A Companion to Hildegard of Bingen

the theology of repentance 235
acts and thoughts stem from the side of the vices and which originate in
God. The dialogues between the virtues and the vices are supposed to convey
this “good knowledge” to the readers. These discourses thus serve the
readers of the text, allowing them to check their own actions and thoughts
and, if necessary, to perform penance. After which, it is of primary importance
that the penitent strikes out along another, correct path.
While the devil himself is determined to conquer human souls in the Ordo
uirtutum,47 in the Vite mer. he is served by the vices, who whisper thoughts
into human ears in order to recruit humanity to their side. They use arguments
that, at fijirst glance, appear logical and convincing. Indeed, they often
employ theological reasoning in a campaign to support their faction.
I will not commit an injury against another, so that I myself will not remain
without comfort and assistance. . . . However, I do not need to worry about
the saints or the poor, as, in any case, they cannot offfer me any benefactions.
. . . As long as I dwell among men, I will live in peace with them.
Whether they do good or evil, I shall hold my tongue.48
The initial argument—that of not wanting to harm another person—
sounds quite plausible on the surface. However, the reasoning for this
belief twists in another direction, as it has nothing to do with other
people—that they should not sufffer any harm—but rather that the vice
seeks to avoid bringing injury upon itself in this fashion. The conclusions
that Cowardice draws from its initial arguments lead to a life of passivity
and spinelessness.
The discourse employed by the vices is quite malleable and is distinguished
by a great similarity to the spoken word. The vices also enjoy
using theological arguments, such as that employed by the “Jestrix” ( Joculatrix),
whose proof is based on the beauty of creation.
The heavens rejoice in each of its creations. Why should I not also be joyful?
. . . God did indeed create the air, which carries such sweet sounds to
me. Fresh blossoms emerge for me, providing a lovely view for my joyful
heart. Why should I not rejoice in it?49
47 See Ordo, pp. 505–21.
48 Vite mer., 1.9, p. 17, ll. 229–30, 233–34, 237–39: “Ad nullius iniuriam uadam, ne exul
absque consolatione adiutorii fijiam. . . . de sanctis autem et de pauperibus nihil curabo,
quoniam nulla benefijicia mihi impendere possunt. . . . Quandiu cum hominibus fuero, quieta
cum illis manebo; et siue bonum siue malum faciant, silebo.”
49 Ibid., 1.5, pp. 14–15, ll. 163–64, 168–70: “Celum cum omni creatura, unde et ego cum
ipsis gaudebo. [. . .] Deus aerem creauit, qui dulcem sonum mihi confert et qui flores uiriditatis
mihi protulit, in quibus uisum oculorum meorum pasco. Et quare non gauderem cum
illis?”