7. Neumann (note to IV 3, 37; N 11 67) explains that this refers to Christ's sitting at the right hand of the Father.
8. A more literal translation would be: "and her nostrils are stuffed with sweet violets." I doubt, however, that such a rendering captures the spirit of the image.
9. I have rendered "die gruenen wissen lylien" (green white lilies) as "verdant white lilies" and "das wisse gruene morgenrot" (the white green dawn) as "the pale green dawn" because a literal translation leads to confusion about the colors. However, as Mechthild continues her allegorical description, it is important to realize that green and white have already been explicitly mentioned twice.
10. The Trinity is threefold and one, like an eye that is made up of white (Father); green, i.e., the iris (Son); and light, i.e., the pupil (Holy Spirit).
11. Neumann (note to IV 3, 60; N 11 68) explains horn as a corner of the battlements and remarks that Mechthild is here exploiting the tradition of the fortress of love allegory frequently occurring in courtly poetry, but that she adds to it by employing technical terms of military engineering. Schmidt (note 144, p. 375) notes the implied reference to the Trinity in the threefold horn and recalls the symbolic meaning of the horn among the ancient Assyrians, Babylonians, and Hebrews as well as the horns on the head of Moses in Christian art.
12. That is, members of religious orders.
13. That is, the gift of the wisdom from the natural faculties.
14. The verse form Mechthild chooses for this chapter, except for the last few lines, resembles the couplet, though the lines vary in the number of feet, and not all couplets rhyme.
15. The "it" refers to false consolation.
16. This should probably be interpreted to mean: the possibility that I might sin in the future.
17. Probably an offering connected with a successful harvest.
18. Just what the four kinds of offerings are is not self-evident. Neumann (note to IV 9, 3; N 11 70) suggests: for mass, for bringing communion to the sick, for the last anointing, and at harvest time.
19. Here Mechthild is drawing on the tradition of the dawn song, which expresses the sadness of the lovers because, after a night together, they must separate. Cf. also, Sg 3:1.
20. That is, the souls in purgatory.
21. That is, the lowest joy in heaven.
22. 1 Jn 3:2.
23. Translation: We praise you, God.
24. That is, Mechthild.
25. A very confusing sentence that puzzles the commentators. The Lux div. seems to interpret it to mean that, if the Second Person had been flesh before the Annunciation, flesh would have been a beginning or principle of the Second Person's nature or being. This is what is then denied.
26. That is, the more virtuous we are on earth, the higher is the rank of the angels we are given as vassals in heaven.
27. The Lux div. interprets this specifically to mean "take up the life of a beguine."
28. Instead of claws, this might mean "with sharp points on its horns." See Neumann, note to IV 7, 9; N 11 74-75.
29. This entire chapter is obviously modeled on the traditions of the bestiaries (German: Philologus). These were works treating real and fabled animals by listing their (often merely imputed or imagined) characteristics, which were then allegorized in a moral or theological vein.
30. The word in the text is empfangen, which can mean both "to receive" and "to conceive."
31. Schmidt (note 164, p. 379) suggests that the fish is Christ. From early Christian times the fish was a symbol for Christ.
32. Neumann (note to IV 18, 99; N 11 77) explains this clause as referring to the public ceremony during which relics of the saints were held up for veneration.
33. The name in German: Alles Nictze.
34. The Lux div. introduces this chapter with this addition: "The beginning of the order was on fire with glowing divine love and, while it shone in the faultlessness of external purity, it gave forth, as it were, the fragrance of lilies, and it knew nothing of hypocrisy. Clothed in true simplicity, it was bright with beauty."
35. This refers no doubt to the Dominicans as confessors and praises them for being theologically schooled enough to carry out their duties in the confessional knowledgeably and with good judgment.
36. The Lux div, introduces this chapter with the following addition: "I was in the habit of visiting the graves of deceased pious people and of greeting them as though they were God's household servants."
37. That is, Mechthild.
38. The clarification about the length of time is necessary because the text does not say "a week" but rather "fourteen time periods" (vierzehen stunde).
39. The Lux div. gives the name of the sister: Oda.
40. The word burial in this chapter heading either means something like "lying in state" or rests on a reading in ms E that says that John's body lies and is buried (. and begraben) which Neumann (note to IV 23, 3; N 11 79), following the Lux div., has emended to "lies unburied" (unbegraben)
41. Creation is a literal translation (schoepfnisse). Mechthild seems to be using the phrase "creation of the eternal kingdom" to denote heaven as a place or space with a clear but thin border between it and what is beneath it.
42. The orthodoxy of this statement is questionable. Usually the knowledge that their punishment will come to an end is seen as the decisive difference between those in purgatory and those in hell.
43. See above 111 21.
44. The Lux div. introduces this chapter with the following remarks, which are the basis for the claim that Mechthild had a brother who became a Dominican: "Brother Baldwin, brother by blood of Sister Mechthild, was brought up from childhood in good manners and was instructed in all virtues. In addition, he strove by his own industry to attain learning and was steeped in scholastic training. Finally, because of the merits of his sister, he was received into the Order of Preachers. Here he made such progress in virtue and knowledge that his brothers promoted him to the office of subprior, though against his will. He was so weighed down by this that, though he was young and strong, his bodily strength began to deteriorate."
45. That is, members of a new religious order.
46. That is, members of the order are not to travel alone.
47. In Mechthild's day this would be from November 1 to February 22.
48. Cf.Jn 12:3; Mt 26:7; and Mk 14:3.
49. That is, ordinary Christians should anoint the feet of the members of this new order, but only men should do this anointing because the members of this order are not God.
50. English: I believe in God.
51. The German word meister (master) means primarily a teacher or professor but, as this chapter also seems to imply, someone who wields authority, such as a religious superior.
52. These last two sentences seem to be saying that the founder of this new order, the son of the king of Rome, shall be authorized by the pope to write a rule for the new order, which then receives the pope's approval. Mechthild's prophecy of a new religious order may have been very controversial. It seems to reflect the prophetic writings of the Calabrian abbotJoachim of Fiore (c. 1135-1202), who foretold the appearance of a new and more perfect religious order in the coming new age. Joachim's views on the Trinity were condemned by the Fourth Lateran Council in 1215 and, in a perhaps not unrelated move, the founding of new religious orders was also prohibited.
53. That is, Jesus and his twelve apostles.
54. That is, by Judas. See Mt 26:15. The selling of Jesus is called "blessed," most likely in line with the felix culpa tradition. Adam's fall (culpa) was fortunate (felix) because it resulted in the elevation of the human race by causing the Word to become flesh. The selling of Christ can be seen in this same light.
55. Also in her elaborations on the last days, the Antichrist, and the return of Enoch and Elijah, Mechthild seems to have been greatly influenced by Joachim of Fiore. For more on this, see Schmidt, note 1 81, pp. 382-83; and Bernard McGinn, The Calabrian Abbot: Joachim of Fiore in the Hist
ory of Western Thought (New York: Macmillan, 1985).
56. Elijah (cf. 2 Kgs 2:11-12) and Enoch (cf. Gn 5:24 and the pseudoepigraphical book of Enoch) were both taken up to heaven (or, for Mechthild, to paradise) without dying. Hence the common belief that they shall come back to earth in the last days.
57. That is, Enoch and Elijah.
Book V
1. Neumann (note to V 1, 24 f.; N 11 83) points out that the Lux div. modifies this passage concerning the angels and omits the names of the two highest ranks, probably because Mechthild's words could cause some concern as to the orthodoxy of her conception of the angels.
2. That is, the angels.
3. Concerning innate and acquired chastity in the soul: The former is no doubt that of Adam and Eve before the fall. This is the more perfect chastity and thus is put on the same level as the highest angels, the Seraphim. Acquired chastity, the best that humans can achieve since the fall, shines into the second highest choir, the Cherubim. On the sources for Mechthild's views on the angels, see note to V I, 27-33; N 11 83-84; and Schmidt, note 184, pp. 384-85.
4. That is, the Seraphim.
5. That is, souls.
6. Augustine's doctrine of original sin and its consequences for human sexuality are the most likely sources for Mechthild's statements about "marriage blood." According to the Bishop of Hippo, since the fall sexual intercourse is evil because it causes disorder in the human person. Passion overwhelms reason. Marriage, however, legitimizes sexual pleasure, which, nevertheless, remains disordering and hence evil in itself.
7. That is, the soul.
8. Kurt Ruh, "Mechthild von Magdeburg and Wichmann von Arnstein," Zeitschrift fur deutsches Altertum and deutsche Literatur 120 (1991), 322-25, has discovered Mechthild's probable source for this unusual image of the soul under Lucifer's tail: the Magdeburg Dominican Wickmann of Arnstein, a contemporary of Mechthild and author of mystical writings.
9. Schmidt (note 157, p. 379) assumes the influence of Heinrich of Halle here because Mechthild so carefully distinguishes filial fear, which is still possible in heaven, from servile fear, which is not.
10. That is, I was following God's plan of redemption in coming to earth.
11. That is, though spiritually dead through mortal sin, they still live on earth and may be saved.
12. Cf.Jn 11:17-44.
13. The scriptural basis for this paragraph is probably Matthew 27:51-53. Schmidt (note 189, p. 385) lists many medieval theologians who were of the opinion that others arose from the grave and ascended into heaven when Christ did.
14. That is, the juice from the apple and the cursed blood.
15. That is, the name one receives upon entering religious life.
16. The Lux div. introduces this chapter with the following addition: "Brother Heinrich, named `of Halle,' lector at Ruppin, having wondered at the sayings and writings of Sister Mechthild, received the following response from her."
17. Cf. Acts 2:3-7
18. Cf. Ex 3:6.
19. This is a reference to the role of young Daniel in saving Susanna from the elders, as related in the Book of Susanna. Cf. especially verses 44-63. The Lux div. concludes this chapter with the following addition: "This learned and good man, the aforementioned lector, collected all the writings of this Mechthild and put them together in one volume and divided it into six parts, as it now appears to those reading it. Sister Mechthild, who survived him, saw his soul in the sight of the Lord in heaven holding this book in his hand and rejoicing with his face radiant. For through the writing down of this book he attained for himself many rewards. Through them he appeared full of glory in the sight of the saints."
20. That is, by being truly sorry for our sins.
21. "Sinner" is feminine in the text and no doubt refers to Mechthild.
22. The words "over all humankind" appear in some manuscripts after `judgment" but are not considered authentic by Neumann (V 22, 7: N 1 172).
23. The following sentence appearing in some manuscripts "That is God's heart; alas for my guilty pain!" is not considered authentic by Neumann (V 22, 46-47; N 1 174).
24. Cf. Lk 1:38. Mechthild phrases Mary's reply to the angel in more courtly fashion than does the biblical text.
25. Cf. Lk 1:46-48.
26. That is, those gifts brought by the three wise men.
27. Lk 2:22-24. Mechthild's concern seems to be: Why did Mary give an offering of two pigeons, the traditional offering of poorer people, and not a lamb, since they were suddenly rich because of the gifts of the three wise men?
28. The Lux div. explains this by adding" not be stoned as adulteresses according to the law. Schmidt (note 207, pp. 387-88) thinks these remarks about virgins would also call to mind for the medieval audience the legend about St. Nicholas: that he gave money to the father of three young sisters and thus saved them from having to become prostitutes.
29. A hunger cloth (hungerlachen or hungertuoch) was a veil or curtain that was hung in front of the altars or in front of the sanctuary during Lent as a symbol of mourning and penance. It was often covered with rich, symbolic embroideries.
30. That is, during the time of the Old Testament.
31. The vertical gold stripe down the middle of the hunger cloth and the horizontal green border encrusted with gems form a cross.
32. Cf.Jn 20:1.
33. That is on Pentecost. Cf. Acts 2:1-4.
34. The mountain is Christ. Cf. 11 21 above. The tree bearing the mountain is the cross.
35. That is, the mountain.
36. That is, by becoming man the Son reconciled humanity to God. Cf. 1 Jn 2:1-2.
37. That is, he was married and belonged to a third order, either Franciscan or, more likely, Dominican. He probably ended his days in a religious house in Magdeburg. Mechthild is surprised to see the crowns of virgins over someone who was not a virgin. Neumann (note to V 28, 7; N 11 103) remarks that the crowns are suspended over his head. He is not actually wearing them, as is Sister Hildegund in 11 20 above.
38. The two prayer titles are in Latin in the text: Miserere mei dens and Pater roster.
39. St. Elizabeth of Hungary (1207-31) was canonized in 1234.
40. St. Dominic (c. 1170-1221) was canonized in 1234.
41. St. Francis (1181/82-1226) was canonized in 1228.
42. St. Peter was a Dominican who worked among the Catharists in Lombardy and Tuscany. He was murdered in 1252 and canonized in 1253.
43. That is, Mechthild.
44. Jutta of Sangerhausen, a noblewoman, after her husband had died on a pilgrimage to Palestine and her children had entered religious life, took the veil and served the poor and lepers. In 1260 she went to Prussia as a hermitess to work for the spread of Christianity. She died in 1264 and was later venerated there as a saint.
45. This sentence stands at the beginning of the preamble to Book I and thus serves as an introduction to the entire FL. See the preamble to Book I.
46. That is, participation in Christ's suffering and death.
47. That is, preserves one in faith and redemption until one attains glory in heaven.
48. This last phrase is in Latin in the text: Per dominum nostrum, jhesum Christum filium tuum.
Book VI
1. See Book III, note 35 above.
2. The text reads "his lord apostles." But Neumann (note to VI 1, 70; N 11 110) thinks lord is not original and suggests replacing it with holy, which I have done.
3. That is, with concern that we do not waste much time on them because they are temporary.
4. The next few lines allude to the often allegorized parable of the Good Samaritan in Luke 10:30-37.
5. The Lux div. identifies this person as "Dietrich, the venerable deacon of the church of Magdeburg."
6. The final phrase is in Latin in the text: per dominum nostrum.
7. That is, the canon in the previous chapter.
8. In the original, boeke (rams) can refer to male sheep, goats, chamois, etc. Given the function of the image of goats in the
gospels and in popular tradition, I am assuming that Mechthild is referring to male goats.
9. The Lux div. introduces this chapter with the words: "When she had grown old, Sister Mechthild said:..."
10. This is an indication that Mechthild served at one time as the head of a beguine community.
11. Schmidt (note 245, p. 391) considers this last sentence to be an obvious addition by Heinrich of Halle.
12. The Lux div. interprets this to mean the act of honoring the saints in conjunction with all Christians.
13. Carenae were periods of additional fasting that could be imposed by bishops or abbots for serious sins. Cf. note to VI 10, 4; N 11118.
14. Neumann (note to VI 10, 7-8; N 11 118) assumes that the bracketed words were added later to the text.
15. That is, out of fear of what people might think and say if he left mass early.
16. The chapter heading is clearly incomplete. This rendering translates Neumann's attempt to restore it. Most likely the first part of the chapter has also been lost. The Lux div. introduces the chapter with the following information: "A certain student of good morals, devoted to God, and a blood relative of mine was struck with insanity and the loss of reason with God's consent and in his inscrutable dispensation; and he remained bereft of senses and mind to the very end of his life. I had considered him to be suitable for religious life and intimacy with God. Thus I was inwardly quite disturbed by the course of events. I prayed to God for him." Since such concrete references to people or events are rare in the German text, Neumann (note to VI 11, 1; N 11 118) assumes a missing introductory sentence along the following lines: "I prayed to our Lord for a student who lost his mind and whose nature was dead while he went on living."
17. This first phrase of the quotation (Mt 25:34) is in Latin in the text: Venite, benedicti patris mei. The last part is from Matthew 25:41.
18. That is, the senses refuse to turn inward from the external distractions they are drawn to and thus hinder God's activity in the soul.
19. Neumann (note to VI 13, 18; N 1 220) does not consider this phrase authentic.
20. That is, to spare the body the exhausting intensity of contemplative experiences and raptures that render it useless for external pastoral activities.
The Flowing Light of the Godhead Page 31