10 tabernacula semper edificant, et etiam coram eis ut aurea scriptura fulgent, mirantur. Vnde in sono spalterii, cithary et uocis omnium laudum sonant. Deus uero hominem ideo creauit,
86. 27 aerius uentus] u. supra ad I, i, 2, 7 39/40 bonisque operibus ... margaritis] cfr Arbeo, Emm. 2: margaritarum spiritalium ornamentis 87. 1/2 Apoc. 21, 1
C2
11/12 in sono ... laudum] Ps. 150, 3
23/24 in corpore [suo/eius] C2 26 corpus [-mortale efficitur\emoritur] 27 corporis [ /perficit] 37 uiribus \suis/ 38 [ac>et] eum C2
87. 2 Quod sic [-ad] intellectu[m/i] patet 4/5 adiuncta est [-designat] et ... respicit \designat/ 9 et [-qu~] ad 10 et [-qu~] etiam 12 ideo[que] creauit
38 eum: om. T 87. 5/6 de celo descendit: descendit de celo LM
180
VISIO QVARTA, c. 86-88
15
20
5
10
15
217
ut lucida opera, qu~ in c~lo fulgerent, operaretur, quatinus angeli in operibus eiusdem hominis ut etiam in facie Dei mirarentur. Vnde etiam scriptum est: Minuisti eum paulo minus ab angelis, gloria et honore coronasti eum, et constituisti eum super opera manuum tuarum. Quod sic intellectui patet: Deus angelis, qui laus eius sunt, presens semper est; ideo ab eis uidetur et cognoscitur; cum hom*o, qui opus cum anima est, eum in fide et non in diuinitate uideat, quern Deus glorificat, honorat et multum ornat, quoniam eum ad obedientiam preceptorum suorum creauit et super omnia opera qu~ fecerat eum constituit. LXXXVIII. Nam tener~ parti terr~ dura et uelut ferrea pars altera terr~ subiuncta est, qu~ in duricia sua, quemadmodum calibinea sit, perdurat, ita ut nee confringi nee emolliri ulla inundatione circa earn concurrentium aquarum possit. hom*o quoque cum delectationem carnis amplectitur, anima in spiritali natura sua et] C2
18
88. 3 nee (d]emolliri 3/4 ita [quod/ut] ... po[ /ssit] C2 5 (hom*o /hom*o quoque] \cum/ delectationem 11 [ /et eum] propter 17 sust[inet?/ten tat] C2
19 opus: opus [eius] M 88. 3 sit: fit M
4 circa earn: circa eum R LM
14 perdit: prodit M
218 20
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45
50
PARS PRIMA
tern; colles cum rupibus habet, et flumina, quy in oriente in quatuor partes diuisa fluunt, earn scindere non preualent; sed earn interdum mouent, nee tamen uulnerant. Mocio autem ista ex nimio estu solis ab illa parte firmamenti fit, ubi sol ascendit; et si terra subterius ut ferrea seu quasi calibinea non esset, ex nimio estu hoe tota scinderetur; ab altera quoque parte firmamenti, ubi sol occidit, ex nimio etiam frigore rumperetur. Nam et ex inmoderato feruore solis et ex inmoderato frig ore isty partes terry inhabitabiles sunt. Proinde et anima, quy humilis natury est, contra superbiam hominis semper pugnat, eique ns] C2 96. 2 et occidentalis [-uentus]
62 dormitando: dormiendo L (post corr. ?) M
189
228
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cum illis etiam ei repugnat, ne super ipsum flatum suum emittat. Sic quoque omnes uenti ab ortu solis usque in occasum eius aquiloni, quern lumen solis nee tangit nee illuminat, resistunt. Aquilo enim aliis uentis peior est, quoniam in casu diaboli, quando Deus illum in lacum exteriorum tenebrarum proiecit, ubi in tenebris absque omni luce manet, tenebrosus factus est. Ex quo enim Adam cecidit maligni spiritus flatum suum de tenebris, in quibus sunt, in totum mundum homines in errorem urgendo emittunt; et hoe in eadem malicia, qua uer~ luci contradixerunt, faciunt. Deus autem non permittit eos horribili forma ut sunt hominibus, qui sub sole sunt, apparere, sed secundum intentionem et mores eorum in omni forma creaturarum eos decipiendo et a bonis operibus quantum possunt auertendo eis apparent. Aquilo enim, qui homines et fructus terr~ ledit et qui alis suis in calore estatis contrarium frigus aduersus orientem et occidentem emittit, per quod fructus terr~ arefacit, tenebrositati et nequici~ aeriorum spirituum similis est, quia ipsi pessimi spiritus calorem ignis Spiritus Sancti per obliuionem Dei in hominibus frigidum faciunt. Anima nempe, qu~ conflictu corporis ita superatur, ut illi consentiendo in desideria carnis uelut uermis in habitaculum suum inuoluatur, per spumam serpentis peccatis inquinata, spiraculum a Deo se esse non recordatur. Ipsa uero in his non diu manens, sed pro amplexione peccatorum, quibus quasi magnis inhiabat deliciis, suspirat et gemit, et peccata sua non in deliciis, ut prius, sed in molestia habens et quasi contra se rixando postmodum bonis operibus insistit. Sed cum hom*o in mala scientia seipsum uendiderit et per feruorem libidinis Deum in obliuionem ducendo ad consilium serpentis aspexerit, eadem libido per flatum diabolic~ artis in eo feruentius ardet eumque sic dicendo decipit: Quomodo posses te continere, quin caro tua per delectationem concuteretur, cum hom*o sis et iterum penitendo mundus fieri possis? Sic namque hom*o iste in similitudine uenti, qui horrorem suum sub nubibus facit, per irrisionem errantis mentis in scientia sua obnubilatus,
5 ab ortu .. . occasum] Mal. 1, 11
10 cecidit [tune?] maligni 11/12 homines \in/ [ /errorem urgendo em]\ittunt/ C2 24/25 ita superatur [quod/ut] ... inuolu[ /atur] C2 26 peccatis [ /inquinata] C2 27/28 peccatorum - deliciis: part. in ras., part. supra /in. C2 28/29 \et/ peccata[que] C2 30 postmodum [ /bonis] \operibus insistit/ C2 31 [ /in mala] scientia C2
96. 4 super ipsum : supra ipsum R
25 inuoluatur: inuoluitur LM
VISIO QVARTA, c. 96
229
in tenebris obliuionis Dei cum criminalibus peccatis I dormit. p. 190 Et cum tali modo in peccatis suis Deum obliuiscendo dormierit, in scientia hominum illorum, qui Deum iuste uiuendo uident, uelut pessimi et horribiles uermes, quos homines fugiunt, habetur. Vnde et de ipso dic*nt: Qualis est hom*o iste, qui se in tanta inmundicia uiuendo hominem esse non recordatur? Sicque 45 eum ut mortiferum signum fugiunt, seipsos considerantes omniaque opera sua cum timore Dei signando propter terrorem illum, quern in homine illo cognouerunt, ne ei similes efliciantur. H~c quoque in similitudine illorum signorum, qu~ erumpnas et inutilia prefigurant, faciunt. so Et sicut manus per brachium omnia signat, et ut portenta in motu elementorum prefigurantur, sic hom*o per animam utilia et inutilia in seipso considerando operatur. Diuersitas namque aquilonis instabilitatem mentium hominum illorum significat, qui queque secundum uoluntatem suam preuidendo conuenienss tia estimant, in se et non in Deo confidentes; per quod et spiss~ nubi, per quam fulgor solis numquam perfecte uidetur, similes sunt, cum omnia qu~ creatori suo contraria sunt eligendo et constituendo thesaurizant. Vnde etiam in nigredine malignitatis hominibus molesti sunt. Sicut enim luna uario colore distincta 60 apparet, sic ipsi cum obliuione Dei in ferream duriciam per duplicitatem doli ita conuertuntur, ut se interdum suaues et utiles sine recta fide hominibus ostendant, ipsique diabolica arte delusi per odiosa et maliciosa opera sua coram Deo et hominibus in confusionem conuertuntur. 65 Idem enim aquilo periculosus in omni parte existit et omni utilitate caret, quia illum maliciosum, qui Deo contradicit, ex iudicio iustissimi iudicis suscepit. Ipse quoque ardentem iram, in qua per suggestionem diaboli sanguis hominis effunditur, et etiam hominem, qui in odio ir~ su~ cum nequitia sua illum, 70 quern Spiritus Sanctus inspirauit, quantum in se est occidit, cum in dulci sono dilectionis eum numquam laudare potest, designat. Idem namque hom*o in malicia sua aquam inhonestatis super illum, quern sapientia infusum uiderit, fundit, et eum ubique conterendo persequitur; hominemque caritatem haben75 tern per uerba mendacii ab omni honore quantum potest de-
40
46 opera [ /sua] C2 48 signorum qu[i/n]oluerunt C2 9 [ /Quaprop]\ter etiam Deus/ uult C1
90/91 tune sicut - liberatur: om. L M 97. 6 qui habitaculum: que h. LM
191
VISIO QVARTA, c. 96-97 10
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partem repudiet eumque retrorsum abiciat nee ulla imitatione ad illum aspiciat, sicut nequaquam facie sua dorsum suum uidere potest; et ut omnibus uiribus creature; aduersus serpent em in prelio Michahelis pugnet aquilonemque omnino in obliuione sinistn; partis habeat, quemadmodum tenebn; a luce segregate; sunt. Sic Deus hominem cum uiribus omnium creaturarum firmauit eumque ipsis uelut omni armatura induit; ita ut per uisum creaturas cognoscat, per auditum eas intelligat, per odoratum discemat, per gustum ab eis pascatur et per tactum eis dominetur. Vnde et ipse uerum Deum creatorem omnium creaturarum scire debet nee aduersus eum preliari contendat, quamuis per consilium antiqui serpentis multociens decipiatur; quia Deus supradictis uiribus eum non ad hoe repleuit, ut ullatenus mentern suam in stulticiam perditi angeli I eleuare temptet. Deus enim formam hominis secundum constitutionem firmamenti ceterarumque quarundam creaturarum formauit, quemadmodum fusor aliquam formam habet, secundum quam uasa sua facit. Et ut Deus magnum instrumentum firmamenti equali mensura mensus est, sic etiam equaliter mensus est hominem in parua et breui statura sua, quemadmodum supra dictum est; eumque sic creauit, ut membrum membro coniunctum rectam mensuram suam rectumque pondus suum non excedat, nisi hoe ex iudicio Dei fiat; et ut in pluribus partibus corporis sui se flectat, scilicet in collo, in humeris, in ulnis, in manibus, in femoribus, in genibus atque in pedibus et in ceteris quibusdam membris.
16 sqq. Cfr Eriug., Periph. 1, PL 122, 530D-531A; 4, 752C-753A; lntrod. p. XX; Hildeg., LVM 6, 23 30 quemadmodum supra dictum est] u. I, iv, 15
12 creatur~ [-qu~ ipse intelligitur esse] aduersus 17 eumque [-cum] ipsis uelut [-cum] omni armatura 17/20 ita [quod/ut] ... cognosc[i/a]t [-et quod] per auditum [-eas] [ /eas] intellig[it/at] [-et quod] per odoratum [-illas] discern[it/at] [-et quod] per gustum ab eis pasc[itur/atur] et [-quod] per tactum eis domin[atur/etur] C2 21 nee [etiam] aduersus [Deum/eum] C2 23/24 eum [ /non] \ad hoe/ repleuit ut [n]ullatenus ... [ /eleuare] \temptet/ C2 26/27 formauit [ ] quemadmodum 29 mensura hominem: part. in marg., part. in ras. C2 31/34 sic creauit [quod/ut] ... non exced[it/at] ... et [quod/ut] ... flect[it/at] C2
13/14 in obliuione: in obliuionem LM 18 per auditum: et per auditum per odoratum: et per o. R 19 per gustum: et per g. R 21 contendat: contendet M 24 perditi: praui L (post coTT., cum lect. uar. in marg.: uel primi)M
T
p. 192
232
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XCVIII. Sed et sicut creaturas Deus in homine signauit, sic etiam tempora anni in illo ordinauit. Nam estatem in homine uigilante, hiemem in dormiente ostendit; quoniam ut hiemps infra se abscondit quod estas in gaudio profert, ita et dormiens per somnum confortatur, quatinus uigilans in uiribus suis ad quelibet opera promptus efficiatur. Menses quoque in eo distinxit, cum qualitates et uirtutes eorum in ipso discreuit. Nam mensis primus, in quo sol sursum erigitur, frigidus et humidus existit et in multa diuersitate est et aquam in candorem conuersam exsudat. Vnde et qualitates eius cerebro coniunguntur, quoniam illud frigidum et humidum exstans uilem humorem per oculos et per aures atque per nares eiciendo emundat. Ita et anima in puericia hominis, quc; nee dolum nee carnalem gustum habet et earn contra naturam suam operando non concutit, in gaudio operatur, ipsaque in eadem puericia, quc; iuxta desiderium suum simplex et innocens est, fortis et potens existit. Postea uero, gaudio puerilis innocentic; carens, in magnam tristiciam, uelut peregrinus qui ex patria sua pulsus est, conuertitur, cum corporales humores in homine cresc*nt et ipse per gustum carnis maculosus effectus lasciuiam amplectendo cum obliuione Dei in conuiuio peccatorum gaudet et letatur. Sicut enim sol in primo mense sursum erigitur, sic anima in prima etate nee ligata nee tenebrosa gustu et effectu peccatorum est, per quc; hom*o cum diuersis moribus instabilitatis in duriciam sordiditatis et uanitatis sanctitate legitimorum operum carendo conuertitur. Sed cum idem hom*o humiditatem lacrimarum per doctrinam et ammonitionem I Spiritus Sancti effu- p. derit, a feditate peccatorum in suauissimo odore boni rumoris ignorantiam et tedium bonorum operum deuitando mundatur. Secundus autem in qualitate sua purgatorius est et in oculis designatur; quia et oculi, aquosi et lutulenti et pestiferi exis98. 6 sqq. De distinctionibus mensium in homine, cfr E. Sears, The Ages of Man, Princeton, 1986, p. 195, n. 64 (ad p. 116) 10/13 Vnde et qualitates ... emundat] cfr Constant. Afr., Theor. 1, 8: Superfluitas ab ore exiens, siue naso .. . si parua et grossa, et bene cocta, calidum et siccum cerebrum significat. Si nimia et cocta et semper rheumatica, calidum et humidum. Si multa et cruda, frigidum et humidum; supra 26, 1/4 28/29 in suauissimo odore ... bonorum operum] cfr Hildeg., Symph. 64 (De sancto &iperto, st. 6, Poetic Individuality p. 226; Lieder 37)
98. 1 sicut [-prefatas] creaturas 3 in dormiente: abhinc scr. m. 1" 10 qualitates \eius/ C1 11/12 uilem [ /humo]\rem/ C1 14 et [-qu~] earn 19 corporales \hu/mores C1 19/20 in homine ere[ /sc*nt] et [-cum] ipse C2 22 sur[g>s]um
98. 3 ut hiemps: et hiems M
17 carens : carnis T
26 carendo : om. R
193
VISIO QVARTA, c. 98
35
40
45
50
55
60
65
233
tentes, purgationem aliquando in semetipsis faciunt. Hoe modo anima in homine uelut sucus in arbore est, quia sicut per sucum omnes fructus arboris cresc*nt, sic etiam per animam omnia opera hominis perficiuntur; et cum ueney et medulley ipsius impletey fuerint, secundum desideria carnis operari incipit; quey cum perfecerit, ex spiritali natura ipsius animey coactus sepissime ingemit. Sic quoque cum oculo scientiey quomodo peccata inceperit et qualiter sine penitentia illa perfecerit considerando, ab omni pollutione mundatus ea ulterius uitare studet. Per tercium uero, qui tumultuosus existens tempestates portat et pestes in se retinet et diuersis flatibus omnia germina terrey mouet, aures intelliguntur, in quibus sonus cunctorum utilium et inutilium sonat, per quey totum corpus mouetur. Similiter et anima in corpore, quod per earn mouetur et impletur et uelut uenis connectitur, conflictum contra uires naturey suey habet, cum hom*o in medio iuuentutis suey similis est arbori, quey prius grossus et postea fructus suos emittit. hom*o enim tempestates inquietorum morum habet, cum intelligit quid facere possit, quia medulla eius iam pinguis est et ueney ipsius pleney sunt; et tune anima in illo plangentem et querulam uocem habet, eo quod dolor suus de peccatis illius magis et magis augeatur, quoniam ipsa uita illa est, que omnia in homine mouet. Ille autem plus iusto appetentior laudis se sapientem reputando magis desipit, cum per temeritatem et superbiam suam quasi putridum uulnus existit, et in mendacium ducitur, cum in eo fama honesti et boni rumoris, quam habere querit, numquam apparet. Vnde et anima, in quam omnia bona et mala reuertuntur, sicut etiam in auribus omnia utilia et inutilia sonant, et per cuius uires omnia perficiuntur, lugendo tristatur. Cum autem compresso tumore iuuenilis mentis per gratiam Dei ad meliorem partem peccata sua emendando conuertitur, anima, quey prius tristis erat et in ipso omnia, utilia et inutilia, perflat, propter mala et inutilia opera eum ad penitentiam conmouet, et propter I bona et utilia opera eum sicut in paradysiaco loco p. gaudere facit. Sed et per quartum, qui uiridis et odoriferus est et uelut cum
53 ipsa 40 uitare stude[bit/t] C2 50 quia [iam] medulla eius iam 63 et u[entus/ita] ill[e>a] est qu[i>e] C2 62 conuertitur [-tune] anima [-quc;] in ipso 67 et [-qui] uelut 67/68 cum timore [ /tonat] C1
37 perfecerit: profecerint M 44 sonat : sonant R L ( corr. ex grossus) M 65 et propter: propter T
48 grossus : grosses
194
234
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timore tonat, nares designantur; in quibus spiramen anim~ odorem adtrahit et emittit omnium, qu~ sibi hom*o cum timore 70 eligit. Huie quoque, scilicet mensi, hom*o, qui per spiramen racionalitatis in scientia sua uiriditatem bonorum operum sapienter elegerit, assimilatur; in quo omnes fructus uirent et qui odoriferus est, quoniam in dulcissimo odore rumor probitatis et utilitatis eius in laude Dei ubique emittitur. Sed tumultus 75 odiosorum et malorum hominum uirtutes et bona opera illius hominis sepe repudiat et eum iniustum et malum uocat, quemadmodum Iudei Dominum Ihesum Christum iniustum et coinquinatum esse mendaciter dicebant, cum eum in omnibus operibus suis sanctum et iustum cognoscerent. Sicut enim mensis so iste cum periculo et timore sonat et tamen fructus terr~ non arefacit, sic etiam uires et uirtutes beati hominis per predicta mala non aresc*nt, sed illi, qui dentibus suis super eum frendent, deficiunt. Et sicut hom*o, cum spiramine racionalitatis per nares qu~que dulcissima et nobilissima eligendo sibi attrahit et feten85 tia et lutulenta abicit, eterna premia promeretur et ah hominibus cum laude honoratur, ubi eius persecutor celestibus premiis carens in terra ah hominibus numquam in ueritate laudari potest. Qui enim Deum timet et diligit, mentem suam ah omni quod malum est custodit, quemadmodum hom*o nasum suum 90 de fetenti et inmunda re auertit. Quintus autem suauis et lenis et gloriosus in omnibus fructibus terr~ est; ut etiam gustus oris dulcis et delectabilis est, quoniam per ipsum cognosc*ntur et sciuntur quibus hom*o cum gaudio reficitur. Sic et racionalitas columpna et medulla quinque 95 sensuum existit, qui per earn sustentantur et ad operandum diriguntur, quemadmodum terra per aratrum euersa germinando fructuosa efficitur. Visus enim, scilicet sensus oculorum, per quern hom*o omnia uidet et cognoscit, inter alios iure principatum tenet, quia, ut loco sublimior ceteris est, ita et 100 remotiora magis quam alii percipit. Vnde et idem uisus oculo-
68 sqq. spiramen anim~ ... spiramen racionalitatis] cfr Arbeo, E111111. 1, 9: spiramine illius (sc. De,) pietatis; Alkindi, De radiis, AHDLMA 41, 1974, p. 218: potius diuino spiramine quam humana ratione 82 dentibus suis super eum frendent] Ps. 34, 16 97/100 Visus ... percipit] cfr Cale., Tim. 45
70 Huie quoque [ /scilicet mensi] C2 74 emittitur. [-Per uires namque racionalita][ /Sed] [T/t]umultus C2 75 malorum [-morum] hominum 77 Christum \in/iustum C2 78 \mendaciter/ dicebant C1 99 ut [-in] loco
70 scilicet: 0111. R 74 utilitatis eius: utilitatis LM 83 cum spiramine: in s. M 89 custodit : se custodit L M 91/92 fructibus : 0111. L M
VISIO QVARTA, c. 98
105
110
115
120
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rum iocundus et gloriosus est, quia hom*o cum eo cognoscendo et eligendo utilia ab inutilibus discernit. Sicut ergo quintus mensis, uidelicet Maius, suauissimum odorem florum habet, in quo corda I hominum letantur, eo quod in ipso omnes fructus tern;, de quibus hom*o gaudet, procedant, sic etiam hom*o in uisu oculorum, omnem usum naturarum naturaliter cognoscendo, quid inter illa qua]nt et ... ostend[u>a]nt C2 58 [quod/si] non nisi C2 62 ita [quod/ut] ... cognoscat C2 63 illa [ /trahen]do C2 68 ita [quod/ut] ... de[erit/sit] C2 13 Quad [etiam] sic ad intellectu[m/i] patet C2 ( uox ad perperam non erasa est)
48 ales: auis L (post coN:)M 52 qui plurima: quia p. M afficit M 75 quamuis: quatinus L M 76 ullius: illius M
70 affuit:
208
VISIO QVARTA, c. 105 80
85
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95
100
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110
diuisa non sunt. Nam sine principio ante principium creaturarum et etiam in principio ipsarum erat uerbum, et idem uerbum ante principium et in ipso principio creaturarum erat apud Deum et nullo modo a Deo diuisum; quoniam Deus in uerbo suo uoluit ut uerbum suum omnia crearet, sicut ante secula preordinauerat. Et I quare dicitur uerbum? Quia cum sonante uoce omnes creaturas suscitauit et eas ad se uocauit. Nam quod Deus in uerbo dictauit, hoe uerbum sonando iussit; et quod uerbum iussit, hoe Deus in uerbo dictauit. Et ita Deus erat uerbum. Verbum enim in Deo fuit, et Deus in illo omnem uoluntatem suam secreto dictauit; et uerbum sonuit et omnes creaturas produxit; et sic uerbum et Deus unum sunt. Cum uerbum Dei sonuit, omnem creaturam, quet] ita C2 184 in Deum: Deum L M
PARS PRIMA
254 185
190
195
200
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215
cerent, eum creatorem suum agnoscentes et ipsa luce ita perfusi, quemadmodum lux diei mundum illuminat. hom*o enim alas scientiet] ossa C2 314 [ac>et] potus C2 316 qu[ /ia] in bona C2 317 [ac>et] plurima C2 318 susti[nebat?/nuit] C1 319 in[ /uentor scire] non potuit C2 qu[oniam>i] inicium habuit et [-qui] [ ] illum
300 ea qu~ uult: ea uult LM 314 amplius per defectum cibi: amplius si cibi L (post corr:), amplius .......... si cibi M 315 uit~: uita L (post corr:)M
PARS PRIMA
325
330
335
340
345
350
355
sed tamen quin hom*o in indeficientem uitam eleuaretur impedire non potuit. Et mundus per ipsum factus est, ita ut mundus ab ipso, non ipse a mundo exortus sit; quoniam creatura per uerbum Dei processit, scilicet quicquid creaturarum tarn inuisibilium quam uisibilium est, quia qu~dam sunt qu~ nee uideri nee tangi possunt, qu~dam autem et uidentur et tanguntur. Sed hom*o utrumque in se habet, animam scilicet et corpus, quoniam ad imaginem et similitudinem Dei factus est. Vnde et uerbo iubet ac manibus operatur. Sic Deus hominem secundum se ordinauit, quia filium suum de homine incarnari uoluit. Et mundus eum non cognouit, quoniam filii mundi, uidelicet qui mundum sequuntur propter cecitatem ignoranti~ su~, ipsum uenientem nescierunt nee eum operantem cognouerunt, quemadmodum infans scienti~ et operationis nescius est. Quapropter et hie in femore ac in genibus hominis Deus ignorantem infantiam incredulorum demonstrat; quia sicut infans incedere non potest, quoniam et medull~ et ossa eius nondum firmata sunt, eo quod per lac et per mollem cibum alatur, et quoniam sine cruribus et sine pedibus per femur ac per genua adultus hom*o incedere non ualet; ita, cum scientia et sensus I incredulorum p. 216 ab igne Sancti Spiritus uacui erant, per quern Deum agnoscere debuerant, in uia rectitudinis ambulare non potuerunt. In propria uenit, quia mundum creauerat et quoniam humanam carnem induerat. Vnde et omnes creatur~ ipsum ostenderunt, ut nummus dominum suum ostendit. Nam Deus mundum creauit, quern homini tabernaculum preparare uoluit; et quia hominem induere uoluit, idcirco eum ad imaginem et similitudinem suam fecit. Quapropter omnia ipsius propria erant. Et sui eum non receperunt, scilicet qui sui erant, quoniam eos creauerat et quia eos specialiter ad imaginem suam fecerat; sed tamen eum neglexerunt, ubi eum factorem suum esse non cognouerunt et ab ipso solo se creatos non intellexerunt. Increduli namque humanitatem illius non receperunt, nee propter obcecationem incredulitatis su~ Deum in humana forma cognouerunt. Vnde et in cruribus hominis iuuentus ipsius de-
323 Ibidem
332 Ibidem
344 Ioh. 1, 11
350 Ibidem
321 [ /quin] hom*o C2 323/324 ita [quod/ut] mundus ... exortus [est/sit] C2 326/327 tangi po[t /ssunt] C2 335 [ac>et] operationis C2 342 [ /ah] igne C2 347/348 et quia [ /hominem in]duere C2 353 et [-ubi] ah ipso solo 354/355 nee \propter/ obcecationem
342 Sancti Spiritus : ~ R
343 potuerunt: poterunt L M
VISIO QVARTA, c. ro5
360
365
370
375
380
385
390
259
signatur, qu~ stulta et inutilis est; ubi uiriditates et flores et aliam creaturam attendit et ubi sapientiorem se aliis existimat, quia medulla et ossa eius tune pleniter firmata sunt. Sic Iudei et pagani fecerunt, qui uanitatem seculi diligentes se putabant scire quod nesciebant et esse quod non erant, et illum qui eis carnem et spiritum dederat per fidem non attenderunt. Quemadmodum enim iuuentus in creaturis decepta delectatur, ita mundus tune in uanitate conuersabatur; et ideo necessarium fuit ut Deus illis seipsum ostenderet et eos ad se colligeret, sicut etiam asinam et pullum eius absolui et sibi adduci iussit, ubi seipsum cum lege ueritatis super eos posuit. Quotquot autem receperunt eum, dedit eis potestatem filios Dei fieri; quoniam omnibus hominibus utriusque sexus qui eum receperunt, credendo eum esse Deum et hominem (quia Deus primum fide capitur, deinde quod Deus hom*o factus est recipitur), dedit potentia sua potentialiter potestatem hanc, ut propria uoluntate sua filii patris sui in celesti regno fiant; id est, ut participationem regni sui heredes hereditatis eius facti secum habeant, et hoe ea potestate qua filius heres patris sui existit. Nam quia eum Deum et crealtorem suum cognouerunt p. et eum caritate amplexi et fide osculati sunt et omnia sua ab eo diligenter et caute sciscitati sunt, ros Spiritus Sancti in eos cecidit, ita ut tota ecclesia ab eis germinare et fructum supernorum gaudiorum proferre inceperit. Quapropter datum est eis, ut per uirtutem uere fidei filii Dei sint. His qui credunt in nomine eius; quia istis qui fidem hanc credendo habent, quod in nomine ipsius per baptismum salui fiant, participatio celestis regni datur, quoniam omnia opera sua in ardenti amore, quasi Deum uideant, faciunt, et non in umbra fidei nomen Dei sine operibus colendo, ubi deos alienos abiciunt, qui seipsos facere non possunt et a seipsis non sunt, sed qui socii hominum sunt. Nomen autem hoe, in quo uera credulitas est, tale est quod inicio caret, et quod per ipsum omnes creature surrexerunt, et quod uita est, per quam omnis uita spirat. Vnde et ab omni creatura sua adoratur. Secundum autem has tres
366 asinam ... iussit] Matth. 21, 2
368/369 Ioh. 1, 12
382 Ibidem
357/358 [ac>et] aliam creaturam C2 361 esse quod non [ /erant] C2 363 delecta[batur?/tur] C1 365 [ac>et] eos C2 369/370 qui \eum/ receperunt C2 374 hereditatis [su~/eius] C2 377 et [-quoniam] eum 379/380 ita [quod/ut] ... \in/cep/er\it C2 379 [ac>et] fructum C2 383 credendo \habent/ 387 et [-qui] a seipsis non sunt
382 quia istis : istis M
217
260
395
400
405
410
415
420
425
PARS PRIMA
uires, quet] illam C2 497 habuit [-donec earn induit] 499 ante ,,feuum'\_ [ /erat] 503 ita creauerat [quod/ut] ... serui[ /ret] C2 504 decuit [quod?/quatinus] C2 506/507 sic [quod/ut] ... transmutatum sit sed [-quod] unum in unitate person~ [ ] s[unt/int] C2 510/511 [ac>et] hom*o sunt C2 511 uidelicet '\hom*o/ 513 idem [ ] spiraculum 515 incendii [ ] carnem 515/516 ita [quod/ut] uerbum uerbum [est/sit] et [quod] caro caro [est] et unum s[unt/int] C2 516 ,,fquia'\_ [ /uerbum] quod C2 523/ 524 nos semper [-et semper] habuit 498 habitauit M, habitabit codd. 501 quam ita: quern ita M 511 hom*o sunt: hom*o sinit M 517 inmutauit: mutauit T 521 homines: hominis
M
221
PARS PRIMA
530
535
540
545
550
555
specialiter uidimus eum in mirabili natura absque omni peccato uenientem et gloriam quasi unigeniti a patre manifestantem, quia mirabiliter ante secula a patre natus unigenitus, gloriam suam mirabiliter a patre ueniens ostendit, ubi eum uirgo de ardore Spiritus Sancti concepit nee opus uiri indiguit; cum alius quilibet hom*o a uiro, scilicet ex patre, cum peccato seminetur. Deus enim hominem de limo formauerat et in illum spiraculum uit~ miserat. Vnde et uerbum Dei in homine regale uestimentum cum racionali anima assumpsit et illud totum ad se traxit et in eo permansit. Nam et spiraculum, quod in homine anima nominatur, carnem perfundit et illam pro delectabili uestimento et decoro ornamento habet. Quapropter et earn amat et ipsi consentit, nee tamen in ea uideri potest. Ex natura quoque et ex desiderio anim~ hom*o uestem uit~ postulat; et quoniam Deus nullam creaturam sine uiribus uacuam creauit, ideo hom*o mirabilia semper operatur. Et idem uerbum plenum grati~ et ueritatis est; quia in plena gratia erat omnia in diuinitate creando et in humanitate redimendo, et in plena ueritate exstitit, quoniam nullum mendacium iniquitatis et peccati ipsum tetigit nee se ipsi associauit, quia Dominus est qui prelio suo mala uicit, qu~ sine ipso nichil sunt. Nam ipsum uerbum, scilicet uerus Dei filius, plenus est gratia, dando et remittendo secundum suam misericordiam; qui seipsum in diuinitate non exinaniuit, sed humanitatem induit; et humanitas ipsius plena est, quoniam nulla ruga peccati human~ natur~ eum tetigit. Plenus etiam ueritatis I est, quia dat, remittit p. et iudicat ut iustum est; quod hom*o non facit, quoniam in ruga peccatorum conceptus et natus est. Sic Deus rotundus, rot~ similis est, omnia creando et bona uolendo ac bona perficiendo. Voluntas enim Dei omnia preparauit, qu~ uerbum Dei creauit. Omnis itaque hom*o qui Deum timet et diligit uerbis istis deuotionem cordis sui aperiat, ac ea et ad salutem corporum et animarum hominum non quidem ab homine, sed per me qui sum prolata sciat.
528 ante secula a patre natus) D-D 555 (Symbol): ex Patre natum ante omnia saecula 532/533 Deus ... miserat) Gen. 2, 7 542 Ioh. 1, 14 548/549 seipsum ... exinaniuit) Phil. 2, 7 553/554 rotundus, rot~ similis) De rota, cfr supra I, ii, 1 558/559 per me qui sum] Ex. 3, 14
528 quia [-ipse) mirabiliter 536 [ac>et) illam C2 537 et [pro) decoro [ac>et) ipsi C2 544 [ac>et) in plena C2 549 non [in)ex'\in/aniuit
527 manifestantem: manifestante LM plenus: plenum M
537 earn amat: eum a. LM
547
222
VISIO PRIMA, c. r
265
PRIMA VISIO SECVND};: PARTIS
p. 225
I. Deinde uidi rotunditatem terr~ in quinque partes distinctam, ita ut pars una ad orientem, altera ad occidentem, tercia ad austrum, quarta ad septentrionem, quinta autem in media istarum s esset. Et ambitus partis orientalis ambitusque partis occidentalis equalis mensur~ erant, formamque extenti arcus uterque habebat. Ambitus quoque partis australis ambitusque partis septentrionalis, unius mensur~ existentes, longitudini et latitudini priorum duarum partium adequabantur, excepto quad in interioribus si10 nibus suis propter arcuatos interiores fines earundem priorum duarum partium quasi truncati uidebantur formamque extenti arcus preter ipsos truncatos interiores fines suos imitabantur. Nam h~ utr~que partes, scilicet pars australis parsque septentrionalis, in tres partes distinguebantur, quarum du~ medi~ ipsa15 rum partium unius form~ uniusque mensur~ erant. Reliqu~ quatuor etiam, qu~ finetenus erant, aliam, sed tamen parem sibimet formam paremque distinctionem habebant atque longitudini et latitudini earundem duarum mediarum partium equates existebant; excepto quad in interioribus sinibus suis constrictiores, in 20 exterioribus uero latiores ceteris duabus uidebantur, secundum quad supradicta pars orientalis parsque occidentalis in utrisque finibus suis, ut prejatum est, se incuruando hinc constrictius, hinc largius spacium istis concedebant. Quinta autem pars priorum partium, qu~ in media omnium istarum erat, in quadrata 25 forma apparebat atque alibi ardore, alibi jrigore, alibi autem temperamento aeris perjusa erat. Et predicta pars orientalis multa claritate lucebat, occidentalis autem quadam tenebrositate obtecta tenebrescebat; australis uero, qu~ tribus distinctionibus distinguebatur, duas distinctiones qu~ 30 finetenus erant plenas quibusdam penis habebat. Terciam autem, qu~ media uidebatur, non quidem p~nis, sed aliis quibusdam monstruosis terroribus horrendam demonstrabat. Quad et septentrionalis pars, tres etiam separationes habens, in I duabus extremis p.
II, i, 1. 2/5 ita [quod/ut] ... e[rat/sset] C2 8 [ac>et] latitudini C2 10 [ /earun]dem 11 trun[c]cati 12 trun[c]catos 15 mensur~ [fu]er[u>a]nt C2 15/16 Reliqu~ quatuor etiam: in ras. C1 19 [f>s]inibus suis [ /constrictiores] C1 21 pars/que\ occidentalis 22 [s>f]inibus ut uid. 24 istarum [fuit ?/erat] C2 29 distin[c>g][ta erat/uebatur] C2 33/34 /extremis] separationibus C1
II, i, 1. 1 Finit prima pars libri diuinorum operum. Incipit secunda pars (libri add. R) diuinorum operum RT, Secunda pars incipit G (in ma,g.), Explicit quarta uisio. Incipit quinta L 9/10 sinibus: finibus R (post corr.)LM 19 sinibus: finibus LM 31 media: medio LM
226
266 35
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separationibus diuersis penis habundantibus et in media quamplurimis horroribus siue penis horrenda ostendebat. Sed uersus orientem supra prefatam terr(J rotunditatem in quadam altitudine uidebam globum rubeum circulo saphirini coloris circumdatum, a cuius dextra et sinistra parte utrimque dufJ al(J procedebant, quarum altera earundem duarum partium ab utraque parte eiusdem circuli sursum in altum se extendebat, ita ut amb(J in summitate sua se recuruando ad inuicem respicerent; altera uero ab eisdem partibus deorsum usque ad medietatem predict(J rotunditatis terr(J descendebat, ita ut (Jedem al(J eandem mediam rotunditatem extra firmamentum circumamplectendo tegerent. Et ab eadem medietate rubeus circulus, in modum arcus se extendens, totam exteriorem partem occidentis necnon et quasdam distinctiones, qu(J extra rotunditatem illius erant, comprehendebat, scilicet a termino prefat(J australis al(J circa occidentem usque ad terminum septentrionalis al(J se retorquendo. Ab ipsa autem rotunditate uersus orientem inter prefatas alas quasi edijicium sursum usque ad supradictum globum ascendens apparebat, et ab eodem globo sursum usque ad medietatem predictarum alarum uelut platea extendebatur, supra quam quasi stella candida radiabat. Et deinde inter summitatem earundem alarum uelut globus igneus quosdam radios de se emittens uidebatur, ita ut a summitate predict(} rotunditatis terr(J usque ad prefatum globum rubeum, et ab ipso globo usque ad predictam stellam candidam, et ab eadem stella usque ad supradictum globum igneum equalia spacia essent. Inter priores quoque alas ex utraque parte prefat(J plate(J a predicto globo circa demonstratam stellam usque ad prefatum globum igneum quasi quidam radii stellarum discreti uidebantur. Sed et uersus occidentem extra predictam terr(J rotunditatem tenebr(J apparebant, qu(J ab utraque parte eiusdem rotunditatis ad medietatem ipsius, qua et prefat(J alfJ deorsum descendebant, in
II, i, 1. 37/38 globum rubeum ... du~ al~] Mal. 4, 2: Sol iustitiae, et sanitas in pennis eius; Eriug., Dionys. Cael. hier. 15, PL 122, 1069B: Rotae ... pennatae
34 [ac>et] in media C2 38 \utrimque/ du~ al~ C1 40/41 ita [quod/ut] ... respic[iebant ?/erent] C2 43/44 ita [quod/ut] ... teg{ebant ?/erent] C2 44 \extra firmamentum/ circumamplectendo 47 comprehend[it/eba]\t/ C2 51/52 [ac>et] ab eodem C2 55 [Ac>Et] deinde C2 56/59 ita [quod/ut] a summitate ... et [-quod] ab ipso globo ... [ac>et] [-quod] ab eadem stella ... spacia e[rant/ssent] C2 62 discreti [ /uidebantur] C2 65 descende[ jbant] C2 34 in media: in medio T 35 siue L, sine GT, dub. R 44 tegerent: regerent R 47 comprehendebat: comprehendebam R 57/58 et ab ipso: ut ab i. M
VISIO PRIMA, c. r-3
70
modum arcus se extendebant. In quibus inter anlgulum occiden- p. talem et angulum septentrionalem ali!J densiores et acriores tenebrlJ uelut formam horribilis et deuorantis hiatus oris habentes erant, aliis quibusdam densissimis et pessimis injinitisque tenebris, qulJ extra istas erant, quasi os et rictus earum essent, adherentes. Has autem injinitas tenebras sciebam, sed eas non uidebam. I terumque audiui uocem de celo michi dicentem:
II. Orbem tern; Deus in medio trium elementorum ita suspendit, ut nequaquam labi nee dissolui possit; et in hoe se mirabilem atque potentem ostendit, cum etiam nee carnem nee ossa hominis in puluerem sic redigit, quin ea in nouissimo die s ad integritatem suam restituat. Aliam quoque terrt; partem lucidam, aliam tenebrosam, aliam horribilem, aliam penalem, aliam quoque homini aptam, aliam uero ineptam fecit; cum et quasdam animas regno suo consociat, quasdam autem iusto iudicio ad tartara dampnat. 10 Vides enim rotunditatem terrlJ in quinque partes distinctam, ita ut pars una ad orientem, altera ad occidentem, tercia ad austrum, quarta ad septentrionem, quinta autem in medio istarum sit; et hoe ideo est, quoniam, si terra angulosa et non rotunda esset, anguli ipsius defectum et inequalitatem ponderositatis ei 1s inferrent. Et si quinque partibus non distingueretur, recto moderamine non pensaretur, quia quatuor exteriores partes earn ad rectitudinem ponderant, quinta autem, qu-; media est, earn in rectitudine ista solidam et stabilem facit; designans etiam quod hom*o, quern terra demonstrat, quinque sensibus, qui in 20 eo uigent, ad qu-;que sibi necessaria solidatur atque ad salutem animt; sut; dirigitur. III. Vnde et pars una ad orientem uersa medit; parti sucum bonum uiriditatemque utilem tribuit, quemadmodum et hominis
67/69 tenebrc; ... horribilis ... densissimis et pessimis infinitisque tenebris] cfr Hildeg., LVM 6, 10: nigerrimas, horribiles ac infinitas ... tenebras 2. 14 inequalitatem ponderositatis (sc. terre)] cfr Gilbert. Pictau., De hebd. 2, 145, ed. Haring p. 218; De trin. 1, 29, ed. Haring p. 84; Auencebrol, Fons uitae 2, 10, ed. Baeumker p. 41; Hildeg., 5ciu. 2, 1, 220; Pbys. 1, 111; LVM 2, 64
69 [ac>et] pessimis C2
70 extra istas [fu]er[u>a]nt
2. 1/2 ita suspendit [quod/ut] ... po[ /ssit] C2 11/13 ita [quod/ut] ... istarum [est/sit] C2
2. 20 sibi :
0111.
R
5 Aliam[que>quoque]
227
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uisus quasi ad ortum claritatis directus ipsi, qui uelut in medio elementorum est, salutem corporis et animquoque] 42 [ac>et] occidentis C2
3. 37 sinibus: finibus RLM quoque: formamque T
38 arcuatos: arcuatus M
37
39 formam
VISIO PRIMA, c. 3-4
269
imitantes, preter quod fines eorum, qui ad quintam partem predictarum partium diriguntur, I per extensionem partis orien- p. 45 talis necnon occidentalis aliquantum constringuntur, cum tamen alibi similitudinem circuli imitentur. Sic et odoratus, cum per odorem uirtutum tendit ad dexteram, gustus uero per saporem uiciorum ad sinistram, in hoe optentu uelut par studium, quamuis contrarium, habentes, origini suet] ceteris C2
25 sicut et : sicut R 27 illi : ille L M 31 fortitudine: in fortitudine LM
p. 241
VISIO PRIMA, c. 14-16
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5
aliis fructibus tern: putribiles effecti sunt, atque in casu et egressu eorum omnis creatura mundi obnubilata est, uelut si radius solis per densam nubem fulgeat; quemadmodum etiam ingressus paradisi antiquo deceptori obnubilatus est, ita ut deinceps illuc non introeat. Deinde hom*o cum creatura operari cepit, quia sicut ignis alia queque accendit et perficit, ita et hom*o cum reliqua creatura est; atque creatura in igne latet, qui omnia perfundit et pro bat, ipsique aqua adest, qu~ omnia mundat; et ignis in tanta ui ardet, ut nulli parceret nisi per aquam temperaretur. Et ut aqua igni parcendo adest, sic etiam humanitas diuinitati adiuncta est, I ut parcat; quoniam homini non prodesset quod in tenebris p. 242 iaceret nee ullum lumen daret. Ipse enim igne coagulatur et aqua perfunditur, ut forma esse possit; et propterea etiam omnem formam luteam quam facit igne et aqua perficit. Deus utique uiuens lumen est, a quo omnia lumina claresc*nt, unde et hom*o per ipsum uitale lumen manet; et ipse etiam ignis est. Quapropter et hominem igne coquit et aqua perfundit, ideoque etiam aqua ex nimio calore in came hominis rubet et manat. Et quomodo conueniens esset ut hom*o tenebrosus maneret, qui de lumine clarescit, et se non moueret, cum de igne uiuat? Quod si hom*o absque opere esset et si habitaculum non haberet, uacuus foret. Nam Deus ignis et lux existens per animam hominem uiuificat et per racionalitatem eum mouet; sicut etiam in sono uerbi totum mundum creauit, qui habitaculum hominis est, qui scilicet hom*o cum omnibus his operatur, sicut et Deus eum in omnibus perfectum fecit. XVI. Et quis leuaret perditum hominem, qui deceptus creatoris sui oblitus est, nisi ille qui nulla caligine obumbratus ignoranti~ illius condoluit? Sed cum diabolus mulierem uestitam uidisset, in inuida scientia, qua se de celo proiectum cognouit, intra se sciscitando ut quid Deus illi uestitum dedisset,
15 per den[ /sam nubem] 16/17 ita [quod/ut] [ /deinceps] ... non intro[ /eat] C2 18 \operari/ cepit C2 21 \et/ ignis[que] C2 22 [quod/ut] nulli parceret j'ni'\_si per aquam [non] temperaretur C2 27 formam \luteam/ C1 32/33 conueniens esset [quod/ut] ... maneret ... et [-quod] se non moueret C2 38/39 habitaculum hominis est (-in quo ipse habitat et] qui \scilicet hom*o/ cum omnibus his [-opera sua] operatur [ ] sicut et C2 16. 4 in inuid[
/a] [se] scientia
5 uestitum [ /dedisset)
37 sicut etiam: sic etiam M
16. 1 Et quis : At quis L ( e"or rubricatoris)
5 intra se: intra M
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seipsum decerpsit, ut in Apokalipsi scriptum est: Et postquam uidit dracho quod proiectus est in terram, persecutus est mulierem qu~ peperit masculum. Et dat~ sunt mulieri du~ al~ aquil~ magn~, ut uolaret in desertum locum suum, ubi alitur per tempus et tempora et dimidium temporis a f acie serpentis. Hoe considerandum sic est: Antiquus dracho, uidens quia locum illum perdidisset in quern sedem suam ponere uolebat, quoniam in tartarea loca proiectus erat, iram suam in mulierem exacuit quia illam radicem omnis humani generis per partum esse cognouit; et in maximo odio earn habens intra se dixit quod numquam cessaret illam persequendo quousque ipsam uelut in mari suffocaret, quia earn primum I deceperat. Sed ipsa p. quasi pariendo angustiata fortissimum adiutorium consolationis tandem arripuit diuinaque protectione suffulta in omnibus modis diabolo se opposuit. Nam ipsi data sunt duo munimenta beatitudinis, scilicet celeste desiderium et saluatio animarum, ut cum his in secreta cordis sui tenderet, ibidem nutrimenta salutis accipiens per tempus quod ante diluuium fuit, et tempora post diluuium, et dimidium temporis quod in circumcisione ante incarnationem filii mei erat et perdurauit usque ad plenum tempus euangelii, in quo omnis plenitudo uer~ et iust~ constitutionis aduersus antiquum serpentem surrexit. Ante diluuium enim et post diluuium necnon et in circumcisione Deum colentes fuerunt, qui redemptionem animarum suarum per effusum sanguinem filii mei adepti sunt. Cum autem tempus rutilantis auror~, id est plen~ iustici~, per filium meum uenit, antiquus serpens ualde exterritus obstupuit, quoniam per mulierem, uidelicet uirginem, totus deceptus est. Quapropter et in furore suo contra illam exarsit, ut in uoluntate mea scriptum est: Et misit serpens ex ore suo post mulierem aquam tanquam ftumen, ut eam faceret trahi a ftumine; et adiuuit terra mulierem. Hoe considerandum sic est: Misit antiquus persecutor ex nequissima uoracitate sua post rectitudinem mulieris, qu~ uirum protulerat, incredulitatem et infidelitatem in
16. 6/10 Apoc. 12, 13-14 27 (cfr 31/32) antiquum serpentem] Apoc. 12, 9. 20, 2 35/37 Apoc. 12, 15-16
11 Hoe considerandum [-etiam] sic est Inde a L 17 deceperat scr. m. 1 23 [ /accipiens per tempus] quod C1 25 [ /et] perdurauit C2 37 Misit [-utique] antiquus 39 [ac>et] infidelitatem C2
M
22 cum his : cum in his L M 28 enim : om. M 30 rutilantis : rutilans 34 et in : in M 38 post rectitudinem : rectitudinem M
243
VISIO PRIMA, c. 16-17 40
45
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populos Iudeorum et paganorum, hoe intendens ut illam plurimis persecutionibus attritam sibi subiugaret uel omnino suffocaret, quemadmodum nauis per naufragium suffocatur; quatinus nomen ipsius totum de terra deleretur, sicut et res illa de terra deletur quy in profundum fluminis proicitur. Sed adiutorio tern; mulier erepta est, quia filius meus uestem humanitatis suy de ipsa sumpsit; qui plurima obprobria et passiones ad confusionem eiusdem serpentis in corpore suo pertulit. XVII. Haque, ut supra dictum est, Deus mundum celo ornauit terraque ipsum firmauit, ac per eum seipsum glorificauit; atque per illa quy in mundo sunt hominem sublimauit, cum illi omnia terrena subiecit, uelut seruus meus secretorum meorum conscius ostendit, dicens: In principio creauit Deus celum et terram. Hoe considerandum sic est: In Iprincipio, id est in inceptione omni um p. 244 rerum, quy in scientia Dei erant qualiter fieri deberent, creauit Deus, hoe est per seipsum procedere fecit, celum et terram, scilicet materiam omnium creaturarum celestium et terrestrium; eel um, id est lucidam materiam, et terram, uidelicet turbulentam materiam. Et hy duy materiy simul creaty sunt et in uno circulo apparuerunt; qui circulus potestas Dei est in celo et in terra. De claritate illa, quy yternitas est, predicta lucida materia uelut spissa lux fulminabat, et het] inculta C2
11 crea[bantur ?/t~ sunt] C2
18 [ac>et] earn
17. In marg. Historial. L 23 cultura: creatura L M
4 conscius RTL, concius G
5 Deus: om. R
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quia nondum plena erat, cum necdum uiriditatem, germen aut floriditatem herbarum seu arborum haberet. Quod autem non est dictum quod celum inane et uacuum esset, hoe ideo est, quia nullos fructus parere debebat. Sed tenebn;, quc; necdum per splendorem luminis euanuerant, quoniam nulla forma fulminabat, erant super faciem abyssi, uidelicet super eandem indistinctam confusionem terrc;, quc; facies abyssi est, cum illa uideatur, abyssus uero occultetur; quia terra abyssum sicut corpus animam obtegit, ut non uideatur. Et spiritus Dei ferebatur super aquas. Nam spiritus Dei uita est, et uita hc;c aquas ad manandum mouit, quatinus terra per illas firmaretur ne per uentum uelut cinis spargeretur; quia ut Spiritus Sanctus homini infunditur, sic et aquc; torrens iter habent et omnia inmunda lauant, quemadmodum et Spiritus Sanctus sordes peccatorum. Dixitque Deus: Fiat lux. Et facta est lux. Dixit Deus, inextinguibile lumen, quod a nullo obscuratur, existens, et per uerbum suum uelut tonitrus sonuit dicens: Fiat lux; et facta est lux, quia mox indeficiens hominibusque inuisibilis lux, quc; numquam obscurabitur, fulmilnabat, cui etiam uiuentes sperc;, p. scilicet angeli, adherebant; quoniam Deus uita est, et uerbum suum non dormit, sed uita apparet. Et quod illud protulit, hoe Deus ad laudem sibi posuit, non autem lux solis, quia sol nondum erat et quoniam splendor solis super terram non semper apparet, sed multociens obnubilatur. Et uidit Deus lucem quod esset bona, et diuisit lucem a tenebris; appellauitque lucem diem et tenebras noctem. Nam Deus uidit quod lux esset bona, quc; faciei sue; splendorem redderet, et ideo illam a tenebrositate etiam segregauit, ne offi.cia sua in inuicem admiscerent; quia ex his duo bus alterum indeficiens est, alterum in defectu cadit. A Deo namque dies est, quoniam Deus per uerbum suum lumen primum prodire iussit, quod appellauit diem; non diem solis, sed diem indeficientem, quc; in superioribus
33 Ibidem 39 Gen. 1, 3 39/40 inextinguibile lumen] Sap. 7, 10; cfr infra ad 24, 3 43 uiuentes sper~] cfr Auencebrol, Fons uitae 4, 15, ed. Baeumker p. 24 7; Introd. p. XXVII 49/50 Gen. 1, 4-5
24/25 quia \nondum plena erat cum/ [non/nec]dum uiriditatem ... arborum \haberet/ [-quoniam nondum plena fuit] C2 25 [habuit/haberet] C2 29 [fuerunt?/erant] super faciem C2 39 Dixit [-namque] Deus 52 illam [-a cinero][s]a tenebrositate
25 floriditatem : uiriditatem R
31 terra : terrae M
42 mox: nox LM
245
VISIO PRIMA, c. 17-18
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nulla tenebrositate opprimitur. Et tenebras, non quc; luce solis fugantur, sed quc; indeficientem obscuritatem habentes nulla claritate lucis perfringuntur; tenebras quoque, quc; erant super faciem abyssi et quas nondum illuminauerat, appellauit noctem. Nox quippe carens die ceca est, et dies a nocte segregata est et a cecitate noctis separata in claritate est. Sic Deus lucem a nocturnalibus tenebris separauit. Factumque est uespere et mane, dies unus. Nam factus est finis operis huius et inceptio ipsius claritas una in perfectione, quia cum uerbum Dei lucem fieri iussit, inceptio ipsius uelut mane fuit; perfectio au tern illius quasi uespere, ubi completa apparuit. Et alio modo:
XVIII. In principio creauit Deus celum et terram. Hoe considerandum sic est: In principio incipientis temporis, cum Deus per uerbum suum omnia crearet, creauit celum et terram, id est primam materiam, in qua omnis celestis et terrestris creatura s per uerbum Dei processura latuit. Similiter Deus in creatione ecclesic; fecit antequam earn construeret. Ipse incepit incipiens in principio, id est in filio suo, quern per auream portam uirginis in clausura pudicicic; eius in mundum misit. Per ipsum omnia, scilicet celum et terra, creata sunt, sicut Iohannes Euangelista 10 dilectus Dei i]m
1 Dixit uero Deus: finis cap. 31 in LM 11 mortis : 0111. T
4
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inarata terra prius erant, hos postmodum gratia Spiritus Sancti cum aratro fidei euertat. Eos etiam terram uiuentium parat, quey omni fructifera uiriditate florens plenum fructum profert, sicut et prophetc; uirginem filium Dei parituram dicebant, qui terram dormientem aratro uerey fidei in sanctis suis suscitat; ita ut ipsi fluens aqua de uiuente aqua Spiritus Sancti fluant. Atque hoe in precepto Dei ita factum est, ut Deus uoluit. Et uocauit Deus aridam terram, congregationesque aquarum appellauit maria. Haque Deus Israel ecclesiam promissam terram fluentem lac et mel nominauit, quia ipsa et dulcedo et candor celestis regni est, quod cum fide et confessione Dei patris in Christiano populo effulsit, ita ut idem populus Deum in uera Trinitate, quam Iudei percipere noluerunt, confiteretur. Ista etiam eycclesia ab aquis, scilicet apostolis, congregata mare nominatur, quia inimiciciey diabolice pugney contra animas et tempestates malorum Christianorum et paganorum contra corpora in magnis periculis in ecclesia inundant, earn opprimere uolentes, nisi Deus eos liberet, qui nauta et remex suorum semper est; quia null us Christianus celestem Jerusalem intrare potest, nisi tempestates illas Deo adiuuante pertransierit. Et eycclesia etiam hoe ipsum mare est, quod lohannes Euangelista ut uitreum mare mixtum cum igne uidit, ut in Apokalipsi dicit: Et uidi tanquam mare uitreum mixtum cum igne, et eos qui uicerunt bestiam et imaginem illius et numerum nominis eius stantes supra mare uitreum, habentes cytharas Dei et cantantes canticum M oysi serui Dei et canticum agni. Hoe considerandum sic est: Ego, cui secreta Dei demonstrata sunt, uidi interioribus oculis eycclesiam, quam Deus de communi populo Iudeorum et paganorum uocauit, in fide puram necnon et multis tribulationibus concussam, ubi fideles per Spiritum Sanctum. accensi uiuum Deum in uera fide cognoscebant et inspiciebant; quia
21/22 Gen. 1, 10 15, 2-3; cfr infra 41, 9
22/23 terram ... mel] Ex. 3, 17 et saepe
36/39 Apoc.
14 hos \postmodum/ C2 18/19 ita [quod/ut] ... flu[u>a]nt C2 19/20 1°: Atque hoe [-erat] ita factum \est/ in precepto Dei; 2°: Atque hoe in precepto Dei ita factum est 24 [cum ?/quad] \cum/ fide 25/26 \ita/ ut [ /idem] ,fpopulus'\ ... confiteretur C2 29/30 \in/ magn[ /is] pericul[ /is] ... inundant[ur] ut uid. C2 31 remex [ /suorum semper est] C2 41 c;cclesiam ,fquam'\ Deus C2
14 inarata: ut inarata ut uid. L (post corr.), in inarata M 19 fluant: fluat R 20 in precepto Dei ita: ita in precepto Dei LM 24 quad cum fide: cum fide L M 30 ecclesia : ecclesiam L M 40 interioribus : in interioribus LM 42 et multis: e multis M
VISI O PRIMA, c. 32 45
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tides uelut umbra diuinitatis est, quam mortalis hom*o perfecte uidere non potest. Et umbra formam qu~ non uidetur demonstrat, sicut et circinus formam nondum forlmatam signat; quern- p. 259 admodum et filius Dei Philippo patrem desideranti uidere quod] C2 49 ille qui uide(bit ?/t] C1 59/60 seduxerat \adtendi inquam/ C1 60/61 [ /dum] ... mortific( /arent] C2 63/64 per creatura(m/s] 65 qui [-sub terra] in terrenis 69 quc; tamen \ei/ ignota C2 71 quasi uox ( /erat] 72 latuit [ /qui scilicet Moyses] [ ] omnia C2
64 creaturas: creaturam R
M
65 primitus: primitiis M
exstitit: existit
PARS SECVNDA Ipsi etiam cantabant canticum agni, quod in ordine uirginum est, qu~ agnum Dei in fide habent, desponsationem carnis postponentes eumque in dilectione intuentes uelut ipsum presentem habeant, quern in came non uident. Quapropter et ipsis ualde iocundum est, quod summo regi desponsat~ sunt et quod so cum iubilatione laudis ipsi cantant, quia etiam ad alienam uitam cum suspirio anim~ semper anhelant et omnem sollicitudinem suam Deo commendant, uoce et opere eum laudantes. 75
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XXXIII. Et uidit Deus quod esset bonum; et ait: Germinet terra herbam uirentem et Jacientem sem*n, et lignum pomiferum faciens fructum iuxta genus suum, cuius sem*n in semetipso sit super terram. Et Jactum est ita. Viuens terra ~cclesia est, fructum iustici~ cum doctrina apostolorum I pariens, sicut ipsi filiis suis p. in inicio predicauerunt, ut quasi herba in uiriditate rect~ fidei essent, quam in semine uerborum Dei percepissent; et ut etiam fructiferey arbores secundum legem Dei fierent, ita ut in semine eorum fornicationes et adulteria non perpetrarentur, sed in recta natiuitate filios super terram parerent. Et factum est ita, quia in sono apostolorum fidem suscepit ecclesia et unaqu~que constitutio populorum rect~ legi subiecta est. Et protulit terra herbam uirentem et ajfe.rentem sem*n iuxta genus suum, lignumque Jaciens fructum et habens unumquodque sem*ntem secundum speciem suam. Ecclesia, qu~ est terra uiuentium, fructum bonorum. operum in uiriditate fidei protulit et afferentem sem*n uerbi Dei et fructum, ita ut etiam filii eius,
75/78 in ordine uirginum ... non uident] u. Apoc. 14, 4-5 33. 1/4 Gen. 1, 10-11 4/8 Viuens terra ... fierent] cfr Gloss. Ord., PL 113, 74D-75A: Terra enim est ecclesia, quae uerbi pabulo nos reficit ... loquendo pascit, opitulando protegit, ut non solum herbam refectionis proferat, sed etiam arborem protectionis ... Lignum secundum speciem suam sem*n produxit, cum mens nostra ... recti operis germen parit 11 Gen. 1, 11 14/16 Gen. 1, 12 17/18 fructum bonorum operum ... et fructum] Rufin., Orig. Hom. in Gen. 1, 4: Et nos ergo ita debemus et fructificare fructum et semina habere in nobis ipsis, id est bonorum operum et omnium uirtutum semina in corde nostro continere; cfr infra 34, 82/83
81 et [-quoniam] omnem 33. 4/5 est ita. [In omnibus ergo his Deus delectabatur hoe uidens bonum esse et dixit] Viuens terra [-scilicet] ~cclesia '\est/ fructum ... pari[et?/ens] 6/ 7 rect~ fidei essent [ a/quam] ... per[ /cepis]'\sent/ C2 7/10 ut etiam [p es/fructifer~] arbores ... [ /6.erent] ita [quod/ut] ... fornicationes [ac>et] adulteria non perpetrarentur sed [-quod] ... parerent C2 11/13 ita [quod/quia] [ /in sono apostolorum fidem suscepit ec]'\clesia/ et [-quod etiam] unaqu~que ... rect[am>~] leg[em>i] [ /subiecta est] C2
260
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25
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siue diuites siue pauperes, siue maiores natu siue minores, rectum coniugium secundum formas suas exercerent. Et uidit Deus quad esset bonum. Et istud ante Deum bonum erat. Factumque est uespere et mane, dies tercius. Tune diuisio sparsionis Christiani populi, quc; ex preliis infidelium et doloribus, quos ei propter rectam fidem inferebant, facta est, quasi per uesperum se declinare cepit ad mane illius diei, scilicet stabilis fidei, in qua Christiani constitutam legem acceperunt, per quam scirent quid eis in eadem lege Dei faciendum esset; et hoe factum quasi dies tercius cum tercia luce rect~ fidei est. Et iterum alio modo: XXXIIII. Dixit uero Deus: Congregentur aqu~, qu~ sub celo sunt, in locum unum, et appareat arida. Factumque est ita. Hoe considerandum sic est: Deus in conpunctione cordis hominis ns] [ut>quod] hom*o [-ille] seipsum ... despici[t/at] C2 29/30 non possunt [-et hoe est bonum. Vnde Deus] per admonitionem 30 hom*o [-ille] conpunctionem 31 et [-quia] seipsum 34 et [delectationibus ?/operibus suis] C2 desideriis [ /non succumbat] C2 37/38 sem*n faciat [ /uidelicet ut secundum uerba doctorum] \se/ corrig[it et/ens] C2 39 desideriis [ /se abstrahat] C1 39/40 et deinde ... ascenda[n]t 41 [de/a] doctoribus C2
28 hom*o: modo M
261
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in semetipsis habeant, et illud super terram, scilicet super hominem, sit; sicque fiet ut quod de ammonitione Dei ardenter suscepit, ex amore Dei in ipso perficiatur. Et protulit terra herbam uirentem et afferentem sem*n iuxta genus suum, lignumque Jaciens fructum et habens unumquodque sem*ntem secundum speciem suam. hom*o a Spiritu Sancto interius doctus, tune de corde suo uiriditatem abstinenti'r, delectationes carnis cohercendo, et uerbum correptionis profert, quando in se secundum magistrationem, qua seipsum constringit, ad Deum semper anhelat. Nam unaqueque uirtus arida est, si uerbo correptionis I intra hominem non radicat, ut saluator p. 262 in euangelio ait: Aliud cecidit supra petram et natum aruit, quia non habebat humorem. Hoe considerandum sic est: sem*n uerborum doctrin'r Spiritus Sancti in terram seminatur, quatinus hom*o per illud in anima pascatur. Sed quoniam multimoda dona Spiritus Sancti sunt, aliud cadit supra dura corda incredulorum hominum, ita ut illi hoe interdum quasi gementes percipiant; sed tamen fructum pietatis non proferunt, quia humore lenitatis carent; quemadmodum nee terra, cum sine humore infecunda ad fructus existit, fructum utilitatis affert. Deus enim creaturas ad intellectum hominis creauit, quatinus in illis utilia eligeret et inutilia reprobaret; sicut et terra, ubi humore perfusa mollis est, fructum facit, ubi uero absque humore dura et lapidea existit, fructum afferre non potest. Nam hom*o in scientia boni terra bona et delicata notatur, in scientia autem mali terra dura et lapidea intelligitur; ita ut ros Spiritus Sancti super illos, qui cum delectatione spiritalis uit'r bona opera operantur, ad plurimum fructum fundatur, et illi, qui per gustum carnis qu'rque peccata uoluptatis ad se colligunt, per duriciam cordis ut petrosa terra infructuosi permaneant, quo-
47/49 Gen. 1, 12 51 (et 54) uerbum correptionis] Bened., Reg. 2, 27; cfr infra 75 et 84 55/56 Luc. 8, 6 73 duriciam cordis] Matth. 19, 8; Marc. 16, 14 petrosa] Matth. 13, 5. 20; Marc. 16, 14
44/45 et ill[ /u]\d/ ... super ho[ /minem] sit 45/46 [Sicut/sicque fiet ut quad] de ammonitione ... suscepit [-ita in\ex] amore ... perfici[ /atur] C2 49 [Et/hom*o] [ ] [de/a] Spiritu C2 50 [ /tune] de corde C2 51 carnis \cohercendo/ C2 52 [ /quando in se] secundum C2 53 anhela[ndo/t] C2 54 corre[c>p]tionis 60 ita [quod/ut] illi ... percipi[u>a]nt C2 69/73 ita [qubd/ut] ... fund[i/a]tur et [-quad] ... permane[n>an]t C2
54 et 75 correptionis: correctionis M 54 intra: inter R 55 petram: terram M 58 quoniam multimoda: quoniam illud multimoda M 59 dura corda : dura M 63 affert : non affert L (post corr.) M 65 eligeret: eligerent LM reprobaret: reprobarent LM 68 terra bona: ~ R
310 75
80
85
90
95
5
PARS SECVNDA
niam sucus born; uoluntatis in ipsis exaruit. Et quomodo uirtus intra hominem uerbo correptionis radicabit? Vt ipse uerbo cordis sui se constringat, cum quo contra uicia pugnare debet. Et sic altas uirtutes, quibus se per doctrinam maiorum instruit, perficiet, ita scilicet ut intelligat qualiter cum timore se constringere et a malo per abstinentiam recedere de beat; quia hom*o qui in delectatione a prauis operibus se abstinet maioris uirtutis est quam ille, qui non delectatus opera carnis su~ deuitat. Et sic hom*o per uerba doctorum qu~que ~apienter perficiens in semetipso fructum secundum exemplum quo doctus est proferet, et uerba eorum contra se cum correptione uerborum suorum habebit. Et uidit Deus quod esset bonum. Predict~ caus~ Deum ita tangunt, ut eas acceptando sciat et uideat quia hom*o, seipsum restaurans de instabilitate qu~ sibi in ruina Ad~ orta est et quam malam esse nouit, humiliter surrexit; et hoe ualde bonum est, quia Deo tune reuiuiscit, dum ad eum peruenire desiderat. Factumque est I uespere et mane, dies tercius. Et ita fiet hoe p. uespere, scilicet bonus finis, cum inicio bonum incipientis dies tercius, ut predictum est, in hoe quod hom*o seipsum a malis operibus constringit, facta tercia uirtute boni operis, quc; humilitas est. XXXV. Dixit autem Deus: Fiant luminaria infirmamento celi, et diuidant diem et noctem, et sint in signa, et tempora, et dies, et annos, et luceant in firmamento celi, et illuminent terram. Et jactum est ita. Hoe considerandum sic est: Per diuinam iussionem illuminatio firmamenti opus Dei pulcrum et gloriosum
82/83 in semetipso fructum ... proferet] u. supra ad 33, 17/18 1, 12 91 Gen. 1, 13
86 Gen.
35. 1/4 Gen. 1, 14-15
78 ita scilicet (quod/ut] intelligat C2 81 carnis su~ [non] deuitat 83/ 84 quo doctus est [ /proferet] (ac>et] uerba [ orum/eorum] contra C2 86/ 88 Predict~ [-ergo] ea~ Deum ita tangunt (quod/ut] eas \acceptando/ sci(t/at] et uide(t/at] quia hom*o (-ille] seipsum restaurans C2 35. 4/5 Per diuinam (-utique] iussionem
5/6 gloriosum [ /ostendeb]\at/
78 per:6.ciet: proficiet M 81 delectatus : delectatur R ( con: ex delectatus) M 82 doctorum: dictorum M 84 correptione: correctione M 90 ad eum: ad Deum M 35. In marg. Littera GT L
1 celi:
0111.
R
263
VISIO PRIMA, c. 34-35
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3n
ostendebat, ut etiam anima corpus pulcrum et gloriosum faciet; quod, licet post transitum illius propter primam conceptionem in putredine feteat, tamen sicut et superiora inmutabitur, cum ipse hom*o denuo resuscitabitur. Et oflicia luminarium istorum Deus constituit et diuisit in diem et noctem, quia in his duabus diuisionibus, uidelicet in die et in nocte, omnis dispositio necessitatis hominis pendet; quatinus ille cum racionalitate per signa eorundem luminarium cognoscat qu~ creatura illa et illa sit, et quomodo tempora dierum, noctium et annorum per singula h~c signa nominentur; atque ut ipsa luminaria in firmamento elucidata uideantur, illuminantia terram et ea qu~ in ipsa sunt. Omniaque h~c ita constituta sunt, ut ea Deus apparere iussit. Fecitque Deus duo magna luminaria: luminare maius, ut preesset diei, et luminare minus, ut preesset nocti. Et stellas. Et posuit eas in firmamento celi, ut lucerent super terram, et preessent diei et nocti, et diuiderent lucem ac tenebras. Deus per uerbum suum h~c duo magna luminaria lucide illuminauit, maius scilicet in die, minus uero in nocte; quorum alterum in ordine suo stat nee crescit nee minuitur, alterum per signa firmamenti crescit et defectum accipit. In his quoque duobus luminaribus Deus quomodo opus suum, quod hom*o est, in duabus naturis perficeret preuidit. Vnde et ille in bona scientia celestis, et in mala scientia terrenus est. Bona enim scientia ex Deo celestis est, nee ullus racionali anim~ abstrahere potest, quin per bonam scientiam reptilia terr~ mal~ scienti~ assimilata precellat, qu~ de terra roborata in nocte super ea audacius I reptant et in sordibus gaudent. p. Mala uero scientia, cum in sordibus peccatorum est, bon~ scienti~ subiacet eamque iustam cognoscit, quamuis ipsam abhorreat. Sed bona scientia fortissimum bellatorem mal~ scienti~ resistere facit illumque, si ceciderit, per penitentiam erigit et 18/21 Gen. 1, 16-18 25/27 In his ... preuidit] cfr Aug., De Gen. contra Manich. 1, 25, 43: Quarto die ... uidet quae sit incommutabilis ueritas, quae tanquam sol fulget in anima; et quemadmodum anima ipsius ueritatis particeps fiat, et corpori ordinem et pulchritudinem praestet, tanquam luna illuminans noctem 35 fortissimum bellatorem] cfr Pass. Saturnin. 1, PL 8, 698C; Aug., Ep. 229, 2
6/8 gloriosum faci[t/et] quod \licet/ ... fete[ /at tamen sicut] et superiora inmutab[ /itur] C2 12/13 quatinus ... cogn[ /oscat qu~] C1 21/22 [Itaque] Deus per uerbum 22 magna [il]luminaria 24/25 per signa [signaque?/firma]\menti/ C2 26 lumin[ibus/a]\ribus] C2 29 abstrahere po[ /test] C2 11 et in nocte : ac in nocte M 6 ostendebat: faciet ostendebat R 33 cum in sordibus: cum sordibus M cognoscat: 0111. L M
13
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ne in gustum peccati recurrat premunire non desinit; quoniam bona scientia ut dies, mala autem ut nox est. Quapropter et ista in malo delectatur malumque perficit, cum delectatio pec40 catum precedit; atque per has duas scientias omnis hom*o mundas et inmundas res cognoscit. Dies namque noctem scit et ab ea secedit, nox uero diem nouit et ab illa fugit; eodemque modo bona scientia a mala declinat, mala quoque a bona se separat, quoniam altera alteram abhorret. Sic hom*o celestis et 45 terrestris est, quia, cum celum in primo casu angeli motum est, Deus cum uili natura terrey illud reparauit; atque hoe modo terra fundamentum celi est, celumque cum maioribus miraculis quam in primo angelo fuisset super terram edificatum est, quoniam hom*o de terra factus plenum opus Dei est. Stelley so quoque de luna, ut flamma de igne, flagrant et per totum firmamentum lucenti lumine infusey sunt, uelut si flamma per cribrum luceat, et sic totam terram illuminant; atque ut positey sunt usque ad nouissimum diem perstabunt. Ips~ etiam in defectu lun~ lucidiores quam in augmento illius uidentur, quia 55 in augmento eius pre fortitudine serenitatis ipsius perfecte uideri non possunt, solique occurrunt diem ostendentes et lun~ subueniunt noctem illuminantes; et sic diuidunt lucem a tenebris, ubi diem et noctem cum ministerio suo ostendunt. Et uidit Deus quad esset bonum, scilicet approbans quod per 60 spirantem speram luminis opus suum plenum et ad ministerium paratum et elegans esset tenebris effugatis. Et jactum est uespere et mane, dies quartus; quia quatuor elementa, uidelicet ignis, aer, aqua et terra per gratiam Dei parata et oculata in omnibus rebus apparuerunt, in quibus constituta erant. Item alio modo: XXXVI. Dixit autem Deus : F iant luminaria in firmamento celi, ut diuidant diem et noctem, et sint in signa, et tempora, et dies, et annos, et luceant in firmamento celi, et illuminent terram.
44/46 Sic hom*o ... reparauit] u. supra ad I, i, 3, 4/6 59 Gen. 1, 18 59/ 60 per spirantem speram luminis] cfr Ambros., Hex. 4, 2, 5: caelum ... depictum spirantium rosarum uiuis monilibus 61/62 Gen. 1, 19 36. 1/4 Gen. 1, 14-15
39/40 peccatum [sic] precedit 46 \illud/ reparauit C2 50 [ac>et] per totum C2 56 non po[ /ssunt] C2 57 [ac>et] sic C2 59 /scilicet appro]\bans/ quod C2 61 elegans [fuit ?/esset] C2 53 perstabunt: praestabunt M 59 uidit Deus : uidit R fugatis L M 63 oculata: occultata L ( ante corr. ?) M 36. In marg. Alleg. GT L
61 effugatis:
VISIO PRIMA, c. 35-36 5
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Et factum Iest ita. Hoe considerandum sic est: Deus per Spiritum p. Sanctum in cordibus discipulorum suorum dixit: Fiant sacerdotes et doctores in filio meo, qui ycclesiam, quy supra firmam petram, id est Chris tum, edificata est, illuminent; de quo lapide iusticia recty fidei emanauit. Ipsi quoque sacerdotes in omnem ycclesiam mittantur, earn ita illuminantes, ut populo per uerba sua diem, id est salutem fidei, diuidant, et felicitatem illam, quam per eandem fidem consequentur si earn obseruauerint, annuntient. Et etiam populo noctem, scilicet eterna tormenta quy ad infidelitatem pertinent, insinuent; et hoe eis ipsi doctores etiam cum uariis signis probent, ita ut illa quy ipsis obseruanda sunt annuntient, scilicet festa quy celebranda sunt et tempora ieiuniorum quy constricta sunt et dies qui in lege Dei remissibiles sunt, ut annum cum institutis preceptis obseruent. Et precepta illa per fidem in celo, id est in filio meo, luceant, quia laudem angelorum sec*ntur et etiam ycclesiam terram uiuentium cum laude Dei illuminent. Et factum est ita. Fecit itaque Deus duo magna luminaria: luminare maius, ut preesset diei, et luminare minus, ut preesset nocti. Et stellas. Et posuit eas in firmamento celi, ut lucerent super terram, et preessent diei et nocti, et diuiderent lucem ac tenebras. Fecit Deus duo magna luminaria, quy ycclesiy necessaria erant: luminare maius ut preesset diei, uidelicet principales et spiritales magistros, qui prepositi ycclesiy lumen fidelium oculorum existunt, ita ut reliqui spiritales magistri, id est minores persony, sub precepto eorum sicut bos sub iugo subditi et ligati sint, ne sine pastore errando ambulantes ab acri uolucre, scilicet diabolo, arripiantur. Et etiam luminare minus, scilicet reges et alias seculares potestates, ut terrenis rebus et secula-
4/43 De ailegoria saardotii et regni, cfr lntrod. p. LXV et n. 85; cfr etiam Gloss. Ord., PL 113, 77B: Splendor siquidern solis regni figurat excellentiarn, plebern obternperantern regi lunae splendor ostendit ... Stellae uero principes eius sunt 6/7 supra ... edificata est] Matth. 16, 18 8 iusticia rectc; fidei] cfr Lact., De ira Dei 7: religionis ... iustitia 21/25 Gen. 1, 15-18 30/31 ab acri uolucre, scilicet diabolo] cfr Dracont., Satisf 256; Ekkehard IV, Pict. Mog. 214; Hildeg., Pl!Js. 6, 59; Ep. 3, WW p. 257: nigerrirna auis, scilicet diabolus
36. 4/5 [in>per] Spiritu/rn\ Sanct[o>urn] 10 et [-ut eis etiarn] felicitatern 11 si \earn/ obseruauerint 17/18 preceptis [-ita] obseruent 18 [in>per] fide/rn\ 25 Fecit [-itaque] Deus 30 erran[tes/do] arnbul[ /antes] C2 30/31 ab acri uolucre - arripiantur: part. in ras., part. supra Jin. C2 32/33 secular[ /ibus] populis
11 consequentur G T, consequantur R L M infidelitatern : infinitatern M
si earn: si ea LM
13
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35
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ribus populis tanquam nocti presint, qui cum tenebrositate multarum illicitarum rerum frequenter obscurantur, quia sensibilis uoluptas carnis, qut; in Adam orta est, in illis multociens surgit. Vnde in semetipsis quid facere possint computant et a iusto iudicio se non recte diiudieantes abscondunt. Feeit etiam stellas, uidelieet eos qui in minori potestate maioribus principibus subiecti sunt, ut uiuenti terrt;, id est t;cclesit;, luceant ubicumque ipsa in firmamento petrt;, id est in Christo, fuerit; ita ut lucidis, I id est recte uiuentibus, et umbrosis, id est in p. malo rixantibus, presint, lucidos secundum opera eorum et malos secundum nequieiam ipsorum iudicantes. Et uidit Deus quad esset bonum, hoe est in beneplacito suo disposuit ut in t;eclesia diuersis distineta gradibus et simplices sapientum doctrina illuminarentur, et delinquentes rectorum disciplina corrigerentur. Et Jactum est uespere et mane, dies quartus. Ordinante Deo t;eclesiam instabilitas illa, qut; in ea erat quando Christiani spiritales pastores et seculares rectores non habebant, quasi quarto die ab obscuritate confusionis illius se declinare cepit ad ortum stabilis diei, qui in eadem t;cclesia refulsit, cum in uere fidei et ceterarum uirtutum luce sanctt; operationis studio confirmata est. Et iterum alio modo: XXXVII. Dixit autem Deus: Fiant luminaria in .firmamento celi, et diuidant diem et noctem, et sint in signa, et tempora, et dies, et annos, et luceant in .firmamento celi, et illuminent terram. Et factum est ita. Hoe considerandum sic est: Deus in admonitione Spiritus Sancti dixit: Fiant ex dono Spiritus Sancti in discretione luminaria, ut hom*o Deum et proximum suum sicut seipsum diligat. Quomodo faciet hoe? Tota uiriditate animt; ad Deum firmiter anhelet, ita ut alienum deum in infidelitate quasi
44 Gen. 1, 18
48 Gen. 1, 19
37. 1/4 Gen. 1, 14-15 5/6 in discretione (sc. in .firmamento)] cfr Aug., De Gen. contra Manich. 1, 25, 43: firmamentum disciplinae, quo [hom*o] discernit inter carnalia et spiritualia; cfr infra 42, 58/59 6/7 (et 10) Deum ... diligat] Matth. 22, 37-39; Marc. 12, 30-31; Luc. 10, 27 8 alienum deum] Ps. 43, 21
41 [sicut?/ita] \ut/ lucidis C2
44/54 Deus - confirmata est: part. in ras.,
part. in marg. inf C2
37. 5 [de/ex] dono C2
6 discretione [ilia] luminaria
37. In marg. Moral. GT, Moralitas L
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extraneus non querat, sed in uirili animo ad me respiciat. Proximum quoque suum sicut seipsum diligat, ita ut quCyque necessaria, quCy ad formam suam pertinent, illi diligenter prouideat; quia ipse forma et frater eius secundum humanitatem est. Et eum indignum non habeat, quo sicut uilis illi creatura subiectus sit, sed in societate sua uoluntarie suscipiat; quia Deus qui istum, ipse etiam et illum in eadem forma constituit. Caueat quoque, ne in morte animy illius ullam communionem peccatis ipsius consentiendo ha beat: ita ne animam ipsius sicut nee suam occidat. Et ista luminaria in firmamento celi, id est in discretione racionis, luceant, ita ut ipse hom*o cum discretione diem recte discernat, scilicet quali honore me omnipotentem Deum in desiderio animCy suCy habeat, et in gemitibus suis ad me libenter suspiret. Noctem quoque, id est illud obscurum quad in corpore latet et ad terrena pertinet, scilicet necessitatem sui ipsius et proximi, ita cum eadem discretione illuminet, ut nee propter inferiora a spe superiorum auocetur, sed in his etiam ad celestia desideria semper suspiret. Ipsa quoque luminaria sint ei in interiora signa, quomodo suspirare, orare et I flere ad Deum, et p. 267 Spiritum Sanctum in adiutorium suum aduocare de beat; sint ei et in tempora, uidelicet qualiter in proprio et proximi sui usu exerceatur; sint ei etiam in dies fidei, ut omnia opera sua in edificatione boni operis in me reluceant. Et sint ei in annos, ita ut annuale tempus obseruet, bonum in his omnibus per sancta opera cum Deo et proximo suo incipiens et in omni lege Dei bene finiens; ita ut per omne tempus uits] ita [quod/ut] ... conculc[ a/e]nt et omnes uirtutes ... ita \in eis confirmat/ [ /ut] de humana/e\ natura/e\ coniugii/s\ non macul[a/e]ntur C2 75 He; \quoque/ 76 produc[u>a]ntur C2 77 [-omnes uolantes\ceterc;] uirtutes C2 82 Vidit[que] Deus
62 habeat: habeant R T
76 producantur: produc*ntur L (post corr.)M
VISIO PRIMA, c. 42-43
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plenius proferret. Et idcirco etiam populus iste cum ipso filio Dei exempla ipsius profert, qu~ sancta diuinitas in eo ostendit; ideoque uirtutes ist~ benedict~ sunt, quia in ipso surrexerunt. Et tune uirtus Dei et] in orationibus C2
PARS SECVNDA
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etiam animas suas pro ipso ponant, omnia illicita in operibus suis sic dimittentes, ut Deo saluatori per subiectionem preceptorum eius, qu~ eis constituta sunt, placeant. Et sicut besti~ terr~ naturam secundum species suas sibi constitutam non transeunt, ita etiam ipsi constitutam sibi formam secundum uires suas obseruent; et sic in uirtutibus istis abstinentia secularium I rerum perfecta erit. p. Et f ecit Deus bestias iuxta species suas et iumenta et omne reptile terr~ in genere suo. De gratia Dei in Spiritu Sancto omnes ill~ magn~ uirtutes spiritalium institutionum et omnes ist~ ordinationes secularium atque omnes h~ uires abstinentium in catholica fide fact~ sunt. Et uidit Deus quad esset bonum; et ait: Faciamus hominem ad imaginem et similitudinem nastram; et presit piscibus maris, et ualatilibus celi, et bestiis, uniuers~que creatur~, amnique reptili quad mouetur in terra. Et similiter uidit Deus omnes uirtutes istas bonas esse, et ait in semetipso: Nunc faciamus hominem ad imaginem et similitudinem nostram ad edificationem ~cclesi~. Quomodo? Faciamus eum ad instructionem ~cclesi~, ut ipsa cum homine ad omnem edificationem eius erigatur, et ut ipse in forma sua ornatus in racionalitate, id est ad imaginem nostram, et in scientia ac in sapientia, id est ad similitudinem nostram, formetur; ita ut ipse cum diuino opere et humanis iustis operibus ~cclesiam edificet, ut ei lex in filio meo detur, qui de corde meo natus est, qu~ etiam in Spiritu Sancto accenditur. Et hom*o in ~cclesia cum scientia sua terrenis rebus, cum obseruationibus euangelii, quod Deus dedit, et cum uirtutibus ad bonum uolantibus presit; ipse etiam substantiam et animam suam cum subiectione preceptorum Dei et cum omnibus ceteris uirtutibus celorum pro Deo ponat, atque in abstinentia carnalium corpus suum maceret; ita ut ipse hom*o uirtutes istas perficiat. Ips~ quoque uirtutes in obseruatione omnium preceptorum Dei hominem ipsum perficiant, sicut de uirtute in uirtutem ascendendo ipsis numquam saturari possit et semper in hoe mobilis sit, ut a malo recedat et bonum faciat. Et creauit Deus haminem ad imaginem suam ,· ad imaginem Dei creauit illum, masculum et feminam creauit eas ,· benedixitque
17/18 Gen. 1, 25 Ps. 83, 8 ; cfr infra 111
22/25 Gen. 1, 25-26 42/43 de uirtute in uirtutem] 45/49 Gen. 1, 27-28
10 [ /omnia] illicita [ ] in operibus [-suam] 16 [ /perfecta] erit C2
26 in semetipso :
0111.
R
14 constitutam \sibi/ formam
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333 illis Deus et ait: Crescite et multiplicamini, et replete terram, et subicite eam, et dominamini piscibus maris, et uolatilibus celi, et uniuersis animantibus, qu,; mouentur super terram. Deus hominem in ycclesia ad agnitionem diuinitatis suy creauit, ut in anima sua celestes uirtutes operari cum suspiriis animy possit, cum quibus ycclesia gemmis uirtutum ornata est. Creauit eum etiam ad imaginem Dei, quy filius est, ut cum ardenti amore circumdatus sit, omnia bona in castitate cum excellentioribus I uirtutibus perficiendo, et ut ycclesia Dei cum operibus Dei p. perficiatur. Sic ergo Deus populos creauit, ut uiriles uires, quy masculina persona sunt, in celestibus uirtutibus haberent; et ut etiam in timore Dei, in angustia animy in seculari uita sub nascentium cura filiorum uiuerent, quy feminea persona est, ut et ycclesia cum ea edificaretur. Et in his predictis causis Deus ea cum plena benedictione sancty incarnationis benedixit, in hoe scilicet, quod filius Dei humanitate indutus est, atque ideo omnia genera uirtutum in spiritalibus et in Sycularibus, quy propter amorem Dei proficiunt, fortiter stillare debuerunt, quia Deus Deus et hom*o est, de quo omnis sancta uiriditas pullulat. Et in admonitione Spiritus Sancti ait, ut populi in ycclesia in affluentibus iustis desideriis crescentes in unaquaque uita secundum timorem Dei procederent, et in his multiplicarentur, ut in studiis suis fructuosi essent, et uirtutes in seipsis semper innouando non arescerent. Et sic replerent illam terram, scilicet ycclesiam, et subicerent earn Christo et dominarentur in ea, ita ut euangelium sequerentur et cum uolantibus atque uiuentibus uirtutibus, quy se a terrenis rebus remouent et in bono stabiles sunt, se ad celestia erigerent. Dixitque Deus: Ecce dedi uobis omnem herbam afferentem sem*n super terram, et uniuersa ligna qu,; habent in semetipsis sem*ntem generis sui, ut sint uobis in escam, et cunctis animan-
66/70 in affiuentibus ... desideriis ... non arescerent] u. Aug., De Gen. contra Manich. 1, 25, 43 75/80 Gen. 1, 29-30
51 animc; [ /possit] C2 58/59 [ /sub] nascenti\um/ cura C2 69/ 70 ut ... fructuosi [sint/essent] et [-ut] uirtutes ... [ /non] ares[cant/cerent] C2 70/74 Et sic reple[ant/rent] ... et subic[iant/erent] ... et domin[entur/arentur] ... ita ut ... sequ[antur/erentur] [ /et] cum uolantibus [-uirtutibus et cum] [omnibus/atque] uiuentibus uirtutibus [-uirtuosc; constantic;] quc; ... remouent et [-quc;] [ad/in] bon[um/o] stabiles sunt se ... erig[ant/erent] C2
54 cum excellentioribus : eum e. M 56 uires : uincerent LM 65 sancta uiriditas: uiriditas LM R
0111.
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tibus tern;, omnique uolucri celi, et uniuersis qu~ mouentur in terra, et in quibus est anima uiuens, ut habeant ad uescendum. Et factum est ita. Deus in omni constitutione ~cclesi~ dixit: Ecce iam dedi et misi uobis rectam fidem per filium meum, quern uos in uiriditate inarat~ terr~, id est in utero uirginis, super terram natum uidistis, ut intacta terra flares germinat. Filius autem meus sem*n uerbi Dei attulit, ut super promissam terram, scilicet sanctam ~cclesiam, qua celestis Ierusalem construitur, seminaretur; attulitque legem coniugatorum, qui propagationem seminis sui in nationibus habent, quomodo secundum timorem preceptorum meorum uiuere debeant, ita ut data lex mea uobis in cibum sit; unde in constructionem anim~ sicut corpus cum cibis pascitur pascamini, quia filius meus dixit: M eus cibus est ut f aciam I uoluntatem patris mei. p. Hoe considerandum sic est: Meus cibus, qui filius Dei sum, ille est, ut passioni me corporaliter subiciam, per quam hominem ad paradysum, unde eiectus fuerat, deuicto diabolo secundum uoluntatem patris mei reducam; quia pater meus ad hoe me misit in mundum, ut saluum faciam illum. Nam ego a patre missus in maternis uisceribus carnem sine uirili humiditate suscepi. Cibus ergo ille, in quo patri meo absque etate equalis sum, melior cibo illo est quo ad horam secundum carnem pascor, ubi celestis pater me ad tempus in seculo isto esse et cum hominibus conuersari uoluit, quatinus per uerba mea in saluationem redeant, cum eos mecum ad celestia sursum retraxero. Sic enim opus meum est, cum in humanitate mea hominem redemi, ut et ille secundum me operetur. Vos ergo cum lege mea pascamini, ut anim~ uestn; non deficiant, quia uobis tempus escarum in lege Dei constitui, in qua pascua uit~ inuenietis, in quibus omnibus non deficietis si ea seruaueritis, sed in eternum uiuetis. Hominibus quoque per uirtutes preceptis Dei uiui subditis et in celesti milicia imitatoribus Christi effectis, qui a terrenis rebus se remouentes omni deuotione ad iusticiam an-
91 loh. 4, 34
106 pascua ... inuenietis] loh. 10, 9
80 [ /Deus] in omni C2 81 [ac>etJ misi C2 85 ~cclesiam qu[ /a] C2 105 uobis [-temporaleJ tempus 108 per [-uiuentesJ uirtutes C3 1091 110 et [-per uolantes uirtutes celi] in celesti ... effectis [-atque hominibus qui per uirtutesJ \qui/ a terrenis C3 110/112 ad [-omnem] iusticiam anhelant [-qua nulla hora saturari possunt sedJ \et/ de uirtute in uirtutem \que ad bonum mobiles sunt/ in terram ... ascendunt [-et omnibus uiuentibus uirtutibus uirtuos~ constanti~ qu~ ad bonum mobiles sunt] illis sint C3 89 constructionem : constructione L M 108 per uirtutes: per uiuentes uirtutes R
90 pascamini : pascimini L M
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helant et de uirtute in uirtutem, que ad bonum mobiles sunt, in terram repromissionis ascendunt, illis sint ciborum differenti~ et tempora temporum, que eis a magistris constituta sunt. Tempora etiam illa populus ex institucione legis obseruare debet, in quibus festiuitates celebrande sunt et ieiunia peragenda. De ipsis quoque cibis ista distinctio tenenda est, ut non ad superfluitatem, sed sicut oportunitas necessitatis exegerit assumantur, et unicuique secundum mensuram illam, qua ipse in Spiritu Sancto confortatus et instructus est, recte dispensentur. Istud Christianus hom*o, qui edificatio ~cclesi~ est, audiat, ut capiti suo recte consentiat. Et hoe ita factum est, quia uerba Dei et uirtutes in Christiano populo cibus uit~ in ~cclesia fact~ sunt. Viditque Deus cuncta qur; fecerat, hoe est approbauit omnia h~c proposita precepta et data tempora omnium predictarum uirtutum; et erant ualde bona, quia in plenitudine exoptabilis grati~ omnipotentis Dei peracta sunt, ita ut eis nichil deesset, unaquaque Iuirtute sol um bonum prius existente; sed hie pariter p. 283 omnia bona erant, cum omnia pariter apparerent, ut conuiuium plenum est cum in omnibus iusticiis suis perficitur. Et factum est uespere et mane, dies sextus. Illa mutatio instabilitatis, quod in ~cclesia nondum firmitas constitutorum preceptorum erat, cepit se declinare per mane fortis iustici~ omnis constitut~ legis, quemadmodum dies cum uiribus solis confortatur dum sol in ordine suo stat, ut hinc fieret dies sextus et ut quasi in sexta luce fortis fidei populus precepta Dei
112 terram repromissionis] Hebr. 11, 9 113 tempera temporum] u. supra ad I, iv, 99, 12 124 (et 126. 131) Gen. 1, 31
113/116 tempera [ ] temporum [ /que] eis ... constitu[ /ta sunt]. Temp[us/ora] etiam ill[ud/a] populus [ /ex institucione] legis obseruare debet /in quibus'\ festiuita[ /tes] celeb[ /rande sunt et ieiunia peragenda] C2 ut uid. 116/118 De ipsis - assumantur: in ras. C2 116 [ /De ipsis quoque] '\cibis/ ista 118 '\et/ unicuique [ /qua] ipse C2 121 Et hoe '\ita/ factum est [-ita] qu[od/ia] C2 124/126 qu~ fecerat [-et erant ualde bona] [ jhoc est] [ /approbauit) omnia h~c proposita [ /precepta) ... uirtutum '\et/ 126 "ualde "'bona 'erant 127 [ /ita] '\ut/ eis nichil de[ /esset] C2 129 bona [fuerunt/erant] [ /cum] ... appare[ /rent] C2 129/130 ut conuiuium [ /plenum est] C1 131 [Tune] [i>l]lla mutatio 134 [ /quemadmodum) dies C2 135/138 [ /ut hinc fieret] dies sextus [ /et ut quasi] in sexta luce fortis fidei [-cum] populus ... adimple[ /ret] C2
112 in terram : in terra L M illis : et illis L M 118 et unicuique : unicuique T 125 proposita precepta: proposita et praecepta M 136 populus: populis M
PARS SECVNDA secundum uoluntatem eius et secundum doctrinam magistrorum suorum in ycclesia adimpleret. Et iterum alio modo:
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XLV. Dixit quoque Deus : Producat terra animam uiuentem in genere suo, iumenta, et reptilia, et bestias terr~ secundum species suas. Et Jactum est ita. Hoe considerandum sic est: Deus in admonitione Spiritus Sancti hominibus A]b omnipotente Deo in [-illo] homine 17/18 ita [quod/ut] ... incipi[t/at] C2 19/21 in homine [-illo] fac[ /it] quod ... prostern[unt>it] 22 [ac/et] instituuntur C2 23 homines [-isti] in illam 24/25 [ /mancipati] obedienti[ /c;] C2 26/27 ita [quod/ut] ... conculc[ /entur sicut] uilis C2
45. In marg. Moral. G T L peccauerant R
9 uirtutis: uirtutes T
17 peccauerat:
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VISIO PRIMA, c. 44-46
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337 XLVI. Et uidit Deus quod esset bonum; et ait: F aciamus hominem ad imaginem et similitudinem nostram; et presit piscibus maris, et uolatilibus celi, et bestiis terr~ uniuers~que creatur~, omnique reptili quod mouetur in terra. Videt Deus hoe bonum esse, et multum cum superiori dulcedine in hoe delectatur, quod hom*o in prima iusticia, quam ipse in homine constituit, eum requirit; et in semetipso dicit: Iste hom*o cum omni inceptione iustici~, seipsum in illicitis desideriis suis superando, tangit me; et cum lucido desiderio prim~ constitutionis me~. quam in primo ortu, dum hom*o michi debuit obedire, constitui, per bona opera erigit. Nunc nos tres person~, illa uis unius substanti~. qu~ primum hominem ad imaginem et similitudinem suam creando tetigit, faciamus ut homini isti magnus honor de sanctitate et cognitione diuinarum rerum detur, ita ut sicut patronus habeatur et dilectionem sanctE; incarnationis in imagine Dei ad proximum suum habeat et in scientia sua honorem diuinitati in similitudine Dei exhibeat, quatinus per institutionem ~uangelii et per uirtutes temporalibus rebus prelatus seipsum etiam Deo sacrificet; ita scilicet ut corpus suum per abstinentiam affligat et se a terrenis ad celestia promoueat, quatinus cum ipsis uirtutibus, qu~ in eo implet~ sunt, operetur, et ips~ uirtutes cum eo, atque in hac prelatione ipse Deum timeat et diligat. Et creauit Deus hominem ad imaginem suam; ad imaginem Dei creauit illum, masculum et feminam creauit eos; benedixitque illis Deus, et ait: Crescite et multiplicamini, et replete terram, et subicite eam, et dominamini piscibus maris, et uolatilibus celi, et uniuersis animantibus, quf mouentur super terram. Et nunc Deus hominem ad honorem sibi creat, ita ut ipse omnimodo in deitate et in humanitate sua in illo cognoscatur. Quomodo? Potencia deitatis omnia creantis et regentis in magistracione
46. 1/4 Gen. 1, 25-26
24/28 Gen. 1, 27-28
46. 4 Videt [-ergo] Deus 6 quod hom*o [-eum] in prima 9 et [-seipsum] cum lucido 12/13 similitudinem [ /suam] 14/17 ita ut ... habeatur et (-ut ipse] ... habeat et [-ut etiam] ... [ha /exhibeat] C1 17/18 [ /quatinus] per institutionem ... et per [-omnes uolatiles] uirtutes [ /temporalibus rebus] prelatus C2 19/21 sacrificet. [-Sic quoque aliis omnibus predictis uirtutibus prelatus] ,,fita scilicet ut~ corpus suum per abstinentiam [ ] affiigat et se ... ,.f'pro~moueat [ /quatinus] ... operetur C2 23 [ac>et] diligat C2 28/29 Et [ /nunc Deus] hominem C2 29/30 ipse [ ] omnimodo in \deitate et in/ humanitate C1 31/34 Potencia - hominis qua: part. in ras., part. in marg. inf alius corrector ( = m. 1'?)
46. 29 omnimodo: omnino L M
338
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hominis ad imaginem eius secundum racionem facti, qua ceteris creaturis preest, apparet; miseracio eius, qua mundo ex humanitate subuenit, in compassione ipsius hominis, qua I proximo p. 285 suo secundum possibilitatem suam parcere et misereri debet, agnoscitur; et hyc bona exempla uerbi Dei sunt, ut psalmista Dauid ait: Ego dixi dii estis, et filii excelsi omnes. Hoe considerandum sic est: Ego uobis hominibus dixi: In hoe dii estis, quad hom*o omni creatury dominatur, earn ad omnem necessitatem suam sicut desiderat sibi subiciens; quoniam quemadmodum omnipotentem Deum in fide et timore et amore habet, sic creatura hominem uelut deum per magisterium timoris inspicit et diligit, cum ab ipso pascitur. Sed et filii illius qui in excelsis altus est uos homines dicimini, quia per gratiam uiuentis Dei racionales creati estis, quasi ab ipso nati sitis, et quoniam omnem scientiam quy uobis necessaria est ab ipso habetis; irracionale autem animal nichil aliud scit, nisi quad sensu capit. In homine quoque, id est in uiuenti scientia hominis, uim et fortitudinem perspicuy iusticiy creat, ita ut nee in seipso nee in aliis iniquitati ullatenus praue cedat, quad quasi uirile est. In eo etiam creat, ut per donum diuiny gratiy homini in peccatis uulnerato cum misericordia parcat, et ut miserias ipsius ita adtendat, quatinus uinum penitentiy ei infundat ipsumque oleo misericordiy unguat sic, ne ipse hom*o propter excedentem mensuram et inremissibilem penitentiam cadat, et ne tepidus in uanitatem prauorum operum inuoluatur, quad quasi femineum est. Et istud Deus benedicit, quia humanitatem filii eius tangit, ut idem filius Dei in euangelio ssunt] 37/38 a Deo [ /spiritus et uita] [ ] [ /facti sunt]
M
27 pre gaudio: pro gaudio M 42 est: om. T
38 facti : om. M
40 choruscant : coruscat
298
VISIO SECVNDA, c. r
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SECVNDA VISIO TERCI~ PARTIS
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I. Post hfc in angulo orientali, scilicet ubi oriens incipit, quasi marmoreum lapidem sicut montem magnum et altum ac integrum aspiciebam; in quo tantum porta uelut magnf ciuitatis excisa uidebatur, quam splendor quidam lucidus ab ortu solis ueniens totam perfundebat, nee ultra se extendebat. Et ab eodem lapide Jere usque ad alterum orientalem jinem, qui uersus austrum erat, quasi imagines hominum, uidelicet puerorum, iuuenum ac senum, quemadmodum stellf per nubem apparebant, sonum usque ad occidentem dantes uelut mare, cum inundando per uentum mouetur. Quos etiam quidam splendor de supernis ueniens omnemque pulcritudinem humanf estimationis excedens quodam radio suo perjundebat, quem iterum deinde ad se retrahebat. Iuxta is tum autem prefatum oriental em jinem alif duf imagines sibi uicinf stabant, quarum altera, quf prior erat, caput et pectus quemadmodum leopardus habebat, brachia uero ut hom*o, sed manus eius ursi pedibus assimilabantur ,· aliam autem formam in ea non uidebam. Tunica autem lapidea induebatur ,· nee hac nee illac mouebatur, sed uisum suum ad aquilonem retorquebat. Sed altera imago, quf predicto angulo uicinior erat, faciem manusque hominis sibi inuicem complicatas habebat et pedes accipitris in se ostendebat. Et quasi tunica lignea induebatur, quf a summitate sua usque ad umb1:Zicum illius apparebat candida, ab umbilico autem usque ad lumbos eius subrubea, a lumbis uero usque ad genua ipsius subgrisea, et a genibus usque ad jinem pedum illius turbida. Gladium quoque uelut supra lumbos suos in transuersum positum tenebat, atque inmobilis permanens aspectum suum ad occidentem uerterat. I Deinde autem quasi alias innumerabiles hominum imagines p. per totam australem plagam sicut nubem in aere fluentes uidebam ,· quorum alii in capitibus suis uelut coronas aureas ferebant, alii
III, ii, 1. 2/6 De lapide, magno sicut monte, et porta splendida, u. Herm., Pastor Sim. 9, 2: ingentem ... petram ... altior montibus illis ... habebat nouam portam .. . et porta illa clariorem splendorem quam sol habebat 15/17 altera .. . assimilabantur] Apoc. 13, 2: bestiam quam uidi similis erat pardo, et pedes eius sicut ursi 31 in capitibus ... coronas aureas] Apoc. 4, 4
III, ii, 1. 1/2 in angulo orientali [ /scilicet ubi oriens tnctptt quasi] marmoreum 21 [-sed'\et] pedes 26 [g/G]ladium[que>quoque]
Ill, ii, 1. 1 Secunda uisio terci~ partis RT, Explicit sexta uisio. Incipit septima L 2 incipit : incipiet M 3 et altum : altum T 21 et pedes : sed et p. T 31 quorum: quarum LM
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ut palmas ualde ornatas in manibus suis tenebant, alii ut fistulas, alii ut cytharas, alii ut organa ,· sonusque eorundem instrumentorum quemadmodum dulcis sonus nubium intonabat. Et iterum uocem de celo audiui dicentem ad me:
II. Postquam exercitus perditorum angelorum cecidit, Deus hominem in gloriam illorum, quam perdiderant, ordinauit; sed eo etiam corruente ipsum magno precio beat~ ereptionis redemit, multis et admirandis nunciis, quibus eum ad uitam reuocaret, s in ueteri testamento multociens premissis, in nouo quoque testamento quamplurimis pro liberatione illius miraculis perpetratis. Quapropter in angulo orientali, scilicet ubi oriens incipit, quasi marmoreum lapidem sicut montem magnum et altum ac integrum aspicis; qui designat quod a principio creaturarum, 10 cum mundus creatus est, Deus firmissima petra potens et excelsus in integritate stabilitatis extitit, nullam mutabilitatem in se habens. In quo tantum porta uelut magnf ciuitatis excisa uidetur, quam ab ortu solis lucidus splendor quidam ueniens totam perfundit, nee ultra se extendit; quia uoluntas Dei quem15 admodum porta ad quelibet bona patens purissim~ diuinitatis ordinatione tangitur, qu~ supra id quod ordinatum est non procedit, quoniam uoluntas et ordinatio Dei hoe modo sibi conueniunt, ut neutra aliam transcendat. Nam Deus in locum quern antiquus serpens perdidit pia bonitate uoluntatis su~ 20 hominem ordinauit, ipsumque in peruersa uacillantem aquis diluuii expiauit, et mundum in Noe iusta examinatione renouauit. Vnde et ab eodem lapide Jere usque ad alterum orientalem jinem, qui uersus austrum est, quasi imagines hominum, uidelicet
32 palmas ... in manibus] Apoc. 7, 9 cfr Hildeg., LVM 6, 30
32/33 fistulas ... cytharas ... organa]
2. 9/10 a principio creaturarum ... Deus firmissima petra] Herm., Pastor Sim. 9, 12 : petra haec et porta filius Dei est ... petra uetus est ... filius quidem Dei omni creatura antiquior est 14/22 uoluntas Dei quemadmodum porta ... renouauit] Ibidem: porta autem propterea noua est ... ut qui assecuturi sunt salutem per earn intrent in regnum Dei
34 nubium inton[-uif\abat] C2 2. 6/7 illius [-multis] miraculis [-attestantibus directis\._perpetratis] C2 7/ 8 ubi oriens [-oritur\incipit] C2 14 perfund[-ebat\it] nee ... extend[-ebatj'it] C2 18 conueniunt [-quod\ut] ... transcend[!\a]t C2 21 [ac>et] mundum
35 Et iterum : hie incipit cap. 2 in T 2. 5 premissis : promissis M
ad me:
0111.
R
6 pro liberatione: per liberationem M
VISIO SECVNDA, c. 1-3
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355 puerorum iuuenum ac senum, quemadmodum stellf per nubem apparent, sonum usque ad occidentem dantes uelut mare, cum inundando per uentum mouetur; quoniam a diuina fortitudine usque ubi uetus lex cum seueritate apparens finem ardore iustici~ et ueritatis ueniente accepit, prophecia in primo opere Dei, uidelicet in Adam, inlcepit. Qu~ ita a generatione in gene- p. rationem per diuersas etates hominum ut lumen per tenebras lucebat, nee a sono suo usque ad terminum mundi cessabit uoces multimodarum significationum proferendo, cum inspiratione Spiritus Sancti diuersis misteriis imbuitur. Prophetia enim in homine uelut anima in corpore est; quia sicut anima in corpore obumbrata est et ut per earn corpus regitur, ita et prophetia a spiritu Dei ueniens, qui omni creatur~ preminet, inuisibilis est, atque per earn qu~que decliuia corripiuntur et ad uiam rectitudinis deuiantes reduc*ntur; sicut etiam inspiratione mea Dauid seruus meus loquitur, dicens:
III. Eructauit cor meum uerbum bonum, dico ego opera mea regi. Huius quoque sententi~ intellectus hoe modo accipiendus est: Ego, qui pater omni um sum, manifeste ostendo quod ante omnem creaturam eructauit interior uis mea uerbum bonum, scilicet quern genui filium meum, per quern omnia ualde bona facta sunt. Quapropter etiam dico in diuersa non mutans me, ego qui sum propalans opera mea illi, qui per orbem terrarum regnaturus est. Omnia enim opera mea, qu~ ab inicio facta sunt, filio meo nota sunt. Prophetia quoque eructauit in uirtute sua uerbum bonum, cum idem uerbum, per quod omnia facta sunt, carne induendum dicendo mirabilia opera prenunciauit, et cum illud regem regum futurum demonstrauit; atque iustum germen hoe integra terra proferre deberet, qu~ per opus uiri contrita non esset. Istud
29/30 prophecia ... in Adam incepit] u. Rufin., Clem. Recog., passim, praesertim 1, 47; infra ad 12, 27 31/32 lumen per tenebras lucebat] Ioh. 1, 5 3. 1/2 Ps. 44, 2 5/6 omnia ualde bona facta sunt] Gen. 1, 31 iustum germen] cfr Hildeg., Sciu. 3, 4, 272
13
39 rectitudinis [-a recta uia] deuiantes 3. 2 Huius [-autem\quoque sententi~] intellectus hoe [-quoque] modo 5 scilicet qu[ od>em] genui 5/6 omnia [s s ualde bona fuerunt?/ualde bona facta sunt] 13 atque [-quod.] iustum
26/27 cum inundando: inundando LM 3. 2 quoque: pronuntiauit M
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38 inuisibilis: uisibile M
5 quern genui: quod genui M
12 prenunciauit:
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prophetia per infusionem Spiritus Sancti cognouit, scilicet in quibusdam senibus, in quibusdam quoque iuuenibus atque in quibusdam pueris, qui in plurimis signis de eodem germine, quod uerbum Dei est, per inspirationem Spiritus Sancti loquebantur. Deus namque masculum de terra creauit et illum in carnem sanguineam mutauit; sed mulier de eodem uiro sumpta caro de came in aliud non mutanda permansit. Et isti in spiritu prophetiy cognouerunt mulierem per inspirationem Spiritus Sancti filium Dei parituram, quemadmodum flos de suauissimo aere crescit. Et ut etiam in uirga Aaron presignatum est, qu~ ab arbore abscisa Mariam uirginem ostendebat, de cuius mente uir ita abscisus est, ut numquam delectatione copulationis alicuius tangeretur; sed per ardorem Spiritus Sancti uirum unum procrealuit; quern omnibus creaturis circumdedit, quoniam illy ab p. 301 ipso procedendo gustum perceperant, quapropter etiam omnes uoci ipsius obediebant. Prophety namque dixerant quod ex opere caritatis mulier paritura procedere deberet, sicut uirga de stirpe Iesse; omnesque uirginalem hunc partum regi, scilicet filio Dei, ascri pserun t. Cum enim mulier hyc filium Dei circumdedit, homines, qui ipsum in similitudine imaginis suy uidebant et audiebant, plus eum diligebant quam si ipsum non uiderent; quia quod homines in umbra uident, ad plenum scire non possunt. Vnde et prophety cum in sono umbry loquerentur, hyc aliquando uelut umbra ipsos pertransierunt, quy tamen omnia in hominibus postea formata sunt, quoniam sonus prophetiy de occultis misteriis diuinitatis procedit. IIII. Quemadmodum autem uides iuxta prefatum orientalem finem ali~ du~ imagines sibi uicin~ stant, significantes quod ortu iusticiy, qui in Abel demonstratus est, iam titubante, duo tern25 in uirga Aaron presignatum est] u. supra ad I, i, 17, 5/6 32/33 sicut uirga de stirpe Iesse] Is. 11, 1; cfr Honor., Spee. Eccl, PL 172, 904D 21/22 de came [-inmutabilis\in aliud non mutanda] permansit C2 27 abscisus [erat>est] 27/28 ut numquam - tangeretur: part. in ras., part. in marg. 31/32 quod [-de\ex] opere caritatis mulier pari[-ens\tura] [ /procedere deberet] 34 [ /ascrips]erunt C2 35/38 hom[-o\ines] qui ... uideba\n/t et audieba\n/t plus eum dil[-exit\igebant] quam ... uid[-isset\erent] quia quod [in] hom[-o\ines] in umbra uide/n\t ... scire non po[terit>ssunt] 39/41 cum ... loque[bantur/rentur] h[o>c;]c aliquando ... ips[ /os] pertransi[-uit\erunt] quc; tamen ... postea forma[-bantur\ta sunt] C2
18 Spiritus Sancti : Dei R 4. 1 prefatum:
0111.
R
39 hc;c: hoe R
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357 pora diuersorum morum hominum sibi in uieinitate eoniuneta Deus propalauit: aliud quidem ante diluuium sine lege, aliud uero post diluuium sub lege. Quarum altera, qur; prior est, caput et pectus quemadmodum leopardus habet, brachia uero ut hom*o, sed manus eius ursi pedibus assimilantur ,· aliam autem f ormam in ea non uides ; quia tempus illud, quod ante diluuium sine lege fuit, in moribus hominum potestatem et fortitudinem diuersarum bestialium naturarum ostendebat, quoniam tune homines per primam diabolieam deeeptionem omnibus uieiis inplieiti erant, Deum obliuioni tradentes et secundum gustum uoluntatis su~ uiuentes, interdum uero quasi in braehiis suis ut hom*o operantes, interdum autem in operibus manuum suarum erudelium bestiarum naturam et rapinam imitantes. Quapropter et honestatem morum hominum negligebant nee seeundum humanam diseiplinam uiuere studebant, sed tantum informes sic remanebant. Tunica autem lapidea induitur, nee hac nee illac mouetur, sed uisum suum ad aquilonem retorquet, quia idem homines, qui in prefato tempore fuerunt, duriciam et grauedinem peeeatorum sibi eireumdederant nee se a malo ad bonum eonuertebant, in scientia sua quidem uidentes quod mala et turpia opera, quibus antiquus serpens eongaudet, faciebant, nee tamen ea deserere uolebant. Cum enim Deus celum et terram creauit, terram diuisit, ita ut qu~dam pars terr~ inmutabilis, I quedam uero mutabilis sit, p. 302 ex qua etiam Deus hominem plasmauit. hom*o quoque uigilando et dormiendo mutabilis est. Quando enim uigilat, seeundum cursum solis lumine oculorum suorum uidet; et quando oculorum suorum lumen non habet, sic est quasi ille qui in anima sua uelut in nocte obtenebratur. V. Et Deus hominem in terram uiuentium posuit, qu~ per speram solis non illuminatur, sed qu~ uiuente luee eternitatis perfunditur; sed ille diuinum preceptum transgressus iterum in terram mutabilitatis missus est. Ipse autem duos filios generauit,
5. 1 in terram uiuentium] Ps. 26, 13, et saepe in Sacra Scriptura autem ... exortus est] Gen. 4
4/7 lpse
4. 13 inpliciti [-fuerunt'\erant] C2 15 ut hom*o [-facientes'\operantes] C2 27/29 ita [-quod'\ut] ... inmutabilis [-est ita quod non mutabitur] quedam uero [-per mutationem] mutabilis '\sit/ [-in qua sol lucet tenebris subsequentibus] ex qua C2
13 inpliciti: implicati LM 18 hominum: homines M 28 inmutabilis: mutabilis T mutabilis sit: m. fit M 31/32 uidet et quando oculorum suorum: om. M
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quorum alter Deo immolauit, alter uero fratrem occidens reus mortis factus est; et qui Deo immolauit et uocem Dei audiuit interemptus est. Vnde et planctus magnus exortus est. Nam in illa prima creatione homines tantc:; fortitudinis tantarumque uirium erant, ut etiam fortissimas bestias superarent. Vnde ut cum illis iocularentur, multociens delectati sunt, ipsc:;que bestic:; homines timentes ferocitatemque suam cohibentes illis subiciebantur; sed tamen ob hoe naturam suam non mutabant. Romines autem pulcram formam racionalitatis sue:; mutantes bestiis se admiscebant, et quod sic generabatur, si homini magis quam bruto animali assimilaretur, illud odio habentes negligebant; si uero magis formam bruti animalis quam formam hominis haberet, osculo dilectionis amplectebantur. Mores quoque eorundem hominum in duobus modis tune erant, scilicet nunc secundum homines, nunc secundum pecora, quemadmodum leopardus et ursus secundum mores hominum et bestiarum sunt; ideoque etiam pulcherrimas pennas racionalitatis non habebant, quibus ad Deum recta fide et spe anhelarent, quoniam propter predicta peccata c:;edem pennc:; in ipsis defecerant. Istud antiquus serpens eis suggessit, quatinus gloria racionalitatis eorum periret, quam in homine magno odio laniabat. Diabolus enim intra se dicebat: Quid est hoe quod altus fecit? Illud quippe consilio meo plus quam suo consentit. Quapropter in plasmatione ipsius eum superabo. Sic homines in primo seculo per spumam serpentis polluti secundum gustum terreni uasis sui, et non secundum spiramen animc:;, operabantur, nee quicquam cognoscere uolebant preter quod formatum uidebant, dicentes: Quid prodest michi uentus, qui nee formatus est, nee michi loquitur? Quod michi loquitur et quod michi accurlrit, illud tenebo. p. Nam diabolica ars quc:;dam magna animalia insufflauit, atque per illa hominibus dice bat: Ego sum qui uos creaui. Et hoe modo suggessit hominibus ut per illa polluerentur, quatinus
14/17 bestiis se admiscebant ... amplectebantur] cfr Plin., Nat. Hist. 7, 2, 30: Duris [dicit] Indorum quosdam cum feris coire mixtosque et semiferos esse partus; Hildeg., Causae pp. 4 7-48 21/22 pennas racionalitatis] u. supra ad I, iv, 98, 117/118 35/40 De animatione deorum fictorum, u. Arel 37
5. 5/6 alter uero [ /fratrem occidens reus mor]\tis factus est/ 6/7 audiuit [-diuisus est\interemptus est] C2 9 [-quod\ut] ... supera[-bant\rent] C2 10 Vnde [et] ut 15 animali assimila[-batur\retur] C2 17 hominis habe[-bat\ret] C2 20 [ac>et] ursus 36 Ego [ /sum qui uos creaui] C1
5. 19 nunc secundum homines: om. M
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359 sonum uoeis raeionalitatis, quo Deum laudare deberent, in eis euerteret, ne Deum laudarent, sieut nee ipse uoluit nee uelle querit. Quidam autem pauei, qui prothoplastum audierant, qui ipsis retulerat quomodo a Deo formatus et quomodo in loeum uoluptatis positus fuisset et quomodo inde exisset, naturam suam humanam gustantes nee se peeoribus eommiseentes, ut Deus eis eonstituit, in eadem natura sua recte et sobrie uiuebant, atque propter molestiam et grauedinem eommunis plebis, quy hoe modo, ut predictum est, polluebatur, ad altos montes fugiebant; ibique ex spiramine animy ita eonfortabantur, ut eos peeeare non liberet, sed semper suspirabant dieentes: Vbi queremus illum, qui nos ereauit? Vnde a predictis populis deludebantur, dieentibus: Quid est quod isti eolunt, quod nee oculis suis uident, nee manibus palpant? Sed et edifieium Noe deludebant. Et Deus istis in mistieis miraculis suis loquebatur, sieut etiam Abel filio primi hominis loeutus est. VI. Postquam autem terra hoe eontrario populo repleta est, ego qui sum hye eriminalia peeeata diutius non suflerens deereui hoe, ut genus humanum in aquis sufloearetur, exeeptis paueis qui me eognouerant. Terra uero nequaquam exsieeata est, donee delusus populus totus submersus est. Aquy enim totam terram ita perfuderunt, ut uelut lutum fieret; et huie eadauera hominum ita inmerge-
42/43 locum uoluptatis] Gen. 2, 10 54 misticis miraculis] cfr Coll Avell, CSEL 35, 348, 1 7: mystici solius perfecta operatione miraculi superatur 6. De diluuio, u. Gen. 7-8; de natura elementisque culpam hominum indignantibus, u. Rufin., Clem. Recog. 5, 27. 8, 45-46. 8, 51; cfr infra III, v, 7, 24/32. III, v, 8, 63/69; Hildeg., Sciu. 1, 2, 660-671; Causae 2, p. 46, 19-21; Fragm. 415-419; LVM 1, 118. 3, 23. 3, 25. 3, 31; Problemata pp. 109-110
6. 2 ego qui sum] Ex. 3, 14
38 laudare deb[-uerunt\erent] C2 42 formatus [-fuisset] et quomodo 48/49 ita confortabantur [-quod\ut] ... non lib[-uit\eret] C2 53 Et /Deus istis] 53/54 1°: \qui cum/ in misticis; 2°: [-qui cum] in misticis 6. 1 reple[-batur\ta est] 2/3 1°: non sufferens precepi [ /hoe quod] ... genus humanum in aquis suffocatum est; 2°: non sufferens [-precepi\decreui] hoe [-quod\ut][ 3/4 /in. eras.] genus humanum in aquis suffoca[-tum est\retur] 5 nequaquam exsicca[-batur\ta est] 6 submersus est [ 3/4 /in. eras.]. [ / AquS'. enim] 6/7 ita perfuderunt [-quod\ut] ... [-facta est\fieret] 7/8 ita inmergebantur [quod\ut] ... non po[terant ?/ssent] C2
39 euerteret: euertent L (post corr. ut uid.), euerterent M
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bantur, ut postea inueniri non possent, quibusdam tamen cadaueribus pecorum ex leuitate sua in superficie aquarum apparentibus. Nee terra etiam exsiccata est, antequam sol cum itineribus luny et stellarum et cum omnibus o:ffi.ciis suis ortum et occasum compleret, nee antequam omnia hyc aquas in constituta loca sua, ut primum posity fuerant, ad se retraherent. Et sic terra per calorem solis in alium modum cocta est, quam prius apparuisset. Sol quippe et luna ac stelly ceteraque sydera post casum Ady ante diluuium ex nimio et ualido calore aliquantum turbulenta fuerunt, hominesque tune in corporibus suis tarn fortes erant, ut eundem calorem tolerare ualerent. I Quod etiam nunc feruor magni caloris interdum ostendit, cum p. prefata sydera ab illo turbida aliquando existunt; quoniam post diluuium aquis ita perfusa sunt, ut in frigore et in calore suo lucidiora quam ante diluuium fuissent existant, terra uero et hominibus in maiori debilitate et infirmitate postmodum permanentibus quam prius essent. Nam aqua in diluuio totam terram usque ad fundum penetrabilis terry perfundens in lutum mutauit, sicut et in nouissimo die ad eandem profunditatem ardebit, quoniam hom*o ea deinceps non indigebit. Iudicia enim sua Deus per aquam et ignem super hominem exercet, ut, quoniam per het] omnes 23 ita [-quod\ut] ... appare[-bit\at] C2 8. 5 terminum illu[d/m] 7. 9 a quo: quo LM 8. 5 iam austeritas: tarn a. L (post corr.) M sanciebant M
9 sentiebant : senciebant L,
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mitate sua usque ad umbilicum illius apparet candida, quoniam tempus quod ante Noe fuit, qui creatorem suum cognouit et se hominem esse sciuit, et edificium sanctitatis primum incepit et oblationes Deo obtulit, quasi candidum usque ad Abraham, qui uelut umbilicus fortitudinis erat, surrexit; quia per uoraginem aquarum homines in tantum exterriti fuerant, ut deinde per aliqua tempora timorem Dei per rectitudinem ad se colligerent. Ab umbilico autem usque ad lumbos eius subrubea est, significans tempus quod ab Abraham usque ad Moysen in circumcisione ardens se extendit; quoniam ut aurora solem preuenit, sic Abraham per signum circumcisionis, in qua luxuriam contriuit, humanitatem filii Dei precessit. A lumbis uero usque ad genua ipsius subgrisea est, ostendens quod tempus illud, quod a Moyse legislatore usque ad Babilonicam transmigrationem fuit, in duricia et asperitate legis secundum carnem processit, quod et ibi ad multas uanitates incuruari cepi t. Et a genibus usque ad finem pedum illius turbida est, significans tempus quod a Babilonica transmigratione usque ad exterminium eiusdem legis se extendit, ubi filius Dei uenit, qui ipsam in semetipso totam compleuit. Quod scilicet tempus uelut tur-1 bidum in negligentia et in torpore apparuit, quia eadem lex p. iam tune pro dedecore computata et quasi turbulenta aqua pro nichilo habita ad casum suum carnaliter tendebat. Nam qui eo tempore sub lege esse uidebantur, solem iusticic; orientem scire nolebant, sed solas litteras in tabulis scriptas se inspicere uelle dicebant, nee aliud quicquam in eis intelligendum esse affirmabant. Vnde ego, qui omnia iuste diiudico, iudicia mea, quc; in Egipto et in aliis locis super eos extenderam, quando in seipsis confidebant faciendo quod uolebant, nunc super eos per quosdam populos misi, qui eos caperent et in regiones longinquas diuiderent. In hac autem duricia infidelitatis tamdiu durabunt, quousque antiquus serpens in quodam errante et perdito homine
15 (ac>et] edificium 15/16 \et/ oblationes(-que] 18/19 homines (-hoe modo\in tantum] exterriti fuerant (quod\ut] ... collige(-bant\rent] C2 20 subrubea \est/ 30 turbida \est/ 33/34 \Quod scilicet tempus/ [ /uelut] turbidum 35 ( /quasi] turbulenta 35/36 aqua [-iam] pro nichilo 36 (-tetendit\tendebat] C2 37/38 orientem [ /scire nolebant] 42 (ac>et] in aliis in seips[9\i]s 44/45 qui eos cap[-iebant\erent] et ... diuide(-bant\rent] C2 45 durab[ /unt] C2
33 uelut: om. RT LM
43 per quosdam: quosdam M
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VISIO SECVNDA, c. 8-9 oculum suum mouebit, quern occulta diuinitas ita occidet, ut ictum illum nee angelus nee hom*o nouerit; et tune idem legalis populus cum magnis erumpnis ad me respiciet, lugens et planso gens quod tamdiu deceptus sit. Sed quamdiu homines deinde in transitorio seculo permansuri sint, angelo et homini ignotum est. Et predicta imago gladium uelut supra lumbos suos in transuersum positum tenet, quoniam circumcisionem uelut in carnali ss transitu se habuisse demonstrat, ubi tamen ab umbilico uitalium usque ad lumbos hom*o per motionem eorum peccat, cum mens hominis ea ad peccandum mouet. Et etiam iudicia Dei puram iusticiam habentia declarat, ita scilicet quod Deus super illum qui membra hominis diuidit sanguinem eiusdem occisoris fundit, 60 et etiam illum qui se ab eo in aliis malis auertit iusto examine diiudicatum conterit. Atque inmobilis permanens aspectum suum ad occidentem uertit, quoniam homines, qui in eodem tempore fuerunt cum uetus lex uigebat, ad spiritalem intelligentiam se non mouebant, 65 casum quidem antiqui serpentis scientes multaque pericula uidentes, sed tamen animarum suarum salutem in torpore et in negligentia habentes. Nam igneus dracho, uidens quod Deus quosdam seruauerat, quos inundatio aquarum non deuorauerat, magnam iram per flatum suum emisit, intra se furibunde dicens: 70 Omnes artes meas excitabo illasque singillatim excribrabo, quatinus istos quos diluuium non I submersit in aliquibus impedi- p. mentis decipiam, et sic eos iterum michi subiugabo. VIIII. Itaque tempus hoe post diluuium a Noe usque ad filium meum incarnatum se extendit, qui in se credentes ad spiritalem intellectum conuertit; ubi et aliud tempus non secundum carnem, sed secundum spiritum ad uitam processit. s In Noe enim multa miracula ostendi, sicut etiam in prima apparitione in Adam quamplurima miracula perfeci; quoniam ut in Adam omnes nascituros homines preuidi, ita etiam in Noe
8. 47 occulta diuinitas] cfr Aug., De ciu. Dei 12, 26: occulta potentia Dei; Eriug., Dionys. Cael hier. 10, PL 122, 1058C: dispositio ... occultior et manifestior diuinitatis illuminatione
47/48 ita occidet [-quod\ut] ... nou/er\it C2 [-quemadmodum\uelut] C2 57 Et [quia] etiam \oris] C2 60 et [-quod] etiam
54 circumcisionem : circumcisione M
50 [ / deinde] 54 59 eiusdem occis[-ionis
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nouum seculum surrecturum presignaui. De germine namque isto fortissimi et uelocissimi prophety surrexerunt, qui linguam suam acuentes ea quy in Spiritu Sancto uidebant fiducialiter protulerunt: scilicet quia Deus uerbum suum, quod in ipso ante euum fuit, in mundum missurus esset. Et hoe sic incarnatum est, ut totus mundus inde miretur; atque ad hoe miraculum lingue ipsorum uelociter mundum transibant, cum speciosum pre filiis hominum ad terras uenturum affirmarent. Sed et racionalitas dictat et secundum dictatum opus exercetur; quia si dictatus non precederet, opus non subsequeretur. Mundum enim et hominem Deus in uerbo suo dictauit. Nam uerbum quod sine inicio est opus quoddam dictauit, de quo mundum indumentum sibi induit, ut, quando hom*o peccasset, si Deum confiteretur cum eodem indumento eum ad se retraheret; et ideo si idem uerbum indumentum hoe non induisset, hom*o non saluaretur, sicut nee perditus angelus saluabitur. Et unde esset hoe, quod Deus non haberet possibilitatem illum loco suo restituere, qui ab eo recesserat, cum eum penitens confiteretur? Quemadmodum enim omnipotenti Deo placuit ut hominem faceret, ita et ipsi placuit ut illum redimeret, qui in eum confidit. Quapropter propheciam occulte exspirauit et earn obumbratarn misit, usque dum opus suum perficeret; sed antequam illud ad perfectum duxisset, per precurrentia signa ipsum demonstrauit. Nam Noe archam ostendit, Abrahet] uelocissimi 11 scilicet qu[ od/ia] C2 13 [-quod\ut] ... mir[a>e]tur 13/14 ad hoe miraculum lingue ipsorum: in ras. 15 affirma[-bant\rent] C2 16/17 opus [-operatur\exercetur] /quia si] dictatus C2 22 [ /non] induisset
9. 8 surrecturum : resurrecturum L M 15 pre filiis : pro f. M 17 precederet: procederet M 27/28 in eum : in eo R T 31 ad perfectum : ad profectum M
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Et hssit] C2 18/19 ita [-quod\ut] ... dilig[-i\a]t C2 21/22 ita [-quod\ut] ... trah[i>a]t C2 28 [ac>et] maturam 29 comprehendere pot[ /est] 14. 2 uiribus - clauis: in ras.
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domum suam cum clauis firmat, ne cadat. Sydera etiam lun~ assunt, qu~ de sole accenditur et in defectu suo lumen syderibus stillat, et quam utique sapientia in antiquo consilio fecundam cum sole homini fecit, qui omnis creatura est, cum illa sucum terr~ infundit; sed sol diuinitatem, luna uero innumerabilem numerum humani generis designat; et h~c omnia ornatus sapienti~ sunt. Firmamentum quoque sedes omnium ornamentorum suorum est, sicut et hom*o sedem habet, qu~ terra est, qu~ illum sustinet; illudque Deus cum ornatu suo ad laudem suam posuit, sicut sapientia hoe preordinauerat. Vnde et creatura ipsi sapienti~ quasi uestis fuit, quoniam opus suum tetigit, sicut et hom*o uestem suam sentit. Si autem hom*o sic creatus esset, ut uestibus carere posset, tune opere non indigeret nee ullo ministerio honoraretur, nisi quod tantum corpus tegmen anim~ esset et per animam moueretur. Deus quoque uideri non potest, sed per creaturam cognoscitur, quemadmoldum etiam corpus hominis propter uestes uideri non p. potest. Et sicut interior claritas solis non cernitur, ita nee Deus a mortali creatura uidetur, sed per fidem intelligitur, uelut etiam exterior circulus solis uigilantibus oculis aspicitur. Et omne opus quod sapientia instituit, hoe contra maliciam diaboli fecit, quia ille omne opus ipsius semper odio habuit et odit usque in finem pleni numeri, cum ipse in tanta fortitudine percussus peribit, ut deinceps aduersus Deum preliari non temptet. Omnis quoque ordinatio sapienti~ suauis et lenis existit, quoniam ipsa tunicam suam in sanguine agni, qui misericors est, lauat, cum sordibus aspersa fuerit; quapropter et super omnia ornamenta creaturarum amanda est omnibusque sanctis animabus amabilis uidetur, quia in amplexione aspectus eius numquam extediari poterunt. Quemadmodum etiam sapientia 6 homini ... qui omnis creatura est] u. supra ad III, ii, 14, 108 13/14 creatura ipsi sapienti~ quasi uestis] cfr Eriug., Periph. 3, PL 122, 723D, cit. supra ad I, iv, 105, 30/32; etiam III, ii, 9, 20 29 ordinatio sapienti~ suauis] Sap. 8, 1 30/31 tunicam suam in sanguine agni ... lauat] Apoc. 22, 14 32/34 amanda ... amabilis ... in amplexione aspectus eius numquam extediari] Sap. 8, 2. 16 3 [ /Sy]dera [ /etiam] 4 et [-qu~] in defectu suo [ ] lumen 17/ 18 corpus [-suum] tegmen anim~ [-su~] esset et [-quod illud] per animam 19 non pot[ /est] 21 non [-uidetur\cernitur] C2 22 creatura [ /uidetur] 26/28 tanta fortitudine ... [-quod\ut] [-amodo\deinceps] non tempt[-abit\et] C2 34 [ /extediari] poterunt 14. 17 tegmen: tegimen L (post con:) M
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ordinauit, spiritus in homine uiuit et uigilat nee ullatenus finietur; sed quamdiu hom*o in corpore uiuit, cogitationes ipsius supra numerum in eo multiplicantur, sicut etiam sonus laudis in angelis innumerabilis est. Cogitatio quoque in uiuente homine uiuit et ipse illam uerbo racionalitatis emittit, ac per earn opus suum operatur; quod tamen in se nequaquam uiuit, quoniam ille inicium habuit. Sed etemitas in semetipsa uiuit nee umquam in defectu apparuit, quia ante euum etemaliter uita fuit. Cum autem anima in inmortalitatem mutatur, postmodum anima non uocatur, quoniam per cogitationes cum homine tune nichil operatur, sed deinceps in laudibus angelorum est, qui spiritus sunt. Vnde et ipsa etiam spiritus tune uocabitur, quia cum corpore camis deinceps non laborabit. Merito autem hom*o uita dicitur, quoniam cum per spiraculum uiuit, uita est; sed et cum per mortem camis in inmortalitatem mutatur, in uita erit; post nouissimum quoque diem cum corpore et anima in etemitate uita est; quoniam cum Deus hominem plasmauit, occulta misteria sua in ipso clausit, quia sciendo, cogitando et operando ad similitudinem Dei factus est. Diuinitas enim ordinationem omnis operis sui in semetipsa habuit, quemadmodum illud fieri de beret; et secundum hoe hominem ut cogitare posset constituit, ita ut ille omnia opera sua in corde suo primitus dictet quam faciat, quia clausura mirabilium Dei est. Deus namque ordinat, hom*o au tern cogitat; angelus uero scilentiam habet, in qua semper cum uoce laudis et cum dilec- p. 341 tione honoris Dei sonat, nee aliud quam in Deum prospicere et ipsum laudare desiderat. Et Deus ante euum absque omni cessatione opus quod facturus erat in se habuit; et sic hom*o, qui clausura miraculorum eius est, cum oculo fidei ipsum cognoscit eumque cum osculo scienti A ]ngelus[que?/ etiam] 38 in uiuente homine: in iuuentute hominis LM 46 spiritus tune: ~ 48 quoniam: quia R 49 inmortalitatem: immortalitatem earnis T 60 prospicere: perspieere M 62 opus : operis M 69 eidem : idem M
LM
VISIO QVINTA, c. 70
1
Verba autem h~c fideles deuoto cordis affectu percipiant, quoniam per illum qui primus et nouissimus est ad utilitatem credentium edita sunt.
QVINTA VISIO TERCIJ} PARTIS I. Deinde iuxta montem, quem uelut in media orientalis plag(J conspexi, ut predictum est, quasi rotam mir(J amplitudinis similitudinem candidf nubis habentem et ad orientem uersam uidi; s quam in media in transuersum, scilicet a sinistro latere usque ad dextrum latus suum, linea obscuri coloris uelut halitus hominis est distinguebat; ita ut etiam eiusdem rot(J medietatem qu(J super eandem lineam erat, alia linea quemadmodum aurora rutilans, a summitate ipsius rotf usque ad medietatem prejat(J linelJ descen10 dens, ostenderet. Superior autem pars medietatis eiusdem rot(J a sinistro latere usque ad medietatem sui quasi uiridem colorem emittebat, et a dextro latere usque ad medietatem sui uelut rubens color fulgebat ,· ita ut hi duo colores equali mensura spaciorum inter se diuiderentur. M edietas uero eiusdem rot(J quf sub predicta 1s linea in transuersum ducta erat, colorem pallidum quadam nigredine intermixtum demonstrabat. Et ecce in media eiusdem rot(J in prefata linea iterum uidi imaginem, qu(J caritas michi prius denominata est, sedentem, alio tamen ornatu eam nunc apparentem quam prius uidissem. Nam 20 jacies eius ut sol lucebat, tunica autem ipsius ut purpura julgebat, et torquem auream preciosis lapidibus decoratam circa collum suum habebat, calciamentis claritatem fulguris ex se reddentibus induta.
III, v, 1. 2 ut predictum est] sc. in LDO III, i, 1 18 imaginem, quc; caritas michi prius denominata est] sc. in LDO I, i, 3; cfr etiam I, ii, 1; III, iii, 2; Ordo 76-79; LVM 3, 6; Ep. 85 R/A, p. 203 20 facies eius ut sol lucebat] Matth. 17, 2; Apoc. 1, 16 20/21 purpura ... torquem auream ... circa collum] Dan. 5, 29 22/23 calciamentis claritatem ... reddentibus induta] cfr Hildeg., Ep. 85 R/A, p. 203: calciamentis ... de purissimo auro induebatur
III, v, 1. 7/10 ita [-quod\ut] ... quc; super eandem lineam [-fuit\erat] .. . ostende[-bat\ret] C2 12 a dextro [ /latere] 13/14 ita [-quod\ut] .. . diuide[-bantur\rentur] C2 19 quam [ipsam] prius uidissem 20 ut purpur/a\
70 fideles :
L
0111.
T
III, v, 1. 1 Quinta uisio tercic; partis R T, Explicit nona uisio. Incipit decima 12 rubens: rubeus RM
PARS TERTIA 25
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Sed et ante f aciem eiusdem imaginis quasi tabula ut cristallus perlucida appalrebat, in qua scriptum erat: Pulcram formam p. argentei coloris manifestabo, quia diuinitas, qul} inicio caret, magnam claritatem habet; sed unumquodque quod inicium habet ambiguum in terroribus est nee secreta Dei in plena scientia capere potest. Et imago hl}C predictam tabulam inspiciebat. V nde et linea in qua sedebat mouebatur ,· et mox ubi eadem linea predict'} rot'} in sinistra eius parte coniuncta uidebatur, exterior pars ipsius rot'} per breue spacium aliquantum aquosa, et deinde aliquantum ultra medietatem medietatis eiusdem rot'}, qul} sub prefata linea in transuersum ducebatur, rubicunda, et postmodum pura et lucida, et tandem uelut turbida et procellosa tempestas efficiebatur, scilicet prope finem eiusdem medietatis ubi prefata linea eidem rot'} affixa erat. Audiuique uocem de celo michi dicentem: II. 0 hom*o, audi et intellige uerba illius qui erat et qui est absque officio mutabilitatis temporum; quia in ipso hoe antiquum consilium fuit, quod diuersa opera facere uoluit, et h~c quasi radium solis ante antiquitatem dierum inspexit, quoniam futura erant. Nam Deus unus est et huic unitati nichil se conferre potest; sed ipse presciuit quia quoddam opus, quod facturus erat, similitudinem huius unitatis sibi usurpare temptaret. Vnde et illi obstaculum repercussionis opposuit, quoniam ipse illa unitas est, qu~ null um sibi similem habet: alioquin unitas nominari non posset. Et ideo etiam illum a se abicit qui similitudinem hanc peruerse appetit; et sic quelibet racionalis anima in homine, qu~ de illo qui uerus Deus est existit, ut quod sibi placet eligat et quod sibi displicet abiciat, quia quid bonum seu quid nociuum sibi sit cognoscit. Sed quamuis Deus unus sit, in ui tamen cordis sui opus quoddam presciuit, quod magnifice
24 tabula ut cristallus] cfr Hildeg., ibidem: tabula eburnea
25 appa[-ruit\rebat] C2 31/33 rote; in sinistra - aquosa: in ras. C1 35 1°: ducta [-fuit\erat] C2; 2°: [-ducta erat\ducebatur] C2 [ac>et] postmodum 36 tempestas \efficiebatur/ C2 2. 5/6 [ac>et] huic unitati [-nulla similitude adest\nichil se conferre potest] C2 6 [-quod\quia] quoddam C2 6/8 quod facturus - temptaret: part. in ras., part. in marg. 11 [-habere cupit\peruerse appetit] C2 [ac>et] sic 12 qu[i>a]nt C2
37 die( u>e ]nt
[-quod'\si]
32. 1 [ /Et] sic 5 tempestates faci'\e/t C2 6 fieri permitt(i>e]t 12 eumqu[e>oque] in captione 13 libidine incendit (-ad libidinemque incitauit] 14/16 ita infund[ /et] [-quod'\ut] ... non cupi[e>a]nt et [- quod'\ut] uo(-cabuntur'\centur] 21 quad uiu(i>e]t a Dea habe(t>bit] ut uid.
34 animabus: animalibus T 32. 4 sciscitationem: suscitationem M autem: Hane M 21 uiuet: uiuit LM
15 cupiant: cupient T
17 Hane
p. 385
VISIO QVINTA, c. 31-33
25
30
35
40
45
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455
et ipse infelicissimus inquisitor antiqu~ seductionis, qui omnia bona odit, uiuere suum a Deo acceperit. Nam Deus solus uita est omnisque anhelitus et omne quod uiuit per illum mouetur, quoniam ipse solus inicium sine inicio est. Et sicut Lucifer in celo contra Deum pugnauit, ita etiam per hunc perditum hominem in terra aduersus humanitatem filii Dei certare temptabit. Et hoe per scripturam hanc faciet, qua Deum et creatorem omnium negabit, se maiorem illustrationem donorum suis conferre confidens, quam Christus filius Dei in se credentibus contulerit. Scriptura autem h~c in nulla lingua prius uisa aut inuenta est, quia Lucifer earn in semetipso prim um inuenit; illamque eo dolo proferet, quo homines seducit, ne creatorem suum cognoscant; atque per ipsam infideles hoe modo deludet, ut nequaquam aliud colere quam quod illi uidebunt I placere p. 386 studeant. Dicet enim idem filius perditionis quod, sicut lignum abscisum deponitur quousque pictor illud componat et ornet, ut ab omnibus ueneretur, ita quoque hom*o natus honore careat quousque scriptura ista extollatur, quoniam maior salus et uirtus in ipsa sit, quam in creatione hominis fuerit. Sed Deus omnes conatus eiusdem scriptur~ cum auctore suo destruet; scriptura autem quam Spiritus Sanctus dedit non pertransibit. Cumque his falsis signis ex omni genere hominum ad se colligere inceperit, sancti et iusti in timore magno concutientur. XXXIII. Sed ego qui sum recordabor quomodo primum hominem formauerim, et quali modo omnia opera, quibus Lucifer contra me per hominem pugnaturus esset, preuiderim, atque quomodo sanctas uirtutes aduersus ill um pugnando signauerim; quemadmodum in Enoch et in Helia feci, quos de germine
33. 1 ego qui sum] Ex. 3, 14 5/38 De Enoch et Helia testibus contra Antichristum, efr Sibillam Tiburt., ed. Saekur, p. 186; ps.-Method., ed. Saekur, pp. 95-96; Adso, De Antichristo 153-177 (cum auctoritate Apoe. 11, 7), CCCM 45, 28; Ep. Methodii de Antichristo 109-117 (cum auctoritate Apoe. 11, 7), ibidem p. 150; Hildeg., Sciu. 3, 11, 693-731
24 [ae>et] omne 28 [ /Et] hoe C2 stude[-bunt\ant] 37 Die[it/et] enim \idem/ filius
35/37 [-quod\ut]
...
33. 5 de [-hoe] germine
42 eiusdem: illius F
43 Spiritus Sanetus dedit: d. S. S. F
33. 3 per hominem: om. F quos: quod F
4 pugnando signauerim: pugnauerim F
5
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hominum qui toto desiderio ipsi adheserant elegi. Et circa nouissimum tempus hominibus ostendam quatinus testimonium istorum duorum testium homines confidenter recipiant. Nam in misterio meo eos doceo operaque hominum eis manifesto, ita ut illa sciant quasi ea corporaliter uiderint sapientioresque scriptis et sermonibus sapientium sint. Cum enim ab hominibus corporaliter sublati sunt, omnis timor et tremor eis ablatus est, ita ut equanimiter omnia qui)nt 13 ita [-quod\ut] ... suffer[u>a]nt 16 de \medio/ homi[-nibus\num] CJ 21 quoniam (-ut) sicut 22/23 in [ /potentia] mea 23 fortes [-sunt\erunt) CJ 24 eleua(t>nd)i 26/27 ita [-quod\ut] ... delud[~\a]ntur C2 ueris j'signis~ 29 quad \eis/ filius 30 cum ardent[e/i] fide 31/ 32 ita [-quod\ut) ... tede[-bit\at] C2 6 ipsi: michi F 8 istorum: illorum F 9 operaque: et opera F 10 ea: om. F sapientioresque: et sapientiores F 11 sint: sunt L M 12 sublati sunt: sint separati F 13 egoque: et ego F 17 in uento: uento R 18 post quadraginta: ad XL F 19 etiam: om. F 22 capricornus: capricornis L FM 23 uelociter: om. F 31 ut etiam: ~ F pre nimia: pro nimia M
387
VISIO QVINTA,
35
40
45
5
10
c.
33-34
457 riuus aquarum eflundetur. Sed tandem cum filius perditionis hos duos uere sanctitatis uiros nee blandiciis nee minis potuerit superare, nee signa nee miracula eorum obfuscare, iubebit eos crudeli martirio consummari memoriamque ipsorum de terra penitus deleri, quatinus ne ullus hominum in tota terra sit, qui ei deinceps audeat resistere. Tune, ut supra dictum est, aureus numerus beatorum martirum, qui in primitiua ecclesia propter ueram fidem occisi sunt, in martiribus istis, qui in errore nouissimi temporis occidentur, ad plenitudinem perf ectionis su1y perducetur; quoniam tempus hoe omnia conculcans omniaque deuorans lupus, qui in libro Sciuias describitur, designat; quia ut lupus in rapacitate sua qu1ycumque potest deuorat, ita et in tempore illo fideles, qui in filium Dei credunt, absorbebuntur. Quapropter et idem filius Dei ad patrem iterum dicit, ut prefatum est: XXXIIII. Nam me fatigat quia ordinatione tua came indutus sum, quod membra mea, uidelicet illi qui sacramento baptismatis michi adheserant, nunc a me recedunt et quod in irrisionem diabolicy illusionis uadunt, cum filium perditionis audientes colunt; ex quibus tamen lapsos recolligo, re belles autem et in malo perseuerantes abicio. Pater, quoniam ego filius tuus sum, uide ea caritate qua me in mundum misisti et considera uulnera mea, quibus precepto tuo hominem redemi; illaque tibi ostendo, quatinus et tu illorum miserearis quos redemi, neque fermittas eos de libro uit1y deleri; sed per sanguinem uulnerum meorum ipsos in penitentia ad p. 388 te recollige, ne ille qui et incarnationem ac passionem meam illudit eis in perditione dominetur.
39/42 aureus numerus ... perdueetur] u. Apoe. 6, 11 43/44 lupus qui in libro Sciuias deseribitur] Hildeg., Sciu. 3, 11, 78-79. 182-192 47 ut prefatum est] u. supra 8, 9/12 (et Ordo 265-269) 34. 10 de libro uit~ deleri] Apoe. 3, 5 et passim, et alibi in Sacra Scriptura
38 [-amodo\deineeps] C2 34. 2 membra \mea/
45 in tempore [-isto\illo] C2 12 [meam ?/ae] passionem
33 aquarum: om. F 34 potuerit: poterit F 36 memoriamque: et memoriam F ipsorum: eorum F 36/37 de terra penitus: p. d. t. F 37 ne ullus: nullus F, nee ullus M tota: om. F 42/43 tempus hoe: ~ F 43 omniaque: et omnia F 45 qu~eumque: quieumque F 46 absorbebuntur: absorbentur F 47 iterum: interdum F ut prefatum est: om. R 34. 1 Nam: lam L (post corr.)FM 3 nune: nee M in: om. F illusionis: illusionem M 8 quibus: quod F 9 illaque: et illa F
4
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Ergo nunc, omnes homines qui antiquum serpentem deserere et ad creatorem uestrum redire desideratis: attendite quod ego, filius Dei et hominis, patri meo uulnera mea ostendo pro uobis; unde etiam et uos genua uestra, qu~ multociens ad uanitatem iniqu~ contrarietatis inclinastis, ad patrem uestrum, qui uos creauit et qui uobis spiraculum uit~ dedit, in puritate fidei flectite, peccata uestra ex corde pleniter confitentes, ut uobis, qui in afflictione tarn corporis quam anim~ estis, manum suam fortem et inuincibilem porrigat, quatinus a diabolo et ab omni malo uos eripiat. Sic filius ad patrem loquitur membraque sua illi commendat ac illa castigat, ut uero capiti suo adh~reant, ne perditio primi et nouissimi perditoris ea absorbeat. Quocienscumque enim omnipotens pater prauis operibus hominum irritatur, filius eius ipsi uulnera sua ostendit, uidelicet ut propter illa hominibus parcat; quoniam ipse corpori suo non pepercit, quatinus ouis, qu~ ei ablata fuerat, in sanguine eius retraheretur; ideoque etiam eadem uulnera ipsius tamdiu aperta permanebunt, quamdiu hom*o in mundo manens peccat. Quapropter et idem filius Dei ab hominibus requirit, ut genua sua ad omnipotentem patrem suum flectant, quociens iudicia eius promerentur; quatinus propter uulnera sua, qu~ in came passus est et qu~ pater ipsius semper inspicit, eos ab omni malo liberet. XXXV. Postquam autem Enoch et Helias per filium perditionis mortem corporalem subierint, sequaces illius multum gaudebunt, quoniam eos defecisse uidebunt; sed deinde, cum spiritus uit~ eos suscitauerit ac sursum in nubes sustulerit, gaudium illorum in timorem et in tristiciam atque in magnam admirationem uertetur. Nam per resuscitationem et subleuationem istorum ego omnipotens probabo quod resurrectio et uita mortuorum nulla repugnatione incredulorum contradici possit, quin eo die, cum elementa I cum quibus hom*o peccauerat p.
14 antiquum serpentem] Apoc. 12, 9. 20, 2
19 spiraculum uit~] Gen. 2,
7
35. 1 Enoch et Helias] u. supra ad 33, 5/38
27 pater [-de] prauis operibus 28 propter [-uulnera sua\illa] C2 29 ipse [-uulneribus suis\corpori suo] C2 30 qu~ [-sibi\ei] ablata C2 in sanguine [-suo\eius] C2 31/32 ipsius - manens: in ras. C1 ut uid. 33/34 requirit [-quod\ut] ... flect[unt/ant] C2 35. 1 Postquam \autem/
17 et uos: uos LM
8 contradici po[terit ?/ssit]
26 perditoris: proditoris M
389
VISIO QVINTA, c. 34-36
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459 purgabuntur, hom*o quoque de morte resuscitetur atque in maiorem claritatem quam prius creatus sit per penitentiam, qufy Deo optime placet, restituatur; quia sicut omnis compago hominis per penitentiam mouetur, ita et ipse cum lugubri uoce penitentify celum mouet ac Deum cum Cherubin ex toto laudat. Tune antiquus serpens propter resuscitationem istorum in maximam iram conmouebitur, et perditum hominem in estimationem illam ducet, ut tronum suum, de quo expulsus est, possideat, quatinus per hoe resuscitatio prefatorum uirorum et memoria filii Dei in hominibus omnino deleatur; et in semetipso loquetur dicens: In hoe filio meo maius prelium nunc faciam quam dudum in celo fecerim, omnemque uoluntatem meam per ipsum complebo, nee huic uoluntati mefy Deus aut hom*o resistere ualebit; scioque et cognosco quod superari non potero. Vnde et in omnibus uictor ero. Et deinde idem filius perditionis multitudinem populi conuocabit, ut gloriam suam manifeste uideant, cum supra celos ire temptabit; ita etiam ut, si quid catholicfy fidei in ecclesia inconuulsum remanserit, per ascensionem ipsius ex toto tabescat. Sed cum astante populo audiente superioribus elementis preceperit ut eum suscipiant ad celum euntem, uerba Pauli fidelis mei implebuntur, qufy spiritu ueridico repletus dicit: XXXVI. Et tune reuelabitur ille iniquus, quem Dominus Ihesus interficiet spiritu oris sui. Huius sententify intellectus hoe modo accipiendus est: Eo tempore denudabitur ille filius iniquitatis eumque mendacem fuisse omni populo apparebit, cum presumptionem ad celos ascendendi arripuerit, quoniam ipsum in presumptione ista dominator et saluator populorum, qui filius Dei est, occidet; et hoe fortitudine illa faciet, qua ipse uerbum patris existens totum orbem terrarum iusto iudicio iudicabit. Cum enim iste filius perditionis diabolica arte se sursum extu-
10/11 in maiorem claritatem quam prius creatus sit] cfr Hildeg., Ordo 207208: qui nunc in maiori luce fulgent quam prius illorum causa fuisset; LVM 6, 33 15/31 De fine Antichristi, cfr praesertim Adso, De Antichristo 176-186; Ep. Methodii de Antichristo 129-141 ; Hildeg., Sciu. 3, 11, 783-794 36. 1/2 II Thess. 2, 8
10 hom*o \quoque/
17 duc[i>e ]t
30 [-quod\ut] eum suscipiant
36. 2/3 Huius [-autem\sententi~] intellectus hoe [-quoque] modo C2
35. 12 optime: om. L M
20 loquetur: loquitur T
LM 36. 6 dominator: damnator M
26 uideant: uideat
PARS TERTIA 10
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lerit, diuina uirtute deicietur atque fetor sulphuris et picis eum suscipiet, ita ut etiam astantes populi ad presidia montium fugiant. Tantus quippe terror I h~c uidentes et audientes occu- p. 390 pabit, ut diabolo filioque eius abrenunciantes ad ueram fidem baptismi conuertantur. Quapropter antiquus serpens attonitus in semetipsum frendens dicet: Et nos confusi sumus. Amodo homines nobis ita subiugare non ualebimus, quemadmodum hactenus f ecimus. XXXVII. Sed et omnes in filium Dei fideliter credentes flebili atque laudabili uoce Deum laudabunt, uelut per dilectum et ueridicum testem meum scriptum est: Nunc facta est salus et uirtus et regnum Dei nostri et potestas Christi eius, quia proiectus est accusator Jratrum nostrorum, qui accusabat illos ante conspectum Dei nostri die ac nocte ,· et ipsi uicerunt illum propter sanguinem agni et propter uerbum testimonii sui, et non dilexerunt animas suas usque ad mortem. Huius sententi~ intellectus hoe modo accipiendus est: Nunc diabolo deuicto filioque eius Antichristo prostrato facta est superna dispositione salus nulla diabolica pericula metuens, et uirtus illa omnino conterens, et regnum omnibus dominans, qui sub regimine Dei nostri sunt, et potestas inuincibilis Christi, scilicet filii eius, quern uerum sacerdotem super salutem animarum constituit. Nam proiectus est in eternam dampnationem accusator pertinacissimus et insidiator inquietissimus, illorum uidelicet qui, filii Dei sicut et nos existentes, supernam hereditatem nobiscum habebunt; qui accusabat illos diuersis suggestionibus ipsius consentientes coram intuitu summi creatoris et iudicis; et hoe tarn in spiritali quam in seculari transgressione omni tempore faciebat, quoniam hom*o semper peccat. Primum enim prelium perditi angeli, quo contra Deum pugnauit uolens se Deum esse, Deus uicit; et in illo etiam ultimum prelium, quod cum illo facturus erat, preuidit, cum filium eius deiecit et cum ipsum per illum omnino iam confudit. Et ipsi
37. 3/8 Apoc. 12, 10-11; cfr Hildeg., Fragm. 422 prelium ... uicit] u. Apoc. 12, 7-9
11/12 ita [-quod\ut] etiam ... fugi[e>a]nt conuert[ ~ \a]ntur
22/23 Primum enim
13/14 [-quod\ut] diabolo ...
37. 8/9 Huius [-autem\sententi~] intellectus hoe [-quoque] modo C2 16/ 17 sicut et nos [-sumus] existentes 24 facturus [-est\erat] C2 25 dei[ciet>ecit] omnino [-tunc\iam] confu[-ndet\dit] C2
37. 25 deiecit: eum deiecit L (post corr.)M
iam confudit: tarn c. M
VISIO QVINTA, c. 36-38
30
35
40
qui Deum ueraciter confitentur uicerunt illum, cum ei non consenserunt propter sanguinem agni, per quern redempti sunt et per quern ipsi etiam plurimas aduersitates in corporibus suis sustinentes uictores extiterunt, et propter uerbum, id est doctrinam quam testificatus est in catholica fide, qu~ etiam ab illo uerbo se extendit, per quod I omnes creatur~ processerunt; nee p. dilexerunt animas suas, eas in corporibus suis retinentes, sed ad mortem corporum suorum procedere f ecerunt, cum corpora sua temporali morti in plurimis passionibus subiecerunt, ubi et easdem animas suas omnipotenti Deo reddiderunt. Martires enim usque ad mortem cucurrerunt, et priusquam filium Dei negarent passionibus se subiecerunt; et ideo etiam Abel et prophet~ ceterique martires, qui usque in nouissimum diem pro Deo occisi sunt, testimonium filio Dei perhibent, quod etiam ipse in uoluntate patris sanguinem suum pro ipsis fuderit. Itaque bell um filii perditionis hoe modo finitum est; nee ipse deinceps in ulla cultura apparebit. Vnde gaudete, qui in celo et in terra habitationem habetis. Post casum autem Antichristi gloria filii IJei amplificabitur.
XXXVIII. Et iterum de celo uocem uerba ista me docentem audiui: Nunc laus Deo sit in opere suo, homine uidelicet, pro cuius reparatione maxima prelia in terra fecit, quemque super celos eleuare dignatus est, ut simul cum angelis faciem ipsius s in unitate illa, qua uerus Deus et uerus hom*o est, laudet. Sed ipse omnipotens Deus pauperculam femineam formam, per quam hanc scripturam edidit, oleo misericordi~ su~ ungere dignetur, quoniam ipsa absque omni securitate uiuit; nee etiam
38. 6 pauperculam femineam formam] cfr Hildeg., Ep. ad Guibertum, WW p. 251, 30; E.xpi. Symb. S. Athanasii, PL 197, 1066B 7 oleo misericordi~] cfr Caesar. Arel., SeT'1'11., ed. Morin, p. 620, 4; Honor., Blue. 134, ed. Lefevre, p. 385 8 absque omni securitate uiuit] cfr Hildeg., Vita, WW p. 234: Sed tamen Deus noluit quod in plena securitate constanter perseuerarem, sicut ah infancia mea in omnibus causis meis fecerat, cum nullam securitatem gaudii uite istius michi dimisit; Ep. ad Guibertum, WW p. 252: nullam securitatem ullius possibilitatis in me scio
27 consen[-tiebant\serunt] C2 32/33 sed [-eas usque] ad mortem 36 \cu/curre[-bant'\runt] C2 39 occisi sunt [-seu occidentur] 41/42 hoe modo - in ulla : in ras. al. m. 38. Scripsit m. 1
26 Deum ueraciter: ~ L M et - reddiderunt : om. R
33 procedere : praecedere M
38. 2 Nunc laus: hie incipit cap. 38 in R
34/35 ubi
391
PARS TERTIA scientiam edificationis scripturarum, quas Spiritus Sanctus ad instructionem
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