ON B. MATHILDA THE VIRGIN OF DIETZ AS PROVOSTESS, ABBESS OF OETHILSTÄDT, OF THE ORDER OF CANONS REGULAR OF S. AUGUSTINE. AT DIETZ IN BAVARIA.
ABOUT MCLX.
PREVIOUS COMMENTARY.
On her Family, Life, Translation and Cult.
Mathilda, Abbess of the Order of Canons Regular of S. Augustine, at Dietz in Bavaria (B.)
Col. 443BY THE AUTHOR D. P.
Wigulejus Hundius, besides the Metropolis of Salzburg, which augmented with several Additions and divided into three volumes published Christophorus Gewoldus, From the most noble Andechs family, indiscriminately under the name of Hundius accustomed to be alleged; wrote also the genealogical Stemma of the Bavarian nobility, in the year MDXCIII printed in German: in which from page 20 he largely traces the family of the ancient Counts of Andechs, Berthold father of B. Mathilda, of Dietz, of Hohenwart, of Wolfratshausen, of Thaur, Dukes of Dalmatia, Meran, Vogtland, Margraves of Istravia, and Counts Palatine of Burgundy: and then p. 26 describes from this family Berthold, Count of Andechs and Dietz, father of B. Mathilda the Virgin: who in the XII century of Christ in the monastery of Dietz, in upper Bavaria situated at the lake of Amber, by the ancients called Damasia, lived holily, and after death with many miracles shone. she founds the church of Dietz around 1132. The same Hundius in volume 2 of the Metropolis p. 259 of various foundations of this monastery treats: and then, The third foundation, he says, was made in the year MCXXXII by the illustrious Princes Berthold Count of Andechs and Otto Count of Wolfratshausen, together with their wives Sophia and Laurita and their children; who their fortress Damasia turned into a monastery, constructing there a church in honor of B. Mary the Virgin, endowing it with movables and estates and also with several privileges, by reason of advocacy and of any exactions offering it to the protection of B. Peter and of the Apostolic See. And p. 261 is subjoined the Diploma of Pope Innocent II, given on the said year MCXXXII. Behold for you the parents of B. Mathilda, who below in her Life are named Berthold Count, and his wife Sophia, the brothers of the Virgin: Berthold II Count and Otto XII Bishop of Bamberg. called by others Countess Amertalia. Brothers were Berthold II Count of Andechs, who having taken a wife propagated the line; and Otto Duke of Meran and Count of Andechs, made in the year MCLXXVII Bishop of Bamberg, who in the year MCLXXXII dedicated the Church of Dietz in honor of B. Mary the Virgin, with present Hartwic Bishop of Augusta, and with several estates endowed it, dying in the year MCXCVI, and so to be distinguished from S. Otto I Bishop of Bamberg, in the year MCII consecrated, and in the year MCXXXIX dying on the second day of July, whose then Life is to be given. Sisters of Mathilda were B. Euphemia, Abbess of the monastery of S. Alto, in the year MCLXXX deceased, and at her sister's in the church of Dietz buried, to whom is said the day XVII of June to be sacred: Sisters B. Euphemia and Gisala mother of 4 Bishops. and Gisala, married to Diepold Count of Berg in Suevia, from whom were begotten Udalric II, Bishop of Passau, by some called Diepold; and his brother Magnoaldus, likewise Bishop of Passau, then Otto II, Bishop of Freising; and Henry likewise II, Bishop of Würzburg; and finally Ulric, in his father's place Count of Berg, and others indicated by Hundius.
[2] Among other monasteries quite many, by this family constructed and founded, in Hundius p. 20 in the first place is named Lanckenheim, in the highlands of Vogtland, three miles from Kulmbach toward Bamberg, in whose diocese it is situated; most magnificent, the Life of the Blessed written by the Lanckenheim monk Engelhard. says Jongelinus, and most munificent cloister of the Cistercian institute, in the year MCXXXII founded by Otto Count of Orlamünd, Prince of Meran, and his wife Lady Beatrice, and the son of both Otto Lord in Mistelfeldt in the next village, whose temple was the citadel of the Dukes of Meran. Of this cloister the Monk Engelhard, formerly Abbot perhaps of another unnamed monastery, the Life of B. Mathilda gravely wrote: which full of solid virtues, not without merit one would call a treasure, as Henricus Canisius prefaces, who inserted it in book five of his Antique Lessons, beyond which others assert some less solid things, as we shall note below. There is not indicated there the year or day of death: Andreas however Brunner in part 3 of the Bavarian Annals from p. 421 handing down an epitome of her life, asserts that she died in the year MCLX. Another epitome was published by Matthäus Rader in volume 1 of Bavaria Sancta, where he wrote that she was buried IV Kal. March, as we then said among the Praetermissi, and we rejected to this XXXI May; on which her to have died in the year MCLX more certainly we are taught by the writing of Lord Simon Provost of Dietz, and of Lords Innocentius Keferhoher and Thomas Durr successive Deans. The latter of these for the anniversary day prepointed alleges the old Breviary of Dietz, and likewise the old Calendar, and the Chronicle of the monastery written in the year MDXX (all which also define the year of death MCLX), and finally the Martyrology written from the year MCCCCLXXIII, from which yearly on such day these things are read, In the monastery of Dietz the deposition of B. Machtildis, Virgin and Abbess, daughter of the Founder of the same cloister. In the prefaced Calendar however is noted (the same testifying) the death of Machtildis III Kal. June. Of which diversity the reason seems to be, that on XXX May the Blessed died, but on XXXI was deposited with solemn office of obsequies. Year and day of death from old writings. The same Thomas Durr sent to us in proving form, under the attestation of the Imperial Notary Joannes Georgius Horrmann, in the year MDCLXXXII, on the XIX of October, obligating his faith, from an old codex of the monastery of Dietz a richer compendium of the Life described around the year MDXXXV; and another older from the Chronicle of the same place, by Fr. Sebastianus Mecheloher, alumnus of the same Dietz cloister, compiled around the year of the Lord MCCCLXV.
[3] In this (for both contain nothing which the Acts aforementioned do not have) by another hand is found afterwards joined this little appendix; Bones in 1468 elevated, In the year of the virginal birth MCCCCLXVIII, on the day of the Holy Martyrs Gordian and Epimachus, that is X May, with the venerable Provost in Dietz Mag. Joannes Schon procuring, were exhumed the bones of B. Machtildis, daughter of our Founder, Count Berchtold, by license of D. Georgius de Godtzveld, Vicar of the Most Reverend D. D. Petrus Card. Presbyter of the title of S. Vitalis at Rome and Bishop of the Augsburg diocese. And the bones of the same Machtildis were found incorrupt, in a stone sarcophagus, in the depth of the earth, most decently enclosed, with flesh and garments only consumed, except the veil of her head, which was found resting on the head, by which she consecrated herself bride to Christ. She lay there in the dust of the earth three hundred and eight years. The aforesaid venerable Provost, like the Evangelical man, who a treasure hidden in a field found, but yet did not wish to hide it; the relics of B. Machtildis which he found, therefore in the place above, in a Parian sepulchre elevated from the earth, the same honorably deposited; that whoever visiting the choir, in 1488 they are translated. devotion's object he might have. But in the year of the Lord MCCCCLXXXVIII, the Venerable Father D. Joannes Zallinger, of the said D. Provost Schon successor as Provost, considering the people's devotion and concourse to the sepulchre of B. Machtildis, wished the precious pearl found, namely her Relics, not to hide, but to provide free access to anyone wishing to visit: for to come to the prior place was not always convenient, because the Convent frequently there in the choir was attending divine praises. Wherefore the said D. Provost Zallinger devoutly transferred the sepulchre with the Relics to the chapel of S. Sebastian, which is open to either sex.
[4] I judge it should be considered besides, the stone found in the sepulchre of B. Machtildis placed under her head, the stone found under her head is in honor; which the aforementioned Lord prelates, for augmenting the devotion of Christ's faithful, in the Northern apse of our greater church of Dietz, around the outer altar of the most blessed Virgin Mary, had affixed by those skilled in the masonry art. And there so great a fervor of devotion grew in the hearts of the faithful, that he, who shall have kissed the stone, presumes to have happier success in his works. Nor does that portent of devotion suffice them, but also by common contribution of Christ's faithful they make a great wax candle; which those, whose business it is, in the time of tempest must light, lest tempest and hail harm us. And since to follow the good footsteps of predecessors is praiseworthy; the Reverend in Christ Father D. Hieronymus, she is invoked against tempests and hail. Provost, successor of the same, wishing to provide an occasion of augmenting divine cult to posterity (for examples move) a small pectoral image of B. Machtildis silver, adorned in old pattern, renewed; and a larger, with whole human effigy, of pure silver made. The aforesaid Dean Thomas, in letters dated XXX October in the year MDCLXXXII, when he had affirmed, that grows day by day, with the very Saint's glory, especially the rural people's devotion, who a singular indeed against aerial tempests and the hail of crops Patroness her venerate, her silver statue is renewed, and with great fruit and joy experience; subjoins, that her Feast, by recent indult of the Most Reverend Augsburg Ordinary, will be celebrated in posterity annually, with Office and Mass from the common of Virgins, on Tuesday after Trinity Sunday, and is in the parish of Dietz that day in market also festive: the feast is transferred to Tuesday after Trinity. when before this her Birthday day was thus held on Wednesday of Pentecost Quattuor-tempora by the Dietz-dwellers only. On what foundation, I indeed know not: for in the year MCLX, on which the holy one is said to have died, the day XXX or XXXI of May does not concur with the said Feria, nor in any of those years in which the translation of the bones was made: and the more freely I believe the day was changed, because no certain cause of it appeared.
[5] She was not of the Benedictine but Augustinian Order. In MS. Florarium of Saints, on the day XXX January, is reported the Memory of Mathilda the Countess, whom we judged to be this Mathilda the Virgin, with the reader sent to this XXXI May. Hugo Menardus and Gabriel Bucelinus, the same on the day VI July inscribed in the Benedictine Martyrology, and these is said to have followed the most recent author of the Benedictine calendar extended in four volumes, Aegidius Rhambeeck, Scyrensian Monk in Bavaria; and he alleges the author of the Life Engelhard, as if he had asserted that the Benedictine Rule had been kept by Mechtildis. But neither there nor elsewhere appears any vestige or foundation of such an assertion. On the contrary Pope Innocent II in the cited above diploma, established that the Canonical Order, according to the rule of B. Augustine, in the same church in future times be conserved: and so B. Mathilda in her Life no. 22, when she had asked from the rents of her dowry bread to be given to the neighboring churches to be consecrated on the altar, adds: That which I have asked, may your, pious Father Hartwic Provost, grace provide me, and be confirmed by the consent of all the Confraters and Lords my Canons of this Church. And in the elogium of the Provost Hartwic himself in Hundius, is said, that besides the company of Canons, he ruled also the Sanctimonial women, shut in a separate cloister; and that, with such moderation and prudence, which the manifest sanctity of B. Mathilda their Provostess commends. Hartwic was Provost from the year MCXXXII to the year MCLXXIII, and so even to our age there persevere Provosts, successors of those who under Hartwic took up the Canonical Rule, that without controversy it seems B. Mathilda must be ascribed to them. The monastery of Oetilstetin also of the same as the Dietz institute to have been, you would gather even from this, that from this for its government Mathilda was sought. If anyone nonetheless wished to doubt, against him is opposed the Bull of Sixtus IV in the year MCCCCLXXXI, on XIII Kalends of November, of his Pontificate year XI, given To the beloved daughters in Christ, Abbess and Convent of the Monastery of Edelsteton, of the Order of S. Augustine, of the Augsburg diocese. Of this Bull an authentic copy we received, under the attestation and seal of Augustinus Grath, Doctor and Apostolic Notary.
[6] Proper Office, The author of the Life suggests at the end, that he in the MS. codex besides found a Hymn of S. Mathilda, and the Office of Mass of the same: and is established from the Appendix added after the Life, that to the elevated tomb, and the venerable image of the Blessed engraved, votive even now Sacred services are made, and many defectives are healed. The Mass nothing proper has except this Collect, God who us with the annual solemnity of B. Mechtildis your Virgin gladden: grant that whom we venerate by office, also of pious conversation we may follow by example. From the Office we received one Hymn, with the Lessons of the second Nocturn. The Hymn, to some Sapphic meter likeness badly turned, thus begins; Lofty in merits, blessed in reward &c. The Lessons, an elegant epitome of the Life contain, worthy here to be read. IV. Mechthildis the Virgin flourished in Germany, through that time, when especially in it and elsewhere, of religious of both sexes Princes and the rest of the nobility's piety and munificence, almost into immensity grew the number of monasteries. Wherefore also her parents, no less illustrious in liberality toward God, than in highest birth, founded two cloisters at Dietz in upper Bavaria, on the Western side, where the river Amber forms a lake; in one of which Canons, in the other Canonesses they placed under the Rule of S. Augustine. In this Berchtold the founder his five-year-old daughter, in that himself he consecrated to God. Mechtildis advancing in age and wisdom, the flower of virginity, with ornaments of obedience and humility and the rest of the virtues so heaped up, that from her Mistress's death she alone seemed worthy, who should be over the rest, but she alone resisted. V. Brought to the helm, by example more than by word she instructed her subjects. To no one harsher than to herself, with thin food, cheap clothing she used. Always abstaining from baths, to eat flesh or to drink wine she dared not, except once or twice by superior power and command compelled: nor on feathers ever, but on straw she lay. Idle words so studiously she avoided, that one once slipped from her she expiated with many tears and long penance. By which exercise of virtues and prudence of ruling she effected, that to govern the noble Canonesses' Abbey in Suevia by the Bishop of Augsburg she was summoned; whom into holy and bridely-of-Christ decent discipline, gently together and strongly, she reformed. VI. Endowed with the grace of healings, she healed the infirmities of many. From an energumen the evil demon by praying she expelled, and the same dumb she made to speak. To a Sanctimonial an eye, pierced by a needle, by touch she restored. Foreseeing herself about to die, she wished to be brought back to Dietz, that where she had given herself to Christ, there by Him she might be received. Therefore preparing herself for the journey of eternity duly, with a luculent sermon to the Virgins of Christ on charity and concord of souls held, placidly she fell asleep in the Lord, in the year of salvation one thousand one hundred sixtieth. Her body, with the veil of the head, after three hundred and eight years, from the earth elevated, and in a marble tomb laid, with frequent devotion of the faithful is venerated, and to those duly asking even today dispenses diverse benefits.
[7] As to the orthography of the name, indicates Simon the Provost, The name variously written. her name very anciently is written Mathilda, in the Calendars of the dead of the monastery: but later writers gradually varied, writing Mæthildis, Methildis, Mahtildis, Mehthildis, Machtildis, Mechthildis, Mæhtildis, and finally Mechtildis, as write Rader and Brunner. We Mathilda with Simon call, as we have written with the Roman Martyrology on XIV March B. Mathilda Queen, wife of Henry the Fowler King of Germany, nor do we doubt, but that thence the name celebrated has been made among posterity.
LIFE
By the author Engelhard, of the Cistercian Order. From the old Lessons of Henricus Canisius.
Mathilda, Abbess of the Order of Canons Regular of S. Augustine, at Dietz in Bavaria (B.)
BHL Number: 5686
BY ENGELHARD M.
DEDICATORY EPISTLE I.
[1] To the Lord Provost and to all the Brothers in Dietz, Engelhard, poor and modest, to flourish in the Lord not modestly. A service I have served you unknowing, I know not whether also unwilling, would that also patiently bearing it. Your treasure I have made known: I beg, pardon; this considering, that to conceal the secret of the King is good, but to reveal the glory of God is honorable. In this is the scruple, which is not my concern, that I have made it known; yours it was, and perhaps you complain with Esau, that I have snatched away your blessing. If I had done this a second time, rightly you would complain: For he supplanted me, says he, a second time. Once I have worked for you in writing the Life of B. Mathilda, would that the blessing of the father in it I have merited, and herself be Rebecca for me, lest she bring upon me a curse instead of a blessing. Would that God may give me another Mathilda, in whom I may merit a second blessing, writing truth, praising God, proposing example, extolling miracle. These have been done in your Mathilda, indeed our, of whom much asked, but little learned, I have written what I have written; and more I would have done, if more or better I had known. I would wish that with us now another Apollo would arise among you, confidently acting for the Holy one, you also would be to me Priscilla and Aquila, teaching me what I do not know, for these things perhaps to be written. Yet there is place for you to merit a blessing, that you may supply what I have omitted, correct my errors, delete my falsehoods, and of my labors in your charity make glory. Christ is the virtue of God and the wisdom of God, virtue to the weak, wisdom to the foolish; for both to be corrected take upon you in me His office, supporting the weak, amending the foolish: and consider this, that bread He is, Those who eat me, saying, shall yet hunger: but also a fountain, Those who drink me, shall yet thirst: lastly that wisdom, Those who elucidate me, shall have life eternal: and that, what is first, last I may set, a stone He is, Those who work in me, He says, shall not sin.
DEDICATORY EPISTLE II.
[2] To the Illustrious Lady Countess N. Brother E. once called Abbot, but now poor of Christ in Lanchaim, the prayers of a sinner and the service of a poor man. Asked by you to write the Life of B. Mathilda the Abbess, I scarcely dare to acquiesce, since I know it is difficult for the unlearned to please learned ones with words. Those who according to weight and measure and reason after the manner of God wish to constitute all things, and constituted to show, I would have preferred those to have undertaken the work, and to have taken from me the occasion or cause of being calumniated. But these disdaining, and being occupied with Laws or Decrees, I a rustic studier, will undertake the life of the blessed woman, invoking the Holy Spirit author of her sanctity, that the goods, which He conferred on her to do, He may bestow on me to declare. But all of her things I do not attain, because I do not know. For, as you know, scarcely an hour I sat with you, in which the chapters to be recited to us I collected. But neither did she herself when she lived wish her own or any things to be known; when by the Lord's example bidding silence about herself, her virtues could not lie hidden, but virtue itself cried out. May the piety of the Holy one help me, may she help the unworthy by her own merits, that if to the masters and wise of the world by writing I displease, I may please her to whom the Holy one approved herself; who in life did not wish to be praised, because she feared; after death, because she does not fear, the pious admits the praise of piety. b
Annotations1 Of what family she was born. 2 Grown up, she abstained from flesh and wine. 3 That she did not apply carnal medicine. 4 That she was obedient beyond human measure. 5 That she was patient in infirmities. 6 That she fled from lying. 7 How strict to herself, to others pious and clement she was. 8 That she is elected as Mistress. 9 That she is elected as Abbess in Oetilstetin. 10 How she lived in governance. 11 That the open cloister she herself enclosed. 12 How frequent in church she was. 13 That on straw without feathers she lay. 14 That fleeing honor she did not escape it. 15 Of how great compunction she was. 16 How much she wept for one idle word, and that she did not laugh. 17 Going to the court, from water thrice she drank wine. 18 On a healed demoniac.
19 That she foresaw her death, and to Dietz returned. 20 That to the gift of charity she admonished the Sisters. 21 That a tithe of her father's substance in Diengen, was given to the church of S. Mary the Virgin in Dietz. 22 That by a marvelous event she once ate flesh, drank wine, and once laughed. 23 That an eye, struck out by an awl, she restored. 24 On the exhortation of Provost Hartwic over a sick woman. 25 How her exit Angels or demons observed. 26 That at death she rejoiced at the vision of S. Mary. 27 How to Chunradus she gave thanks. 28 That she invisibly communicated. 29 That at her passage there was pious weeping, but more pious joy of all. 30 On a certain Chunradus, who from grave headache was there cured. 31 On the glory of her exequies. 32 The hairs of the deceased cut against thunder avail.
CHAPTER I.
Noble birth: monastic life. Office in Dietz: Oetilstetin Abbey received: Cloister procured.
[1] Therefore Mathilda, noble in flesh, but nobler in mind, from Imperial blood drew her origin: but to be of God's race, Born of an illustrious family, she had as more, through piety. To this she had wholly turned herself, this she emulated, this she studied; that no other father she knew, than God; nor any other mother, than her, in which she was offered, the Dietz church, namely her then mistress. Indeed from Dietz blood, whence she drew also her sanctity, daughter of a Prince of the land, and to the Son of God in heaven in the same monastery with solemn oblation espoused, she contended to please her Spouse so much, that she despised earthly things and loved heavenly; knowing two lords cannot be served, nor a virgin following ignoble lovers can be loved by the most noble. She had heard from David: Hear daughter, and see, and incline your ear, as a five-year-old offered to the monastery, and the King will desire your beauty: and so it was done. Ps. 44, 11. She heard in trembling, now she sees in exultation; she inclined her ear, humble and cheerful obedience exhibiting, and this in her excited the King's desire. As a five-year-old she entered the monastery; nor placed she foot outside, nor tongue, nor mind, but neither from her mouth was heard ever a secular word. Sweet little child her childish things so maturely she did, that the mature in age, not by word, but by example she corrected.
[2] She grew in body, grew also in mind, grew also in virtue, she abstains from flesh and wine: more even than in age. She dared in fortitude often to put her hand to strong things, to tame her flesh by abstinence of flesh: not that the creature of God which is good she should reject, but lest eating flesh she should nourish the vices of the flesh. She abstained also from wine, in which is luxury, that the wine which gladdens man's heart in drunkenness she might often drink, and might say in the gladness of her heart, A cluster of Cyprus is my beloved to me. Cant. 1, 13. Indeed the flesh of that paschal Lamb, she often takes the holy Eucharist: of the Lamb taking away the sins of the world, in remission of her sins frequently she received, eating Him rather with mind than tooth, and preparing herself for Him a clean temple, as in heart so in body. Little this was in her eyes, she added greater things to presume, with spirit aiding the weakness of sex. She despised also baths, with Peter hearing; He who is washed, needs not but to wash his feet: which also I would not deny her to have washed, lest she hear that thunder, If I shall not wash you, you shall not have part with me. John 13, 10.
[3] More often weakened with Paul, she said; For when I am weak, then I am stronger and more powerful; sick she does not admit medicine: gladly glorying in her infirmities, that there might dwell in her the virtue of Christ; certain and experienced, that virtue in infirmity is perfected. 2 Cor. 12, Whence also carnal medicine to her body she never exhibited, of Agatha c now companion and similar. For what to her the sword in death was lacking; with the sword however of the word of God daily was she wounded, drawing all to herself, what in sermon, what in reading she would read or hear; her flesh crucifying with vices and concupiscences, fearing the punishments of gehenna, and ambitiously seeking the heavenly promises.
[4] Nothing however did she do by her own arbitration. From the mouth of the Mistress she wholly hung, that what she would prohibit, this one never would presume; what she would order, never would she neglect, never delay. So obedient she was, promptly obedient she leaves an unfinished letter: that the ancient miracle of obeying she had drawn into use for herself, and any unfinished work she would leave, as soon as she would hear the voice of the one calling or commanding. Accustomed and learned to write, with letters begun she was often found at the sound of the Mistress calling or of the bell not to have completed, that she might hear of herself the praise of the Lord, At the hearing of the ear she obeyed me. 2 Reg. 22, 45. But also to a strong man comparing herself, of whom Solomon; A man, he says, obedient shall speak victories; victories was speaking our Mathilda, by conquering her heart, by conquering sex, by conquering the devil. Prov. 21, 28. And in the spirit of God made with God one spirit and one heart (if indeed by the testimony of Paul, He who adheres to the Lord, is one spirit) now in mind as on a clean mountain she was eminent above: she beheld and despised below her all things, singing and chanting in her heart that song of chastity, the song of charity; The kingdom of the world and all the ornament of the age I have despised, on account of the love of my Lord Jesus Christ: whom I have seen by right faith, I have sought by firm hope, I have loved by perfect charity. 1 Cor. 6, 17. So Mathilda ours in the midst of the timbrel-playing maidens sang in the ways of the Lord, For great is the glory of the Lord.
[5] Virtue to virtue she joined, obedience to patience preferring; and undertaking every scourge of infirmity from God, of adversity from neighbor, of temptation from devil; strong in bearing adversities, against none of these murmuring, indignant, or fighting back. For when tempted by the devil, against him she with all virtue opposed, rejected and despised: no one even, except him, ever did she have as enemy. Greater than every envy, the envious, if any there were, by charity she overcame, by virtue confounded, by authority overwhelmed, by humility prostrated, as she would have done to herself, if any against her something contrived. For most noble of all to all she made herself a handmaid, preferring herself to no one, comparing herself to no one; made herself a vessel lost, but useful and to honor for all who were in the house of God. If any however, as is wont to happen, sometimes spoke, what could offend, with deaf ears she strove to pass over; stopping her ears according to the Prophet, lest she hear blood; and turning away her eyes, lest she see vanities. Isa. 33, 27 Such silence she had imposed on herself, that you would have believed her mute; but if she should speak, with an Angel you would think you conferred.
[6] Lying so she avoided, so she abhorred, that no flesh would accuse her: but also such she strove to be in conscience, that according to Job her heart did not reproach her in all her life. Job 27, 6. she preserves a pure conscience, Hence beloved by God and men, when sought by the affection of many, tempted by the little gifts of many, her turtledove a turtledove keeping for herself, she despised gifts, rejected flatteries, fled colloquies. Hence also her d Brothers the Princes she scarcely permitted to see, and so briefly, that for a moment to have sat by them sufficed: hence to them dearer, the more their colloquies she refused. She knew that in much speaking sin is not lacking, since scarcely to questions answering, a placable tongue the tree of life in herself she showed. From this not Sister, but their Lady they named her, cultivated, and honored.
[7] So nothing she had proper, that nothing she called her own; so common making her things to each individual, that singularly nothing she allowed to be had above the rest; pious, clement, and humble to all, so pious, so clement she was to all, so patient, so compassionate to all, that of anyone the pain, her own she believed; she rejoiced indeed by Paul's example with the rejoicing, wept with the weeping, with the weak was weakened, and with others' scandals burned. With these grey senses, with these affections an old young woman, the age of senility, an immaculate life she led, pleasing to greater and to lesser. Rom. 12, 15. To all the dues she rendered, to Prelates submission, to elders honor, to juniors love: but also to the maidservants by asking she commanded, lest her Lady they should call, but Sister. And so while she fled, she did not escape honor; while she shows herself to all, she has of all even unwilling the favor.
[8] Hidden under the bushel, the lamp shining and burning, she wished to lie hidden: but what she wished, she could not: she was placed upon the candlestick, that it may shine to those entering into the house. That house of Dietz was widowed of its Mistress her: there is grief and lamentation of all: but above all of Mathilda, elected as Mistress, who would feel herself an orphan then for the first time, when, as has been said, no other mother she knew herself to have, another she despised. Counsels were turned about substituting another: but every vote took, who mixed the useful with the sweet. What more useful would each one say, what sweeter would she hear, than Let Mathilda rule us, govern us, command us! The Lord made an abbreviated word; voice is followed by effect, effect by gladness, gladness by perseverance. Mathilda is made Mistress, grieves, refuses, protests, who nothing enjoined, nothing asked before had refused. She is compelled in the virtue of obedience, obedient she does the work of the Evangelist, admonishing and persuading concerning the kingdom of God, with faith, with fervor, with sweetness. Acts 19, 8 To save one soul her own she had previously intended; now she intends to save many, chastising her body and reducing into servitude, lest perhaps to others preaching she herself reprobate be found, and they say to her as if in secret, Physician, heal yourself. Much she had fasted before, watched more, prayed most; nothing she thinks she has done. She girds herself, first now snatching the arms of God's military, spiritual arms, arms of God's power: she becomes another Judith, about to fight with Holofernes; she becomes Esther, Aman the worst enemy about to destroy; she becomes finally Mary, with timbrels and choirs God's people about to lead. She exhorts her subjects, Let us sing to the Lord, gloriously indeed is He honored, praising herself the name of the Lord with song, and magnifying Him in praise; beginning with Jesus to do and to teach. she goes before by good example: First of all the Choir she entered, to work she sat down, and tenacious of discipline all things she mixed with piety, knowing according to the Apostle; For corporal exercise is profitable to a little. 1 Tim. 4, 8 No in food, no in clothing was difference, except that she herself viler ones used, nor could among others be otherwise discerned than by garment, not unclean indeed, but vilest of all. Sign of her recognition was the humility and cheerfulness of her face, so noble, so distinguished, that in it she presented an Angel; so grave, so mature, that nothing of petulance, nothing of levity before her dared. So finally herself, so her own she conducted, that the school of Christ was that house, so joined to God by love, that according to the Prophet no one's mouth would speak the works of men, and each coming, hearing, and going away, would truly testify; For God is with you: even today Mathilda, as if living in body, is to them an example of sanctity.
[9] Gold she was our Mathilda, which through fire had passed: pure she seemed to all, even into the crown of the highest King gloriously to be transferred, drawn out by hammers, but still better to be drawn out. Not enough was for God, that she had labored; to labor He calls her again, to acquire for Himself a people acceptable, follower of good works, and to call not God's people, God's people. There was e one house of the old churches; noble in persons, rich in substance, whose f Abbess had died, and religion together had departed, either before her, that the collapsed discipline at Oetilstetin be restored, or with her: for it is the customary and just judgment of God, that the negligence of discipline most certainly is the destruction of things and resources. In those days there was no King in Israel; and each one what to himself seemed right, this he did. The house had fallen, the substance was wasted, discipline was taken away. Of restoration were thinking, to whom this was care or heart, that in the place of God God might have glory, discipline might bloom again, vices might cease, virtues anew be planted. It was sought, by whom this might be done; and no one was found worthy, who would open the book, except the lion of the tribe of Judah, and Mathilda His handmaid Mistress of Dietz. This one let them elect, say the Princes, to this one persuades the Antistes. To this one we will obey, say the Sisters g. This one we elect, this one we ask, say all. The election is made, exultation is made. There is acclaimed, To God praise and glory, she is elected Abbess: they implore for the elect favorable things, peace for the house, abundance for things, discipline for morals. There was present God for these things to be done, to be moved, and promoted, and with blessed end to be completed. There is sent for her the title of election. Pontifical authority commends, are joined the Princes' prayers, the Sisters' humble and devoted petition, the supplication of the whole family, but also the province's broad promise of serving. All these, in the train of messengers, commended in letters, confirmed by testimonies, approved by persons. They come to the place, open the message, give to the messengers letters' testimony, whose nobility was able to be of more weight than the writing. Through the house fame flew about and grief invades all, that the treasure scarcely found and the best pearl they were about to lose, by whose love the love of God had grown together for them, so that they knew no other loves, except of God only and of Mathilda. The petition comes to her, she blushed, refused, protested: They have placed me, she said, as keeper in the vineyards, my own vineyard I have not kept: enough for me as judgment is one not to have kept, than after this that one also to neglect. But the Episcopal authority h prevailed, which the eloquence of messengers and actors aided, so that she yielded, to be compared to Heroines of the Old Law. and there became God's will greater than her own. The Sisters however and family persisted in sadness, understanding the very great loss of their profit, which each had in her presence. There acquiesces another Rebecca, goes with the boys of Abraham, comes to Isaac about to bear him daughters not few, who also ran to meet her at the well of the living and seeing one. There she found Him, possessing her soul in patience: if indeed also Rebecca's patience leading to laughter, who is Isaac, walking to the well of the living and seeing one of Scripture: for there is no other laughter of the living, except that which is from the promise of the word of God; but neither seeing, except whose eyes God reveals, that he may consider the wonderful things of the law of God. So set forth another Rachel, the sheep of her father to water: for she fed the flock, that one of cattle, this one of men: and behold Jacob drawing for her water from the well, and watering the sheep with her, and making them be brought back to pasture. Was there not also Sephora, whom Moses defended from violent shepherds, that she might water the flock with him equally, and finally also feed? These things in figure happened to them. Mathilda for those three; Isaac I say, and Jacob, and Moses, Christ had, the flock with her feeding with that bread, who descended from heaven, and gives life to the world; watering them also from that fountain, which from Paradise goes forth, and thereafter into four heads is divided, because into four principal virtues divides itself. To this sets forth Lady Mathilda with the Queen of Sheba to hear the wisdom of Solomon, about to show herself friend, dove, beautiful, not by her own merits, but by the gift of Solomon's grace. She sets forth, I say, with the rejoicing and exulting, she is received with joy: who would lead her down; with the weeping and lamenting, who would dismiss her. Who would lose a mass of gold, and not grieve? who a shining pearl, and a precious gem of carbuncle, and bear it equanimously? Think this for yourself of Mathilda. But what is more grievous to those, to have lost her. But why should I prolong the way long enough, and not lead her to her own? show her to her own? She comes expected, and the blessing of the Lord with her. She is received with song of gladness, with kisses of exultation, into the embraces of the new mother of the family rush the daughters, but also the whole following bows down before the face of the lady. She is brought to rest: but it is not rest, where she sees there must be labor, nor without labor with grave damages must counsel be taken. There puts on the mind of a man the strong woman, whose price is not near, but far and from the uttermost ends is found. She labors as if nothing she had done before, and labor of joy was followed by fruit.
[10] A cause with men of fighting she had not before, preferring to be called Sister, nor was she compelled to do earthly things: now at her nod all things hung, and from Mary Martha she would have been made, except at the feet of the Lord the best part she had chosen for herself. Whence also the Lord answered for her, providing for her of her solicitude solaces, men outside, sisters inside collaborating, and faithful and prudent in things to be done, supporting themselves wholly in part of solicitude, and to the Lady deferring the fulness of power. Sister Mathilda contended to be called, without the addition of Lady, every high thing she despised in name; but use exacted of the House and the Monastery's rule, that Lady she be called and Abbess. To this name she had to be ordained, and by the Bishop solemnly to be blessed; to which by all means she would not have consented, except both her house in its right she would have feared to diminish, and the gift of God in herself to refuse. She consented therefore: she is blessed, as Abbess she is blessed: and by blessing augmented. Augmented I say by grace, sublimated to glory, not so much of name, as of consummated virtue. You would see in her to the full more fully added, to the perfect more perfectly, that the delights of past time by new chastisement of flesh she would seem to redeem by him, who would not know, in how great rigor before she had lived. But indeed so she had tamed the flesh, that now not against the spirit it lusted, but as handmaid to lord she served; not unwilling, or forced, but willing and spontaneous, and by the sweetness of virtue delighted. She sang therefore in the ways of the Lord, for great is the glory of the Lord; saying to God in her prayers, In the way of your testimonies I have delighted, as in all riches. This she did, this she taught, and with the same affection after her her flock she drew; like herself to the Evangelical woman, who in three measures put leaven, until the whole was leavened. Not however easy for one beginning: for hard is to leave the accustomed, and to be more willing to forbid those illicit licenses than to those illicit ones: but they were forbidden, with the Lord cooperating with the Abbess, and confirming the sermon with following signs. You ask which? The first sign which the holy one gave, was herself. A noble young woman, of mistress-like form, amiable in sight, such she was in morals, such she was in motions, such in eloquence, such in companionship, that no flesh could accuse her; nor would fame dare to lie about her, which is the greatest grace, S. Ambrose testifying, by which a virgin is commended. Such was the mother of God Mary, such also Mathilda her handmaid, imitating her in every discipline; imitating her, I say, up to that divine birth, which was Mary's singular privilege, and to her above her partners in the fullness of grace set apart. But who is Mary's son, He is Mathilda's spouse; so sweet to her, that nothing she would not believe sweet, not pleasant she would reckon, in which she could please Him. she renders her subjects mature and timorous: To persuade so efficacious she was, that the hardest hearts she would soften, and by the sermon of the saving word each light one to maturity she would correct, and the corrected would say that of B. Job; What before to touch my soul refused, now from anguish are my food. Job 6, 7, So she had made them timorous, so penitent of past life, that they would hear from the Apostle, What fruit then did you have at that time in those things, in which now you blush? for the end of those things is death. Rom. 6, 21 But she herself the form of the fear of God was for them, in keeping His commands; in so much, that with S. Job they could say, Always as if swelling over me waves I have feared God, and his weight I could not bear. Job 31, 33 Hence they were easy to be bent, and whatever was twisted or bent back, she reduced to line, called back to the rule; in weight, measure, and reason all things constituting, and that poetic line to herself saying,
There is a mode in things, there are certain limits, Beyond and short of which the right cannot stand.
To the right so Mathilda intended, discreet in exacting work, that mercy and judgment she would sing to the Lord, but with the Lord mercy would she exalt above judgment. So she moderates all things, so she separates each, that both the strong would seek more labor for God, and the weak would not flee. Gen 33, 10 She would say in the spirit of discretion that of Jacob, If my flocks in walking I make labor more, all will die in one day. Strongly that of Solomon exhorting she would say; Whatever your hand can do, do you instantly work; for neither work, nor reason, nor knowledge will there be in hell, where you hasten. Eccl. 9, 10 And consoling she would add; Not are worthy the sufferings of this time, for the future glory, which shall be revealed in us. Likewise: A momentary and light of our tribulation beyond measure on high eternal weight of glory works in us. But also that admiring, which eye has not seen, nor ear has heard, nor into the heart of man has ascended, what God has prepared for those who love Him; Which, she says, she softens hearts by benignity: are such and so great, that for them light it is to bear vigils, fasts, or any harsh things. This life proved and tongue, placing the hand on the tongue, deed on word; nay the finger placing on her mouth, that deeds might precede words, nor others would she teach, what more and previously she herself had not done. With such piety's clemency she presided, that not by word or by office's name was she held mother, but by deed and truth; granting to each before her so much confidence, that nothing they would conceal of their conscience from her, but in the manner of Adam and Eve to her naked were: naked, I say, in heart, not in body; in purity, not in temerity; not in shamelessness, but in innocence.
[11] She added still to make greater fruit, in the glory of her Spouse, to prohibit the access of men, against the access of men she introduces enclosure. that the truth of chastity might have testimony also from those, who are outside; nor would the adversary have anything to say against them for the sake of detraction. She speaks about this to the Sisters, contradicting some she hears, but does not heed. She insists on speaking with them about the proposal of chastity, the great vow confirmed by profession, the fragile sex, the multiform enemy, nor with him in the field to engage was safe for women; but according to Martin's sentence, it was enough for praise, if within the camps they contain themselves; but most foul, if either they to them, or they to them frequently approach. Flowers also of the Scriptures for persuading chastity she plucked many. There smelled very many the odor of life from them, so that they sought their own enclosure; some the odor of death received, that to be enclosed altogether they refused. The word came outside, was accepted as if from God sent, and to God by prayer entrusted. The Bishop is summoned, the word previously hidden is laid open; wills are sought; are found diverse: but at last, except a few, all after the Abbess turned. Praises to God and thanks are given, those willing to remain are enclosed, those refusing to be enclosed are dismissed to their own will. Then at last flourished the garden of the Lord, and his shoots as a paradise of pomegranates with apple-tree fruits. Those previously with Soldiers customary colloquies are turned to Angels; and in the holes of the rock, in the caverns of the wall were turned the doves, in the wounds of Christ and in the frequency of Angels happy, by themselves were occupied. They ran through paradise with desire, and through jubilee amenities were borne in their hearts, and the Spouse with weeping invited to the garden, that He may be fed among lilies, where with each individual virtue each would say to herself, How sweet to my jaws are your eloquences, above honey and the comb to my mouth, but to speak of the world, was bitterer than wormwood. So flourished the garden of the Lord, which Mathilda had sown for Him, with the help of the Holy Spirit, beautiful to see, sweet to taste, pleasant to smell, but tender to handle. New things indeed she had planted, and lest they be carelessly moved by secular tongue, diligently she guarded. Furthermore spiritual learned men she rejoiced to admit as waterers, asking each to pour out his vials, and with the word of God to refresh her plants, to cherish the beds, beds planted with aromatics. So Mathilda did, days through individual ones offering holocausts through individual ones, saying to God: Perfect the vine which your right hand planted, and let that singular wild beast be far from it: your spirit good let work good in it. Therefore the daughters of God from the sons of men removed, above men they strove to be, with Mary sitting at the feet of the Lord, and hearing His word; with mother above them rejoicing, that they were praised by the voice of God, because the best part they had chosen for themselves.
ANNOTATIONS.
CHAPTER II.
The illustrious virtues and miracles of Mathilda now Abbess.
[12] What zeal she had, what fervor, I have not been silent before; but now as if beginning afresh, and as an eagle her youth in God's service renewing, she began to seek lofty things, and as if not to walk on earth, but to say with Paul, Our conversation is in heaven. Phil. 3, 20 Frequent in church, Frequent in church she was, most truly cohering in mind to God, in conversation to Angels, in cohabitation to Saints, of whom she rejoiced to be present at the Relics. If anyone sought her elsewhere, he would not find her; but having found her there, to knock he would not dare, with the Spouse standing over her, prohibiting and saying; I adjure you daughters of Jerusalem, do not awaken, nor make to wake the beloved, until she shall wish. Such she showed herself at the hour of prayer, that to God would seem to do injury, who would have wished to draw her away from Him, and Him saying to Mathilda; Who touches you, touches the pupil of my eye. Hence she adhering to God, and being one spirit with Him gloried; His left, she said, under my head, and His right shall embrace me: and so in peace in the same I shall sleep and rest. How sweetly she slept, hidden in the hidden of God's countenance from the conversation of men, she adheres to Christ through contemplation: protected in the tabernacle of God from the contradiction of tongues! O happy soul, how often was given to you to dispose ascensions in your heart in the valley of tears, and to go from virtue to virtue, lastly to see the God of gods in Sion, and to say with Paul; We all with revealed face beholding the glory of the Lord, are transformed into the same image from clarity to clarity, as by the Spirit of the Lord. 2 Cor. 3, 18, How often did it befall you in the manner of Moses to veil your face, on account of your cheeks moist with tears, receiving from your Father with Axa irrigation upper and lower: and as if to inquirers to say; The King introduced me into the wine-cellar, ordered in me charity. Such did you go forth from the sight of the Lord, full of graces, splendid and wise, from the consortium of the Lord's word; profiting by contemplating and praying more in Christ, the virtue of God and wisdom of God, than by reading on the page, or hearing masters in school. How often in your little bed through nights did you seek whom she loves, nay whom your soul has loved? for charity never falls. Although the little house of charity your flesh in death will fall, yet your soul, between flesh and charity in the middle, by the help of charity and the testimony of truth never does not live. Rejoice and be glad now, daughter of Sion, when through a mirror and in a riddle you see the King of glory; but as much as to one walking in the flesh, and not according to the flesh fighting was permitted to see. You raised yourself above yourself however, saying in your heart: O who will give wings to me as to a dove, and I shall fly, and shall rest. Ezek. 28 You stretched to those caverns of the wall, of the wall in part destroyed, with stones of fire falling from it, in whose midst that Lucifer, Ezekiel testifying, walked happy, until by the fire of God he burned unhappy, when alien fire, that is, envy, he kindled: whence also he fell, and the third part of the stars according to John after him drew, and from princes of light became princes of darkness, against whom for us is the contest, not against flesh and blood. Apoc. 12 These meditating Mathilda our, nay God's, because if we knew her according to the flesh, but now we know her not so any more, and herself according to the flesh recognized no one; she burns with desire of the heavenly fatherland, To me, she said, to adhere to God is good, to place in the Lord God my hope. Eph. 6, Ps. 72 What is behind she has forgotten, into the things in front extending herself, the higher thirsting, the eternal embracing in mind. In that Angelic b manner her eye she frequently sharpened, purging it from the dust of earthly desire, anointing it with the antimony of heavenly wisdom, that wisdom itself she might see, composing all things, and the individual orders of heavenly virtues composed in wisdom, disposed in that very manner. O how desirable to her, to consider wisdom, reaching from end to end strongly, and disposing all things sweetly, building that Jerusalem of living stones, which in part reigns, in part still is in exile, and from exile returned daily receives, and those caverns of the wall of Jerusalem in holy souls rebuilds! She attended to those many mansions in the Father's house, given for merits, sufficing each, abounding in delights, with perpetual joys, mixed with Angels, distinct in glories, but united by the bond and glue of charity. To go pleasant to her from virtue to virtue; to go, I say, in mind, to circle in desire that temple, which is in heaven; to offer the incense of praise to God, to individual orders also of Angels to give glory from her heart's sacrifice. She brought to those blessed souls to each praise, asking intercession, and preparing for herself with them the lot of beatitude. What think you was hers with Mary, mistress of virgins, queen of virgins? O how often she sighed to her, speaking with her, and raising herself in her bed with her, from the malice of the world, from the snares of the devil, from the anguishes of her sojourn. This she had as singular consolation, this prince of contemplation, this form and order of her life; through this she had access to the Spirit, leader of her spirit. But also Holy Scripture she applied as mistress, that this rather she might follow, contemplating each of His mighty works. than her own sense to the contemplation of God. With these as guides she walked secure, entering into the holy of holies, with holy heart contemplating that admirable tabernacle, the exemplar of that which was shown to Moses, and was said; See, do all things diligently, according to the exemplar which has been shown to you. She admired the golden altar, which is before the eyes of the Lord, and under the altar the souls of the slain; the throne also of God, on which the twenty-four elders sat in their seats: but also the four animals, having six wings, and full of eyes everywhere; then also those one hundred forty four thousand, singing the new canticle; but also Abraham's bosom, receiver of holy souls; and finally, that great crowd, which no one can number, from all peoples, tribes, and tongues, standing before the throne, and palms in their hands. These and like things to contemplate was Mathilda our wont, more learned in seeing, than I in saying; but also happier in experience, than the inexperienced in knowledge. Exod. 25, Apoc. 4, Luke 16, Still it pleases to follow our Abbess, having entered into the King's inner court: but the splendor, with which she is fed, to bear I cannot, with eyes reverberated as if I were going blind, and I cry behind her back; Enter into the joy of your Lord; for so you are worthy: and remember me, when it shall be well with you, that you may suggest to the Spouse, that He may remember me.
[13] This work of hers, nay leisure not idle in church: this her customary doing through the day most sweet, solicitous of the daughters' conveniences she sleeps on straw, but also of night in this she consumed very much, or rather all. Whence lest the bed should flatter her, and she should be more sluggish to rise; not on feathers, but on straw she lay. But the straw too she would have rejected, except she had fled praise, and most willingly would have rested on the bare ground, or on stone. Yet to the Sisters more clement everywhere than to herself, she provided beddings, cushions and linens of bedding, and cleanliness of garments, saying nothing of this hurts the souls, if only they were not held proud or superfluous. Mode in all modes she commended, which however she denied to herself in benefits of the body, not sparing the body; yet she preserved in the rest, exacting from no one more than she could. Cleanliness, as has been said, she loved with poverty; and that to the honest she might satisfy, she did not wish to seem poor, but to be. A sack therefore of straw for feathers under herself she had, which covered with linen would show pomp, and price not have. But what care? She cared with great preparation her heart for the Lord, seeking in her bed, whom her soul loved; but not finding, she rose and went around the city, seeking the beloved; the city I say that, which is above; Jerusalem, which is our mother. O how often did the watchmen find her, who guard the city, and to sacred vigils she attends, whom she asked, Have you seen him whom my soul loves? She passed them, and found whom her soul loves. Him she had as companion, herself she prepared as companion to him, and adhering to Him was one spirit. What do I say was? Is rather loving, then in hope, but now in reality; then in desire of soul, now in satiety, not which fastidiousness generates, but which the love of loving perpetuates. Isa. 26, 9; She said however with Isaiah to the Lord, nay to the spouse; My soul desired you in the night, but also my spirit in my bowels: from morning I shall watch unto you. So she slept, that she might say; I sleep, and my heart watches. So she with her Spouse watched, that sleeping on straw she dreamed of the palace of heaven; but also believed the dream, and considered straw every thing, which this world might admire; whence also with weepings she washed her bed, and with tears her bedding she watered. The common Vigils she was wont to anticipate, that those princes, Angels I say, who are wont to be joined to those psalming, if she did not anticipate, herself however was found first in the midst of the timbrel-playing maidens. Psalm. 67
[14] These works of light came into light, could not be covered, just as not a city placed upon a mountain. They had lovers, all upright in heart; fleeing honor, and praisers all, passing by the way; so that the fame of her virtue flew over the land, and reached the Court. Wonderful seemed of the person, because noble, because beautiful, because young; and thence fame more grateful, the more the younger, the more acceptable a woman: for nobility of flesh is wont to most to generate ignobility of mind, and the more freely they sin, the more slowly they think themselves to be reproved or refuted. But this not in public, but in corners, who would not vituperate, who would not judge, who would not condemn? Where two or three are gathered, in the midst of them is, with two a third, with three a fourth: this is the part of nobles acting ignobly. But otherwise Mathilda, who when she fled the praises of men, did not escape them, according to that of Hieronymus; she is more honored: Glory virtues as a shadow follows, and deserting those seeking it, it seeks those despising it. This sentence of the holy man was proved in our Mathilda, who the more she scorned to be honored, so much more she was honored; and the more lofty with the Lord, the more humble in her own eyes, and despised in her own judgment. The true she proved the Lord's and Evangelical voice: Every one who exalts himself, will be humbled; and he who humbles himself, will be exalted. The exaltation by humbly experiencing she learned in herself, the humiliation of him exalting himself in others she saw, by seeing she perfected, and her hands she washed in the blood of the sinner; she washed also the sinning one with weeping of compassion, with tears of compunction, with sighs of pious sorrow.
[15] Of so great compunction indeed she was, that no one's sorrow she would pass over, compassionate to all in necessities, no one's fall or misfortune she would dissemble; but as soon as she had learned, she broke into tears, fled to prayer, and what was done, to God's clemency by weeping committed. Hence to many help was given, with her praying, that sorrows would yield, anguishes would be lessened, health would return, whether of body, or of soul. Thence the name of sanctity to her was amplified, so that they cultivated her, not as one still in exile on earth, but as one already reigning in heavens. This to her: but she suspecting from praise judgment, from favor reckoning torment, turned over within herself that Prophetic: My people, those who call you blessed, themselves deceive you, and the path of your steps disturb. Isa. 5, 11, Ps. 54, 8, Ps. 118, 36, Lam. 3, 48 Behold she went far away fleeing, and remained in solitude, persisting in weepings, and outflows of waters of David, and divisions of waters of Jeremiah her eyes led down. If she saw the afflicted Church, outflows of waters she poured into tears, with all miseries by pitying compassionating; if affliction touched individuals, divisions of waters she made by weeping through individuals; if anyone had sinned, she wept for him; if Brother or Sister was tempted, she did not cease to weep, until the sting ceased, and the soul be drawn from the snare. She fed herself with the bread of tears, and drink she received in tears in measure; unguent making for herself from the anguishes of the poor, from the destitution of the needy, from the bereavement of widows, from the sighs of the oppressed, from the miseries of orphans and pupils, from the exiles or chains of captives, from the dangers of pilgrims or seafarers or shipwrecks; finally, from all in every tribulation constituted. With this, I say, unguent she came with those Evangelical women to anoint Jesus; she is busy to help all. but Him not found, because He had risen already in glory, she did not lose the unguent; but expended on His body, which is the Church. Mar. 16, 1 She anointed all, as said, the afflicted with the unction of mercy, with the fat of compassion, with the oil of benignity, with the unguent of clemency. For this she shed tears, that with them she might help, and herself be praised not by man, but by Him who looks at the heart. For His ear received the veins of her whisper, and as a voice of a gentle breeze He heard the whispers of the Spouse, speaking to her in the Canticles; Better are your breasts than wine, fragrant with the best ointments. And other unguents of this kind she was wont to prepare, one which the Lord Mary Magdalene over the feet would pour by weeping for sins, another which over the head by giving thanks for benefits: but better than the prior is this one, nor that one despised, because the sacrifice is of the contrite spirit; this however pleases and propitiates more, since it is the sacrifice of praise. Cant. 1, 3 Third which is best, compassion for the neighbor, benefit for the needy, outweighing both, from neither discrepant, our Mathilda as much in deed as in affection preferred; knowing those to do, and these not to omit. Whence pleasing to God made, beloved by the beloved, heard was she for her reverence, who nothing harsh to anyone showed, though she was grave indeed and mature, but with all sweetness and pleasantness mixed.
[16] To say what compels me history, what indeed by myself I would not say, except a witness of what is said and instigator of saying, never seen to laugh a noble matron as much in birth as in truth, I had had. But why do I doubt? What is impossible to God? She was never seen to laugh, nor heard to say a useless word. Yet the end of life with laughter was for her, what in the following I shall say, when I shall come to it. Otherwise of an unprofitable word she rebuked herself; her conscience rebuked her beyond measure: which thus happened. One of the Sisters stood before her, carrying something in her hands. What she carried fell to the ground, and the Abbess subjoined a word commonly used: Tread upon it. As she said this, she broke into tears, weeping and wailing, as if she had broken the Roman churches. For many days over this she afflicted herself with fasts and vigils, adding days of penitence. What to these things shall we say, speaking against the interdict? lacerating with colloquy the neighbor? shooting in secret the immaculate? for a jocose word she weeps bitterly. sharpening our tongues as a sword? She had heard in the Gospel, Every word idle, which men shall have spoken, they shall render of it an account on the day of judgment. Mat. 12, 36 She had heard, and anticipated the day of judgment, more quickly and happily herself judge of herself. She had heard from the Wise One, Better is anger than laughter; for through the sadness of countenance, the mind of the offending one is corrected. Eccl. 7, 4 She was angry with herself, but with others she was never seen to be angry. But how, you will say, did she emend excesses? Was no one there sinning, but were all as Angels of God in heaven? Sinners not to accuse is sin, and the greatest; with the Lord saying to Heli, that he knew his sons acted unworthily, and did not accuse them, therefore, He said; I have sworn Heli, that the iniquity of his house shall not be expiated by victims and gifts unto eternity. Mathilda avoided this correcting, but in mercy rebuking, and with modesty; that she who had sinned, would not reckon anger, when she was punished, but justice; otherwise to resist her no one would dare, no one would attempt. So great was the gravity of the judging woman, that the light of her face would not fall upon the earth, but as one thundering from heaven would she hear the sentence, if indeed with Ecclesiastes laughter she reckoned an error, and to joy said; Why are you in vain deceived? Who with Job while she sat surrounded by the army of Sisters, was however the consoler of the mourning, in judging just, in consoling benign, in deed severe, and with the Apostle all things to all. In many things she was according to Solomon as if unknowing, nothing however neglecting, because timorous; knowing how to change anything, but herself not changed; and with Anna her countenance were not further changed into diverse. You have, O reader, in this woman many tokens of virtue, which if you reweave, you find from infancy examples of sanctity, and from the first hour of the day laboring in the vineyard, not pleading over the price, but for herself no other price chosen, than the Lord's grace. You have sanctity, proved by deeds, sanctified by merits, sought by labors; but not yet manifested by signs of virtues. Nor these to the living were lacking, much more to the deceased they are not lacking.
[17] A cause arose that, summoned, she went to the Palace: the utility of the monastery so demanded, and great damage if she had not gone. Through others she wished business to be done, Frederick [c] then Emperor sought the Abbess, the right itself demanding that she come, and the matter be ended through her. Let her come, he said, my cousin to Regensburg: a solemn matter is, nor otherwise, than solemnly to be done before the Princes and Court. summoned to the Emperor Frederick She went, although unwilling, having a retinue congruent with her name, and greater than she would wish; to whom solitude was more amiable, than the palace. You would see another Judith, after so many fasts, not pallor of countenance to show, but to all eyes appear gracious: and, except proven virtue corrected the unwise, the unwise would not be lacking, who would think she had been free for delights rather, than labored in fasts. It was proved there, what she had done at home, that she truly had fasts for delights; and hence her countenance, on account of the spiritual feast, more like roses, than ashes; rejecting with Daniel and his companions, royal foods, and content with the eating of legumes. Such she stood by the Emperor seeing beauty, and not ignorant of virtue, and deferring to the Holy one more for sanctity, than for race and blood. He rejoiced as much as possible, such a sharer of his race to have; he wondered at the most holy from the not holy, she pleads the cause of the monastery: and as a rose to have proceeded from thorns. This he predicated of her, and seeing her rejoiced over her: but also more gladly hearing her, the causes, for which she had come, he made and finished all for her. They came to the table: supper for the family; dinner for the Abbess in the evening was prepared: flesh for the rest; for the Abbess was set the food of Daniel. She with the rest indifferently with sight and smell perceived all things; but separated from all in taste, she had in taste only legumes. Her butler was a Soldier, mature himself, knowing what to God, what to the world he owed; nor passing over, what he knew to be the Lady's will. Forewarned, the spring secretly drawn, solemnly with companions advancing, he brought to the Abbess: for to all others to all abundance wine was poured. But she tasting, herself deceived, or despised beyond the usual, wondered: for the spring, not spring, but best wine tasted. From which forthwith abstaining, she modestly indicated to the butler, accused his disobedience, at supper about to drink water, she finds it changed into wine: to take away the wine, and bring the spring, stealthily she made him do. He sent his servant boy, drew the spring, brought it to the house. He pours again, drinks the Abbess wine from the spring; rebukes the butler for obstinacy. He swears, that the servant drawing water he had seen, nor besides what he had drawn had he offered. Then she, Drink, said, and accuse yourself. The other steward drinks; he became a praiser of this wine. Nothing, he says, equal to this Bavaria has born, nothing Austria has produced, nothing France or Alsace has sent, nothing Cyprus or Greece comparable to this has given. The praiser the Abbess restrained, the spring d a third time she demands. He runs, drew himself, and brings. He asserts that he had drawn, the taste he was unwilling to be other than wine: which the Abbess wished to be hidden, but the magnitude of the matter unable to lie hidden came into the public. You see how beloved she had the Lord, that with all her own abounding in wine, alone she would not drink water: but from the cluster of Cyprus, which He Himself was, wine ministered to her; that the beloved of the beloved at such a banquet might rejoice; and before the Princes, whom she could not lie hidden, glorified by miracle. But she, impatient of honor, suppressed and wished suppressed the word; but by the Lord's example, the more it is covered, is uncovered. She fled therefore from the Court, not wishing to be burdened with rumor; but the odor she left behind worthy of God, as if making contempt of delights, love of fasting, honor to God, contempt of the world. This beginning of signs had with the Lord Jesus the Lady Mathilda, in both, as I believe, dwelling and admonishing Mary, They have no wine: and the same here made wine from water, for one whom He loved, who for many there, whom loving and believing He made. John 2. She nothing for herself over this of praise or of honor secretly or publicly claiming, her hands shook off, saying herself immune from this deed; the Lord to be the doer of all things, nothing on her account or by her, but on account of others, if anything new happens, done. So she sent back virtue to the Lord of virtues, just as to the sea springs and rivers run back, where is the origin of all: if indeed all rivers enter the sea, and the sea does not overflow: and Mathilda, to the place whence it had gone out, made the miracle return, that it might flow again; flow, I say, and not fail again. Eccl. 1.
[18] The Lord added still to do with her, and were made glad those dwelling under her. The daughter of a certain carnal man was, having a demon, to whom her father had obtained a place in the monastery as a prebendary, not a Sister, but separated from the Sisters; and this by prayer, not price done. The race of this demon was the worst, and similar to that of the Gospel, which would go out only in prayer and fasting. Mat. 17 Whence neither could the Disciples cast it, nor could the Sisters cast it, She heals a demoniac, although they had often prayed for her, but yet still the demon was with her. There was in her to see misery, naked to run about, to fill all things with shouts, with the spirit driving her to tear herself, to seek a place to throw herself headlong; either into fire or water, horrible things to see and hear to commit the demon, that he might destroy her. Heavy to all, of all she had overcome the heaviness, that not to say to serve the sick one, but neither to see or hear her was now easy. Mathilda felt that here something must be worked: and with the spirit revealing to her, animated by hope and confidence, she approaches the demon; with prayer sent before, she orders him to go out: to him refusing as if scourged, no longer to be there, she commands. The demon roars, gnashes his teeth, and much tearing her, with the Lord Jesus helping His bride, he went out; showing by the very tearing, what kind and how great he had been in malice. The girl was healed, herself the witness of the Abbess's virtue, and serving while she lived God in a life of sanctity and justice. The Abbess wished also this to be hidden, but the miracle cried out: she herself saying this, that the same is Jesus the Lord in the heavens, who had been on earth to work; and the same invisibly does, what visibly he showed. Hence it happened that she was frequented by many, and frequented made many signs; which thus she overshadowed, that to the blessings of words she ascribed them, and to herself of the virtue's virtue she arrogated nothing. But the merit of the worker did not lie hidden in the work, and from her fruits they did not know her, reporting from her health and help in tribulation, rendering to God for her honor with thanksgiving. She who had been healed (which I had nearly omitted) was also dumb: and the dumb: but with the Lord curing and Mathilda praying, she lost the demon and received speech; trampling henceforth Satan under her feet, and with eloquent mouth pronouncing the praise of the Lord Saviour, and imitating and magnifying the life of S. Mathilda. The Sisters saw themselves not deceived, but having fruit their own in sanctification, but the end eternal life, of which now in spirit a great part they had pretasted in the hundredfold, which to them God had given for the contempt of the world, and the imitation of Jesus Christ. Rom. 6. With all therefore their strength they panted toward the heights, she inflames the Sisters with desire of eternal life. desiring to be dissolved and to be with Christ: for this was much better. And they all ran in desire, fervored in study, strove in affection. They all ran: but Mathilda ran ahead more swiftly than the rest, but did not enter ahead of the rest; many herself sending ahead to the Spouse's bridal chamber, by whom she would have preferred to be found, than to anticipate them; anticipated in the blessings of sweetness, that she yearned to depart from the body, and to be present with Christ. The world she saw placed in the wicked one; saw, I say, not only in speech, but more in action; she saw all vanity under the sun, and contended in mind above the sun. O, she said, when shall I come and appear before the face of God my own? When shall this mortal be absorbed by life, and this corruptible put on incorruption? Who will free me from the body of this death? And answer she received from the spirit, an Apostolic answer glad and pleasant: The grace of God through Jesus Christ our Lord. These voices of her heart were heard and granted in heaven, entered into the holy places, and was sent to her help from the holy place.
ANNOTATIONS.
CHAPTER III.
Return to Dietz: Exhortation to the Sisters. Tithe procured. Miracles.
[19] Knowing therefore herself shortly to die, doing something similar to the Patriarch Joseph, who commanded his sons about transferring his bones, Foreknowing her death, she remembered Dietz, where she had been offered and espoused to Christ, and there with her Sisters she chose her sepulchre. And calling her Sisters, she indicates that the dissolution of her body is imminent, that she must return to Dietz, saying she is very sick; there either to die soon, or in a short time recover. They consented, hoping for her life thereafter, at the same time also seeing in her no signs of death. She went, not doubting that she would die, or rather pass from death to life; what is of life she commands the Sisters to keep, especially what they had learned and seen by her word and example. Clean, she said, am I from the blood of you all: for I have not shrunk from announcing to you all the counsel of God. I go from you: whether I shall return, is uncertain; certain however, that the Lord renders to each according to his labor. And kissing all, and to God commending, she returns to Dietz: she went away to Dietz. Sadly was she received, because sick; but with all care and humanity cared for, not as a guest, but as the dearest mother, and as Lady of the place. Pain grew, but day and night nothing else in heart turned and in mouth the bride of God, except the praise of God. So a young heifer, that I may interpret in good part, taught to love threshing, knowing nothing else to do in the time of infirmity, showed her commiseration. In vigils, in fasts she kept her custom, except so much, as could be persuaded, that she might restore herself a little. She calls the Sisters, and to her flesh making force, with the spirit's virtue she greets all with sweet address; then she addresses with this exordium of speech: With desire I have desired this Pasch to eat with you; truly Pasch to me, because glad, because pleasant, because always desired; Pasch I say, that is, passing. Behold I, dearest, enter the way of all flesh: now to my Fathers I am gathered, and with Adam ash into ash I return. This is unavoidable, this all flee, and no one can escape. Of nothing am I conscious to myself: but, who judges me, is the Lord; the same merciful and compassionate and just: who if He shall have decreed to save me, immediately I shall be freed; if He looks at labor, nothing have I shrunk, that I have not striven to please Him. In all things I have labored, not I however, but the grace of God with me. With His help the good fight I have fought, the course I have consummated, the faith I have kept; nor do I doubt that there remains for me a crown of justice, which the Lord will render to me, who is crown, who is end, and reward of the fight. Consider, Ladies, momentary and light this our tribulation, which beyond measure on high eternal of glory weight works in us, while we contemplate not those things which are seen, but which are not seen; for what is seen is temporal, but what is not seen is eternal. And temporal indeed flattering things I have despised, adverse things I have not feared, and the end of both now I have in the rendering of pleasantness, in the fulness of glory, in the eternity of joy. I could have walked that broad and spacious way, leading to death, Speaking to the Sisters she shows great confidence of mind, with mortals; now would be the end of pleasures, but beginning of torments, from which I would not escape, but would fall from punishment to punishment through ages of ages. Now my soul is freed from the snare of the hunters, of the malign spirits I say against us, and drawing to sin; but the snare is broken, and, thanks be to God, I am freed. Behold the prince of this world comes, and in me has nothing; because to the world myself I have never offered as companion, intimate, or friend. Abraham's bosom receives me, the bridal chamber of Christ awaits me; and Mary mother of my Lord, with the holy Virgins, hastens to meet me: of the Patriarchs and Prophets the choir, of the Apostles the senate, of the Martyrs the glorious army, but also of all the Elect the innumerable army at my coming rejoices and dances; heaven is glad, Paradise exults; and Christ the Lord Himself to His feasts and to His banquet invites me. Behold I come, I give thanks. With these I shall be, who are redeemed by the Lord, who shall come into Sion praising, and everlasting joy shall be upon their heads them, joy and gladness shall they obtain, sorrow and groaning shall flee. O happy me! who have escaped the judgment of God, eternal punishment, the penalty of gehenna, inextinguishable fire, immortal worm, chains of hands and feet, torments prepared for sinners, and hammers ceaselessly striking the bodies of the impious. I have escaped by God's grace the mouth of the lion, the hand of the dog, the dire faces of torturers, death itself, satan and the devil. Far from me shall be that Behemoth Leviathan, the ancient serpent, the twisted dragon, the asp and basilisk, the boar from the wood, and the singular wild beast; the same called by many and diverse names, by which is signified the great and thousand-art crafty malice of him. Him to have conquered for me in Christ, of how great grace, of how immense glory it is, from the magnitude of the enemy weigh. And behold paradise has been opened to me, the gate of heaven lies open, and that heavenly Jerusalem, which has been founded on sapphires, whose battlements are jasper, with gems are built its towers, and every precious stone is the structure of its walls. The streets of Jerusalem shall be paved with pure gold, and through all its streets Alleluia is sung, and the choir of Virgins there singing a new canticle, the Lamb wheresoever He shall go follows. To these I am joined, one of the rejoicing and singing in the fulness of joy, in the satiety of the banquet, of which crumbs and small pieces with the dogs under the table of the lords I was wont to gather and eat: if indeed the fulness of joys is in the heavens, and thence those sentences of the Scriptures, by which we are consoled on earth: thence that voice, voice full of joy: Behold I create new heavens, and a new earth, and the former things shall not be in memory, neither shall they ascend upon the heart, and you shall rejoice and exult in those things which I create: for I create Jerusalem in exultation, and her people into joy, and I shall exult in Jerusalem, and shall rejoice in my people, and there shall not be in it any more the voice of weeping and the voice of crying. Isa. 65, 17 Come, dearest, hasten to enter into that city: and O blessed me, if there shall be the remnants of my seed in it! you I say, seed, not of the flesh, but of my heart, because through the Gospel I have begotten you.
[20] To go thither, is to love: for except through charity it is not entered, she inculcates mutual charity: nor any joy other than charity is in it. This to me to say is not tedious, but to you necessary; because it is necessary in this part for you to amend, that greater work you give to keeping charity. You strike, and weary one another with injuries, you hold angers long, over nothing you contend, and from a straw a beam, from anger hatred you make for yourselves. Do I praise you? in this I praise not. I praise you, that you are alacrious to the divine Office, that prompt to fasting, that swift to vigils, that ready to obedience, chaste to continence, vigilant to all good; I do not praise, that you have contentions among you and zeal. What is it to praise God, and to vituperate the neighbor? James 3, 11. A spring from the same hole does not flow forth sweet and bitter water, as James says, nor does God receive His praise with the vituperation of the neighbor. What avails the fast of food, which God created to be received with thanksgiving by the faithful; and to eat the flesh of Sister or Brother by calumnies or detractions? What do vigils profit, in which by mouth is sung to God, and in heart is thought evil to the Sister, or retaliation of evil? What useful does the obedience of man have with the contempt of the Creator? What does it confer to contain the flesh from luxury, and not contain the heart from envy, the tongue from contumely? And of these indeed, which are good, I praise you: but I do not praise, that envies and contentions among you are. Virgins you are; do not greatly glory: there had been also those, who were reproved, who the oil of charity in their vessels did not have, to whom knocking it was said, I do not know you. But far be it, that this be said to you. Turn from yourselves, dearest, namely that sentence of Hieronymus, The worst poison of envy is compared to viperish seed, namely it kills its mother. This is the only thing, that I fear for you; this last I admonish you to amend, and I hope most certainly that you shall be saved; nor outside with the foolish virgins remain, but with the prudent inside to the Spouse enter. With thanksgiving the admonition was received, amendment promised; and in all things, which they had against each other, immediately exhibited. She calls all to herself, one by one she kisses, and to God commending, rests a little.
[21] Pain grew daily. Nothing else in heart she turned and in mouth the bride of God, she asks from her parents, by name of dowry, except the praise of God. And that God's servants and handmaids, Brothers and Sisters of His in Dietz serving God, as living so also dead, as by word so also by example, so also by some stipend she might refresh; turning herself to the parents of B. Mathilda, her father Berthold a, and her mother Sophia, before all with gentle voice she thus addresses: O father, be mindful, that me as a young girl you destined to this Church, in which, with the holy Spirit governing me by grace: I have so profited, that, although unworthy, yet the name of mistress I could not flee. Then in Oetilinsteten, as you yourself know, by the name of Abbess till now I have flourished. It is established therefore to your paternity, that in secular habit a life honorable I could have led with you, if to God this contemplative life of mine more than the active had not pleased. It is plain truly to all intelligent, that in Oetilinstetten more delicately than in the world I would have lived, if I had wished; for very many companions in liberty I would have had there. Now therefore since in Dietz I was as a young girl and mistress, worthy I esteem, that I your handmaid and daughter with you here may merit to be buried. Now, my father, if you had espoused me to a mortal man, would you not to him a part of your substance by name of dowry have given with me, and the same thereafter not only as son-in-law, indeed as heir of all your substance would have conducted himself? But because the King of Kings and Lord of Lords Jesus Christ has elected me your daughter to Himself as bride, you have never to so sweet a Spouse of mine, your Creator, Redeemer, and Saviour, for me, and for your soul, the tithes of certain to the monastery of Dietz, any espousal gifts deliberated to give. Acknowledge therefore, pious father, that the church of Dietz, by you and my family founded, in which the material bridal chamber for me has been preordained by God, is situated in a wooded, watery, and unfruitful place. Give therefore, dearest father, to my immortal Spouse, not from your own, but from His, which He chose for Himself in the first constitution of the whole world; give, I say, I beg, to me, and to my Spouse so justly and congruously asking, by name of espousal gifts, the tithe of your substance, which you are known to have around the Isar, in the confines of Diengen. The father however of the same bride of Christ his most beloved daughter's request having understood, with the counsel of his parents communicated, joyfully and affectionately fulfilling for her the petition, said: O daughter, to me above all your kindred dearest, the tithe of all my substance around the Isar in the confines of Diengen, for love of you, to this church of holy Mary in Dietz I confer, and under the testimony of all standing around, upon this altar of holy Mary Mother and Virgin of Jesus Christ I delegate. To which the bride of Christ B. Mathilda said with congratulating voice: O my father, now I rejoice with you, because to my in all things you have satisfied the petition. Turning therefore B. Mathilda to the Provost Hartwic, and to the convent of Brothers and Sisters, with knees bent on the ground and hands raised, with tears she begged God, saying: Lord Jesus Christ, receive the gift now bestowed upon you, and preserve to your servants and handmaids, devotedly serving you here, for future use. After these things her father subjoined, saying: and obtains them, with the Angels supplying Amen: O sweet and to God beloved daughter, with me, I beg, pray to God, if anyone, which God forbid, of my posterity should attempt to impede the gift now given by me, that the same here with worthy punishment be punished, and not in the last judgment with Cain perpetually be tormented. This prayer finished, was heard a voice in the air of holy spirits replying, and with most sweet voice crying, Amen.
[22] When B. Mathilda knew the time and hour of bringing the tithe from the confines of Diengen, which by her name to the church of S. Mary the Virgin in Dietz had been conferred, to the Provost Hartwic, from the same flesh and wine through obedience she takes, before all the Brothers and Sisters, this discourse she used, saying: O Father and Lord in Christ, now I rejoice, that the dowry as testimony of my espousal I see being brought: for as the present life's refreshment I feel, so also eternally in the future in the heavenly fatherland to be refreshed I confidently hope. After these things when, the Brothers and Sisters in the customary way, with the cymbal sounding, were called to the refectory; the Provost Hartwic, leaving the order of Brothers, hastened to the refectory of the Sisters, and addressing B. Mathilda with these words, said: O daughter in Christ, beloved by God and men, because the foods are now prepared, which by your most sweet intercession to us and our successors for refreshment of bodies have been conferred. John 1. It becomes therefore your most pious devotion today in charity with flesh to be fed and with wine drunk. By the authority of Him, who visibly before you set water into wine changed, I admonish, ask, and in the virtue of holy obedience I command you, that of all the food, with which today and henceforth we and our succession are refreshed, with the same, at the present hour, gladly you be refreshed. To the words of this precept B. Mathilda groaned, and tacitly smiling, said: O! Father and Lord, laughter with sorrow is mixed, and the extremes of joy mourning occupies. Prov. 14. Now therefore, what I shall do, I know not; except this only I know, that never disobedient I wish to be found. At this voice all the Sisters, prostrated at her feet, immense thanks to her gave, not so much for the stipend's conferral, by which they enjoyed; as much as for her solemn refection, with which all congratulated. Furthermore the Mistress of the order, with heaven approving. giving the sign, that the Sisters from the table might rise, and with the Psalm, in the customary way, the church might seek; B. Mathilda trembling with the Sisters singing together, heard a voice in the air saying: O B. Mathilda, know that you today not with reproved Esau, but with Elias raised into the air have been fed. To this voice giving ear, tacitly to God she gave thanks. Which not hearing, but understanding the Sisters; asked, what it was, that she noted within herself, and with the others did not psalm. Isa. 24, 16 To this B. Mathilda with the Prophet replied: My secret to me, my secret to me. Over such her response all wondering Sisters, what they could do, were thinking. And when mutually among themselves, as has been said, they discussed, the Mistress of the convent of pious Sisters, said: If it is to your liking, lest long thus among ourselves we discuss, let us call the Lord Provost. Hearing this all said: O Lady Mistress, it pleases us, that the Lord Provost you call, that through his help, what was Blessed Mathilda's secret we may know. which she being commanded to reveal, At these words was called the Provost Hartwic, who coming began to inquire, why he had been called. To whom the Mistress for all, as became, the Sisters answered, saying: O Father and Lord in Christ to be venerated, when today in customary manner from the table we rose, and the church we sought, our Lady and Sister B. Mathilda had certain, as we understood, with holy spirits colloquies; and while piously we inquired of her, what it was, that she had spoken, she replied: My secret to me, my secret to me. Over such her response, Father and Lord in Christ, you should know to have been called. Hearing this, the Provost Hartwic ordered B. Mathilda to be called to him. Who when she had been called, the Provost Hartwic said to her: O daughter, beloved by God and men, if me you reverence, as Lord, and as Father you venerate, I say to you with the Prophet Malachi: If I am to you Father, where is my love? if Lord, where is my fear? Malach. 1 Under the cover therefore of paternal love, and the fear of mastership, tell me, why to your beloved Consisters you said, when from you, what you were doing, they asked, and you replied, My secret to me, my secret to me? To this Mathilda replied: My soul has melted, since you, Father to be loved and Lord to me always to be feared, so spoke. And immediately at the feet of the Provost Hartwic to prostrate herself disposing, the Provost Hartwic, with her hand received, piously raising her, leading her aside a little, learned from her what the Angelic spirits had said to her; O B. Mathilda, know that you today not with reproved Esau, but with Elias raised into the air have been fed. Scarcely had such speech ended, with tears, said the Provost Hartwic: O B. Mathilda, beloved by God and men, may you now and in eternity be blessed. And without delay he commanded, that both convents of Brothers and Sisters with devotion should sing to the praise of God, who today wonderful things declared in B. Mathilda, this Psalm: Bless all you works of the Lord the Lord. Dan. 3, Behold a wonder; when now had been sung the last verse of this Psalm, the father of the blessed Mathilda Count Berthold standing at the doors of the church, thanks are given to God, anew began the same last verse with tears saying; Blessed are you in the firmament of heaven, and to be praised, and glorious, and above exalted forever, who in my daughter such great virtues' wonders do. Which said, by the Provost Hartwic, and by B. Mathilda, and by all honorably he was received: over which salutation thanking all, he subjoined, saying: Hear I beg, and understand, and how I have come here, with me consider. This night around the cock-crow, while of my daughter I and her mother were discoursing, a certain voice sounded in my ears, saying: O Count Berthold, rise, and to your daughter hasten. And with haste rising, as you see, I have come. Now therefore, O Provost Hartwic, what has been done, narrate to me. To this the Provost Hartwic replied, saying: I hear and understand, that God did not wish you to be ignorant of the wonderful things, which lately in my Lady, your daughter and God's bride B. Mathilda are, by which divinely admonished the father intervenes. as in part you have known and more fully will know, performed: and sitting down, he narrated to him each thing. Which heard Count Berthold, replied, saying: God who made me come here to so great a solemnity, to Him let my devotion now and forever be offered, and let to Him be perpetual praise now and forever. Scarcely Count Berthold had finished his discourse, and B. Mathilda inserting, said: I sleep, and my heart watches. O how with sweetly-sounding voice, the bride of Christ, of her heart's secrets brought forth: for as is the right of all brides, the care of their own race of spouses; so much more becoming is, the true bride of Christ, with watchful heart to recall the love of her spouse Jesus Christ, which He had in her, when on her account flesh He took on; when on the cross hanging, sleep He took; and in the sleep of death corporeal, through the opening of His side, from the fountain of His heart blood and water He poured for us. Of that love mindful B. Mathilda, said: [She herself asks that part of the Tithe be allotted to Hosts for neighboring Churches:] O in Christ Father and Lord, venerable Provost Hartwic, I a wretched woman pray, by your provident dispensation it be given to me, that of the Tithe, by the present father mine to this Church Dietz in my name conferred, a part of such quantity for Hosts b be instituted, so that also to all adjoining Churches largely and perpetually they be distributed. Joy indeed for me it generates and salvation for all, with the rest of the same Tithe parts being enjoyed, if from it be made that bread mystic, which from heaven descending into the womb of the Virgin, and on the cross hanging, with Hosea the Prophet testifying, was baked in the oven, that to us might be edible. Hosea 7, 7 That therefore we with the same bread alike be refreshed in the kingdom of heavens, that which I have asked your, pious Father Hartwic Provost, may grace afford me, and be confirmed by the consent of all the Confraters and Lords my Canons of this church. Completed this petition, all with one voice said: O B. Mathilda, what now you have asked, this all we counsel, and ask be done. To this the pious charitable Provost Hartwic, with hand to the Brothers imposing silence, said: O B. Mathilda, beloved by God and men, a grateful word you have brought forth; for the hearts of all our you have excited to fulfill your desire. That therefore your desire's affection to its hoped effect I may bring, in the name of the Father, and of the Son, and of the Holy Spirit I establish, and to all Officials I command, and obtains it. that in individual years in such super-abundant quantity the marrow of grain from the Tithe in Diengen and from the confines there, especially for Hosts, as B. Mathilda asked, perennially be distributed; and just as that salutary Eucharist, in the same form of bread figured, to no one of penitent and at the same time asking affection is to be denied, so also the very substance of bread never to anyone be denied. It is established certainly to all cultivators of the most Christian faith through this most salutary constitution, the dowry of the espousal of B. Mathilda, in the church of Dietz, with God and men to be most celebratedly confirmed.
[23] When one Sister, who had the use of writing membrane, while at the lines [c] she was punctuating, drawing the awl carelessly, transfixes her eye, perforates the pupil, and immediately came forth blood and water. Pain elicits a cry, all run together to the Sister: doubled is the trouble from the desperate languor of the Mother, and from the blinding of the Sister; She restores an eye struck out by an awl for she was useful, and beloved by all; and hence more is grieved her grief. Excites the Mother that tumult, she is called and led: when with water the pupil had flowed away, and still the blood ran in streams flowed. No hope of recovering the eye, no further of seeing; only that the pain might cease, is wished for the suffering one. She is bidden to approach, the eye she handles with hand the Mother: and the hand of the Lord was present, putting to flight pain, giving health, and clarity of light. Stopped the blood, and health remained, so that never more clearly did she see, nor more sweetly have. This did in death our Mathilda, attesting that she was not dying, but from death passing to life, and counseling the living to a better life.
ANNOTATIONS.
CHAPTER IV.
The last deeds of the dying woman. Death, burial, miracles.
[24] Meanwhile is heard outside, that the Abbess sick is forming now toward death. The Provost Hartwic runs lifeless, Provost Hartwic asks, the Brothers rush in with the greatest weeping and lamentations, there is over her bellowing and groaning, proper to each, and lamentation in common solemn. They knew that through her the Lord had given salvation to the house, and the consequents to the antecedents rarely similar. Then the Provost Hartwic began to speak, the Abbess consoling, and the Convent exhorting: You indeed, O Mother, I see in defect of body the greatest, yet not still of your life do I despair: powerful is the Lord to give you back to us in salvation of the house, which wholly hangs on you, whom we lament, whom we mourn. We know that you Christ desire, whom you love; safe are for you the rewards of merits, nor delayed shall they be diminished. Of us rather have mercy, whom you desert. Behold whom in two places to Christ you have gained by the example of your sanctity: behold the Brothers and Sisters, that she may ask for life to be prolonged for her, whom through you Christ has acquired, all belonging to your crown, and like gems shining in your beauty. Behold all neighbors, smelling from you the odor of sweetness in your works, which they have learned in the words, which of you they have heard; but also in the discipline of your morals, which they have seen; in all these things glory to Christ you have acquired, nor is there anything He would deny to you praying. We pray therefore, that you ask life to be added to you, necessary for us more than for you. Who further, you withdrawn, will protect us with prayers, cherish us with persuasions, fortify us with counsels, relieve us with helps? The Princes are your race, all by your grace have held this place grateful, have expended benefit, have averted every contrary, have inclined to your name. While you live our people had peace; all yours have been honored from you; nothing dared the malign; even those, who hate peace, with yours have been peaceful. We desire your life; but if to Christ more it pleases, that you migrate, go secure, certain of the crown, glorious in victory. And you, he said, O Sisters, behold the way, which we run to the end: hither we tend, that we may end this life by death. And would that with this death we be ended, we who badly live; and not another death follow immortal, by which the sinful soul forever dies, and never finally dies. For it lives ever fresh to torment, nor is brought to an end; is consumed, and is not consummated; having forever, what to grieve despairing, and despaired what to escape. Come now, Sisters, happy I would call those, whom the Lord has assumed to Himself, whom not handmaids, but brides He wishes called; for He does not wish to be feared by us, but loved; or if He is feared, He delights in fear filial, indeed bridal, not servile. You see before you your Leader running, and to imitate her she exhorts the Sisters. and now consummating the course, and knocking at the door of heaven; and behold now it shall be opened to her. Happy she, whom the Lord has led through right ways, and shows her the kingdom of God, and gave her the knowledge of the Saints; honored her in labors, and completed her labors; leading her with help, showing the kingdom with counsel, giving her knowledge with wisdom, honoring in labors with constancy, completing labors with perseverance: and you, daughters, with the same virtue arm yourselves, the footsteps of your Mother follow, that with her running you may attain the prize, and by her merits attain the kingdoms of the heavens, with her Spouse and yours preparing, who lives and reigns forever and ever. Amen.
[25] The exit of the Holy one the holy Angels observed, and the demons and the Sisters. Then suddenly she began to weep most bitterly; she having three times wept and as many times laughed, after the weeping, what before she had never been seen to do, she laughed with great gladness: and so a third time the weeping she repeated, and the laughter, not lacking mind, as often happens, but most well possessing sense. To no one however did she indicate, why this was done. Over this each one has license to conjecture. To me, not as wise, it seems, the cause of her weeping was the demons, whom the Holy one saw, her evils numbering and weighing; but the holy Angels good works on the contrary by numbering surpassing; and from this rightly laughing she exulted, as she had wept, when the malign would be victors she had feared. Three times indeed for this reason done; for in three ways good or evil is committed; by thought, by speaking, and by deed; which individually the enemy demons weigh. First evil works in the balance they place; which if they outweigh the goods, the soul evilly working they claim for themselves; lesser if they be than the goods, they flee conquered. Yet still about words they plead, which also themselves they bring to the balance; and these conquered, they exhibit a second flight. Lastly, nor the last thought do they pass undiscussed, where if they are conquered, beyond they have no right in the soul. But just as evil spirits strive to snatch, so the good attempt to rescue souls; that nothing of evils they suffer to be brought into the middle, which has been by satisfaction deleted: and so much exaggerate the good the goods, as the evil the evils. I believe, to this Holy one of herself to have been seen this given, but to say not to have been given; that she more glad, the more secure, from body might exit; and another less holy by her weeping anxious might render, with laughter also confidence not deny.
[26] Which also that very perseverance of joy proved: for so glad she lay afterwards, as if to feasts invited, and with Angels at table. For she saw S. Mary our Lady, saw and saluted. Hail, she is believed to have been gladdened by the appearing Mother of God, she said, Mary, full of grace, the Lord with you; and, at Blessed are you, she failed, and laughed, and with great dancing exulted. The Sisters offered her the image of S. Mary: with her hand she turned it away, turning her eyes to the vision, which she saw in spirit; as if she said, I salute S. Mary, not in image, but in truth. And as the extremes of joy of fools mourning occupies, so the expectation of the just joy; and as the death of sinners is the worst, so precious in the sight of the Lord is the death of Saints, in this Holy one is proved. She proved of herself the saying: Until the time the patient one shall sustain, and afterwards a rendering of pleasantness. Eccles. 1, You would have seen her at Jesus's command grow silent, nor a word from her mouth come forth; have gone around the walls seven days, and then cried out, and by the cry destroyed the walls, and to death insulted death, nor did she feel the bitterness of death from the sweetness of life. Jos. 7. She laughed then, before not laughing, and seeing fulfilled that Bildad the Suite's sentence: God does not cast off the simple, nor extend His hand to the malign, until your mouth be filled with laughter, and your lips with jubilee. Job 1. She had escaped every anguish, she saw herself transferred to life; perfect in merit, certain of the reward, by the call of Christ, and the leading of Angels. This for her was the cause of laughter, this the matter of jubilee; which could have been done in secret, except God had prepared for her among men in blessing the memory, as with Himself glory, that He might also draw us to a similar form of living.
[27] Yet she had not entirely failed; she breathed, and spoke in joy, Conrad her servant with all wondering; individuals consoling exhorting, and consorting their hands in God, and to each giving thanks for the service performed. She saw Conrad by name, faithful and devoted to her, who from a Soldier Converted from the family of her parents, every work of the monastery did; whom addressing, she filled with much consolation, instructing with salutary words. 2 Tim, 4, You, she said, to me a helper and faithful minister in the Lord, well have served with me in the office of the house of God. Behold I have run to the end, and today I receive the prize: remaining for me is the crown of justice, and the rest of eternal life. Trust that to you also there remains, nor long deferred, because you have prepared for me the crown in great part. If anything by prayer, meditation, or reading I have profited, you have rendered me free; that the instancy of your labor, was my rest; so now will be your reward with my reward. Stand therefore now, and persevere as a soldier good, certain as faithful athlete. Labor indeed is, but brief and modest, to future glory, which has neither measure, nor end; which I now see, not only by faith, but certainly by sight. I see our crowns to be rendered for our labor, of so great pleasantness, she exhorts to perseverance: of so great glory, that no sense, no tongue can declare to you. Persevere doing well, add daily riches to yourself and glory in heaven; just as he who treasures up, despises nothing in profit. These things she spoke; and beginning again, from God's praise she did not cease, as long as her tongue she could move.
[28] [Anointed at the last, she was seen as if to receive Communion from an invisible hand,] Healthy she more frequently communicated, the lamb eating with wild lettuces; for never without tears and most bitter weepings did she communicate, and the cup of the Blood of Christ with weeping she tempered. She had communicated in the bed of pain, receiving, by the counsel of S. James the Apostle, also the Sacrament of holy Unction, and in it the indulgence of sins. James 5, 14, That from men among men living: but now with Angels about to live, by hands Angelic she communicated. To the end brought she had voice no more, by gesture of the body the presence of the Majesty she showed, inclining reverently, opening her mouth competently, swallowing through the throat decently, but also the gesture of one drinking imitating, and inclining frequently. This seen the Sisters wondered, and those who were present; but a miracle exhibiting, the soul soon she released, communicating with the holy Communicators in joy, and going with them to the reality of the sacrament from the sacrament, and from the reality of faith to the countenance of vision. There was to see a miracle, signs not of death in the dead one; splendor, but of life. More like to the living with rosy face, with the roses of Martyrs mixed she showed her spirit; but the lily's whiteness imitating the rest of the body, to the Virgins as companion testified the soul, as much in spirit as in flesh incorrupt. Rejoice now and be glad Mathilda, daughter of Sion, and not captive of Babylon; sing with David a canticle to the Lord in your land, which fully you could not in the foreign. Psal. 115, Say, You have broken my chains, to you I shall sacrifice a host of praise; that you have escaped from the iron furnace of Babylon, and dwell in light with the sons of light.
[29] While the obsequies are celebrated, The obsequies are celebrated; weeping there was not much; for the tears glory had absorbed: more they rejoiced over the manifest virtue; weeping if any was, was for himself by each one to her, not for her. The body once attenuated by fasts, by the access of infirmity entirely consumed, left nothing for worms to be devoured; but over the bones the skin extended drew from her this voice of Job; To my skin with flesh consumed has adhered my bone, and there have been left only the lips around my teeth. Job 19, 20 Was she not also dissimilar from him, who ran against God with erect neck, and with fat back was armed? Covered his face with thickness, and from his loins fat hangs down. the candles extinguished by wind divinely are relit, Nothing of these in Mathilda. Her spirit had ruled the limbs, easy to bear, wherever it would wish, nor its will other, than that from death to life she pass. And it was done so. Nothing was lacking from the obsequies of spiritual glory: with Psalms, Hymns, and spiritual canticles they were celebrated: kindled were many lights, but by the wind vehement and frequent extinguished. But God made a miracle, that since for the blowing of winds men could not stand, the candles incessantly burned; and when now extinguished they seemed, they burned again invisibly relit; and He who commanded the winds and the sea, wished His bride of the light, which she always loved, not even in death to be deprived. Matth. 8,
[30] Headache is cured: God wished to show, that she lived, after death giving a sign in a Brother, who would have died, except the dead one had helped. The name to him Conrad; not he himself, whom recently we said, but a free man, by spiritual love Converted, so sick in head, that he had a response of death daily, but especially after the weepings at the Abbess's death. What would he do? By only one step he and death were divided. Mark 6, He took with conceived faith audacity, approaches to the dead one, thinking by the example of the Evangelical woman, That if I touch the fringe of her vestment, well I shall be. He himself touched the head of the Holy one, and to his head salvation he acquired; which to death further never hurt, and himself thereafter gave as witness and herald of the Abbess's virtue.
[31] many confess they were healed by the living one, but bidden to be silent. There was present from the province a multitude of common people celebrating the obsequies: there is offered for her the salutary oblation, the individuals offer for the memory of themselves, commending the Holy one to God, and themselves to the Holy one before God. Neighbors were present weeping wailing, widows and orphans their losses lamenting, as if Dorcas were lying present, and would show to Peter, what tunics she had made for him and garments. There were present also the sick healed by her; confessing, those and those infirmities they had escaped through her; but always they had hidden this, lest the Holy one be burdened: since she had threatened, if they revealed it, that into the same evils they would fall back. These threats received an end at her death; up to then was the pact; afterwards what they wished, it was permitted to say. Came forth very many then, who would say; one, that he had been blind, and saw; another, deaf, and heard; another, paralytic, and recovered; and others and others, diverse and innumerable infirmities through her had escaped. There came also the sick to the obsequies: very many were healed, of whom the number for this reason I do not write, because of the present negligence did not annotate. Envy too if it had been present, for the evident miracle could not have been hidden. She is invoked by the Writer of the life, She was buried with honor, placed in Dietz, before the altar of S. John the Baptist, with her spirit exulting in the Lord, and her body in testimony there placed, against those who do contrary to her life. Come now, Holy one of God, recognize our figment, recognize also yours; and that you nothing could, besides divine help: and the same to us obtain to do good: and if your we cannot attain merit, to glory eminent, at least punishment may we evade through you, joined to God, in the Omnipotent nothing not powerful. You reign with God, give that sin may not reign in our mortal body: and He who conferred on you the fruit hundredth with the Virgins, may confer on us the sixtieth with the continent; nay even the thirtieth, with the conjugal pleasing to Him. May the lily adorn you, in the crown of glory and garland of exultation; for us let it be at least the violet, witness of penitence and humiliation. May you sit with the Spouse as Bride on the throne of the kingdom, sleep in His bosom, sharer of rest and companion of the bridal chamber; for us let it suffice to have escaped punishment, and in the kingdom of the heavens at least last to be made. May you with the Virgins a Virgin follow the Lamb, wheresoever He shall go, and sing a new canticle; we however, through prophetic lamentations, may decline that Woe of torments. May you finally sit with Christ as judge of the living and the dead; we with the right ones may stand by in the number of the blessed, about to receive the kingdom by your prayers, which we cannot by the justice of merits; with Him providing, who lives and reigns through all ages of ages. Amen.
[32] With the hairs of the dead one cut off diseases are cured, To the end I excessively hasten. There remains one thing to say, which history forbids to keep silent. By the counsel of Paul she had nourished her hair, who said: A woman if her hair she nourishes, is glory to her. Which hearing and obeying, lest she should seem to have passed over any of the commandments, she thought to observe, acquiescing in the word of the doctor, not in the appearance of the body. 1 Cor. 11 For she had her hair so veiled, that never was it seen; and there was more labor, than ornament, not to shear them; since to her wantonness they served not at all, all to the burden of the body, all to the militia of the spirit, and her eye was simple in all things. From the deceased they cut them, keeping them as Relics: nor does the piety of faith deceive, for by their touch often the sick are healed. But the most certain remedy are they against tempests and lightnings; and with winds rising and threatening, the hairs of the Holy one they suspend in the air; and so tempests subside, thunders are silenced, as if the Lord Jesus commanded them, just as in the sea once, so now on land. This so customary in the monastery, so known in the province, that the showing of the hairs of S. Mathilda, and tempests are calmed. is the dispelling of tempests; nor after her death there are they harmful, when before they often had harmed. Let us also pray to the Holy one, that by her sanctity's merits she may defend us from the tempest of temptations, protect us by her prayers from the fiery snares of the devil; inflame us rather with the spirit of judgment and the spirit of ardor, that we may have zeal of God through love, and a mind tempered to the neighbor through discretion. May S. Mathilda obtain for us the grace of the Holy Spirit; expel anger, calm envy, extinguish hatreds, suppress pride, heal conscience, slay luxury, grant chastity, increase faith, accumulate hope, add charity; that Him, who is charity, we may see God, in that goodness of the elect living and reigning forever and ever. Amen.
APPENDIX
A miracle wrought in the year MDCXVII, transmitted by Simon Provost of Dietz.
Mathilda, Abbess of the Order of Canons Regular of S. Augustine, at Dietz in Bavaria (B.)
Although there has always been and is among the faithful great fervor toward our B. Mathilda and devotion; A girl suffering from asthma and a hunched back is healed. yet the divine goodness with a recent miracle has deigned either that fervor more in us to kindle, or B. Mathilda further to illustrate. Around the year XVII of this century that miracle happened. A certain most noble Virgin, almost twelve years old, with a double disease, namely asthma and a foul hunched back labored, which all the industry of physicians and art had long eluded. She was the daughter of the illustrious Counts of Furstenberg, Wisenstaig and Helfenstein, with whose evils her parents were wonderfully tortured, the defect of nature interpreting, as is wont, as a reproach to their lineage. Lord Rudolf the Count parent, then at that time, by authority of the Most Serene Duke of Bavaria Maximilian, administered the Prefecture of Landsberg, which is a city of upper Bavaria, where a little before he had migrated from his seat at Wisenstaig. There it happened that the celebrated fame struck the ears of the Counts about our B. Mathilda's sanctity, with God by merits and miracles, especially what she had wrought in healing defectives. Both the Dynasts are inflamed and raised in hope, that a like grace the Blessed one to their daughter would also confer. Hope further to confirm, they vow at the sepulchre of B. Mathilda a Mass to be read; and, if their daughter were healed, also other gifts. Therefore the Countess, by cause as much of fulfilling the vow, as of experiencing B. Mathilda's help, came with her daughter to our monastery; takes care that the votive Mass be read. Meanwhile both for some time at the tomb bent, pour out to the blessed Abbess prayers, which a burning desire of the desired help had suggested, indeed fervid. They rise. The mother first her daughter's mantle at the sepulchre (it above the ground, of brick work, and with marble above placed, with the image of S. Mathilda incised reproducing is elevated) presently her daughter herself she places; to whom then the same, where the hump protruded, all around closely she moves, and with the mantle again clothes. The wonderful matter! The power of God, and B. Mathilda's merits and the supplicants' faith looking upon, indeed as if to most clear voices to heaven hearkening, frees the virgin from both evils, with mother and daughter stunned and rejoicing; and to God and God's most chaste Bride, their Patroness B. Mathilda, from their hearts giving as great thanks as they could. The illustrious Matron both as a sign of grateful soul for so great a benefit, and as testification of the wrought miracle, to her holy preserver as a gift sent two skillfully made heads, with enclosed Saints' relics venerable: which thereafter to refer the benefit received from B. Mathilda and to proclaim it, as long as she lived, never ceased. Of this miracle witnesses, who partly in person beheld, partly heard from those beholding, some still survive: and among them two celebrated Prelates, who can be named; and of whom one recently even by his own writing made the matter testified, on XXVI August of the year MDCXXXVII.