A few other matters regarding the translation need mentioning. Though generally of high quality, Mechthild's writing is uneven, and there are passages in the FL that could be improved upon. I have courageously resisted the temptation to improve her phrasing; neither have I altered anything aside from adding notes for the sake of clarity, unless the lack of clarity was rooted in syntactical differences in the languages themselves.
At times Mechthild's striving for rhyme or assonance seems to affect content negatively. So be it. I mention it here only because the reader has no way of knowing, especially in those passages rendered as prose, that rhyme or assonance may be affecting content. Sometimes, though rarely, an image will sound strange to the modern ear. The word nostrils is indeed uncommon in lyric poetry, but Mechthild uses it (IV 3). And when the divine Lover invites his beloved to sing to him, Mechthild has her reply: "Alas, my dear Lover, I am hoarse in the throat of my chastity" (11 25). But most of her images are appealing across the ages.
Another troubling area is the wide disparity in the amount of vocabulary-especially in the case of descriptive adjectives-available to Mechthild and to her translator into modern English. Mechthild had a relatively poor language at her disposal compared to the rich diversity and capacity for differentiating available in English. Should one always use the same English word to translate a Middle High German word? The answer is obviously that one should not, and I have not done so because it makes Mechthild's language seem primitive, which it certainly is not, though there is often an attractive naive simplicity about it, as there often is in the language of the best lyric poets. There are no rules that guarantee the right choice of words in translating. One can only try, as best one can, to get inside the world of the author and, from that perspective, choose what seems to be the nearest equivalent.
A few specific matters: 1. I have almost always used she and her as pronouns when they refer to the soul. I have not done so because soul is feminine in German and thus requires feminine pronouns in that language. Consistency would then demand that one treat similarly all feminine nouns, such as snake, keg, or sickness. My justification is, rather, that for Mechthild the soul is the bride of Christ, so that even in instances in which it or its might seem equally appropriate-or even more so than feminine pronouns, I have stuck with she and her. Only when pronouns refer to Christ's soul have I used the neuter pronoun. 2. Geistlich (spiritual) is frequently used by Mechthild to refer to persons who are religious in the sense that they are members of the clergy, of a religious order, or beguines. When this is not clear from the text, I have added an explanatory note. 3. Mechthild uses heilige/helige cristanheit (Holy Christianity) to refer to the whole Christian community on earth, and it could justifiably be translated simply as the church, as conceived of by a loyal and enthusiastic daughter thereof. I have decided to translate it literally because of the freshness of Mechthild's term for the modern reader and because of the additional baggage the term church has acquired since Mechthild's time. 4. Finally, in the chapter headings that are phrases and not sentences, retreating from literalness, I have not translated the Von (concerning, about, of) with which they almost all begin.
I have found translating Mechthild more difficult than other authors I have tried my hand at (Eckhart, Suso, Hartmann of Aue), but it has also been more rewarding. The act of translating forces one to ponder Mechthild's words meditatively. One approaches more closely that frame of mind in which the author intended that her words be read than when one is dissecting the text with purely scholarly intentions. Though I have not yet read Mechthild's book nine times, as its Foreword admonishes us to do, I am close. Each prolonged encounter with Mechthild's text has resulted in my esteeming her more. Her book has much to offer if one reads it in a contemplative and receptive spirit.
1. This is the convincing conclusion reached by Ursula Peters, Religiose Erfahrung als literarisches Faktum, Zur Vorgeschichte and Genese frauenmystischer Texte des 13. and 14.Jahrhunderts (Tubingen: Niemeyer, 1988), 41-100.
2. For more on beguines, see E.W.McDonnell, The Beguines and Beghards in Medieval Culture, with Special Emphasis on the Belgian Scene (New Brunswick: Rutgers University Press, 1954) ; Herbert Grundmann, Religiose Bewegungen im Mittelalter, 2d ed. (Hildesheim: Georg Olms, 1961), also now in English: Religious Movements in the Middle Ages (Notre Dame, Indiana: University of Notre Dame Press, 1995) ; and Robert E. Lerner, The Heresy of the Free Spirit in the Later Middle Ages (Berkeley: University of California Press, 1972). The material presented here is taken from these sources.
3. It would seem safe to conclude that Mechthild's writings were already being read by some outside her immediate circle from what she writes in 11 26.
4. McDonnell, 508.
5. The most important section of the FL for biographical information is IV 2. I have also relied heavily on Neumann 1964; and Neumann, "Mechthild von Magdeburg," Die deutsche Literatur des Mittelalters: Verfasserlexikon, 2d ed. Kurt Ruh (Berlin: de Gruyter), Vol. 6 (1987) 260-70. Ursula Peters, Religiose Erfahrung, 53-67 and 1 16-29, is deeply skeptical about the factuality of almost anything presented as fact in the FL and in all other similar religious texts. Though her views have not won general acceptance, they bear consideration.
6. Schmidt, X.
7. Neumann, Verfasserlexikon, 260.
8. Peters, Religiose Erfahrung, 116-29, doubts that the confessor played a central role in the book's inception and considers the meeting with the confessor and his command to write to be a literary topos Mechthild employs to rid herself of the charge of arrogance in undertaking to write such a book as the FL. Because of the evident joy with which Mechthild often writes, one is certainly justified in questioning whether her confessor's command was crucial to her decision to write. Securing her confessor's approval, however, would certainly be a prudent thing to do if she was to claim that the book "comes from God and does not have its origins in human thought" (IV 2).
9. The Lux divinitatis also speaks of Baldwin's fine upbringing, which strengthens the general assumption that the family was of the aristocracy; and it reports that Baldwin became a subprior and enjoyed a reputation for virtue and knowledge. See Book IV, note 44 below.
10. Especially in the lyrical passages there are words coming from a less northern dialect called Middle German, a bit removed from Low German.
11. A lector was a Dominican, who, after finishing the basic course of studies required of all Dominican priests, had been chosen to complete additional studies in theology and was engaged in the instruction of younger Dominicans.
12. Schmidt in a few of the explanatory notes accompanying her translation states her conviction that this or that phrase or sentence was probably formulated by Heinrich. Hans Urs von Balthasar, in notes he contributed to Schmidt's earlier translation of the FL (Einsiedeln, Zurich, Cologne: Benziger, 1955) also points out several formulations he thinks might well have been the work of Heinrich.
13. Neumann 1964, 218-19.
14. Not, Neumann (1964, 176) says, the original text, but a Middle Low German version that had already undergone some changes.
15. Neumann, "Problemata Mechtildiana," Zeitschrift fur deutsches Altertum and deutsche Literatur 82 (1948-50), 160.
16. Neumann, "Problemata," 172. The two words Neumann contrasts are ubersetzen (translating) and umsetzen (transferring or transplanting).
17. For a survey of this scholarship, see Frank Tobin, Mechthild von Magdeburg: A Medieval Mystic in Modern Eyes (Columbia, South Carolina: Camden House, 1995).
18. We are speaking from the point of view of the literary scholar, of course. Mechthild might well have countered that the entire content of the book was a special revelation by God.
19. Wolfgang Mohr, "Darbietungsformen der Mystik bei Mechthild von Magdeburg," Marchen, Mythos, Dichtung: Festschrift zum 90. Geburtstag Friedrich von der Leyens, ed. Hugo Kuhn and Kurt Schier (Munich: Beck, 1963), 375-99.
20. It seems legitimate to consider the vision, as it occurs in the FL, more as a form
drawn from tradition than as the reporting of raw experience because, first, Mechthild's visions have been reflected upon and crafted, and, second, she draws upon the traditions of the vision coming from, among other sources, the Book of Daniel, Paul, and the Book of Revelation, as is pointed out in the notes.
21. Bernard McGinn, The Foundations of Mysticism (NewYork: Crossroad, 1992), xiii-xx. The most troubling term in this definition, for McGinn as well, is direct or immediate. For our present purposes we can avoid difficulties by weakening it to something like heightened or intensified.
22. See, for example, Romans 6:1-11 and Colossians 3:20.
23. Schmidt, note 44, p. 356, and note 90, pp. 363-64.
24. Gottfried of Strassburg, Tristan, trans. A.T.Hatto (NewYork: Penguin, 1967), 42.
25. Tristan, 206.
26. At least this can be reasonably concluded from the first paragraph of VII 21.
27. The increase in imagery from and references to convent life in Book VII is quite evident.
28. N I, XXII-XXIII.
29. Mechthild also employs other kinds of rhyme that offend against modern taste, such as impure rhyme, identical rhyme, and cases where a rhyme occurs in an accented syllable of one word and in an unaccented syllable of the other word.
Prologue of Brother Heinrich, Lector, of the Order of Preaching Brothers'
e read in the Book of Judges (4:4-5) that the holy woman Deborah, the wife of Lappidoth, full of the spirit of prophecy, was accustomed to set up her tent under a palm tree in the hills of Ephraim, residing there as a solitary to devote herself to God alone. Israel, God's people, would go up to her seeking judgment in all matters. Likewise, the Fourth Book of Kings (2 Kgs 22: 14-20) relates that Huldah, a prophetess living in Jerusalem, enlightened by the Holy Spirit as to the hidden judgment of God, informed the holy king Josiah about the coming scourges threatening the people. This just and pious king had sent priests and levites to her so that the holy woman might seek the Lord's guidance and pray on his behalf regarding the imminent misfortunes. Certainly there were at the time high priests of the seed of Aaron and other kinds of priests and levites learned in the law and of high moral integrity; yet, in spite of this, the Holy Spirit did not divulge his secret counsels to them. Rather, for these times he revealed them to these holy women of the weak sex, as he saw fit.
Quite often, in fact, almighty God has chosen what is weak in the world to confound what is stronger for its good. Therefore, let no one wonder or, lacking trust, fall into disbelief if God in the time of grace renews his marvels. He, who in the time of the law of Moses mercifully saw fit to perform similar works, now reveals his mysteries to the fragile sex. Because the people of Israel believed Deborah's prophecy, they won freedom from oppression and victory over their enemies. Also, a king, a religious man, was found worthy to gain solace and mercy through the prayer and advice of the prophetess Huldah. So, too, shall all who write or read this book, if they approach it with pious intent, attain an increase in solace and spiritual grace, as the Lord promises them in the book itself.
This writing must be read in a pious spirit, however. It must be understood, as is the case with other holy writings, in a wholesome manner and in good faith. In this way the reader will find nothing scandalous or offensive in it, and the writing itself will not be subjected to any perverse claim of falsehood. Its author is the Father, Son, and Holy Spirit; it treats Christ and the church, as well as Satan and his body.' Its manner of proceeding is both historical and mystical; its purpose is the ordering of the present life, the useful calling to mind of things past, and the prophetic disclosure of things to come. The sincere devotion and dove-like simplicity of the woman through whom this writing was made public should completely suffice to guarantee the truth of what the pious faithful are asked to believe. From childhood she led a pure and innocent life. In her youth, at the urging of the Lord, she left everything she stood to gain and became an exile in a foreign land, leading a life of voluntary poverty. Finally, after many tribulations and at an advanced age, she was received into the community of holy sisters at Helfta. She lived there for twelve years and, as is confirmed by their testimony,' she flourished in the perfection of all virtues. She especially practiced charity, humility, long-suffering, and meekness. Raised up above all things by contemplation and made a sharer of divine illuminations and revelations, she was worthy to perceive from the Lord through her prophetic spirit numerous intimate divine mysteries concerning things past, present, and to come. Now, having been received by the Bridegroom of virgins, this holy virgin enjoys fully him whom she loved and whose wondrous love adorned his beloved with many marvels.
The revelations and visions that almighty God has deigned to disclose to his elect are founded upon and have their origin in the directness of their faith. Their purity of mind demands and expects them. The holiness of their life authenticates and corroborates them. For celestial secrets lie open to such people, and their testimony is greeted with belief by the hearts of those who hear them.
For this reason, before beginning this book, which is written in a primitive tongue and contains certain marvelous and previously unknown mysteries, I thought it worthwhile to point out beforehand a bit about the holiness of the person to whom these things have been revealed by heaven, so that the marvels mentioned in word might have the support of deeds more marvelous. For who shall describe for us more vividly the perfection of the elect than those very ones in whom and through whom God carries out his works? And who could have made known to the church more beneficially or better the perfection of Paul than Paul himself? In like manner, this holy one made public what the divine Spirit had wrought in her and with her, and proclaims his praise and glory.'
n the year of our Lord 1250 and for almost fifteen years thereafter this book was revealed2 in German by the Lord through grace to a certain beguine who was a holy virgin in body and spirit. In humble simplicity, in the poverty of exile, weighed down by scorn, and in heavenly contemplation, as is made clear in this writing, she served the Lord with great devotion for more than forty years, following perfectly the footsteps of the brothers of the Order of Preachers. Always progressing day by day, she continually became better. It was compiled' by a brother of the aforementioned order and contains many good things, as is noted in these titles:
On the Trinity: 11 3; 111 9; IV 12 and 14; V 26
On Christ: 11 3; IV 14; V 23 and 27
On Our Lady: 1 22; 11 3; V 23
On the Nine Orders of Angels: 1 6; 111 1; V 1
On the Special Excellence of Certain Saints: IV 20, 22, and 23
On the Evilness of Demons: 11 24; IV 2 and 17; V 1; V 29
On the Dignity of a Human Being: I 44; IV 14
On Rapture and the Separation of the Soul from the Flesh: I 5
On the Description of Heaven: III 1
On the Description of Hell: 111 21
On the Many Kinds of Purgatory: 11 8; 111 15 and 17; V 14 and 15
On Many Virtues and Vices: I 22 and 25; 111 7 and 14; IV 4; and on Charity Especially: 111 13
On the Order of Preachers at the End of the World at the Time of the Antichrist: IV 27
And on many things unheard of that you shall understand if you read this book nine times in faith, humility, and devotion.' Here is prophecy about the past, present, and future. Here also is the Song of the Three Persons: V 26.
[Middle High German translation:]
In the year 1250 after God's birth and for the fifteen years thereafter this book was revealed in German by God to a sister. She was a holy virgin both in body and in spirit. She served God devotedly in humble simplicity, in the poverty of exile, in heavenly contemplation, and weighed down by scorn, for more than forty years, and followed steadfastly and completely the light and the teaching of the Order of Preachers, and went forward from day to day and improved herself daily. But a brother of the same order gathered together and wrote this book; and much good is contained in this book on many subjects, as is noted in this list. Yo
u should read it through nine times in faith, humility, and devotion.
One Should Receive This Book Eagerly, For It Is God Himself Who Speaks the Words'
his book I hereby send as a messenger to all religious people both the bad and the good; for if the pillars fall,' the building cannot remain standing; and it signifies me alone and proclaims in praiseworthy fashion my intimacy. All who wish to understand this book should read it nine times.
This Book Is Called a Flowing Light of the Godhead
"Ah, Lord God, who made this book?"
"I made it in my powerlessness, for I cannot restrain myself as to my gifts."4
"Well then, Lord, what shall the title of the book be, which is to your glory alone?"
"It shall be called a flowing light of my Godhead into all hearts that live free of hypocrisy."
1. How Love and the Queen Spoke to Each Other'
The soul came to Love, greeted her with great deference, and said:
"God greet you, Lady Love."
"May God reward you, Mistress and Queen."
"Lady Love, you are indeed perfect."
"Mistress and Queen, that is why I am above all things."
"Lady Love, you struggled many a year before you forced the exalted Trinity to pour itself utterly into the humble virginal womb of Mary."
"Mistress and Queen, that was to your honor and benefit."
"Lady Love, you have now come here to me and have taken from me everything I ever gained on earth."
"Mistress and Queen, you have made a happy exchange."
"Lady Love, you have taken from me my childhood."
"Mistress and Queen, in its place I have given you heavenly freedom."
"Lady Love, you have taken from me all my youth."
"Mistress and Queen, in its place I have given you many a holy virtue."
"Lady Love, you have taken from me possessions, friends, and relatives."
The Flowing Light of the Godhead Page 6