by Hildegard of Bingen
|1. Ave generosa gloriosa et intacta
puella, tu pupilla castitatis,
tu materia sanctitatis,
que Deo placuit.
2. Nam hec superna infusio in te fuit,
quod supernum Verbum in te carnem induit.
3. Tu candidum lilium quod Deus ante omnem creaturam
4. O pulcherrima et dulcissima,
quam valde Deus in te delectabatur,
cum amplexionem caloris sui in te posuit,
ita quod Filius eius de te lactatus est.
5. Venter enim tuus gaudium habuit
cum omnis celestis symphonia de te sonuit,
quia virgo Filium Dei portasti,
ubi castitas tua in Deo claruit.
6. Viscera tua gaudium habuerunt
sicut gramen super quod ros cadit
cum ei viriditatem infundit, ut et in te factum est,
O mater omnis gaudii.
7. Nunc omnis ecclesia in gaudio rutilet
ac in symphonia sonet
propter dulcissimam Virginem
et laudabilem Mariam,
Dei Genitricem. Amen.
|1. Hail, nobly born, hail, honored and inviolate,|
you Maiden are the piercing gaze of chastity,
you the material of holiness—
the one who pleasèd God.
2. For heaven’s flood poured into you
as heaven’s Word was clothed in flesh in you.
3. You are the lily, gleaming white, upon which God
has fixed his gaze before all else created.
4. O beautiful, O sweet!
How deep is that delight that God received in you,
when ‘round you he enwrapped his warm embrace,
so that his Son was suckled at your breast.
5. Your womb rejoiced
as from you sounded forth the whole celestial symphony.
For as a virgin you have borne the Son of God—
in God your chastity shone bright.
6. Your flesh rejoiced
just as a blade of grass on which the dew has fall’n,
viridity within it to infuse—just so it happened unto you,
O mother of all joy!
7. So now in joy gleams all the Church like dawn,
resounds in symphony
because of you, the Virgin sweet
and worthy of all praise, Maria,
God’s mother. Amen.
Commentary: Themes and Theology
by Nathaniel M. Campbell
by Nathaniel M. Campbell
In this glorious hymn, Hildegard skillfully weaves together several of her most characteristic images and symbols to celebrate the complementary themes of the Virgin Mary’s chaste union with God and her giving birth to God’s Son in the flesh. The perspective of the hymn moves back and forth between the realm of heaven and its eternal symphony, on the one hand; and the Virgin’s womb and its classic symbol, the lily, on the other. The point of contact between the two, then, is when the Heavenly Bridegroom brings the eternal symphony into the Virgin’s joyous bedchamber and the Incarnate Word enters the world in song.
The opening verse sets the tone by marrying the language of the court—to be generosa was to be born of noble stock, and thus to be bred to be “generous”—with the praise of Mary’s untouched chastity. Both elements combine to make her the “material”—matter, mother, and matrix—whose perfect holiness befits the garment that will be crafted from that material (cf. O splendidissima gemma). The second verse then recalls an image from the responsory, O vis eternitatis, of human nature as a garment, soiled by the Fall but “washed and cleansed” of its suffering by the suffering of the Incarnate Christ. Here, Hildegard describes the Word “clothed in flesh” in Mary’s maternal material of holiness, infused (infusio—“flood”) from above (superna).
Verse 3 complements this by offering another image for Mary’s chastity, the gleaming white lily—but the perspective shifts back from the moment of the Incarnation to its eternal predestination. Just as God foresaw before all eternity that his Son would become a human being, so he also looked upon the Virgin’s fertile flower within that same “eternal counsel”, knowing that she would be the vessel for the Incarnation.
The next verse then combines these elements to describe the espousal of God and this predestined Virgin; as Barbara Newman notes, “The chaste eroticism of such lyrics is a characteristic medieval mood, no less fervent for being virginal, nor less delicate for being ardent” (Symphonia, p. 275). The conceptual movement of the first four verses is reinforced by the use of repeated musical motive that first appears with tu materia in the first verse—reaching from the final to the high A an octave above (which occurs in the first four verses only in the context of this motive or its variations), it then descends a note at a time to D before recovering to E. This motive appears also on superna (Verse 2), lilium (Verse 3), in a modified form on dulcissima (Verse 4), and again on caloris sui and quod Filius eius (Verse 4); for further use of this motive, see Beverly Lomer’s commentary below. Mary as matrix and pure, sweet white flower receives from above the heat of a spousal embrace and the sunlight, which issues in the Incarnation.
Verses 5 and 6 shift into a joyous celebration of this union, focused on what have emerged as the two key images: the realm of heaven and its symphony; and the movement from heaven to earth, represented in the flower and the viriditas flooded and infused into it (infundit, echoing the superna infusio of Verse 1). The music in Verse 5 works especially to connect the celestial symphony with the gleam of Mary’s chastity, as it reaches several times to the highest note in the piece, the C an octave and a fourth above the final. Verse 6 then invokes one of Hildegard’s favorite images, of the viridity that sparkles in the early morning light as it reflects off of the beads of dew that have settled on each tender blade of grass.
Finally, in Verse 7, ecclesia receives a modified version of the repeated motive traversing the final and its high A octave, leading the transfer of the office of Virginal Mother from Mary to the Church. The early-morning light is alluded to in the verb rutilet, which literally means “to gleam red” (cf. Cum processit factura), and becomes the setting for the heavenly symphony, which sounded in the Virgin’s womb with the entrance of Christ as “the New Song”, to echo in the Church (Symphonia, p. 275). Here, Hildegard’s particularly sacramental view of music comes to the fore, as she and her nuns would literally fill the Church with music in the course of singing the praises of their Virgin Mother, bringing into being the musical grace of her Son. In singing for the Lord, they became themselves actors in the divine drama, feminine agents of divine power. Indeed, they literally acted out those roles when they performed as the various Virtutes—not just virtues, but emanations of divine power working within the world—in the sung morality play, Ordo Virtutum, that Hildegard composed for them. Moreover, the special veils and crowns with which Hildegard clothed her nuns on high feast days would combine with their liturgical service of song to create a sacramental matrix in which was channeled the perfection of divine grace from the heavenly choirs down to Ecclesia’s choirs of virgins, where they reflected the symphony in the blessed joy of song.
Commentary: Music and Rhetoric
by Beverly Lomer
by Beverly Lomer
Range: E below the final to C an octave and a third above the final
Setting: syllabic and neumatic
Manuscript: unfinished in D, complete in R
As in many of the A mode pieces, here Hildegard extends the range to the C an octave and a fourth above the final. A is the primary tonal marker, and E is also used. There are several textual phrases in the last two verses, however, that cannot be made to fit these parameters. The first two lines of verse 6 (last line of page 2 and first line of page 3 of the transcription) can be understood as a single phrase; the second begins on F, but F should not be understood here as a grammatical marker. On lines 6 and 7 of the final page (verse 7), the lack of clear phrase separation does indeed cause the break to be made after the E on virginem in line 6, thus beginning the next segment with F, a non-common grammatical tone in this mode. Singers might be able to perform these two lines as all one phrase, but if not, then the break makes sense both musically and linguistically at the end of line 6. The last phrase of the piece, Dei genitricem, Amen, begins on G. Though this is also unusual in the A mode, there really is no other way to make the phrase breaks that makes sense.
This hymn begins with a salutation to Mary, which can be interpreted several ways. Textually, the salutation could properly read, Ave generosa, gloriosa et intacta puella. This choice, however, would begin the next segment on C, an unusual grammatical indicator in the A mode. Thus, the transcription renders the salutation across the first two lines. Line 3 of the first verse (tu materia) begins a new musical idea and reaches the A an octave above the final. This signature motive is also placed on several other key words: superna (verse 2, line 5, page 1), candidum lilium (verse 3, line 7, page 1), caloris (verse 4, line 2, page 2), Filius (verse 4,line 3, page 2), viriditatem (verse 6, line 3, page 3), and omnis ecclesia (verse 7, line 5, page 3). Thus Hildegard links the supernal flood from God into Mary’s womb with Mary as the shining lily, greenness (viridity), Ecclesia, heat, and the Son, through the strategic deployment of one musical idea. Not surprisingly, given the significance of music to Hildegard, the melody ascends to the highest pitch, the C an octave and a third above the final, on the phrase, celestis symphonia de te sonuit.
Further Resources for Ave generosa
- Hildegard of Bingen, Symphonia, ed. Barbara Newman (Cornell Univ. Press, 1988 / 1998), pp. 122 and 275.
- Lomer, Beverly R. “Rhetoric and the Creation of Feminist Consciousness in the Marian Songs of Hildegard of Bingen (1098-1179).” Ph.D. diss., Florida Atlantic University, 2006.
- Lomer, Beverly. Music, Rhetoric and the Sacred Feminine. Saarbrücken, Germany: Verlag Dr. Müller, 2009.
- For a discography of this piece, see the comprehensive list by Pierre-F. Roberge: Hildegard von Bingen (1098-1179) - A discography
 See Nathaniel M. Campbell, “Imago expandit splendorem suum: Hildegard of Bingen’s Visio-Theological Designs in the Rupertsberg Scivias Manuscript,” Eikón / Imago 4 (2013, Vol. 2, No. 2), pp. 1-68, esp. pp. 57-61; accessible online here. ↩