1.27. ON A PROCESSION AND MASS THAT THE LORD JESUS CHRIST CELEBRATED [DURING AN INTERDICT]

DE PROCESSIONE ET MISSA QUAM DOMINUS JESUS CHRISTUS CELEBRAVIT . [pp. 95-97]

At that time the canons, acting in place of the bishop, gravely afflicted the congregation over a certain sum of money by placing them under interdict.⁶⁷ On Assumption Day, this handmaid of God was deeply grieved because she had to abstain from the Lord’s body. But it seemed to her yearning heart that he wiped the tears from her eyes and took her hand, saying, “Today you will see wonders;’⁶⁸

Eo tempore quo Canonici, vicem Episcopi I gerentes, Congregationem pro quadam pecuniæ summa graviter affligendo a divinis suspendissent, in die Assumptionis gloriosæ beatissimæ Virginis, cum hæc Dei famula nimio affligeretur dolore propter carentiam Dominici corporis, ex corde desideranti visum est ei quod Dominus abstergeret lacrymas ab oculis ejus, et manus ejus tenens diceret: «  Hodie videbis mirabilia ».

When the priest intoned the responsory Vidi speciosam (I saw the beautiful one) in the usual way to begin the procession, she seemed to see the whole congregation arranging itself for that procession, which the Lord himself led with his Mother. They carried white and red banners; the white one displayed golden roses and the red, silver roses. The procession passed through the close as far as the choir and thence into the church.⁶⁹ Then the Lord vested himself to celebrate Mass in a red chasuble and an episcopal mitre. St. John the Baptist would read the epistle because he was the first to share the blessed Virgin’s joy when he exulted in his mother’s womb. St. John the Evangelist would read the Gospel because he was the glorious Virgin’s guardian. St. John the Baptist and St. Luke ministered to the Lord at the altar, and St. John the Evangelist ministered to the blessed Virgin, who stood to the right of the altar wearing vestments of sunlight. On her head she had a crown glittering with incomparable beauty, set with every kind of precious stone.

Cum ergo Sacerdos ex more ad Processionem inciperet Responsorium, Vidi speciosam, videbatur sibi quod totaCongregatio ordinaret se ad Processionem, quam Domi­nus cum Matre præcedebat, portans vexillum albi coloris et rubei. In albo erant rosæ aureæ, et in rubeo argentera. Hæc Processio facta est per ambitum usque in chorum, et inde in Ecclesiam. Tunc Dominus præparavit se Missam celebraturus, indutus casula rubea et pontificali infula. Sanctus Joannes Baptista lecturus erat Epistolam ; et hoc ideo quod ipse primus fuerit qui de gaudio beatæ Virginis in utero exultavit. Sanctus vero Joannes Evangelista erat lecturus Evangelium, eo quod ipse custos fuit Virginis gloriosæ. Sanctus Joannes Baptista et sanctus Lucas Domino ad altare ministrabant, et sanctus Joannes Evangelista, beatæ Virgini, quæ adstabat in dextra parte altaris, induta vestimentis solaris luminis, habens in capite coronam omnium lapidum pretiosorum generibus incomparabiliter adornatam.

All the saints were present as they began the solemn Mass Gaudeamus omnes (Let us all rejoice). The blessed Virgin processed to the altar, offering her Son a golden brooch like the purest crystal, sumptuously adorned with gems of inestimable value. Each one had the clarity of a mirror, and the blessed Virgin beheld all her virtues in them. That brooch covered the Lord’s whole breast like a shield, and the Virgin saw herself in it as in a mirror.

Omnibus autem Sanctis qui aderant, Missam solemnem inchoantibus , Gaudeamus omnes, beata Virgo ad altare processit, offerens Filio fibulam auream, tamquam crystallum purissimam, et summopere inæstimabiliter gemmis adornatam, quæ singulæ puritatem speculorum habebant , ita quod beata Virgo contemplabatur omnes virtutes suas in eis. Hæc fibula texit totum pectus Dominicum velut clypeus, et beata Virgo in illa velut in speculo se videbat.

They sang Mass up to the final Kyrie eleison (Lord have mercy). Then the Lord intoned the Gloria in excelsis (Glory to God in the highest) in a loud voice, saying, “From the joy of my heart I offer all of you glory.” At the offertory, those sisters who had paid special devotions to the Virgin  approached the altar and offered golden rings, which the Lord received and put on his fingers. After the supreme high priest and bishop had chanted the preface as far as the words cum quibus et nostras voces (with them let us also join our voices), he said to the saints, “Sing, all of you! Sing and make melody!” So they all sang Sanctus, Sanctus, Sanctus (Holy, Holy, Holy). The blessed Virgin raised her sweet song among them and above them all, so that her voice could be clearly discerned above all the saints’ voices.

Tunc Missam prosequentes usque ad ultimum Kyrie eleison, Dominus alta voce imposuit : Gloria in excelsis, dicens : « De gaudio Cordis mei omnibus vobis propino gloriam. «  Ad Offertorium autem, hæ qua: beatæ Virgini specialia impenderant obsequia, accedentes ad altare, obtuleruntannulos aureos quos Dominus suscipiens, digitis suis imposuit. Et cum Præfationem ipse summus Sacerdos et Pontifex decantasset, usque ad illud : cum quibus et nostras votes, dixit ad Sanctos : « Cantate omnes, cantate et psallite. » Qui omnes cantabant : Sanctus, Sanctus, Sanctus. Inter omnes et super omnes beata Virgo dulcissimum dabat sonum, quo præ om­nium Sanctorum vocibus vox ejus specialiter agnoscebatur.

When the holiest moment came for the elevation of the host, the Lord—who is himself both priest and sacrifice—seemed to elevate a host sealed in a golden pyx and veiled with a corporal, indicating that this sacrament is hidden from all human and angelic understanding. After the pax Domini (peace of the Lord) was said, a table was set there; the Lord sat down at it, with his Mother beside him. The whole congregation approached the table, and as each one genuflected beneath the blessed Virgin’s arm, she received the Lord’s body from his own hand. The Virgin held a golden bowl to his side with a golden pipe, through which they all sucked that sweet liquid that flowed from his chest.

Cum autem instaret bora sanctissima qua elevanda erat hostia, Dominus qui simul sacerdos erat et hostia, visus est elevare hostiam in aurea pixide clausam, et sindone velatam : per quod figurabatur quod hoc sacramentum omni humano sive angelico intellectui est absconditum. Dicto Pax Domini, posita est ibi mensa, ad quam Dominus se ponebat, juxta quem Mater ejus sedebat. Congregatio autem totaad mensam illam accedens , unaquæque sub brachio beatæ Virginis quasi geniculando accepit Dominicum corpus de manu Domini ; et beata Virgo crateram auream cum fistula aurea ad latus Domini tenebat, per quam sugebant omnes liquorem ilium dulcissimum qui de pectore Domini emanabat.

When Mass was over, the Lord gave the blessing with his own hand. On every finger he wore a golden ring to signify the betrothal of each virgin who was to marry him. These were set with rubies to show that his blood pertains especially to the adornment of virgins.

Missa finita, Dominus benedictionem dabat manu sua, in qua per singulos digitos annulos aureos habebat, significantes sponsationem singularum Virginum sibi desponsatarum ; qui lapides rubeos habebant, per quod exprimebatur quod sanguis ejus specialiter ad Virginum pertinet ornamentum.

1.28. ON ST. BERNARD THE ABBOT
(AUGUST 20)

CAPUT XXVIII.  DE SANCTO BERNARDO ABBATE [pp. 97-98]

On the Feast of St. Bernard, the distinguished doctor, the Mass In medio Ecclesiae (In the middle of the Church) was sung in his honor.⁷⁰ As this lover of God listened devoutly to the chant, she wondered what “the middle of the Church” meant. The Lord, who looks on his chosen ones, illumined her soul with the light of his knowledge. “The middle of the Church;’ he said, “is the order of St. Benedict, which sustains the Church like a pillar that supports the whole house, for it binds itself in some respect to the whole Church and to all its orders.⁷¹ It binds itself to superiors (the pope and the bishops) by showing them reverence and obedience. It binds itself to monks by teaching and fashioning a virtuous way of life, for all other orders imitate this one in some way. It supports the good and the righteous with help and counsel; sinners with compassion, correction, and the hearing of confession; and souls in purgatory with the aid of holy prayer. There travellers find hospitality and poor people relief. The sick find healing, the hungry and thirsty refreshment, the sorrowful comfort, and the souls of the faithful deliverance:’

In festo eximii Doctoris sancti Bernardi, dum Missa In medio Ecclesiæ in ejus honore cantaretur, et hæc dilectrix Dei pia devotione intenderet his quæ cantabantur, cogitans quid esset illud In medio Ecclesiæ, Dominus, cujus respectus est in electos ejus, animam ejus lumine suæ cognitionis illustrabatdicens: « Medium Ecclesiæ est Ordo sancti Benedicti t, sustinens Ecclesiam, velut columna cui tota domus innititur; quia ad universalem Ecclesiam et ad omnes ordines se quoad aliquid tenet. Ad Superiores , scilicet Papam et prælatos, tenet se, exhibendo eis reverentiam et obedientiam; ad Religiosos, per instructionem et informationem bonæ conversationis ; nam omnes alii ordines hunc Ordinem in aliquo imitantur. Ad bonos et justos habet se per auxilium et consilium; ad peccatores, percompassionem, correctionem et confessionis auditionem ; ad animas purgandorum, per orationis sanctæ subventionem. Denique ibi inveniunt peregrini hospitalitatem, pauperes sustentationem, infirmi recreationem, esurientes et sitientes refectionem, tristes consolationem, animæ fidelium liberationem.

In this “middle;’ the Lord opened the mouth of St. Bernard, who had been uniquely foreseen by God in the blessings of his sweetness. The Holy Spirit filled him so generously and flowed into him so abundantly that he was on fire with charity. Just as a swift gust of wind blows a door wide open, he poured out what he knew, divinely inspired by a gust of the Holy Spirit, and greatly enlightened the Church with his teaching. And the Lord filled him with the spirit of wisdom and understanding (Sir 15:5), for everything he knew through the Holy Spirit, he knew in sweet fruition, from wisdom and experience. His mind was illumined beyond anything that can be said in words. Even though he poured out a great deal, he held even more in reserve in his understanding.⁷²

In hoc medio, sancti Bernardi singulariter a Deo in benedictionibus dulcedinis præventi Dominus os aperuit, quia Spiritus Sanctus ipsum tam affluenter et superabundanter influendo replevit, ut velut cum ventus rapidissimo impetu januam aperit, ita Spiritus Sancti impulsu ea quæ sibi divinitus inspirabantur,charitate accensus effuderit, et Ecclesiam sua doctrina multum illuminaverit. Et implevit eum Domi­nus spiritu sapientiæ et intellectus, quia omnia quæ per Spiritum Sanctum cognovit, et in dulcissima fruitione et sapientia et experientia, et supra quod did potest, mente illtlstratus, licet multa effuderit, multo tarnen plura inintellectu reservavit.

Then she asked, “Ah, beloved of my heart, what is the ‘robe of glory’ in which you have clothed the saints, as Scripture so often tells us? You have revealed to me the name of your glory.⁷³ Now please reveal what this robe of glory is.”

Tunc illa dixit : « Eia præcordialis dilecte, et quæ est stola gloriæ quam Scriptura toties commemorat te induisse Sanctos ? Nomen gloriæ tux mihi revelasti 1; modo, si placet, quæ sit hæc stola gloriæ mihi revela. »

At once St. Bernard appeared to her in a robe marvelously woven from white, green, red, and golden thread. Radiant sunlight mingled with these colors, shining on them with ineffable beauty and delight. And the Lord said, “This is the robe of glory—woven from the whiteness of innocence and the green of my supreme virtues, dyed with the rose-red beauty of my blood, and gilded with my fervent love. The sunlight that sparkles so elegantly on it is divinity, which collaborates with all the works of my humanity and makes them perfect. I vest all my saints in this robe, for I made all their glory supremely perfect in my innocence, the beauty of my virtues, and my loving passion.”

Mox sanctus Bernardus in stola ex candido, viridi, rubeo etaureo colore mirifice contexta, sibi apparuit, splendorque solaris his coloribus immixtus ineffabili pulchritudine et delectabilitate interlucebat. Et ait Dominus : u Hæc est stola gloriæ, candore innocentiæ et virore summarum virtutum mearum contexta, ac roseo sanguinis mei colorata decore, insuper ferventissimo amore meo inaurata. Solaris autem splendor, qui tam eleganter rutilans interlucet, est divinitas cooperans et perficiens omnia opera meæ humanitatis. Hac stola omnes meos vestio Sanctos, quia innocentia mea et decore virtutum mearum, ac amorosa passione omnem eorum gloriam in summo perfeci. »

Love in the form of a beautiful virgin also stood at St. Bernard’s right hand, and wherever he went, she went with him. This was a sign of the special merit he had because he was so loving and set so many people on fire with the love of God through his eloquence and his writings. All heaven was festooned with his words as if they were glistening pearls.

Amor etiam in specie virginis pulcherrimæ stabatadextris sancti Bernardi, et quocumque ibat ipsum comitabatur, in signum specialis meriti quod habuit, ex eo quod tam amorosus erat, et tam multos suis eloquiis et scriptis in Dei amore accendit. Totum quoque coelum ex verbis ejus velu t margaritis fulgidis erat ornatum.

5.16. ON THE SOULS OF SOLOMON, SAMSON, ORIGEN, AND TRAJAN

CAPUT XVI.  DE ANIMABUS :SALOMONIS, SAMSONIS, ORIGENIS ET TRAJANI. [p. 344]

At the request of a certain friar, she asked the Lord where the souls of Samson, Solomon, Origen, and Trajan were now.” He replied, “I do not want people to know what my mercy has done with Solomon’s soul, so they will be more careful to avoid carnal sins. I wish what my goodness has done with Samson’s soul to remain unknown, so people will be terrified to take vengeance on their enemies. What my kindness has done with Origen’s soul should be hidden, so no one who trusts in his own knowledge will dare to exalt himself.’⁶ Finally, I want no one to know what my generosity has decreed about Trajan’s soul, so the Catholic faith will be more highly valued. For, even though he excelled in every virtue, he lacked Christian faith and baptism.”

ROGATA a quodam Fratre, Dominum requisivit ubinam essent animæ videlicet Samsonis, Salomonis, Origenis et Trajani. Ad quod +Dominus respondit : a Quid misericordia mea cum anima Salomonis fecerit volo homines latere, quatenus carnalia peccata magis ab horninibus devitentur. Quid etiam pietas mea cum anima Samsonis egerit volo esse ignotum, ut homines se de inimicis ulcisci amplius pertimescant.Quidvero benignitas mea cum anima Origenis effecerit volo esse absconditum, ut nullus in scientia sua corgidens audeat elevari t.Quid insuper de anima Trajani liberalitas mea jusserit, volo hominem ignorare, quatenus fides catholica ex hoc magis extollatur; quia hic licet omnibus polleret virtutibus, christiana tamen fide atque baptismo carebat.

6.1. ON THE LIFE AND DEATH OF THE REVEREND ABBESS, LADY GERTRUDE⁶

 PARS SEXTA  CAPUT PRIMUM. DE . VITA ET MORTE VENERABILIS DOMNÆ GERTRUDIS ABBATISSÆ. [pp. 373-

Lady Gertrude, our abbess of sweetest memory, was a glorious, truly radiant light of our church. She flourished like a rose in every virtue, an exemplar of all holiness, the firmest pillar of true religion. She was the sister according to the flesh of this blessed virgin [Mechthild] about whom we have written.

  Prædulcis memoriæ Domna Gertrudis, Abbatissa nostra, Rgloriosum et vere præclarum Ecclesiæ nostræ lumen, omnibus virtutibus florens ut rosa, totius sanctitatis exemplar et veræ Religionis columna firmissima, hujus felicis, de qua scripsimus, Virginis secundum carnem soror exstitit.

From childhood she showed amazing wisdom and discernment, so when she was nineteen, the sisters elected her abbess.’ In that office she behaved so laudably, gently, and prudently that she was held in great reverence and loved by all as a mother, showing herself amiable and gracious to God and people alike (Luke 2:52). Her great humility shone forth in her habit and gestures, in her words and all her works.

Hæc a puerilibus annis miræ sapientiæ fuit et discretionis, ha ut cum nonum decimum ageret annum, eam Abbatissam ordinarent. In quo officio tam laudabiliter, suaviter et pru• denter se gerebat, ut in magna reverentia haberetur et materno affectu ab omnibus amaretur, tam Deo quam hominibus amabilem se exhibens et gratiosam.

She often joined the sisters in lowly tasks, especially at their common labor. Sometimes she even set to work first or all by herself until she could induce, or rather attract, her subordinates to help by her example or gentle words. As a lover of true poverty, she wanted to keep any excess in temporal goods far from herself and her subjects. Taking special care for the sick, she was never too busy to visit each of them every day. If she solicitously asked what they wanted, she even served them with her own hands for recreation and rest. In old age, when she herself was frequently ill, she still had herself carried to visit the other sick women. Even when she could no longer speak, she offered them her faithful compassion by gestures and nods, moving many to tears. She had a truly common touch and loved everyone with such motherly affection that each sister thought herself the most beloved of all. It was scarcely possible to tell which ones were her closest relatives.

Quantæ etiam humilitatis fuerit in habitu et gestu, verbis et omnibus operi bus ejus elucebat. Ad quæque vilia opera et maxime ad communes labores Sororibus se frequenter sociabat; quandoque prima imo sola laborabat, quousque subditas induxit, vel magis exemplo aut blandis verbis ad se juvandum allexit. Amatrix veræ paupertatis erat : unde omnem superffuitatem rerum temporalium tam a se quam a suis subditis elongare cupiebat. De infirmis maxima illi erat cura, ita ut nunquam in tantum posset occupari, quin eas quotidie singulas visitaret, et si quid vellent sollicite interrogaret, propriis etiam manibus eis ministerium exhibens, tam ad recreandum quam ad pausandum. Unde cum in senectuteinfirmitatibuscrebris laboraret, ad alias infirmas adhuc se portari faciebat, et cum loqui non posset, gestu et nutibus tam fidelissimum eis prætendit compassionis affectum, ut plurimas ad fletum commoveret. Valde communes erat, et tam materne omnes diligebat, ut quælibet ab ea se maxime diligi æstimaret. Unde etiam vix notari poterat quæ ejus secundum carnem essent propinquæ.

So gentle and mild-mannered was she that, after she had sternly but reasonably corrected any sister for a fault, she would soon address her then and there in a soft, friendly manner, as if she had given no offense at all. In the same way, when she had seriously rebuked someone in chapter as justice required, that sister had safe access to her as soon as the chapter meeting was over. Not even the youngest nun was afraid to open her heart to her with confidence. Never was it seen or heard that she took a serious line with anyone without reasonable cause, or offended anyone through a lack of courtesy. In sickness she was so gentle and kind, so cheerful and patient in all ways, that she brought joy to everyone who visited or served her.

Tam mitissima et suavissima moribus erat, ut cum aliquam Sororum rationabiliter dure pro culpa sua corripuisset, statim eadem hora et loco eodem tam amicabiliter et leniter earn alloqueretur ac si nunquam deliquisset. Similiter faciebat, cum in Capitulo aliquam exigence justitia seriosius proclamasset ; statim finito Capitulo illa Soror tam securum ad earn habebat accessum. Nulla Soror tam juvenis erat, quæ ipsi causam suam cum fiducia non auderet aperire. Nunquam de illa visum est vel auditum, ut alicui sine rationabili causa seriosam se exhiberet, aut vitio morum suorum contristaret. Ica in infirmitate sua mitis et benigna erat, et tam hilaris et patiens ad omnia, ut omnes ad se venientes et sibi ministrantes lattas redderet et jucundas.

Whenever she could, she read the divine Scripture studiously and with wonderful delight, requiring her subordinates to love the sacred lessons and recite them from memory. She bought her church all the good books that she could, or else had the sisters copy them. She also zealously promoted education so the girls would acquire knowledge of the liberal arts. If zeal for learning were to perish, she used to say, once they no longer understood the divine Scripture, religious devotion would perish too. So she required the younger nuns who were less learned to study more, and she provided them with female teachers.’

Divinam Scripturam valde studiose et mira delectatione quandocumque poterat legebat, exigens a subditis suis ut lectiones sacras amarent, et jugi memoria recitarent. Unde omnes bonos libros quos poterat, ecclesiæ sum comparabat, aut transcribi a Sororibus faciebat. Studiose et hoc promo vebat, ut puellæ in liberalibus artibus proficerent , ita dicens, si studium scientiæ deperierit, cum amplius divinam Scripturam non intellexerint , Religionis simul cultus interibit. Unde et juniores minus litteratasamplius addiscere sæpe cogebat, et magistras eis providebat.

She gave herself devoutly and attentively to prayer, rarely praying without tears. Being tranquil by nature, she kept her heart so free and unburdened by cares during the time of prayer that often, when she was called away from prayer to the window’ or some other business, as soon as she returned, she regained the same purity of devotion she had before. In the end, she carried her zeal for prayer and devotion to such heights that in old age, when she had begun to lose her strength, the use of her senses, and even the power of speech, she continued to receive communion with the greatest reverence and a flood of tears, just as she had done all the days of her life. When the sisters spoke to her about God, she showed how willingly she listened by the expression on her face, nodding as if she were joyfully giving thanks. Even when her health was very poor, she never failed to rally as if she had no pain at all whenever she heard a sermon, or even a word about God. Often she wished to be led to Mass, and she was still wonderfully devout and zealous about the canonical hours. During her last illness, she would sometimes fall asleep even with a morsel in her mouth or a cup at her lips. Yet during the Hours, she always gained strength and miraculously stayed awake.

Orationibus devotissime et intentissime instabat, ita quod perraro absque lacrymis orabat. Tranquillissimæ mentis exstitit, et tam liberum et exoccupatum a curis cor tempore orationis habebat, ut multoties ab oratione ad fenestram vocata, sive ad alia negotia, statim ut redut, eamdem puritatem devotionis quam in oratione habuerat, reinvenerit. Denique 'orationis et devotionis studium in tantumportaverat usum, ut cum in senectute viribus et etiam aliquantulum sensibus defecisset, et usum loquendi amisisset, maxima adhuc devotionis reverentia et lacrymarum inundantia communicaret, sicut et omnibus diebus vitæsuæconsueverat. EtcumSorores sibi de Deo proloquerentur, vultu et nutibus lætissime quasi gratias agens ostendebat quam libenter audiret; nunquam etiam sic male valens, quin alacrior fieret, ac si nil pateretur, cum aliquem sermonem vel etiam verbum de Deo audiret. Ad Missam frequenter ducivolebat, et circa Horas canonicas mirabiliter studiosa erat et devota, in tantum quod cum in infirmitate dormitaret, quandoque habens offam in ore vel scyphum ad os ut biberet, semper tarnen in mora Horarum vim sibi inferens miraculose vigilavit.

From early childhood she was extremely pure of heart, wishing to hear no frivolous word that could stain her heart. What more can we say? Whatever virtue, knowledge, or true religion there was (Phil 4:8) shone in her as in a mirror. She was fervent in charity and devotion to God, supreme in kindness and solicitude to her neighbor, first in humility and affliction to herself. With children she was tender and mild-mannered; among the juniors, holy and discreet; among the seniors, wise and cheerful. Never was she found idle, for at all times she was doing useful work with her hands or else praying, teaching, or reading. So great an abbess was she, so well did she govern herself and all her subordinates, that if I dare to say it, “her like was never seen before, nor ever will be again.”⁰

Mundissimi etiam cordis ab infantia fuerat, ut ne leve verbum audire vellet, per quod suo cordi macula inferri posset. Quid plura ? Quicquid erat virtutis, quicquidscientiæ, quicquid veræ religionis, in ea velut in speculo relucebat• Ferventissima fuit in charitate et devotione quantum ad  Deum, summa in pietate et sollicitudine quantum ad prommum, prima in humilitate et afflictione quantum ad seipsam. In pueris mitissima et dulcissima, inter juvenes sanctissima et discretissima, inter seniores sapientissimaetjucundissima. Nunquam inveniebatur otiosa; aut semper erat utiliter manibus operans, aut orans, aut•docens, aut legens. Talis ac tanta erat, et tam laudabiliter se et omnes subditos suos regebat, ut si audeo dicere, nec primam similem visa est nec habere sequentem.

After she had served our monastery as an ideal superior for forty years, she began to be exhausted by frequent sickness. When she had struggled with it for over a year and lost the power of speech, her compassionate sister Mechthild believed that she was about to die. She prayed to the Lord as intently as she could, asking him to deal with her graciously according to his good pleasure and the needs of her soul. Suddenly her spirit was ravished into heaven, where she saw in the mirror of divine providence that the abbess would not die yet, but linger a while longer in that illness. Yet the whole host of saints was preparing in joyful haste to welcome such a worthy bride of God. The blessed Virgin Mary had put on a pair of snow-white gloves, among her other wonderful ornaments. On one of them was a golden eagle, on the other a golden lion. From these signs Mechthild understood that the soul whom that glorious Virgin was preparing to welcome resembled her in three special ways: virginal innocence, denoted by the white gloves; lofty and keen-eyed contemplation, signified by the eagle; and steady fortitude in conquering vices, indicated by the golden lion.

Hæc postquatn coenobio nostro per annos quadraginta optime præfuit, crebris coepit infirmitatibus fatigari. Cum autem 'per annum et amplius in infirmitate laborasset, et post hæc loquelam amisisset, pia soror ejus earn decessuram credens, attendus quo potuit pro ea Dominum exorabat, ut secundum voluntatis suæ beneplacitum etanimæ ejus necessitatem cum ea disponere dignaretur. Subito auteur spiritus ejus in caelum rapitur, ubi vidit in speculo divinæ providentiæ quod nondum moritura esset, sed in illa infirmitate aliquantulum duratura. Attamen omnis Sanctorum exercitus in adventum et susceptionem tantæsponsæDei festina jucunditate se præparabat. Beata igitur Virgo Maria inter alia ornamenta quibus mirifice fuit insignita, habebat niveas chirothecas, in quarum una aurea esse videbatur aquila, et aureus leo in altera. Per quod dabatur intelligi quod ilia anima in cujus susceptionem sepræparabat, ipsi gloriosæ Virgini specialiter in tribus erat assimilata : scilicet in innocentia virginali, quod notabatur in candore chirothecarum ; et per altam et perspicuam contemplationem, quod significabatur per aquilam ; et etiam per constantiam fortitudinis qua universa vida devicit, quod per aureumnotabaturleonem.

The patriarchs and prophets prepared to receive her with a golden basket full of gifts, signifying that she had provided wisely and faithfully for her subordinates in all things, both corporeal and spiritual. The apostles too held large, decorated books to honor the wholesome teaching she offered her subjects. By this means she gained merit equal to theirs. The martyrs held golden, brightly shining shields; they revered the sick woman for the unwearied patience that fortified her so firmly against all adversities. By this she won merit equal to their own. The confessors were clothed in wide, beautiful capes to honor her religious life and the holy example she set, earning merit equal to theirs. The virgins had golden crowns and shining mirrors to prepare for her. These were to compliment the sick woman’s innocent purity, because it was her custom to examine her life frequently in the mirror of Christ’s example to see how like (or unlike) to God she was in virtues. In this way she was united to, or even surpassed, some of the holy virgins.

Patriarchæ et Prophetæin sua præparatione habebant aurea canistra diversis xeniis plena, significantes quod tam sapienter et fideliter subditis suis cum omnibus tam corporalibus quam spiritua libus providerat. Apostoli quoque habebant libros magnos  et ornatos coram se, cum quibus earn honorantes erant pro saluberrima doctrina quam suis ministrabat subjectis, quia a per hoc Apostolicis meritis æquabatur. Martyres vero habebant clypeos aureos et nimium splendentes, quibus reverentiam infirmæ erant exhibituri pro indefessa patientia, qua contra adversa omnia firmiter fuit munita, per quam ipsorum meritis fuit adæquata. Confessores decorabantur cappis amplis et pulcherrimisad obsequendum ipsi, pro religiosa conversatione et sanctissimis exemplis in quibus ipsorum erat meritis coæquata. Virgines vero aureolas et lucida specula in sua habebant præparatione, quibus infirmæ erant blanditttræ pro innocentia puritatis, et quod frequentius in speculis exemplorum Jesu Christi solebat vitam suam examinare quam similis essetDeo in virtutibus, vel quam dissimilis ; et in hoc conjungebatur, imo quibusdam sacris Virginibus præferebatur.