A letter from Osbert of Clare (12th century)

Translated letter:

Holy virgin, you have long been united with the highest king of glory in celibate matrimony, about which I promised you that I would write something as a reminder, whence your mind might be inflamed to strive for celebrations of heavenly nuptials. For among illustrious women you radiate with the splendors of lineage, but now you shine much more clearly with the brightness of virtues. In both respects many graces abound in your chaste habits, for which you are both known as beloved to the lamb, the groom of virgins, and you are approved by no means moderately as precious by celestial citizens. Moreover, holy men in the world desire to enjoy thoroughly the intimacy of your sanctity and to be inflamed more fervently by sacred prayers toward love of the supernal prince. Further, I confess that I before the rest, as I judge, am obliged more especially by the allegiances of your virginity and am bound rather uniquely by the chains of your determined love for Christ. The eminent lady, and my special glory in Christ, Matilda of Darenth, claims more highly for herself that place in my soul that a more beautiful and more illustrious ray of supernal brightness illuminates rather clearly. For I know that in her daily practice her attention remains on heavenly things, and although in body she dwells with the holy virgins at Malling,1 her spiritual company is with that most holy virgin from whom God, born as man, came forth. This is that virgin who was found alone by the angel, who shunned the commotions of public trumpets so that she might thoroughly enjoy the contemplation of inner joys. For her manner of living in Nazareth, that is among flowers, holding always in memory the figures of chastity of the ancients and the prophecies of the fathers, with which in her chaste heart she pondered the promises made about Christ, longs to see and at some time to hold as well the fruit of the supernal flower. For Nazareth is interpreted as a flower. For the flowers of the heavenly bush n her time were the extraordinary patriarchs, from whose seed virginal flesh, namely our land, brought forth the fruit of life, which wondrously feeds men and angels by the nourishment of new restoration. These are the mountains dripping supernal sweetness over the whole earth, indeed these hills pouring out the richness of milk and honey, namely virginal flesh full of sanctity and grace, whose ardor of a fervent soul was inflamed so much for love of God that she, first of all women, offered to God the sacrifice of virginity and she herself more fragrantly than all (others) became an offering to him. She alone over all the daughters of Eve was resplendent with the privilege of grace so great that, while all before her, both in desire and effect, were carried off to marriage, she in innocence of body with virginal resolution decided to offer celibacy to God, since, with the evangelical word as witness, those who are held worthy of that world and of resurrection from the dead neither marry nor take wives, nor can they die any more, for they are equal to the angels of God because they are the children of God, since they are the children of the resurrection. Although the most blessed virgin Mary had not yet read this evangelical writing, because the Gospel did not yet exist, nonetheless, as I believe, she had learned it by the holy spirit unveiled. Therefore the lord’s Nazarene persisted constantly from infancy, since she was blooming with the golden signs of chastity, and bright beyond snowy whiteness with the lily of virginity. Hence it is that after the triumph of the resurrection and the glory of Christ’s ascension his disciples in Judea were called Nazarenes. Still today their followers, by the dignity of this word, are not judged to be ignoble, although the fellow-heirs of Christ shine forth with the name of Christians from Christ. Therefore they must always hold in their hands the victorious banners of chastity, so that in the camps the virginal battle-line, drawn up with the lord’s triumphant arms, blazes forth. But not so the daughter of Jephthah, who on the mountains of Judea bewailed her virginity in youth; when she had learned that by the promise of her father she would have to die without delay, she obtained a space of two months from so great a decision so that she might lament, with virgins of the same age, that she would not be joined in matrimony nor would she fulfill a bond of flesh, which had been established by command of law. By the name of two months the desire of both sexes is signified, to which the ancients were accustomed to give attention, applying the diligence of their concern to propagating children. And because the pleasure of desire cannot be fulfilled without defilement of the flesh, rightly in the arc two and two of the unclean animals, but seven and seven of the clean are said to be brought in. Yet since it is written (that) God rejoices in an uneven number, learn that the excellence of chastity is raised by the sevenfold grace of the holy spirit to the heights of eternal splendor. The ancients did not yet know that third month in which the souls of the elect are rested from the work of the flesh. And those who desire to become celibate with the honor of chastity always take care that the cleanness of their purity be strengthened by the witness of many: for one strives more quickly for something forbidden that was allowed to whomever it pleased than one whom the authority of many has subdued, so that he not tumble easily and downward into error. Therefore the ancient custom did not come to know the Sabbath of inner peace from a chaste conscience, because they always sweated in the work of six days to procreate offspring; nor did they understand from the written law what Pythagoras had produced with knowledge of natural law dictating: not clothes but chastity is the ornaments of matrons. Whence it is granted us to properly understand that innocence regards the blessedness of holy virgins. But concerning women who must be subject to men we read that the blessed apostle Peter forbade costly and shining ornaments for them. For when they are decked out in silks and gowns and purple garments, in no way can they clothe themselves in Christ: adorned with gold and pearls and necklaces, they are known not to possess ornaments of the heart and mind [breast]. For if a pastor of a church coerces women to religious discipline by ecclesiastical moderation, (women) who were accustomed to defend their refinements with the excuse of (their) husbands, it is no wonder if it is proper that the sacred virgin, to whom no indulgence belongs to gloss over the egregiousness of her guilt with any lie, remove from herself the adornment and elegance of worldly glory. Therefore let the holy virgin learn from the daughter of Jephthah to weep and fear more that she not lose her innocent flesh rather than to desire to preserve it corrupted in conjugal matrimony. Let her become accustomed rather to sigh with holy desire on the mountains of good works so she may keep (her) mind chaste in virginal promise than be consigned to the wantonness of Dinah by the infernal fornicator of unclean conscience. When she bewailed more with virgins of the same age that she began to run the course of virginal exercise so late, than that she might have to sincerely give up the bond of carnal begetting that was taken from her. Related virtues in holy religion, by whose protection it is appropriate to be upheld for their perfection so that we not be frustrated by divine assistance in (case of) necessity, are called virgins of the same age. Indeed the whole succession of that time did not know that the kingdom of holy virgins is not of this world, nor was it granted to any women to know that mystery, with what magnificent glory the virginal oath is appraised by God among heavenly things. It was reserved to the one and only from the family of Abraham and the house of David, that leading stock so glorious and so remarkable, to declare the privilege that had been hidden from the world, so that before time, blessed God assumed human flesh in the world from her flesh and without contact of a man and consecrated the mystical nuptials of holy virginity in the bedchamber of a virginal womb. In that wedlock of glorious and heavenly virginity on earth, the angels, citizens of God the creator himself, were not absent, and they are not lacking in the solemn consecration of holy virgins. Because it was said to the first man who sinned: Cursed is the earth from your work, it is absolved by the birth of the second man. And since it was promised to the first mother to give birth [taking parere for parire] in sorrow for (her) crime, to the second mother full of grace it was fulfilled, instead of punishment, to give birth without sorrow. Thorns and thistles did not sprout forth in that land of celestial benediction, which no corruption or harm of sin could burden. She placed the grace of virginity before all wealth, set it over all delights and riches. She acquired a priceless and incomparable reward when she put forth the bread of angels from the land of her flesh. What her flesh knew was beyond flesh when, made fertile, it did not feel anguish. I say fertile as the divine mother to God, but as virgin she was untouched and unknown by man. Before the throne of the creator before all ages that resolution was prepared that she would determine in her mind, over all the virgins, to continue a Sabbath of Sabbaths where in perfect peace of virginal flesh she might be redolent of the company of angels. In the chaste marriage-bed of her heart mercy and truth met each other because in that man whom God received from the virgin, the remedy that had been despaired of by the sons of Adam arose, by means of whose beneficence and mercy a new cure grew for the wretched in the world. Mercy accorded with truth, because preparation for the grace of God arose in Christ for the future salvation of gentiles, which were divulged in the administration of the law by Moses to the people of the Jews. These [Jews] believe divine declarations but to gentiles the erudition of salutary learning is denied. In that hall of a virginal womb the salvation of the human race arose, because that same virgin was born through the gentile woman Ruth and as mistress was given to gentiles, and descending from the seed of Abraham and the royal lineage of David the virgin was generated from Jews. Through fleshly examples, promises were made by the one who is truth with the law mediating, (promises) of which spiritually, with no preceding merits, by our mediator’s power that was promised to her, the gentiles do not despair. Thus among the gentiles the generation of Ruth is saved by mercy alone, since Jews observing the law can be saved by the teaching of the truth. Never from the first creation of the world did those two virtues meet each other until sacred virginity established a meeting in the marriage bed of Mary, and with a disposition of purity joined them in the flesh received of Christ. In that same workshop of virginal flesh justice and peace are said to kiss each other since Christ, who came to seek his seduced and fugitive servant through justice common to angels and men, who were discordant afar, yet near at hand by the blood of his testament, restored peace. Therefore in Christ the man peace and justice came together from opposite places, because in his birth, having become a man he paid to God the father the debt of man on behalf of man and in dying he expiated the guilt of man. In this full payment of the debt, God, by being born as a man, conferred justice on man, and in expiation of the crime, by his death he restored eternal peace. Therefore mercy met truth when it withdrew its own right to the severity of the law. Justice bestowed a kiss on peace when man redeemed by Christ returned happily to the heavenly glory and celebration of angels. Therefore at the nativity the holy angels justly sing the glory of Christ on earth because they know that the mercy that truth promised through the holy fathers has now been fulfilled by Christ everywhere on earth. Whence they also announce the peace of goodwill to men, who make clear that justice appeared discernibly beneath the veil of human flesh so that with accessible signs it might liberate man. Thus also justice initiated harmony with peace because when Christ endured death that he did not owe for the sake of man, man rightly avoided for himself death that he did owe. Mercy resolves that sinners not lack the pardon of worthy forgiveness; truth directs that those walking rightly not abandon the path of heavenly discipline. Mercy protects so that the repentant are not handed over to punishment; truth arranges that the well-deserving are prepared for glory. Mercy brings it about that one who has been discovered in adultery or gathering wood on the Sabbath is not stoned according to the law; truth signifies that one observing evangelical commands enjoys thoroughly the inheritance of eternal life. It is the work of mercy to redeem sins with alms; it is the precept of truth to unite friends from the mammon of iniquity and eternal dwellings. Thus, as mercy has met evangelical truth, so truth has met the severity of law. Never before the coming of Christ did those two virtues meet, until in his birth they united together in the virginal palace. But Christ, because he received for the unjust a death he did not owe, he, the just one, conferred justice, by his justification, onto unjust man. Thus God in his suffering as man gave to man what from the unjust brood of Adam he could not obtain. Accordingly in his resurrection justice bestowed a kiss on peace, and thus with Christ mediating between men and angels discord was transformed into harmony. He commanded to his disciples to uphold this twice, even three times when, standing in their midst when the doors had been shut, he was resurrected from the dead. Then the perfection of human salvation was completed, when those four virtues united together in Christ the man; and when Christ offered to his father a just sacrifice for unjust man, he did not hesitate to give what he had offered the whole human race given for their redemption. Therefore consider, daughter of my king, contemplate, bride of my lord, what sort of mother she was who, as a virgin with innocence of flesh conceived God and man, and as an untouched woman gave birth to new progeny without precedent. Consider also that from her, holy virgins have received as a gift that they would flower with the beauty of chastity and shine with the lamp of splendid conscience, and they might be able to please greatly her son Christ in chaste nuptials. While Eve was unmarried in paradise she also remained ever a virgin, but after she obeyed the commands of the serpent, transgressing the creator’s commands, she tore off from herself the dazzling robe of innocence and confounded the work and law of nature. For that reason she who was corrupted in sorrow also gave birth in sorrow, and in sweat man chewed his bread. That rending was grievous and to be lamented by all generations, which cut them off from the fellowship of blessed spirits, and forbade them the light and joy of angels. They could not repair further that rending by themselves, although they learned to become accustomed to fig leaves in order to cover the private parts. Whence also both blushed, surveying themselves, and every woman blushes in the embraces of a man, and, although pleasure relaxes her toward voluptuousness, modesty produces a blush on her brow. The entire generation is confounded by shame, and all corrupted and violated, alarmed in its spirit. Therefore in the valley of tears we all suffer exile, yet nonetheless for sacred virgins the crown of virginity always receives increase. Therefore in the beginning from that Eve this rending proceeded, about which Solomon says: A time to rend; but with the fullness of time in which God sent his son to earth through Mary, now comes the time to sew [Eccl. 3:7]; the incarnated wisdom of God repaired the common loss of this rending but did not reveal to the leaders of the world the hidden mystery of the distributor (fem.) of his grace. Therefore in that sacred treasury of virginal flesh he placed an abundance of celestial riches, which flowing forth he paid out more abundantly for the common salvation of the human race. What the lord promised to our first parent before sin, he truly fulfilled after the crime committed in paradise. On whatever day, he said, you will eat [of it], you will die in death [Gen. 2:17]. Thus Adam experienced three deaths: the first in the magnitude of sin, the second in the departure of the soul from the body, the third in the dwelling of hell. Two of these are redeemed, (but) the third is not redeemed. But before Christ assumed human form, no one could evade any of them: all were held tightly in the shackles of original sin, nor did they know any cure by which paradise could be opened to them. For the cherubim continually waved a fiery sword before that entrance, nor from that whole mass of Adam’s transgression could anyone merit access: moreover, no one could remove from himself the constraint of death in the separation of body and soul: no atonement of worldly sacrifices rendered anyone free or absolved from the eternal darkness of hell. The heavy yoke of time itself over all the sons of Adam is the unhappy rending that was carried out by the hands and the deeds of Eve. Thus she came, about whom it is said: the earth is full of the Lord’s mercy [Psalm 32:5]. The incarnated word of God came, through which the losses of heavenly citizens were recovered. The redemption of all captives came in Christ through the virgin: and what God the father promised through the holy prophets about his son, with the apostle as witness, with the truth of flesh appearing from the seed of David, Christ as God and man accomplishes as salvation for the human race in the mystery of his incarnation and passion. The precious stones of the eternal sanctuary, which the arrogance of Adam had scattered, the innocence of our mediator Jesus Christ gathered for the rebuilding of the supernal city. Just as a time to rend is said to come from our first mother, so a time for scattering stones is said to come from our first father. And just as by our second mother, namely the glorious virgin, a time to sew was proclaimed, so by her son, namely the second Adam, a time for gathering stones was written. The universal scattering of Adam accompanied the rending of Eve, which, because of the entire inheritance of her transgression, no redemption could remedy. This rending was destructive against all generations through time; this dispersion was poisonous and deadly for all mortals in the world. But the virgin mother, who is judged and said by many of sound faith to have woven a seamless tunic for her son, the virgin and mother herself, full of grace, deserved to sew this tear. Indeed she who was unique in her virginity gathered from the street of Babylon stones of precious workmanship and marked them with the rays of eternal brightness. Hence it is that jasper, which is placed first in the foundation of the heavenly city, is affirmed to have a green color, (and) whoever bears the stone in his possession, does not fear the disturbance of phantoms. For it signifies those who are always zealous to retain with good deeds the faith which they profess in the name of God: since from it these (people) do not wither but are incessantly vigorous, they do not fear the deceptions of the cunning serpent. Sapphire, which is distinguished by a sort of indigo color, is added second to this; and, since it seems to imitate a serene sky, it signifies those who, placed on earth, despise earthly things and through holy living, as if they were not on earth, ascend to heavenly by contemplation of the mind. Those of this sort are able (to say) with Paul: Our conversation is in heaven [Phil. 3:20]. Further, chalcedony, which in their house does not project the brightness of rays, takes the third place. Yet it is said to shine to heaven outside and through this the secret workings of saints is brought into public assemblies. For when cloisters hold them back, they do not exercise the powers of virtues: but when prelates direct them beyond the threshold of a church or monastery for the duties of preaching, they shine with virtues in regular teaching. This stone is not carved on account of difficulty, because by the soldiers of Christ of this sort praise and vain glory are overcome. Warmed by the rays of the sun or rubbed by fingers it draws dust to itself, so that by this we may understand that those made warm by the fire of the true sun and enriched by the gifts of the holy spirit attract sinners to them through the word of preaching. Emerald, surpassing the collective greenness of gems and trees and herbs, comes fourth in order and distinguished for the building of the heavenly city. However, those places are uninhabitable where kinds of griffins, which bear likeness to the wings of eagles and in body and feet resemble a lion, guard the stone. Certain one-eyed creatures, by the name of Arimaspi, who have an eye that they bear on the forehead, come into battle against them: they carry off the emerald from the griffins through violence, judging plunder of this kind to be good. The green of this stone, greener than the rest, signifies in holy souls a more perfect vigor of faith than the remaining faithful might be able to gather from the common living in the world. Against such sanctity glaring demons are constantly inflamed by envy, striving to pilfer the ring of perfect faith from them and to erase their names from the book of life. But the one-eyed creatures, by whom in the contest of Christ’s cross unclean spirits everywhere are vanquished, are with upright heart, carrying out deeds of the lord, and their perfection does not advance in two ways, but turning toward God with one will, it defends the gem of their faith against the ancient enemy, and it constantly guards its unspoiled brightness. For God does not dwell in their hearts where the chill of malice rules, and in whose minds a torpor colder than ice is cast. See, therefore, my beloved virgin, that you shine with the privilege of this green which, if in your first knowledge of faith you received in a dull green, like jasper, in your more fervent observance of holy religion you may retain the emerald greener than jasper. For as jasper is placed first in the building of the heavenly city, so in the foundation of the Christian religion faith rules first of all virtues. And the first principles of our faith are well signified by jasper, because in the beginning of newly-founded Christianity, it is displayed less by imperfect ones in deed than it might be displayed by more perfect ones in the distinguished purity of an innocent life. Whence also hope follows faith, because sapphire is indicated second following jasper, and hope is rightly figured by the name of sapphire because it draws color from the serenity of the sky. But as the apostle witnesses, hope that is seen is not hope [Rom. 8:24]. And because the good things of God in heaven are unseen, our hope is justly raised from earth on high. But the stone chalcedony, which rises third in the construction of the supreme city, expresses charity. This does not project rays within familiar walls because the deeds of charity shine more on the outside among guests and pilgrims than they have power to shine in native places. Hence it is that the faithful of God, who we know are perfected by these three virtues, always desire the green of eternal life and continually protect the emerald in their mind. In the heavenly work sardonyx is fifth, teaching to remove the five human senses from love of the world. It is distinguished by three different colors, so that our life may be strengthened in faith of the holy trinity; it displays black in the lower part, a white color in the middle, red on the upper part. Those who have despised themselves preserve blackness on the outside and within the whiteness of holy life in (the) soul, and through the marks of Christ’s cross that they bear they display figuratively the redness of the martyr. Then sardius, which in appearance shows the color of blood, shines forth sixth in worth. The gem of a single color teaches us to hold always in memory the holy martyrs, because with the psalmist as witness, the death of the lord’s saints is precious [Ps. 115:15].2 In the seventh place chrysolith shines and ardently sends forth golden sparks, because with the splendor of eternal brightness the holy spirit makes the souls of its faithful beautiful and elegant. Those endowed with divine knowledge know how to teach others spiritually and to inform themselves with virtues and sacred readings. Therefore, holy virgin, introduce divine wisdom into your habits by imitating the splendor of gold, and let heavenly philosophy pour onto your lips eloquence brighter than silver. Beryl, which man observes to shine like water struck by the sun, is placed eighth in order. The hand of the holder is accustomed to be warmed by it; through this are signified men who are intellectually gifted in the world, who have been pierced by the brightness of the sun, since they shine illuminated by Christ, the sun of justice. They are wise regarding that which exists for God, yet prudent and cautious about what pertains to the world. Thus also sacred virgins of Christ, like precious gems resplendent in holiness of life, must by example pour the celestial heat of good action into others and guard against the manifold snares of the devil with dove-like simplicity combined with the prudence of the serpent. Moreover, a good stone follows, which is called topaz, which is more costly and precious the more rarely it is found. This brings forth rays different with two colors; it displays the first as similar to purest gold (and) represents the second as completely equal to the serene sky, and surpassing the brightness of all gems, more especially before the rest it builds the foundation of illustrious virginity by a certain beautiful expression. For gold more excellently surpasses all metals and in all functions appears more solidly than any copper : with its brightness it repels the eyes of those looking and attracts to itself the ambitious wills of many. With the same grace of the word holy virginity shines resplendently with brightness, and brighter than all virtues, with firm solidity the powerful gem triumphs in Christ. The remarkable privilege of this teaches many of both sexes to long for the likeness of angels, while in the present flesh they flee from marrying and attending to the corruption of mortal life. For again its color is like the serenity of the sky because the secret sweetness of God is concealed from those who are by no means celibate, (a sweetness) that those who are continent taste every day in this exile. And as the kings of the earth love the above-written stone above others, so the king of heavenly glory embraces more dearly the wonder and ineffable brightness of virginal chastity. Therefore I describe this to you, bride of Christ, so that you will know how to proclaim the particularities of precious gems as the qualities of virtues: the empress and queen of all these is glorious virginity, because beyond the extraordinary choirs of archangels her majesty triumphs exalted in our flesh over the heavens of heavens. Chrysoprasus follows this tenth in order, not without reason resplendent with the color purple, which is sprinkled with certain golden drops because the soul that is both just and faithful first is afflicted with various tribulations, and after the remains of mortal life it is repaid with a golden reward in heaven. For there among holy martyrs is the perfection of life, where in the spiritual ten-stringed instrument the fullness of divine law will be recognized. For you, sacred virgins sacrificing your flesh for the heavenly groom, even if you do not fulfill martyrdom killed by the executioner’s sword, yet you obtain the glory and triumph of the martyr in the celibacy of chastity. In the structure of the heavenly building jacinth is eleventh, which with the brightness of heaven displays itself shining, yet with its darkness offers itself as dim light to those gazing. It is fitting for holy virgins for a life deserving to be holy, that they may constantly raise up toward heaven the soul divinely illuminated by supernal brightness, and then their shining becomes dark, when regular [of the Rule] discipline seems to crush it. And although their conversation may be with the apostle in the heavens, nonetheless they contemplate a face brighter than the sun of the heaven in which God dwells, by descending to administer charity to their neighbors for necessary purposes. They shine by speaking wisdom among the wise, and among the perfect they show true humility. Thus to carnal ones they supply the sweetness of milk so that to the perfect and spiritual ones they might distribute substantial bread in preaching. Placed last in the heavenly building is amethyst which, red as a rose, seems to pour out flames in a certain manner, signifying those who are accustomed to glow with the heat of charity. For heavenly citizens pray for those who sustain themselves, imitating Moses and Samuel in the law, and Christ and Stephen in the fullness of grace. And this gem completes well the whole sequence of divine work in the building of God’s city because in the whole of the virtues there is no greater perfection than when someone by divine inspiration knows how to pray for an enemy. And when the ten precious gems look back at the ten-stringed instrument of divine law, jacinth and amethyst on top complete the whole work in love of God and charity for one’s neighbor: because as jacinth changes color according to the appearance of the sky, so man must imitate his disposition according to the will of God; since he must shine with the serenity of the sky according to the arrangement of God, and be disturbed by its darkness. Because those who love God perfectly, as the blessed pope Gregory says, in no way oppose his will. These, therefore, are living stones to be restored in the treasure of the heavenly sanctuary, with which the eternal Jerusalem is constructed in heaven and the everlasting edifice is built by divine gift. Indeed Christ gathered these stones, which Adam had scattered, shining with precious light (and) belonging to the structure of the eternal city by celestial command. Thus the diverse brightness of precious gems is in holy virgins the manifold beauty of virtues. These things, bride of God, have been bestowed upon you from the delights of the eternal king, whose storehouse abounds in unfailing treasures, from which an abundance of celestial riches lie open to you. Therefore strive, holy virgin, to imprint on yourself the image of precious gems, and to retain (their) figurative brightness in holy living. Let that heavenly splendor, which divinely offers light to the eye of inner man – light that does not darken - illuminate your mind. With these twelve gems the quality of the city of God on high was mysteriously built, and the greater the brightness with which the dignity and foundations of the walls shine, the more the merits of saints distinguished by their actions flash forth. These are the living gems with which the walls of Jerusalem are built and about which it is written: For its stones have pleased your servants [Ps. 101:15]. Since for all those who fear God, the mystical brightness of precious gems is so very delightful, because in the speculative contemplation of these (gems) the powerful eternal glorification of saints is ever near. The streets of this city are pure gold because they are filled with charity and wisdom, and no stain of defect colors them.3

Original letter:

Diu est, virgo sacra, summo regi gloriae caelibe matrimonio copulata, quod tibi me scripturum aliquod spopondi commonitorium, unde tuus accenderetur animus ad appetenda caelestium solennia nuptiarum. inter illustres enim feminas natalium splendoribus radias, sed fulgoribus virtutum multo serenius iam coruscas. ex utroque latere multae castis moribus tuis suppeditant gratiae, quibus et agno virginum sponso dilecta cognosceris, et cara haud mediocriter supernis civibus approbaris. homines praeterea sancti optant in mundo tuae sanctitatis familiaritate perfrui, et orationibus sacris ad amorem superni principis ferventius accendi. profiteor etiam me prae caeteris, ut aestimo, tuae specialius virginitatis innodatum obsequiis, tuaeque singularius vinculis astrictum solidae in Christo dilectionis. Insignis domina et specialis in Christo gloria mea, Matildis de Darenta, illum sibi locum in anima mea excellentius vindicat, quem pulcrior et celebrior radius supernae claritatis nitidius illustrat. Scio enim quod usu cotidiano eius apud superos versatur intentio, et licet in corpore cum sanctis apud Mellingas conversetur virginibus, est spiritualis eius conversatio cum illa sanctissima virgine de qua natus prodiit homo deus. haec est illa virgo quae reperta est sola ab angelo, quae tumultus tubarum vitabat forensium ut internorum contemplatione perfrueretur gaudiorum. In Nazareth enim eius conversatio,hoc est in floribus, pudicitiae antiquorum figuras et oracula patrum semper habens in recordatione, quibus factas de Christo promissiones casto volvebat in pectore, fructum desiderans superni floris videre quandoque pariter et tenere. Nazareth namque flos interpretatur. flores namque caelestis virgulti suo fuerunt in tempore patriarchae eximii, de quorum semine caro virginea, terra videlicet nostra, fructum vitae protulit, qui homines et angelos alimento novae refectionis mirabiliter pascit. hi sunt montes supernam stillantes in universa terra dulcedinem: hi profecto colles lactis profundentes mellisque pinguedinem, plenam sanctitatis et gratiae carnem scilicet virginalem, cuius ardor ferventis animi adeo succensus est in amorem dei ut omnium prima feminarum deo virginitatis offerret sacrificium et ipsa ei cunctis odoratius fieret holocaustum. ista sola super omnes filias Evae tantae praerogativa resplenduit gratiae, ut, dum universae ante illam et affectu et effectu raperentur ad coniugium, in integritate corporis cum virginali proposito deo deliberaret offerre caelibatum, quoniam evangelica teste sententia illi qui digni habentur saeculo illo et resurrectione ex mortuis neque nubent neque ducunt uxores [Luke 20:35], neque ultra mori poterunt, aequales enim sunt angelis dei quia filii sunt dei, cum sint filii resurrectionis. licet beatissima virgo Maria scriptum nondum legerit hoc evangelicum, quia necdum fuerat evangelium, revelatum tamen, ut opinor, illud per sanctum didicerat spiritum. domini itaque Nazarea perstitit iugiter ab infantia, quoniam aureis pudicitiae titulis florida, et virginitatis lilio ultra niveam erat albedinem candidata. hinc est quod post triumphum resurrectionis et gloriam ascensionis Christi eius discipuli in Iudea appellati sunt Nazareni [Acts 24:5]. adhuc hodie eorum sequaces huius vocabuli dignitate non iudicantur esse degeneres, quamvis a Christo per nomen Christianum Christi praefulgeant coheredes. castitatis itaque signa semper debent prae manibus habere victricia, ut acies virginea in castris splendeat dominicis armis triumphalibus ordinata. Sed non sic filia Ieptae, quae super montes Iudeae suam virginitatem planxit in iuventute [Jud.11:37]; cum patris didicisset ex voto quod absque dilatione deberet occumbere, duorum obtinuit mensium ex tanto discrimine spatium ut sese lugeret cum coaevis virginibus iunctam non fuisse matrimonio nec carnis implesse copulam quae instituta erat ex legis mandato. duorum mensium nomine amborum significa[n]tur concupiscentia sexuum, cui dare operam consueverant veteres liberisque propagandis suae sollicitudinis sedulitatem impendentes. et quia sine coinquinatione carnis nequit expleri voluptas libidinis, recte in area de immundis animalibus bina et bina, de mundis vero septena et septena, dicuntur introducta. quoniam autem scriptum est: Numero deus impare gaudet, disce castitatis excellentiam septiformi spiritus sancti gratia ad alterni splendoris sublimari fastigia. nesciebant adhuc antiqui illum mensem tertium in quo feriantur a carnis opere animae electorum. et qui caelibes titulo cupiunt pudicitiae fieri semper satagunt puritatis suae munditiam multorum testimoniis roborari: citius namque nititur in vetitum cui quod libuerit extiterit licitum quam ille quem auctoritas plurimorum cohibuerit ne proruat facilis et declivis ad lapsum. iccirco non noverat prisca consuetudo internae quietis ex casta conscientia sabbatum, quia in procreanda liberorum propagine semper insudabant laboribus sex dierum: nec intellexerant ex scripta lege quod Pitagoras protulerat naturalis legis scientia dictante: Non vestes esse sed pudicitiam ornamenta matronarum. unde datur intelligi integritatem proprie ad beatitudinem sanctarum respicere virginum. de mulieribus vero quae viris subdi debent legimus quod eis cara et nitida interdixerit ornamenta beatus apostolus Petrus [1Pet.3:3]. sericis namque vestibus et purpureis indutae Christum nequaquam possunt induere : auro et margaritis ac monilibus adornatae cordis noscuntur et pectoris ornamenta non habere, quod si pastor ecclesiae mulieres ad religiosam coercet disciplinam ecclesiastica moderatione quae suos consueverunt cultus maritorum excusatione protegere, mirum non est si saecularis gloriae decorem et ornatum sacram a se virginem deceat removere cui nulla competit venia culpae suae malitiam quolibet mendacio colorare. discat itaque sancta virgo in filia Iepte magis flere et timere ne amittat carnem integram quam optare ut habeat in matrimonio coniugali corruptam: assuescat magis in montibus bonorum operum per sanctum suspirare desiderium ut mentem teneat in virginea professione caelibem quam ut Dinae mandetur ludibrio per immundae conscientiae tartareum scortatorem [Gen.34]. cum coaevis virginibus amplius lugebat quod tam sero incepit virginalis gymnasii stadium currere quam quod debeat carnalis geniturae copulam a se exclusam praecordialiter legere. coaevae dicuntur virgines cognatae sibi in sancta religione virtutes quarum sustentari in perfectionem suam condecet praesidio ut auxilio non frustretur in necessitate divino. ignorabat siquidem illius temporis tota successio regnum sanctarum virginum non esse de hoc mundo, nec alicui omnium feminarum illud datum est scire mysterium quam magnifica apud deum gloria appreciabatur in caelestibus virginale sacramentum. reservatum est uni et soli ex Abrahae familia et domo David, genus ducenti tam gloriosum et tam insigne, mundo absconditum declarare privilegium ut ante tempora deus benedictus in saecula absque virili contactu humanam ex eius carne carnem indueret et mysticas sanctae virginitatis nuptias in thalamo virginalis uteri consecraret. in illa coniunctione gloriosae virginitatis et caelestis in terra, ipsius auctoris non defuerunt angeli cives dei, ne(c) desunt in sanctarum virginum consecratione solenni. quod primo peccanti dictum est homini: Maledicta terra in opere tuo, in nativitate solvitur hominis secundi [Gen.3:17]. et quod primae matri promissum est pro culpa in doloribus parere, secundae matri gratia plenae actum est pro poena sine dolore parturire. in ilia supernae benedictionis terra non germinaverunt spinae nec tribuli, quam nequaquam onerare potuit aliqua corruptio vel noxa peccati. virginitatis gratiam cunctis opibus anteposuit, omnibus deliciis divitiisque praefecit. impretiabile adepta est et incomparabile pretium cum panem in terra carnis suae germinavit angelorum. supra carnem fuit quod eius caro sapuit cum anxietatem fecundata non sensit. fecunda inquam diva parens deo, sed intacta erat virgo et incognita viro. ante creatoris thronum praeparatum est illud ante saecula cuncta consilium ut disponeret in mente sua super omnes virgines sabbatorum continuare sabbatum quo perfecta pace carnis virgineae conversationem redoleret angelorum. In cuius casto cordis cubili misericordia et veritas obviaverunt sibi [Ps.84:11] quia in illo homine quem suscepit deus ex virgine desperatum filiis Adae ortum est remedium, cuius operatione et misericordia mediante crevit in saeculo nova curatio miserorum. cum veritate consensit misericordia quia gratiae dei praeparatio oriebatur in Christo ad futuram salutem gentium, quae in administratione legis propalata sunt per Moysen populis Hebreorum. istis divina credita sunt eloquia, gentibus autem disciplinae salutaris eruditio denegata. in illa aula virginalis uteri orta est salus generis humani, quia et ipsa virgo per Ruth gentilem feminam nata est et data gentibus domina, et ex Abrahae semine ac regia stirpe David virgo descendens et ex Iudeis propagata [Matth.1:5]. per exempla carnalia factae sunt ab ipso qui est veritas lege : mediante promissiones, quas spiritualiter nullis praecedentibus meritis ope mediatricis nostrae sibi promissa non desperant gentes. sic generatio Ruth salvatur in gentibus sola misericordia, cum legem observantes salvari possent Hebrei veritatis disciplina. nusquam a primo exortu mundi istae duae virtutes obviaverunt sibi donec sacra virginitas in Mariae thalamo concilium statuit, hasque in suscepta carne Christi puritatis affectu copulavit. in eadem officina carnis virgineae iustitia et pax mutuo dicuntur osculatae quoniam Christus, qui seductum et fugitivum quaerere servum suum per iustitiam venit, communem angelis et hominibus, qui discordes fuerant longe, et prope in sui sanguine testamenti, pacem reformavit [Eph.2:13]. in homine itaque Christo pax et iustitia convenerunt ex diverso, quia in nativitate sua factus homo deo patri hominis pro homine solvit debitum et hominis moriendo expiavit reatum. ex hae persolutione debiti nascendo homo deus homini contulit iustitiam et in expiatione delicti pacem in morte sua reformavit aeternam. misericordia itaque obviavit veritati cum detraxit ius proprium legis severitati. osculum paci iustitia tribuit cum redemptus homo per Christum ad caelestem gloriam et solennitatem angelorum feliciter remeavit. in nativitate itaque Christi gloriam in terris sancti angeli merito concinunt, quia misericordiam quam sanctis patribus veritas promisit adimpletam per Christum ubique gentium iam cognoscunt. unde et pacem hominibus bonae voluntatis annuntiant [Luke 2:14], qui iustitiam sub carnis humanae velamine visibiliter apparuisse ut hominem liberaret patentibus indiciis manifestant. sic itaque iustitia cum pace concordiam iniit, quia cum Christus pro homine mortem quam non debebat sustinuit, iuste homo pro ipso mortem quam debebat evasit. Misericordia consulit ne peccatores dignae remissionis venia careant, veritas indicit ut recte gradientes caelestis disciplinae tramitem non relinquant. misericordia protegit ne paenitentes tradantur ad poenam, veritas disponit ut bene promerentes praeparentur ad gloriam. per misericordiam agitur ne deprehensus in adulterio et sabbato ligna colligens secundum legem lapidibus obruatur, per veritatem innuitur ut mandata servans evangelica vitae perennis hereditate perfruatur [Deut.22:21, John 8:5-7]. misericordiae opus est eleemosynis peccata redimere, veritatis praeceptum est amicos de mammona iniquitatis et aeterna tabernacula comparare. sic, sic misericordia evangelicae veritati, sic obviavit veritas legis severitati. nusquam ante adventum Christi istae duae virtutes obviaverunt sibi, donec ipso nascente simul convenerunt in palatio virginali. Christus autem, quia pro iniustis mortem suscepit indebitam, homini iustus iniusto ex sua contulit iustificatione iustitiam. in passione igitur sua homo deus homini dedit quod ex iniusto Adae seminario obtinere non potuit. in resurrectione proinde sua paci iustitia osculum tribuit, sicque Christo mediante inter homines et angelos discordia in concordiam versa fuit. hanc secundo, hanc etiam tertio tenendam suis mandavit discipulis, cum stans in medio eorum clausisque ianuis iam resurrexisset a mortuis [John 20]. tunc consummata est perfectio salutis humanae, cum quattuor istae virtutes simul in homine Christo convenere; et cum patri Christus iustum pro homine iniusto obtulit sacrificium, illud sibi pro sua redemptione datum obtulisse non diffidit omne genus humanum. Intuere itaque, filia regis mei, contemplare sponsa domini mei, qualis est parens illa quae cum integritate carnis deum virgo concepit et hominem, et novam sine exemplo f'emina peperit intacta progeniem. considera etiam quod ab illa sacrae virgines acceperunt in munere ut decore floreant pudicitiae et lampade resplendeant praeclarae conscientiae, Christoque eius filio in castis possint nuptiis complacere. donec Eva erat in paradiso innuba semper permansit et virgo, at postquam serpentis obedivit monitis, mandata transgrediens creatoris, candidam a se vestem scidit innocentiae et confudit opus legemque naturae, ideo et ipsa in dolore corrupta cum dolore peperit, et vir in sudore panem suum manducavit [Gen.3:17, 19]. gravis scissura et cunctis generationibus lamentanda quae eos sequestravit a beatorum consortio spirituum, lumenque illis et gaudium interdixit angelorum. scissuram ultra illam per se non potuerunt; resarcire, quamvis folia ficus, ut pudenda velarent, didicerint consuere. unde et uterque sese contuens erubuit et omnis mulier inter viriles amplexus erubescit, et, licet eam voluptas dissolvat ad mollitiem, in fronte ei generat verecundia ruborem. pudore successio tota confunditur, et omnis corrupta et violata animo consternatur. iccirco in valle lacrimarum patimur omnes exilium, sed in sacris tamen semper virginibus corona virginitatis accipit incrementum. haec igitur processit ex Eva illa ab exordio scissura de qua dicitur per Salomonem: Tempus scindendi [Eccl.3:7]; sed per Mariam cum plenitudine temporis in quo misit deus filium suum in terris iam advenit tempus consuendi, cuius scissurae damnum resarcivit incarnata dei sapientia publicum, sed dispensatricis gratiae suae occultum principibus mundi non revelavit arcanum, in illo itaque sacro virgineae carnis aerario gazarum copias caelestium posuit, quas in communem humani generis salutem largitor profluus erogavit. quod ante peccatum primo parenti nostro dominus promisit, post culpam in paradiso perpetratam veraciter adimplevit. In quacunque, inquit, die comederis, morte morieris. tres itaque mortes est expertus Adam: primam in peccati magnitudine, secundam in exitu animae a corpore, tertiam in habitatione Gehennae. duae ex his quandoque redimuntur, tertia non redimitur. sed antequam Christus formam assumpsisset humanam, nullam earum quisquam evadere poterat: tenebantur omnes astricti compedibus originalis peccati, nec aliquod noverant remedium unde eis posset paradisus aperiri. cherubin namque igneum incessanter versabat in ipso aditu gladium, nec quisquam ex tota massa praevaricationis Adae promereri valebat introitum: angustiam autem mortis in divisione corporis et animae nullus a se poterat removere : nulla temporalium expiatio victimarum ab aeternis inferorum tenebris solutum aliquem reddebat aut liberum. grave iugum temporis illius super omnes filios Adae infelix scissura, quae facta est manibus et operationibus Evae. venit itaque illa de qua dicitur: Misericordia domini plena est terra [Ps.32:5]: venit verbum dei incarnatum per quod reparata sunt civium damna caelestium: venit in Christo per virginem omnium redemptio captivorum: et quod per prophetas sanctos de filio suo deus pater apostolo teste promiserat, ex semine David veritate carnis apparente, deus et homo Christus salutem humano generi in mysterio suae incarnationis et passionis administrat [Rom.1:2-3]. Pretiosos aeterni lapides sanctuarii, quos Adae sparserat insolentia, ad supernae urbis reaedificationem Christi Iesu mediatoris nostri colligit innocentia. sicut de prima matre nostra dictum est tempus scindendi, sic de primo parente nostro dicitur tempus lapides spargendi. et quemadmodum de secunda matre nostra, virgine videlicet gloriosa, prolatum est tempus consuendi, ita de eius filio, secundo scilicet Adam, scriptum est tempus lapides colligendi. comitabatur scissuram Evae generalis Adae dispersio, quibus ex tota traduce praevaricationis suae nulla poterat subvenire redemptio. haec scissura in exactis retro saeculis omnibus generationibus pestifera fuit, haec dispersio venenosa et letifera cunctis in mundo mortalibus extitit. sed virgo mater, quae aestimatur et a pluribus salva fide dicitur inconsutilem filio suo texuisse tunicam [John 19:23], ipsa consuere plena gratia meruit virgo et mater hanc scissuram. unicus vero suae virginitatis de platea Babilonis lapides pretiosi collegit operis et radiis insignivit sempiterni fulgoris [Apoc.21:19]. Hinc est quod iaspis, qui primus in fundamento supernae civitatis ponitur, colorem habere viridem perhibetur, quem quicunque penes se gestaverit lapidem, phantasmatum non pertimescet perturbationem. significat enim eos qui fidem dei quam profitentur in nomine retinere semper bona student operatione: hi quoniam ab ea non arescunt sed indesinenter virent, fallacias astuti serpentis non timent. Sapphirus huic secundus subnectitur, qui indici coloris specie insignitur; et, cum caelum videatur imitari serenum, eos significat qui in terra positi terrena despiciunt et per sanctam conversationem, quasi de terra non sint, mentis contemplatione caelestia ascendunt. possunt huiusmodi cum Paulo: Nostra in caelis est conversatio [Phil.3:20]. Locum vero calcedonius obtinet tertium, qui in domo suorum non vibrat claritatem radiorum. foris autem ad caelum lucere dicitur et per hunc occulta sanctorum operatio in publicis conventibus intimatur. dum enim eos claustra detinent, operationes virtutum non exercent: sed cum a praelatis extra limen ecclesiae vel monasterii ad praedicationis diriguntur officia, resplendent cum virtutibus regulari disciplina. lapis iste prae difficultate non sculpitur, quia ab huiusmodi Christi militibus laus et vana gloria superantur. solis calefactus radiis vel fricatus digitis ad se trahit paleas, ut per hunc detur intelligi quod veri solis igne calentes ditatique spiritus sancti donis peccatores ad se trahant verbo praedicationis. Smaragdus quartum et celebrem in urbis aedificatione supernae subit ordinem, universam lapidum et arborum et herbarum superans viriditatem. inhabitabiles autem sunt loci in quibus gryphes huiusmodi custodiunt lapidem, qui alis aquilarum proferunt similitudinem et corpore ac pedibus instaurant leonem. veniunt in pugnam contra eos monoculi quidam, Arimaspi nomine, qui oculum quem habent gestant in fronte: smaragdum gryphibus auferunt per violentiam, bonam existimantes huiuscemodi rapinam. viror huius lapidis, viridior caeteris, in sanctis designat animabus perfectiorem viriditatem fidei quam reliqui fideles possint contrahere de communi conversation mundi. contra tali sanctitate fulgentes inflammantur iugiter invidia daemones, eis anulum fidei perfectae nitentes surripere, eorumque de libro vitae nomina delere. sed monoculi sunt recto corde videlicet operantes opera domini, per quos in stadio crucis Christi spiritus ubique superantur immundi, quorum perfectio duabus viis non incedit, sed ad deum una voluntate intendens contra antiquum hostem gemmam fidei suae defendit, et incorruptam eius perpetuo claritatem custodit. in eorum namque cordibus non habitat deus quibus malitiae frigus dominatur, quorumque mentibus frigidior glacie torpor infunditur. vide itaque, dilecta mihi virgo, ut huius viroris niteas privilegio, quem si in prima fidei cognitione accepisti sub obtuso virore quasi iaspidem, in ferventiore sanctae religionis observantia smaragdum retineas iaspide viridiorem. sicut enim primo iaspis in supernae civitatis aedificio ponitur, sic fides in fundamento Christianae religionis virtutum omnium prima dominatur. et bene fidei nostrae rudimenta designantur per iaspidem, quia in novellae Christianitatis initio minus ab imperfectis exhibetur in opere quam apud perfectiores exhibeatur in innocentis vitae praecipua puritate. unde et spes fidem sequitur, quia saphyrus post iaspidem secundus indicatur, spesque recte figuratur saphyri nomine quia colorem contrahit ex caeli serenitate. Spes autem, teste apostolo, quae videtur, non est spes [Rom.8:24]. et quia bona dei in caelo sunt invisibilia, merito spes nostra ad superos elevatur de terra. Calcedonius vero lapis caritatem exprimit, qui tertius in structura supremae urbis assurgit. hic intra domesticos parietes non vibrat radios, quia caritatis opera magis in hospitibus et peregrinis foris radiant, quam in locis radiare privatis praevaleant. hinc est quod fideles dei, qui tribus his virtutibus agnoscuntur perfecti, aeternae virorem vitae semper desiderant et smaragdum in mente perpetualiter servant, quintus in caelesti sardonix est opere, quinque sensus humanos ab amore saeculi docens sequestrare. qui tribus distantibus specie coloribus distinguitur, ut in fide sanctae trinitatis vita nostra roboretur; subterius nigrum, in medio candidum colorem, superius exprimit rubicundum. despecti sibi foris servant nigredinem, intusque sanctae vitae in animo candorem, et per stigmata crucis Christi quae perferunt martyrii praetendunt figurate ruborem. Sexta deinde dignitate sardius emicat, qui colorem sanguinis specie manifestat. docet nos unicolor gemma sanctos habere martyres semper in memoria, quia teste psalmista, Mors sanctorum domini est pretiosa [Ps.115:15]. In loco crysolitus radiat septimo et scintillas ardenter emittit aureas, quia claritatis aeternae splendore animas suorum fidelium spiritus sanctus pulcras efficit et decoras. qui divina praediti sapientia sciunt spiritualiter alios instruere et semetipsos virtutibus sacrisque lectionibus informare. divinam itaque, virgo sacra, auri splendorem imitando tuis moribus insere sapientiam, argentoque nitidiorem tuis infundat labiis philosophia caelestis eloquentiam. in octavo berillus ordine ponitur, quem velut aquam sole percussam homo lucere contemplatur. Manus tenentis eo solet calefieri; per quem homines ingeniosi sunt in saeculo designati, qui splendore solis sunt transverberati, quoniam a Christo, sole iustitiae, fulgent illuminati. hi sapientes in his quae sunt ad deum, et prudentes et cauti quae pertingunt ad saeculum. Sic et sacrae Christi virgines tanquam pretiosi lapides in sanctitate vitae resplendentes caelestem debent calorem bonae actionis exemplo aliis infundere, et columbina simplicitate mixta serpentis prudentia multiformes laqueos zabuli praecavere. Bonus autem lapis sequitur, qui topazius dicitur, qui tanto carior et pretiosior quanto rarior invenitur. hic cum gemino colore diversos proferat radios, auro primum exhibet purissimo similem, alterum sereno prorsus caelo demonstrat aequalem, gemmarumque claritates exsuperans omnium specialius prae caeteris egregiae virginitatis pulcra quadam significatione construit fundamentum. nam aurum omnibus metallis excellentius praeminet et quolibet solidius aere in cunctis operationibus apparet: fulgore suo oculos reverberat intuentium et ambitiosas allicit ad se voluntates plurimorum. eadem verbi gratia sacra virginitas claritate praerutilat, cunctisque virtutibus praeclarior in Christo firma petra stabili soliditate triumphat. cuius insigne privilegium in utroque sexu multos suspirare docet ad similitudinem angelorum, dum in praesenti carne refugiunt nubere et corruptioni mortalis vitae operam dare, caeli rursus namque serenitati color eius est similis, quia secreta dulcedo dei eis celatur qui nequaquam sunt caelibes, quam degustant omni die in hoc exilio continentes. et sicut reges terrae praescriptum super alios diligunt lapidem, sic rex caelestis gloriae carius amplexatur virginei pudoris miram et ineffabilem claritatem. quod itaque tibi, sponsa Christi, specialitates pretiosorum designo lapidum noveris proprietates praeconari virtutum : quarum imperatrix omnium et regina est gloriosa virginitas, quia ultra praecipuos archangelorum choros eius in carne nostra super caelos caelorum triumphat exaltata maiestas. Quem sequitur decimo crysopressus in ordine. purpureo nec sine causa resplendens colore, qui guttulis quibusdam respergitur aureis, quia et iusta quaeque ac fidelis anima diversis prius tribulationibus affligitur, et post vitae mortalis exequias aurea in caelo mercede remuneratur. ibi namque in sanctis martyribus est vitae perfectio, ubi in spirituali decachordo reperta fuerit legis divinae plenitudo. vos etenim, sacrae virgines carnem vestram sponso caelesti sacrificantes, tametsi truncatae lictoris gladio non compleatis martyrium, martyrii tamen in pudicitiae caelibatu gloriam obtinetis et triumphum. Undecimus est in caelestis aedificii structure iacinctus, qui cum claritate caeli se lucentem exhibet, et cum eius obscuritate se contuentibus obscurum praebet. talem decet ad vitam promerendam in sacris virginibus fieri sanctimoniam, ut ad caelestia iugiter erigant animum superna claritate divinitus irradiatum, et tunc obscura fiat earum conniventia, cum concul(c)ari videtur regularis disciplina. et quamvis cum apostolo earum in caelis sit conversatio, sole tamen splendidiorem illis caeli in quo deus habitat contemplantur faciem, condescendendo proximis per subministram necessariis usibus dumtaxat caritatem. sapientibus lucent loquendo sapientiam [1Cor.2:6], et in perfectis exhibent humilitatem veram. ita carnalibus lactis propinant dulcedinem, ut perfectis et spiritualibus solidum in praedicatione distribuant panem. Extremus in aedificio caelesti ametistus ponitur, qui rubens ut rosa flammas quodammodo videtur effundere, eos significans qui ardore caritatis consueverunt aestuare. orant namque superni cives pro ipsis quos sustinent sese persequentes, Moysen et Samuelem imitantes ex lege, Christumque ac Stephanum ex pleni- tudine gratiae. et bene lapis iste in aedificatione civitatis dei omnem consummat divini operis seriem, quia nulla maior est in virtutum universitate perfectio quam cum aliquis divino instinctu orare novit pro inimico. cumque decem pretiosi lapides ad decachordum divinae legis respiciant, iacinctus in supremo et ametistus in dilectione dei et caritate proximi totum opus consummant: quia sicut iacinctus mutat colorem secundum caeli faciem, sic homo imitare debet affectum iuxta dei voluntatem; cum caeli serenitate lucere debet iuxta dispositionem dei, et cum illius obscuritate turbari. quia qui deum, ut beatus ait papa Gregorius, perfecte diligit, ei in sua voluntate nequaquam contradicit. hi sunt ergo lapides vivi in thesauro reponendi caelestis sanctuarii, quibus aeterna Ierusalem in caelo construitur et aedificium perenne divino munere fabricatur: hos vero pretioso fulgore splendentes, quos Adam disperserat lapides, Christus collegit ad structuram urbis aeternae superno nutu pertinentes. claritas itaque diversa pretiosorum lapidum varia est in sacris virginibus pulcritudo virtutum. haec tibi, sponsa dei, ex deliciis allata sunt regis aeterni, cuius indeficientibus thesauris abundat aerarium, de quo caelestium copiae patent tibi gazarum. enitere ergo, sacra virgo, ut pretiosorum in te lapidum signes imaginem, et typicam retineas in sancta conversatione claritatem. splendor ille caelestis mentem tuam illuminet qui interioris hominis oculo lumen quod non caligat divinitus praebet. his duodecim lapidibus status civitatis dei in supernis mysterialiter est fabricatus, dignitasque murorum et fundamenta tanta claritate radiant quanta sanctorum merita ex eorum actionibus decorata coruscant. hi sunt lapides vivi, quibus muri Ierusalem aedificantur, et de quibus scriptum est: Quoniam placuerunt servis tuis lapides eius [Ps.101:15]. quoniam omnibus deum timentibus mystica[s] pretiosorum adeo delectabilis est claritas lapidum, quod in illorum contemplatione speculativa semper praesens imminet aeterna glorificatio sanctorum, plateae huius civitatis aurum sunt mundum, quia caritate plenae sunt et sapientia, neque eas macula criminis inficit ulla [Apoc.21:21].

Historical context:

Osbert writes to encourage Matilda in her chosen profession. Much of the letter applies a traditional medieval symbolic interpretation of the twelve stones of the heavenly city of the Apocalypse to Matilda’s life as a nun, after long praise of virginity with many references to biblical women, and a lesson about the four daughters of God, the allegorical sisters of Ps.84:11, Truth, Mercy, Justice, and Peace.

Scholarly notes:

1. Malling was a Benedictine abbey in Kent, founded towards the end of the 11th century by Gundulf, bishop of Rochester. 2. Williamson notes that in Bede and the Vulgate, this line reads “Pretiosa in conspectu domini mors sanctorum eius,” “The death of his saints is precious in the sight of God.” 3. This translation was provided by Ashleigh Imus.

Printed source:

E. W. Williamson, The Letters of Osbert of Clare (London: Oxford University, 1929), 140-53, ep.41.

Date:

12th century