Woman under Monasticism

behaget ir a

kan niemer

ld the b

itings for wom

be sought. Outward events, stirring political changes, and awakening confidence in national strength, had largely increased human sympathies and widened the mental horizon. In regard to women, who sought their vocation outside the ci

alities of life at nought compared with the greater reality of the eternal life hereafter. At the beginning of the 13th century, when the increase in religious enthusiasm deepened yearnings for the apprehension of the divine, men in their individual capacities began to seek a personal and closer communion with God. The absorption by things spiritual as contrasted with things material took a new departure. On one side was the learned thinker who, trained in the knowledge of the schools, sought to fathom his own powers and through them the powers of mankin

criticism. Cloistered seclusion, estrangement from the outside world, the cult of asceticism, and insistence on the emotional side of life, if judged by the standard of to-day, are not conducive to mental and moral welfare. Moreover a later age always finds it difficult to understand that an earlier one had its own notions in regard to the fitness and beauty of the surroundings it made for itself. But

a realist in the view he takes of God and the saints. The old interpretation of the Song of Solomon supplied him with a model after which to form his conceptions, and by a further adaptation it led every nun to greet her bridegroom in Christ and every monk to greet his bride in the Virgin. Outside the convent the age of romance had brought a new element into the relations of the sexes and had accepted years of service and continued wooing as the steps which led to the consummation of d

terest has recently led to their publication, but their social importance is equally great. For in them we see how the high estimation of virgin purity, which was in the fore-ground of the moral consciousness of

relationship of sex is to the modern mind not only misplaced but misleading. It is only when we think of the

productions of the south of England where the Saxon element had been preserved in its integrity. Scholars have remarked how a certain roughness of diction and a heroic element opposed to softness of sentiment lingered on in the north and precluded the utterance of gentler strains, while the south used a language of combined vigour and grace and became the cradle of lyric poetry. Moreover the south at this period cultivated the qualities which give to a movement its moral stamin

that the master-minds of Oxford acquired that enthusiasm for study which, applied

3), a native of Scotland. The combined influence of these two men on the English mind was very great, for many productions of the English mystical school were inspired by or adapted from their Latin mys

om the south of France had introduced these writings, which, repeatedly condemned but as often advocated, had the effect on speculative minds of the introduction of a new science[791]. Christian theology, rising to the occasion, adopted their metaphysical views,

nd Rich (? 1240), Adam Marsh (? 1257-8), and Robert Grosseteste (afterwards bishop of Lincoln, ? 1253), followed in his footsteps. Their efforts fell in with those of the newly founded orders of friars, and they greeted as brothers in the spirit the twelve Domi

lf as is apparent from the superscription of his English poem[793]. Various facts suggest possibilities as to his career, for Hales in Gloucestershire was the home also of Alexander de Hales (? 1245) who went to Paris and spent his energies in compiling a work on scholasticism which secured him the title of doctor irrefragabilis. Moreover in 1246 Hales became the seat of a Cistercian monastery founded by Henry III.'s brother, Richard, earl of Cornwall, who was intimately connected with the circle of men at Oxford and a friend and patron of the Franciscans. It i

endencies of the age it treats of the happiness in store for women who accept Christ as their spouse. Thomas describes how he came to advise a nun in her choi

de me earnestly to m

t learn how to tak

ll, and best suite

her, but direct

derstand that this w

kle, worthless,

here pass away a

y lie cold, fallen

life who is ce

any sorrows, neith

e hastens, abidin

y him away when mos

or yet so free bu

pomp and ermine g

cannot escape, nor leng

this world as a sh

thers famous for their love? 'They have glided from this world as the shaft that has left the bow-string.' Wealth su

ou knewest but t

ight, of glad che

rue of trust, free of

ret it if once thou we

the land as far as men

his hand, east, we

holds of him

s the message that he w

where all rejoice with the angels. 'Are not those in a good way who love such a lord?' the poet asks. In return for the bliss C

, I send thee open

ll it and learn e

and teach it faithfu

e right well will

lonely, draw forth

eet tones, and

a greeting, God Alm

his bower high up in

ending, who has writt

e poem of Thomas de Hales. The prose treatise known as the Ancren Riwle[794], the rule for recluses, is by far the most important of these works, and from the present point of view deserves close attent

chaste and secluded life outside. The Church at all times gave most honour to those monks and nuns who were members of a convent and lived under the rule of a superior, but it did not deny the credit of holy living, or the appellations monk and nun, to those who either alone or with a few companions devoted themselv

heir respective claims to holiness, it seems well to quote from the introductory chapter of the rule of St Benedict. The following p

e devil, and going forth well armed from the ranks of their brethren to the single-handed combat of the wilderness, are able without the support of others to fight by the strength of their own arm and the help of God against the vices of the flesh and their evil thoughts. A third and most baneful kind of monk are the self-appointed ones, sylfdemena, who have been tried by no rule nor by the experience of a master, as gold in the furnace, but being soft as lead and still serving the world in their works, are known by their tonsure to lie to God

stinctions are drawn between different kinds of nuns. The 13th century version states[796] that there are the nuns living in a monastery under

e work does not stand alone as an exhortation to women recluses. We are in possession of a letter from Ailred of Rievaulx, written between 1131 and 1161, and addressed to his sister (sic), which was written for a similar purpose though covering very much narrower ground, and contains advice analogous to that contained in t

she should admit into her presence; it tells her that she should not own flocks, which leads to buying and selling; that she should live by the work of her hands, not accepting as a gift more food than she needs for herself

e. His sentences are short and are illustrated by quotations from scripture, by reference to the holy virgin St Agnes, and by remarks on the respective merits of Mary

cren Riwle was drawn up, and in its superscription it is designated as the 'information' which Ailred, abbot of Rievaulx, wrote for his sister the inclusa[799]. In this translation, however, the opening parts of the work which tr

ls, sometimes a commodious house; and how they kept one or more servants to run on their errands. In 1246 the bishop of Chichester issued an injunction which shows that his attention had been drawn to these women, and that in his mind there was a distinct difference between them and regular nuns. Under the heading 'On recluses' (inclusis) it says[801]: 'Also we ordain that recluses shall not receive or keep any person in their h

ar Tarent (apud Tarente). But the theory that the book was originally in Latin, and that it was written by Simon, archdeacon at Oxford in 1284, and bishop of Salisbury between 1307-1315, has long been abandoned. The idea that it was written for the nunnery at Tarent may also be discarded, for Tarent was a house founded by Ralph de Kahaines in the time of Richard I. Therefore at the time when Simon lived, and doubtless also at the time when the book was written (1225-1250), the settlement must have c

e English writings of the time may reveal by whom and for whom the book was written. The dialect proves it to be the production of a native of the south-western part of England, while its tone reveals a connection with Paris and Oxford. The writer must have had a high degree of culture, and was familiar with French, with court poetry, and with the similes so frequent in the stories of romance. He had a sound theological training, w

d into eight parts, a short analysis of which will give an idea of the importance of the book and of the wide range of its author's sympathies. As he says himself the book was written for three sisters who in the bloom of their youth had forsaken the world to becom

k the author says he will accede to the request

as compulsion, fear of death or obedience to her bishop, or her master (herre). For she who undertakes anything and promises to do it at God's command, is bound to it and sins mortally in breaking her promise by will or wish. If she has not promised she may do it and leave it off as she will, as of meat and drink, abstaining from flesh and fish and other like things relating to dress, rest, hours and prayers. Let her s

was God's apostle (and who wrote a canonical epistle). He dilates upon early Christian hermits and recluses, saying

saying the first part only shall treat of th

hristians who are among the heathen shall be called to mind. The tone which the author occasionally takes has the full personal ring of 13th century mysticism. (p. 35) 'After the kiss of peace in the mass, when the priest consecrates, forget there all the world, and there be entirely out of the body, there in gl

ight we get interesting details on the arrangement of the building in which the recluses dwelt. Its windows are hung with black cloth on which is a white cross. The black cloth is impervious to the wind and difficult to see through; the white of the cross is more transparent and emblematic of purity, by the help of which it becomes safe to look abroad. Looki

t is listening too readily, also has its dangers, for it leads to spreading untruths. 'She who moves her tongue in lying makes it a cradle to the devil's child, and rocketh it diligently as a nurse.' In passages which show a keen insight into human nature and which are dictated by a wise and kindly spirit, the author among

author thinks, of comfort, 'for in it the pain is greatest, and the pleasure also if it so happen.' The su

holes and are thievish, ravenous and yelping, but 'the true recluses are indeed birds of heaven, that fly aloft and sit on the green boughs singing merrily; that is, they meditate, enraptured, upon the blessedness of heaven that never fadeth but is ever green, singing right merrily; that is in such meditation they rest in peace and have gladness of heart as those who sing.' In one passage, where the flight of birds is described, it says, 'the wings that bear the recluses upwards are good principles, which they must move unto good works as a bird that would fly moveth its wings.' From dumb animals wi

her, so the fiend's puffs which are the winds of temptation are stronger thereon and more frequent.' Patience and meekness are chiefly required to resist the troubles of sickness, and wisdom and spiritual str

hat 'it doth not become a modest mouth to name the name of some of them,' while the Scorpion itself is a kind of worm, that has a face somewhat like that of a woman, but its hinder parts are those of a serpent. It puts on a pleasant countenance and fawns upon you with its head but stings with its tail. Again, the sins are likened to seven

calling Dame, dame! and weep awhile, and then she leapeth forth laughing with outspread arms and embraceth and kisseth him and wipeth his eyes. Just so our Lord leaveth us sometimes alone, and withdraweth his gra

he temptations they withstood, such as are related in an English book on St Margaret. Again and again the writer, who

bitter, complete, candid, and it should be made often, and speedily, humbly and hopefully, etc. Stories out of the Bible and parables of a later age are introduced in corroboration of each injunction. Under the heading of candid confession the words to be used in self-accusation are interesting, because it is obvious that a higher moral standard is claimed from women than from men. The person who has committed sin is to address the father confessor (schrift feder) in these words: 'I am a woman, and ought by right to have been more modest than to speak as I have spoken, or to do as I have done; and therefore my sin is greater than if a man had done it, for it became me worse.' From the Gospels and the Fathers the writer adduces strings of wise sayings which bear on the points he would impress upon his readers. This fifth part of the book, he says, belongs to all men alike, not to recluses in particular, and he ends by admonishing the sisters in this way: 'Take to your profit this short and concluding summary of all mentioned

ication of the flesh. In this context comes the reference to Ailred's (Seint Aldret's) advice to his sister, who also was directed to give the body pain by fasting, watching, and discipline, by having coarse garment

one the highest opinion of the feelings of which the age was capable, as reflected in this writer's innermost being. The beautiful parable where Christ woos the soul

ince he was of all men the fairest to behold, and spoke so sweetly and with such gentle words that they might have raised the dead from death to life. And he wrought many wonders, and did many wondrous deeds before her eyes, and showed her his power and told her of his kingdom, and offered to make her queen of all that he owned. But all availed him nought. Was not this surprising mockery? For she was not worthy to have been his servant. But owing to his goodness love so mastered him that he said at last: "Lady, thou art attacked, and thine enemies are so strong that thou canst not without my help escape th

any messengers and many good deeds, came to prove His love and showed through knighthood that He was worthy of love, as sometime knight

e image of His crucified form hangs suspended in church, as 'after the deat

ry fine. The ideas generated by knighthood ar

the love between man and woman, and even higher still that between mother and child, for the mother to cure her child of disease is ready to make a bath

gentle? Thus in me all reasons thou may'st find for bestowing thy love, if thou lovest chaste purity; for no one can love me save she hold by that.-But if thy love is not to be given but is to be sold, say at what price; either for other love or for something else? Love is well sold for love, and so love should be sold and for nought else. If thy love is thus to be sold, I have bought it with love surpassing all other. For of the four kinds of love, I have shown thee the best of them all. And if thou sayest that th

ness, Samson's strength, are held out as a reward to the soul who responds to the wooing of Christ and gives her

union on fifteen days of the year; they shall eat twice a day between Easter and Roodmass (September 14), during the other half year they shall fast save on Sundays; and they shall not eat flesh or lard except in sickness. 'There are recluses,' says the writer, 'who have meals with their friends outside. That is too much friendship; for all orders it is unsuitable, but chiefly for the order of recluses who are dead to the world.' A recluse shall not be liberal of other men's alms, for housewifery is Martha's part and not hers. 'Martha's office is to feed and clothe poor men as the mistress of a house; Mary ought not to intermeddle in it, and if any one blame her, God Himself the supreme defends her for it, as holy writ bears witness. On the other hand a recluse ought only to take sparingly that which is necessary for her.

f Mary and not that of Martha, occurs also in Ailred's

ed thereto, for oftentimes much harm has come from such caretaking.' The clothes the sisters wear shall be warm and simple, 'be they white, be they black; only see that they be plain and warm and well-made.' He warns them against severe discipline by the use of hair-cloth and hedgehog-skins, and against scourging with a leathern thong. He desires them to have all needful clothing, but forbids wearing rings, brooches, ornamented girdles and gloves. The recluse shall 'make no purses to gain friends therewith, nor blodbendes[806] of silk; but shape and sew and mend church vestments, and poor people's clothes.' The point Ailred in his rule strongly insisted upon, t

a book which, written for women-the number of whom can never have been great, contains much that remains wise and instructive to this day, owing to its wide outl

o Christ were presumably written in the interest of nuns. Among them is one in prose, entitled the 'Wooing of Our Lord[807],' written by its author for his 'sister,' which has a certain likeness to the 'Ancren Riwle,' and on this groun

on the might of virginity in conflict with the evil powers of this world. Among them the legends of St Margaret, St Juliana and St Cecilia, are

g the same cause as the writings discussed above, it is quite untouched by their spirit[808]. Here also the advantages of the love of Christ over love for earthly things are enlarged

tyle which gives it a peculiar interest from the philological point of view. Looked at from the religious standpoint it yields a curious example of what the tone and temper would be of one who, grasping the moral drift of the age, remained a stranger to its tenderer str

marriage, for it does not seem easy to her who has tried it. Thou, happy maiden, who hast fully removed thyself out of that servitude as a free daughter of God and as His Son's spouse, needest not suffer anything of the kind. Therefore, happy maiden, forsake all such sorrow for the reward reserved to thee as thou oughtest to do without any reward. Now I have kept my promise, that I would sho

should the maidenhood he has been extolling be touched by it, its prerogative, he says, forthwith breaks down. 'A maid as regards the grace of maidenhood surpasses the widowed and the wedded, but a mild wife or meek wido

read. Its obvious purpose is to encourage girls to become nuns, and this not so much on account of t

f Helfta and its L

ssioned books of the age. They claim the attention both of the student of art and the student of literature. For strong natures who rebelled against the conditions of ordinary life, but were shut out from the arena of intellectual competition, found an outlet for their aspirations in intensified emotionalism, and this emotionalism led to the development of a wealth of varying imagery which subsequently became the subject-matter of pictorial art. In course of time the series of images offered and suggested by Scripture had b

the literary activity of its nuns. All the qualities which make early mysticism attractive,-moral elevation, impassioned fervour, intense realism and an almos

or the use of their two daughters and for other women who wished to join them in a religious life. So many of the daughters of the Thuringian nobility flocked

were women distinguished in other ways besides writing. In the annals of the house mention is made of Elisabeth and Sophie, daughters of Hermann von Mansfeld;-the former was a good painter, and the latter transcribed numerou

uld be instructed in the liberal arts, for she said that if the pursuit of knowledge (studium scientiae) were to perish, they would no longer be able to understand holy writ, and religion together with devotion would disappear.' Latin was well taught and written with ease by various members of the convent. The three women writers who have given the house lasting fame were Mechthild,-who was not educated at

ginative wealth of the age, are nearly related to what is contemporaneously found elsewhere. In numerous particulars the writings of these nuns bear a striking resemblance to the imagery and descriptions introduced into

ans, certainly had a chance of being carried into distant districts. But there is no proof that Dante had either of these writers in hi

alone, she

ulling flower

pathway was a

s lady, who i

elf, if I may

t's witnesses

re come unto

iver's bank,"

may hear what th

he Church apparent to the poet while

the visions in which Mechthild von Hackeborn describes heaven, and those which Mecht

treat of the lives, history and writings of its three women writers in succession,-the beguine Mechthild,

to take this step by a troubled conscience, which was no doubt occasioned by her coming into contact with Dominican friars. At this time they were making a great stir in Saxony, and Mechthild's brother Balduin joined their

anons and nuns, and who was very popular among women of all classes and advocated their association. Many settlements of beguines were founded in the towns of Flanders and Brabant, some of which have survived to this day; and in German towns also the plan was readily adopted of setting aside a house in the town, for the use of poor women who, being thus provided with a roof over their heads, were then left to support themselves as best they could, by begging, or by sick nursing, or by t

e of their being read in lay as well as in religious circles. These writings were afterwards collected, presumably in the order of their composition, by a Dominican friar who issued them under the title of 'The Flowing Light of Divinity.' Six of the seven books into which the work is divided were composed before Mechthild went to Helfta, and the visions and reflections she wrote after her admission were grouped together in the seventh book. Th

from Halle, where her special friend the Dominican friar Heinrich was living[816]. The nuns at Helfta were on friendly terms with the Dominicans, who frequently visited them[817], and it appears that the nun Gertrud the Grea

which may be roughly classed as spiritual poems and love-songs, allegories, visions, and moral reflections or aphorisms. Against mysticism the charge has been brought that it led to no activity in theological thought and did not produce any religious reformation, but surely enquiries into th

nthroned. The Soul accuses Love (spiritual love of course) of robbing her of a liking for the goods of this world, but Love justifies herself by saying that she has given to the Soul instead all that constitutes her true happiness. In anoth

s to the Soul, and how she urges her servants the Senses to help her to adorn herself to go forth to the

do not drown, the birds

e does not vanish but

y creature to live ac

hould I re

led to her union with Christ, which she expresses in

sists that Understanding owes to her the capacity both of contemplation and spiritual enjoyment. In other poems like points of abstract interest are touched upon. One of the most curious of these productions is a dialogue in which Understanding convers

nd lilies throughout the choir. Others came and lighted candles, and then John the Baptist entered bearing the lamb, which he set on the altar and prepared to read mass. John the Evangelist came next, St Peter and so many more of heaven's inmates that the poor girl felt there was no room left for her in the nave of the church. She went and stood beneath the tower among people who wore crowns, 'but the beauty of hair, which comes from good works, they had not. How had they come into heaven? Through repentance and good intention.' There were other

a layman, like John the Baptist, to hold mass. Mechthild's arguments in reply to the charge are somewhat involved, but she boldly d

and foremost among the saints of heaven. There is a beautiful account[827] of a Soul who found herself

Cain brought anger, ferocity, and warfare, and Judas brought lying, betrayal, despair and suicide. The building formed by these stones is so arranged that each part of it is occupied by those who were specially prone to the various sins. In its depths sits Lucifer, above him Christians, Jews and heathens, according to the kind of crime committed by each. The horrors of their sufferings recall those pictured by Herrad, and at a later period by Dante and Orcagna. The usurer is gnawed, t

uit, but most of them sweet-scented leaves. Rapid streams cut through the earth, and warm winds blew from the south. In the waters mingled earth's sweetness and heaven's delight. The air was sweet beyond expression. But of birds and animals there were none, for God has reserved this garden for human beings to dwell there undisturbed,' In this garden Mechthild finds Enoch

od as was her wont from childhood, and He told her not to doubt her powers for they came through Him. 'Ah Lord,' she exclaimed in reply, 'were I a learned man, a priest, in whom thou hadst made manifest this power, thou would'st see him honoured, but

my youth with friends and relations to whom I was most dear, I had no knowledge of such things. Yet I always wished to be humble, and from love of God I came to a place (Magdeburg) where with one exception I had no friends.' She describes how at that time two angels and two devils were her companions, and were to her the representatives of the good and evil tendencies of which she was conscious. The devils spoke to her of her physical beauty, promised fame 'such as has led astray many an

ke him utter a prayer, which is given, and in which the Pope declaims against the conduct of his clergy who are 'straightway going to hell.' In the Latin translation God's admonition is amplified by the following passages: 'For thus says the Lord: I will open the ear of the highest priest and touch his heart with the woe of my wrath, because my shepherds of Jerusalem have become robbers and wolves before my very eyes. With cruelty they murder my lambs and devour them. The sheep also are worn and weary becaus

nts into the world, one of whom is Elisabeth of Thüringen 'whom I sent,' said the Lord, 'to those wretched ladies who sit in castles with much unchastity, puffed up with conceit, and so absorbed by vanities that they ought to be cast into the nether regions. Many a lady however has now followed her example in what measure she would or could.' The other saints are Dominic, who has been sent to reclaim unbelievers,-Francis, who has come as a warning to covetous priests and conceited laymen,-a new St Peter, the Martyr (? 1252),-and the sister Jutta von Sangershausen. History

shows the high opinion she had of life in a nunnery. In this poem the inmates of the convent are personified as the Virtues, an idea occasionally used during the Middle Ages, and one which at a later date in England, as we shall hear afterwards[844], was handled in a very different manner, the convent inmates being represented as the Vices. In Mechthild's convent Charity is abbess, Meekness is chaplain, Peace is prioress, Kindliness is sub-prioress, and among

y, and the early experiences of the Virgin[845], which enter minutely into the feelings and emotions of those immediately concerned and give them an allegorical and spiritualised application

as the man who sees leads him who is blind. Fearlessly the Soul wanders on without gr

o my body delightful ministration; thy compassion is to my spiritual na

stimation of her poetic power, her ready imagination and her mastery of language. Her vigorous nature g

rom elsewhere, argue well for her power of condensing thoughts into short sentences; but here also

stop to think w

e is laden

s ever self

omes to the end of

darkness un

ever sure of a

ever raise h

ever ready

will never

ks more than his im

ience[849]-'None knows how firm he stands, until he has experienced the prompting of desire; none how

sions or revelations described by her and put into writing by her fellow-nuns; it was widely read, and gave rise to similar productions in other nunneries. There are many early

grace of which Mechthild was conscious in herself, and the third and fourth describe how God should be praised and what is conducive to salvation or 'soul-hele.' In the fifth part Mechthild holds converse with t

her fellow-nuns and contain information about her sister, the abbess Gertru

t, whose religious fervour was remarkable, and these characteristics are reflected in her writings. She was often suffering, noticeably at the time when her sister, the abbess Gertrud, died (1291). She is praised for her lovely voice, and references to music and singing in her visio

nd no attraction for her. In her revelations Christ, the Virgin, and other members of the vast hierarchy of heaven enter as living realities. She is particularly fond of the angels, whom she loves to picture as the associates of men on earth and in heaven. In conformity with the conceptions of her age Christ is to her the wooer of the soul, the chosen bridegroom, who combi

in visions will give some idea of the

e duties the Church has entrusted to them, who watch day and night over the salvation of souls and discreetly give back twofold the talent entrusted to them,-these in the fifth grade hold the glory of heaven as a recompense of their work with the Pre-eminences. Again, those who with complete submission bow before the majesty of the Divine, and who out of love for Him love the Creator in the created, and love themselves because they are fashioned after the image of God, who conform to Him as far as human weakness permits, and, holding the flesh subservient to the spirit, triumph over their mind by transferring it to things celestial, these glory in the sixth grade with the Rulers. But those who are steadfast in meditation and contemplation, who embracing pureness of heart and peace of mind make of themselves a temple meet for God, which truly may be called a paradise, according to Proverbs (viii. 31) "my delights were with the sons of men," and about which it is said (2 Cor. vi. 16) "I will dwell in them and walk in them," these dwell in the seventh grade with the Enthroned. Th

tood by the side of the maiden entrusted to his care. Some held flowering sceptres, others golden flowers. And as the ma

od in the place of the priest surrounded by shining splendour, on His breast an ornament in the shape of a branched tree, and from His heart,

the moments of celebration and service; the extracts which follow describe one of

ered and was cleansed of every stain. In this river there were numerous fish with golden scales, which signified those loving souls which, separated from earthly delights, have plunged themselves in the very well-spring of all good, that is, into Jesus. In the vineyard palm-trees were planted, some of which stood erect, while others were bent to the ground. The palms that stand erect are those who despised the world with its flowers, and who turned their minds to things divine; and the palms that are bent down are those wretched ones who lie in the earthly dust of their misdeeds. The Lord in likeness of a gardener was digging in the earth, and she said: "O Lord, what is thy spade?" And He answered: "My fear."-Now in certain places the earth was hard, in others soft. The hard earth signified the hearts of those who are har

ut shining with the glow of endlessly changing imagery. There is no limit to the pictures wh

The jasper which is green is typical of the power of eternal divinity, gold represents love, and the red stone the sufferings which He endured through love of us. The mountain was surrounded by beautiful trees covered with fruit. Under these trees rested the souls of the saints, each of whom had a tent of cloth of gold, and they ate of the fruit with great enjoyment. The hill is

f love, because they were sad at having offended God without having been punished, saw their sins changed into golden necklaces. Others who had redeemed them by saying the psalms and other prayers, had them transformed into golden rings such as are used at festivals (Dominicalib

an example of a h

ers thou wouldst wash?" She was confounded and said nothing. But the Lord, who puts questions not that they may be answered but that He may give answer unto them Himself, made her rejoice by His reply. He said: "My kitchen is my heart which, like unto a kitchen that is a common room of the house and open alike to servants and masters

she was made acquainted with the fact. For a time she was sorely troubled, then she gained confidence, reflecting that her power to see v

last illness she was generally unconscious and her fellow-nuns crowde

the nun Mechthild's visions into writing before she wrote on her own account. A passage in her own book of visions[860] refers to revelations generally, and the Lord explains to her how it is that v

lity was such that 'none conversed with her who did not afterwards declare they had profited by it.' The admiration she aroused among her fellow-nuns was so great that they declared that God had compared her to the nun Mechthild and that He said: 'In this one have I accomplished great things, but greater things will I accomplish in Gertrud[862].' As a proof of her industry we are told[863] that she was occupied from morning till night translating from Latin (into German), shortening some passages, amplifying others 'to the greater advantage of her readers.' From another passage it appears that she compiled a poem (carmen) from the sayings (dictis) of the saints[864], and as an illustration of her moral attitude we are told that when she was r

n written while she was alive, perhaps as a preface to a copy of her revelations. It was only after many years of study and literary activity that she determined to write down h

ccasion when she first became conscious of a living communion with God, she describes how step by step she realised an approximation to things divine, such as reverence, love, and the desire of knowledge alone c

me of the clear light of thy knowledge to which the sweetness of thy love prompted me more than any deserved correction of my faults could have done. I do not recall having felt such happines

e reposeful quiet of the retired situation. My mind turned on what in such surroundings would make my joy perfect, and I wished for a friend, a loving, affectionate and suitable companion, who would sweeten my solitude. Then thou, O God, author of joy unspeakable, who as I hope didst favour the beginning of my meditation and didst complete it, thou didst inspire me with the thought that if, conscious o

hast made thy abode with me in dignity inscrutable! Or that my heart snatched from my body were given to me to cleanse with glowing coal, so that, freed of its dross, it might offer thee if not indeed a worthy abode, yet one not altogether unworthy. Thus, O God, didst thou show thyself from that hour onwards, sometimes kindly, sometimes stern, in accordance with my improved or neglectful way of life; though I must admit that the utmost improvement to whic

Thursday (the fifth feria) to Tuesday (the second feria). Then on the vigil of St John the Baptist, after the mass Nec timeas etc., thy sweetness and great charity came back to me, finding me so forlorn in mind that I was not even conscious of having lost a treasure, nor thought of grieving for it, nor was desirous of having it returned, so that I cannot account for the madness that possessed my mind, unless indeed it so hap

ritual love must turn to her writings, which bear the reader onwards in continuous flow, and with much self-analysis and self-realisation give evidence of the conscious joy which develop

for thy abundant grace withdrew itself not from me on account of my unworthiness. And herein also shalt thou find praise, that readers of this book will rejoice in the sweetness of thy bounty, and, drawn to thee, learn greater things through it; for as students progress from first learning the alphabet to acquaintance with logic (logica), by means of the imagery here described they will be led to taste of that hidden divine suste

c, St Francis, St Elisabeth, and others. Thus the feast of St John the Apostle gives rise to an account of him[870] sitting in heaven, where he keeps the holy record, and writes in different colours, sometimes in red, sometimes in black, sometimes in letters of gold-a simile which recalls the art of writing. The 'Legacy of Divine Piety' of Gertrud has repeatedly been printed in the original Latin, somet

he anticipation of death for some time before. During these last years of her life she composed a number of prayers called

ne in English prose. It is one of the series designated as 'a supplication for sinfulness and a preparation for death.' There is one prayer for every canonical hour; the following[873] is intended for repetition after

begin to effect a rec

is unto me; I did not make the payment of a Christian's faith and of a spiritual life there where the treasures of love are stored, that thou mightest receive it back with manifold increase of int

ost handle is weighed in truly even scales. Woe is unto me, a thousand times woe, if I be given over to thee with none to intercede in my be

hted scale of Truth. Thus, thus can I supply all that is wanting; thus can I outweigh the balance of my sins

ho was without spot or blemish, save that out of pity of me He charged Himself with my sins,-Him the most innocent, Him the most beloved, condemned for love through my love of Hi

e course of justice and bring against me what thou wilt, I fear no evil, for I know, I know thy countenance cannot confound me, now that He is on my side who is my great hope and my w

ou hast done for me, how well thou hast thought upon me, how lovingly thou hast added to me that I might be sanctified through thee. Thou hast lived for me that I may not perish. Thou hast

through thee when thou didst make atonement for my sins with thine own self, judged and condemned fo